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                         L'CHAIM - ISSUE # 874
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                           Copyright (c) 2005
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        June 17, 2005         Beha'aloscha        10 Sivan, 5765
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                               Stone Soup

There's a children's story about stone soup. Amongst the many variations
of the tale, one concerns an old lady who lived a lonely life on a small
farm. Rumor had it she was rather miserly, which was why she was lonely.
A clever but poor young man arrived in the village. He went to the old
lady and asked for something to eat. She said she had nothing to give
him. He then asked if he might have a stone from her yard. Surprised,
she asked why and he told her he wanted to make soup.

The old lady had never heard of making soup from a stone. Intrigued, she
asked  him to make some for her. He filled a pot with water, put it over
the fire, and dropped in the stone. As they waited for the "stone soup"
to cook, he told her it would taste better with some onions. Off she
went to get onions from her garden. While there, she decided to bring
some carrots and potatoes, too. One by one they added more ingredients
to the stone soup.

When the soup was finished, they sat down to a delicious meal. The old
lady was so pleased, she decided to pay the young man generously for his
recipe. The young man went on his way, no longer poor or hungry. The old
lady went into the village to share this marvelous recipe. The women of
the village loved the taste of the stone soup. No longer did people
think the old lady was miserly, nor was she lonely anymore.

In science, the stone would be called a catalyst - something that causes
a change in others, but itself remains unchanged. In the children's
story, the stone changed the young man and the old lady; he went from
being poor and hungry to being well-off and well-fed; she went from
being miserly and lonely to being generous and well-liked.

But the stone remained a stone.

Judaism has its own version of "stone soup." It's called prayer.

You see, the words of prayer don't change. They were set in place 2,500
years ago, by the Men of the Great Assembly who established the order
and wording of the prayers.

Sometimes when we pray, the words feel like stones - heavy, inert,
lifeless, void of energy or meaning. But the dullness and indifference
we feel reflects the state of our hearts and says nothing about the
words themselves.

Chasidic philosophy explains how the Ten Utterances (the 10 "Let there
be..." expressions in Genesis) invest the Divine life force within even
inanimate objects. Stones exist because they contain the words of G-d.
Therefore, they can not truly be lifeless or void of energy.

The prayer service was organized to maximize the catalytic effect of the
words. The Sages, with mystical and prophetic insight, knew that if one
brought the "other ingredients" - contemplation on the greatness of G-d,
attention to the words being said, understanding the words, longing for
G-dliness - then the "stone" - the words of prayer - could, and would,
transform us.

The words of prayer do not change. They are not affected by what we put
into them, but what we try to make of them affects us. For to change
ourselves - to be spiritually elevated and transformed - we need  these
"stones."

Whether we begin like the young man, poor in Jewish knowledge and hungry
for Torah, or like the old lady, lacking in charitableness and without a
true sense of our place in the Jewish community, prayer is the catalyst
that can transform us.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah reading, Behaalotcha, describes the preparations for,
and initial stages of, the journey of the Jews through the desert after
having camped at Sinai for more than a year.

At Mount Sinai, the Jews received the Torah and soon after constructed
the Sanctuary there. Yet, our people did not remain content with having
achieved these spiritual heights. Rather than staying in the desert
where G-d provided for all their needs, they set out on a mission - to
journey to Israel.

The desert is barren and desolate. Yet as the Jews traveled through the
desert, they transformed it, albeit temporarily, into a settled land, a
place where crops, trees, and even flowers grew. For the Jews did not
travel empty-handed. With them, they took the Torah that they had been
given and the Sanctuary that they had constructed. G-d's presence, which
rested within the Sanctuary, and which is given expression in our lives,
brought about these positive changes in the surroundings in which they
lived.

The Baal Shem Tov explains that the journeys of the Jewish people
through the desert are reflected in the journeys of every individual
through life. Some of the phases that we pass through may appear barren
and desolate. Nevertheless, we must appreciate that this is only the
external setting in which we are placed. It should not reflect our inner
state - for G-d's presence accompanies us at all times and the Torah is
with us in all surroundings.

