18. moshiach weekly korach

שער. . . וההוספה בלימוד התורה בעניני משיח והגאולה היא ה"דרך הישרה" לפעול התגלות וביאת משיח והגאולה בפועל ממש)תזו"מ תנש"א(

Story of a ChossidReb Avrohom Pariz

The Moshiach timesTzivos Hashem Magazineפרסום ראשון

אני מאמיןThe story of a Niggun

יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

The Moshiach Weekly is a weekly publication for chabad community's covering the topics of Moshiach and geula.

To subscribe or to dedicate an issue email: [email protected]

A Word from the editors

Moshiach in the Parsha

Gimmel Tammuz - then and now

Ani Maamin

Countdown to Moshiach

The Moshiach Times

The Story behind the picture

Ksav Yad Kodesh

The Chossid who fought to bring Moshiach

Daloy Golus

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4

5

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Index

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As we approach Gimmel Tammuz and we contemplate the fact that it has been 19 Years since we have last seen the holy face of our Rebbe, we are immediately filled with a sense of longing and yearning to see our Rebbe once more.

However, even though these feelings of love and yearning are a very important part of our Hiskashrus to the Rebbe, nevertheless we know that העיקר הוא and these ,המעשה feelings must be brought into action and bring about serious change in our day to day life.

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One of the things the Rebbe stressed time and time again after Yud Shevat 5710 was, that in the last Maamer that the Friediker Rebbe gave out (and more generally, in the Sichos of the last year of the Friediker Reb-be’s life) ”דער רבי האט אלץ באווארענט“ ”The Rebbe anticipated everything and hinted to everything“ and that ”I search among the subjects explained in these maamarim for the answers to all the questions being asked“1.

Based on this, in order to know what is demanded of ourselves as Chassidim at this time of העלם והסתר, we must look into the last Sichos which we were Zoche to hear from the Rebbe לע"ע and try to live with their message and bring them down into our

1. Sicha of Shabbos Vayakhel Pekudei 5710.

daily lives.

One of the main things that the Rebbe stressed in the months leading up to Chof Zayin Adar was the fact that the Geula is very near and that everyone must do all in his power to make the Geula a reality in his daily life. The Rebbe explained2 that the best way to do this is by learning Inyonim in Torah which are connected with Moshiach and Geula. Since Torah has a special power to affect the person’s outlook on the world around him, by learning about Moshiach one will start living in a way befitting the time we are living in, the last few moments before the Geula.

It is on this note that we are publishing this expanded edition of the ”Moahiach Weekly“ which includes an array of articles on the subject of Moshiach & Geula, intended to help us make the Geula a reality in our lives and therby helping us live a life of Geula as the Rebbe requested.

It is our fervent hope that this publication will inspire its readers to do more in all In-yonim connected with Moshiach and Geula, and may this be the מכה בפטיש, in bringing the Geula, May we be Zoche to celebrate this Gimmel Tammuz together with The Rebbe in the Beis Hamikdosh Hashlishi.

May it happen now!

2. Sicha of Parshas Tazria Metzorah 5751.

Moshiach Weekly | 3

Making it

happen...

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This Parshah raises an obvious question. How is it that a full Parshah in torah is named after someone like Korach? A rosha who never did teshuva? Our Chachomim tell us that we are not supposed to mention and remember the names of reshoim. Here however the torah has perpetuated his name for ever and called a whole Parshah with his name!

We must say then that korach has some unique quality, a special virtue, for which the torah wanted to perpetuate his name. Some-thing so virtuous, that the torah wanted ev-eryone to know and learn from, forever.

A little analysis into Korach’s story reveals that his resentment and anger was rooted in his jealousy of Aharon’s position, the posi-tion of Kohein Gadol. Korach was jealous although he himself was a levi, which is al-ready a prestigious position that most Yid-den never get. He wanted to be a Kohein Gadol though, because a Kohein Gadol’s greatness and prestige lies in his greater op-portunities to become close to Hashem. Op-portunities far greater than the average Yid or even a Levi has.

This desire of Korach to become Kohein Gadol in isolation from the whole story and inappropriate behavior, is a reflection of a passion that is really appropriate, beautiful and pure. He was being driven by his deep-

est desire to have a connection with Hashem.

This was the drive behind all his actions and the source of the whole story. This is Ko-rach's special quality which the torah wants to teach us to emulate and get in touch with, which the torah named an entire Parshah after him, so that his name and his lesson should echo forever.

To take this a step further: In the Navi Ye-chezkel, when writing about the Geulah an interesting phrase is used. It says ”Hakoha-nim Halevi'im“ – ”the Kohanim the Levi'im“, as if they are one and the same. The Ariza"l explains that when Moshiach comes, the Levi'im will be promoted to the level of a Ko-hein. If so Korach's desire and drive was then, to already experience the effects of the Geu-lah. This too, as a desire on its own, is really an appropriate and fitting passion which we should learn from and emulate.

Only that Korach was mistaken to go and instigate an uprising and rebellion against Moshe Rabeinu as an expression of his pas-sion and desire to connect with Hashem and experience the Geulah.

To summarize: the torah named the Par-shah after Korach so that we learn from him: 1. To always desire greater and closer con-nections with Hashem. 2. To always seek to experience the Geulah.

Parshas

Korach, Why?

4 | Gimmel Tammuz 5773

On 3 Tamuz 5687 the news came out that the Frierdikker Rebbe was released (the fact that he was sent to galus only became known afterwards). Throughout Russia Chassidim were dancing, saying l'chaim and rejoicing the Geulah they waited for so long. In Nevel –a city full of Chassidim, the dancing was especially strong, so much so that the people had to hold the aron hakodesh so that it doesn't fall from all the dancing that was happening in the Shul.

In midst of all the dancing, the news came that the Frierdikker Rebbe wasn't released, on the contrary he was being sent into galus in far-off Kastrama. Immediately the Chassidim stopped dancing, took Te-hillims and started crying, begging Hash-em to free the Frierdikker Rebbe. All that is besides for one chassid - Reb Zalman Moshe Hayitzchaki.

Reb Zalman Moshe turned to everyone and urged them to continue dancing. "once we started celebrating the Geulah, he said, we shouldn't stop. We should continue celebrating until we see with our own eyes the Geulah" saying that, he put his hand on the person next to him and started a joyous dance.

Ten days later they realized that Reb Zalman Moshe was right all along, Gimmel Tamuz wasn't another stage of galus, it was

a start of the Geulah (see Sichas 3 Tamuz 5748).

The lesson for us is clear, throughout the years of the Rebbe's n'sius and especially in 5750-51-52 the Rebbe was shtureming about the Geulah. Starting with תהא שנת ניסים, the gulf war being a sign of the Geulah. in תהא and גולה all the Sichos of ,שנת אראנו נפלאות בשורות after Pesach 5751, and all the גאולה the ,תהא שנת ניסים בכל of winter 5752 הגאולהChassidim were being fired up by the Rebbe that אט אט קומט משיח and הנה זה משיח בא.

