moshiach weekly - hey teves

שער. . . וההוספה בלימוד התורה היא והגאולה משיח בעניני ה"דרך ישרה" לפעול התגלות וביאת משיח והגאולה בפועל

ממש.)משיחת ש"פ תזו"מ ה'תנש"א(

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12 44

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4 22 44

6 28 49

Publicize Miracles! The French Revolution A Treasure To Be Recoverd

Hey Teves, Not Just a Day A Child's Yearn for the Geulah Behind the Publishing House

Hey Teves The Small Sefer That Is So Influential In Our Lives

Ma'aloson Shel Yisroel

Dvar Malchus Feature The Rebbe's Library

Editorial Chanukah 5747 Sichos In English

A Step Towards Geulah

Besuras Hageulah

Shabbos Parshas Vayechi - 5751

Throughout the generations, Chassidim in general never put an emphasis on miracles. in a letter, written by the Frierdiker Rebbe to the Rebbe on Chof Daled Teves 5692, where he explains in length the reason for this, being that in Chassidus Chabad (as opposed to other Chassidic sects) the main occupation is on understanding Chassidus and bringing it down in abodah shebilev and not focusing on something secondary, as miracles. As the known saying of Rebbetzin Chaya Mushka (wife of the Tzemach Tzedek): by my father and grandfather there would be miracles wandering around, just no one would bother picking them up!

In the letter which the Rebbe wrote back, the Rebbe says that the above is understood concerning the earlier generations of Chassidim. However, in our generation, when people are far from aidelkeit and ruchnius and are not always capable of being aroused by haskalah of Chassidus, it is seemingly necessary to speak about miracles of Tzaddikim.

We see that already before the nesius, the Rebbe’s opinion was that it is necessary to make a bigger deal about miracles. Indeed, we find that the Rebbe would make mention of miracles upon more than a few occasions throughout the years. However we don’t seem to find any expression about making the pirsum of miracles an essential detail in the avodah of our tekufah.

This all changed in the Sicha of Shabbos Parshas Vayeshev. The Rebbe speaks about the miraculous turn of events surrounding the Niggun hoaderes

v’hoemuna. The Rebbe then asked: why are we mentioning this?

Seemingly a Chossid can claim that he was taught to Koch in other thing, such as limud hatorah, while miracles were never that important at all.

The Rebbe answered this saying: firstly, there must be a thanksgiving to Hashem for the miracles that He does, Especially as were standing close to the days of Chanukah, in which there is the mitzvah of pirsumei nisa (which besides for pirsum of the miracles of Chanukah, also includes pirsum of all miracles that happen to us.)

More importantly: the importance of publicizing miracles will be understood from the following story which the Gemara relates (Sanhedrin): Hashem intended to make Chizkiyahu Moshiach.

The Midas Hachesed had then complained to Hashem: Chizkiyahu, who for him was performed all these miracles (in the war of Sancheiriv) and never the less he didn’t sing thanks before you, you shall make Moshiach?! - From this we see that publicizing miracles is essential in bringing the Geulah!

“Therefore we have a horo’ah Ikaris: being that we have already finished all the inyonim of our avodah, and the Geulah still isn’t here - now it’s time to carry out the inyan of “pirsumei nissa”, by publicizing to ourselves and to others, and in every single place - the miracles that Hashem does for us, knowing that it is connected with the Geulah!”

PublicizeMiracles!

Being that we already finished our Avodah, and the Geulah still isn’t here - now it’s time to carry out the Inyan of “Pirsumei Nissa”.

נסדר והוכן לדפוס ע"י:בן משה אברהם זיסא, בן משה אברהם יפה, בן אברהם עטא לאה, אהרן בן פנינה, זלמן חיים בן נחמה, יאיר גאולה באשא, שיינא בן יוסף יהודית, בן יצחק יוסף דליה, בן בן לוי בלומה, מרים לאה בן לוי דינה, בן זבולון יעקב שיינא באשא, מנחם מענדל בן אורית, מנחם מענדל הכהן בן חי'ה שיינא מיכלא, מנחם מענדל בן חנה, מנחם מענדל בן מלכה זיסעל, מנחם מענדל הלוי בן נחמה דינה פייגא, מנחם מענדל בן עטא לאה, מנחם מענדל בן שיינא באשא,

שמואל בן אילנה.

Graphics and Design: M. Abadi [email protected]

Rebbe Photos: Y. Ezagui

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“Aha! That hints to the time of Moshiach!” In the famous Sicha of Mikeitz 5751, the Rebbe explains that being as human nature causes a person when he koch’s in a certain inyan, to search for the common denominator between each thing and the inyan which he is occupied with. So too by Yidden who koch in the coming of Moshiach (as the era demands), must connect each thing with his coming.

If this is so by each encounter of one’s life, it must be much more apparent by general events that occur. It is therefore obvious that the upcoming day of Hey Teves, a landmark on the Chassidishe calendar, surely has its significance to the Geulah.

At first glance however, when looking at this Yom Tov one could wonder. True, this is a cause of great joy being that the Seforim were finally returned to our Rebbe, but what could be its connection to the Geulah.

Once looking into the words of the Rebbe after Didan Notzach, one’s doubt can surely no longer remain. By the Farbrengen of Shabbos Parshas Vayigash 5747 - just a few days after the victory of Hey Teves - the Rebbe explains that the theme of Chanukah “maalin bakodesh” must continue even after Chanukah’s end.

Therefore from the Mishkan of which we read about each day of Chanukah, we must advance to the Beis Hamikdash. The concept of the Beis Hamikdash is also hinted in our parsha as the maamorim in Torah Or – the Chassidishe Parsha – begin with a possuk which speaks of the Beis Hamikdash. It is also connected to the haftorah where we have the possuk 'vdovid avdi nosi lohem lolam'.

The Rebbe elaborated on this that in earlier generations; the learning of pnimius hatorah was hidden from even Talmidei Chachomim, limited to only yechidei segulah. Later in the time of the Arizal, it became permissible to reveal pnimius hatorah; however it did not become widespread. Only through raboseinu nisieinu did this drastically change with the spreading of Chassidus in a way of “havanah v’hasagah”, especially by way of the Frierdiker Rebbe who spread it over the entire world by way of his Shluchim – chayolei beis dovid.

Therefore now, in dor hashvii standing on the shoulders of a giant amount of avodah that has been accomplished we have entered a new era, a period which belongs to the future Beis Hamikdash and the Geulah, through dovid malka meshicha!

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Hey Teves,Not Just a Day

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Hey Teves is a day which although seemingly took place 28 years ago, still has a major impact on this very day.

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4 | Moshiach Weekly

We are holding at the stage in Avodah where all we have to do is actually bring down the Beis Hamikdash which is already built and waiting lmaaloh; this comes about through hafotzas hamoyonos as Melech Hamoshiach told the Baal Shem Tov “lchsheyofutzu mainoseicho chutzoh”.

The Rebbe stressed how this comes specifically following the days of Chanukah, and the beginning of Parshas Vayigash, especially following Tuesday – “shehuchpol boi ki tov” – the victorious day of Hay Teves!

Chassidim which learn the Rebbe’s Sichos of 5751-5752, might not find such expressions anything out of the ordinary. However for its time 5747, this was quite an unforeseen revelation, one that the Rebbe repeated over the following days and Shabbosim.

The message is clear; Hey Teves is not merely another step in hafotzas hama’ayonos, rather on this day we actually entered into an entirely new tekufah. It is a day which although seemingly took place 28 years ago still has a major impact on this very day; from then onward we have been in this special new era.

Today however we stand at a more advanced stage; as the Rebbe informed us that we are even holding by “Imdu hochein kulchem” - standing ready for the Geulah. We are already sitting at the set table with Moshiach Tzidkainu, we find ourselves in “yemos haMoshiach bepashtus” - all we have to do is to open up our eyes!

Later in the sicha the Rebbe placed the responsibility upon us, to publicize the special era in which we find ourselves. Stressing that this is relevant to each and every Jew regardless of age or importance, and most definitely not a message directed at a specific sector or nussach.

"ולכן: יש להכריז ולפרסם שבימינו אלה נמצאים אנו בזמן )ומקום( מיוחד, אשר, לא נותר בו אלא ענין אחד ויחיד - וחייב אדם לומר בלשון רבו, כלשון כ"ק מו"ח אדמו"ר עמדו הכן כולכם, לבנין ביהמ"ק העתיד בביאת דוד מלכא

משיחא".

Each Chossid is eager and willing to fulfill his Shlichus. Occasionally however, when it comes time for action,

doubts can arise in his mind if he is really capable of relaying such a message, or perhaps the message is not fitting for this particular individual.

As always, "באווארנט אלץ האט רבי in this very same "דער Sicha, the Rebbe preempted this issue:

“One can come and complain: such speech is “vilde reid” (wild speech) which has never been heard in previous generations! Why now the change? How will the world react upon hearing such things?’

“It is therefore necessary to know, that there is no need to be nispoel from the world being as this is the truth according to Torah. Furthermore in today’s world people are ready to hear such messages; the only thing required is a person to give over the message in a way of “dvorim hayotzim mhalev” which is then readily accepted – as evident by those who act in such a way.”

We stand right before the hisgalus; as the Rebbe assures us, even the world is ready. If one will pay attention to world events around us, as the extreme advance of technology and the wars taking place in the Arab countries, he will see it clearly; all we need to do is to open up our eyes. Certainly by making the Geulah a priority in our lives, we will truly live Moshiach’dike leben ourselves - which will also make it easier for us to publicize the Rebbe’s message to others.

It is on this note that we present the Teves issue of the “Moshiach Weekly Expanded Edition” including many articles and essays further portraying the connection of Hey Teves as well as Sifrei Kodesh in general with Moshiach - along with many other Moshiach related articles.

May it be through this koch in inyonei Geulah U'Moshiach that we will finally merit to the coming of Moshiach, with the descent of the built and waiting Beis Hamikdash – revealing to all the true purpose of our creation – now!

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Hey Teves 5775 | 5

A s all Yemei Hageulah, the celebration and Simcha of Hey Teves is measured

based on the hardships preceding it. From when the Rebbe first spoke about the robberies in public, on Yud Beis Tammuz 5745, the Chassidim realized and felt that the Rebbe takes it in utmost seriousness.

During one of the Farbrengens

in that period, the Rebbe got very overwhelmed so to speak, and expressed that the dispute is not over the Seforim but rather ‘der beinkel - the chair’, the very nesius of the Rebbe himself. Chassidim explained this saying that B. G. the one who took the Seforim, claimed them his because he is the rightful heir of the Frierdiker Rebbe. Seemingly the dispute was non other than a heavenly decree against

the Rebbe’s leadership.

The Rebbe addressed this by saying “Just like it says that Yaakov avinu did not die, so too the Rebbe, my-father-in-law, did not die. He is alive! And furthermore, the Rebbe becomes more alive, more powerful and more active constantly and a live man does not pass on inheritance”.

6 | Moshiach Weekly

At first glance, when looking at Hey Teves

one could wonder. True, this is a cause

of great joy being that the Seforim

were finally returned to our Rebbe, but what could be its connection to the

Geulah?

