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4 | PROPER BITTUL FOR PROPER ACTIOND’var Malchus / Sichos in English

10 | YOU’LL NEVER FORGIVE YOURSELF FORDEPRIVING YOURSELF OF THE TRUTHLetters of the Rebbe MH”M

12 | WHEN YOU MUST START EACH COLUMN WITH“HA’MELECH”Moshiach / A. Avraham

16 | JOURNEY OF THE REBBE RAYATZ TO AMERICABiographical Sketches / From the Sichos of the Rebbe Rayatz

20 | JOURNALISTIC SUBJECTIVITYFeature

24 | MIRACLE STORIES TOLD BY A CHASSIDIC TAXIDRIVERMiracle Stories / Nosson Avrohom

28 | ‘ON THE SPOT I DECIDED: I AM A LUBAVITCHER’Profile of Daniel Zamir / Nosson Avrohom

34 | BEARING THE BANNERShleimus HaAretz / Shai Gefen

37 | REDEMPTION MUSIC TRIUMPHS OVER NEWYORK SNOW “STATE OF EMERGENCY”News / Devorah Leah Shalinsky

38 | THE GAON RAV YITZCHAK ISAAC HA’LEVIHERTZOG Z”L (CONT.)Feature / Rabbi Shalom Ber Wolpo

41 | THE MYSTICAL SALE OF 770Insight

CONTENTS

BEIS MOSHIACH - 7 Adar Sheini 57654

SHABBOS PARSHASVA’YIKRA, PARSHAS

ZACHOR; 11TH DAY OFADAR SHEINI, 5749

1. The 11th of Adar, is consideredthe first of the “days of Purim,” as theMishna states: “The Megillah may beread on the 11th, 12th, 13th, 14th,15th....” (Megillah 2a)

Coming before Purim, thisShabbos includes additional aspectsthat relate it to the holiday of Purim:

Shabbos bestows its blessing onthe ensuing six days of the week, asexpressed in Zohar: “For the six daysreceive blessing from the seventh.”(Zohar II, 63b)

We read the portion of Zachor onthis Shabbos, to place the eradicationof Amalek close to the eradication ofHaman, for the remembrance mustprecede the action. So the Zachorportion reminds us of ourresponsibility to eradicate Haman onPurim.

Let us therefore discuss the themeof Purim and how man’s Divineservice fits in the theme of Purim. Itwas the Baal Shem Tov who taughtthat we must apply the lesson of thestory of Purim to our own lives. Heexpounded on the Mishnaic dictum:

“One who reads the Megillahbackwards does not fulfill hisobligation,” and interpreted the term“backwards” as meaning in the past.Thus, one who reads the Megillahand considers it a story that tookplace in the past has missed thewhole meaning of the Megillah.When we recall the story of Purim, itmust come alive, so that we relive itnow and apply it in our personalDivine service.

The underlying theme thatemerges from the story of Purim is“They confirmed what they hadaccepted long before” (at the time ofMattan Torah). This means that at thetime of the Purim episode the Jewishpeople reached the full and completestate of receiving the Torah. Thereason for this – because during thePurim drama they achieved a state ofmartyrdom.

Chassidus explains that allthrough that year, from the time ofHaman’s decree until the 13th ofAdar, the Jewish people were readyto face death and not for a momentdid they entertain a weakening ofthat thought. This self-sacrificebrought perfection and completenessto the acceptance of Torah andmitzvos.

Every year this theme ofacceptance is relived on Purim andthe commitment to Torah andmitzvos is once again reinforced forthe coming year. This comes with thereawakening and revelation of theessential powers of faith andmartyrdom which penetrate allaspects of Torah and mitzvos.

We prepare for this when we readthe portion of Zachor. Amalek wasthe epitome of chutzpah – irrationaland illogical – the converse of man’sability to tie himself to G-d in asuperational way.

Chassidus explains that Amalek’sevil work begins by “cooling a Jewdown” in his enthusiasm for G-dliness.He then blinds the Jew, not to seethe true hand of Divine Providence,and is then able to attack those whoare “straggling behind.” This is theTorah’s intention when it says,“Remember what Amalek did...donot forget.” We must be very carefulnot to allow coolness andindifference to affect us to the pointthat we weaken our level of Divineservice. Remember also that a Jewmust always have the fire of G-dliness and that a Jew must alwaysbe cognizant of the hand of DivineProvidence. For G-d watches us with

PROPER BITTULFOR PROPER

ACTIONSICHOS IN ENGLISH

D’VAR MALCHUS

Issue Number 501 - BEIS MOSHIACH 5

“two eyes.”

This power of remembrance is notonly to be utilized for negative action(Amalek), but also in a positivesense. One must always be aware thathis association to G-d out of a senseof commitment, self-abnegation andself-sacrifice beyond intellect, shouldalways be consciously perceived,never forgotten and then all hisactions will be as they should be.This will also be the case even whenhe is involved in permitted matters(not mitzvos) and even when hesleeps.

Thus, by destroying Amalek andawakening the inner essence of thesoul and its bond to the Holy One,Blessed be He, he effects the state of“confirmed what had been accepted,”the perfection of receiving the Torah,and it continues through the year.

In discussing the concept ofAmalek, Rashi explains “The HolyOne, Blessed be He, swears that HisName will not be perfect nor Histhrone perfect until the name ofAmalek be entirely blotted out!”(Rashi, Shmos 17:16) Chassidusexpounds this idea and explains thatthe klipa (evil state) of Amalek, as itwere, conceals part of G-d’s Name.

In man’s Divine service this alsohas some effect, for the G-dly soul ofa Jew symbolically possesses the fourletters of the Tetragrammaton, whichare divided into the hidden andrevealed aspects. In simple terms, theinner powers of love, fear,meditation, faith, etc., are the hiddenpowers representing the Yud-Hey ofthe G-dly Name, while actual studyand observance of mitzvos symbolizethe Vav-Hey of G-d’s Name. Amalektries to separate between these twoaspects so that the meditation andattributes will not influence theperson’s action.

Eradicating Amalek now becomesa vital part of man’s Divine service sothat G-d’s Name will be whole andthe person’s good intention will

infuse and be revealed in his actions.

The Mishna states that theMegillah may be read from the 11ththrough the 15th. The Shalohexplains that the numericalequivalent of the Vav-Hey of G-d’sName is 11 and of the Yud-Hey is 15.

Thus the Mishna alludes to theperfection attained on Purim, that theinner powers (15) are irradiated andthe more corporeal actions (11) areinfused so that everything unites and

is illuminated.

Purim concludes and perfects theprocess of accepting Torah. But thisis not clearly understood. For atMattan Torah the Jews were in a veryexalted state, on the other handduring the Purim drama they were ina depressed state. It makes no sensethat at Mattan Torah they onlyexperienced the initial stage ofacceptance of Torah and this processwas not completed and perfected

until the story of Purim.

But the truth is that theconsummate acceptance of Torahembodies a firm unswervingcommitment to observance that willnot be eroded by any adverse forces.No matter what opposing forces theJew faces his faith and action mustnot waver and he must steadfastlyperform his duties as a Jew. Thisultimate commitment to Torah canonly come through the revelation ofthe essential soul which is connectedand bound to the Holy One, Blessedbe He, in an eternal bond.

Purim introduced this aspect ofJewish potential; the immutable bondof Jew and G-d was revealed onPurim.

At the time of Mattan Torah theJews stood in an exalted state. TheG-dly light was revealed in them andthis served as a catalyst for theacceptance of Torah. But it did notradiate to their inner beings. Becausein that lofty condition they could notknow how strong their commitmentwould be in a state of the absence ofthe G-dly light.

However, on Purim the Jewishpeople were in a state of depressionin the darkness of galus. It was the“days of Achashverosh” when theirfaces were “blackened like thebottom of the pot”; the G-dly lightwas not revealed. It was a time ofwhich Scripture states “And I willhide My face on that day.” (D’varim31:18)

Despite the darkness the Jewishpeople showed the greatestdetermination, by virtue of theirinner strength. This brought them tothe total true acceptance of Torahand mitzvos and thereby “theyconfirmed what they had accepted.”Because this came from their owninner power it could neutralize the“protest” that had stood since thetime of Mattan Torah.

We may view this from another

One must always beaware that his

association to G-d outof a sense of

commitment, self-abnegation and self-

sacrifice beyondintellect, should

always be consciouslyperceived, never

forgotten and then allhis actions will be as

they should be.


aspect. At Mattan Torah the Jewsaccepted Torah based on theirrevealed powers: understanding,comprehension and emotions. On theother hand, the confirmation thattook place at Purim involved theessence of the soul, out of thedarkness and concealment of thegalus there emerged powers thatbrought out the inner Jewish essencewhich is higher than the revealedpowers. This evoked a strong eternalconnection with the Holy One,Blessed be He, through Torah andmitzvos.

In this context we may alsodiscern a connection between Purimand the future redemption. As oursages say “we bring one redemptionclose to the other redemption.”

The theme of the true redemptionis to usher in a period in which theoriginal purpose of Mattan Torah willbe realized, to fabricate a dwellingplace for G-d in the lower world.This happened for a brief moment atthe time of Mattan Torah and it willreach completion with the futureredemption. At Mattan Torah thiscame about through a revelation fromabove and in the future it will becaused by the Divine service of thosebelow.

Since the aspect of self-motivatedpower began on Purim it fits thatPurim is connected to the future,complete redemption.

At Mattan Torah G-dliness wasrevealed in the world, while duringPurim everything was concealed, yetthat concealment pointed to a loftiercondition, even higher than therelative revelation, and in the futurethis will all be revealed.

This all comes about as a result ofthe efforts of the Jewish peopleduring the Diaspora in the days ofAchashverosh – while they werespread out among all the nations.Specifically then their G-dly essence– the essential soul – was revealed ina state above revelation. This

phenomenon occurs and is revealed,that when the Jewish people appearto be spread out and absorbed amongthe nations they are still “one uniquenation” through their inner bondwith G-d. They also reveal G-d’sunity in the world and this causesthe revelation of the kingdom of G-d.

Having connected Purim to thetrue redemption we may nowinvestigate why some of the mitzvosof Purim begin with the letter Mem:Mikra Megillah, Mishloach Manos,Matanos L’Evyonim, Mishteh – festivemeal.

In Chassidic philosophy galus andsalvation are both symbolized by theletter Mem. [Normally the “open”Mem is used at the beginning or inthe middle of a word and the“closed” Mem is used only as the lastletter. However there are someoutstanding exceptions in Scripture.]When the open Mem occurs at theend of a word it alludes to galus andthe closed-Mem in the middle of aword alludes to redemption. Anexample of this may be found in theverse: “To him who increases theauthority and for peace without end.”(Yeshayahu 9:6)

How do we close the open Mem?Through the Divine service of theJewish people.

The world was created with thepotential for a breach, as the Talmudrelates “the world is like a three-walled patio...” (B. Basra 25a). Thisopening allows the descent andmanifestation of the corporeal world.Through human Divine service, usingtheir inner strength they reveal theMaster of the world and close thegap. Then the world is closed like theclosed Mem which ushers in thecomplete redemption. On Purim thisinner human power was generated,and so the Mem belongs to Purim –this is why the mitzvos of Purimbegin with the letter Mem. In the40th (Mem=40) year since thePrevious Rebbe this is all the more

evident, it will bring the trueredemption through Moshiach.

On Purim an important theme inall the special mitzvos is Jewish unity.We have explained how on Purim theloftiest hidden powers are broughtinto kinetic reality. So that even inthe galus when the light of G-d isconcealed it will be drawn into allaspects of the world. Even in theDiaspora the Jewish people remain“one people” through their ahavasYisroel, Jewish unity and their unitywith G-d, which reveals the commoninner essence of their Jewishness andit evokes a perception of the unity ofG-d in the whole world.

This innovation introduced by thePurim experience, connected toJewish unity, was actually part of thePurim story. Haman tried to portraythe Jews as being dispersed andspread out among all the nations – sothat when we were granted themiracle of Purim our celebration ofthe miracle involved sending giftsand charity for the poor throughwhich we emphasize Jewish unityand we bring Jews close together.

The festive meal of Purim is also atime of closeness with the lessfortunate, as the Rambam writes,“there is no greater joy than to makethe hearts of the poor, orphans,widows...happy....” (Laws of Megillah2:17)

The mitzvah of Megillah readingis also connected with Jewish unitysince the halacha rules that it isimportant to gather a minyan forMegillah reading. It is morepraiseworthy to be part of an evenlarger crowd.

The words “mefuzar” and“meforad” (spread out and splintered)also begin with the letter Mem, butthis is the Mem of the “other (evil)side” which nevertheless has a goodaspect. This positive facet is revealedwhen we emphasize Jewish unity.Then we realize that G-d dispersed usamong the nations so that we may

reveal His unity even in those placesof dispersion. In that way we closethe Mem and bring immeasurablepeace and redemption throughMoshiach, Miyad (now) Mamash(truly).

Strong effort should be placed onall the Purim activities with unityand special emphasis should be madethat many people should gather notonly for Megillah reading but also forall the mitzvos of Purim. To concludethe galus we must increase Jewishunity. If you know of a single Jew insome far corner of the world – bring9 more Jews to him so that he mayconduct the mitzvos of Purim with aminyan.

At your festive Purim mealsgather your families and then taketime to visit other friends and join inother festive meals – as was thecustom in many communities in daysgone by.