In midst of all the excitement about Moshiach, comes the news of 27 Adar and two years later Gimmel Tamuz. The shock of it is mingled with confusment, was it all for nothing? Were those 40 plus years and especially the years of 5751-52 another keitz that once again went away without the Geulah being in it's literal meaning?

This is what Reb Zalman Moshe is telling us. Once we started celebrating the Geulah, being fired up by the Rebbe that אט אט קומט בא and משיח משיח זה there is nothing ,הנה that can stop us now. We have the Rebbe's promise that Moshiach is coming and that this generation is the last generation of galus and the first generation of Geulah, and with that promise we will dance straight into the Geulah.

The Rebbe of Modzitz, Rabbi Shaul Yedidya Elazar, had Chassidim throughout the major towns and cities of Poland. One of these was Reb Azriel David Fastag, who was noted for his exceptional voice throughout Warsaw. Many came to the shul where Reb Azriel David and his brothers, who were also blessed with lovely voices, would pray on the High Holy Days. Reb Azriel David would lead the prayers, while his brothers accompanied him as a choir. His crisp, clear and moving voice had a profound effect on all who heard him.Reb Azriel David lived simply, earning his livelihood from a small clothing store, but his happiness and fulfillment came from another source -- the world of Chassidic music. His moving tunes made their way to Otvoczk (a suburb of Warsaw), where his Rebbe, Rabbi Shaul Yedidya Elazar appreciated them immensely. The

day a new niggun (melody) by Reb Azriel David arrived was a festive day for for the Rebbe.Dark clouds began to cover the skies of Europe -- the clouds of Nazism. In spite of the terrible decrees, the yellow patch and the ghettoes, most Jews could not fathom what was about to befall them. Only a few managed to escape the clutches of the Nazi occupation to safe havens. One of them was the Modzitzer Rebbe, Rebbe Shaul Yedidya Elazar, whose Chassidim made a tremendous effort to save him. As the Nazis entered Poland, the Chassidim smuggled him out of Poland to Vilna, in Lithuania, and from there he made his way across Russia to Shanghai, China, eventually arriving in America in 1940.Meanwhile in Poland tens of thousands of Jews were being shipped off daily to their death in cattle cars that were part of the railway system. Roused from their warm beds in Warsaw in the middle of the night, husbands were separated from their wives, children wrested from the arms of their parents. The elderly were often shot on the spot, in front of their loved ones. Then the Jews were gathered and sent off in those trains to a place where their existence would no longer trouble the Nazis -- to Auschwitz, Treblinka, Majdanek.Inside the crowded cars, over the clatter of the cattle cars' wheels, rose the sounds of people gasping, sighing, weeping and dying. One could hear the stifled cries of children crushed together. But in one such car, headed toward the infamous death camp Treblinka, the sound of singing could be heard.It seems that an elderly Jew, wrapped up in his ragged clothing, his face white as snow, had made his way over to his neighbor on the death train, begging him to remind him the tune of Ma'areh Kohen sung by Modzitzer Rebbe during theYom Kippur service."Now? Now, what you want to hear is niggunim?" answered the other, with a hard look at the Chassid, thinking that maybe all the suffering had caused him to lose his mind.But this Modzitzer Chassid, Reb Azriel David Fastag, was no longer paying attention to his friend, or to anyone else on the train. In his mind, he was at the prayer stand next to his Rebbe on Yom Kippur, and it is he who was leading the prayer before the Rebbe and all the Chassidim.Suddenly, there appeared before his eyes the words of the twelfth of the Thirteen Principles of Jewish Faith: Ani ma'amin b'emuna sheleima, b'viat hamoshiach; v'af al pi she'yismamaya, im kol zeh, achakeh lo b'chol yom she'yavo -- "I believe with perfect faith in the coming of the Moshiach; and even though he may tarry,

Dark clouds began to cover the skies of Europe - the clouds of Nazism. In spite of the terrible decrees, the yellow patch and the ghettoes, most Yidden could not fathom what was about to befall them. Only a few managed to escape the clutches of the Nazi occupation to safe havens. One of them was the Modzitzer Rebbe, Rebbe Shaul Yedidya Elazar, whose Chassidim made a tremen-dous effort to save him. As the Nazis entered Poland, the Chassidim smuggled him out of Poland to Vilna, in Lithuania, and from there he made his way across Russia to Shanghai, China, eventually arriving in America in 1940.

Meanwhile in Poland tens of thousands of Yidden were being shipped off daily to their death in cattle cars that were part of the railway system. Roused from their warm beds in Warsaw in the middle of the night, husbands were separated from their wives, children wrested from the arms of their parents. The elderly were often shot on the spot, in front of their loved ones. Then the Jews were gathered and sent off in those trains to a place where their existence would no longer trouble the Nazis - to Auschwitz, Treblinka, Majdanek.

Inside the crowded cars, over the clatter of the cattle cars' wheels, rose the sounds of people gasping, sighing, weeping and dying. One could hear the stifled cries of children crushed together. But in one such car, headed toward the infamous death camp Treblinka, the sound of singing could be heard.

It seems that an elderly Yid, wrapped up in his ragged clothing, his face white as snow, had made his way over to his neighbor on the death train, begging him to remind him the tune of Ma'areh Kohen sung by Modzitzer Rebbe during Yom Kippur Davening.

"Now? Now, what you want to hear is nig-gunim?" answered the other, with a hard look at the Chassid, thinking that maybe all the suffering had caused him to lose his mind.

But this Modzitzer Chassid, Reb Azriel David Fastag, was no longer paying attention

to his friend, or to anyone else on the train. In his mind, he was at the Shtender next to his Rebbe on Yom Kippur, and it is he who was leading the prayer before the Rebbe and all the Chassidim.

Suddenly, there appeared before his eyes the words of the twelfth of the Thirteen Ikarim: Ani ma'amin b'emuna sheleima, b'vias hamoshiach; v'af al pi she'yismamaya, im kol zeh, achakeh lo b'chol yom she'yavo - "I believe with perfect faith in the coming of the Moshiach; and even though he may tarry, nevertheless, I wait each day for his coming." Closing his eyes, he meditated on these words and thought, "Just now, when everything seems lost, is a Yid's Emuna put to the test."

It was not long before he began to hum a quiet tune to these words. There, amidst the death and despair on the train to Treblinka, the Chassid was transformed into a pillar of song, bringing forth out of his bloodied lungs the song of the eternity of Am Yisroel. He was unaware of the silence in the cattle car, and of the hundreds of ears listening attentively in amazement. He also didn't hear the voices as they gradually joined his song, at first quietly, but soon growing louder and louder.

The song spread from car to car. Every mouth that could still draw a breath joined in Reb Azriel Dovid's Ani Ma'amin.

As if waking from a dream, Reb Azriel David opened his eyes to the sight of the singing train. His eyes were red from crying, his cheeks wet with tears. In a choked voice, he cried out: "I will give half of my portion in Olam Habbah to whoever can take my song to the Modzitzer Rebbe!"

A hushed silence descended upon the train. Two young men appeared, promising to bring the song to the Rebbe at any cost. One of them climbed upon the other, and finding a small crack of the train's roof broke out a hole from which to escape. Poking his head out under the open sky, he said, "I see the blue heavens above us, the stars are twinkling and the moon,

with a fatherly face, is looking at me."