In this article, we will look into the

Rebbe's words which followed Hey Teves,

thereafter one’s doubt can surely no

longer remain.

The discernable pain that was felt by the Rebbe by this story shook Chassidim to the core. This issue was one which concerned the Rebbe and beis harav personally. Tehillim was said copiously and many Hachlotos Tovos were taken to hurry the Pidyon.

Bochurim made 24 hour shifts to guard all the entrances of 770 to make sure that nothing of the like should be

repeated.

On Chanuka 5746, the Rebbe spoke about what the other side had claimed that ‘Lubavitch is not active’.

The Rebbe said that though it this is obviously something which is totally not true, Lubavitch must now prove that we are so active that what was in the past will be considered as being

‘inactive’. The Rebbe then instructed that a special book should be printed with pictures of Chanukah lightings all over the world.

Throughout 5746, starting already in Tishrei, the Rebbe shturemed about the importance of adding in Simcha. On Shabbos Parshas VaYishlach the Rebbe said the famous Maamer of “margeloh b’pumei d’rovoh”. In this

Hey Teves 5775 | 7

Maamer the Rebbe explains that the derech of avodah is no longer through merirus rather solely through Simcha.

Many felt that the Rebbe’s constant encouragement to add in

Simcha is tied into what Chazal say that Simcha has the special power to break through and nullify all negative things.

Bochurim were so sure that eventually there would be a victory, that many stocked up on mashke and had the bottles ready in their lockers for the moment the good news would come.

And indeed it came! Hey Teves in the morning, as the first Bochurim heard of the ruling, yisron haor min hachoshech - the light and joy from such pain was unleashed. The feeling in the air was that in the midst of this great victory the Rebbe was finally going to be nisgaleh as Melech HaMoshiach.

One of the highlights of this story is how the Rebbe consented to Chassidim making it into a Yom Tov. The Rebbe came down to daven on a the big bimah in the big zal, something reserved for Tishrei1. After davening the Rebbe said a Sicha, and so on for the next week - every night another Sicha. The Rebbe also declared an eis ratzon, an auspicious times for

requests to be fulfilled, and said to send in panim to be read at the Ohel.

A week of celebration followed, from Hey Teves through Yud Beis Teves. Nights turned to days and mashke flowed like water.

In the Sicha of Hey Teves, the Rebbe discussed the imprisonment and liberation of the Alter Rebbe. The Alter Rebbe then inquired whether he should stop spreading Chassidus. The

answer was that on the contrary, he should continue more than before.

The Rebbe continued “The claim was that Lubavitch is not active. How can there be room for such a claim? Lubavitch has done great things and even wondrous things. By now, even the teaching of aleph beis has been permeated with Chassidus, and connected with atzmus, so to speak. Furthermore, the Rebbe has told us that everything is complete and all we must do is to polish the buttons! This means that the body and soul are complete, the clothes are complete and even the buttons - something secondary to the clothes - are complete. All we must do is to stand ready for Moshiach. How can one say that we are not active?

The only explanation is that Hashem wants us to do more. To continue and multiply our activities of spreading Chassidus”.

On the second night, the Rebbe spoke about that days chitas, in

The Psak Din which was presented to the Rebbe

8 | Moshiach Weekly

which Hashem tells Yaakov avinu not to worry when he goes down to Mitzrayim, ‘for I will make you a big nation there’. The Rebbe explained, “Mitzrayim refers to Golus. We find ourselves now in the end of Golus, and Hashem may not (and does not want to) push off his promise of ‘I will make you a big nation there’ - while still in Golus. Hashem must do it right away, so we can then be redeemed immediately afterwards.

On the third night, the Rebbe discussed the fact that Yaakov sent Yehuda to Goshen to set up a Yeshiva. The Rebbe demanded to add in institutions of Torah and Tefillah, in general and in personal homes. The Rebbe then spoke in special terms regarding the transportation of Shuls and batei Chabad to Eretz Yisroel, saying “When Moshiach will come the clouds will take all the Shuls, batei Midrashos and Chabad Houses to Eretz Yisroel. The clouds will definitely rejoice on all the new institutions added, and be excited to take the new ones especially”.

Leil Shabbos when the Rebbe came in for kabolas Shabbos tens of guests who had arrived from Eretz Yisroel were present who had come to spend these special days with the Rebbe. On the way a little girl wished the Rebbe ‘Mazal Tov’. After Davening on the way back to his room the Rebbe turned to this girl and told her, “Gut Shabbos! We want Moshiach now!”.

When Shabbos Parshas Vayigash arrived, the first Shabbos following the ruling, the Chassidim’s

expectations were high. This would be the first Farbrengen with the Rebbe since the ruling. And indeed, they were not disappointed. At that week’s Farbrengen the Rebbe spoke very strongly about Moshiach and the need to demand his arrival through the cries of ‘ad mosai!’ During the Farbrengen Chassidim put the words of ‘ad mosai!’ to many of the Niggunim sung by the Farbrengen, at one point even plainly chanting the words ‘ad mosai’, demanding that the Geulah of the sforim lead straight into the true and complete Geulah.

The Chassidishe Parsha - Torah Ohr of Parshas Vayigash speaks about the Beis Hamikdash. The Rebbe discussed this and then said, “We must announce and publicize

that we find ourselves now in a special time and place, when there is only one thing left to do: Stand prepared - everyone - for the building of the Beis Hamikdash and the coming of Moshaich.

And therefore every single Jew has the Shlichus to bring and reveal the Beis Hamikdash, which is already built and ready in Heaven, and just needs to come down and be revealed.”

The Rebbe then spoke of the lengthy Golus and said, “Hashem promised Avrohom avinu that the Yidden will leave this Golus with great riches. The reason the Golus is so long must be in order to get more riches, but by now this reason is not applicable anymore, for we

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Seemingly the dispute was non other than a heavenly decree

against the Rebbe’s leadership.

Hey Teves 5775 | 9

already have the great riches of of Torah and Mitzvos throughout all the generations!

So maybe the reason is because Hashem enjoys when the Yidden demand ad mosai - how long must we be in Golus?! And then immediately Moshiach will come! But even this can only be done properly when Moshiach will come.

Sitting at that Farbrengen was the Rov of Crown Heights, Rabbi Yehuda Kalman Marlow. He quickly made up his mind that he would not let the Rebbe’s words linger solely in chants and slogans,

but that they must be channeled into concrete actions.

So, that very night, he gathered a group of twenty five Rabbonim to discuss what they can halachically do regarding this issue. At that meeting, Rabbi Marlow wrote up an extensive psak din ruling that Moshiach must come without delay. The Psak was signed by all those in attendance.

The following morning, Rabbi Marlow, along with some other Rabbonim, positioned themselves in Gan Eden Hatachton, near the

entrance to the Rebbe’s room, in order to hand the Psak to the Rebbe.

Upon receiving the Psak, the Rebbe leafed through it for some time, and then said: “May Hashem satiate your heart’s desires in all that is written here in. And to quote the Rambam: Amen! Indeed, may it be His will! And may it be immediately. Particularly since we find ourselves thirty days before Yud Shvat.

May we hear good news. And may this day be transformed into one of “joy, happiness and festivals.”

On the Sicha of the night of 12 Teves, the Rebbe put an end to the week of chaos. The Rebbe rebuked the Chassidim who weren’t careful with the fast of Asara B’teves.

The Rebbe also demanded to start not only rejoicing because of the Seforim, but to actually sit and learn. The learning was to be as a preparation for Yud Shvat, and everyone must be tested on what they are learning.

The Rebbe then spoke about the Geulah. ‘The Frierdiker Rebbe already said we must stand prepared for the Geulah. Stand prepared!’

It is said, that some Bochurim in Oholei Torah were in middle of taking of test. The Bochurim heard that ‘Didan Notzach’ and they ran to 770 right away. A week later, after the all the Farbrenging and

After the all the Farbrenging and dancing, the Bochurim returned to Oholei Torah to find their pens

and papers exactly where they left them.

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10 | Moshiach Weekly

dancing the Bochurim returned to Oholei Torah to find their pens and papers exactly where they left them.

Hey Teves is known as the Yom Tov of the Seforim. The Rebbe requested from Kehos to set a huge sale on all Seforim, and that everyone should buy Seforim on Hey Teves. On Hey Teves 5752, Kehos not only made the sale for that day - they announced that they are making the sale until Moshiach will come!

Up until this very day that we celebrate this unique joyful

occasion, a day when a heavy burden of agmas nefesh which laid on our Rebbe was promptly removed. Through taking to heart

these words of "imdu hochein kulchem" which the Rebbe stressed time and again during the period following Didan Notzach - we should be zoche to the removal of all pain and suffering with the immediate descent of the built and ready Beis Hamikdash.

1. Later from Tishrei 5750 the Rebbe davened on the big Bimah the entire year round.

The sale Kehos made, which lasted ‘until the coming of Moshiach’

Hey Teves 5775 | 11

I t was just a few days before Chanukah of 5752. The crowd gathered at 770 listened closely as

the Rebbe’s voice echoed through 770. It was a mere six months earlier that the Rebbe demanded that Chassidim do all they can to bring Moshiach. Ever since that astounding Sicha, the Rebbe stressed, week after week, how imminent Moshiach’s arrival is. But on Shabbos Parshas Vayeishev, the Rebbe took Moshiach's imminence to a completely new level.

The Rebbe began the Farbrengen, describing the changes which had occurred in France throughout the past generations. From being a place of klipa, which the Alter Rebbe fought wholeheartedly, to becoming what France is today, a country flourishing with Yiddishkeit.

This change can be seen in the French national anthem as well. The French national anthem, is a melody rooted in the core of the French Revolution, and composed over two hundred years ago, on the eve of the French

Hey Teves 5775 | 13

assault on Austria. It was with the chords of this melody that thousands of eager Frenchmen were to celebrate the authority that had been wrested from the monarchy. Thus, this melody came to symbolize precisely the self-assertive Napoleonic spirit which grew out of the Revolution - which the Alter Rebbe strongly opposed.

However on Simchas Torah 5734, to the Chasdidim's surprise, the Rebbe taught this melody to the words of ho'aderes veho'emunah. Shortly afterwards, certain notes of this song were altered by the French. The Rebbe explained this phenomenon, as France willingly giving over its national anthem to the Chassidim. Indeed, it is miraculous that a country should change its national anthem, particularly one so deeply rooted in its history. This fact alone bears testimony to the unique spiritual changes that have transpired in France.

The Rebbe then continued: All this is a result of the transformation of the klipa of France. Standing so close to the Geulah, we were even able to transform the klipa that the alter Rebbe opposed, into kedusha!

In this article we will explore the

revolution from its varied facets, thereby receiving a comprehensive picture of its breadth and scope, underscoring how a country infamous for its low moral standards has been transformed into a country with one of the strongest Lubavitch communities, made from scratch.

The turnover can be divided into four stages:

1. From the times of the Alter Rebbe, through the mid 5690s, when, despite the measured inroads of the light of Kedusha and Chassidus, France continued to serve as a place of defiant impurity.

