33. moshiach weekly succos

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

the chossid who truly

longed for Moshiach Reb Shlomo Chaim Kesselman

The Moshiach times

Tzivos Hashem Magazine

לאלתר לתשובה לאלתר לגאולהThe Friediker Rebbe's Call

יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

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IndexMAKING IT HAPPENA word from the Editors

SIMCHAS BEIS HASHOIVA IN OUR TIMES!Moshiach and Succos

AD MOSAI?!Why do we demand Ad Mosai?

L’ALTER L’TSHUVAH, L’ALTER L’GEULAHThe Frierdiker Rebbe’s message to the world!

REFUSING MOSHIACH'S REQUESTA story

THE MOSHIACH TIMESThe Jewish magazine for kid’s which the Rebbe gave so much to!

BEFORE THE COMING OF MOSHIACH…Ksav Yad Kodesh

THE CHOSSID WHO TRULY LONGED FOR MOSHIACHReb Shlomo Chaim Kesselman

KABOLAS HAMLCHUS SIGNETURESThe story behind the picture

ENOUGH IS ENOUGH!Daloy Golus!

נסדר והוכן לדפוס ע"י:יוסף רחל, מינא בן יהושע הכהן בן מנוחה רבקה, יוסף בן שיינא באשא, לוי בן לאה מרים בלומא, מנחם מענדל בן מלכה

זיסעל, מנחם מענדל בן שיינא בן הכהן מענדל מנחם באשא, שניאור מיכלא, שיינא חיה פראדשא, יהודית בן זלמן

שמואל בן אלנה.

As we approach the Yom Tov of Succos and we contemplate the fact that it has been more then 19 Years since we have last seen our Rebbe, we are immediately filled with a sense of longing and yearning to see our Rebbe once again.

However, even though these feelings of love and yearning are a very important part of our hiskashrus to the Rebbe, nevertheless we know that hamase hu ha'ikar, and these feelings must be brought into action and bring about serious change in our day to day life.

* * *

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 Rebbe’s life) "דער רבי האט אלץ באווארענט" “The Rebbe anticipated everything and hinted at everything” and that “I search among the subjects explained in these maamarim for the answers to all the questions being asked”.

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 our Rebbe לע"ע and try to live with their message and bring them down into our

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 their daily life. The Rebbe explained 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 a 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 it's readers to do more in all inyonim connected with Moshiach and geula, and may this be the בפטיש in bringing the geula, and may ,מכה we be zoche to celebrate this Succes together with The Rebbe in the beis hamikdosh hashlishi, teikef u'miyad mamosh!

Making

it happen...

The Moshiach Weekly is a weekly publication for Chabad communities covering topics relat-ed to Moshiach and geulah.

To subscribe or dedicate an issue contact us at: [email protected]

Front cover picture:

The Rebbe is walking out of the sukkah into 770 on one of the days of Chol Hamoed. In the Rebbe’s hand we can see the sefer Toras Shmuel of the Rebbe Maharash which the Rebbe used to learn in the sukkah during Chol Hamoed.

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In the times of the beis hamikdash, the kohanim would go every evening of Succos to the well to draw water for the mitzva of nisuch hamayim. The mitzva was composed of two parts:

1. The drawing of the water and 2, the singing and dancing of all the Yidden accompanied by the music of the le'viim. On Shabbos and Yom Tov they obviously didn’t play the music, so the mitzva was only fulfilled with the drawing of the water.

Nowadays, even though we don’t have the beis hamikdash, so there is no obligation to draw water (to pour on the mizbeiach,) we still have the celebration of simchas beis hasho’eiva. Only now the entire mitzva comprises just of singing and dancing (to add in simcha). From this we see how now we have a ma'aleh over how the mitzva was performed bizman hamikdash, that we fulfill the mitzva beshleimus (without missing any parts of the mitzva) even on Shabbos and Yom Tov.

The deeper reason why it worked out this way (that we have simchas beis hasho’eiva beshleimus every night including Shabbos, while bizman hamikdash they were missing the inyan of simcha on Shabbos) is, because now that we are in golus, which is a time of darkness when we don’t see the light of Hashem, there is a need for an addition in simcha by all Yidden, so we add in the mitzva of simchas beis hasho'eiva by celebrating it every day

of Yom Tov.

About the times of Moshiach, the novi says “oz yiboka kashachar oirech” meaning, that when Moshiach will come the light of Hashem will shine upon us again, so we will always be filled with simcha (mitzad the giluy elokus which will be then.) The light of Hashem will illuminate the darkness and break through all concealments until it reaches every single Yid no matter where he is.

We must take a lesson from this to our daily life, that we can’t suffice with the fact that we once were joyous, or to remain with the previous standards of joy, rather our simcha must share this similarity to the light of Hashem of breaking all boundaries, the simcha must increase every night in order to break all menios ve’ikuvim, and we will dance from this simcha into the simcha of the final geula right now!

(Based on the sicha of Leil Gimmel D'Succos 5741)

Simchas Beis HaShoeivah

in our times!

4 | Moshiach Weekly

It was a good few years ago. It was one of those conversations I couldn't

help but overhear. It was from a man who was did not look like a Chossid. It was about Lubavitch.

"We have to take care of our business and Hashem will take care of his business..."

"Why should we get involved in something outside our control...?"

"Let us just worry about Torah and Mitzvos and leave this whole Moshiach situation up to Hashem..."

"Does Hashem really need an alarm clock with a snooze button to remind him that we want Moshiach...?"

"I never really got this new 'We Want Moshiach Now' slogan..."

I cringed. I was shocked. These were tough words to hear. But I was a visitor in this shul. And I was young. So I kept quiet.

But if I was given the chance again, I wouldn't hold my silence. And perhaps, the conversation would go something like this:

***

1) The logical answer: Would you apply the same logic in other situations? Suppose you knew someone who was

chas v'sholom very ill? Imagine if a good friend of yours was having difficulty with parnasa? Would you still say that this is Hashem's business and not yours?

How do you explain the entire concept of davening? Do we not believe that we have the power to change a heavenly decree? How do you translate the words 'yehi ratzon'? Don't they mean that Hashem empowered us with the ability to alter or even create his will?

2) The historical answer: Throughout Chumash and Tanach, we read of Hashem listening to the requests and tefilos of his people. In fact, the first geulah only occurred after "Hashem heard their cries... " Why would the final geulah be any different?

But better yet, why not ask the same question to Noach?

Noach did not enter the teiva until he was directly told to do so by Hashem. Similarly, he did not leave the teiva until receiving an explicit command. So why did he bother with sending all the ravens and doves? What a hassle! In fact, even when the dove failed to return that last time, he still did not leave the teiva! Why not ask Noach the reason he sent these birds? Did Hashem need constant reminders that Noach was ready to leave the teiva?

I doubt you would ask Noach this question. It is obvious that he wanted to

show Hashem his eagerness to leave the dreary ark. His sending the birds

displayed his

readiness to enter the newly purified world. Noach believed that this act alone would prompt Hashem to expedite his redemption from the teiva.

Wouldn't the same be true for us? Is Hashem not waiting for us to remind him that we are ready to leave our dark exile and enter the era of Moshiach?

"Ok. You have a point. Hashem wants to hear our tefilos and is ready to act upon them. But that only makes sense for our physical needs! Moshiach is a totally different story! geulah will allow us the oppurtunity to build a beis hamikdash, fulfill more Mitzvos, and see revelations of elokus. This is definitely something out of our league. When Hashem wants us to have the chance to do these Mitzvos, he'll grant us the oppurtunity. Consequently, until then, we are to sit idle..."

3) The Pesach Sheni Episode: The halacha was quite clear. The korban Pesach can not be brought by someone who was tamei. Period.

And yet, a protest soon began. Crowds of impure people ran to Moshe, begging him for a chance to bring the korban. Their logic? Their platform speech? "lama nigara!"

How did Moshe respond? Did he rebuke them for their chutzpah? No. He submitted their request to Hashem. Their application was accepted and the Yom Tov of Pesach Sheni was born.

Apparently, we are allowed and even encouraged to ask Hashem for the oppurtunity to do a Mitzva.

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Continued on page 21

Succos 5774 | 5

Chimes of Geulah amidst the Holo-caust

The year was 5702 (1942) - a year of indescribable devastation for the Jewish nation. Hundreds of thousands of yid-den were being herded off to the death-camps dotting the European landscape, all part of the ill-famed “Final Solution” of the accursed Nazi regime. Simultane-ously, American Jewry was in turmoil, not knowing what to do and to whom to turn.

Then, from amidst the billowing smoke and clouds of darkness, rung out a soothing call of comfort. It was the

Frierdiker Rebbe’s timeless proclama-tion of L'alter L'tshuva L'alter L'geula.” The Frierdiker Rebbe reiterated over and over that the time is an auspicious one for Moshiach’s coming. The con-tinues proclamations slowly seeped into the Jewish-American psyche - as well as that of the Jewish world at large - trans-forming the concepts of Moshiach and redemption into realistic and relevant terms. The Frierdiker Rebbe proclaimed over and over that Moshiach will be coming in this very generation – contin-gent only on the doing of teshuva.

It seems that the publicity given to the

proclomation was so enormous that it reached the eyes and ears of every yid who lived at that time in Eretz Yisroel and many of the yidden in America. It was publicized again and again, at times it was on a notice with wishes for a wed-ding in a Lubavitcher family, at other times on an invitation for a hachnosas sefer Torah. The proclamation was in-corporated at every possible opportu-nity.

L’alter L’geulah in letters, notices and invitations

The intense effort to have the procla-mation incorporated at every possible

6 | Moshiach Weekly

opportunity began at the conclusion of 5701 (1941), when the Friediker Rebbe publicized a special kol koreh with the title “L’alter L'tshuva L’alter L’geula”. The Rebbe called on k’lal yisroel to immedi-ately do teshuva which would result in immediate geulah. The Rebbe repeated the tochen of this proclamation time and again and incorporated it into Four Kol Koreh’s which he released. The spirit of the proclamation was also felt in the publication “Hakriyah VeHakedusha” which spoke about the need for Tes-huva in order for the Geulah to arrive. Together with the publishing of the Kol Koreh’s the Rebbe also initiated many

other activities in the realm of Geulah and Moshiach.

Many copies of the Kol Koreh and with it the slogan “L'alter L'tshuva L'alter L'geula” were distributed in America and Eretz Yisroel. However to arouse excitement amongst all parts of Klal Yis-roel and to make sure every member of Klal Yisroel was aware of the Kol Koreh, there arose a need to publicize the proc-lamation in every way possible. To this end Chassidim came up with original and diverse ideas.