"And what do you hear?" asked his companion.

"I hear," the young man answered, "the Malachim singing Ani Ma'amin, and it's ascending to the Hashem himself!"

Bidding farewell to their brothers and sisters on the train, the two proceeded to jump off, one after the other. One was killed instantly from the fall. The other survived, taking the memory of the song with him. He eventually found his way to Eretz Yisroel (perhaps to the Modzitzer Rebbe's son, the Mechaber of Imrei Aish, who was in Tel-Aviv), and the notes were sent by mail to Rebbe Shaul Yedidya Elazar in New York.

Upon receiving the notes and having the Reb Azriel Dovid's Ani Ma'amin sung before him, the Modzitzer Rebbe said: "When they sang Ani Ma'amin on the death train, the pillars of the world were shaking. Hash-em said, 'Whenever the Yid-den will sing Ani Ma'amin, I will remember the six million victims and have mercy on the rest of My People.'"

It is told that on the first Yom Kippur that the Modzitzer Rebbe sang the Ani Ma'amin, there were thousands of Jews in the shul. The entire Kehillah burst into tears, which fell like water into the pool of tears and blood of the Yidden. The tune soon spread throughout world Jewry.

"With this niggun," said Rebbe Shaul Ye-didya Elazar, "the Jewish people went to the gas chambers. And with this niggun, the Yidden will march to greet Moshiach."

THE SONG COMES TO THE REBBE

Although this niggun was sung in front

of the Rebbe even before Yud Shvat, at a dinner for Tomchei Temimim in 5706 it was not until seven years later that the Rebbe mentioned the niggun. It was by a Farbrengen on Shabbos Parshas Vo'era 5713 that the Rebbe surprised the crowd by requesting that this niggun be sung. Immediately when the niggun began, the Rebbe became very serious. The con-fused crowd thought that they were to stop singing, or sing low and quiet. It was only when the Rebbe repeated his request that it be sung just as any other niggun that everyone joined in loudly, including the Rebbe himself. For the next twelve years at

almost every farbrengen this niggun would be sung.

Interestingly enough when sung by the Rebbe the second half "V'af al pi She'yismamaya" was not sung. For some reason, from 5725 this Niggun was no longer sung at farbrengens except on a few rare occasions.

On Shavuos 5713 the Rebbe explained his love for this niggun. "In general we appreciate the Niggunim of the Rabbeim, that they composed, or that they sang. However the fact that this niggun was sung

by Jews on their way to give their lives Al Kidush Hashem, Be'poel Mamesh, knowing where they were headed, brings a great love of this song. Just as by Terumah, we find that one kernel is enough to be Terumah on brhalf of the entire crop, so too through the Me-siras Nefesh of those Jews, this niggun was made holy, and caused that anyone who sings this niggun it should add to their strength for Mesiras Nefesh. This will in turn help in the following of mitzvos, as is explained in Tanya that through remembering the idea of Mesiras Nefesh, one can be sure that their Torah and Mitzvos are strengthened.


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In one of his travels, Rabbi Dov Ber of Radoshitz occasioned to stay the night at a wayside inn. In the morning, he sought out the innkeeper.

"The clock," he asked excitedly, "the clock you have hanging in my room - where is it from? Where did you get that wonderful clock?"

"Why," said the surprised innkeeper, "it's quite an ordinary clock. There are hundreds like it hanging in homes throughout the country."

"No, no," insisted Rabbi Dov Ber. "This is no ordinary clock. You must find out for me where this clock comes from."

To satisfy his guest, the innkeeper researched the history of the clock, and discovered that this clock once belonged to the famed "Chozeh of Lublin," Rabbi Yaakov Yitzchak

Horowitz. An heir of the "Chozeh" had been forced by poverty to sell all his possessions, and so the clock passed from owner to owner until it came to hang in one of the guestrooms of the inn.

"Of course!" exclaimed Rabbi Dov Ber upon hearing the clock's history. "This clock could only have belonged to the 'Chozeh of Lublin.' Only the Chozeh's clock could mark time in such a manner!

”Your standard clock,“ he explained to his host, strikes such a mournful tone. 'Another hour of your life has passed you by,' it says. 'You are now one hour closer to the grave.' But this clock proclaims:

'Another hour of galus has gone by. You are now one hour closer to the coming of Moshiach and the Redemption...'

"All through the night," concluded Rabbi Dov Ber, "whenever this clock sounded the hour, I leapt from my bed and danced for joy."

Countdown

to Moshiach

Moshiach Weekly | 9

The Magazine for Jewish

Children, Published by

Tzivos Hashem "the Moshiach

Times" When did it started?

Why would the Rebbe edit

the cover drawing for "The

Moshiach Times"? the story

of the newsletter that the

Rebbe gave so much too.

Some of us remember it as children, some of us as parents, some of us still get to see it at regular times during the year when it arrives at our doorstep. No, not the electricity bill, the newspaper or a catalogue. Not just an ordinary magazine but a special magazine called "The Moshiach Times". A magazine loved and read by all, children and adults alike.

One of the things that makes this magazine so special is the interest that the Rebbe has taken in its publication since day one. A number of times, the Rebbe would refer to it during a Farbrengen. Before each issue, the cover drawn for that issue would be given into the Rebbe for editing and comments. Sometimes, the Rebbe would return the drawing, indicating by a tick that it was okay. Frequently the situation was not so and the Rebbe would add a brief comment instructing or suggesting certain corrections.

These answers are unique, because by examining them we catch a glimpse of the Rebbe approach to both chinuch and publishing. Occasionally the Rebbe would comment that a certain Mitzvah, or detail thereof, has been omitted. Sometimes, the Rebbe would point out

practical mistakes such as the wrong time on the clock for burning the Chometz, and so on.

•Tzivos Hashem was still in its infancy

when the decision was made to publish a magazine for all Jewish boys and girls. Tzivos Hashem had written to the Rebbe about the idea, and the suggestion that the magazine should, with the Rebbe's consent, be called "The Moshiach Times". The fact that the Rebbe had shown such interest had enthused everyone, and it was not long before the first issue was ready to go to print. It so happened, that on the cover of this first magazine was a drawing of two lines of children – one of boys and the other (above it) of girls – each carrying banners. Every banner had one letter on it, which together, they formed the words "Ahavas Yisroel".

Just before going to print, one of the senior members of the overseeing board, an elderly and respected Chossid, who hadn't seen the magazine earlier, was disturbed by the cover drawing. He argued, that it is neither proper, nor acceptable to portray a picture (or drawing) of a girl on a Jewish and

Chassidish magazine. Others argued that this "rule" no longer applied, or that as the Rebbe had founded Tzivos Has hem for Jewish boys and girls, it was therefore not inappropriate to have a girl on the cover, especially as the boys and girls were shown separately However, the elderly Chossid would only come as

far as to suggest that the cover maybe given to the Rebbe, "and then we'll see...". No one would oppose this suggestion, and so, the m a g a z i n e was sent to the Rebbe. Sure enough, the Rebbe had what to c o m m e n t about the

cover:

"ההדגשה צ"ל ואהבת לרעך כמוך"

Which means - "[that] the emphasis should be on [the idea of ואהבת לרעך" ["כמוך

However, not a word mentioned about the boys and girls... and so, the magazine was published bearing the cover as it is shown here.