In giving charity there should alsobe emphasis on large numbers but itmust be done in a respectful anddiscreet manner so as not toembarrass the needy people. Thisincludes giving charity to the trusteesof charity finds and putting money inthe charity box at home – especiallythe one affixed in the kitchen.

There should also be emphasis onconfirming that which was accepted,the renewed commitment to Torahand mitzvos for the ensuing year, sothat all action is imbued with faithand self-sacrifice, in a way that thehidden powers come into revelation.This should be effected among eachand every Jew to forge them togetheras one nation and to reveal the unityof G-d in the world.

The element of zealousness isvery important as we will read atMincha – Tzav alludes to zealousnessnow and in the future generations,and this will bring the revelation ofthe great treasure of the future.

On the first verse of VaYikra,

Rashi explains:

[The L-rd] called unto Moshe –An oral communication of the L-rd toMoshe whether they are introducedby dabber or by omar or by tzavwere preceded by a call (to preparehim for the forthcoming address)(Sifra). It is a way of expressingaffection, the mode used by theministering angels when addressingeach other, as it is said (Yeshayahu6:3) “And one called unto another[and said, Holy, holy, holy is the L-rdof hosts].” To the prophets of the

nations of the world, however, G-drevealed Himself in a manner whichScripture describes by an expressionordinarily used for denoting events ofa casual character of uncleanness, asit is said, (BaMidbar 23:4) “and G-dhappened to meet (va’yakar) Bilam.”The term va’yakar, from the root karais connected with mikra whichdenotes “chance,” “occurrence,” andhas also the meaning of“uncleanliness.”

We take an important lesson fromthis in our own Divine service. The

Torah turns to each Jew with the lovethat G-d has for every Jew, this alsoincreases the mutual love of theJewish people.

This is the language of the angelsamong whom there is no jealousy.The difference between VaYikra andva’yakar is the letter Alef whichgraphically depicts the connectionbetween G-d and man. In an Alefthere is a Yud above – symbolizingG-d – and a Yud below symbolizesman, and a Vav which connects theminto one entity; one letter whosenumerical value is One! Here wehave the unity of every Jew with G-dand the resulting unity of the Jewishpeople. This unity prevails even inthe place of disunity.

The portion also speaks of theeternal covenant of salt. Salt is apreservative; it also destroysunwanted elements and esoterically itneutralizes the severity of g’vura. Italso brings healing. In our Divineservice we should apply thismetaphor of salt. Our Divine servicemust be eternal, our bond to G-d andlove for G-d, faith and self-sacrificeshould be revealed and eternalizedand this must include the animalsoul, for through the salt all negativeaspects will be washed away. Thisbrings total commitment no matterhow dispersed we may be. The wordmelach (salt) also starts with a Memto close the open Mem and bringMoshiach.

May our actions speed theredemption with the increased joy ofAdar which breaches the boundariesof the galus, and let us see oneredemption brought close to theother – but in reversed order – firstthe complete and true redemption –now – then Purim etc. May Moshiachcome even before Mincha, here tothis great house of Torah, prayer andcharity of the Previous Rebbe andthen we will pray Mincha, togetherwith the Tamid sacrifice, in the ThirdBeis HaMikdash.


Even in the Diasporathe Jewish people

remain “one people”through their ahavasYisroel, Jewish unityand their unity with

G-d, which reveals thecommon inner essenceof their Jewishness andit evokes a perceptionof the unity of G-d in

the whole world.


THE REBBE’S LETTERS

YOU’LL NEVERFORGIVE

YOURSELF FORDEPRIVING

YOURSELF OFTHE TRUTH

Readers and collectors of the Rebbe’s letters: Weurge you to send in the Rebbe’s Englishcorrespondence which was not yet published in the 7English existing volumes and which pertain to issuesof general relevance. Please send them in so that theletters can be published for everybody’s benefit andthereby preserved forever.

You can send or deliver the correspondence to:

“English Letters” c/o Beis Moshiach744 Eastern ParkwayBrooklyn, NY 11213-3409.

Or, e-mail high resolution scans to: [email protected]

Again, any correspondence you may have pleasesend in, and please encourage your friends neighborsand family to do so as well. Please inquire also of yournon-Lubavitch acquaintances, as many who receivedthese letters were not necessarily LubavitcherChassidim.

B’ezras Hashem, there are plans under way to, blineider, reward those who send in letters. So pleaseinclude a return address and other contactinformation.


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Urgent call to Anash around the world

Emergency Lifesaving Fund

We are about to launch a major campaign to rescue the Jews of Israel and

the land of Israel. Great sums of money are needed for this undertaking to

succeed. The protest gathering that will be held in Banyanei Ha’uma, and,

even more so, the activities that will begin immediately thereafter cost

thousands of dollars.

We implore all Anash communities around the globe: set up a special

fundraising committee, and appoint an energetic bachur to head the

fundraising efforts! We ask you to please understand the urgency of this

matter — it is a life and death issue in every sense! If every single Anash

community in the world participates in the efforts to finance the struggle

to save millions of Jewish lives, we can succeed in our undertaking. We

simply cannot afford to delay — Jewish lives are at stake!

Israel, Canada, and Europe: Please send collected funds to:

Reb Shabsai Bloch

P.O. Box 6130, Tzfas

Make out checks to:

Mateh Shleimus Ha’am Ha’aretz

United States:Rabbi Y. Rapp

7 Balfour Place, Apt. E2

Brooklyn NY, 11225

Make out checks to:

Shofar Association

There is nothing morechallenging, more confusing, and atfirst glance, even more strange thanto try and farbreng on the sayingsthat appear in the Rebbe’s calendars– the HaYom Yom calendar and thePocket Calendar for children – forthe day of Purim.

Under normal circumstances,with just a little effort, we succeedin finding the connection andrelationship between the twoentries. The same concept, the sameline of thinking – in differentterminology. However, on Purim, asthe Megilla says, “and it was turnedover.” This time, we’re talking abouttwo totally opposite sayings. Inother words, the Pocket Calendar for

children says one thing, and theHaYom Yom calendar says the exactopposite!

This is not just by allusion, theinterchanging of letters, or gematria.They’re simply the total opposite.Punkt fahkert!

In the entry for Purim in thewell-known HaYom Yom calendar,the Rebbe MH”M tells us that in theMegilla that the Rebbe Maharashwrote, not all the columns beginwith the word “HaMelech.” However,when we look at the entry forShushan Purim 5704 in the DailyCalendar – Pocket Encyclopedia forchildren, the Rebbe writes that“many megillos were written in a

specific fashion, in which all thecolumns begin with the word‘HaMelech’ (the king), except for thefirst column and the column thatincludes the names of the tens sonsof Haman…”

Just as we said: Somethingpossible only on Purim.

However, don’t despair, chevra,it’s all “backwards,” because some ofus are used to thinking backwards.Therefore, everything straightappears inside out and upsidedown, whereas, something totallycrooked and twisted is considered tobe “the straight path”…

Our Sages have already writtenabout the one who rose up toHeaven, thinking that he had seenan “upside-down world,” only to betold there, “On the contrary, yousaw a clear world.” This is becausethe “down-to-earth” concepts in theworld of falsehood are backwardsand distorted. However, when we’rein the world of truth and G-dliness,only then do we see things exactlyas they are and should be seen.

Megillas Ester gives us theopportunity once a year to change


MOSHIACH

WHEN YOU MUSTSTART EACH

COLUMN WITH“HA’MELECH”

BY A. AVRAHAM

TRANSLATED BY MICHOEL LEIB DOBRY

Even in the megilla written by the Mordechaiof our generation, everything seemsbackwards. So what are we supposed to do? Dowe take the megilla of HaYom Yom, or perhapsthe children’s Pocket Calendar? It depends onyour audience!


our outlook: As long as it appears tous that “we are the servants ofAchashverosh,” then “the custom ofthe world” is that there are Jewswho are not so scrupulous in theirobservance of Torah and mitzvos,l’havdil, the non-Jews practice anti-Semitism, there are troubles, evildecrees, and endless problems.

However, when we read theMegilla, it turns out that evenduring the time of exile, “the Jewsfulfilled and accepted uponthemselves and their seed” theentire Torah, and therefore, the Jewsdominated those who hated them.Furthermore, even upon the non-Jews “there fell the dread of theJews,” as is explained, the dread ofthe Jews, i.e., that which the Jewsfeared: the Holy One, Blessed BeHe, the King of all kings, Whosefear, awe, and dread fell upon allthe nations of the world, and as aresult, “they converted to Judaism.”

This is exactly how we’resupposed to see things! Here, thewhole story makes sense. Only nowdo we understand what kind ofcrazy scenario we’re really watching.

At a Rambam siyum in 5754, aprominent chassid expressed thisvery point with a brief, on-the-money statement that hasreverberated within me ever since:“Der Rebbe iz gezunt; di velt izkrank!” (The Rebbe is healthy – theworld is sick!)

You get it? This is the wholepoint! If we were to be so worthy,and such people would be readytoday, in 5765, to scream somethingalong those lines at a Rambamsiyum or the like, then maybe therewould really be the final andabsolute “and it was turned over”already, when “I will turn [i.e.,transform] the nations to a clearlanguage...”

So what essentially is going onhere?

The history is known: TheMoshiach Campaign had clearinstructions, including in-depthstudy, a demand for p’nimius andresponsibility, even publicity andproclamations, distribution ofliterature, and making some noise.This was also in great measure inorder that the “party line” would beclear to all.

But then we started arguing: Wedecided that in general, activitieswith outsiders must be done with

greater caution. The only questionwas: How much? What goes againstthe criteria of “ofen ha’miskabel”? Tothose of us on the inside, saywhatever you want, but to thegeneral public, you have to reinyourselves in a bit.

Legitimate differences ofopinion very quickly turned into anideological dispute. Later, the word“ideological” was dropped, leavingjust the dispute. To make it clearwho’s against who, a new situation


was created (without rules, ofcourse), stating that there are thosewho speak about Moshiach both toinsiders and outsiders, and there arethose who decreed against speakingto insiders, out of fear that theywould speak to outsiders, preferringinstead to talk “only chassidus.”

Furthermore, every time therewas even the slightest doubt thatmaybe some “classified information”had been leaked to the outside,some people urgently ran out toannounce that this is just a “fringeminority”; it is not “the officialposition.” Then, when the rhetoricbegan to escalate, becoming morescathing and callous, the cherishedpasuk of, “And you will spread forthto the west, the east, the north, andthe south,” which previously stoodas a symbol of fortitude in EretzYisroel, remained merely a tinyLubavitcher “point,” requiring amagnifying glass in order to see it.

This is exactly the place to openup the Rebbe’s calendars and to startstraightening things out.

Megillas Ester is the one bookin the Torah where G-d’s Name isnot mentioned openly even once, inorder to show us that even at theheight of “I will surely hide Myface,” He is found in all Hisstrength.

Our Sages tell us that“Achashverosh – this is G-d,” and“the king’s sleep was disturbed – theKing of the world.” Yes, dear reader,don’t think that we’re talking aboutsome historical scroll written in thestyle of “ancient Persia.” When yousee “HaMelech” in the Megilla itmeans the King of all kings, andwhere it speaks about Achashverosh,just know that it’s talking about therevelation of “zeh sh’acharis v’reishisshelo” (the One to Whom thebeginning and end are His). Whenyou look in this fashion ateverything happening inWashington, D.C. – excuse me,

Shushan – you receive the strengthnecessary to turn the darkness ofthe exile into a situation of “and theJews had light, joy, and honor.”

When you look into this a bitmore deeply, you’ll even discoverthat not every column has to startwith “HaMelech.” The faith inhashgacha pratis and the recognitionthat “G-dliness is everything” brings

you to a situation that even when“HaMelech” does not appear at thebeginning of each column, you stillfind it in every word and everyletter. You know that He is there notonly during davening and Torahstudy, but also in all your ways andall your actions shall you “knowHim” – and “for the sake ofHeaven.”

Furthermore, if you are trulyinstilled with the subject ofMoshiach and the Redemption, youdon’t just live Moshiach during “theweekly Moshiach and Redemptionshiur” or when you make the holyproclamation after davening. Youlive with Moshiach even when youbring your children home fromschool, when you go to a businessmeeting, at suppertime, traveling onthe bus, even in the middle of afundraising dinner.

This is what is expected of youas a Lubavitcher chassid, and suchconduct stems from the “calendarthat is ‘a light sown’ for Lubavitcherchassidim.” For someone who isconsidered “one of us,” it isappropriate that even when he’sstanding next to the Governor, theState Attorney General, and thechairman of the central bank,among a group of journalists at afestive luncheon sponsored by “TheWorld (fill in the blank)Committee,” he shows quite clearlythat he does not accept thepossibility that Moshiach will notcome today r”l. In fact, the onlything that really occupies his time isstubbornly devising a plan on howto bring about the hisgalus ofMoshiach now, and without this,everything to him is considered as“vanity and nothingness.”

For someone who is considered“one of us,” it is appropriate that thedepth of the proclamation isaccording to the depth of thewithdrawal – from physical desiresand other trivialities. Together withthis, there is the depth of hisprogress in the avoda of t’filla, hisTorah study, and the refining of hismiddos. Yes, the refining of hismiddos(!), as befitting one whobelieves that the Rebbe is comingnow to see how he is acting. Thus,even when he is doing things thathe would prefer not to start with aproclamation of “HaMelech,” peoplewill see that it is suitable for

Even when“HaMelech” does not

appear at thebeginning of each

column, you still findit in every word and

every letter. Youknow that He is there

not only duringdavening and Torahstudy, but also in all

your ways and allyour actions shall you

“know Him” – and“for the sake of

Heaven.”


someone among “the people ofMordechai.”