There was not an opportunity – whether local or global – which Chas-

sidim didn’t use to publicize the procla-mation. Beginning with the many letters which the Rebbeim wrote, both private and public, and continuing with the let-ters of Chassidim to each other, which ended with “L'alter L'tshuva L'alter L'geula” or the abridged version “L'alter L'geula”. This is especially em-phasized in letters which concern the many activities

Succos 5774 | 7

in the publicizing and distri-bution of the Kol Koreh.

Even private letters which had no connection at all to Moshiach were ended with this Brochoh. For example: In a letter from Yeshivas Toras Emes, in which they thank a donor for his dona-tion to the Yeshiva, “L'alter L'guela” is prominently add-ed to the letter. The same is true of an invitation to a meeting of Kehos in New York which is signed by Reb Avrohom Pariz, in which he adds before ending with his signature “BiBrocho L'alter L'tshuva L'alter L'geula”.

Reb Avrohom’s son in law Reb Efroyim Wolf – than one of the main activists in publicizing the Kol Ko-reh and the Hakriyah Ve-Hakedusha, and who later became the Menahel of Ye-shivas Tomchei Temimim – signed his signature adding “BeBirchas L'alter L'tshuva L'alter L'geula”.

On Chai Elul 5704 (1944) the Hachnosas Sefer Torah to the Lubavitcher Shul in Tel Aviv took place. Invita-tions were distributed and a notice was placed in the Israeli newspaper Hatzofeh. In both, the abridged version “BeBirchas L'alter L'geula” was included.

L'alter in Sifrei Halacha

The famous Posek Reb Chaim Noeh also added the Brocho “L'alter” to his Se-forim on Halocho which be-came and continue to be an important part of Halachic

literature until this very day. In his introduction to his work “Kuntres Hashulchan” (which discusses the Alter Rebbe’s Shulchan Aruch) he added the Brocho of L'alter L'geula” whereas at the end of his work “Kuntres HaShi-urim” he wrote “May we be zoche to the salvation of the Yidden in the near future, L'alter LeTesheuva L'alter L'geula Bimheiroh Beyo-meinu Omen”.

Reb Moshe Leib Rodsh-tein, Mazkir of the Friediker Rebbe, served at that time as the Menahel of Agudas Chassidei Chabad and Ye-shivas Tomchei Temimim of Chicago. Before Rosh Hashonoh 5703 (1943) he printed a Shonoh To-vah message which read “Shonoh Tovah UmeSukoh Beruchniyos UvGeshmiyus L'alter L'geula”.

L'alter in the newspapers

The proclamation was in-corporated at every oppor-tunity, including in Berochos and invitations to Lubavitch-er weddings. For example: In the letter of blessing which Reb Uri Ben Shachar wrote to his friend Reb Yisroel Zvi Heber, he ends off with the date of the wedding and “L'alter L'geula”.

In that period, many no-tices of blessings regarding Lubavitcher Shidduchim and weddings were placed in the Charedi weekly pub-lication “Kol Yisroel” and in the Mizrachi publication Hatzofeh. In all of them the “L'alter L'geula” is added.

>> A let-ter which Reb Efraim Wolff wrote, and finishes off with L’alter L ’ t s h u v a h , L’alter L’geulah

>> Reb Avra-ham Pariz fin-ishes off his let-ter with L’alter L ’ t s h u v a h , L’alter L’geulah

>> A no-tice of Agu-das Chasidei Chabad about a Hachnosas Se-fer Torah in Tel-Aviv, wishing L’alter L’geulah

>> The Fri-erdiker Rebbe finishes a let-ter with L’alter L ’ t s h u v a h , L’alter L’geulah

>> A bracha to Chaim Shaul’s Bruk son's wed-ding, begin-ning with L’alter L’tshuvah, L’alter L’geulah

8 | Moshiach Weekly

When Reb Mendel Bruk, son of the famed Mashpia Reb Chaim Shaul, be-came engaged, family members and friends sponsored notices of Brochoh in “Kol Yisroel”. At the top of the no-tice they added “L'alter L'tshuva L'alter L'geula”. Before the wedding, invitations were printed with “L'alter L'teshuva L'alter L'geula”.

The same occurred before the wed-ding of the daughter of Reb Eliezer Karasik, the Rov of the Lubvitcher Shul in Tel Aviv. The members of the Shul sponsored a notice of Brochoh which concluded with “L'alter L'geula”. When Reb Aharon Zevin, the only son of the famed Reb Shlomo Yosef Zevin, got married, the Vaad Hameyased of Agu-das Chassidei Chabad in Eretz Yisroel sponsored a notice in Hatzofeh which ended “Bibrocho L'alter L'geula”.

The Sefer Torah

As part of the Kol Koreh campaign, the Frierdiker Rebbe notified the Chas-sidim, on the night of Simchas Torah 5702 (1942), about his intentions to write a “Sefer Torah to greet Moshiach Tzidkeinu”:

“With the help of Hashem, and in the merit of our holy ancestors… I merited to be, bli neder, a Shliach for the benefit and zechus of Klal Yisroel, and write a special Sefer Torah – “Sefer Torah to greet Moshiach Tzidkeinu” – in order to greet our righteous redeemer, speed-ily in our days.”

Parchment from the Holy Land

In order to implement the writing of this special Torah, the Frierdiker Rebbe appointed a committee composed of Rabbi Shmuel Levitin, Rabbi Eliyahu Yeichel Simpson and Rabbi Dovid Shi-frin, which he named the “Vaad Sefer Torah Likabolas Pnei Moshiach.” Rabbi Shlomo Yehudah Leib Eliazrov, who re-sided in Jerusalem, was also appoint-

ed to the committee. The committee members’ jobs were outlined in a letter sent to them by the Frierdiker Rebbe:

“It is with this that I fill your hands as members of the “Vaad Sefer Torah Likabolas Pnei Moshiach”: to arrange the parchment on which the Torah will be written, to oversee the writing of the Torah, to notify the masses regarding it's writing, to respond to those who wish to partake in its writing and to ar-

range, with the help of Hashem, every-thing as is needed. And may Hashem spare us, and all of Israel, and ease the pangs of Moshiach’s birth. And may we merit together to greet our righteous redeemer with kindness and compas-sion.”

At the onset, the Frierdiker Rebbe wanted that the parchment be pro-duced in Eretz Yisroel. In a letter dated the 2nd of Mar-Cheshvon, the Frierdik-

The L'alter L'tshuva phrase was published for the first time in a kol korah that came out Erev Rosh Ch-odesh Sivan 5701, in which the Fri-erdiker Rebbe encouraged yidden to do teshuva to hasten Moshiach’s arrival.

The Frierdiker Rebbe released another three kol korahs in the four subsequent months, which were publish in the yiddish “Tog” and “Morgan” journals, as well as in the Hakriah V'hakedusha periodical.

Many of the letters written at that time by the Frierdiker Rebbe were replete with the topics of these kol korahs. Additionally, he conclud-ed many of them with theL'alter L'tshuva appeal.

It was to this backdrop that the Machane Yisroel organization was founded.

The Rebbe MH”M printed stick-ers of the second half of the phrase (L'alter L'geula) and distributed them to bochurim to place through-out New York City. Some testimo-nials relate that the Rebbe himself was involved in the placing of the stickers.

In a letter dated Rosh Chodesh Sivan 5702 (1942) the Frierdiker Rebbe outlined the purpose of

these kol korahs:

The purpose of these announce-ments are to let it be known:

1. That the current time is just before the geulah, foretold about by the holy prophets.

2. The geulah, brought about by out righteous redeemer, is immi-nent.

3. All the pain and sorrow taking place are merely the birth pangs of Moshiach (chevlei Moshiach).

4. The geulah will come about through the doing of teshuva, as it is written “The yidden will only be redeemed through teshuvah.”

5. The chevlei Moshiach are a sign from heaven to do teshuvah.

6. Doing teshuvah can ease the pain of the chevlei Moshiach.

7. To know with certitude that those who say and write that these are just ordinary wars are heretics in the subject of geulah in general, and the geulah through our righ-teous redeemer in particular. Their purpose is to distance the yidden from Hashem and His Torah, with false promises of salvation and tranquility following the war.

Succos 5774 | 9

er Rebbe writes to committee member Rabbi Shlomo Yehudah Leib Eliazrov: “I’ve sent you a telegram regarding ob-taining parchment from hides of Kosher animals that were shechted and prepared lishma – the length of six tefachim – in order to write, with the help of Hashem, the Sefer Torah to greet Moshiach Tzid-keinu, speedily in our days.”

Later on, however, the Frierdiker Reb-be agreed to use parchment prepared in America, explaining that “Regarding the parchment for the Sefer Torah, its cost will be astronomical. It is therefore my decision to make it locally.” Even that turned out to be no easy task, as most of the animal hides being produces in those days were being used for the war effort. After much effort, however, the parchment was procured.

The writing begins on Beis Iyar

Originally, the commencement of the writing was supposed to take place, in a public manner, on the 20th of Mar-Cheshvon. The date was however pushed off to the 2nd of Iyar and the event was held without fanfare.

The Sofer, Rabbi Chaim Samet, out-lined the letters of the word Bereishis,

which were filled in by the Fri-erdiker Rebbe himself. Follow-ing the commencement of the writing, those in attendance sat down for a Seudas Mitzvah. Tachnun was not said by Min-cha, and after davening the Frier-diker Rebbe said a Sicha. During the Sicha he related the following:

When an epidemic struck the city of Mezebush in the time of the Baal Shem Tov, the townspeople immediately ran to the Baal Shem Tov in hopes of receiv-ing his blessing. How aghast were they when he politely told them that he can’t help them. With tears in their eyes they turned to him and said: “Rebbe, how is it that when foreigners from all over the world come beseeching you for help, you do so immediately, but when it comes to your own townspeople, you suddenly can’t kelp?” The Baal Shem Tov respond-ed by telling them to begin writing a Se-fer Torah. He went on to quote a verse which implies that (תמיד עבודת ישראל עמך)it’s up to the avoda of the Yidden, need they be helped. “There are two ways of fulfilling this,” he said, “either by saying Chumash and Tehillim by heart or by writing a Sefer Torah. Both are avoda which brings satisfaction to Hashem. And therefore you should write a Sefer Torah.”

When Yidden are in need of mercy, they write a Sefer Torah. And when that is accompanied by the saying of Chu-mash and Tehillim, Hashem will help that we will have a healthy summer and speedily merit to greet Moshiach Tzid-keinu Amen with Chesed and Racha-

mim.