2. Starting in the 5690s until 5722,

when the foundations were laid for the subsequent blossoming of Yiddishkeit in this locale.

Or in the words of the Rebbetzin in 5728, to Mrs. Basya Azimov (then Basya Shemtov) before she embarked on Shlichus with her husband to be, Rabbi Shmuel Azimov: “We plowed and sowed and your job is to reap the harvests”.

Meaning that while the full development of Chabad in Paris and its environs happened only years later, nevertheless, the key breakthrough occurred during that period.

3. Starting with 5722 (1962) and

This article is based on extensive interviews with the individuals personally involved in these unique events. We would like to thank the many people who took from their time to share their memories with us, and searched through their archives to share photos and documents printed here. The following is a partial list.

Rabbi Mendel Abrahams, Rabbi Mendel Azimov, Rabbi Yaakov Biton. Rabbi Yechiel Kalmenson, Rabbi Shmuel Labkowski, Rabbi Reuven Matusof, Rabbi Shmerel Matusof, Rabbi Elchonon Dov Morozov, Rabbi Pinchas Pashter, Rabbi Abraham Baruch Pevzner, Rabbi Yosef Yitzchok Pevzner, Rabbi Chaim Slonim.


on through the late eighties, when, despite the blossoming and fruition of the energy and exertion that the Rebbeim and their Shluchim invested in France throughout the generations in the unique style of France, Moshiach and the complete redemption were not yet placed in bold relief, as the time had not yet arrived.

4. From around 5751 to date, per the instructions of the Rebbe, Moshiach has become the main focus, with unique initiatives in the realm of spreading the Besuras Hageulah, and the Geulah message clearly being the undercurrent of all other activities.

France the Klipa:

In 5572, Napoleon invaded Russia, subsequent to his vast conquest in other parts of the world. At first glance, the ill-equipped and antiquated Russian army did not seem to stand a chance versus the well-armed modern French army, led by Napoleon. Moreover, some of the greatest Torah leaders of that generation were of the opinion that his victory would greatly benefit the Yidden, as their dire physical situation would drastically improve, thereby alleviating the tremendous difficulties and distractions to keeping Torah and Mitzvos which they had encountered until then due to financial strain etc.

However, the leader of that generation, the Alter Rebbe, contended that the opposite was true. While their physical lot would improve should Napoleon win, their spiritual state would deteriorate, as a life of affluence would tremendously distract them from Yiddishkeit.

On the other hand, if the Russian Czar would win, the Alter Rebbe maintained, although Jews might suffer physically, they will retain

their connection to Yiddishkeit in its fullest sense.

Therefore, the Alter Rebbe put great efforts, physically and spiritually, to ensure the victory of the Czar and the downfall of Napoleon. This was till the extent that when his eldest son, the Mittler Rebbe, saw with his own eyes the horrendous sight of the entire Russian senate fleeing Moscow, the Alter Rebbe reassured him and even swore that ultimately Napoleon will suffer a complete and utter downfall - which did indeed materialize not too long after.

The Alter Rebbe’s abhorrence of Napoleon was so extreme that he did not to remain in the territories which Napoleon conquered, instead, he fled.

On the other hand, we find that the Rebbe Maharash traveled multiple times to France, making multiple baalei Teshuvah there, as in the famous story when the Rebbe Maharash entered a casino in one of the most elegant hotels in Paris, approached one of the gamblers and told him “young man, Yayin Nesech blocks the heart and mind”, after which the man found no peace until he did complete Teshuvah.

This new attitude towards France intensified, when the foundation

and core of the legendary “hemshech te’erav” was laid in Menton, a resort in southern France. Nevertheless, France still retained its intense impurity as evident from the fact that neither the Rabbeim nor their Shluchim dwelled in France on a permanent basis, rather merely traveled there for brief visits.

This all changed abruptly in 5693.

The Breakthrough:

In 5693, the Rebbe and Rebbetzin were sent by the previous Rebbe to settle in France. Once there, the Rebbe began a large variety of activities, on all fronts, to transform France into a place of Torah study and fulfilment of Mitzvos.

From shiurim and outreach to personal advise, the activities of the Rebbe and Rebbetzin defied and shattered the prior unspoken barriers to Yiddishkeit .

The few details that are known of these vast activities have already been documented elsewhere at length. We will suffice with one story to illustrate the extreme devotion of the Rebbe to this particular cause.

The Rebbe would deliver a weekly shiur on Gemoro in the local Shul in Paris. One week, a devout participant

Hey Teves 5775 | 15

The first Mitzvah Tank in France

called the Rebbe, suggesting that there was no need for the Rebbe to show his presence, since there would probably be low - if any - attendance due to the bad weather condition. The Rebbe decided to appear anyway and learnt with a lone participant who did indeed arrive despite the rain.

Eight years later, in 5701 the Nazis invaded France, as a result of which, the Rebbe and Rebbetzin fled Paris and eventually made their way, via various other French towns, to the safe shores of America. However after the war (circa 5707), the main body of Russian Lubavitcher Chassidim arrived in France and, almost immediately upon arrival, founded a branch of Tomchei Temimim - similar to the original one in Lubavitch - in the pristine locale of Brunoy, inside the pre-revolutionary mansion of Napoleon's brother.

Upon its opening, the Frierdiker Rebbe wrote them a very enthusiastic letter stating “…we cannot fathom the great pleasure and nachas you are thereby causing to the Rebbeim on high”.

Nevertheless, there still wasn't much movement in the realm of spreading Yiddishkeit in France, especially relative to its great potential.

Reaping the fruits:

Brunoy, France 5722 - this bucolic setting still housed Yeshivas Tomchei Temimim, reestablished there some 15 years ago, albeit in a smaller and more subtle fashion. The cause of this difference between the two was that only select personage remained to maintain the Yeshiva, while the vast majority of anash (for whom the Yeshiva had been exclusively geared) had already moved from

France, making their way to Eretz Yisroel, America and the like.

More so, while there still remained select anash in France as per the Rebbe’s instr uct ions , the younger g e n e r a t i o n dreamed to finally make their way to 770 to constantly be in the Rebbe’s presence, as many of them eventually did.

As a result, the very existence of the Yeshiva was under threat and, if something would not change drastically, would possibly be forced to close.

Two key factors changed the picture. Firstly, as a major migration of Algerian Yidden began at that time, the Rebbe instructed Reb Hillel Pevzner, a member of the hanholo in Yeshiva, to begin expanding the scope of the Yeshiva. Consequently,

the amount of talmidim increased measurably.

Most importantly, due to the dwindling number of Talmidim, the Rebbe sent six Bochurim as Shluchim to strengthen and bring a new chayus into the Yeshiva. The Shluchim were: Reb Avraham Lipsker, Reb Shimon Lazarof, Reb Shmaryahu Roitblat, Reb Asher Tzirngold, Reb Yaakov Shimon Goldberg and Reb Bentzion Shifrin.

They arrived in France after Pesach 5722, remaining there until Tishrei

Reb Mulle Azimov learning with the young Cheder children


that year. While there, not only did they breathe new life and vitality into the Yeshiva, but they also told over Sichos on Shabbos in different Shuls around Paris.

(The vast majority of Shul-attending Yidden still spoke Yiddish in that period, consequently, although the Shluchim did not speak a word of French, it was still possible for them to communicate with French Jewry).

However, the Talmidim HaShluchim returned to New York before Tishrei, leaving a void in their place. When Reb Nissen asked the Rebbe what to do, the response was that the local Bochurim should continue where the Shluchim left off.

At that point there were three bochurim who were old enough to facilitate this task. They were Reb Mulle Azimov, Reb Yaakov Goldberg, and Reb Zalman Labkowski.

It is noteworthy, that when Reb Zalman Labkowski visited the Rebbe during this period and requested permission to stay, the Rebbe answered “. . there are one or two of my Shluchim in France who are active, do you want to take them away also?!”

Each one of them was intensely active, giving multiple shiurim in Paris daily, thereby greatly affecting tens of Yidden and frequently hosting them in the Yeshiva for Shabbos.

By 5726, both Reb Zalman Labkowski and Reb Yankel Goldberg had both gone to study in 770, leaving Reb Mulle Azimov as the only remaining member of the original trio.

In addition to his activities throughout the year, Reb Mulle Azimov (and the other bochurim

when they were there) would bring a large group of youth for the summer, to be enveloped 24/7 in a Yeshiva atmosphere, reaping the expected results.

By summer 5727, the number of youth attending the program had grown to one hundred, making it impossible for the Yeshiva to fill this

capacity. As a result, the program moved to another location.

Earlier, in spring 5727, the influence of the Yeshiva on secular French jewry took on a new dimension, with the launch of Mivtzah Tefillin.

This is how it developed in France:

When Reb Yaakov Yehuda Refson heard the Rebbe's demand, he immediately felt the need to act upon them in their most simple sense - to actually lay Tefillin with Jewish males who didn’t do so alone, despite the fact that it was totally out of the norm in those days to stop people on the street and ask if they were Jewish.

However, when he approached Reb Nissen to receive permission, he was told that the Rebbe does not mean to

In 5707, the Rebbe came to greet his mother, Rebbitzen Chana, in Paris, after she escaped Soviet Russia. It is related, that the Rebbe visited a institution containing over eighty girls saved from the war, and Reb Zalman Shneorson exerted himself extensively to save them. Many arrived with a cross still on their necks.

When the Rebbe visited them, he addressed the girls for an extended period of time, with tears occasionally dripping from his eyes. The girls were greatly

inspired by the address, and by many this stands out as one of the most momentous occasion of their lives.

•

Reb Shmaryhu Susunkin, once encountered the Rebbe walking down the streets, looking inside a fully opened newspaper. When the Rebbe noticed his presence he remarked, "in Paris it's impossible to stroll with open eyes..." ( It was later discovered that the newspaper was ages old.)

The Rebbe's visit

There are one or two of my Shluchim in France who are active,

do you want to take them away also?!

Rabbi Pinchos Pashter learning with a group of teens in the first years of his Shlichus.

Hey Teves 5775 | 17

actually go out on the street to put Tefillin on people, rather, the Rebbe is speaking of the the concepts as they are on high. In turn, Yaakov Yehuda countered that the Rebbe says what he means what he says and says what he means - in its most literal sense. This argument continued for a while, until Reb Nissen finally confronted him asking if he really thinks this is the Rebbe's intention. When he answered in the affirmative, Reb Nissen told him to go, instructing him to report back his results.

Even with this permission in hand, he still faced one final obstacle - he did not speak a word of French. Therefore, he took along a French ba'al teshuvah, Mordechai Elbaz, to help him communicate.

They arrived in the Pletzel (the old time center of the Jewish community) walked into a caffe, at that point Mordechai hesitated, but Yaakov prodded him on.

After hearing a quick explanation as to the purpose of their visit, the owner promptly rolled up his sleeve and ordered his jewish patronage to do likewise. All present swiftly complied, while Reb Y Y Refson explained to them, that by putting on Tefillin, they can help their brothers in Eretz Hakodesh. This scene

repeated itself in multiple locations around the city.