When does this apply? Inconnection with yourself. But whenyou go out to speak with children,both in age and in knowledge, whenyou deal with those for whom theletters of Rashi do not occupy aplace in their lexicon, when we’rediscussing people who only noticebanner headlines with a message of“Yes” or “No,” “black” or “white,”you cannot play games; you muststart each column with “HaMelech”!If you want them to understand thatwe’re talking about a Moshiach inflesh and blood, who is literallyready to come at any moment(Who? From where?), and we mustprepare for his arrival, you simplycannot hide this under the rug, noreven under a beautiful cover of“white, fine cotton, and blue,bordered with cords of fine linenand purple.” You must begin in away that will arouse their interest(as the first column of the Megilla) –a miraculous story, a brief idea, anopening question – but then, youmust immediately get to themessage.

In such a case, you can’t give aheadline of “We Just Made aMistake” in our Moshiachinterpretations, and to write belowin small print that everythingwritten in the sichos is totally trueand correct. People will onlyremember the headline. If ch”v youcome across such an obstacle, fix itright away in a reverse headlinewith equal publicity: “We Believe InEvery Word of The Rebbe. MoshiachIs About To Come. Moshiach’s Nameis Menachem.”

Only in very extreme cases dowe concede on this point, forexample, when we have to hangHaman’s ten sons right now on thespot. When there’s a situation ofpikuach nefesh, you are not allowedto come with a Moshiach flag and

be complacent at that moment.Under such circumstances, you areobligated to deal with the pikuachnefesh, and in the most open andrevealed manner.

However, on all other occasionsand in all other columns, you mustbegin, proclaim, and announce inthe most explicit and unambiguousmanner possible – HaMelech!

Yes, this is the straight path thatthe Rebbe has outlined. If depth andp’nimius means something to you,

then start working in this direction.At every column and in everysituation, come what may – find the“HaMelech” within you.

As for those who currentlybelong to a much more basic level,they specifically need a different“Megilla,” a more “olam’she” one inwhich things are written moreclearly.

This is exactly like Sukkos,when the Rebbe changed thecustom. Instead of making

farbrengens, he ordered everyone togo out into the city streets anddance, as he explained, in order toincorporate even the “world,” whichhas been accustomed to do things ina certain style, into the spirit of“and you shall rejoice in yourholiday.”

Similarly, on Purim, we shouldnot be embarrassed to use methodsof Chesed-G’vura-Tiferes, andNetzach-Hod-Yesod, as long as themessage is clear and razor-sharp.

Yet, the two go hand-in-hand:When someone reads for others in aregular Megilla, where “HaMelech”stands out at the top of eachcolumn, his “HaMelech” even instillsvitality into “everyday” matters, e.g.,going to celebrate at his friend’swedding, and Moshiach is expressedeven in the fullness of his beard, thecolor of his shirt, the way he closeshis jacket, his love for the siddurimthat the Rebbe printed, setting up amechitza wherever there is a need,etc., etc.

Rabbosai, there is no need toelaborate further. We must utilizethis month of simcha for “muchsinging and music.” Just think abouthow the Jews withstood an entireyear of Haman’s evil decree, and youcan imagine to yourselves that therewas only one thing concerning themat the time – only one. Even thoughthey ate, drank, slept, went places,and returned, when you realize thatthe appointed date of r”l is rapidlyapproaching, then there surely canbe nothing else that was concerningthem at the time.

Of course, the Megilla has manywords, and one missing wordrenders it unfit for use on Purim.However, together with this, there isonly one single avoda, and this isthe only thing that truly occupiesour minds, and around which ourlives revolves constantly every day,all year round, in every detail:HaMelech!

But when you go outto speak with

children...when we’rediscussing people who

only notice bannerheadlines with a

message of “Yes” or“No,” “black” or

“white,” you cannotplay games; you must

start each columnwith “HaMelech”!


TUESDAY, 9 ADAR SHEINI5700; NEW YORK; 3 P.M.;

GREYSTONE HOTEL:Tuesday 25 Adar Rishon, 9:30 P.M.

the Rebbe shlita and his entirehousehold departed from Stockholm.At ten in the evening they traveled bytrain to Goetteborg, arriving at 8 A.M.Wednesday morning.

Thursday 27 Adar Rishon, 1 P.M.the ship set sail, following the coastlinefor five hours until nightfall. When weinquired about our destination, wewere told that we would sail directly toNew York, that the trip would takebetween seven and nine days, and thatthe weather at sea was average for thatseason of the year.

11 P.M. the ship came to a stopbecause there was a thick fog upon thesea; it was dangerous to proceed in thefog because of rocks lying in our path.We remained motionless until six inthe morning.

Ten o’clock we were informed thatthe ship would sail to the shores ofBergen in Norway.

Friday, 29 Adar Rishon, six o’clockthe ship dropped anchor in Bergen

JOURNEY OFTHE REBBE RAYATZ

TO AMERICABiographical Sketches * From the Sichos of

the Rebbe Rayatz in America * Seifer HaSichos – Kayitz 5700TRANSLATED BY RABBI SHIMON NEUBORT

In honor of the sixty-fifth anniversary of the

arrival of the Rebbe Rayatz in America, we

present the final installment of Seifer HaSichos

Kayitz 5700, which bore the title,

“Contemporaneous Excerpts from the Diary of

a Member of the Rebbe’s Entourage.” This

diary of the journey was written anonymously

and refers to the Rebbe in the third person, but

numerous authorities have assured the

translator that it was penned by the Rebbe

Rayatz himself. And indeed the style of the

narrative supports this notion. * Blessed be He

who bestows good things upon the

undeserving, and has bestowed goodness upon

me.

BIOGRAPHY

Harbor;

Shabbos noon the ship departedfrom Belsen.

Sunday, first day of Rosh ChodeshAdar Sheini, thirty hours out ofBergen, the ship halted and soundedseveral different whistle blasts. Whitelights could be seen at a distance ofseveral miles away, and fishing villageswere visible on the shore. The rumorspread that some damage to the shiphad been discovered, and that it wasthus unable to move from the spot. Afew hours later a small boat arrivedbringing workers who labored all

night.

Next morning, Monday, secondday of Rosh Chodesh Adar Sheini, theship began to move. An hour later wearrived at a small harbor whose namewe did not know. The ship dockedthere for about four hours.

Monday, 1 Adar Sheini towardevening the ship set sail; at midnight,the ship halted and a few minutes laterthe passengers’ footsteps could beheard. Despite the late hour thepassageways filled with men andwomen, all with looks of alarm ontheir faces. The first mate announcedthat all was in order, but that ourcourse was rocky and there was a thickfog on the water. Therefore, we wouldwait until morning, at which time wewould sail directly to New York. Heasked the passengers not to getexcited, and bid them good night.

Dawn, Tuesday, 2 Adar Sheini, theship sounded a long horn blast and setsail;

8 A.M. we entered the open sea. Atfirst the ocean was calm, but at 4 P.M.a tempest began.

Friday, 5 Adar Sheini, 9 P.M. theship stopped. We were immediatelyinformed that there was a battleshipnearby at sea, which had given signalsthat our ship was to halt and prepareto be inspected. A half hour later theboat with inspectors approached andilluminated our ship with a searchlight.They then signaled that our ship couldproceed, and so the passengers’agitation dissipated.

Friday 12 noon an announcementwas made by order of the captain thatall able-bodied passengers – men,women, and children, between theages of fifteen and seventy-five (oreven older) – were to come out to thedeck, where the sailors would conducta rescue drill for dangerous situationsof storm at sea. It was announced thatall the aforementioned people mustcome wearing life-vests, in groups offifteen to twenty. Two sailors would


As soon as the Rebbeappeared, shouts ofShalom Aleichem!

could be heard, alongwith sounds of peoplereciting the blessing ofSheHechiyanu and theclicking of dozens of

cameras.

then teach each group what to do andhow to do it in cases the ship were indanger of sinking.

During Motzaei Shabbos the shiphalted on three occasions, by order ofwarships that were patrolling the sea.All of them were English ships, and(thank G-d) they never boarded ourship for inspection. The ship’s crewrelated that on this same ship’sprevious voyage to New York, it hadbeen stopped two or three times andsearched. This had resulted in aweek’s delay in the ship’s arrival inNew York.

Monday, 8 Adar Sheini at 4 P.M.,after a voyage of 12 days, the shores ofNew York came into view. Two morehours passed before we arrived at theharbor. The law is that if any shipenters the Port of New York later than4 P.M. the passengers are not permittedto disembark until the next morning.

Tuesday, 9 Adar Sheini, adelegation arrived to receive theRebbe shlita. After the delegationdelivered their message of greeting,inspection of our papers began. Theofficials in charge of getting peopleashore advised the Rebbe shlita todisembark immediately, because if hewaited until later the other passengers– about 800 people – would begingoing ashore, and there would bemuch crowding and noise. At 11:30,he vacated Stateroom 13, which hehad occupied from 9 A.M. onWednesday, 26 Adar Rishon until11:30 A.M. on Tuesday, 9 Adar Sheini.This makes a total of thirteen daysand two and a half hours.

The Rebbe shlita ascended to theupper deck, where he delivered ashort speech thanking the captain andhis crew for their gracious service.The pier and the entire area in frontof the pier was filled to capacity withmen and women. As soon as theRebbe appeared, shouts of ShalomAleichem! could be heard, along withsounds of people reciting the blessingof SheHechiyanu and the clicking of

dozens of cameras.

The Rebbe entered the entrancehall of the pier, where he was greetedby delegations from [the followingorganizations]: Agudas HaAdmurim,Agudas HaRabbanim, VaadHaRabbanim, Degel HaRabbanim,Agudas Yisroel, Mizrachi, TzeireiAgudas Yisroel, Poalei Agudas Yisroel,Tzeirei Mizrachi, Young Israel; andthe Yeshivos: R. Yitzchak Elchanan, R.Chayim Berlin, R. Yaakov Yosef,Ramaz Margolius, Torah VeDaas, TorasEmes, Ahavas Torah, Toras Chayim,etc. A representative of the mayordelivered words of greeting. TheRebbe replied briefly, and thenblessed each of the delegationsindividually.

At 11:30 he left the hall andemerged to the area in front of thedocks. He received the blessings ofShalom Aleichem from the thousandsof men, women, and children whofilled the square. The Rebbe shlitatook his seat in the automobile. Thesound of voices singing a ChabadNiggun was heard, with hundreds ofpeople singing along, as theautomobile began moving slowly.

At one o’clock in the afternoon hearrived at the Greystone Hotel andascended to his lodgings in Room609; it was a two-room suite with anoffice room, a bedroom, and a smallhallway. The adjoining room – 608 –was set aside for daily public prayer.

MOTZAEI SHABBOS PARSHASSAZRIA – PARSHASHACHODESH – 12

MIDNIGHT:I was given permission to copy an

excerpt from the diary of the Rebbeshlita, where he writes:

I reflected on the great differencebetween Lubavitch in Lubavitch andLubavitch in New York. In the former,visitors (even the simple ones)benefited from the light of Lubavitch,for the chassid Reb Chanoch Hendelwould speak with them; there werealso those with whom he would studya few lines of Tanya, and there wereothers with whom he would speak afew inspiring words. After that, thevisitor would enter for yechidus wherehe would ask about whateverconcerned him, and thus he wouldsoak up some chassidic warmth. Thiswas the procedure with visitors whocame on weekdays, who were generallyreferred to as the “machine-madechassidim,” meaning that they hadarrived “by machine,” i.e., the railroad.They would ask advice about theirmaterial concerns, and then wouldreturn home. As for the guests whocame for Shabbos, Reb ChanochHendel would speak with them onFriday night, Shabbos during the day,and Motzaei Shabbos. The chozer RebM. (followed by others) would preparewritten transcriptions of the maamer(if my father the Rebbe had notprovided a written copy of the maamerhimself). The guests would review itnumerous times and they took awritten copy along with them. Afterreturning to their hometowns theywould review it by heart or from thewritten copy, and the local chassidimwould listen attentively to their storiesregarding the lifestyle of Lubavitch.This would result in concreteachievements, even double and triple.And now ... what? Lubavitch of NewYork – it is difficult for me to writeabout it, for my heart is very heavy.


The sound of voicessinging a Chabad

Niggun was heard,with hundreds of

people singing along,as the automobile

began moving slowly.

BEIS MOSHIACH - 23 Adar Rishon 576520

Uri Revach: We’ll be talking witha reporter for Channel One, ItaiRapaport, who is in the North.Hello, shavua tov!

Itai Rapaport: Shavua tov, Uri.

Uri: How are you?

Itai: Baruch Hashem.

Uri: Tell us a little about atypical day in the life of a journalist,if there is such a thing.

Itai: There is no typical daybecause the day is shaped by thereality here. Unfortunately, in thelast three to four years, the realityhere gave me days that included 119

attacks, which I covered, just in thenorth of the country. I’m thrilledthat in the last few months it’s beensomewhat quiet, and so theeconomic-sociological reality is whatshapes my day.

Basically, I wake up eachmorning and look through theimportant topics that we’ll talkabout in the Mabat column.

Uri: Okay, but it reaches a pointwhere a journalist has to startthinking about his personal life,before the lives of others.