Inclusion of the public

At first, the Frierdiker Rebbe’s inten-tions were to write the Sefer Torah as a private endeavor. He later changed his mind, as explained in a letter dated Beis Iyar 5702 (1942):

In the merit of my forefathers, the Rabbeim, I had the privilege to awaken the Jewish people to Teshuva and write a Torah to greet Moshiach. The matter of writing a Sefer Torah was kept hidden by me and intended to be done in pri-vate. However, at the Seuda of Simchas Torah, whilst discussing the greatness of Ahavas Yisroel… it dawned on me: is it indeed right to withhold such a great and holy Zchus from the masses?... So I decided to make it known publicly that with Hashem’s help we will be writing a Sefer Torah specifically designated to greet Moshiach Tzidkeinu, speedily in our days. Amen.

Similarly, we find in a letter dated Teves 24 5703 (1943):

When we were sitting at the Seuda on Yom Tov, in the presence of Anash, we spoke about the Chevlei Moshiach and the coming of Moshiach, and amongst other things, I mentioned that I intend on writing a Sefer Torah… specifically to greet Moshiach. And for the sake of

>> A let-ter concern-ing the selling of the oisiyos for Moshiach Sefer Torah concludes with L’alter L’geulah

>> The Fri-erdiker Reb-be's Kol Koreh printed in one of the newspa-pers.

10 | Moshiach Weekly

Ahavas Yisroel, anyone who wants to partake in the writing of the letters can do so.

Gedolei Yisroel join in the writing

A few days after the commencement of the writing of the Torah, the commit-tee charged with overseeing the writ-ing publicized a notice in the Hakriah V'hakedusha periodical, calling on all to partake in the greeting of Moshiach through buying letters in this special To-rah.

Many great Torah luminaries joined in the call to buy letters. Amongst them was Rabbi Yosef Dov (Yoshe Ber, J. B.) Soloveitchik, who encouraged his stu-dents to purchase letters in addition to publicizing that he himself had done so.

Not all, however, were so receptive to this new idea. The L’alter L’tshuva cam-paign raised the ire of many Lubavitch-haters who chastised the campaign claiming the Frierdiker Rebbe doesn’t have the right to announce regarding the coming of Moshiach and the time of his arrival. Undaunted, the Frierdiker Rebbe declared his intention to continue the campaign, despite the strong opposition “coming from the Sitra Achra.” The Ad-mur of Zvhil didn’t mince words when it came to defending the Frierdiker Rebbe. He expressed strong opposition to those who mocked the campaign, saying cat-egorically that “the Lubavitcher Rebbe only relays what they tell him in heaven.”

The mysterious postponement of the Siyum

Following the commencement of the writing of the Torah, the Frierdiker Reb-be wrote a letter to Rabbi Eliyahu No-chum Shklyar, dated Iyar 6 5702 (1942), in which he requests of him to make cer-tain that only hides of Kosher and shech-ted animals be used for the Torah.

All the expenses entailed in writ-ing the Torah, from the buying of the

parchment to paying the scribe (Rabbi Shmaryahu Fektor), were all paid for by the Frierdiker Rebbe himself. All the money contributed by donors for its writing, were dispersed amongst the or-ganizations Merkos L’inyonei Chinuch and Machaneh Yisroel.

In the month of Mar-Cheshvon 5708 (1947), six years after the starting of the writing, the Sofer was holding at the second to the last Parsha, Ha’azinu. The Frierdiker Rebbe instructed the Sofer to leave the last few lines of the Torah va-cant in order to complete them at a Si-yum ceremony scheduled for Chof Mar-Cheshvon of that year.

All was set for the Siyum, but the day came and went and no Siyum took place. The reason for its postponement remained a mystery.

The schedule for the origi-nal Siyum

Some years ago, a transcript of the planned schedule of the original intended Siyum, meant to be held Chof Cheshvan 5708, penned by Rabbi Eliyahu Yeichel Simp-son, was found and published for the first time. Bearing in mind that Rabbi Simp-son was a member of the committee to write the To-rah as well as the Frierdiker Rebbe’s personal secre-tary, it is safe to surmise that this carefully choreo-graphed schedule was written with the knowledge and guidance of the Frierdiker Rebbe.

From the newly-released transcript we learn that the writing and selling of the Torah’s letters continued until early 5708, and by the month of Mar-Chesh-von, the Torah was nearing completion.

The transcript also sheds light on a letter written by the Frierdiker Rebbe on the 9th of Cheshvan 5708 in which he writes: “It is plausible that very soon the Torah for Kabolas Moshiach will be completed. So those who want to par-take in its writing should quicken their pace.”

From this transcript we also learn

>> An in-vitation to a hachnosas Sefer Torah which finishes of with L’alter L’geulah

>> A letter of the Chossid Reb Uri Ben-Shachar fin-ishes off with L’alter L’geulah

>> - A Shono Tova letter of the Friedrdiker Reb-be's Mazkir, Reb Moshe Leib Rod-shtine in which he conveys his wishes of L’alter L’geulah

Succos 5774 | 11

about the original plan to complete the Torah on Chof Cheshvon 5708, the birthday of the Rebbe Rashab.

It is worthy to make note of the fact that Rabbi Simpson merited being by the actual Siyum which took place on Yud Shvat 5730, in the presence of the Rebbe MH”M.

B”H, regarding the Siyum of the “Sefer Torah to greet Moshiach.”

Its commencement took place, with Hashem’s help, on the auspicious day of Beis Iyar, tiferes shebitiferes, the birthday of the Rebbe Maharash, in the year 5702, at the behest of the Frierdike Rebbe based on instructions he gave on Sim-chas Torah of that year.

The Siyum is scheduled for the auspi-cious day of Chof Mar-Cheshvon 5708 - the birthday of the Rebbe Rashab.

Because it is the will of the Rebbe Shl-ita that there be no publicity, we invited, or better yet, notified… people to come for a limited time on Sunday evening at… o’clock sharp, for an extremely im-portant matter – but it should stay se-cret. In the morning they should go to Mikvah.

The final two Pesukim were not yet written, only outlined, as is customary.

All the pieces of parchment are sewn together and attached to the right eitz chaim. The left eitz chaim is yet to be connected, so that the writing should be easier.

We will bring the Torah to the Rebbe Shlita in his room to show it to him and ask for his permission to write the final letters and honor those in attendance with the writing until… and then take the Torah to the room of the Ramash (The Rebbe), and there the writing will take place. Then we will return the To-rah to the Rebbe Shlita’s room so that he may complete it.

While the ink dries – which should take some 15-20 minutes – the Sofer, Rabbi Shmaryahu Fektor, will attach the second eitz chaim to the Torah.

We will honor someone with hagba, another with tying the strap around the Torah, and another with putting on the mantle.

Then we will erect the Chupah and light the candles.

And than we will honor the Rebbe Shlita to take the Torah himself into the Beis Hamedresh.

When the Rebbe Shlita arrives to the hallway leading into the Shul, while still under the Chupah, the Gabboim of the Shul should arrange for the Torahs in the Aron Kodesh to be brought out to greet the new Torah. They should line up all the Torahs in two parallel rows and the Rebbe Shlita should walk, while under the Chupah and flanked by the burning candles, between the two rows, until he reaches the Aron Kodesh. Then, those who are musically gifted should sing some Niggunim, as is customary, and then say yehalelu. Then they should

place the new Torah in the Aron Kodesh, followed by all the other Torahs, and say aleinu etc.

Afterwards, all shall sit by the table and partake in a Seudas Mitzvah, as is halachically mandated.

And now that we have completed the “Torah to greet Moshiach,” may it be the will of our father in heaven that we speedily merit to greet our righteous redeemer, with the Rebbe Shlita at our head, Amen Ve’Amen.

Following the meal we will escort the Rebbe Shlita with the Niggun of Ki Be-simcha etc.

It is most fitting to conclude with a Si-cha of the Rebbe in which he discusses the aftermath of the publication of the Kol Koreh’s (Sichas Parshas Nasso 5720):

“When the Friediker Rebbe put out the Kol Koreh regarding L'alter LeTesheuva L'alter L'geula, the Chassidim publicized the Kol Koreh and added that the Frie-diker Rebbe is Moshiach. A certain in-dividual came complaining to one of the Poilisher Gutte Yidden Hayitochen! How can we allow the Chassidim to publicize the Kol Koreh and especially with their addition!!!! The Gutter Yid re-sponded: Let’s think for a moment. We believe that Moshiach can come every day, hence Moshiach must already be here and ready to redeem the Yidden. You know that you are not Moshiach and I know that I am not Moshiach, since there must be someone, why does it bother you that it’s him…

>> The blank of Machne Yis-roel with the logo which in-cluded procla-mation L’alter L ’ t s h u v a h , L’alter L’geulah


R’ Leib HaMochiach of Polnoye related:

One Friday, my Rebbe the Ba’al Shem Tov asked me to join him on a trip. Although I did not know where he was going, I realized that this was another trip for his holy and hidden purposes.

Within a short time, we had covered a vast dis-tance. We sped past villages and towns, fields and forests. It all passed quickly with the K’fitzas HaDerech that was typical of travels with the Ba’al Shem Tov. Within a short time, we had arrived in an isolated village where the Baal Shem Tov told the gentile wagon driver to stop the horses near one of the houses.

Before we got down from the wagon, how surprised I was to see a distinguished, and handsome man com-ing out of the house, who welcomed us warmly.

The Ba’al Shem Tov spoke with him pri-vately for a while and I did not hear what they said. Then the man raised his voice and I heard him ask that we spend Shabbos with him. To my astonish-ment, the Ba’al Shem Tov refused.

I could not under-

stand his adamant refusal but said nothing. I figured I would wait for a time when I could ask my master about it.

We made our way home with the same speed. Al-though the sun was about to set, we managed to ar-rive back in Mezhibuzh before Shabbos.

I always wanted to ask my master about what hap-pened, and couldn't bring myself to doing so but one day he preempted me and explained it to me:

“Do you know who that man was?” he asked. I did not know what to say. The Baal Shem Tov said, “That was the Moshiach of our generation.

“In every generation, as you know, there is some-one fit to be Moshiach. When the time comes, he will be revealed in his glory.”

I could not remain silent and said, “Then why did you refuse to stay with him for Shabbos despite his importuning us?”

The Ba’al Shem Tov sat deep in thought and then said quietly, “I saw that it was de-creed that he would pass away on that Shabbos, and how could I witness the loss and the passing of our anointed king?”

A S

TO

Ry

REFUSING

MOSHIACH'S REQUEST

Succos 5774 | 13

the story of the children'S

magazine which the rebbe

gave so much to part 2


ome of us remember it as children, some of us as parents, some of us still get to see it at regular times in 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 took in its publication since day one. A number of times, the Rebbe would refer it during a farbren-gen. 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. Some-times, the Rebbe would point out practical mistakes such as the wrong time on the clock for burning the chometz, and so on.