When he reported back, Reb Nissen was shocked and exclaimed “giliuy elokus b'muchash!” (a clear revelation of G-dliness!). From those miraculous beginnings, Mivtza Tefillin continued uninterrupted until this very day. To date, there exists more than one hundred Mivtzoim routes on which countless people lay Tefillin weekly, as well as a general reconnection to Yiddishkeit.

However, even with all of these intense projects, the activities and their results still remained limited

due to the restricted manpower available.

This all changed in 5730.

In 5730 six bochurim came of age to be Shluchim, Reb Yosef Yitzchok Labkowski, Reb Mulle Gurevitch, Reb Yosef Yitzchok Matusoff, Reb Avraham Baruch Pevzner, Reb Yosef Yitzchok Horowitz and Reb Yitzchok Goldberg.

At last, with six bochurim putting hours daily into shiurim, the work truly began to blossom, with the amount of shiurim and ba’alei teshuvah, increasing drastically, yielding the results that we can see today with our own eyes.

In the beginning, the shiurim took place in the building of Talmud Torah 99 rue du tamp, until Beis Lubavitch on rue du Lamartine was purchased in 5732, broadening the cramped quarters somewhat, though not entirely.

As Reb Shmuel Labkowski, a Shliach from 5732 through 5736, testfies, at his shiur, besides the people seated around the table, the room was packed with students seated on the floor etc.

These in depth shiurim were one of the main factors of the success. As Reb Mulle Azimov recounted, in his only interview he ever granted in the mid mem’s, that at his first meeting with any Yidden, he obligated him to participate weekly in three hours of shiurim, thereby giving him a solid base in Yiddishkeit, leading eventually to a full Torah lifestyle.

Another unique aspect of the Shlichus in France which led to it's extreme success, was that Reb Mulle knew what others did not yet know (rather eventually realizing years later), that

The French Kinus Hashluchim Picture

There is no doubt that Moshiach’s Hisgalus is

beginning to take place in

France.


the goal and point of our Shlichus is, to bring people to the Rebbe, thereby having a irreversible life changing effect on them.

In the same vein, of the first things given over to the mekorovim by Reb Mulle was that the Rebbe is Moshiach.

The activities of the Talmidim HaShluchim were so successful that in 5737 they purchased and furnished the first proper Mitzvah tank in France.

Unfortunately, in 5741, the intense involvement of the Shluchim of Tomchei Temimim in hafotzo was abruptly halted, thereby severing, to a major degree, the deep connection French Jewry had enjoyed with the Yeshiva that had brought them an undiluted version of Yiddishkeit and Chassidishkeit.

However, by then the French revolution had grown to proportions large enough to be deemed unstoppable and continued to grow, albeit in a more measured fashion, until this very day.

Di Aintzike Shlichus

After the Sicha of 28 Nisan 5751, France took an active role in publicizing Moshiach’s imminent arrival. In an interview with Moshiach Weekly, Reb Mendel Azimov recalls how during Chanukah Live his father - Reb Mulle, was greatly excited, as it was just days after the Sicha of Vayeishev 5752. He therefore instigated a tremendous koch, regarding Moshiach’s coming at the live broadcast seen by thousands worldwide.

In regard to Reb Mulle in general, his son-in-law Reb Elchonon

Dov Morozov relates: to my father-in-law, Moshiach was a constant theme which permeated every fiber of his being. Every peulah he did, was geared to the goal of bringing Moshiach. Furthermore, he made mention many times that the Rebbe is Moshiach, and he will be nisgale speedily.

To the tune of the sicha on Shabbos Vayeshev 5752, Reb Mendel Azimov notes the growth of the Jewish community in France. With the many Yeshivos, Jewish schools, Kosher restaurants, and the 180 Shluchim who run over

30 Chabad Houses, there is no doubt that Moshiach’s hisgalus is beginning to take place in France. Due to the vast amount of peulos, we will suffice with a small sample of varied activities and stories. Hopefully, this will provide a general picture of how the avodah of l’hovi l’yemos haMoshiach was executed in France.

The Peulos burst forth in full force, in Reb Elchonon Morozov’s words ”All we did in those years was - Moshiach.”

The Lag B’omer Parade in Carcel

A Huge billboard in the center of Paris

encouraging Yidden to add in Tzedaka to

bring Moshiach

Hey Teves 5775 | 19

As Yud Alef Nissan neared, a huge parade was prepared in connection with tish’im shana. With banners and balloons covering many cars, the parade was called ‘the Moshiach Parade’. The parade marched through Sarcelle and Aubervillier.

In the winter of 5752, Mrs Basya Azimov organized, on behalf of Neshei Chabad of France, multiple events with the theme of kabolas hamalchus, with the consent and Bracha of the Rebbe.

Similarly, Reb Hillel Pevzner, Founder of Sinai Lubavitch Educational Complex, organized a melava malka on the theme of

kabolas hamalchus. His son, Reb Yosef Yitzchok Pevzner relates: in the winter of 5752 my father placed a full page advertisement in the primary Jewish newspaper of France, the 'Actualite Juive' (at the time, the only Jewish newspaper in France), inviting one and all to the melava malka, and explaining the unique period we have entered. The advertisement contained the famous slogans regarding Moshiach's coming, such as “hichono lbias haMoshiach”, “hiney zeh Moshiach bo” and “higia zman geulaschem”.

The event took place with great success, my father was the main

speaker at the event, he spoke with enthusiasm saying that the walls must start shaking, while speaking at length about the new tekufa and that Moshiach is very near.

In the same vein, Reb Yechiel Kalmanson, Rosh Yeshiva in Brunoy, recalls how he once spoke in the Yeshiva, explaining at length the concept of kabolas hamalchus, and that the Rebbe is Moshiach and we must accept his kingship in a serious fashion. Subsequently the staff and student body promptly signed and were mekabel the Rebbe, as Melech HaMoshiach.

This initiated a large koch in Moshiach in the Yeshiva, and particularly, that the Rebbe is Moshiach. Reb Elchonon Morozov (who served as a Maggid shiur in the Yeshiva in the beginning of 5755) relates: Reb Mendel Gurevitch (the menahel gashmi of the Yeshiva) Farbrenged, saying how if we look into the Sichos, we see that the Rebbe is Moshiach. When someone tried calming him down, He replied very sharply, “why are you speaking nonsense . . ”?

I also recall, how we started a daily shiur in Geulah U'Moshiach. In fact, when each weeks Sicha was published, all the Bochurim would jump on the Sicha, learn it, talk about it, and live with the new giluyim. The general feeling in the Yeshiva was, that Moshiach was about to arrive.

To date, the Yeshiva continues to very strongly koch in Moshiach, both the students and hanhala.

Reb Pinchas Pashter recalls: The Moshiach campaign in France was such a success, that whenever someone met a Lubavitcher, he was asked about Moshiach. It was as if the entire France was living Geulah.

Reb Yaakov Biton, Shliach in Sarcelle, France relates: Every Motzei


Shabbos we would have a conference on the topic of Geulah U’Moshiach. Aside from a weekly distribution of Moshiach flyers to all the houses in our community, and hosting a weekly lecture on the topics of Moshiach, we also arranged a monthly yom iyun, focussed fully on the topics of Moshiach.

In 5754, the French Matte Moshiach headed by Reb Yaakov Blum and Reb Reuven Matusof (among others), opened with the Rebbe’s Bracha. They were responsible for the many shiurim on inyonei Moshiach and Geulah, as well as the many billboard signs and posters proclaiming Moshiach's arrival, which were hung all across Paris.

To conclude, Reb Chaim Slonim, Shliach of Dijon, France, shared with us a heartfelt thought with regards to his present Shlichus: I am on Shlichus in a relatively small city in France. As in other small cities, the Jewish population has drastically dwindled in the past couple of years.

Some people say that we should leave as well, “why waste your time on a couple of Yidden, when you can find a location where you can come into contact with a greater amount of Yidden?"

However, as Lubavitchers we know that the opposite is true. Now is the time of the Geulah where no Jew will be left behind, therefore, we must reach out to every last Jew in every far flung corner of the world, in order to prepare him for the imminent complete Geulah, "veatem teluktu l’echod echod".

May the Geulah arrive immediately. Rebbe, oy Rebbe, galai kevod malechuscha alainu. We cannot continue like this, ata tashuv techayainu, uneranena venismecha bechal yamainu.

No Jew will be left behind,

therefore, we must reach out to every last Jew in every far

flung corner of the world,

in order to prepare him for the imminent complete Geulah.

A float made by Chabad of Carcel on the theme of v’gar zev im keves

Hey Teves 5775 | 21

Hey Teves 5775 | 23

The crowd listened closely as the voice of the famed Chossid, Rabbi Yaakov Yehuda Hecht - affectionately known as JJ - echoed through 770. It was during the 8th seudas hoda’ah and Rosh Chodesh Kislev Farbrengen, in the year 5747, when Rabbi Hecht said these historic words:

“Rabosai, we live in a time when 'kolu kol hakitzin’. In the American language this means that Moshiach is long overdue. Just by looking into the era in which we live, we can tell that it is not the norm. After all that has occurred in recent times, the heartbreaking nebach tzaros which we go through in our daily lives, we see that we are not living in tranquil times. Definitely not the way it is meant to be.

“But rabosai we must do

something! We have to wake up and destroy all hardships. We must cry out and beg Hashem to have mercy on us. There is a Midrash on Bereishis that explains after the churban, a decree was made in Heaven on all talmidei chachomim, that they would have to learn with tremendous pain. Why is this? In order to propel them to daven for Moshiach! Rabosai, why does pain exist in the world? Just to get us to daven for Moshiach! If such is the case, why don't we see everyone davening for Moshiach?!

“I recently heard a story about a child from the Valley who was asked last Purim to sing ‘We Want Moshiach Now.’ The child, however, refused to sing, saying that he has been singing for Moshiach to arrive for over three

years, and still Moshiach has yet to appear.”

“Rabosai, we are in Golus for nearly 2000 years, and Moshiach is still yet to come. Ad mosai?! How long do we need to wait?! Who has enough koach to hold on any longer?! Why does Hashem have to burn out all of our kochos?

“In my humble opinion, I believe we should write in to the Rebbe and beg that he have rachmonus on us, ad mosai?! We do not need to wait for a special day to ask the Rebbe, and then just add it to the pan kloli, which we would anyway write for that day. We must do something today. Today is a day of rachamim - a day of Farbrengens. A day that we thank Hashem for giving us our Rebbe, and today is the day we must demand from the


Rebbe to have rachmanus on us and bring Moshiach now!

"I am not an important person to state all my opinions, but I know how much it pains my heart. Rabosai, Hashem should help that from this seudas hoda’ah, we should go together with the Rebbe to greet Moshiach. Everything that needs to be done for klal Yisroel as a whole should happen now. As the Rebbe says ‘mamosh, mamosh, mamosh’ - three times, that Hashem should help, to make all Jewish hearts shake, and to feel how the world is shaking like never before!

"Let us beg the Rebbe to plead for mercy on our behalf, and right away we should go with him at our head, to greet Moshiach Tzidkeinu, and see the building of the Beis Hamikdash hashlishi, speedily in our days."