•Time passed

and before long, it was time for the second issue which was to be dated Purim. On this occasion too, the cover pictured two children, a boy and a girl in Purim

costume, dressed up as Mordechai and Esther - blowing bubbles... In the bubbles - were images of the Mitzvos of Purim. Once again, the same elderly Chossid began to voice his opinion that such an idea is absolutely out of the question. It would be against all "Chassidishe" ethics to print such a drawing of a boy and girl together on the cover of the magazine. "The Rebbe only okayed it on the previous cover," he argued, "where the boys and the girls were in two separate lines; here however, they are standing next to each other, and this is totally unacceptable!".

Once again, it was decided that the magazine be sent to the Rebbe in order to ascertain whether the Rebbe really did agree with such a daring idea - to have a boy and a girl together on the cover of the magazine... This time, the cover came back and all the Rebbe did was mark a tick on it, indicating that it "passed inspection", and was fit to print. Now; everyone agreed that it could be printed as it is shown here.

•It was now evident, that the Rebbe

was not in the least against having such drawings on the covers of "The Moshiach Times"; but, no one would have guessed that the Rebbe would insist on having a boy and a girl on every cover.

Therefore, when it came time for the third issue to be published before Pesach, the draft cover portrayed a boy looking into a sticker album, where the stickers were of the 15 sections of the Pesach Seder. From the angle being used in the drawing, and also because of the size of the album and the boy's face - it was out of the question and virtually impossible to have a girl on the cover as well.

By now it was almost a custom that the cover was sent to the Rebbe, "Just to make sure" that it passed requirements. Sure enough, "just in case" paid off, and the Rebbe did indeed have quite a comment to make. Though brief, but very clearly


the Rebbe made a firm point. It read as follows:

"צ"ל גם נערה"

"Which means - "There should also be a girl."

It was not necessary to say anything more. It was quite obvious that the Rebbe's stand was strongly in favour of, and moreover "a must", to have both a boy and a girl on each cover of "The Moshiach Times". We have shown here the final

drawing where, somehow the face of the girl had managed to be inserted.

By the time issue no. 4 came around, it was agreed by all, that as the Rebbe has responded so positively to the previous covers, perhaps the same should apply to all future issues.

This is how it came to be that the Rebbe would edit the covers of "The Moshiach Times".

Some years later, early in 5744 (1984), a number of world-famous artists began to draw for "The Moshiach Times", and have contributed a lot to the magazine – in taste, and in ideas. [The Rebbe's response to an idea of one of these artists is brought later in this section, in the supplement.] One of these artists, Joe Icubert, who is very skillful in cartoons,

Before publishing the Chanukah edition for 5749, the editors gave in to the Rebbe the cover to be Magiah.

In the Ksav Yad picture bellow, we see the check which the Rebbe wrote, approving the cover.

We thank Rabbi Sholom Dovid Pape for giving us this Ksav Yad.

פרסום ראשון

של הרביכתב יד

had prepared a rough sketch as a proposal for an Elul-issue cover. The idea was reviewed by the editor of "The Moshiach Times", and some details were changed and added to accord with what were deemed to be the Rebbe's requirements.

The drawing was that of a boy returning home from camp, and entering his room which is lined with all the details needed to qualify it as the room of a soldier in Tzivos Hashem: The Mezuzah was on the correct side of the door. The boy was wearing a Yarmulke and Tzitzis. A Siddur, a Chumash, and a Tzedaka box were on the table, as well as other books on the shelf. The calendar was turned to the month of Elul, and a picture of a man blowing Shofar was to

be seen on top. Even a "Moshiach Times" was on the table... Only one "minor" detail was left out for some reason: there was no girl in the picture.

As the custom had been to send the cover drawing to the Rebbe, the sketch was then sent to the Rebbe who returned the drawing with the following instructions:

שיראו הציציות צ"ל גם תמונת נערה בקרן"."אחרת

Which means – "[Firstly.] the Tzitzis should be seen [apparently they were not noticeable enough. And secondly:] there must also be a girl in another corner."

In this answer, the Rebbe clarifies his position even more. On the one hand, there must be a girl too. On the other hand, the two children should not be seen as coming from camp together, as it may seem that they had been at the same camp.

Reproduced here are copies of the original sketch which was sent to the Rebbe, and the final cover drawing, corrected according to the Rebbe's instructions, and more.

LIv

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S LIFT UP YOUR EYES AND SEE

A Chossid of Reb Avrohom Yaakov of Sadigur asked his Rebbe:

"Why did the g'dolim and tzaddikim give allusions for when Moshiach will come when the time they said passed and the Geula didn't happen?"

His Rebbe answered, "My father zt"l [R' Yisroel of Ruzhin] once commented on the Gemara that says, 'kalu kol ha'kitzin' (all endpoints for the Geula have ended) that just as the Shechina left in ten stages

from the Mikdash into Galus, so too, it will return in stages.

With each keitz, the Shechina descended another level into this world. Right now, the light of Geula is in the lowest heaven called Vilon. But I say, that the light of the Geula is already spread around us and is right above our heads, but we don't notice it since our heads are bowed down from the pressures of Galus.

May Hashem raise our heads and we will see the Geula with our own eyes!

(Sippurim Chadashim)


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On the 24 of Av 5751 Rabbi Shmuel Butman - chairman of the International campaign to bring Moshiach showed the Rebbe a shirt on which "Moshiach is on the way" was imprinted.

Rabbi Butman told the Rebbe that they made 2000 shirts. The Rebbe then responded: If you will give one to me, then you will be left with 1999, please leave one here.

PROPER PREPARATION

Rabbi Levi Yitzchok of Berditchev asked:

Why did Moshiach answer the tanna Rabbi Yehoshua ben Levi, who asked, "When are you coming?" - "Today, if you heed His voice," when it says, "Behold, I will send you Eliyahu HaNavi before the coming of the great and fearful day of Hashem?"

And why must Eliyahu come to herald the Geula?

When R' Levi Yitzchok saw that nobody was answering his questions, he said:

The reason is because people are immersed in the travails of this world and Eliyahu must come before Moshiach arrives in order to pull them away from their work and prepare them to greet Moshiach.

However "if you heed His voice," i.e., if we shake ourselves free of worldly matters, then Moshiach can come "today," immediately, without Eliyahu having to prepare us for his coming.

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H In the year 5742-1982, an article appeared in Israeli newspapers pro-claiming the establish-ment of the state of Isra-el as the אתחלתא דגאולה - the beginning of the Geulah.

Sometime later it was sent to the Rebbe, and the Rebbe replied sharp-ly with the following letter.


Shalom U'brachah!