Itai: True. I have to tell you thatin the last six months I went

through a process like that …

When you see these horrendousattacks, which I reported about ontelevision over the course of a fewyears; when you see the horror infront of your eyes, and many times Iarrived minutes after an attackoccurred – at work there really isn’ttime, and your mind isn’t free tothink deeply. But when you gethome and it’s quiet, you slowlybegin to think: I myself arrived atconclusions that are very meaningfulfor my life.

I met with people who are morereligious than I am, especially thosefrom Chabad. After these terribleattacks, I met with the Chabadshliach in Kiryot (Kiryat Motzkin),Rabbi Moshe Oirechman. I must saythat he – and afterwards Idiscovered that most Chabadnikimare like him – drew me into theworld of Judaism, into the world ofChabad, in the most simple andwarmest possible manner.

Uri: What did you ask him?

Itai: First of all, I wanted toconnect with something muchdeeper, much warmer and strongerthan the horrific reality I wasexposed to in my work in television.Rabbi Oirechman simply drew meinto Judaism.

I didn’t have questions like theguys after the army who go to theFar East to seek Truth. I wasn’t

FEATURE

JOURNALISTICSUBJECTIVITY

“I’m an Israeli journalist who thought I hadseen it all and that nothing could move me. Istood there and felt Goosebumps. As cynical ajournalist as you might be, you simply cannotremain indifferent to this power.” * Mr. ItaiRapaport, news director of the northern regionfor Channel 1 Television, describes his feelingswhen in the Rebbe’s room, in the main BeisMidrash of 770, and about Chabad. * Excerptsfrom an interview with Uri Revach on ArutzMoreshet.

21Issue Number 501 - BEIS MOSHIACH

searching to find myself, but Iwanted something. I wanted toconnect with something strong, tosomething deep.

Rabbi Oirechman opened up thisworld to me, of the LubavitcherRebbe, and everything about it,everything Chabad represents, and Ijust fell in love with it.

Furthermore, it managed to getme to be more receptive, when Inever believed I would.

Uri: For example?

Itai: Rabbi Oirechman invited meevery so often to classes on Judaism,on Jewish tradition. I spoke a lot,but the thing which topped it all offwas when I went to the U.S. andRabbi Oirechman told me, “If you’regoing to America, then visitBrooklyn and we’ll show you theLubavitcher Rebbe’s home: 770.”

One day I decided to do it.Although I had planned to see theStatute of Liberty and Ground Zero,I changed my plans and went toBrooklyn.

Rabbi Oirechman took me to770. I entered the room, theLubavitcher Rebbe’s private office,and davened. It was extremelycrowded. You know, it was a smallroom and it contained so manypeople, and tears came to my eyes. Ifeel free to tell this to you.

Uri: It’s all free here. It’s all truthhere. You can talk freely, withoutmasks.

Itai: Suddenly, I connected tosomething so deep, so fundamental,to my deepest roots. There, in theRebbe’s small room, squashed on allsides, I simply had tears in my eyes.I read another chapter of T’hillimand everybody…okay, surely you’re

Itai Rapaport putting on t’fillin with Rabbi Shlomo Cunin

I met with theChabad shliach RabbiMoshe Oirechman. Imust say that he –and afterwards I

discovered that mostChabadnikim are likehim – drew me into

the world of Judaism,into the world of

Chabad, in the mostsimple and warmest

possible manner.

familiar with this. Everybody ispraying silently, and I was readingloudly. Two, three people looked atme, but I didn’t care because I wasso moved, and I was emotional. Iread out loud and was soemotional…

Afterwards, Rabbi SholomDuchman invited me to spendShabbos with him. I said, “We’llsee,” for I had never made Shabbos.I had never been at Kiddush onFriday night.

On Erev Shabbos I went to alarge gathering in 770 and thepower…I saw the Rebbe’s red chair.Surely you saw it, how theChassidim open a path for theRebbe, as though any minute he’llpass through the path and sit on thered chair.

You see them open the path andyou see their excitement. I am anIsraeli journalist that thought I sawit all, and thought nothing couldmove me. I stood there and I feltGoosebumps. I trembled. You seethe power and you just can’t… Ascynical a journalist as you may be,you simply cannot remain apatheticwhen seeing this.

Uri: Tell us, when you went backto Chaifa, after all the emotions youexperienced, after being in thisprivate Gan Eden, in 770, how doyou see your work now? What’syour outlook on life?

Itai: I’ll tell you about thestopover I made in Frankfurt,Germany, in a country that’sdrenched with Jewish blood. I wasstanding there in the airport, and Ihad just committed to many peoplethat I would put on t’fillin, and Iwould remain strong. I was standingthere in Frankfurt and around mewere dozens of Germans. One of theChabad rabbis, Rabbi Zev Crombie,said to me, “Come, let’s put ont’fillin.”

I said, “No problem, let’s put on

t’fillin!”

We were there in the airport inFrankfurt and I put on t’fillin. Hegave me something to read and thenI said a chapter of T’hillim, andanother chapter of T’hillim. I read itout loud, and all the Germansstanding around were watching. Ifelt, and I said this to RabbiCrombie, “I dedicate this putting onof t’fillin, in the airport inFrankfurt, Germany, to all themillions who were murdered on this

cursed land.”

I don’t have to express in words,the emotion I felt at that moment. Itcannot be put into words, but youand the listeners can certainlyunderstand the powerful emotions Iexperienced there. And then Iarrived in Chaifa, and I arrived withfar more soul powers than I hadwhen I left.

Uri: It couldn’t be otherwise.

Itai: More strengths than those

with which I left. I was still entirelyunder the enormous impression thevisit had on me. Listen, it was anincredible experience. It increasedmy curiosity, and I increased thenumber of times I met with RabbiOirechman. He drew me in to theworld of Judaism in such afascinating way. I meet with him alot, and we talk. He gave me a bookto read that I’m sure you’re familiarwith Towards a Meaningful Life.

Uri: Yes, by Rabbi Jacobson.

Itai: Right. And I sat and readthe book. You see how Judaism is inevery detail of our lives, throughoutour lives, from birth to death. Youknow, people began to talk, overhere too, at Israeli television. Theyasked me: Are you doing t’shuva?And suddenly, when they asked thisquestion, and many people asked it,because I told everybody about myvisit to 770 and everything Iexperienced there, I felt…I didn’tunderstand. What did they mean?What does it mean to do t’shuva?

I explained to them, “I feel thatsomething happened to me, somekind of great, inner strengthening.”I feel that my existence here is notjust happenstance. I don’t just getup in the morning, write articles, gohome, and go to sleep. Rather, mylife has much more meaning than itdid before my trip.

Uri: Nice. Tell us, does it affectyour work? In other words, thearticles you prepare forbroadcasting?

Itai: I try, and I always tried, toput a lot of emotion into myarticles. I didn’t want it to be dryjournalism. Today I can tell you thatI try to bring in a Jewish message totelevision, to my work. I don’t justtalk about it, but I’ve done thingstoo. Here’s an example.

I did a segment on Chabad inAcco, where Rabbi NossonOirechman is the shliach. He


I read it out loud,and all the Germansstanding around werewatching. I felt, and I

said this to RabbiCrombie, “I dedicate

this putting on oft’fillin, in the airport

in Frankfurt,Germany, to all themillions who weremurdered on this

cursed land.”


decided to make sulcha between theArabs, and I went and photographeda Jewish rabbi making a sulchabetween Arabs.

On another occasion, he broughtin someone who teaches ArabsTorah, the Seven Noachide Laws. So

you saw on Mabat L’Chadashotsegments like these, that I don’tthink anybody would have thoughtof putting on the news.

Uri: You’re right… Itai Rapaport,you’re getting us excited. I wish yousuccess. By the way, Israeli

Television has a shul with t’fillos forMincha and shiurim. So whenyou’re in Yerushalayim, you’reinvited to come in.

Itai: Last Chanuka, for the firsttime in the history of Israelitelevision, in the Chaifa studio,where I am head of the studio – Iasked Rabbi Oirechman to bring abig menora. We lit the first light inthe Israeli television studio inChaifa. This is highly significant.

Uri: Kol ha’kavod!

Itai: Am I hearing applause?

Uri: Yes, and it’s thrilling us all.

The head of the news studio inChaifa, Itai Rapaport, continue andwork on instilling Judaism inChaifa. With G-d’s help, with thebuilding of the Beis HaMikdashtonight.

Itai: Thank you very much.

Uri: Thank you for your movingaccount. Itai Rapaport, thank you.

Itai: Shavua tov.

Itai Rapaport (center) with Rabbi Moshe Oirechman (right)and Boruch Nachshon (left)

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The T’mimim of Yeshivas OhrElchonon in Los Angeles, gatheredround Elchonon Shagalov for afascinating Chassidishe farbrengen thatthey won’t soon forget. Elchonon drivesa taxi and he related some incrediblestories that he heard from hispassengers.

TAKE IT WITHYOUR RIGHT HAND

A few years ago, I picked up anolder man who, identifying me as aLubavitcher Chassid, told me amind-boggling story that happenedto him with the Rebbe.

“The Rebbe saved my life,” hebegan. He said the story took placemany years ago and caused him tochange his way of life and to dot’shuva.

“Every so often I would hearabout the Rebbe’s greatness as aJewish leader and I resolved to meetthe Rebbe and check things out formyself. A few days later, I went tohis beis midrash, where the Rebbewas holding a farbrengen. I wastaken aback by the size of the

crowd that packed the room, and Imade my way through the throngsof Chassidim until I found a spotwhere I could watch the Rebbe.

“Although I didn’t understand aword the Rebbe said, because hewas speaking in Yiddish, I wasastounded by his appearance andhis manner of speaking. At the endof the farbrengen, the Rebbe askedthe crowd to say l’chaim. I wasgiven a cup of mashke and I raisedit, as everybody else did. As I didso, I was thinking that I had toleave in order to catch a flight thatwas taking off in a few hours. That’swhen the Rebbe looked at me andmotioned to me to approach him. Iwas very excited, and with the helpof some Chassidim, I made my wayover to the Rebbe.

“The Rebbe was supremelyhappy and his face was like aburning brand. He gave me a pieceof cake from the table and askedme to take it with my right hand. Ifound the Rebbe’s requestsurprising because at the time I wasnot religious and I didn’t know the

significance of the right hand.Neither did I appreciate theimportance of everything the Rebbesaid, even if it seemed an offhandremark. But I did as the Rebbeasked, and a few minutes later Iwas in my car on my way to theairport.

“Very soon afterwards, I heardgunfire. At first I was scared, butwhen I didn’t see anythinghappening, I continued driving. Inthose years, shooting incidents werecommonplace in New York,especially in that area.

“Time was moving on and thehour of my flight was rapidlyapproaching. When I got to thedeparture terminal, I didn’t wasteprecious time but rushed towardsthe counter. Out of the corner ofmy eye, I noticed someone lookingat me in shock. As I continuedwalking, more and more peoplestared at me. I didn’t know whatthis was all about and so I stoppedand looked around me.

“Someone pointed at my shirtand asked, ‘Don’t you see the

MIRACLE STORIES

MIRACLE STORIES TOLD BY

A CHASSIDICTAXI DRIVER

Elchonon Shagalov, who drives a taxi in Los Angeles,told the yeshiva bachurim there some amazing stories

that he had heard from his passengers.BY NOSSON AVROHOM


bloodstain?’ I looked from him tomyself and was shocked at what Isaw.

“Soon I was taken byambulance to the nearest hospital.The doctors, who checked me outfirst, rushed me to the operatingroom. When I regainedconsciousness, one of the surgeonstold me about the miracle that hadhappened. He said that the X-rayshowed a bullet on the right side ofmy neck. ‘The bullet seems to havebeen shot from a great distance andso it didn’t cause much damage.’

“The doctor raised his eyebrowsand said, as though to himself,‘Doesn’t this man understand whathappened, or is he in shock?’

“I explained to him what hadhappened at 770, and how on myway to the airport I had heardshots. The doctor could see I wastelling the truth and he explainedthe magnitude of the miracle thathad occurred. He said that if thebullet had entered another fewmillimeters, then even if I hadremained alive, the bullet wouldnot have been able to be removed.

“That’s when the Rebbe’srequest that I hold the cake in myright hand became clear to me. Itold the doctor about that, and hewas amazed. He asked me to tellhim about the Lubavitcher Rebbe.When I told him, he took the bulletout of his pocket and asked mewhether he could personally presentthe bullet to the Rebbe as a token ofappreciation.

“A few days later I was releasedfrom the hospital. It was only lateron that the doctor told me whathappened next. The first chance hehad, he went to the Rebbe and hada yechidus. While he stood there,he was so moved by the encounterthat he forgot about the bullet inhis pocket! He was leaving theroom when the Rebbe asked RabbiGroner to send him back and the

Rebbe asked him whether hewanted to bring him something.Well, that blew the doctor away,and he took the bullet out of hispocket and presented it to theRebbe.

“When the doctor told me this,we were both absolutely astoundedby what happened. I decided tochange my way of life – to becomean observant Jew.”

MY HATRED FORCHASSIDUS VANISHEDOne of the Litvishe rabbanim

who lives in Los Angeles asked me,a few years ago, to pick up a friendof his who was coming in fromEretz Yisroel. He described hisfriend to me so I would recognizehim at the airport. When I got tothe airport, I found him among thehundreds of people in the terminal.

As soon as he entered the cab,he noticed the Chitas, and he said,“Are you a Lubavitcher? Then Ihave an incredible story for you,which will show you how the Rebbesees everything; nothing is hiddenfrom him.