In the next few pages we are pleased to share with you the Part 2 of the history of the kid’s magazine – the Moshiach times – which the Rebbe gave so much to. (Part 1 was pub-lished in the Expanded Edition of Gimmel Tammuz 5773).

Front Covers for the months of Elul-Tishrei

The following drawing was sent to the Rebbe as a suggested cover for "The Moshiach Times" dated Elul 5750 (1990). In the drawing, the children are in the field with baskets of freshly picked late summer fruit. In the foreground stands a man who is wearing a tallis, and is blowing the Shofar. When this draw-ing was submitted to the Rebbe, the Rebbe replied:

״כשתוקעין בר"ה – אין זה בשדה. כשתוקעין באלול – ע"ד הרגיל ה"ז בהמשך

להתפלה ולבושין גם תפילין"

"When we blow [Shofar] on Rosh Hashana - it is not [done] in the field; when we blow [Shofar] during [the month of ] Elul – usually it is [done] in continuation to davening [shacharis] and we also wear tefillin."

This comment refers to the fact that, on the one hand, the person blowing Shofar is standing in the field – indicat-ing that it is on a weekday; and apparently in middle of Elul; on the other hand, the person is wearing a tallis and is not wearing tefillin – perhaps suggesting that it is Rosh Hashana (when we blow Shofar while wearing only a tallis). The Rebbe is commenting that the person should either be wearing Tefil-

lin or should not be in the field. According to this answer, the drawing was corrected, and in the final drawing, the person is standing in shul and is blowing Shofar while wearing tallis and tefillin (apparently just after davening shacharis). At the same time the children are coming in from the field towards a window of the shul.

* * *

The following drawing is a rough draft of a cover sug-gestion for "The Moshiach Times" to be dated Tishrei 5746. The drawing was sent to the Rebbe, and in the editor's letter to the Rebbe, he describes the idea as follows: "The children are making mitzvah toys” out of wood, and weighing them in a scale. In one pan of the scale are the mitzvahs, in the other is the world, which is being held up by the weight of the mitzvahs". The editor continues to note, that "the artist, Dave Berg, will correct the drawing so that the children are sitting on chairs [- not kneeling]."

One can see that every effort was made to anticipate and meet all of the Rebbes requirements. Almost every single de-tail of all the Tishrei Holidays (plus more) had been inserted somehow into the woodwork. However, "just" one detail had been overlooked, and sure enough, without it - it could not pass the Rebbe's inspec-tion. This was the Rebbe's reply:

נר להוסיף כדאי כ״פ ״כמדובר

־טטן ג' בין ב׳ הנרות או מצידם. אז

כיר עה״צ שיהא בהצלחה".

"As [I have] spoken many times – it would be advisable to add a smaller third candle be-tween the [already ex-isting] two candles, or beside them".

[The Rebbe then continued with a bless-ing, apparently in re-

s

Succos 5774 | 15

sponse to the end of the editor's letter to the Rebbe, where he reports to the Rebbe of the artist's advancement in yidishkeit in his personal life.]

The Rebbe's answer needs no explanation, as it known that the Rebbe very actively encouraged that little girls should also light Shabbos candles. Here was a perfect opportunity to em-phasize this. As the children themselves were the ones crafting the mitzvah toys it would be most natural that they add a third candlestick. At the same time, in order that this be properly noticed, the Rebbe suggests that the third candle be a smaller one than the other two. Needless to say, in the final drawing – the third candle, a notch smaller than the other two, found its way to the scale pan, just between the two taller candlesticks...

Succos:

The following drawing is an early draft of the cover for "The Moshiach Times” dated Tishrei 5745 (1984). In the drawing, the whole family is taking part in building the sukkah, the fa-ther is putting up the frame for the walls, the children are bringing wood and tools, and schach for the roof, and the mother is bringing out refreshing cold drinks for everyone to enjoy. Although noth-

ing is missing from the "suk-kah building scene", there is still something more that could be added in light of the atmosphere of preparing for the sukkos Holiday, but it was the Rebbe who noticed this and in a short concise answer the Rebbe instructed:

״ציור ד׳ מינים".

"[To add] a drawing of the Daled Minim' [– the Lulav, Esrog, etc.]."

It didn't take much to put this instruction into action and on the final cover, one of the children is holding a Lu-lav and Esrog in his hands.

Chanukah:

The year 5748 (1987-88) was the "Year of Hakhel". The Rebbe requested and urged that in light of the year - every yid should

actively take part in organizing "Hakhel", by bringing yidden together for the purpose of teaching them Torah – just as the king would do in the time of the Beis Hamikdosh. In this spirit, the following cover idea was drawn, portraying an entire fam-ily participating in a Chanukah "Hakhel”- get together.

Once again, all the details were carefully reviewed, the Me-zuzah was placed on one side of the door and the menoirah by the other. A tzedakah box is on the table (for at every "Hakhel" it is appropriate to give tzedakah), there are plenty of dreidels at hand, and Grandma is bringing out hot latkahs. The boy in the center is telling and acting the story of Chanukah, while the other children cheer on.

One thing was miscalculated: The menoirah belongs by the door only when it is lit for the purpose of fulfilling the mitz-vah of lighting menoirah; however, there are times when the menoirah is lit only for the purpose of publicizing the miracles of Chanukah ("Pirsumei Nissa"). A prime example for such a scenario would be the well-known public outdoor-Menorahs. In such cases, it is not as important to place it at the door, pref-erence being given to a location which will attract the most at-tention. The same would apply to any "Chanukah party", where the prime goal is the Pirsumei Nissa.

In the light of this, upon seeing the menorah in the back-ground (by the door), the Rebbe replied sharply:

'המנורה ה"ה לפרסומי ניסא ולא בפינה כו'!!

W"The menoirah is intended for [the purpose] of "פרסומי ניסא" (= Publicizing the miracle), and not [meant to be] in the cor-ner!!"

Sure enough, after being taught this new lesson, the meno-rah was quickly brought to the foreground, for all to see.

Tu Bishvat:

Some have the costum to plant trees on this day. The cover draft which was sent to the Rebbe for the Tu Bishvat issue of 5745 (1985), shows "The Shpy" and his friends enthusiastically participating in this exciting activity in their very own way, In the editor's words: "Of course, a Shpy doesn't just plant ordi-nary trees - he plants mitzvah trees... What are these trees? There is one for lighting Shabbos Candles, one for learning Torah, one for mezuzah and tefillin, kashrus, tzedokoh, telling the truth, and most important of all - deeds of loving kind-ness." Almost all of the 'Ten mivtzoim, which relate to children had been labeled to the trees, plus some other ideas that could teach a good lesson to children.

What could be wrong with such an exciting scenario? Only the Rebbe can tell; and he did!

״חלק מהמבצעים הוכפל בשעה אשר חלק מהמבצעים הושמט!״


"A few of the mivtzoim are represented twice, while a few of the mivtzoim have been [totally] omitted!"

Examining the Rebbes reply shows that the only "mivtza" missing in the original drawing, is "Taha-ras Hamishpacha" (Fam-ily Purity), which in our humble minds, seems not relevant to children. With this reply, however, the Rebbe makes it clear, that it is not our business

to judge as to which of the "mi-vtzoim" is intended for whom, and which should better not be mentioned... All the "mivtzoim" which the Rebbe initiated are intended for every yid, without exception - even for children! Obviously in the final drawing, all the "mivtzoim" are present.

Purim:

Purim is the time and holiday when children are put at cen-tre stage more than ever. It was they who took a great part to nullify the g’zeirah. and it is they who make the most o the celebration. However, soldiers in Tzivos Hashem are not of the nature to keep the joy for themselves, rather they share it with others.

In this drawing, which was to be used for the Purim issue of 5746 (1986), the children have come in full costume to a senior citizen center, and have brought to the elderly people an abun-dance of youthful energy and happiness. Needless to say, they haven't forgotten to remind the elderly of some the various mitzvos of Purim: Reading of the megillah, shalach monos, and gifts to the needy. In summary: it's a very happening scene... Just to note: in a previous answer, the Rebbe suggested to add a Gragger and scores of "Haman Tashen".

This was done ever since in every Purim issue - here as well.]

Just one problem, and a "problem" that only the Rebbe would notice. The artist labeled the tzeda-kah box ("Pushka") with the name "Torah Acad-emy". This "little" mis-take may have resulted in someone misunder-standing how to prop-erly fulfill the Mitzvah

of Gifts to the Poor... And so, the Rebbe replied:

״בצדקת פורים ההדגשה לאביונים )ולא מוסדות(.״

"Regarding the tzedakah of Purim - the emphasis is [put] on [giving to] poor people, not [supporting] organizations."

This was a rather simple correction to practically imple-ment, but just as easy to have overlooked, and quite a critical mistake for the one who would have stumbled over it, and a deep lesson of how every small detail may be very important.

Pesach:

The scene is: Pesach of 2448, in Egypt. The cover is to be dat-ed: Pesach of 5750. It was a great idea, but not good enough. It had the sheep which was kept at home for four days, it had the cleaning up of all leaven and searching for the chometz, and it had someone smearing the blood of the korban Pesach on the doorpost while the Egyptian pyramids gaze on and wonder... Perhaps the painting on the wall is meant to be a portrait of their Leader and Redeemer – Moshe Rabbeinu... In short - it had all the mitzvos that applied at the time, and a boy and girl were not left out.

What could be wrong? The idea was sent to the Rebbe, who returned it with the following comment:

שצצ״ע אם כדאי השער )רק( ענין שצ״ל בביהמ״ק. או מריבוי הענינים דחה"פ לבחור: מצה או ביעור חמץ או חרוסת, מצה וכף״

"It should be looked into, whether it is advisable that the cover [drawing] be solely [dedicated to] an idea which must be in the Beis Hamikdosh; or [perhaps], to choose from the many ideas to do with the Pesach holiday, [such as:] matzah, or biur chometz, or [the preparing of ] charoses, matzah, etc."

The Rebbe is apparently referring to the following prob-lem: When a child sees the drawing he thinks of how he could translate it into his own life. A drawing of the Korban Pesach ceremony could, at best, be associated with something done in the Beis Hamikdosh - not s o m e -thing he can translate into action in his own life. There-fore, the Rebbe suggests, that it should be reviewed whether this is a good idea, or perhaps, it would be bet-ter to choose a topic which the child can translate and find fulfilled in his own life and in his own home. Examples of such ideas that the child can relate to, says the Rebbe, are not uncommon in the Pesach treasury.