I'm informing of receiving your letter, to-gether with the article which the Rebbe saw and replied there-of:

With great wonder I read the article, which quotes things in my name that I never said, that the אתחלתא דגאולה is dependent onif there needs to be miracles in the Geulah or that nothing will change. Not only that, but I brought down in speech many times the makor to my words from the exact Perek and Halachah in Rambam and also printed it. And in that perek itself he writes that it doesn't need to be with miracles (and we don't need to bring down from Pirush HaMishnayos)

What I said was:The Rambam paskens clearly the order of the end of galus in the end of Hilchos M'lochim perek 11 halachah 2-3: we don't ask from him (Melech HaMoshiach) "not for a sign and not for a miracle" (only that he should be a person knowledgeable in Torah and involved in mitzvos etc. and he will force all the Yidden to fallow in it's pathetic. And he fight the wars of Hashem, then he is משיח בחזקת (that's the correct version of the Rambam- check the editions which weren't tampered by the censors) if he did so, was successful, won over all of the nations around him, built the Beis HaMikdash in its place and gathered in all the Yidden (see the seder

in all this) then he is ודאי and if he משיח didn't succeed etc. then you know that he is not (moshiach, and not the Geulah and therefore you have to wait) until the end comes".(see there).

There is a separate inyan: when it's proved that he is moshiach vadai- then the Rambam whichi brought (in the beginning of perek 12) :…in yemos HaMoshiach… the world will run like always and this is what it says in Yeshaya וגר זאב עם כבש etc. it's a mashal etc.that Yidden will live in security etc. and in yemos HaMoshiach we will know to what was the mashal about etc.

And the Rambam himself explains his words on this ((מאמר תחיית המתים ס"ו :and know… this that we say it's only a mashal, it is not for sure etc. and if it will mean liter-ally etc.

And on this I said- that based on the the Rambam – there is מאמר תחיית המתיםno hechrach at all to say that the Rambam argues on all those who hold that זאב וגר is not a mashal, and to make more עם כבשmachlokes, rather than according to him there will be two t'kufos after the Geulah of Moshiach vadai, and this is also already printed.

But whatever it is, like mentioned before it's not connected at all to אתחלתא דגאולה.


R' Avrohom Pariz was born on Purim 5649 (1889) in the city of Bobruisk, a city rich in a heritage of Judaism and chassidus. His father, R' Boruch, was a businessman and was not a chassid.

While still a young boy before his bar mitzva, R' Avrohom became acquainted with the chassidishe atmosphere in his city. He took the initiative, borrowed money from his uncle and traveled to Lubavitch alone, and there, alone and far from his family, he became mekushar B'lev

V'nefesh to the Rebbe Rashab. Young Avrohom saw his new family in Tomchei T'mimim, in its mashpiim, teachers, and talmidim. He suffered from constant poverty and more than once he actually starved for bread, but physical hunger was nullified many times over in his hunger for nigleh and chassidus, which he sated with diligent study and in chassidishe avodas Hashem, causing him to forget what he lacked.

On a Yom Tov that he spent in Bobruisk, as he walked down the street a Jew approached

He epitomized "swimming against the current," from early childhood to his ceaseless struggle to proclaim the Rebbe as Melech HaMoshiach - stories and remembrances from the colorful mosaic of the life of the chassid,

Reb Avrohom Pariz, a"h


him and asked him to be part of a minyan for Mincha. When he walked into the beis midrash, he found his friend R' Aryeh Leib Sheinin sitting in t'fillin and davening b'arichus.

R' Avrohom saw that if they included R' Aryeh Leib they would have a minyan without him. When he asked them why they didn't count his friend as part of the minyan, they answered that this bachur had been sitting there since the morning, not seeing or hearing what was going

on around him, and so they thought he had lost his mind and that's why they didn't include him in the minyan.

That's when R' Avrohom realized: "The difference between me and R' Aryeh Leib is that to the balabatim, I'm still normal." At a later point, R' Avrohom said that this episode made him begin to work on avoda with greater zeal.


After a number of fires that broke out in Bobruisk, which destroyed large sections of the city, R' Boruch Pariz decided to emigrate to America, meshaneh makom meshaneh mazal. He packed, and in the winter of 5663 (1903) he and his wife Zlata and his children - Leiba, Itche, and his daughter Leah - left for Odessa to sail from there to America. They planned on picking up Avrohom along the way but he told them, in no uncertain terms: "Go in peace. I'm staying here in Lubavitch." He was all of 14 at the time.

Years went by and R' Avrohom was 18 and his mother made the trip from America to Lubavitch. She thought that the reason he had stayed in Russia was because he planned on raising a family there, and that the woman destined to be his wife wouldn't allow him to leave Russia. So she returned to Russia in order to take both of them back to America with her.

R' Avrohom told her she was mistaken. "My place is here, in Lubavitch! This is the reason I'm here."

In later years R' Avrohom said, "After the Rebbe said maamer, 'Hob ich zich gevalgert tzvishen di T'mimim heren a derher (I wandered among the T'mimim to hear some deep understanding). I wanted to hear what each one 'took' from the maamer. I took something from each one, but I heard what they wanted to hear from the maamer. From those who didn't speak, from those who kept quiet, I got the most."

His hiskashrus to the Rebbe Rashab knew no

compromise. He was tied to him with ropes of love. This is illustrated in the following story:

In the year that the communists completed the revolution, Russia was a battlefield. The civil between the "Reds" and the "Whites" were at their peak, and pogroms were routine. The German army was still present in Russia and it captured parts of the country and won in

other areas. Many Jews lost their lives in these battles and pogroms. The Angel of Death was ever-present and a Jewish face was reason enough for abuse.

The Rebbe Rashab minimized his trips at this time. He wrote to his son (later to be the Rebbe Rayatz): "My dear son ... you shouldn't think at all about coming here to visit me, because the trip is frightful... We are thinking about how our return trip will be, im yirtze Hashem, because the way we traveled here is

nearly impossible."

But for R' Avrohom, any danger, as serious as it might be, was insignificant when it came to visiting the Rebbe. R' Avrohom's daughters relate that during those dangerous days of pogroms, their father went to Rostov to be with the Rebbe for Tishrei. After Yom Tov, when he wanted to return to Vitebsk, the fighting was so severe that it was life- threatening to travel. He decided that he would remain with the Rebbe until things quieted down. In those days there were no phones and the mail coaches had stopped traveling, and so his family didn't know what had become of him. They feared the worst.

“He wasn’t fazed by anyone. He said to me and others ‘Baruch Hashem, I have lived to see

Moshiach.”


Thus, R' Avrohom remained with the Rebbe for a year and a half while his family had no idea whether he was alive or not. After things quieted down and the danger had passed, R' Avrohom returned home. He feared entering his house suddenly lest it shock his family, so he went to a neighbor and asked him to prepare his family to meet him.

HISKASHRUS, HEART AND SOUL, TO THE REBBE

The Rebbe arrived in the U.S. in 5701 (1941), and R' Avrohom became strongly mekushar to him. R' Avrohom, who had closely followed every move of the Rebbe Rayatz, immediately noticed the special relationship the Rebbe had with his father-in-law, and he tried incessantly to get close with him and to benefit from his counsel.