The atmosphere was thick. Chassidim sat in awe, looking at one another, wondering what could possibly happen next. Rabbi Hecht, however, being a man of action, did not rest for a moment. He started making his first arrangements for something which would, in his opinion, bring this bitter Golus to an end.

Preparations began in full swing. Rabbi Hecht decided that at the next Tzivos Hashem children’s rally, he would present

the Rebbe with a pan signed by all the children, requesting of the Rebbe to bring Moshiach now.

Rabbi Hecht explained his idea to the school principals, and supplied them with copies of the pan. The goal was to get each child to sign the pan, and have a few children represent their respective schools. Each child was to give a dime as well, which would be given to the Rebbe together with the signatures.

• • •

Rabbi Bentzion Korf relates: “I was an 11 year old boy in Oholei Torah elementary school, when the principal called me into his office during the first days of Chanukah. He told me that this year there would be something very special - at the Chanukah rally we would be giving a pan to the Rebbe expressing that Moshiach should come, and that I was chosen to have the privilege to give it to the Rebbe. My joy cannot be described on paper. I excitedly came home telling my parents about the special zechus I would be having, and started getting ready for the special day.

“On the morning of the fifth day of Chanukah, I woke up early and went to Mikvah, put on special Shabbos clothes and learned something special. Throughout the entire rally, I had one thing on my mind, that I would soon be presenting the Rebbe with the signatures. It was definitely one of the highlights, of my entire childhood life.”

Mrs. Pessy Shochat relates: ”I was a new girl in Beis Rivkah, in fact my first year there, when one day Rabbi Newman - our principal, called me into his office and told me that I will have the zechus to give the signatures to the Rebbe. I was overjoyed. I would be the one to represent all girls, in asking the Rebbe to bring Moshiach."

• • •

I believe we should write in to the Rebbe and beg

that he have Rachmonus on

us.

A Pan written by a child, asking for Moshiach

Hey Teves 5775 | 25

The day is here, the fifth candle will soon be lit. Aside from the regular excitement which preceded the ordinary Tzivos Hashem rallies, this one had something unique. 770 is packed with children of all ages, preparing for the historic moment, when the pan will be given to the Rebbe.

From when the Rebbe walked into Shul, the excitement was felt. As the band played “Sheyibone”, all eyes were on the Rebbe. The Rebbe made his way up to his Bima, turned around to the children and began encouraging the Nigun, as the singing intensified.

In the first Sicha, the Rebbe mentioned that every child should make their room into a house of “Torah, Tefilla, and Tzedaka”, and inspire others to do the same, appropriate for the theme of Chanukah to light up the darkness outside - “Al pesach baisoi mebachutz”,

for this will hasten the “Chanukah present” which Hashem will give us - Moshiach.

During the translation, Rabbi JJ Hecht asked the children “what will be Hashem’s “Chanukah present” to us? They all screamed out in unity “Moshiach”! It was a sight to be seen. He then praised them for listening to what the Rebbe was saying, at that point the Rebbe smiled broadly and looked very happy, and satisfied.

After the Rebbe finished the third Sicha, JJ began to introduce what was about to happen.

"Usually I give a Brocho at the end" he began, "but we are going to do something different now. Listen kinderlach, everybody in this room and throughout the world I want you to hear what's happening here tonight.

The entire rally I had

one thing on my mind, that soon I would be presenting the Rebbe the signatures. It was definitely

one of the highlights,

of my entire childhood life.


"The children wrote a pidyon to the Rebbe, it is signed by 1770 signatures of the kinderlach, their names and their mother's names, and all the kinderlach have given a dime for the pidyon. In the pidyon which the boys will bring up to the Rebbe, they ask the Rebbe to do that what he has been talking about all this time.

"It says over here, that the kinderlach are asking a special request of the Rebbe, just like he told us we can ask by our parents that they should do something special for us on Chanukah, so this Chanukah we are asking of the Rebbe something special. We want that the Rebbe should ask from the Commander-in-Chief in Heaven, that we want Moshiach now!

"I want you to know, that these kinderlach went to Mikvah today, and they are coming up together with the bags of pidyonos. And after that, we will have the maidlach, come up with the pidyonos on behalf of the girls."

The children representing the boys schools - Bentzion Korf of Oholei Torah, and Menachem Mendel Umener from Lubavitcher Yeshiva - went up first. Followed by the children representing the girls schools - Pessi Wolfson and Sara Gansburg of Beis Rivkah. As the children gave the pan to the Rebbe, the Rebbe smiled broadly.

The Rebbe then turned to the shtender and said:

ווערן געבראכט פדיונות די וועלן כרגיל, רבי׳ן דעם דורינו, נשיא פון ציון אויפ’ן

אז בקרוב ממש, רצון יהי און דעם שווער. ישראל, כלל בתוך אייך פון יעדערער זאל מקוים ווערן דעם ''יראה אל אלוקים בציון", אז חסדך", הוי' "יראנו אז בגופים. נשמות דער אויבערשטער וועט באווייזען יעדערער - חסד זיין ישראל, כלל בתוך אונז, פון יעדערער געבן וועט ער - לנו תתן וישעך כלל און ישראל כלל בתוך און אונז, פון ישראל זיין ישועה ביז לשכון כבוד בארצינו,

בגאולה האמיתית והשלימה במהירה בימינו ממש, ומשיח צדקינו בראשינו! אמן!

As usual, the pidyonos will be brought to the Tziyon of the Frierdiker Rebbe. Yehi ratzon, that very soon, we shall see the fulfillment of the possuk ‘yeiro’eh el elokim betzion’, by all Yidden, neshomos in bodies. Hashem should grant all Yidden, his goodness and salvation until He will rest His shchina in Eretz Yisroel, with the Geulah ho’amitis vehashleimah and Moshiach at our head, Amen!

The children all replied, Amen!

These moments are described in the yomanim as 'an awesome moment' and 'Lucky is the one who saw this all'.

Rabbi JJ Hecht asked the children “what will

be Hashem’s “Chanukah present” to us? They all screamed out as one

“Moshiach!”

Hey Teves 5775 | 27

As is well-known during the years 5751-2 there was a tremendous hisorerus in inyonei Moshiach, the anticipation for the hisgalus being genuinely felt literally 24 hours of the day.

Even following the Rebbe’s stroke on 27 Adar I 5752, despite over six months of chassidim not seeing the Rebbe, this anticipation continued to soar, all felt that immediately the situation would be turned around and the Rebbe would be become gezunt and lead us all to Eretz Yisroel as Moshiach. From Tishrei 5753 the Rebbe began to come out to chassidim encouraging, almost daily, the singing of “Yechi” which brought a new chayus in all peulos to bring about Bias HaMoshiach.

Anash and tmimim added in learning an abundance of inyonei Moshiach according to the Rebbe’s request and direction to learn in depth this subject. However a major difficulty was felt in this regard. In his instruction to learn inyonei Moshiach the Rebbe asked for two different types of study: One was to be a

general study of all topics to do with Moshiach as documented throughout Nevi’im, Gemara, Midroshim, the Rambam and especially Toras HaChassidus. On this note the Rebbe in a most special act distributed the booklet “Dvar Malchus” on 15 Iyar 5751 containing four Sichos explaining general concepts of Geulah U’Moshiach. The second was that the Rebbe said that an emphasis should be placed on learning parts of Torah which illustrate how the Geulah is already at the doorstep enabling us to truly live with Moshiach already now in these last moments of Golus1.

In the Sichos said in those years the Rebbe did just that connecting all events happening in the world at that time to Moshiach. The excited crowd gathered in 770 and the thirsty readers of the Sichos worldwide never needed to wait long to hear the Rebbe connect the world's current state of affairs to the fact that the time of our Geulah is here2.

At that time these historic words had already been printed in the weekly sichos the Rebbe had edited,

The sefer “Besuras HaGeulah” at first glance seems like just another of the many likkutim com-piled about Inyonei Geulah U’Moshiach. However

as our readers will soon observe this is not at all just another Sefer. To better grasp the prime importance and chiddush of this Sefer Moshiach Weekly held a special interview with Rabbi Shm-uel Chaim Bluming of Oholei Torah Zal, compiler

of the sefer who shed light and recounted the special days when the Sefer was released.

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however, at that time Sefer Hasichos 5752 had not even yet been printed making it nearly impossible for one who wished

to thoroughly absorb the Rebbe's message regarding

the imminent Geulah. First of all he would need to have in his possession all of the Sichos and even if he did have them all this particular matter was scattered throughout sichos which had come out during over a year and a half. And thus the need arose for a new publication. A book from which everyone could clearly see and learn all the Rebbe’s Besuras HaGeulah in one place, and not need to look around in Seforim and shuffle through pamphlets. A book from which one could easily study and share with others the Rebbe's message regarding the impending redemption offering true inspiration to live with Moshiach.

At this point Rabbi Shmuel Chaim Bluming came in to the story but first let us preface regarding the Besuras HaGeulah in general:

During Menachem Av 5750, Reb Yosef Kazen OBM, made an intriguing post on a door at the back of 770. It was the following yalkut shimoni, which he publicized in connection with the situation developing in the Middle East at the time:

“In the year that Moshiach will be revealed, the Kings of the world’s nations will battle each other. The King of Persia will war with the King of Arabia, and the King of Arabia will to the nation of Aram in order to take advice… And all the nations of the world will be in an uproar and be confused… Yisroel will scream and be frightened and say, to

where shall I go? Where shall we go? And Hashem tells them, “My sons, don’t be afraid. All that I am doing is only for your sake… don’t be scared. The time of your redemption has arrived.”And the final Geulah will be unlike the first. The initial Geulah was followed by pain and battles with others. But with the final Geulah, there will not be any suffering or war afterwards.”

As the Rebbe was exiting 770 after maariv, he stopped and looked at the sign which Yosef Kazen had posted. Later on the Rebbe instructed the mazkir Rabbi Leibel Groner to tell Rabbi Kazen to add the section of the Midrash which followed the aforementioned one to his display: “Raboseinu said: At the time of the coming of Moshiach, he will stand on the roof of the Beis Hamikdash and announce: Humble ones, the time of your redemption has arrived!”

From that point and throughout 5751, the Rebbe referred to this midrash on countless occasions showing how all of its details accurately described the events which were taking place at that time. The Rebbe explained that the revelation of Moshiach described by this midrash is not the ultimate revelation which will take place in the Geulah. Rather, the midrash is discussing the revelation of Moshiach which will occur while the Yidden are still found in the midst of Golus! The Rebbe explained that this understanding of the midrash can be easily inferred. It is obvious that after the descent of the Beis Hamikdash and after all Klal Yisroel arrives in Eretz Yisroel on heavenly clouds, there will be no need for the announcement “the time of your redemption has arrived” because

it will be obvious for all to see.

In light of this, the Rebbe further explained the meaning of what the midrash says that Moshiach will stand on the roof of the Beis Hamikdash to make his announcement:

In Hilchos Beis Habechirah, the Rambam states that the roof of the Beis Hamikdash was not holy with the same kedushah of the Beis Hamikdash itself. Bearing this in mind, the Rebbe explained, one can say that the midrash is hinting to something quite extraordinary. One could say that Moshiach’s tiding of “higia zman geulaschem” will come from Beis Rabbeinu of Bavel! For this is the Beis Hamikdosh of chutz l’aretz which is not holy with the same kedushah of Eretz Yisroel. A parallel can easily be drawn with the above-mentioned difference between the roof of the Beis Hamikdash and the Beis Hamikdash itself.