Succos 5774 | 17

The end result was, to focus on one of the Rebbe's sug-gestions: preparing the charoses, and at the same time – not foogetting the "hand made shmurah matzah", (and also, the mother preparing the eggs for the Seder - the up-to-date re-membrance of the Korbonos brought in the Beis Hamikdosh on Pesach, to which the child can relate).

Shavuos:

Following is a typical answer of the Rebbe in the early stages of "The Moshiach Times", when the editors hadn't learnt yet all the rules and guidelines which the Rebbe was to instruct over the course of the years. It was the cover drawing for Shavuos 5743 (1983), bearing a boy and a girl who are coming forth to kiss the Sefer Torah which is being brought from the Aron Hakodesh to the Bima for the reading of the aseres hadibros. There was actually

nothing really wrong with the drawing, only that there was something that may have added another important message. The Rebbe's answer read as follows:

״כדאי לנצל ציור המענטעלע לציור לוחות מרובעות.״

"It would be advisable to take advantage of the [already exist-ing] drawing of the mantle [which covers the Sefer Torah], to [add onto it] a drawing of square Luchos."

Apparently, as Shavuos is when we celebrate the giving of the Torah, or particularly the aseres hadibros which were on the luchos, it would only be appropriate to use this occasion for teaching the children that the luchos were square (not round, as they appear in many places). And so, the square luchos were added to the mantle, and this lesson was also used, in the fu-ture.

Summer:

The following cover idea was for the summer (Sivan- Tam-muz) magazine of 5745 (1985). Since the magazine was not going to be ready in time for Shavuos, it was it was decided to make, a "summer" issue, with the cover depicting children go-ing to camp: The buses are filling up – one headed for the boy's camp, and the other to the girl's camp. The drivers are loading the luggage. Father is reminding his daughter to write home, and Mother is reminding her son to brush his teeth... The les-son being conveyed to the children is the importance of going to a Jewish camp with a Torah environment.

Surprisingly the Rebbe's comment was (as in the previous

answer) - to add a drawing of the (square) luchos. Following is the answer, which was attached to the returned draft:

ב׳ הלוחות מרובעות באמ שככדאי להוסיף צע?"

"It would be advisable to add [a drawing of the] two square Luchos." adding "[Perhaps] in the middle?" [Note: The an-swer was copied by a secretary, and pinned to the draft, then returned, to the Rebbe who marked it with a tick of approval]

In addition to the obvious lesson - emphasizing the square luchos at every possible opportunity the Rebbe wants to re-mind the children that the message of Shavuos must be taken along to camp as well. The most appropriate way to do this, is to add a drawing of the luchos, and these luchos would obvi-ously be... square!

The luchos were added in the Heavens, and depicted in a dif-ferent color; this added a totally new and unexpected dimen-sion of meaning to the picture which finally appeared on the cover .

The Rebbe’s view on comics:

In the spring of 5744 (1984), one of the artists for "The Moshiach Times", David Berg, suggested the following idea: To take passages from "Pirkei Avos", and present them as les-sons in the form of a comic strips. In the artist's words: "I've attempted to mix wisdom and humor", which is a special talent of the featuring artist.

The editor of "The Moshiach Times", Rabbi Dr. Dovid Sho-lom Pape, took the sample of the comic strips and the artist's letter, and sent it all to the Rebbe for approval. In the letter of the editor to the Rebbe, he writes: "The idea is to present the teachings of Pirkei Avos in a form that would capture the imagination of young readers." The editor goes on to write that, of the people he asked about the idea - there were mixed opin-ions, and therefore, he is asking the Rebbe's opinion: "(A) Is this style appropriate for publication in The Moshiach Times? Or (B) Should we try to come up with a different approach? (C) Does the Rebbe שליט״א prefer any of these [samples enclosed]?"

The Rebbe responded in a detailed answer, which goes a long way to show the Rebbe's view of such comics in general, and particularly – that comics of such nature do not belong in The Moshiach Times.

Printed here, are the sketches, which the artist sent as sam-ples, as well as a copy of the Rebbe's handwritten answer. The


answer reads as follows:

״המכ״ע בעיקרו בשביל קטנים והכי צעירים - לכן מחנכים ותיקים דהנ״ל צריכים להחליט בכהנ״ל בכלל אין צ״ל ציורים דבע״ח בלתי טהורים לא כדאי שהבנ״א יצויירו דוקא וכיו״ב( אף שהורגלו ביותר גדול חוטם ביותר, )שמנים כהמציאות לא דוקא

נוכית כך בקאמיקס - לדעתי טעות חידפשוט כל כי היא גדולה לקטנים בנוגע יותר ונארמל גם ולדעתי -( טפי מעלי

בנוגע לגדולים ואכ״מ(.״

Basically trans-lated, it reads:

"The magazine is mainly [geared] for children, and [even more - for the] very young ones,

Therefore, vet-eran [experi-enced] educators

must decide regarding all this.

Generally: There should not be drawings of non-Kosher ani-mals.

[Also:] It is not advisable that the [figures of ] people be drawn intentionally non-realistic (overly fat, an overly enlarged nose, etc.) although they [the people who draw for comics] have be-come accustomed to do so.

– In my opinion, it is a serious educational mistake, because [as a rule:] whatever is more simple, and more normal, is pref-erable with regard to children.

(and in my opinion, [drawing simply and normally is better] also with regard to adults. And [however,] here is not the place [to elaborate on it].)"

Succos 5774 | 19

16 | Gimmel Tammuz 5773

The following is an extraor-dinary sicha which the Rebbe

said on Shabbos parshas bereishis 5728, in connection with the won-

drous and miraculous victory that the yidden experi-enced during the six-day war, just few months before the sicha was said. The Rebbe later corrected the sicha in his own handwriting.

The question arises, how will such a situation devel-op? In a time that those "lost in ashur and the outcast in the last of mitzraim", not so much in the geographi-cally sense as in the spiritual sense – totally "lost and outcast" from yidden and yiddishkeit and among them will be those who won't even want to leave the 'golus' to go with Moshiach to Eretz Yisroel (in such a situation to develop) there must be a preparation!

This prepara-tion, to prepare the world in gen-eral and the yid-den specifically for the geulah by Moshiach Tzid-keinu, will be - says Zecharya in his n’evuah - by the Shofar and shaking that “the Lord Hashem will blow a shofar”, then there will be the second event, "He (Hashem) will blow the larg sho-far, the great shak-ing about which Yeshaya hanavi speaks.

In the n’evuah, Zecharya says “-ואיתקע בשופר הוי’ ד-נ-י תימן בסערות - ”והלך the world will be shaken with fear-ful, strong storms of war, storms of Teimon, southern

storms which are the strongest storms,

these storms will be from 'א-ד-נ-י הוי, externally א-ד-נ-י, [the name which refers to] judgment and severity, but their inner motive will be 'הוי, [the name which refers to mercy], in order to prepare the world in general and yid-den specifically for the geulah.

This prophecy was materialized in the world-wars, in the first world-war and mainly in the second world-war, when the world was shaken by scary and shocking storms of war, and by both of them the reasons which led to the outbreak of the war were totally illogical, rather “the heart of a king is in the hand of Hashem to turn him as He wishes”, this was '"א-ד-נ-י הוי" who blew the Shofar, the voices of the war which shook up the world and pre-pared the world in a great measure for the changes that the geulah by Moshiach will bring.

KS

Av

yA

D K

OD

ES

H3


איז דאך א פראגע ווי וועט דאס צושטאנד קומען אין דער צייט אז די אובדים בארץ אשור און נדחים

שאארץ מצרים, די פארלארענע אין אשור און פארשטויטענע אין מצרים, ניט נאר אזוי אין ארט נאר ךווי ווי אין גייסטיגען מצב פארלארען און פארשש

טויטען אינגאנצען פון אידען און אידישקייט, איז צוויישן זיי וועט דאך זיין אזעלכע וואס וועלען)?( גיין וועלן פארלאזן דעם גלות אויף צו נישט גאר מיט משיח'ן קיין ארץ ישראל, דארף דאך אויף דעם

זיין א צוגרייטונג.

וועלט די צוצוגרייטען צוגרייטונג, די אויף איז שלימה גאולה דער פאר בפרט אידען און בכלל דורך משיח צדקינו-אויף דעם וועט זיין - זאגט ער אויפטש און שופר דער – זכרי' פון נבואה די יין עס רייסלונג וואס אדני אלקים בשופר יתקע, און וועט זיין דער די צווייטע פאסירונג - דער יתקע גרויסע אויפטרייסלונג וועגען וועש ששופר גדול די

לכע עס רעדט ישעי' הנביא.

שיין דער נבואה פון זכרי' זאגט ער ואדני הוי' אלווע די – תימן בסערות והלך יתקע בשופר שיים

ווערען מיט מורא'דיגע וועט אויפגעטרייסלט לט סערות מלחמות??? פון שטורעמ'ס שטארקע

שיימן, דרום'דיגע שטורעם'ס וואס זיינען די שטארקסטע שטורמ'ס[,

די ?? אלקים הוי' אדני פון זיין וועט דעם און אויסערליכקייט זייער אין זיין וועלען שטורעמ'ס אן ענין פון אדני דין און גבורה ????? אבער זייער

צו רחמים, הוי', זיין וועט מאטיוו שיינערליכער צוגרייטן די וועלט בכלל און אידען בפרט צו דער

גאולה שלימה.

אין געווארען פארווירקליכט איז נבואה די און מלח וועלט ערשטע די אין מלחמות, וועלט שיי

מה און בעיקר אין די צוויטע וועלט מלחמה, וואס די אין בעיקר און מלחמה וועלט ערשטע די אין די איז ביידע אין וואס מלחמה, וועלט צווייטע מורא'דיקע מיט געווארען אויגעטרייסלט וועלט

שטטורעמ'ס און מלחמה, און אין ביידע איז די סיגעווען מלחמה די צו דערפירט האבען וואס בות על 'לב מלך ביד ה' לגמרי נישט על פי שכל, נאר כל אשר יחפוץ יטנו' )משלי כא, א( דאס איז געווען דער אדני אלקים וועלכער האט בשופר יתקע וואס די שטורעמ'ס פון מלחמה וואס האבען צוטרייסלט געוויסער אין וועלט די צוגעגרייט און וועלט די מאס צו די ענדרונגען וואס די גאולה דורך משיח'ן

וועט ברענגען אין

But the story gets even better! For the next 39 years, there was no Korban Pesach offered by any of the Yidden. In fact, halacha actually dictates that the korban Pesach was not to be offered in the desert, but rather was to resume when the Yidden entered Eretz Yisroel. It was only that first Pesach in the desert, the one recorded in Parshas Beheloscha, that was the exception to the rule.