The ties that began to form in those days between R' Avrohom and the Rebbe were very special and they remained mostly a secret. When R' Avrohom was once asked what was the secret of his personal connection to the Rebbe while still in the lifetime of the Rebbe Rayatz, he said that he worked for a few years in the Rebbe's presence for a few hours a week in the same room, and this is how the ties that lasted many years after that were formed. This joint work was done on maamarim and sichos of the Rebbe Rayatz which R' Avrohom copied down and distributed.

"The Rebbe would often ask me to join him on the subway to Manhattan. These trips seemed routine, but during this time the Rebbe would speak to me about many important things, especially regarding hiskashrus."

After the fact, it seems that working together in one room once a week and the conversations on the subway, contributed to the extraordinary

hiskashrus that Reb Avrohom had for the Rebbe.

Today we know that while working together, the Rebbe gave R' Avrohom clear guidelines as to how to transcribe the maamarim and sichos of his father-in- law and how to publish them.

THE BATTLE FOR GEULA

R' Avrohom began his Geula-related activities in 5701 (1941) when the Rebbe Rayatz began disseminating the publication HaKria V'HaKedusha, which contained the message of a call to t'shuva and Geula. In those days Europe was aflame and Jewish blood flowed like water. The Nazis (may their name be erased) and their eager followers butchered Jews in the tens of thousands.

The Rebbe saw the Holocaust as the chevlei Moshiach. In order to lighten the chevlei Moshiach, even a little bit, and to bring about the coming of Moshiach one moment sooner, the Rebbe publicized a Kol Korei to all the Jewish people under the heading, "LAlter LT'shuva, LAlter LGeula" (immediate repentance, immediate redemption).

The Rebbe publicized four Kol Korei's under this heading in his HaKria V'HaKedusha, in the Morgen Journal, and in countless letters and proclamations, thus igniting the Jewish world.

In them, the Rebbe called upon all of the Jewish people to improve their ways and to come closer to our Father in heaven without shame. "U'va I'Tziyon Goel" (and the redeemer comes to Zion), said the Rebbe, depends on "OL'shavei pasha b'Yaakov" (and to those sinners who repent in Yaakov). Without t'shuva, each person can, chalila, be harmed by the chevlei Moshiach, and there's no guarantee that the enemy won't come to the New World - America.


R' Avrohom, to whom the fulfillment of the Rebbe's wishes was his only desire, and whose worry about the fate of the Chabad communities in Europe and in Russia in particular. and the Jewish people as a whole, was motivated to go full speed ahead in disseminating the Rebbe's message to every possible place, primarily: to bring people to action.

Aside from hanging up announcements declaring, "LAlter LT'shuva - LAlter LGeula," in subway cars and other public places, R' Avrohom sent letters to friends and acquaintances demanding that they internalize the Rebbe's words and spread the message to all groups.

R' Avrohom, who was mekushar with every fiber of his being to the Rebbe, and who was completely immersed in the Rebbe's words, in his sichos. and maamarim, came to the conclusion, the more he delved into every letter of the Rebbe's sichos, his maamarim, HaKria V'HaKedusha, and the Kol Korei's, that "LAlter LGeula" led to one address: 770.

R' Avrohom was certain: Melech HaMoshich, the one who would redeem the Jewish people and take them to the complete Geula, was none other than the Moshe Rabbeinu of the generation, "the one who stands between Hashem and you" - the Rebbe.

R' Avrohom didn't keep this conclusion to

himself. He made sure that all his acquaintances knew about it by writing them letters, breathing new life into them. He called on them to be strong, for it wouldn't be long before the Rebbe would lead us to the Geula.

In one of his letters he wrote, after quoting excerpts from sichos and letters of the Rebbe,

as well as excerpts from the Kol Korei's and HaKria V'HaKedusha:

"My dear brothers, you aren't reading HaKria V'HaKedusha properly. As its name indicates, aside from what is written therein about the chevlei Moshiach, and aside from there being actual prophecy there, there are articles that express 'who it is,' who our holy father shlita is.

"My dear brothers, take note of all these things, and take note of who is saying these things (a man whose nature it is to say brachos and good things to every Jew, whoever he may be, especially good about Klal Yisroel, which is what he is all about. And now, it's close to four years that he's saying these strong things, zol er zain gezunt) and these things are literally the d'var Hashem. The entire world can try to avoid it but the word of Hashem will

endure forever, and 'all of you stand today, etc.' - today, in the very near future ...

"When I look at all the events taking place in the world, and when I look at HaKria V'HaKedusha, and in general, at all of the

“I met him a f t e r w a r d s and he told me about it, and he looked at me with big dark, burning eyes, and sadly said, ‘he (meaning the Rebbe) doesn’t want it. Maybe the time isn’t

right.”


sichos of our holy father the Rebbe shlita, I see how the thunder and lightning of Mattan Torah go out to the modern world. The world today is modern, and therefore, the thunder and lightning are in such a manner that a cry will go out of 'Na'aseh U'nishma.'

"At that time 'כגיגית הר עליהם either 'כפה here or there, and the same will be today, too. This image is right before my eyes ... you must know that immediately, in another moment, a Jew will arise with G-dly abilities, and through him will be fulfilled the eradication of Amalek forever, and so will it be. May Hashem make it happen with chesed and rachamim."

In another letter R' Avrohom writes to a friend more sharply. Apparently he had written to R' Avrohom that he had sent a letter to the Rebbe Rayatz in which he related various activities, and in the answer he received from the Rebbe, the Rebbe thanked him for publicizing "LAlter LT'shuva," and the Rebbe didn't mention "LAlter L’Geula."

The chassid thought that perhaps one could conclude from that, ch“v, that a change had taken place in the Rebbe's horaos, and so R' Avrohom responded sharply to this. This letter is pertinent today too, and the words speak for themselves.

Years later, at a farbrengen on Parshas B'Shalach 5724, the Rebbe related:

"I once went to the Rebbe [Rayatz] and he told me a vort about himself [about where he stood in avoda], (and the Rebbe paused and

then continued) which was difficult to listen to. At that time a letter arrived from Avrohom Pariz ... and I said to the Rebbe, Avrohom Pariz writes such and such. The Rebbe answered, 'If I thought of myself as Avrohom Pariz thinks of me, etc.' The Rebbe did not say that Avrohom Pariz shouldn't think that way about him, and there were probably others who thought so. It's just that he wrote it, that a spark of the

soul of Moshiach is within each one of us, and a spark of each of us in the soul of Moshiach..."

THE EPISODE OF THE FLYERS THAT IDENTIFIED MOSHIACH

The story about how R' Avrohom publicized the identity of Moshiach back in 5725 is well-known. R' Hartman accompanied him in those days:

"R' Avrohom was the first to raise the banner about the Rebbe being Moshiach. During the hundreds of hours that I was in his

presence, I saw that he lived with this invan with all גידים ושס"ה אברים At every .רמ"ח opportunity, he repeated this before anyone who was willing to listen to him. This activity reached a new level with the famous flyers, as I wrote in my diary.