In a similar vein, the journeys of the Jewish people through the desert
also allude to the journeys of our people through the ages toward the
Messianic Era. Accordingly, throughout history the Jews have wandered
from country to country pursuing the Divine mission of revealing the
sparks of holiness everywhere by utilizing physicality in fulfilling the
Torah's commandments.

To explain this motif: Our Sages state that G-d exiled the Jewish people
in order that converts should be enabled to join them. In addition to
the simple meaning of this statement, Jewish mysticism expands the
meaning of the word "convert" to refer not only to individuals who
accept Judaism, but also to the sparks of the G-dly life-force which are
hidden within the world's material substance.

When a Jew uses an object for a mitzvah, he or she releases these hidden
sparks of G-dliness and enables them to be overtly revealed. So from
land to land have our people wandered, completing phase after phase of
this mission.

In the process of doing so, they have made "the desert blossom." They
have endowed the world with spiritual meaning and purpose, pushing it
toward the culmination of this process; Moshiach's coming, when the
G-dliness that pervades our existence will be manifest and apparent.

     From Keeping In Touch (published by S.I.E) by Rabbi E. Touger,
                    adapted from the works of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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                          by Stephanie Klorman


    Eds. note: Shabbat 1000 was conceived ten years ago by Rivka Slonin,
    co-director of Chabad of Binghamton (New York). It is now celebrated
    on college campuses nationwide. Shabbat 1000 brings together 1,000
    Jewish students once each year for a Shabbat dinner on campus.

As the students streamed from the Old Union down the hill to the East
Gym, a buzz was in the air. For many, this Friday night, April 8th, was
their first Shabbat dinner while for others the experience was made more
special by the 1000 students they were to share this holy night with.
Shabbat 1000 had arrived and the crowd was immense.

Whether the students were freshmen, seniors, or alumni, the electric
atmosphere only added to the Shabbat meal. Seated at tables of ten or
twelve, friends, sororities, fraternities and clubs sponsored tables in
hope of reaching the goal of 1000 Jewish students celebrating Shabbat.

It is hard to imagine a room filled with 1000 Jewish people, especially
students. For many, including myself, I could not picture it if I tried,
that is, until I experienced my first Shabbat 1000 four years ago. At a
weekly Shabbat dinner at Chabad House, the meal may be shared with 250
students, so to quadruple that number is impressive and mind-boggling.

I was lucky enough to spend my Binghamton was still a new place and for
many, the idea of Shabbat was still foreign. I especially felt the need
to reminisce as an important time in my life is coming to a close.

New to keeping the Sabbath, my Shabbat experiences began at Chabad.
Whether it was with the large crowd on Friday night or the more intimate
meal on Saturday afternoon, in many ways, they all paled in comparison
to this one night 1000 Jews eating and singing together, welcoming in
the Sabbath.

Now, as the weeks before graduation are closing in, I have become
reflective on my time spent at Binghamton, particularly the Shabbats I
spent on campus and now, since I live on the west-side, downtown with my
housemates. I  cannot count how many plates of chicken or kugel I have
carried, or how many bottles of soda I have put away, but I can say with
the utmost confidence, that all of these times made me appreciate
Shabbat 1000.

Shabbat 1000 is a special night for which students spend the days prior
preparing in the  kitchen and all day Friday setting up in the gym. It
is hard work, but satisfying and enjoyable work. One knows that when
they have finished their job with Chabad,  it is something to be proud
of. No one truly understands what  goes into creating the Friday  night
meal until it is personally experienced.

The night's entertainment was also impressive as "613," a Jewish a
cappella group founded by Binghamton alumni,  and Kaskeset, the Jewish a
cappella group on campus serenaded the crowd throughout dinner. The a
cappella performance only added to the electric atmosphere the students
created  around them.

It was obvious that everyone in the room was excited to be there and
that Shabbat 1000 was something special. There are not many times
throughout the year where there is anything close to this huge gathering
of Jewish students socializing,  so everyone took advantage of the scene
and enjoyed it to the fullest. It was an unforgettable evening,  a
Binghamton tradition I am will continue on for many more years, growing
always stronger.

        Reprinted with permission from the Chai Times, published by
           the Chabad House Jewish Student  Center, Binghamton, NY.