Rashi (Bamidbar 9:1) tells us that story in Behaloscha is recorded out of place in the Torah. Chronologically, the story of that Pesach belongs in Parshas Bamidbar, and not in Beheloscha! He answers that it is quite embarrassing that this is the only Pesach the yidden observed in 40 years! Therefore, the episode was 'downgraded' and not placed at the beginning of the sefer.

But doesn't that seem bizarre? What's the embarrassment? It should come as not surprise that there was no Pesach the next 39 years! That is the halacha!

The answer is profound: Indeed, according to Halachah there was not to be a Pesach for the next 39 years. But it is embarrassing that the Yidden accepted this!

It is humiliating that the Yidden came to terms with their situation.

It is humiliating that the Yidden remained passive and not active.

It is humiliating that Yidden did not beg Moshe for a chance to do the Mitzvah!

Apparently, it is considered embarrassing to sit idle and accept the fact that we are unable to offer a korban. How much more so does this apply to our situation in golus, where we are unable to do the majority of the 248 positive Mitzvos!

"Ok. I agree. Hashem wants to hear us ask for both our gashmiyus and

ruchniyus needs. But if asking for Moshiach is so important, why did the slogans start only recently? Why did it take until the 5740's to hear the phrase "We Want Moshiach Now?"

4) It’s all about linguistics: You're right. The slogan "We Want Moshiach Now" is relatively new. But that's only because the Yidden in Eretz Yisroel, Bavel, France, Spain, Italy, Poland, Morocco, and Russia didn't speak English.

There is no shortage of requests for Moshiach in our liturgy! For thousands of years we have said "es Tzemach Dovid avdecha meheira tatzmiach" three times daily in shemona esrei. Every bentching, seder, and wedding is filled with numerous tefilos for Moshiach!

"We Want Moshiach Now" is indeed nothing new. It is nothing new at all.

***

It's been 19 long years since we have seen our Rebbe, how can we continue to lead our lives normally just as if nothing is wrong?!

In 5751-54 the Rebbe empowered us, to live a life knowing that any second Moshiach will come. 19 years should only strengthen our belief, and not chas v'sholom the opposite.

Yes, it might be hard, but we must hold on strong in these final moments of golus. We must have that same emuna of which we had in 5751-4.

When planning our day, or for that matter our year, let's think 'What will I do to enhance this emuna? 'What will I do to truly demand Moshiach? 'Which subjects of Moshiach will I cover this year? 'Or maybe I can arrange a weekly Moshiach gathering In my community? Whatever it is you may choose, remember, it may not be easy, but this is our life: to bring Moshiach now!

Continued from page 5<<

Succos 5774 | 21

“Reb Shlomo Chaim was a Chossid who truly lived Moshiach,” relate many

of his students. “He didn’t solely speak of Moshiach and how the world would be like upon his arrival, but truly believed that

Moshiach is coming any moment.” • A recollection

of the inner faith, that raged like fire, of the famed

Mashpia Reb Shlomo Chaim Kesselman A”H.

Yemos HaMoshiach

In regards to the ma'amer chazal 'ימי חייך להביא לימות המשיח 'כל there are two interpretations: 1) Regarding every object that ex-ists today, one must ponder how it will be like when Moshiach comes. 2) In all the work you do in the days of Golus, the inten-tion has to be to bring about Moshiach’s coming. It is possible for one to be in Golus and not realize that the purpose of it all is Geulah. They think that Golus is an end goal onto itself… It is incumbent on every yid to know the true purpose of Golus and daven to Hashem to merit the arrival of Moshiach. (Sefer Hasichos 5703, page 78)

When Reb Shlomo Chaim would speak of the days of Moshiach he would be gripped by great emotion. It was visible upon him that he has entered a completely different realm; that he was thinking of an entirely different era than the one we find ourselves in now. When speaking, he would extol the days of Moshiach as a time when darkness will be banished from the universe, and the highest levels of elokus will be revealed. He would speak of how all the creations will recognize that it is the G-dly energy that truly sustains it.

“We will learn the same Tanya and Lekutei Torah when Moshiach comes”

Succos 5774 | 23

R’ Shlomo Chaim would of-ten emphasize how in the days of Moshiach all will learn pnimiyus hatora, and that the esoteric Torah that we learn nowadays, is all but a foretaste of the inner portions of Torah that will be revealed when Moshiach comes. Thus, those who learn Chassidus in the times of Go-lus are essentially getting a minor taste of the times of Moshiach. He would relate how the Chassidim of the Miteler Rebbe did not feel that they lack Moshiach (in the spiritual sense), since they had attained such great heights through the learning of Chassidus from their Rebbe.

He once expressed himself as fol-lows: One who has reached a high level in avodah need not request Moshiach’s coming to mend his own Neshama. He should request his coming only for the sake of his fellow Jews, those who suffer physi-cal torment in Golus. (From the transcripts of Rabbi Avrohom Alter Heber).

He would often quote in the name of the Tzemach Tzedek that when Moshiach will come we will con-tinue learning the same perakim of Tanya and the same Ma’amarim of Lekutei Torah, the only difference being that now we learn these concepts in a manner of yedias hametzius (knowing the abstract, dry facts of the con-cepts without fully understanding them), while when Moshiach comes we will learn them in the manner of hasogas hamehus (comprehending the actual concepts in a tangible way). That said, it is known that when it comes to the number of levels in comprehending G-dly knowledge, they are truly endless. R’ Shlomo Chaim would expound the verse from the Rambam “And the world will be full of the knowledge of G-d as the waters cover the seas,” that just as when one looks at the sea it ostensibly appears to be equally leveled, but the farther one ventures into it, its depth is slowly revealed, so too is with the learning of Chassidus, that the farther one ventures into it, he discovers new depths, that of which he has heretofore not known. (From the transcripts of R’ Tzvi Alpenbine)

R’ Meir Bar recalls how at one particular Farbrengen R’ Shlomo Chaim vividly described how the world will be like in the times of Moshiach:

Young students who learned Chassidus in Tomchei Temimim will be called upon to give Shiurim to the greatest Torah scholars who have not merited learning Chassi-dus in the times of Golus.

The Tzadikim will do Teshuvah

Another aspect of Moshiach em-phasized by R’ Shlomo Chaim was that when he will come he will re-fine all physical matter in this world, as explained in Tanya perakim 36 and 37. The following is a transcript of one of his Farbrengens on this matter:

“In Tanya it is explained at length that when one does a Mitzvah with physical objects, he makes them vessels for G-dliness. Even when eating and drinking, if one uses the energy obtained from the food and drink for serving Hashem, he el-evates the food and drink from the realm of klipas noga, into the realm of kedusha. As even things which derive their energy from klipas noga, when used for kedusha, can be elevated. Thus, we can uplift the entire world to G-dliness, and incre-

mentally banish all evil.

“When Moshiach comes, this process will reach its completion, as it is written “And the spirit of impurity will be banished from the earth” and “Hashem’s glory will be revealed,” that when Moshiach comes, G-dliness will be revealed down on earth. But in order for this to happen, we must make a keili for it, through doing prac-tical Mitzvos, which turns mundane objects into vessels for G-dliness.

“The Zohar writes that “moshiach asa l’asva tzadi-kaya b’tiyuvta” (Moshiach will come to make Tzadikim repent). The Zoharic phrase is seemingly in need of ex-planation: why must the righteous man repent? In light of the above, however, the explanation is simple. When Moshiach comes, the level of G-dliness that one will ex-perience will be so great that it will dwarf everything he has done and experienced in the time of Golus. Thus, even one who considered himself a Tzadik in the time of Golus, due to his diligent study of Torah and stringent observance of the Mitzvos, when Moshiach will come, he will realize that despite all he has done he has yet

“Another aspect of Moshiach emphasized by R’ Shlomo Chaim was that when he will come he will refine all physical matter in this world, as explained in Tanya perakim 36 and

37”


to uplift the mundane objects (i.e. food and drink) into the realm of kedusha.

Truly living with Moshiach

Even when they scream Ad Mosai, it is because they are commanded to do so. For if they would really mean it, Moshiach would have definitely long been here!!! What more can I do that all Bnei Yisroel should truly scream and tumult and bring about Moshiach’s coming, if after all that I have done until now has not helped, proof being that we still find ourselves in Golus – and more importantly, in an internal Golus in avodas hashem. (Sichas Chof Ches Nissan, 5748)

“Rabbi Shlomo Chaim was a Jew who truly lived Moshiach,” relate many of his students. “He didn’t solely speak of Moshiach and how the world would be like upon his arrival, but truly be-lieved that Moshiach is about to come any instant.” In the words of R’ Yisochor Dovid Kloizner, R’ Shlomo Chaim’s belief and anticipation for Moshiach was an intense soul-craving. “This expressed itself in his pure faith in Moshiach’s coming, which emanated from the deepest parts of the soul. When I think of the Rebbe’s call to scream Ad Mosai with an “Emes,” my mind in-stantaneously fixates on R’ Shlomo Chaim. He indeed screamed Ad Mosai with an Emes!”

“Already as children he would speak to my brother and I about Moshiach’s coming, imbuing in us a deep life-long yearning for the Geulah,” recalled R’ Shlomo Chaim’s son, R’ Shalom Ber Kesselman A”H. His broth-er, R’ Velvel Kesselman, relates a fascinating tale: “When we were around the age of eight or nine, I saw my broth-er, Shalom Ber, standing by the window of the house and weeping. When I asked him as to why he was crying he responded: Father told me that we were redeemed from Mitzrayim in the month of Nissan and we will be redeemed from this Golus in the month of Nissan. Yet, Nissan is coming to an end, and Moshiach has not yet come…”

“R’ Shlomo Chaim spoke so much about Moshiach

that it had an extremely strong impact on the Bochurim,” relates R’ Meir Tzvi Gruzman. “I remember that when I learned by him in the Yeshivah in Tel Aviv, he spoke non-stop about the imminent coming of Moshiach, and that it is our duty to prepare for his arrival. His words had such an im-pact, that when I returned home once for Bein Hazmanim and overheard someone telling my father that he is saving up money to start a business in half a year, I went out of my mind. I couldn’t fathom how an observant Jew can talk this way. I gave the man a strange look and said to him: What are you talking about? Moshiach will long be here by then so why are you making business plans for the times of Moshiach?! R’ Shlomo Chaim instilled in us the belief in Moshiach’s coming deep in our souls.”