“I grew up in B’nei Brak. I gotcaught up in the prevalent hatredtowards Chassidus, and at everyopportunity I was quick to attackanything associated with it,especially Chabad. Later on, I wasone of those who initiated attacks.It reached the point where I felt itwas a mitzva to do this. Myopposition towards Chassidus wasso great that today, I cannotunderstand it rationally.

“Even after I got married andhad a family, my hatred didn’tdiminish. On the contrary, it grew.All my relatives, acquaintances, andneighbors knew that I was a livingexample of hatred towardsChassidus.

“My younger sister has twindaughters. One day, one of thetwins, who was ten years old at thetime, became very sick. The doctorsdid their best but couldn’t help her.Her condition affected the entirehousehold, and one of my sister’sfriends, a Chabad Chassid, advisedher to write to the Rebbe.

“Although my sister had emunaschachamim, she was afraid of myreaction and she told her friend thatalthough she wanted to write to theRebbe, her family was moreimportant to her than anything, andso she couldn’t write to the Rebbe.

“Her daughter’s conditionworsened and it reached the pointwhere the doctors gave up. Theyadvised my sister to fly to ColumbiaUniversity hospital in Manhattan,where there were doctors who wereexperts in this illness.

“When my sister’s Chabadfriend heard about this, she urged

At the time I was notreligious and I didn’t

appreciate theimportance of

everything the Rebbesaid, even if it seemed

an offhand remark.But I did as the Rebbe

asked, and a fewminutes later I was inmy car on my way tothe airport. Very soon

afterwards, I heardgunfire…


my sister to see the Rebbe onSunday and to ask for a bracha. Shepromised her that only good wouldresult.

“Because of the limited time shehad and her fear of my hearingabout it, my sister politelydemurred. A few hours later, sheand her husband and daughter werein the airport on their way to NewYork.

“The moment the plane toucheddown on the tarmac, they didn’twaste a second; they rushed withtheir daughter toward the exit andtook the first available taxi to thehospital. After half an hour ofdriving, the driver stopped the car.My sister looked out the windowand didn’t see anything that lookedlike a hospital. She wondered whythey had stopped, and in herbroken English asked the driver. Hetold her they had arrived at 770Eastern Parkway.

“‘But we didn’t ask you to takeus here!’

“The gentile driver was takenaback by her reaction and told herthat he had been working as a cabdriver at the airport for many yearsand each time he had Israelipassengers they asked him to stopor wait for them here, near thisbuilding.

“The driver apologized andwaived the fee and was ready todrive on when my sister stoppedhim. Her mind racing, sheconcluded that they hadn’t beentaken to 770 by happenstance, soshe decided to get out and have thetaxi wait for them.

“My sister and her daughterjoined the line of people waiting tosee the Rebbe. Soon it was theirturn. My sister didn’t say a word forshe was overcome by emotion. TheRebbe gave her and her daughter adollar and they left, but then theRebbe asked that they be brought

back.

“Mrs. Sternberg, who was incharge of the women’s line, calledthem back. The Rebbe looked at mysister and her daughter and blessedthe daughter with good health. Heasked her whether she could be a

shliach mitzva for him. The girlnodded and the Rebbe gave her adollar and said it was for her; thenanother dollar for her twin; anothertwo dollars, one for her father andone for her mother; and anotherfew dollars for her brothers (theprecise amount). Finally, the Rebbegave her one more dollar for heruncle, meaning myself.

“My sister left the Rebbe inshock. She hadn’t said a word tothe Rebbe about her family or abouther daughter’s illness. And how hadthe Rebbe known that her daughterhad a twin and the exact number ofchildren and where did the unclecome in here? My sister stood thereastonished, saying, ‘Ruachha’kodesh, ruach ha’kodesh.’

“She didn’t have much time tothink, and so after writing on thedollars who they were for, she wentback to the taxi, which broughtthem to the hospital. Despite all thegloomy prognostications, theoperation was successful and thechild recovered.

“When they returned to EretzYisroel, my sister made a seudashodaa, and when she met her

My sister looked outthe window and didn’t

see anything thatlooked like a hospital.

She wondered whythey had stopped, andin her broken Englishasked the driver. He

told her they hadarrived at 770

Eastern Parkway.“But we didn’t ask

you to take us here!”

(illustration)


Lubavitcher friend, she excitedlytold her what had happened. ‘Youare the first one I’m telling this to.The opposition towards ChabadChassidus is so strong in my family,especially with my older brother,that I’m afraid to tell them whathappened or to give them thesedollars.’

“Her friend urged her to gothrough with it, because if theRebbe asked her to do so, then shewas sure nothing bad would result.

“After a long period ofhesitation and fear, it was decidedthat her daughter would telleverybody about their encounterwith the Rebbe. With childishinnocence, she described theencounter with the Rebbe and whatshe felt at the time. Then she saidto whom the Rebbe had told her togive dollars, and she repeated it asthe Rebbe had said it, “v’gam l’dodha’gadol” (and also for the olderuncle).

“I was there, and when I heardmy niece’s story I was touched. Ifelt that all my hatred towardsChassidus Chabad had vanished

and I realized that, contrary to whatI had thought, the Rebbe is a greatJewish leader. I resolved to travel tothe Rebbe and ask his forgiveness,and I had a lot to ask forgivenessfor…

“I flew to New York on businessand my first stop was 770. I wasafraid to face the Rebbe, but when Ipassed by the Rebbe he looked atme lovingly, and when I apologized,he said I didn’t have to ask forforgiveness, ‘the only thing that Iwant from you is for you to remainin touch.’

“I left the Rebbe in anemotional state that I had neverexperienced before. I visited theRebbe, since then, on dozens ofoccasions, and whenever I had aproblem I got amazing answersfrom the Rebbe.”

My passenger finished his storyby saying how hard he found itthese days, as he wiped away a tear.

“I was afraid to facethe Rebbe, but when Ipassed by the Rebbe

he looked at melovingly, and when Iapologized, he said Ididn’t have to ask forforgiveness, ‘the only

thing that I want fromyou is for you to

remain in touch.’”

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Daniel is a fascinating person.Throughout our conversation, heemphasized how the Rebbe took himout of the depths of klipa, cleansedand polished his neshama, andwalked with him, as it were, on thepath towards Truth.

Daniel was born in Petach Tikva,where he attended public school andgot a very anti-religious education.His views were extremely liberal, andeven his freethinking friends weresometimes taken aback by whatDaniel had to say.

Can you give us an example?

“In 9th grade I refused to go onthe annual school trip since most of itwould be spent in the Golan Heights,and I said it was occupied territory. Itold my friends that I would go onlyafter getting my passport stamped bythe Syrian border police.”

He stubbornly stuck to his viewbut finally agreed to go on the tripafter calling Yossi Sarid, who said itwas okay if he went: “After all, Parisand London are not ours either, yetIsraelis visit those places.”

After ninth grade, Daniel switchedto a performing arts school in TelAviv, which has produced dozens ofwell-known artists and actors. Danielis gifted musically, and he studiedjazz, which he loved. He threwhimself into his music and did verywell. At the end of twelfth grade hegot his diploma and began playingjazz on the saxophone, andcomposing music on the piano.

When he reached draft age, hefaced a dilemma. He refused to servein the army of the “occupyingIsraelis.” Furthermore, he wanted tofurther his music career. On the otherhand, his family pressured him to go

to the army. He finally went to thearmy but the army soon released him.

“When I was released from thearmy, I started a band called, TheDanny Zamir Trio. We played innightclubs in Tel Aviv and other citiesand began becoming famous.Ironically, at that time I sometimesworked with a chareidi band run byLior Garidi. I remember that everytrip I made with him, to a weddingor other chareidi event, was like atrip to some far-off place. I felt cut offfrom the beautiful world, and insome primitive place.

“After a year of this, I concludedthat Israel was too small for myambitions. I had enough money, so Ileft for the U.S., where I rented anapartment in Jersey City, togetherwith some other guys. I studiedmusic at the New School inManhattan, an exclusive universitythat produces great musicians.

“I started another band whichconsisted of an American Jew, a blackfellow, and myself. We performed indark clubs nearly every night. Wequickly became popular and indemand.

“I would sit at the piano andcompose, but something strangehappened. Without my intending it,the compositions came out sounding


PROFILE

He was raised anti-religious and experiencedmany things in life before his rise as a jazzmusician. * “Only the Rebbe took me out ofthe depths of klipa and brought me to theTruth.” * Daniel Zamir is now playing adifferent tune.

‘ON THE SPOT IDECIDED: I AM ALUBAVITCHER’

BY NOSSON AVROHOM

like authentic Jewish music. At first, Itried to deny it. When people pointedthis out to me, I impatientlydismissed it and explained it wasArabic or ethnic, but I knew theywere right and I felt confused andsurprised by this.

“I sent some of my compositionsto a record company called Tzaddik,which was run by Mr. Zoron, a localJew. I was thrilled when I came home

one day and heard a message thatsaid that he wanted to record ourmusic. For a new group like ours, itwas a major step forward. We becamewell known and we traveled aroundthe U.S. and Europe. The Europeansreally loved our music, and we wentto Europe time after time to be partof well-known festivals, whichattracted huge crowds.”

Daniel felt that he was on top of

the world. He participated in first-class events with great jazz musicians.The fact that he was so sought afterand famous gave him immensesatisfaction. However, it was then thatissues relating to his personal identitybegan to bother him. An unfortunateincident that happened with his goodfriend made him think aboutsearching after the true meaning inlife: “I knew that every human beinghas a soul and it has a profoundinfluence upon him, but when I spentmore time thinking about it, I endedup pushing these thoughts aside andcontinuing my daily routine.

“One day, we decided to add a bitof color to our performances. In themiddle of our performances, wewould play recordings of speeches inJapanese or other foreign languages,which added a dramatic touch. Thecrowds loved it. A Jewish friendasked me, ‘Why don’t you playsomething of a Jewish rabbi?’

“I went to Eichler’s Judaica storein Manhattan and bought a tape andbegan playing it at our performances.In New York, nobody realized it wasa drasha of a Jewish rabbi. It wasfunny, and somehow fit into ourperformances. Then we had the jazzfestival in Eilat, and after weperformed, people came over to uslooking disappointed. I didn’t knowwhat they wanted, so I decided thatwhen I got home I would listen to thetape.

“It was the first time I wasencountering authentic Judaism.

“When I returned to Manhattan,my exploration of the soul began totake shape. As a result of intense selfexploration, I came to the awarenessthat I had a powerful ego and I hadto break it. I had a gentile roommatewho was also interested in this, and Iborrowed books on Eastern religionfrom him and read them avidly.

“I bought books of a Tibetan guruand was attracted to Zen andBuddhist religions. After a talk with a


Daniel Zamir

friend in Israel, who guided me inhow to do yoga and meditation, I puta lot of time into doing theseexercises. I spent hours sittingquietly, letting my thoughts run free.I did these exercises in my apartment,on the train, and wherever andwhenever I could.

“One day, I decided to go vegan. Istopped eating meat and fish anddidn’t even eat eggs. The next stagewas when I started wearing robes andskirts instead of pants.

“I didn’t stop with that. The moreI studied of Eastern religions, themore I did things that previously Iwould have thought were nuts. Ibought an incense stick and beganwalking around with it. People calledme Moses. I grew an afro, and ingeneral, made all sorts of drasticchanges in my life that left the peoplearound me open-mouthed. I felt goodand continued this way of life.”

What were you searching forthen?

“I was searching for spirituality, away of life that would make me feelcomplete and free, and I found itwhile reading those books and bymeditating.

I didn’t consider that what I wasreally looking for was to be found inJudaism. I thought of Judaism assomething primitive, far from innerfreedom of the soul that would leadto self-fulfillment. This way ofthinking was reinforced when Iplayed at some religious weddings inNew York.

“One year, I went to Eretz Yisroelin order to take part in the jazzfestival in Eilat. On that visit,something amazing happened to me.One day I went to Tel Aviv and I wassitting on the beach and meditatingwhen an older fellow came over tome with a ball and asked me to play.At first I thought of brushing him off,but then I agreed.

“We began to play and at some

point the ball fell in the middle andwe both went to pick it up. Ourgazes met from up close and he saidto me, ‘Listen, you have spiritual eyesand a very special soul.’ He went onto tell me that for seventy years hehad searched for the meaning of life,having traveled for this purpose overland and seas. ‘I see that you aremaking the same search. I don’t knowwhat to tell you except there are twobooks you must read: Mishlei and

Koheles.’ The game ended and heleft.”

When Daniel returned to NewYork, he decided to follow up on theold man’s suggestions. He called aJewish friend, who once played musicwith him, who was happy to sendhim the s’farim.

“When I read those s’farim (andwhat I didn’t understand I looked upin the commentaries), I felt that it

was the first time that I wasencountering the spiritual dimensionof Judaism. I felt very confused andrestless.

“Whenever I thought I hadattained the inner peace I sought, theuncomfortable feelings returned. Iread even more Eastern philosophy,and began really delving into it. ThenI broadened my horizons and beganreading the Koran and the NewTestament, in addition to readingbooks by Black leaders.

“When I told a Jewish friend whowas not religious that I was readingKoheles, he said half-seriously, half-jokingly, ‘So put on tzitzis.’ He saidthat tzitzis helped the memory andprotect a person from all four cornersof the world.

“I figured, why not? And I beganwearing tzitzis. I didn’t associate itwith Judaism and doing t’shuva. Itjust seemed a cool thing to do. Whenmy parents came to New York to visitme and saw the tzitzis, they laughed.They were sure I would quickly getrid of them.