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                               WHAT'S NEW
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                   Pirkei Avot-Ethics of the Fathers

With a lucid English translation and insight-laden commentaries, this
new edition of Pirkei Avot is an ideal companion for the Mishna known as
Pirkei Avot, customarily studied on Shabbat afternoons from Passover
through Rosh Hashana. Commentaries include classic commentators, as well
as insights adapted from the teachings of the Chabad-Lubavitch Rebbes.
Compiled by Rabbi Yosef Marcus, published by Kehot Publications

                        Gutnick Chumash Bamidbar

The eagerly awaited final volume of the Gutnick Chumash (Torah),
Bamidbar, is now available. Rapidly becoming one of the most popular
Chumashim around, the Gutnick Chumash is acclaimed for its clear English
translation, fascinating commentaries and practical wisdom based on the
teachings of the Lubavitcher Rebbe. With full Hebrew text, including
Rashi and Onkelos. Great for those wishing to study Chumash seriously.
Prepared by Rabbi Chaim Miller, published by Kol Menachem.

                             Chassidic Gems

A two volume treasury of over 200 heartwarming Chasidic tales. This
beautiful collection of stories of Chasidic wisdom and never before
published tales promises a truly enriching reading experience. Intended
to entertain and educate, this, uplifting volume opens a window into the
Chassidic world, presenting profound messages, valuable insights and
eternal values in a most inviting and delightful manner.

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                            THE REBBE WRITES
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                        Cheshvan 22, 5738 (1978)

... Perhaps you are already aware of what I spoke about on Motzoei
Shabbos Parshas Lech Lecha regarding the absolute need to populate the
entire territories, all at once. At the very least, Israel should settle
those areas upon which there is dispute. In my opinion it is clear that
the only way that the enemies of Israel will finally give up their evil
designs will be when they see that Israel means this seriously. As I
have stated many times, even those who are afraid of the nations'
objections, have seen in the past - and continue to see - the complaints
remain just as strong no matter if Israel settles one place, or the
entire border.

To my great consternation, it would seem that Israel is not even
considering this minimal plan which I have mentioned. They have decided
to behave in the same fashion as they always have in the past, whenever
there has been a victory - and each victory has transcended the bounds
of nature. This is true regarding the period after the Yom Kippur War,
the Six Day War, the Sinai Campaign, etc. Each time, they decided to do
"half a job" - or more properly, they consented to accept only half of
what was being given to them as a gift from Above - namely, victory -
and they did not act decisively, with the greatest forcefulness - to
finish the issue once and for all. Clearly, this itself only invites
pressure. As if this was not enough, they sent a delegation of
representatives to inform the nations that they would not take full
advantage of the victory, but rather, would give up an important part of
that which they had already attained. Everyone sees the outcome: not
only did they not achieve peace, but they brought about the opposite -
terrorism, harassment, and eventually war, may G-d save us. As I
mentioned, they have repeated this strategy more than three times.

I am not aware whether your orientation is what they call "hawkish" or
"dovish." But regarding this, after everyone has seen the results of
such behavior after all the past wars; the today's pressure and threats
seem to be the outcome. In my opinion, there is no difference between a
hawk or a dove.

The issue is only whether a decision will be made to continue in the
same way they have until now, for whatever various strange reasons. Then
they will continue to delude themselves and their followers with empty
hopes - that even though nothing has changed, but still, maybe this time
the outcome will be the opposite. The only alternative is to at least
try a different method - the one which most appeals to sound judgment,
and the one which all past experience proves is worthwhile trying.

If this is also your opinion, then surely you - who live in the Holy
Land and are aware of the situation up close - will make the loudest
commotion, since many, many circles follow you and will perhaps listen
to you. Even though it would have been preferable to build these
settlements immediately, along with the first one which was established,
nevertheless, it is better to do it now, late, than to continue taking
two steps back, and then one step forward. I deliberately changed the
order, because unfortunately the politicians are even afraid of the
method of taking one step forward, and then two steps back.

May it be G-d's Will that there should finally be the fulfillment of the
verse "and the earth will be filled with knowledge of G-d, as the water
covers the ocean bed," and the immediate result will be the evaporation
of all the fear of "what will the nations say," or concern whether they
will favor this or that policy - until the Jewish fear of "the sound of
a driven leaf," (lest the leaf was moved by wind from the nostrils of a
non-Jew) is dispelled. G-d will help His nation to walk upright, with
the proper forcefulness.