R’ Yosef Yitzchok Offen relates: R’ Shlomo Chaim once called me over and said to me with a tone of frustra-tion in his voice ‘I don’t know what to answer him. I don’t know what to an-swer him…’ It was obvious that I didn’t know what he was talking about, so he explained: You are aware that I advise

the Bochurim not to travel to the Reb-be without first making the proper preparations. Today, a young Bochur came over to me and told me that he wants to travel to the Rebbe. When I told him that I don’t think he’s ready to go, he retorted: “What do you mean? Moshiach is about to come. How can it be that I don’t see the Rebbe before it transpires?!...” R’ Shlomo Chaim didn’t have what to answer. He was a man of truth, and he truly believed in what the Bochur said. He felt compelled to let the Bochur go – and so he did.

The yearning was tangible

In truth, if all Jews were to unite, from young to old, and cry out: father, have pity on us, enough already, save us, send our redeemer already – like the Baal Shem Tov said regarding the blowing of the Shofar: as a son that cries ‘father, father! – it is a sure thing that Moshiach would have already came. (Sefer Hasichos 5696-5700, page 312)

Throughout the entire year R’ Shlomo Chaim longed for and awaited Moshiach’s arrival. But when the month of Nissan approached, the longing and awaiting became

“R. Shlomo Chaim was a Jew who truly lived Moshiach,” relate many of his students. “He didn’t solely speak of Moshiach and how the world would be like upon his arrival, but truly believed that Moshiach is about to come any

instant.”

Succos 5774 | 25

palpable.

His son, R’ Velvel Kesselman, re-lates: In the month of Nissan my father’s yearning for Moshiach was heightened. I remember in the year 5700 - eighty years from the birth of the Rebbe Rashab, who testified “It will transpire in my days”- my father was certain that Moshiach will come. And within that year, the month of Nissan marked 20 years since the Rashab’s passing. That Nissan, the feelings of yearning and longing for Moshiach were tangible. We truly felt that Moshiach was about to arrive.

R’ Yosroel Friedman recounts: I once heard from the Chossid R’ Avrohom Mayorer that when he and R’ Shlomo Chaim were both in Russia, and R’ Shlomo Chaim was already married with kids, R’ Av-rohom once asked him, during the month of Nissan, how his prepara-tions for the Yom Tov were going and if he already had all he needs for Pesach. R’ Shlomo Chaim respond-ed: “It is written ‘In Nissan we were redeemed, and in Nissan we will be redeemed,’ so what room is there for worries about preparing for Pesach?!” The same trans-pired in the following years, as R’ Moshe Levitin relates: “During Nissan, R’ Shlomo Chaim lived with the verse ‘In Nissan we were redeemed, and in Nissan we will be redeemed.’ It was truly embedded in his heart. Through-out the month one was literally able to see how he was awaiting Moshiach’s arrival.”

R’ Avrohom Alter Heber recalls how during many Farbrengen in honor of Shabos Mevorchim Nissan R’ Shlomo Chaim would break out in joyous dancing over the imminent arrival of Moshiach. “The Rebbe said about himself ‘I am “Meshuga” about Moshiach.’ This is what we saw by R’ Shlomo Chaim, particularly dur-ing the month of Nissan. He would farbreng on Shabbos Mevorchim Nissan, Rosh Chodesh Nissan and Beis Nis-san (the yom hahilula of the Rebbe Rashab), and would repeat over and over the words of Chazal ‘In Nissan we were redeemed, and in Nissan we will be redeemed,’ in addition to extolling the greatness of the Rebbe Rashab and speaking strongly about the imminent arrival of Moshiach.”

Reb Zalman Gopin adds to the de-scription of the nature of R’ Shlomo Chaim’s Shabbos Mevorchim-Nis-san Farbrengens: “The Farbrengen would begin at around four o’clock Shabbos evening, and would con-tinue until after midnight. He would speak very strongly on the topic of belief in the coming of Moshiach.” R’ Chaim Shalom Deitch adds “In gen-eral, each Yom Tov would arouse by him something special. The month of Nissan would arouse by him a powerful longing for Moshiach. It was not out of the ordinary that in middle of one of these Moshiach Farbrengens, he would suddenly leap from his seat and grab ahold of one of the Bochurim and break out in joyous dance. What’s the problem?, he would say, weren’t we promised that in Nissan we were redeemed and in Nissan we will be redeemed?”

How to prepare for Moshiach

ני מפ לעים הס ובסעפי רים הצ נקרות ב ”לבוא חד ה“ (ישעיהו ב' כ"א) פ

From my father’s (the Rebbe Rashab’s) sichos: When Moshiach

will come (speedily in our days), then we will truly long for the times of Golus. Then we will truly feel distress at our having neglected working at avoda; then will we indeed feel the deep pain caused by our lack of avoda. These days of Golus are the days of avoda, to prepare ourselves for the coming of Mashiach, speedily in our time, Amen. (HaYom Yom, Gimmel Menachem-Av)

R’ Shlomo Chaim once related that Reb Isaac of Homel once told his students: When Moshiach will come, he will lift up Isaac and show him to the tanoim and amoroim and say: You see him? He was a Chossid. He would daven, he would learn… However, when his Rebbe heard about it he told him not to belittle himself in front of his Talmidim. Even the Cohen Gadol, when going to the Mikva, would hang drapery between him-self and the nation. (From the transcripts of R’ Yehoshua Mundshine)

When R’ Shlomo Chaim would speak about how all our day-to-day activities in Golus affect what will be when Moshiach will come, he would often quote the Posuk “אונו חד ה ומהדר ג ני פ לעים מפ רים ובסעפי הס נקרות הצ ”לבוא ב

“R’ Shlomo Chaim responded: “It is written ‘In Nissan we were redeemed, and in Nissan we will be redeemed,’ so what room is there for worries about preparing

for Pesach?!”


(“To come into the clefts of the rocks and the hollows of the cliffs, because of the fear of the Lord and because of the splendor of His pride”), explaining, that when Moshiach will come, one who has not learned Chassi-dus, meditated on Chassidus, or has not prepared prop-erly for his coming, will run and hide in the “clefts of the rocks and the hollows of the cliffs” out of embarrass-ment from the great revelations of G-dliness that will radiate then.

It is written that Moshiach will be ‘ודאין judge) ’מורח with the sense of smell). R’ Shlomo Chaim would say that when Moshiach will sniff out our spiritual deficien-cies, we will flee in utter disgrace.

R’ Yehoshua Mundshine recalls that when R’ Shlomo Chaim would speak of the need to prepare for Moshiach - for once he comes it will be too late – he would say, speaking in jest, that all would run and hide in the pub-lic bomb-shelters. He went on to recommend clearing space in the shelter located in Kfar Chabad (near the home of R’ Boruch Pariz).

R’ Tzvi Alpenbine recounts that during the six-day-war, when Bochurim were called upon to dig trenches to defend against the oncoming enemy armies, R’ Shlo-mo Chaim jokingly remarked: You think that you are digging these as part of the war effort while in fact it is in preparation for לעים רים ובסעפי הס נקרות הצ …לבוא ב

R’ Moshe Havlin recalls how in 5730 when R’ Shlomo Chaim was Farbrenging in 770 for American Bochurim, he turned to R’ Yitzchok Noach Rivkin, who was then the attendant at the Skver Mikva in Crown Heights,

saying: You have nothing to worry about. Very soon, when Moshiach will come, you will have lots of par-nasa. Who will be able to show his face to Moshiach in their current state? All will first run to the Mikva to purify themselves…

Moshiach will ask: You are Chassidim – through what?

“R’ Shlomo Chaim’s obsession with the belief and anticipation for Moshiach was not an abstract slogan,” says R’ Yisochor Dovid Kloizner. “He anxiously awaited Moshiach for the revelations of G-dliness that will exist then.”

R’ Dovid Drookman adds: “R’ Shlomo Chaim would demand of us: There is no doubt that Moshiach’s arrival is imminent. And when Moshiach comes and asks of us ‘You are Chassidim – through what?’ what will we an-swer him? Is our learning of Chassidus the way it should be? Is our avodas ha’tefila the way it ought to be? It will be an utter embarrassment!”

According to R’ Zalman Gopin, R’ Shlomo Chaim guaranteed his Talmidim that those who Daven at length, will stand in the front row to greet Moshiach. “He instilled in us this notion, one which he himself be-lieved in wholeheartedly, that only those who engage in avoda, particularly avodas ha’tefila, will greet Moshiach in song and dance. And those who don’t, will hide in shame.

Even when non-Lubavitch Bochurim would visit the Yeshiva, there was no let up in his tone. R’ Avrohom

Succos 5774 | 27

Eizenbach relates: A Bochur from a Yeshivah high school once came for a Shabbos to the Yeshiva. When he went to speak to R’ Shlomo Chaim, one of the things he ‘demanded’ of him was to start growing a beard. Later on, during the Shabbos Far-brengen, R’ Shlomo Chaim turned to him and said: “Try and picture this scene in your mind. It is Ever Shabbos, and a Jew is at home changing into his Shabbos clothing in preparation for Shabbos, when all of a sudden there is an earthquake. The walls of the house collapse, and he suddenly finds himself stand-ing outside without clothing. What would the man do? He would grab onto anything within reach, be it a sheet or a towel, as long as it cov-ers him. But what will you do when Moshiach comes – and indeed he is coming any moment – and you are without a beard? All will know then that one needs to grow a beard, and you will be without one. Further-more, it will take time for it to grow, so what will you do in the mean-while? You will be ashamed to walk the streets without a beard. You will have no choice but to find a goat and pluck off its beard and stick it to your face, so that Moshiach won’t see you beardless. And if you won’t be able to find a goat, you will be forced to cut off your chupp and place it on your chin in place of a beard… Why do you need all this? Wouldn’t it pay off if you were to start growing one now?”

When he would want to illustrate to his Talmidim how far they are from being spiritually ready for Moshiach’s coming, he would quote the words of Reb Itche Mas-mid, who while speaking about Moshiach at Farbren-gens would say: “If only I had another fifteen years to better prepare myself for his coming…”

The role of Chayolei Beis Dovid

R’ Shlomo Chaim would often emphasis that it’s not that our avoda in the times of Golus, and the giluim we will merit when Moshiach comes, are two separate things – but rather they are one and the same. Here’s how he once explained it at a Farbrengen (transcribed by R’ Avrohom Alter Heber):

Regarding the Posuk describing the times of Moshiach

שון“ לש אבלם י And I will turn) ”והפכתtheir mourning into joy) Chassidus explains that it doesn’t merely mean that our state of mourning will turn into one of joy, but that we will com-prehend how the mourning itself is joy. Chassidus brings a parable to explain this: A master commands his servant to fill up a sack with heavy stones. In the servant’s mind he’s thinking how his cruel master doesn’t care about him the slight-est. When they come home, the master reveals to the servant that these ‘heavy stones’ were nothing but diamonds and rubies, and gives it to the him as a token of apprecia-tion for all his work. It is then that the servant regrets not taking more of the ‘heavy stones.’ The moral of the story is that all the difficult work we do during Golus is in actuality bountiful goodness. It is only that now we don’t see it.