This is what I wrote in Sivan 5725:

"By Divine providence I was with my father-in-law in Petach Tikva. Zeide, R' Avrohom, saw me and asked me to accompany him to the printer in order to be able to help him schlep packages.


"I didn't know what this was about, and of course I accompanied him to the printer, which was on a nearby street. He asked me to carry some packages wrapped in brown paper to his house. On the way, he told me that he had printed thousands of flyers announcing that our righteous redeemer is none other than the Lubavitcher Rebbe, using his full name.

"He explained it to me thus, 'Just as the Rebbe strongly refused to accept the Nesius from 5710 until Yud Shvat 5711, and only when a large number of Anash in Eretz Yisroel and abroad sent him kisvei hiskashrus expressing their utter bittul and hiskashrus to him, did he agree to accept the nesius - the same is true with the coronation of the Rebbe as Moshiach. It has to come as a "His'orerus milmata" (arousal from below). If Anash demand it and request it of the Rebbe - that he be revealed as Moshiach - he would do so.’

"On Friday, 18 Sivan 5725, he gave thousands of flyers to his good friend, R' Yisroel Kook, who was the driver for Ye s h i v a s To m c h e i T m i m i m and was d e v o t e d to Mivtza T'fillin in Tel Aviv. R' Yisroel

distributed the flyers at the old central bus station, a place where thousands of people from all over the country pass through on Erev Shabbos.

"In the meantime, some Lubavitchers who lived in Kfar Chabad and worked in Tel Aviv saw the flyers, and when they returned to Kfar Chabad they went directly to the mara d'asra. Rabbi Shneur Zalman Gorelik, and told him about them. Was it permissible and necessary to distribute these flyers or not? There were some in favor, and some opposed, and things got lively.

"Monday, 21 Sivan 5725. R' Avrohom's flyer was published in the famous paper Davar (belonging to Mapai), as a result, of which the tumult in Kfar Chabad grew stronger. Apparently they had called the Rebbe's Mzkirus to report about the flyers, for that week, on Thursday 24 Sivan, R' Avrohom received a telegram from Mzkirus that said he should immediately stop distributing the flyers and he should send the remainder to Mzkirus.

"24.6.65

"We were shocked by his letter, and please stop disseminating the letter and announcement, and collect and send the remainder, down to the last one, to Mzkirus. Please immediately fulfill this horaa.

The Secretariat"

"I met him afterwards and he told me about it, and he looked at me with big, dark, burning eyes, and sadly said, 'He (meaning the Rebbe) doesn't want it. Maybe the time isn't right.'

"As a loyal soldier and chassid, he submitted to the Rebbe and followed instructions. He couldn't, distribute the flyers anymore and he


collected them and sent them to the secretariat.

"R' Avrohom 'didn't distribute them anymore, but he continued to announce the message they contained at every opportunity, at meetings of teachers of the Reshet, at the Chabad shul in Petach Tikva, at family simchos, and at every event. He repeatedly said that the true goe'l of the Jewish people is the Lubavitcher Rebbe.

"There were those who understood him. Many just shook their heads, but he wasn't fazed by anyone. He said to me and others, 'Baruch Hashem, ich hub derlebt Moshiach'n (I have lived to see Moshiach).'

"He would always tell me, 'Publicize the awesome greatness of the Rebbe. Tell about his incredible b'kius in all parts of Torah; tell about his worldwide leadership; tell about his ahavas Yisroel. When men and women, children and old people, hear about the Rebbe, they will

become mekushar to him, they'll write him letters, and will consult with him. They'll be mekushar to the Rebbe, and then the Rebbe will be revealed as Moshiach of our generation.'

"This is what he constantly told me. Every telegram that he sent to the Rebbe began with the words, K'vod HaRebbe M'Lubavitch - Melech HaMoshiach.'

"Remember, this was in the 60's, when people weren't ready to digest this. A fellow supporter of his views, he found in the Partisan, R' Zushe Vilimovsky.

"I always heard him say, 'You must unite all schools (of the Reshet) into one school and all the classes into one class and all the lessons into one lesson, and only one teacher is needed to instill in the children that the Lubavitcher Rebbe is Melech HaMoshiach."

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THE HIDDEN ALLUSION

R' Elimelech of Grodzinsk once said to his Chassidim:

At the beginning of Parshas VaYechi, Rashi explains why there is no space between VaYigash and VaYechi, saying that since Yaakov Avinu passed away, the eyes of the Yidden were closed from the tribulations of servitude. Rashi also says that Yaakov sought to reveal the end of time to his children but it was hidden from him.

This is surprising, for could it be that Yaakov's wish to reveal the keitz was not fulfilled, ch"v?

The answer is that the very fact that Yaakov wanted to reveal it and it was hidden from him itself alludes to the keitz!

R' Elimelech's Chassidim could not understand what the Rebbe meant by this, so the tzaddik explained:

This is the way it is: When we see that tzaros increase until the Torah becomes a closed book and battei midrashos and yeshivos are closed, and it seems that all kitzin have, Chas V'sholom passed, then we can be sure that the keitz is imminent.

(B e'er HaChassidus)


On Shabbos Parshas Korach 5 Tamuz 5749 the Rebbe said a fiery Sicha explaining that there is a maálah in the month of Tamuz (which according to Chassidus is connected to the m'kabel) over the month of Sivan (which is connected to the mashpia) because specifi-cally through the yeridah to lower worlds can we make that the dwelling place of Hashem should be in tachtonim.

When a Yid works in Olam Hazeh, in a time of the yeridah l'matah, he nullifies the reason of the yeridah and reveals the kavanah which is in the yeridah, that Hashem's dwelling place should be even in the lowest times and places in the world.

The Rebbe also connected this to the fact that through the Geulah of 12-13 Tamuz, the whole month was turned over into a month of Geulah. that through the arrest of the Frier-dikker Rebbe (which included pains and hard-ships until the decree of the opposite of life R"L was decreed) only through the lowest yeridah came out the greatest maálah, that Yidden are now able to serve Hashem without any decrees against torah and Mitzvos. and not only that ,but the Geulah of 12-13 Tamuz was the last stage of Geulah, which is a preparation for the true and complete Geulah.

This is also why only after the Geulah did the Frierdikker Rebbe move to the lower hemi-sphere -the lowest place- to bring yiddishkeit and chassidus there and make that also a dwell-ing place for Hashem, because, being closer to the Geulah than ever before, we are now able

to make the lowest places a dwelling place for Hashem?

However, at the end of the Sicha the Rebbe said that even after all the ma'alos that were mentioned before, being in the month of Tamuz and in the lower hemisphere (the ma'alos of making a dwelling place for Hashem even in the lowest times and places), it doesn't come to the ikar that we need the true and complete redemption now.

Even though we have thing that are like the Geulah, we have Tzedakah, Tefilah, until we even have things that are higher than the Geu-lah- as Chaza"l say that one moment of Teshu-vah and good deeds in this world is better than a lifetime in Olam Habah-, because only over here do we reach Atzmus, but a Yid complains that enough drashos, we need Moshiach now, in it's literal meaning- in Olam Hazeh!