“When it dawned on me thatJudaism was also something spiritual,all the barriers began to fall away. Ivisited Eretz Yisroel, where if youwear tzitzis you are already ‘suspect.’Friends looked at me askance.

One day, they introduced me to aBreslover Chassid, and I had a longtalk with him. Throughout the visit Ifelt like I was flying and I barely ate.I slowly came to realize that Judaismis the true spirituality.”

What made you think so?

“With all the other religions, yougo with the flow without fightingyour ratzon. In Judaism, there is aconstant battle against the ratzon. Mymother saw what was happening withme and she said, ‘Do what you wantbut I won’t have two sinks!’

“When I returned to New York, Ibought a set of Zohar and beganreading it. I suddenly realized that


“I met Dov YonaKorn, shliach in the

Village, whoencouraged me to be

a part of Chabad. Myresponse was, ‘What

difference does itmake what I am? Themain thing is that I

keep Torah andmitzvos.’ He didn’t

agree, and arrangedfor me to learn

Chassidus every daywith a chavrusa.”

Judaism isn’t just spiritual but it’s thefather of all spirituality. Judaismconsists of all the approaches togetherand much more. I was scared becauseI knew that t’shuva on a practicallevel was required. Just the thoughtof this made my stomach churn.

“I started with Shabbos and then Ibegan wearing a big Bucharian kippa.At one of the chareidi weddings Iplayed at, they gave out a siddur andI took one. At first, I tried daveningShacharis every day, but when I sawthat several hours had gone by and Iwas still in the middle, I cut it downto just the first five pages.”

Daniel felt consumed by conflictas he did things he didn’t want to doand felt he wasn’t in control. As heprogressed in his Yiddishkait, hecontinued performing. Then camePesach and he decided that if he hadcome that far, he ought to keepPesach properly too.

“A few days before the seider, Imet Shlomo Racko, a drummer whoattended the same university inManhattan as I did. I greeted himwith a line I had read in Pirkei Avos,‘make for yourself a rav and removeyourself from doubt.’ He respondedwith a smile and said, ‘I won’t be arav but I can be your friend.’

“When I told him that I wanted tomake a proper Seder he exclaimed,‘So come with me to 770!’ I didn’tknow the significance of that number.He brought me there – this was in5761, when the first night of Pesachwas on Motzaei Shabbos (as it is thisyear) and I arrived at 770 ErevShabbos.

“When I got to the apartmentwhere I would be staying, I saw oneof the bachurim covering the shelvesin the fridge and the faucets withsilver foil, and I thought he wascrazy. I thought he was even crazierwhen he explained the varioushiddurim that Lubavitchers do for

Pesach. I concluded that Chabad wasa cult.

“I spent the Seder night withZalman Scharf, but I was utterlyremoved from things. I didn’tunderstand what was happeningbecause it was remote from mymentality. I was shaken by what Isaw, on the one hand, and on theother hand, an inner voice urged meto stay and to experience the holiday.

“At the end of the second day ofYom Tov, I felt I had begun to loosenthe grip of my ego. When I got home

after Yom Tov, I decided to eat onlyshmura matza and made sure nochametz entered my domain.

“The only chareidi area I knewwas Crown Heights, and every fewdays I went there to buy kosher food.The guys connected me with the localChabad house, where Rabbi EliyahuEngel is the shliach. I would go toshul to daven, and made my first realsteps in the world of Judaism withhis help. Rabbi Engel’s calmdemeanor and his patience for all myquestions, made me respect andadmire him.

“My beginning to keep Shabbos atthis time was the hardest test for me.The other members of the band askedme to perform with them Fridaynights, when most performances takeplace. I replied that one who keepsG-d’s commands is helped by Him.

“One day later, I got a call fromMarseilles, France, asking us toperform in a jazz festival there. Iagreed but then was very upset whenI saw that the festival began onShabbos. I called them and told themabout my problem and the managersaid it was okay. He would arrange ahotel for Shabbos and we wouldbegin playing on Motzaei Shabbos.But a brief glance at a calendarshowed me that the fast of Tisha B’Avbegan that Motzaei Shabbos, and tothe shock of my friends, I told themanager that we couldn’t play onMotzaei Shabbos.

“This was no simple test, but Iwas given the kochos to pass it. Itwas Hashem himself, who arranged itso that the manager readily agreed tolet us play first on Sunday night. Myfriends, who were following all thesearrangements, were stunned.”

Throughout this period, Danielwas particular about not identifyingwith any branch of Judaism. It wasenough for him that he had beguntaking steps in his religiousobservance. He even started learningat Yeshiva University in New York,enjoying Gemara and Midrash. Butone thing amazed him: wherever hewent, he found Chabad. There werethree Orthodox shuls where he lived,all of them Chabad. When he wantedchalav Yisroel milk, he bought it atthe Chabad store, and so on.

“The thing which gave me thefinal push towards Chabad Chassidushad to do with two open miracles.The first was when my gentileroommate surprisingly began makingproblems and fighting over nothing. I


decided to move. Just then, a friendcalled and said that he rememberedthat I had been looking for anapartment and he had a niceapartment for a low rental fee. Iagreed and was amazed by theastounding Divine Providence.

“What happened next was no lessastounding. The apartment was inCrown Heights, not far from 770,which enabled me to participate inthe t’fillos and be in a Jewishenvironment. I remembered that onone of my visits to Crown Heightssomeone told me that when a personbecomes mekurav to the Rebbe, theRebbe takes him by the hand andhelps him. I was seeing this happenand it made a tremendous impressionon me.

“Despite my involvement withChabad, I had a serious problem with‘Yechi’ and the belief that Chassidimget answers from the Rebbe in theIgros Kodesh. I am a very rational typeof person, and this bothered me. Itdidn’t seem authentic to me. But thisdidn’t last long.

“I met Dov Yona Korn, shliach inthe Village, who encouraged me to bea part of Chabad. My response was,‘What difference does it make what Iam? The main thing is that I keep

Torah and mitzvos.’ He didn’tagree, and arranged for me tolearn Chassidus every daywith a chavrusa.

“One time, when we hadfinished learning, I sat andthought about how wherever Iwent there was a Lubavitcher.Maybe I should be aLubavitcher? Then opposingthoughts began to pop intomy mind, and I took a volumeof Igros Kodesh and said tomyself, Chabadnikim aredefinitely not normal. G-d,show me the right way to go;give me an answer!

“I opened the volume andwas shocked by what I saw.On the two pages open beforeme, the Rebbe was saying howChabad is the true path, as hasalready been proven in thepast, and the path to truth isthrough Chabad, etc.

“On the spot I decided thatI was a Lubavitcher. I went to770, and rather than avoidsaying ‘Yechi,’ as I had donepreviously, I proudly proclaimed“Yechi” with the others. I realized thiswas my true bittul and the breakingof my ego, to be devoted to the

Rebbe without thinking about how Iappeared to others.”

Daniel began to miss Eretz Yisroel.He took Dov Yona’s advice and wentto the Chabad yeshiva in Ramat Aviv,where he learned how Chassidus seesdepth and p’nimius within music.

Daniel started a new band withtwo young musicians who came fromthe same school of the Arts that heattended. Before performing, the twoof them put on t’fillin, and often gotinto long conversations about themeaning of life. Today, they attend aTanya class and they write to theRebbe and have farbrengens withtheir friends where they speak aboutJudaism.

Daniel continues to play his musicand he is about to produce arecording which is true to thesources, although certainly unique.To him, that symbolizes thecompletion of a personal tikkun...


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DRAWING THEMCLOSE TO TORAH

Beis Moshiach published its 500thissue this past week. This is definitelyquite an accomplishment, for thispublication brings the Rebbe’s messageand the Rebbe’s position to the publicand stands in the forefront in the warsto fulfill the Rebbe’s directives.

It’s difficult to imagine how wecould have managed without BeisMoshiach, which, week in and weekout, nourishes our emuna and ismekasher thousands of Jews to the“tree of life.” Beis Moshiach has alwaysstood in the breach during this difficulttime for Chabad Chassidim, wheneven other Lubavitchers weakened.

Beis Moshiach proudly bears theMoshiach banner, which is the onlyremaining shlichus, kabbalas p’neiMoshiach, as the Rebbe said at theKinus HaShluchim 5752. It has proventhat whoever is involved in inyaneiMoshiach and Geula ends upenthusiastically pursuing the otherinyanim of the Rebbe. The Rebbeexplained this in that sicha to theshluchim, saying that Moshiach is thegateway for all other activities inspreading the wellsprings and Torahand mitzvos.

These days, as the Rebbe’s fightcenters on shleimus ha’Aretz, and theneed to preserve our security in theface of a government that threatens toexpel Jews from our land, thereby

endangering millions of Jews, BeisMoshiach leads the way.

At a time when others prefer toremain silent and to collaborate,whether covertly or openly, with thegovernment, and magazines that in thepast championed the cause of shleimusha’Aretz dropped it for other causes,Beis Moshiach has demonstrated that hewho is connected up above, doesn’t fall

below.

Those who are unconditionallymekushar to the Rebbe, and who don’tpick and choose what suits them, butaccept everything the Rebbe said asthough it was given at Sinai, are theones who fight for all the things theRebbe fought for.

Our faith and fortitude is being

tested, and it’s a time when amagazine, which is meant to expressthe Rebbe’s views, is tested too. Thechallenges are enormous, especiallywhen confusion reigns, and sadly, wesee great people fail the test.

The secret to success is not todecide what is good for us, what ispopular to say today and what isconsidered not politically correct tosay; the secret to success is utter bittulto the Rebbe. This is the only way wecan prevail in these trying times.

Beis Moshiach took on the job ofpresenting the truth in a way ofmesirus nefesh, without compromises,even though it isn’t always popular,and even when people make fun,including so-called friends, who ask usto keep quiet about shleimus ha’Aretz.

The Rebbe told Rabbi MenachemBen-Tzion Wilhelm a”h that Chabad’sapproach is not to bring the Torah tothe people, as some other groups do,but the opposite, as it says in PirkeiAvos, “to draw them to the Torah.” Inother words, no compromises.

The secret to success is obedience,without making conditions orconducting public opinion polls. Thefront cover of Beis Moshiach is always apicture of the Rebbe because thisconveys the message that the Rebbesets the tone on every single inyan!

Shleimus ha’Aretz is only part ofthe Rebbe’s battles, an inseparable partof the Wars of Hashem that we have to

SHLEIMUS HA’ARETZ

BEARINGTHE BANNER

BY SHAI GEFEN

The policy of shuttingmouths practiced bySharon’s dictatorialgovernment won’t

deter us. If that’s theprice we have to payto express the Rebbe’sview, we agree to pay

it – and happily!

win. Those who are involved ininyanei Geula and Moshiach are alsoinvolved in the future of the existenceof the Jewish people in Eretz Yisroel.

The huge rally that took place inBinyanei HaUma in Yerushalayim, “MiL’Hashem Eilai,” proved yet again, thatthose connected to the Rebbe ininyanei Moshiach and Geula promoteshleimus ha’Aretz!

And herein lies Beis Moshiach’ssecret to success, for each week itsreaders get a full portion of Torah andChassidus, Geula and Moshiach, alongwith the eternal hiskashrus to the NasiHaDor.

So please; all readers of BeisMoshiach: don’t keep this to yourselves.Spread the wealth! Beis Moshiachenables us to be mekushar to theRebbe without compromises orconcessions. Beis Moshiach is the onlyperiodical that fights the Wars ofHashem, so each one of you has theobligation to see to it that at least oneother family gets the Beis Moshiach!

May we soon read about thehisgalus of the Rebbe MH”M in theBeis Moshiach!

THEY ARE A-F-R-A-I-DLast week, many people were

worried about me, having heard that Ihad been taken from my home forinterrogation after being falsely accusedof various things. This is amidst thebroad scale attempt to terrorizewhoever fights on behalf of shleimusha’Aretz.

First of all, I want to assure theJewish section of the Shin-Bet (ourYevsektzia) and their accomplices,from within and without. Not only willwe not be intimidated, but withHashem’s help, we will intensify thebattle for shleimus ha’Aretz. The policyof shutting mouths practiced bySharon’s dictatorial government won’tdeter us. If that’s the price we have topay to express the Rebbe’s view, weagree to pay it – and happily!

Jews and those who opposed theSoviet government were eliminated,and it was all legal. Then too, therewas probably a minister whoestablished special units to “deal withincitement,” which is a code foreliminating enemies of thegovernment. We hope that here inEretz Yisroel they won’t start makingpeople disappear because of theirviews.

It would certainly be nicer to bepopular and to get medals for yourwork, but we’re not waiting for that.Chabad Chassidim are accustomed toacting with mesirus nefesh, startingwith the Alter Rebbe, who wasimprisoned for spreading Chassidusand for raising tz’daka for Eretz Yisroel,until the present generation. We willnot be deterred by Sharon’sgovernment either. Thousands ofChassidim, whose parents and teacherswere sent to prison under the Soviets,will be moser nefesh under Sharon too.This despicable and unprecedentedforcible closing of mouths will achievethe opposite results.

I must mention my shortcomingshere. Whenever I wrote this columnabout this dictatorial government and Iquoted the Rebbe’s sichos about theIsraeli dictatorship, which is ten timesworse than Soviet Russia, it seemedmetaphorical. I didn’t want to believethat this is really the way it is. Ithought it’s possible that things werereally better than that. But after whathappened last week, the imprisonmentof a council member in Kiryat Gat, andmy arrest, which was the last of abunch, I finally saw how low theyreally are. Their fear only shows ushow powerful we are when we quotethe Rebbe in protest and in pain.