This fact is even hinted to in Halacha: At the end of Hilchos Melochim, the Rambam writes that Moshiach will build the Beis Hamikdash in its place (ובנה במקומו :The Rebbe asked .(מקדש Why does the Rambam write that Moshiach will build it “in its place”? He should write clearly that Moshiach will build the Beis Hamikdosh in Yerushalayim. The Rebbe answered that the words “in its place” are a remez from the Rambam. He is hinting that Moshiach, while still anticipating the Geulah before its actual arrival, will build a Mikdash Me’at as a preparation for the descent of the true Beis HaMikdash Hashlishi.

Now the truth is that Vaad Lehafotzas Sichos had already put out a small kuntres “Hinei Zeh Bo” in 5751 in which was


collected a portion of the Rebbe's Sichos regarding the Besuras HaGeulah, however the job was far from completion the first reason being that tens of sichos on this subject had been said following its printing.

Among the individuals who recognized this necessity was Rabbi Shmuel Chaim Bluming of Crown Heights. He went to Vaad Lehafotzas Sichos and suggested they print something to this effect. The Vaad told Rabbi Bluming this was a phenomenal idea and that they would be happy to print the work if he would compile it.

At this point, the search was started to seek out all the Rebbe’s besuras of the at-hand Redemption. Rabbi Bluming sat down and learnt extensively all the Sichos which were said since the first time that the Rebbe gave over the announcement of “higiah zman geulaschem”selecting the parts from each of those sichos which he thought should go into the new publication. He then sent his work to the members of the Vaad Lehafotzas Sichos, who looked over and finalized the groundwork laid by Rabbi Bluming.

A question that remained, however, was regarding the title. Two suggestions were brought up one being “Leshonos Hageulah”, the second being “Besuras Hageulah”. Also in the air was the subtitle which was to be printed on the shar blaat. Several options were thought of: “Melukat Misichos K’vod Kedushas Admu”r shlita” or “Melukat Mitoras K’vod

Kedushas ...” or simply “M’eis” - of - the Rebbe. Both of these decisions were brought before the Rebbe during the mid-summer of 5753. The Rebbe chose the name “Besuras HeGeulah Meis K’vod Kedushas Admu”r shlita”. This in effect had a lot of meaning to it demonstrating that the sefer is not simply a likkut from the Rebbe’s sichos regarding the Geulah; this sefer is literally the Besuras HaGeulah of the Rebbe!

In all of the Rebbe’s seforim, at the end of the pesach dovor includes a date. Throughout the years the Rebbe would choose the date for every sefer and kuntres which was put out by Kehos. For Besuras HaGeulah the Rebbe chose the date Rosh Chodesh Av 5753. It is interesting to note that the Hayom Yom of this day speaks exclusively about Moshiach.

What is even more interesting is when considering the content of the Hayom Yom there the Rebbe writes: “The distinctive quality of Moshiach will be humility. Even though he will be on the highest level and will teach Torah to the Avos and Moshe Rabbeinu, nevertheless he will possess the ultimate humbleness and self-annulment, and will teach even simple people”. So too, “Besuras HaGeulah” is based on the midrash where Moshiach announces his message to Bnei Yisroel describing them as being “Anovim” - the humble ones.

Some time passed following the Rebbe’s approval of the printing of the book and it had still not been sent to print.

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Photo: Baruch Ezagui

When Rabbi Bluming inquired about this by the Vaad they informed him that they wanted this sefer to be the one to make a total breakthrough in regards to a concept often discussed in the sichos of 5751-2 that being: the identity of Moshiach.

For generations it was common belief and simply obvious among chassidim that the Rebbe of the generation would be Moshiach if the generation would merit the Geulah. This subject was even discussed on a number of occasions by the Rebbe throughout the years. Together with the Rebbe emphasized that this belief was to be kept low-key so as not to distance people from Chassidus. During the Sichos of 5751-2 (many of which quoted in “Besuras HaGeulah”) the Rebbe spoke of the Geulah as a process which had already began to take place. Unlike in previous generations the Nosi HaDor was not merely “the potential Moshiach” but rather said that we were zoche that he “had already been revealed as Moshiach”. In numerous sichos in a relatively short span of time the Rebbe spoke passionately of this fact, also mentioning on several occasions the Gemorah that “Moshiach Menachem Shmoi”3. At this time the Rebbe received enthusiastically the signatures of Anash and Neshei Chabad being mekabel the Rebbe’s Malchus as Melech HaMoshiach and gave permission for this to be brought even to the “chutza” if it deemed fit by the Lubavitch institution on site4. During 5753 a great hisorerus was created by the Rebbe’s (almost daily) encouragement of “Yechi” until it had come to a point that a

thought arose to print in a sefer printed by the official Lubavitch publishing house, Kehos, “Melech HaMoshiach” on the Rebbe.

During Yemei Haslichos 5753 the mazkir spoke to the Rebbe regarding the printing of “Besuras HaGeulah”. The mazkir asked5 “Melech HaMoshiach is written in the forward. Does it matter?” The Rebbe indicated that it did not. The mazkir then asked, “This is the first time that a publication of Kehos has officially written that the Rebbe is Melech HaMoshiach. The Rebbe doesn’t mind?” The Rebbe again indicated in the negative. The mazkir continued “Then may can continue to do so?” The Rebbe nodded his head, giving his approval.

“Besuras Hageulah” was quickly printed and released during Aseres Yemei Teshuva 5754 bring the first Kehos publication to include with the Rebbe’s name the title .

Due to the Rebbe’s agreeance, the next sefer that came out Sefer Hasichos 5752 wrote “Melech HaMoshiach” with the Rebbe’s name and so too, many Kehos seforim afterwards included this newly crowned title.

Upon its release, “Besuras Hageulah” was immediately snatched up by Anash, temimim, and shluchim. Yeshivahs and shuls the world-over established shiurim on the sefer and many even made a custom to learn a portion of it daily before or following davening. After Gimmel Tammuz 5754, several known chassidim revealed that the first thing they did when

they heard the news of what transpired they went through “Besuras Hageulah” from cover to cover. They felt that at this dark period dafka, when doubts seemed to rise in holy Nevuah of the Rebbe, it was important to set things straight in their minds; to strengthen their emunah in and with the clear words of the Rebbe.

Later, in 5756, the parts of “Besuras Hageulah” which were said in Yiddish were translated into Hebrew. In connection to this was the printing of a pocket-sized edition. The Rebbe told us6 that the derech hayeshorah, the straightest, easiest, and fastest way to bring Moshiach is by learning Inyonei Moshiach. Based on this, it has been said when one uses the pocket-sized “Besuras Hageulah” he attains “U’velechtecho b’derech hayeshorah”. After the Hebrew translation was made, it was printed in English in booklet form week by week and distributed among Anash. In 5758, a full English translation was published under the sub-title “The Announcement of the Redemption”.

To finish off, we will the following anecdote explaining the chiddush of the Rebbe’s special request to add the part of the midrash speaking of Moshiach announcing to the Yidden that the time of their redemption has come.

The beginning of the midrash plainly says that the year when Moshiach will be revealed is the year when certain events will occur in the world. After these battles and such occur,


Hashem will tell the Yidden their redemption is here. If the year goes by and Moshiach did not yet openly come and involve himself in these matters, than the world’s events of that year were not what the midrash was referring to and the time of redemption has not yet arrived rachmona litzlan. But the sefer “Besuras HaGeulah” tells us worry not! In sicha after sicha the Rebbe proves how the description in the midrash did indeed occur and in that very same year the Rebbe’s sichos are replete with the Besuras HaGeulah of “Higia zman Geulaschem”! Following this historic announcement - the beginning of the Rebbe’s hisgalus as Melech Hamoshiach may we be zoche to the total hisgalus with the Rebbe leading us out of Golus immediately Amen kein yehi ratzon!

1. See Sichas Shabbos Parshas Balak 5751

2. In connection to this it is worthy to note that Iyar 5751 a second booklet of Likkutei Sichos b’Inyonei Geulah u’Moshiach was prepared for print and given in to the Rebbe for approval. Some nine months later, on 3 Shvat 5752, the Rebbe instructed that it be hastily printed and that there be added to the Likkutei Sichos a number of sichos from 5752 which deal with inyonei Moshiach (!)

3. Sanhedrin Daf 98, Omud 2.

4. In early Shvat, Rabbi Nachman Meir Bernhard, shliach in Johannesburg, South Africa, asked the Rebbe in a letter (free translation): “…Everyone agrees 100% to the above, we only hesitate on account of our uncertainty that the Rebbe is in favor of such activities. (In the past, the Rebbe expressed his clear

opposition to such matters, saying that they would distance Jews from the study of Chassidus. But now people are claiming that there are indications that the situation has changed; that now such activities are indeed desirable). Therefore, I dare ask - is the hour now appropriate for ”?"ובקשו..את דוד מלכם"

Several days after Yud Shvat the Rebbe answered: "בתנאי תלוי

לברר אתר שעל חב"ד על On a ."המקום. number occasions the Rebbe also gave positive responses regarding activities done in this direction. See And He Will Redeem Us pg. 65-72

5. This testimony is recorded in the Yoman “Beis Moshiach 770” which was printed at the time.

6. Sichas Shabbos Parshas Tazriah-Metzorah 5751

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T hroughout history, Yidden have been known as “The People of The Book”. It is therefore no

wonder that Seforim have always been a central part of Yiddishkeit, especially within Chabad. A central part of the nesius of the Chabad Rebbeim, starting from the Alter Rebbe, was accumulating seforim for the Chabad library. Today, the library of Agudas Chassidei Chabad holds a staggering

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250,000 seforim, including rare first prints and special editions.

The significance of the library goes back to the imprisonment of the Alter Rebbe, in which the government confiscated over one hundred of the Alter Rebbe’s Seforim to go through them and ascertain whether he was plotting against the Russian government. These Seforim were returned upon his release from prison. The Alter Rebbe amassed hundreds of Seforim, which, when considering the situation in Russia at that time, was quite a large collection. The Alter Rebbe’s library was a seed which would blossom into one of the most unique libraries in the Jewish world.

During the nesius of the Tzemach Tzedek, the library's existence was threatened. During this time period, fires in Lubavitch were a common occurrence. One such fire took its toll on a large amount of Seforim, damaging a portion of the library.

Each of the Rabbeim made an innovation in the library and undertook different methods of organizing it. This was important, especially considering the vast spectrum of topics which it contained.

The importance of the library is emphasized by the attention the Rebbeim showed to it. The library played a great role in the history of Chabad. It was treated like an only child, with great love and care.

In the words of the Rebbe Rashab, shortly before his Histalkus: “ich gei in Himmel, di kesavim loz ich eich,” (I am going to Heaven, but the writings I leave for you), thus highlighting even further the level

of care the Rebbeim showed to the Seforim.