(The Rebbe doesn't bring this in the Sicha, but it is known the story of the Rebbe Mahara"sh who was told by the Tzemach Tzedek that in the year 5608 the Geulah was in the form of the printing the Lekutei Torah, and the Reb-be Mahara"sh said that we need Moshiach in Olam Hazeh!)

This is a lesson how to look at Gimmel Tamuz: Even though we hear from mashpi'im how in this time we must highest kochos to re-main strong even though we don't see the Reb-be, we need to know that we have to complain "enough of the drashos we need to see the Rebbe, Moshiach of our generation, with our physical eyes now!"

תלו

גאי

דל Enough, is

Enough!


־ייהי רצון, אז די הוספה הנ״ל אין "מעשינו ועבודתינו" אין צוגאב צו אלע ענינים וואס רבותינו נשיאינו האבן אויפגעטאן במשך הדורות איו חצי כדור העליון, ועאכו״כ די הוספה בזה דורך נשיא דורנו כ״ק מו״ח אדמו״ר אין חצי כדור התחתון — זאל שוין תומ"י ממש ברענגען די גאולה בפועל, אין חודש הרביעי דשנת תשמ״ט,

אין חוץ לארץ אין חצי כדור התחתון.

ווארום לאחרי דעם עילוי הנ״ל פון חודש הרביעי און די עבודה אין חצי כדור התחתון — דארף מען וויסן, אז דאס קומט לגמרי ניט צו דעם עיקר — די גאולה האמיתית והשלימה בפועל ממש!

־ממת טאקע, "פרשה זו יפה נדרשת במדרש רבי תנחומא", וכמדובר לעיל )דער פירוש פנימי בזה( אז דאס באדייט כוונת קרח

־ממעליותא )מעלת המקבל לע״ל( — בנוגע צו פשט בעוה״ז במעשה בפשטות — שע״פ תורה הוא העיקר דארף זיין נאר א ביהכ״נ

א ביהמ״ד א ישיבה א ת״ת וכו'.

און הגלות זמן אין עבודה ריבוי דעם לאחרי אפילו נאכמער: מ׳האט שוין דערגרייכט בפועל בעוה״ז צו דער עבודה בחצי כדור התחתון)מעלת המקבל(, מיט די אלע מעלות שבזה — איז דאס

נאר ניט כמאן דבעי למהוי:

מ׳האט טאקע כו״ב ענינים וואם זייגען בדוגמת הגאולה — דער ענין פון צדקה )וואס איז גואל )החיות( דעם נפש העני(, דער ענין עניני וכמה כמה ועוד תומ״צ, עניני וכמה כמה ועוד התפלה״, תומ״צ, ביז אז מ׳קען טענה׳ן )"יפה נדרשת״( אז מ׳האט ענינים ״יפה שעה אחת בתשובה נאר העכער — כמאחז״ל זיינען וואס דעם דורך הבא״, העולם חיי מכל הזה בעולם טובים ומעשים נעמט מען עצמות ומהות, תענוג בורא )משא״כ עוה״ב איז בעיקר חצי אין חוצה המעינות הפצת דורך ובפרט נברא(, תענוג גילוי

כדור התחתון וכו' וכו׳ —

טענה׳ט אבער יעדער איד "נער ישראל ואוהבהו״ )דער בן חמש למקרא וואס איז שייך דוקא צו לימוד הפשט( — דרשות זיינען גאולה א תורה( )אין "דרשה״ א איז דאס נדרשת״, אבער "יפה רוחנית, אבער "אחכה לו בכל יום שיבוא גאולה כפשוטה״. שרייט עולם אין בפשטות, גאולה די האבן מ'וויל ישראל״: "נער דער

העשי׳.

אין )ובפרט הגאולה ענין דעם וועגן תורה אין לערנט מען רמב״ם סוף הל׳ מלכים(, וכל העוסק בתורת כו׳ כאילו כו ׳ —

שרייט דער "נער ישראל״: "עד מתי קץ הפלאות", אחכה בכל ־וום די גאולה כפשוטה, בפשטות ממש, באופן גלוי, מראה באצ

בעו ואומר זה — אט איז די גאולה בפועל!

און בשעת דער "נער ישראל״ שרייט "עד מתי״ מיט אן אמת׳ע געשריי — איז כטבע האב, ועאכו״כ אבינו שבשמים — אז ער איז

מקיים בקשתו.

וכידוע דער סיפור מיט א גדול בישראל, וואס האט געזאגט אז קומענדיק למעלה )נאך מאה ועשרים שנה( וועט ער שטורעמען )שהי׳ ראוי לכך( אז דער אויבערשטער זאל ברענגען די גאולה.

־אאך דעם וואס ער איז נסתלק געווארן און די גאולה איז ניט געקומען — האט א צווייטער גדול געזאגט, אז עס ווייזט אויס אז מ׳האט יענעם געגעבן גאר א גרויסער גילוי למעלה, וואס האט

אים געמאכט "פארגעסן״ כביכול וועגן זיין הבטחה:

וויבאלד אז משיח עדיין ]כ״ק אדמו״ר שליט״א אמר בחיוך:[ לא בא — ווייזט אויס אז למעלה האט מען געפונען אן עצה ווי צו

פועלן באם גדול דאס אפלייגן אויף שפעטער...

אפשר איז די עצה דערצו, צו מאכן א נדר על דעת רבים, וואס דעמולט איז דער דין אז "אין לו התרה בלא דעתם״. אפילו אויב ניט דאס וועט עטלעכע, אדער איינעם ביי זיין פועל מ׳וועט

ווייל דער פסק דין אין תורת ה׳ איז, אז א נדר על דעת העלפן, רבים בלייבט קיים!

זאל ממש ומיד תיכף אז — איז אלעם דעם פון מסקנא די משיח ע״י והשלימה, האמיתית גאולה די קומען בפועל שוין

צדקנו, און אלע אידן גייען, צוזאמען מיט זייערע בתים, בתי תורה אין הקודש, עיר ירושלים אין הקודש, ארץ אין וצדקה״, תפלה ביהמ״ק השלישי, אין קדש הקדשים, און עס ווערט דארט נתגלה צדיק בימיו "יפרח און למשמרת, דארט ליגט וואס אהרן מטה — ״שבימיו )של משיח( תחזור הכהונה ויפרח מטה אהרן" ומשה

ואהרן עמהם.

)משיחת ש"פ קרח תשמ"ט – מוגה(

The Rebbe finishes off with a Jewish leader that said that when he comes l'ma'alah he will shturem that Moshiach should come. After he passed away and Moshiach didn't come a sec-ond Jewish leader explained that the Tzaddik was given a great gilui which made him forget so to speak about his promise. The Rebbe then said that since Moshiach didn't come after the passing of the second Jewish leader, most prob-

ably they found a way to push it off for later.

Therefore the Rebbe said the only eitzah is, to make a neder al da'as rabim which cannot be undone, meaning that the Rebbe made a neder al da'as rabim that he will shturem and bring Moshiach and nothing can stand in the way for the true and complete Geulah teikef umiya"d mama"sh!


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