The Shin-Bet knew good and wellthat Chabad Chassidim don’t useviolence, and all our activities are legal.The battle isn’t personal, but a battle tosave the Jewish yishuv in Eretz Yisroel,a battle to prevent terrible danger tomillions of Jews. Whose heart doesn’t


All readers of Beis

Moshiach: don’t keep

this to yourselves.

Spread the wealth!

Beis Moshiach enables

us to be mekushar to

the Rebbe without

compromises or

concessions. Beis

Moshiach is the only

periodical that fights

the Wars of Hashem,

so each one of you has

the obligation to see to

it that at least one

other family gets the

Beis Moshiach!


tremble when hearing the warnings ofthe Nasi HaDor about the impendingdanger?

The government is afraid of thetruth. Suddenly they realize there arethousands of Jews who are ready tofight for the truth. Suddenly theyrealize that the empty slogans, “Welove Sharon,” and “We Have Love andIt Will Triumph,” were exchanged forthe painful and frightening truth, “ArikSharon, You Are Bringing a TragedyUpon Us!”

The truth is hard to hear andaccept. It’s the truth as proclaimed bythe Nasi HaDor, and not everybodywants to hear it.

Today, every Chabad Chassid isput to the test. We all need to stand asone man, with one heart. We must allbe in Gush Katif on that fateful day,and stand at the side of our fellowJews, those Jews who live there withmesirus nefesh.

Chabad will not abandon theJewish people to the machinations of afearful tyrant who arrests those whodare to oppose his vicious plan.

THE RALLY AND THERAMIFICATIONS

The rally on behalf of shleimusha’Aretz showed how people desire tohear the unvarnished truth; it showedhow much people are driven and readyto fight. Thousands of Lubavitchersarrived from around the country andshowed how they stand by theirRebbe.

The rally will be remembered asone of the historic events in the historyof the battle to save our land, becauseit was the first gathering of observantJews, about whom our Sages say, “Agathering of the righteous is good forthem and good for the world. This wasthe first time that Torah leaderspublicly cried out for Torah andhalacha, as outlined in the ShulchanAruch. With that cry, they removed theawesome chillul Hashem of religiouscomplicity.

The rally was described, andrightfully so, as the firing of the first

salvo in the struggle for the integrity ofEretz Yisroel. However, we are now,every one of us, obligated to continuethe protest and rally to the cause.Every Jew must view himself aspersonally responsible for correctingthe current situation. Every individualmust mobilize for the ongoingstruggle.

It should be pointed out that,Heaven forbid, nobody should allowthemselves to be drawn into any actsof violence or provocation whichSharon’s henchmen will try to instigate.We will only follow the path of legalprotest, as per the resolutions taken atthe rally. However, we will do so withfull determination and intensity, so thatwe will put a stop to this diabolicalplot.

Just last week, it was revealed thata Knesset investigation found the onlyhistorical precedent to theDisengagement Plan, was a similarplan carried out by Josef Stalin, thesadistic, savage murderer, who wasresponsible for the brutal murder ofmillions of people. It is shocking tothink that today, here in the HolyLand, they carry on the traditions ofStalin, who incidentally, was a “lightunto the nations” for many of our ownpeople on the Left.

The Shin-Bet knewgood and well thatChabad Chassidim

don’t use violence, andall our activities arelegal. The battle isn’tpersonal, but a battle

to save the Jewishyishuv in Eretz Yisroel,

a battle to preventterrible danger to

millions of Jews. Whoseheart doesn’t tremble

when hearing thewarnings of the Nasi

HaDor about theimpending danger?

“SIMCHAS CHOSON V 'KALLAH”

WE CAN HELP YOU

YOU CAN HELP US

TTaakkee ppaarr tt iinn tthhee mmii ttzzvvaahh ooffkkeeaavv ,, hh mmjjnn

PLEASE COME TO THE BENJAMIN`S

712 MONTGOMERY ST

(bet. Kingston & Albany)

or DOWN STAIRS 770 on Thursday

r,xt ,hbg, From 12:30pm. Purim All Day

ohbuhctk ,ub,n will be greatly appreciated for this worthy cause.

In this merit may we be Zoche to greet MOSHIACH NOW!


The blizzard-like conditions couldn’t deter those bravewomen and children who ventured out Motzaei Shabbos Shira tocelebrate with song and dance. The event marked ShabbosParshas B’Shalach and the anniversary of the Rebbe MH”M’s talkabout how the women in Mitzrayim (Egypt) anticipated theGeula with their tambourines.

“I was happy and relieved to have had an actual event. Thisday has the same ko’ach, strength, as when Chavi Cohen (in5752) presented the original tambourine to the Rebbe MH”M”,said Basha Botnick, organizer of the Redemption Music Festival.Our group, Jewish Women United For The Redemption, has aparticular focus on simcha, joy, especially with tambourines.

Despite the many ladies from Queens, Flatbush andRiverdale who couldn’t come because of the weather, theaudience still numbered around two hundred fifty. Every personwho went was meant to be there and came out with mesirasnefesh. “All of them noshim tzidkanios” (righteous women),added Basha Botnick.

Devorah Hasofer flew in especially from her home inRechovot, Israel as the featured guest entertainer. Devorahinspired the crowd in a farbrengen-like atmosphere rather thana stage concert.

She shared a very moving personal story. About five yearsago when Devorah came for the first Redemption MusicFestival, she went to 770 on Shabbos. She described how shesaw the Rebbe throughout the sicha after the Torah reading.Although a bit reluctant to share this story, Devorah receivedencouragement to publicize this experience by looking into theIgros Kodesh (Holy Letters). Seeing the Rebbe is a reminder toher of the Rebbe’s presence, who we know is always here.

From her time spent in Yesha, Devorah related a story aboutan Arab who gets up every morning, looks at his picture of theRebbe by his bed, & commits himself to the Seven Mitzvos ofNoah. She also urged her audience remember our fellow Yiddinin Eretz Yisroel & in particular in Gush Katif.

As Devorah introduced her song about Miriam Haniviah(the prophetess) she began… One of the roots of the nameMiriam is “meri” which means rebellion. Miriam rebelledagainst the sheker, the falsehood, of the galus. She acted withgreat courage and it is our present challenge to do the same .By preparing tambourines and dancing with them we show ouremuna (faith) in Hashem and His servant, the Rebbe MH”M.

Sara (Sharon) Lovitch from Long Beach, California is alsousing her unique talents to hasten the Geula. She says it isimportant to use one’s gifts from Hashem, in a creative way.

Trained in opera, she was looking for a Halachically propervenue to reach people emotionally. She hadn’t performed for awhile when Basha Botnick called her. The Rebbe encouragedher through the Igros to sing at the Redemption concert.

Sara Lovitch says she enjoys performing Jewish music ofdifferent lands in Ladino, Yiddish and English. She says this ispart of the ingathering of the Jewish people and it reminds usthat all of us are one people.

Sara recently made a tape, Song of Sara. On the tape jacketshe writes that just like Sara Imeinu’s candles burned from weekto week, the flames of our neshamos should burn brightlythrough joyous, powerful music. She dedicates her tape to theRebbe who encourages her to use her Jewish name.

Sara sang a beautiful song about Shabbos candles written byMirele Rosenberger, who was the accompanist for the evening.

Another Sara in our Lubavitch community, Sara Gita(Rothstein) Soble, has also made a tape. She shared some of herniggunim from the tape, emphasizing Simchas HaGeula.

Orly Sperlin displayed her unique talent on the accordion,playing a lively medley of songs. Orna Ben Tzvi warmed up thecrowd playing her harmonica, a special talent she has developedlargely on her own.

Rabbi Shloma Majeski spoke about the unique time periodin which the concert took place. Shabbos Shira and Shvat is atime particularly connected to women and the Rebbetzins ofChabad (many of whose yahrtzaits occur in Shevat).

Our generation’s task, he said, is to bring Moshiach into themost concrete level. We can witness Geula in the unfoldingevents of the day. Rabbi Majeski pointed out that: 1) The war inIraq is connected to the rebuilding of Yerushalayim; 2) Thetsunami is bringing the world to recognize the greatness ofHashem; 3) The leading “atheist” has come to believe in Hashemthrough the complexity of the DNA; 4) Condoleezza Rice saidshe would work for the return of the “Schneerson documents”from Russia in the Congressional hearings approving her forSecretary of State.

The entire evening was a forum for strengthening our emunathrough words of chizuk (strengthening) and for breakingbarriers through joy. “We should all make sure that we have ourown tambourine and dance with it at least from time to time…with our children, with our students, friends and Jewish womenwho need us to introduce them to the concept… quite simplybecause it hastens the Redemption”, concludes DevorahHasofer.

NEWS

REDEMPTION MUSIC TRIUMPHS OVER

NEW YORK SNOW “STATE OF EMERGENCY”BY DEVORAH LEAH SHALINSKY

PART IIPART II“THE MIND OF THETZEMACH TZEDEK”

In 5709 (1948-49), Rav Hertzogcame to the United States for Shavuos.He stayed in Crown Heights, but hisaccommodations were a considerabledistance from 770. On Yom Tov, theRebbe Rayatz sent the yeshiva bachurimto daven Mincha with him, and let themknow that no bachur would bepermitted to participate in hisfarbrengen until the davening at RavHertzog’s was over. Since Rav Hertzoghad not yet come to shul when thebachurim arrived, one of the bachurimbegan reciting a maamer. When RavHertzog arrived, the bachur stoppedsaying the maamer. After Mincha, RavHertzog gave a drasha, and then thebachurim escorted him to his lodgings.Upon the bachurim’s return to 770, theRebbe Rayatz, pleased with the missionthey had performed, himself rose toopen the door for them. The Rebbeexpressed great interest in the details oftheir mission, and said that they shouldnot have interrupted the maamer uponRav Hertzog’s arrival. The Rebbe alsoasked them to repeat Rav Hertzog’sdrasha..

During the course of Rav Hertzog’sstay in New York, the Rebbe Rayatz met

with him a number of times, and theyconversed in Torah a lot. [Later], whenRav Hertzog went in to the Rebbe for aprivate audience, he expressed his aweat the brilliance of the Rebbe’s son-in-law, [the Rebbe MH”M]. The Rebbesaid: “He has the Tzemach Tzedek’shead. The entire Torah is open beforehim.” Rav Hertzog himself related thisstory to my grandfather, the chasid RavEzriel Zelig Slonim z”l. (It is well knownthat Rebbetzin Nechama Dina used tosay about her son-in-law, the RebbeMH”M: “My husband says he is theTzemach Tzedek.”

Similarly, the gaon Rav Yosef ShlomoZevin z”l used to relate that “the gaonRav Yitzchak Isaac HaLevi Hertzog metwith the Rebbe [MH”M] when theRebbe was not yet the leader. Thesemeetings engraved themselves on gaon’sheart, and he would speak inextraordinary terms of the Rebbe’s[MH”M’s] greatness and awe ofHeaven.”

“REGARDS FROM THEPROSPECTIVE REBBE TOO”

In a letter to the chasid Reb Rch.Havlin, dated 4 Tammuz 5709, theRebbe MH”M writes: “Enclosed you willfind an excerpt [from a transcript of]the chief rabbi’s visit here. In myhumble opinion, it would good for this

[excerpt] to be publicized in upcomingperiodicals. You should arrange that theabovementioned [Rav Hertzog] shouldspeak in public about his firsthand viewof the activities of my holy father-in-law,the Rebbe.

In a letter to the chasid Reb Ben-Tzion Shemtov of London, dated 25Tammuz, 5709, the Rebbe [MH”M]writes: “Surely you will send copies ofthe pictures of Anash meeting RavHertzog. In a letter dated Elul, 5709,the Rebbe writes: “Thank you forparticipating in the meeting with RavHertzog, and for informing me of it.”

When Rav Hertzog returned to theHoly Land members of Anash came tohim to receive regards from the RebbeRayatz. Rav Hertzog said to them,“Regards from the prospective Rebbetoo,” and praised the Rebbe’s greatnessand awe of Heaven.

RECONCILING SCIENCEWITH TORAH

The Rebbe MH”M and Rav Hertzogexchanged many letters. In one suchletter dated 25 Elul, 5710, the Rebbeaddresses Rav Hertzog with a numberof impressive titles: “The rav and gaon;the vasik and chasid…; the man of noblecharacter who seeks the welfare of hispeople.… The Rebbe then blesses him


FEATURE

THE GAON

RAV YITZCHAK ISAAC

HA’LEVI HERTZOG Z”LFrom Shemen Sasson Meichaveirecha

BY RABBI SHALOM BER WOLPOTRANSLATED BY ALEXANDER ZUSHE KOHN


with a good year and proceeds toexplain the two Torah positions on“time” — whether it is (A) acontinuum, or (B) every day is anindependent entity.

In a letter dated 20 Adar, 5711, theRebbe writes to Rav Hertzog about thereligious parties in Israel creating aunited front. (Addressing himself to thecommon concern among the parties —that uniting with each other wouldcompromise their respective qualitativestrengths — the Rebbe points out thatin halacha we often find that quantitypossesses an advantage over quality.The Rebbe cites many sources todemonstrate this point.) (There areother letters in which the Rebbeexplains the advantage of aunited front at much greaterlength.)