     This letter, and the letter in L'Chaim issues 871 and 872 were
        translated by Mordechai E. Sones and Yankel Koncepolski and
                                   reprinted from www.TruePeace.org

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                            RAMBAM THIS WEEK
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10 Sivan, 5765 - June 17, 2005

Prohibition 299: It is forbidden to offer misleading advice

This mitzva is based on the verse (Lev. 19:14) "Nor shall you put a
stumbling block before the blind" Blind, here, applies to one who is
"blind," i.e., "unknowing" in certain matters. The Torah cautions us
never to cause another person to suffer because of bad advice or
instructions that we give them. We must be careful and try to guide the
person correctly and properly.

Prohibition 270: It is forbidden to refrain from helping a person in
need of assistance

This mitzva is based on the verse (Ex. 23:5) "You shall not refrain from
helping him." Helping a person in time of need is not just an act of
kindness, it is also a commandment. If we see a person or an animal in
need of assistance, we must help him.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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In this week's Torah portion, we read about the daily lighting of the
seven-branched golden candelabra in the Sanctuary by Aaron the High
Priest.

King Solomon writes: "The soul of man is the lamp of G-d." Just as a
flame rises constantly upwards so man's soul is constantly seeking to
rise higher. Aaron's lighting of the Menorah symbolized the task of all
Jews, to "light up" the souls of the Jews.

Rabbi Sholom Ber of Lubavitch was once asked: "What is a Chasid?" and he
replied, "A Chasid is a 'street-lamplighter.'" In Rabbi Sholom Ber's
days, a street-lamp lighter kindled each street lamp by hand. The lamps
were there in readiness, but they needed to be lit. Rabbi Sholom Ber
implied that a Chasid is one who goes out into the street, finds the
lamps - Jewish souls - that need to be lit, and carefully and gently
kindles them with he beauty, warmth and light of Torah and mitzvot.

Every Jew can be, and in essence is, a street-lamp lighter. Every Jew is
obligated to search out other Jews whose souls remain ready but are not
yet ignited with the fire of Judaism. And certainly, in his so doing,
nothing will be detracted from the "streets lamp lighter's" own flame.
For, as we all surely know, lighting one candle from another does not
diminish the flame of the first. Rather, when two flames burn together
they burn even stronger with less of a chance that one will be
extinguished.

Let us go from flame to flame until the entire Jewish menora will be
proudly lighted and together illuminate the darkness of the night of
exile.

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                          THOUGHTS THAT COUNT
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When you light the lamps...(Num. 8:2)

This verse starts with the word "behaalotcha" which is translated as
"when you light" but which literally means literally means, "when you
raise up." The foremost commentator Rashi explains that one must kindle
the light until the flame "goes up" by itself. On this explanation, the
Lubavitcher Rebbe: When one lights up the soul of another Jew and brings
them closer to their heritage, one must do it in such a way that the
person can keep the flame going by himself, and no longer needs the
influence of the "lighter."

                                *  *  *


Although this command was given to Aaron the Priest concerning the
lights of the Sanctuary specifically, it is applicable to every single
Jew. Every person is responsible to involve him/herself in the work of
"lighting" up the soul of other Jews.

                                                   (Likutei Sichot)

                                *  *  *


And the man Moses was very humble, more than all the men upon the face
of the earth (Num. 12:3)

Moses assumed this humility when he compared himself to the souls of our
generation. In comparison to Moses' grasp of G-dliness, our
comprehension is totally insignificant. However, Moses saw the many
obstacles and impediments, oppression and persecutions that the Jewish
people would face regarding the performance of Torah and its
commandments, and nevertheless, he saw how our generation will perform
Torah and mitzvot with self-sacrifice, with strong trust in G-d, and
with simple faith. This impressed Moses greatly, and he was humbled.

         (Sefer HaMaamarim-Kuntreisim and Sefer HaMaamarim-Meluket)

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                            IT ONCE HAPPENED
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Once there lived in the Land of Israel a very wealthy Jew. Upon his
death, he passed on to his wife all of his great wealth. The widow
decided to leave her city in search of a place with less memories. Her
main concern before going on her journey, was to find a place where she
could safely leave her vast inheritance.