The Move From Lubavitch

The year was 5674. Dark clouds of war loomed over White Russia as the bordering German army was preparing to attack. Reports began flooding in, and day by day the horrible oppression of the German army toward Jewish communities became public knowledge.

In Tishrei 5676, as the situation continued worsening with no end in sight, the Rebbe Rashab made the decision to move from Lubavitch to the city of Rostov. The epicenter of Chassidus Chabad for over one hundred years would need to be left behind. The matter was no simple one and it entailed much hassle, both physical and spiritual, with transportation largely by horse and buggy. This was added to the fact that Russia was then a war-torn country; World War I was at its

climax. All of this made the transportation of the library,

especially considering

the size of the library, a nearly impossible feat.

Around a month before the planned departure, plans were underway as to where to store the library. A city nearby with a safe storage house was needed, safe from the invading army as well as from natural causes such as water and fire damages.

After much search they found it, and the library was split into two. The bulk of the library, containing around 12,000 Seforim, were packed into containers and transferred by a special wagon to a storage house located in Moscow, owned by the famous Chossid and gvir Reb Zalke Persitz, with the intention to recover them as soon as conditions permit. The second part of the library was the collection of Kisvei Yad so dearly cherished by the Rebbeim, and 60 or so other essential Seforim. This container was to travel with the Rebbe Rashab to Rostov on Sunday 16 Cheshvan of that year.

Seforim Proclaimed Government Property

The following three years after the move from Lubavitch, with the First World War taking place, it was impossible to get the Seforim to Rostov. Rostov was controlled by the Germans, and Moscow by the Bolsheviks. Reb Zalke Persitz, the owner of the above mentioned storage house, suddenly became sick and passed away in 5679, leaving all his possessions to the government. Soon after, on Beis Nissan 5680, the Rebbe Rashab passed away, with the Seforim still in the hands of the Bolsheviks, leaving the job of dealing with the government for the Frierdiker Rebbe to take care of.

Many efforts were made by the Frierdiker Rebbe to have the Seforim returned. Letters were written to different departments, and finally

The matter was no simple one and it entailed much hassle,

both physical and spiritual, with transportation

largely by horse and buggy.

/ / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / /


permission was given. However the fact that the Seforim were stored on a second floor and weighed a lot made the cost of the transportation very high and therefore a large sum of money was needed for the transfer to be made. Considering the conditions of those times, with a war torn country and the hunger so prevalent, the amount needed was an impossible one to raise.

Meanwhile the government transferred the thirty five crates of Seforim to the largest library in Russia, at the time named the Romnitzov library, (it was renamed at a later date to the Lenin library) making the release of the Seforim all the more complicating.

A large part of the complications were caused by a Librarian named Shmuel Eizenshtat. Being a firm Zionist, he desired to take revenge on the Chabad dynasty, which was known for their opposition to Zionist beliefs. He went to the department heads of the library and persuaded them not to return the library; the answer given to the Frierdiker Rebbe from the department heads was that it was too much of a loss to return the collection and that they had no permission from the higher ups to return the library.

Agudas Hatmimim

It was Motzei Shabbos Parshas Shemini, a group of bochurim got together and established Agudas Hatmimim and finally America wouldn't be different. All those who merited to learn in Lubavitch would gather together once a month and brainstorm together,

finding ways to get everything the Rebbe wanted done.

It didn’t take long for this small organization to become the leading organization of the Rebbe’s activities in America, meriting hundreds of letters from the Rebbe as well as exact instructions as to how everything should be run. The Agudah actually played a great role in the release of the Rebbe from prison in 5687.

Just a few short months after its founding, the Agudah decided to join the battle. They heard of the great agmas nefesh the Rebbe was having from the whole

situation of the library and they wanted to help. The response received from the Frierdiker Rebbe on Yud Bais Tammuz 5686 made it official and the newly created Bais Rebbi was now an organization dedicated to fight for the release of the Seforim.

The letter reads:

Regarding the establishment of the organization “Bais Rebbi”,

dedicated to retrieve the Rebbe Rashab’s Seforim, which were taken by mistake (illegally) to one of the library’s in Moscow. To such feeling I give my full respect to all those participating in it. For me there is no doubt that they will succeed, being that it is coming from those which treasure the Rabbeims’ memory.

Further on in the letter the Frierdiker Rebbe instructs the organisation to get people of stature involved in the matter,

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thus bringing greater respect to the whole case.

Many of the efforts by Bais Rebbi are documented, telling the story of a battle with no success, being pushed away again and again by the soviet regime.

Leaving Russia

Slowly but surely the new government started issuing new laws against Yiddishkeit and eventually all public display of religion were banned, resulting in the start of the Chabad underground movement which made their priority that every city have a cheder and mikvah together with all the other necessities for a frum Yid. The government soon caught on and being that the Frierdiker Rebbe was the one leading the way, on the 15th of Sivan 5687 he was arrested, eventually leading to his expulsion from Russian shores. Just before leaving Russian soil the Frierdiker Rebbe received permission to take with him all the Seforim from the Chabad dynasty of Rebbeim. This fact demonstrated again that the government never confiscated the library. However the Frierdiker Rebbe was forced to leave taking with him only the valuable kisvei

yad. The 12,000 stolen Seforim would have to wait just a bit longer.

While in Poland, the Frierdiker Rebbe didn’t give up, and sent a request to Reb Osher Rabinowitz, living at the time in Boston, to file requests by the american government to put pressure on the soviet government. Eventually it made its way to the foreign minister Mr. William Phillips. His answer was short in coming:

As you no doubt realize, in view of the fact that Rabbi Schneerson is not a citizen of the United States, this government is not in a position to take any formal steps to induce the soviet government to return to him the books and documents in question.

For the next five decades in which contact with the Russian government was lost, doubts kept coming up as to the library’s existence at all, and in all practicality there did no seem to be any hope of getting them back.

First Impressions

Finally he found it; he found something that would bring some joy to the Rebbe. It was 5741 and Rabbi Berel Levin was working on finding something that would truly interest the Rebbe to compliment the Mishlaoch Manos he was planning on sending to the Rebbe. And then he got it. He had recently spoken with Chaim Lieberman the librarian of the Frierdiker Rebbe’s library, and he mentioned that

he had a catalog with a list of all the Seforim found in the Rebbe Rashab’s library, it was written a little while before the Rebbe Rashab left Lubavitch for Rostov.

Later on that year, the Rebbe sent an urgent message to Reb Shlomo Cunin, head Shliach to California, to make contact with the famed tycoons Mr. Jerry Weintraub and Mr. Armand Hammer, to use their connections with the Kremlin influencing them to return the library to Lubavitch.

From there it was a long and complicating journey. The Kremlin claimed they didn't have the Seforim. Even after a list of the Seforim that were in the Rebbe Rashab’s library was sent to the Kremlin the Kremlin replied that no collection of the sort is known to them.

The truth is, that at that point no one was sure of the current state of the library. The list of things that could have happened to it was a long one, with strong suspicions being that the Seforim were taken to the library of the Yevisetzkia. If that was the case, a bulk of the Seforim in this library would have been destroyed by the Nazis ym”s during the Second World War.

It’s therefore no wonder the excitement of Reb Yosef Friedman who, on a visit to Russia, confirmed that 12 of the Seforim which Reb Berel Levi had asked him to check were listed in a catalog of the Lenin library, which meant that the

The Kremlin claimed they didn't have the Seforim. Even after a list of the Seforim that were in the Rebbe Rashab’s

library was sent to the Kremlin the Kremlin replied that no collection of the sort is known to them.

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Seforim were never taken by the Yevisetzkia making the possibility of the library’s existence rise steeply.

Preparations Start

It was the beginning of Kislev 5748, when the Rebbe requested a group to be sent to Russia. Their job was to find the exact location of the library, and then put pressure for them to be released. The group comprised of three Chassidim, each a master in his field, specifically chosen for this special Shlichus.

Preparations were quickly made, getting everything in place. Visas had to be made and the lists of the known Seforim had to be prepared, together with the other technical details of the trip. A date was then set for their departure - Sunday Chof Teves.

About a week before taking leave on his mission, Reb Berel Levin wrote a letter to the Rebbe asking to verify the whole itinerary, including in it a detailed outline of the upcoming trip. The Rebbe made many changes on the letter and added quite a few things ( - see sidebar), giving them an extra Koch in their Shlichus.

The Rebbe Makes It Public

It was just a few short days before the fourth Siyum Harambam, Shabbos Parshas Shemos 5748. That Shabbos afternoon, the Rebbe Farbrenged. After a few Sichos concerning the upcoming siyum, the Rebbe said a Sicha which left everyone shocked. Other than the few individuals involved, there was hardly anybody who knew that there existed a library that belonged to the Rebbe Rashab that was being held in Russian hands. So it’s no wonder to the shock of all present when they heard the Rebbe saying these words:

“Being that Parshas Shemos is all about Geulah, it’s understood that today there’s a special nesinas koach to do the mitzvah of pidyon shevuyim.

Now, pidyon shevuyim doesn’t just apply when Yidden שרק being held in gentile hands, rather even when it comes to property of yidden, we are commanded to do this mitzvah, all the more so when speaking of Seforim belonging to Tzadikim.

This being the case, when one hears that there are Chafeitzim, Seforim and Kisvei Yad from a nasi b’yisroel that are in Galus one must do all he can to have them returned to their rightful place.

Effort in this project must come

from everyone who hears that there is such a situation, as the Baal Shem Tov teaches that when one sees or hears something he must take a lesson from it to apply to his Avodas Hashem.

Yet there are differences as to the way of going about releasing the Seforim. Some must have a direct effect and some must do their part by saying Tehillim and giving Tzedaka”.

The Rebbe then went on to praise the Shluchim being sent to retrieve the Seforim and how they are given special kochos to do their Shlichus, and can make decisions on their own, being that they have kochos from the Rebbe also for that. The Rebbe elaborated this point with a story told of the Tzemach Tzedek, who once sent one of his Chassidim

During the weeks leading up to the planned Shlichus, Rabbi Berel Levin wrote quite a few times to the Rebbe. Here are a few of them:

• Rabbi Levin wrote: There is a certain professor who claims that there are seforim in Leningrad, should we rely on what he said and check there.

The Rebbe answered: Just because of that [your uncertainty] you won’t check there?

• Rabbi Levin wrote: If we can’t locate the Seforim in Leningrad, we will check in Kiev and Minsk.

The Rebbe wrote: Regardless [you should check in these cities, even if something is found in Leningrad].

• Rabbi Levin wrote: If we are having difficulties locating the seforim, we will contact Hendel Deitsh to help us.

The Rebbe wrote: Regardless [you should contact him for his help].

• Rabbi Levin wrote: During our searches we will try to locate the files detailing the Mitteler Rebbe’s imprisonment.

The Rebbe wrote: Also look for the files on the Alter Rebbe and Tzemach Tzedek’s imprisonments.

• In response to many other doubts Rabbi Levin had, the Rebbe wondered: It seems that his (Rabbi Levin's) plan is, when in doubt, to just leave the seforim there!