In a letter dated RoshChodesh Sivan, 5711, theRebbe sends Rav Hertzog aShavuos blessing, and explainsthe Rambam’s expression, “Asthe fools thought,” said inreference to the establishmentof the first (i.e. original) Pesach.That year the Rebbe sent RavHertzog the seifer, Piskei DinimShel HaTzemach Tzedek.

In 5715 (1954-55), the gaonasked the Rebbe to resolve forhim, in writing, some of thesupposed contradictions between Torahand science. On Rosh ChodeshTammuz, the Rebbe sent Rav Hertzogsome explanations he had written onthis topic in the past, and he apologizesfor not having had the time to write anynew insights new on the matter. (In thesame letter, the Rebbe sends him ablessing comprised of expressions andteachings of the Talmud, Midrash andZohar, in honor of his being chosen fora new term as chief rabbi of the HolyLand.)

Almost a year later, on 4 Sivan,5716, the Rebbe sent Rav Hertzoganother letter stating, “This time I haveincluded some [new] ideas that came to

mind concerning the problems[between Torah and science] you wroteabout in your previous letter.” TheRebbe then covers 4 pages addressingthe so-called contradictions betweenthe science and Torah views on the ageof the world.

THE STRUGGLE TO PROTECTTHE SANCTITY OF SHABBOS

In a letter written on Chanuka,5712, the Rebbe asks Rav Hertzog if thechief rabbinate in Israel permitstraveling on Israeli boats on Shabbos. Ina letter to the gaon Rav Shlomo YosefZevin, dated 12 Teives, 5712, the Rebbeasks the gaon why Rav Hertzog did notyet respond to his question. These

letters marked the beginning of theRebbe’s intense struggle to prevent Jewsfrom transgressing Shabbos by travelingon the Jewish-run boats on Shabbos.On 9 Tammuz, 5716, the Rebbe wroteto Rav Hertzog: “A shocking rumor hasbeen spread by certain groups — thatthe chief rabbinate has permittedtraveling on boats which have Jewishcaptains, and which we may wellpresume are going to travel also onShabbos. On the basis of this [rumor] afew Shabbos-observant American youthwant to travel on such a boat thiscoming Erev Shabbos. Surely YourHonor will use appropriate means [todispel this rumor] before it is too late.

In yet another letter to Rav Hertzogon this matter, dated 23 Tammuz,5715, the Rebbe explains at length thehalachic problems and prohibitionsinvolved in traveling on these boats onShabbos. A week later, on RoshChodesh Menachem Av, the Rebbeagain analyzes the matter from all itshalachic angles, even detailing themechanics of the boats to demonstratehow they operate. The next day, theRebbe sent a telegram to Rabbis Hertzogand Nissim, in which he lists tenprohibitions that are transgressed whenthe boat travels on Shabbos, and whichcannot be avoided even when the boatoperates on the most advancedautomatic operating system.

PREVENTING THESPREAD OF

REFORMISM ANDCONSERVATIVISMAfter the tragic murder of

five yeshiva students in KfarChabad by terrorists, in Iyar of5716, Rav Hertzog came to thetown to lift the spirits of theresidents. The Rebbe laterwrote to him: “Thank you foryour telegram, and for yourefforts at encouraging theinhabitations of Kfar Chabad.Surely you will continue, andeven increase, your assistance

in the development of the Kfar and itsinstitutions. Thank you.

In a letter dated 8 Iyar, 5716, theRebbe tells Rav Hertzog that he hasbeen informed that certain Americanorganizations that include Reform andConservative representation want topersuade the chief rabbi to send them aletter of support — hence, he should becareful to avoid their trap. On the sameday, the Rebbe also wrote to Rav Zevinurging him to influence Rav Hertzog inthis regard.

It later turned out that Rav Hertzoghad already prepared such a letter ofsupport when the Rebbe’s warningreached him; of course, he abandoned

Right to left: Rav Hetzog, Rav Yechezkiel Abramski,Rav Yaakov Adas, the Lev Simcha, (?),

Rav Shlomo Zalman Aurbach


his plan to send the letter of support tothe organization, and sent the Rebbe atelegram informing him of this change.In a reply dated 4 Sivan, 5716, theRebbe thanks Rav Hertzog, saying,“Words cannot describe the great harmyou prevented by the action you took tonullify your letter [of support]… whichin my opinion has direct bearing on theConservative and Reform incursions inthe Holy Land, may it be speedilyrebuilt.”

When Rav Hertzog passed away, inTammuz, 5719, the Rebbe sent atelegram to Agudas Chassidei Chabadin Israel stating: “Surely a contingentfrom Agudas Chassidei Chabad willparticipate — in my name, moreover —in the levaya and nichum aveilim.”The delegation included RabbisZislin, Yudasin, Karasik, Althaus,Gurary, and others.

SPEAKING TORAHAT THE UN

A special connection existedbetween the Rebbe and RavHertzog’s son, Chaim Hertzog, inthe context of the latter’s diversepublic role, as well as his laterappointment as Israel’s UNambassador, and eventually Israel’sPresident.

In a letter dated 2 Kislev, 5724,the Rebbe thanks Chaim Hertzogfor the assistance he grants the residentsof Kfar Chabad. “I was not surprisedwhen I was informed of this,” writes theRebbe, “as I personally knew yourhonored father, the rav and gaon z”l,and the way he related to Lubavitchmatters with affinity and devotion —something he undoubtedly instilled inhis children.”

On the night of Simchas Torah,5737 (1976), while serving as Israel’sambassador to the UN, Mr. Hertzogcame to the Rebbe’s hakafos with his sonand a few delegates of the Israeliembassy. (For the Israelis, this washakafos shniyos.) At the farbrengenpreceding the hakafos the Rebbe spokeabout how the Jewish people’s

connection to the land of Israel is basedon the Torah, and about the necessity ofexplaining this to the nations of theworld openly and without diplomaticspin. During the actual hakafos theRebbe spoke with Mr. Hertzog aboutthe fact that the city of Chevron is oneof the forty-two cities belonging to theLeviim, and asked him to declare in theUN that Chevron belongs to him andhis son (the Hertzog’s are Leviim). TheRebbe also spoke to him about the factthat Avraham Avinu purchased theMaaras HaMachpeila for the fullamount, and that “if they tell you totake the money back, tell them to addthe interest accrued over the past threethousand years.”

“CHAIM HERTZOG IS A LEVIAND A PRACTICING JEW”The Rebbe honored Mr. Herzog

with a hakafa, and honored his son withthe Rebbe’s small Torah scroll (a veryunusual occurrence).

Three year later, when the Admur ofSadigura visited the Rebbe, the Rebbesaid to him: “When Mr. Chaim Hertzogwas here on Simchas Torah, I said tohim, ‘Since you are a Levi and Chevronbelongs to the Leviim, you shoulddeclare in the UN that Chevron belongsto you, and you refuse to relinquish it.’I was later informed that he did this.”

When the gaon Rav Efrayim Yaales

had a private audience with the Rebbehe made mention of Chaim Hertzog’selection as President of Israel. TheRebbe said: “Did you mention ChaimHertzog? He is a religious person, theson of the chief rabbi, z”l — he is a Leviand a practicing Jew.”

MR. YAAKOV DOVIDHERTZOG

Rav Hertzog’s second son was RabbiDr. Yaakov Dovid Hertzog, o.b.m.Doctor Hertzog was a Torah scholarwhose fear of sin took precedence overhis wisdom, and who, nevertheless,shared a very close relationship with thePrime Ministers of Israel. In his role asIsrael’s ambassador, Doctor Hertzog

presented himself to the nations ofthe world as a Jew close to hisroots. The gentile leader of onecountry once said to him after aconversation: “As you were talkingto me, it seemed to me as though Iwas reading a chapter of the Bible.”Doctor Hertzog is fondlyremembered in the yeshiva worldas someone who always helpedtheir cause and put in a good wordfor them at the variousgovernmental offices. He passedaway in 5732 (1971-72) at a youngage.

Mr. Hertzog is know to havehad many connections — i.e.letters, private audiences, etc. —

with the Rebbe. His widow, Mrs.Peninah Hertzog wrote the following tome on 8 Adar I, 5755. “Rabbi Dr.Yaakov Dovid Hertzog z”l did indeedmeet with the Rebbe. This took placewhen he was Israel’s ambassador toWashington, from 1957-1960, andIsrael’s ambassador to Canada, from1960-1963. They had some veryinteresting conversations… it pains methat I don’t have copies of the letters hereceived from the Rebbe. These surlyexist, but apparently, they have storedin the State’s archives. I hope you findthe correspondences and transcripts ofthe meetings, and that you succeed inyour grand goal.”

With Rav Zevin during a visit to Kfar Chabad


In 5740, Crown Heights activistsdecided to build a new for thewomen of the Crown Heightscommunity. In an impudent move,one activist had the structurehousing the old mikva destroyedbefore the new mikva was built.Unfortunately, what everyone fearedcame to pass: the same activistprocrastinated with the constructingof the new mikva, and the projectwas delayed for more than two

years. Left with no other choice, thewomen of the community had to usea mikva that was smack in themiddle of construction. This wasdetrimental to their safety, andmany women were badly injured bydebris and building materials.

The Rebbe addressed thesituation through a number of verysharp written statements, and spokeabout it publicly at the farbrengenshe held in the winter of 5743. OnErev Shabbos Parshas VaYechi,5743, the Rebbe released a verysharp written statement:

The halachic ruling that it ispermissible and even appropriate tosell a beis ha’knesses in order tofacilitate the building of a mikva iswell known. They promised me thatthe mikva would be completed bythe middle of the summer; then,[they promised me that it would becompleted] before Rosh HaShana;then, by the Sukkos holiday; then inanother 2-3 weeks.

I was in the mikva building on 14Teives, and [I can tell you that] in 3weeks from now it will still not befinished.

If they are truly interested inwhat is good for the beis ha’midrash[then they should know that] it

THE MYSTICAL SALE OF 770

The following statements, written in the Rebbe’s holy handwritingappear in the Levin/Kalmanson wedding t’shura.

TRANSLATED BY ALEXANDER ZUSHE KOHN

INSIGHT

The large zal of 770 after the fire was extinguished.The nylon coverings were placed on the benches to limit the damage from the water

dripping from above.

At one point in thesicha, the Rebbe

said, “I saw that Ihad no choice – Ihad to save the

building – so I soldit.”


would be good for the beisha’midrash if they sold it and gavethe money to a non-Lubavitchperson. And they should give himten thousand dollars as payment forhis efforts. But only on conditionthat he completes the mikva within3 weeks [from this time]. And noone of Anash should give him anyadvice at all.

A few days later, in the earlymorning of Thursday, 21 Teives, ahuge fire broke out in the printingarea of Vaad L’Hafatzos HaSichos, inthe 770 building.

Immediately following theextinguishing of the fire – on thatvery day – the Rebbe completed theprocess of selling the building.Because of the Rebbe’s great haste tosell the building, the purchaser didnot have time to obtain the cashneeded for the transaction. The

Rebbe instructed his secretaries toprovide the purchaser with themoney he needed to formallyacquire the synagogue by actuallypaying for it.

That same day, the Rebbe sent$12,000 to Rav Zalman ShimonDvorkin, detailing on a piece ofpaper all the aspects of the sale ofthe shul, and how the shul would berun from that point on. (See BeisMoshiach issue 270, p. 46ff.)Although the Rebbe wrote that thepurchaser should not publicize thematter of the sale, at the farbrengenof Shabbos Parshas Shmos theRebbe himself spoke about the firethat had broken out, connecting itto the delay in the building of themikva. At one point in the sicha, theRebbe said, “I saw that I had nochoice – I had to save the building –so I sold it.”

Since the Rebbe spoke about thesale of the shul publicly – that is, inthe presence of thousands of people– we hereby present the full text ofthe Rebbe’s instructions concerningthe sale:

Baruch Hashem:

Surly the matter of the fire –Heaven spare us – [that broke out]this morning, and the water thatreached – etc. – damaging the beisha’knesses, and failing to reach thesifrei Torah only through a miracle,has become known – though itshould not be spoken about, andcertainly not publicized (so as notto frighten anyone, and so on).

For the sake of the beis ha’knesses(and in accordance with what Iwrote back then – with regard towhich, to my distress, nothingsubstantial has been done to date;

enough said), I am enclosing tenthousand dollars (in accordancewith my letter back then) – inexchange for the abovementioned[beis ha’knesses] – a thousand dollarsfor the beis ha’knesses, and athousand dollar donation for themikva, from a man who does notlive in this community, and whoseopinions are, obviously, irrelevant,whether with regard to the VaadHaMikva, the community, or therabbanim of the community.

The purchaser should notpublicize any of this (in order thatthe honor of Lubavitch and myself[not be denigrated]), and shouldnot mix-in at all in mattersconcerning the management of thebeis ha’knesses.

However, [since he bought the

beis ha’knesses], no one may has theright to make the building smalleror bigger, or to make any significantchange therein, or anything of thisnature, in opposition to his will.

May Hashem fix the breaches ofhis people as a whole, and asindividuals, and may the famoussaying of holy and lofty ones1 [“Aftera fire comes riches”] be fulfilled,and then they will build in theaforementioned places accordingly.

May there be only open andrevealed good in this [community]and wherever Jews live.

NOTES:

1 The Alter Rebbe and the TzemachTzedek.


“Surly the matter ofthe fire – Heaven

spare us – [that brokeout] this morning,and the water that

reached – etc. –damaging the beis

ha’knesses, andfailing to reach thesifrei Torah only

through a miracle,has become known...”

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