She came upon the idea of hiding her gold coins in earthen containers,
which she filled with honey. She then asked one of her late husband's
close friends if he would watch over her jars of honey while she was
away. The friend was happy to oblige.

Months passed. One day, the friend was preparing a festive meal for his
son's forthcoming marriage and they had run out of honey. The friend
remembered the honey which had been left in his safekeeping by the
widow. "Certainly there can be no harm in my borrowing some of the
honey," the friend conjectured. "I will replace it tomorrow," he assured
himself.

Imagine the friend's surprise when he dipped a large spoon deep into the
honey and it came out with two gold coins stuck to it. Again and again
the friend dipped the spoon into the honey, and each time it came up
with a small fortune. "No one but the widow and myself know that there
is money in these earthen jars," thought the friend. And with that, he
emptied the jars of all the gold. The next day he quickly refilled the
jars to the very top with the sweet, golden syrup.

A few weeks passed and the widow returned to her home town. She had
found a suitable home in a different village where she was certain she
would be able to start a new life for herself. When she asked her
husband's friend for the honey jars back he was only too happy to return
them to her. She thanked him for having "guarded" them for her all this
time.

The widow hurried home with the jars and, once inside, set out to
retrieve the gold coins she had placed there months before. At first,
she did not become alarmed when the spoon came up empty. But as the
minutes passed, and she did not come up with one gold coin, she became
hysterical. She took each jar to the back of the house and poured out
the honey. She searched inside the jars but found nothing.

Beside herself with grief, the widow ran to the "friend's" house, only
to find that he denied any knowledge of the gold coins. "You left jars
of honey in my care and I have returned the exact jars of honey that you
gave me."

The widow had no choice but to take him to court. The judge, however,
noting that there had been no witnesses to the widow's claims that she
had put gold in the jars, could not come to a verdict. He sent the case
to a higher court, which eventually referred it to King Saul, himself.
King Saul, however, also had no clue as to how to decide the case.

While on a walk in the countryside, the widow began to sob bitterly. A
young shepherd noticed her bent and broken figure, and approached to
offer his assistance. The widow smiled at this innocent lad, and told
him her sad story.

"I have an idea that might help prove that the jars were filled with
gold," said young David. "Go to King Saul, and tell him that David, son
of Jesse, would like to come to his court and to help settle this
matter."

The widow was touched at the young boy's sincerity. "My dear child," she
said, "I have been sent to the King by the highest court in Israel, for
they could not reach a decision. How, then, do you think that you will
be able to help me?"

"Certainly G-d will help you. Just maybe, that help is meant to come
through a young, simple shepherd such as I," David replied. The woman
went to King Saul with David's request.

King Saul was intrigued with the young boy's offer and invited him to
come to the court. The `friend' was also summoned to the court. Over and
over, the thief swore on all that was holy that he had returned the
exact same jars that he had been given.

"What do you say about this, my son?" asked King Saul to the young
shepherd.

David asked that one of the jars be brought to him and in this way he
would be able to prove the truth in the widow's words. David lifted the
jar above his head and smashed it against the floor. He then carefully
inspected the shards of pottery that were at his feet. Triumphantly, he
help up one piece of the jar and waved it in the air. Stuck to the
pottery was a gold coin that had been overlooked by the thief, and the
widow.

The thief's evil deed had now been proven. All of Israel heard of the
wisdom of the young shepherd, David, who later became one of the
greatest kings of the Jewish people.

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                            MOSHIACH MATTERS
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Three times each day, in the "Amida" prayer, we pray: "Speedily cause
the offspring of Your servant David to flourish and enhance his power
through Your salvation, because we hope for Your salvation all the
day..." Indeed, is hoping that G-d redeem us sufficient reason to be
redeemed? The Chida explains that if, for whatever reason, we lack
merits, we pray that G-d send Moshiach  "because we hope for Your
salvation," i.e., because we have hope, we deserve to be redeemed.

                                                    (Tzemach David)

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             END OF TEXT - L'CHAIM 874 - Beha'aloscha 5765
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