R’ Shlomo Chaim would speak with great fervor when discussing the role of the Talmidim of Yeshivas Tomchei Temimim – Chayolei Beis Dovid – in preparing the world for the coming of Moshiach.

R’ B. B. recalls that when R’ Shlomo Chaim spoke of the need to engage in iskafiya, he would stress how it’s of upmost importance since we find ourselves at the doorstep of Geulah, for the Frierdiker Rebbe has said that when Moshiach comes he will present him with the Talmidim of Tomchei Temimim saying “re’u gidu-lim shegidalti!” It is therefore vital for each Bochur to be ready to greet Moshiach, and be able to tell him how he was positively affected by Tomchei Temimim. However, I Bochur who will be inadequately prepared, will suffer utter disgrace, for he has learned in Tomchei Temimim and thus knew how to prepare, yet he was still ill-pre-pared.

Such talk gathered intensity in 5730, when the Sefer Torah to greet Moshiach was completed on Yud Shvat of that yaer. During that time, he would constantly ask his Talmidim: How will you be able to properly greet Moshiach if you had not sufficiently prepared for his coming?...

(Excerpted from the book ‘The Mashpia R’ Shlomo Chaim Kesselman’)

“R’ Shlomo Chaim would speak with great fervor when discussing the role of the Talmidim of Yeshivas Tomchei Temimim – Chayolei Beis Dovid – in preparing the world for the coming of

Moshiach”


On Beis Mar-Cheshvan 5752, a group of women representing the N’shei U’bnos Chabad organization went by the Rebbe for Sunday Dollars and pre-sented him with a box. In it was a bound booklet containing the signatures of hundreds of women from around the world, all accepting upon themselves the Rebbe’s sovereignty as Melech HaMoshiach. The Rebbe accepted the box and benched them with continuous and amplified success until the ultimate Geulah.

Caption for pic 1: N'shei Chabad giving the Rebbe the special box which had inside the booklet containing the signatures

Caption for pic 2: Rabbi Groner taking the box at the Rebbe’s behest.

Caption for pic 3: The bound booklet containing the signatures.

THE STORy bEHInD THE pIcTuRE

KAbOlAS HAMAlcHuS SIgnATuRES

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Succos 5774 | 29

The sicha of Hoshana Rabba 5744 is etched in the hearts of many, the visible pain, the noticeable crying while the Rebbe spoke of this bitter golus is hard to forget by those who were present when it was said and even those who just saw it on video. In the last ma’amer the Rebbe personally gave out לע״ע the Rebbe demands from a Yid that golus jolt every fiber of his being, “ingantzen tzutreiselt”, he is crushed, and feels the need to do all in his power to bring Moshiach.

In bosi l'gani the Rebbe explains that this that the nesi’im fulfilled the horo’os that they gave to us, enables us to easier fulfill their instructions. In regards to the sicha of Hoshana Rabba 5744 it would be hard not to be moved…

In this sicha the Rebbe asks a shturem’dike question, what is the reason why Hashem made the seder that first there are ‘gevuros’ which must be ‘sweeeted’, instead of ‘chesed’ l’chatchillah? And answers that powerful brochos

can only come about through this seder, so much so that when Moshiach comes we will praise Hashem for the suffering we endured.

However, the Rebbe says, regarding this long, bitter golus it is absolutely impossible for us to understand that we will be able to praise Hashem for it. After all, the Rebbe cries, we know that Hashem is a ‘kol yochol’ therefore He does not need to keep to this seder?! Why does the shechinah, Moshiach Tzidkeinu and Bnei Yisroel have to go through this…the Rebbe makes out between muffled cries.

The only explanation that could possibly be given is that Aeibershter made it in this way so that a Yid should be able to cry out with an emes ‘Es Tzemach Dovid avdecha meheiro satzmiach’; which if there would be any possible understandable reason this is would be impossible.

תלו

גאי

דל

Enough,

is Enough!

איז דאס ווייל ליבא לפומיא לא גליא, אפילו לפומיא של הקב״ה כביכול.

און דעריבער, כדי דאס צו דערגרייכן מוז מען האבן אמונה פשוטה, אן קיין ענין של ״גילוי״.

אז ער וועט וויסן א הסברה - צי באמונה )?( אדער עכ״פ א נקודה - אס עס איז דא א גוטע זאך אין גלות... אויב אפילו ס׳איז דא איין נקודה אין זיין נפש האלקית וואס זאגט אים: הער זיד איין, גלות האט אין זיך א תועלת - קאן ניט זיין אז ער זאל שרייען ״את צמח דוד עבדך... מהרה תצמיח״ מיטן

גאנצן שטורעם...

דער אויבערשטער וויל ניט אז מ׳זאל פארשטיין די תועלת בדבר, ער וויל מ׳זאל האבן אמונה פשוטה... אז טוב וישר ה׳; ער וויל מ׳זאל האבן אמונה

פשוטה אז... אודך ה׳ כי אנפת בי.

נקודת אין אפילו בשכל... אפלייגן זיך וועט דאס ח״ו... אבער אויב ווי דער אויב ניט שרייען מיטן גאנצן שטורעם שששכל... קען ער דערנאך ערשטער וויל מ׳זאל שרייען, אז לישועתך קוינו כל היום - כל רגע שביום.

און די אמונה פשוטה דוקא איז ממשיך דעם ליבא לפומיא לא גליא ביז אין אן אופן פון אודך ה׳ כי אנפת בי.

און דאס איז אויך דער דבר והיפוכו וואס מען מאנט בא א אידן:

נפשו כוחות בכל שרייען זאל ער אז אים בא מען מאנט זייט איין פון האלקית ״לישועתך קוינו כל היום" - מען רעדט ניט וועגן זיין נפש הבהמית, ווארום אויף איר איז פארשטאנדיק פארוואס זי שרייט; זי וויל ניט זיין קיין

בהמה...

איז ממש, ממעל אלוקה חלק איז וואס האלקית נפש דער ביי אבער לכאורה קיין נפק״מ וואו זי געפינט זיך - וואו זי זאל זיך ניט געפינען איז זי

ממש אלקות - און אעפ״כ שרייט זי אויך ״לישועתך קיוינו כל היום״.

ווארום אמת טאקע אז מצד הנשמה, איז אפילו ווען ״החושך יכסה ארץ״ איז ״עליך יזרח הוי׳״ - מען וויל אבער האבן... אז דער גוף זאל לייכטן: און ניט אז ער זאל לייכטן מיט א צווייטנס אור )וואס באלייכט עם(, נאר אז ער

זאל לייכטן פון זין אליין, ווי עס וועט זיין לעת״ל.

און דערפאר ״שרייט״ דער נפש האלקית - ווער רעדט נאך ווען עס קומט ש מעמד ומצב פון דעם חושך כפול ומכופל פון ״החושך יכסה ארץ״ - ״לי

שועתך קוינו כל היום״.

)חלקים משיחת הושענא רבא תשד"מ - בלתי מוגה(


יר זען אז דאס איז א זאך וועלכע האט ניט קיין הסברה, און אפילו ניט קיין אחיזה אין שכל, אויך ניט אין שכל דקדושה; ס'איז אוממעגלעך צו פארשטיין ווי אזוי זאל קענען זיין ״אודך ה׳ כי אנפת בי״? עס איז אזא מורא׳דיקער גלות, און דערצו נאך ש איז ״כלו כל הקיצין, און פונדעסטוועגן ״עדיין

לא נושענו״ ש ווי קען גאר זיין ״אודך ה׳״ אויף ענין הגלות?!

און אע״פ אז עס איז דא די הסברה )הנ״ל( אין שכל דקדושה, אז די עילויים פון דער גאולה העתידה וועלן ארויסקומען פון דעם גלות גופא )כנ״ל( - עם בלייבט אבער נאך אלץ די שאלה: דער אויבערשטער איז דאך א כל יכול, ובמילא דארף ער ניט אנקומען צו די אלע ענינים; א כל יכול קען געבן דעם גאנצן ״שטורעם״ )דלעת״ל( אן גבורות! ועאכו״כ - אן א ירידה אין גבורות פון וועלכע עס קומען

ענינים בלתי רצויים, היפך פון חסד.

קומט אויס, אז אין דעם ענין פון ״אודך ה׳ כי אנפת בי״ איז ניטא קיין הסברה, נאר מען זאגט א אידן, אז אזוי דארף ער גלויבן, אז לעת״ל וועט זיין ״אודך ה׳ כי

אנפת בי״.

טענה׳ט א איד: תורה ווערט דאך אנגערופן ״תורה אור״, און דער אויבערשטער איז מסביר בתורתו כמה ענינים כדי זיי זאלן זיך לייגן אין שכל האדם ביז אפילו אין

שכל האנושי שלו ועאכו״כ אין שכל אלקי שלו.

שאארוואס האט דער אויבערשטער געדארפט באהאלטן אט דער איין און איינציקן ענין פון ״אודך ה׳ כי אנפת בי", און דאס וועט ערשט נתגלה ווערן לעתיד

לבוא?

און ווי מען זעט בפשטות, אז ס׳איז ניטא קיין גילוי... פארוואס דארף מען האבן די מאטערניש... פון שכינתא בגלותא... משיח בגלותא... כל אחד ואחד מישראל בגלותא... און אין אן אופן פון הולך ומוסיף )ניט למעליותא(, ס׳איז אין לך יום...

שאין מרובה משל חבירו...

ווייזט אויס, אז דער איינציקער ביאור פארוואס מ׳האט עס מעלים געווען... איז ווייל דער אויבערשטער האט געוואלט אז מ׳זאל שרייען באמיתיות... אליך...

קוינו כל היום...

ווארום ס׳איז דאך "ליבא לפומיא לא גליא״: דאס איז ניט א זאך וואס קען זיין בגילוי און מ׳איז דאס מעלים מאיזה סיבה שתהי', נאר דאס איז א זאך וועס קען

ניט זיין בגילוי.

עס האט... עד כדי כך קיין ארט ניט... אין גאנץ סדר השתלשלות... אין דעם גאנצן ענין פון תורה ומצוות... אז א איד זאל זיין אין גלות... ווער רעדט נאך אין דעם גלות פון עקבתא דמשיחא, און אין דעם גופא... ס׳איז שוין דורכגעגאנגען

העכער... ניינצן הונדערט יאר... ועדיין... לא נושענו...

מ

Succos 5774 | 31

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