Hey Teves 5775 | 39

to Petersburg on a certain mission. When questioned how he could trust the Chossid who will be making his own decisions without asking the Tzemach Tzedek, the Tzemach Tzedek replied that the Chossid can be relied on, being that he is given all that is needed to achieve his Shlichus including the ability to come to the right conclusions on his own.

Following the Sicha the Rebbe told the three Shluchim - Reb Shlomo Cunin, Reb Berel Levin and Reb Nissan Mindel - to say L’chaim, and eventually ended the Farbrengen on a very happy note. After the chazzan sang ‘Sheyibone’, everyone joined in the singing led by the Rebbe clapping his hands. The Rebbe suddenly stood up and danced with such joy. This lasted more than ten minutes, until the end of this special Farbrengen.

Following the Farbrengen, Rabbi

Berel Levin thought to himself how he heard the Rebbe mention that there were also chafeitzim in Russia. He wrote to the Rebbe asking if this was a horaah to look for chafeitzim. The Rebbe’s answer was an interesting one: If there is no concern that this will lessen the strength of their request regarding the other things then it's appropriate [to look into].

Bochurim React

As usual, Bochurim were amongst the first to take the Rebbe’s words to heart. A few bochurim got together and formed a committee to encourage everyone to do as the Rebbe said in the Sicha, namely that those who are not directly involved in the Seforim's release, should help by saying Tehillim.minyonei Tehilim were arranged daily after the Rebbe’s minyan, followed by everyone giving Tzedaka. Faxes were sent out to all Yeshivos and

Chabad centers urging everyone to join this new

project. The Rebbe’s

response to this peulah was one totally unexpected, in total there were 6 responses (a very unusual measure of attention) given regarding this project.

The First Mission

The trip was scheduled to start on Chof Teves 5748. On the day of the planned departure the Rebbe requested them to come to gan eden haelyon twice and gave them a brocho. The first time the Rebbe emphasized how they must stay together as a group and therefore didn’t give each of them money to give to tzedakah separately but gave three times chai dollars for all of them.

The words the Rebbe told them the second time were very interesting and actually ended up helping them in their Shlichus. The Rebbe told them: today is the Rambam's histalkus and coming up is the Alter Rebbe’s histalkus, they will both work with you. Rabbi Shlomo Cunin said “and


certainly the Rebbe will also be with us,” the Rebbe smiled or said Amen. Once during their Shlichus they met with a high government official, trying to get him to write a letter how the Seforim must be returned to the Rebbe, at a certain point they realised they weren't getting anywhere, so when the official walked out for a minute Reb Shlomo Cunin suggested that they sing the Alter Rebbe’s Niggun, being that the Rebbe had said that the alter Rebbe will go with them. Upon his return to the room he exclaimed out loud in amazement how he never heard anything like this and immediately wrote out the letter they wanted from him.

After landing in Russia the group arranged meetings with the heads of the library, through Mr. Hammer. The first meeting was scheduled for Chof Daled Teves - the Alter Rebbe's Yahrzeit. Immediately upon starting the meeting Reb Shlomo Cunin started to explain what type of special day the day is, and therefore it’s a very good time to return the Seforim etc. The minister was very emotional after hearing a speech by Reb Shlomo Cunin with his firm and genuine manner. Trying to help them he told them to look at the catalog and try to identify as many Seforim as they can. From there the next steps would be taken.

Following the minister's advice they went to the library. After checking catalogs and identifying some Seforim which looked like they were part of the collection, they requested to look at them. After an half an hour wait, filled with much anticipation, they finally got them. Right away Rabbi Berel Levin, the expert on these matters, took one of the Seforim and found inside the Frierdiker Rebbe's handwriting. Their joy

knew no bounds. “We are taking all the Seforim straight to 770 and Moshiach is here” was their first exclamation.

Little did they know that it would be a long way. The Russians weren't hurrying anywhere, and after about a month of working on the Seforim, the government told them it would take a little while. Meanwhile they should return to their homes, and in the near future the Seforim would be back. This was towards the end of Shevat 5748.

A short while after their return home, the Russian government fired the minister who was presiding over the case, automatically demolishing all of their efforts.

During the next few years efforts were made through Mr. Hammer and Mr. Weintraub, all ending futility.

The Second Mission

After a long aggravating delay, a new light broke through; at that point Lubavitch was running the rescue operation for the children from

Chernobyl who were badly affected from the nuclear explosion which was set off in their city. Rabbi Yosef Yitzchak Aronov who headed the operation with Rabbi Yitzchak Kogen, came with a lawyer named Devorah Rachel Eric. She proved extremely valuable in getting the right papers for the children to leave Russia.

Rabbi Aronov, knowing of the great importance the Rebbe gave to the Seforim, asked her if she would be willing to get involved. Upon receiving her positive response he wrote in to the Rebbe about it, to which the Rebbe replied that he should consult Reb Shlomo Cunin. When Reb Shlomo heard of the opportunity he grabbed it and asked Rabbi Berel Levin if he would join. When he agreed, they wrote to the Rebbe and they were instructed to go. When Reb Berel Levin asked whether to go by himself at a later date the Rebbe objected explaining that by going immediately it will add to the success of the Shlichus.

The first Shabbos that they were on

Rabbi Shlomo Cunin said “and

certainly the Rebbe will also be with us,” the Rebbe smiled or

said Amen.

/ / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / /

Hey Teves 5775 | 41

Shlichus, Yud Daled Kislev 5751, the Rebbe came down to Farbreng, celebrating 62 years since the Rebbe’s chassunah. It was Parshas Vayishlach and immediately in the first Sicha the Rebbe spoke about the Shlichus, mentioning how the Seforim can even be redeemed on Shabbos being that there were goyim involved. After the Sicha everyone began singing Didan Notzach, followed by a very memorable Farbrengen.

To say that the Shlichus was hard is an understatement. To try and describe what sort of conflicting emotions they experienced during their year on Shlichus is practically impossible.

Right from the start of their Shlichus they were sure that, another day or two and the whole story was over with, all the department heads and government officials they spoke with assured

them that it would flow like water.

It came to a point that they realized that weren’t getting anywhere. Just yesterday they were being told that they were getting back the Seforim right away; they even had a set day when the Seforim would get returned - Yud Tes Kislev. They prepared a present to give to the prime minister Boris Yeltsin upon receiving

the Seforim and a beautiful silver menorah was given to his security to get checked. Finally the long awaited day came and unfortunately after wishing them a Gut Yom Tov for their new year, it eventually became clear that he wasn’t planning on giving the Seforim back claiming that it wasn't up to him and permission must be given by other officials.

They brought their case to the highest government echelons. It was success that nobody would have ever imaged in their wildest dreams that such a small case would catch the attention of officers of such standards. At that point everyone was sure that there was no way the story could stretch too much longer.

But the Russians managed to surprise them again by saying they needed just another few documents. By now they were familiar with the ongoing excuses.

After about two months of doing everything they could they were at a loss as to how to go

about further actions

and Rabbi Berel Levin wrote in to the Rebbe asking what should be their plan of action. When Reb Leibel Groner asked the Rebbe their question, the Rebbe answered that they must have true bitochon that they will come back with the Seforim. The Rebbe then asked “do they have true bitochon” to which Rabbi Groner answered that from the updates he received from them it seems that they do.

After such a strong response from the Rebbe they realized that they must find new ways of getting the Seforim back. After much brainstorming they came to a conclusion that instead of working in the Russian government itself it would be better to put pressure on the Russians from foreign governments.

First the other world power was approached – America. The feedback was so unimaginable, such big impact was made, that it came to a point where there was never a meeting between the leaders of America and Russia that the topic of the Seforim wasn’t brought up. At practically each meeting between the two superpowers there was a firm demand for the Seforim’s release.

After seeing that this did not work either, they decided to work through the senate. Rabbi Shlomo Cunin went to Washington with his six sons and something which no one would ever imagined happened: Not only did 80 out of the 100 senators agreed that the Seforim belong to Lubavitch and they must be returned, all 80 senators put themselves totally into it, writing letter after letter putting pressure on the Russians to release the Seforim.

If that was not enough, Rabbi Faivish Vogel and his son in law


Rabbi Yonah Pruss got the government of the UK to join the battle by demanding the Russians for the Seforim to be returned.

In Italy, Rabbi Gershon Mendel Garelik put himself into the project completely, until it came to a point when the secretary of the Italian ambassador to Russia called up the office of the four Shluchim asking them for an update of the situation of the Seforim. Later on they found out that the reason for this request was because the prime minister Boris Yeltsin was traveling to Italy and while being there the Italian government demanded the Seforim be released.

Who would have ever imagined that the government, whose relationship with Eretz Yisroel wasn’t the greatest, nevertheless when it came to the Seforim were leading the battle. But unfortunately all this didn’t help and the Russians were still finding excuses why the Seforim weren’t able to be returned.

Eventually Pesach came around, and they asked the Rebbe if they can return to their homes for Pesach. The Rebbe answered that they should stay, meaning that leaving will lessen the chance of the Seforim coming back. That Pesach a newspaper wrote an entire article advocating against the Seforim’s release and thanks to the Rebbe they were there to make a quick response. Thinking maybe one or two newspapers would print their response and a television channel might

broadcast the story it was very surprising that there wasn’t one newspaper in the entire Russia that didn't write about it. Every TV channel had a full show regarding it, although a few were quite negative. Eventually there were news reports around the world written about the Seforim.

Then came the revolution, it was summer 5751 and the communist regime was now officially over with, the whole country was overturned. Then the Rebbe made it clear that the revolution happened in order that the Seforim be returned! Everyone hoped that finally this would bring the story to an end but it looks like Moshiach wasn’t ready to come yet.

After a long and hard trenching stay in Russia, Rabbi Berel Levin returned home for Shavuos 5752, and since then until today many different methods are being used for the Seforim to be returned.

It is our firm hope and belief that even before this article goes to print the Seforim will be with us once again, with the coming of Moshiach now.

The concept of the Seforim’s return as an important part of the preparations for Moshiach’s arrival, can be traced back to as early as 5722. This was well before the major Moshiach campaigns the Rebbe started in the 5740’s, but still the Rebbe emphasized that the return of the Seforim is all in order to hasten Moshiach’s coming.

It was during a Yud Gimmel Tammuz Farbrengen. The Rebbe quoted a pasuk in Yeshaya describing the way Hashem will gather all the Yidden from all corners of the world. When the pasuk describes the Yidden being gathered from the tzafon the pasuk emphasizes that the tzafon will help the Yidden go to Yerushalayim. The Rebbe explained that tzafon refers to the reshaim and the klipos and implies that when Moshiach will come, not only will those who opposed Yiddishkeit not disturb the whole process, rather they will even help.

The Rebbe continued and said: Being that we find ourselves right at the end of Golus, when events happening now must be very similar to those which will happen when Moshiach will come, we must find in our generation miracles of this sort, where the enemy itself helped out the Yidden.

Where do we find such happenings, we needn't look too far, said the Rebbe. On Yud Beis Tammuz 5687 when the Frierdiker Rebbe was released from jail we clearly saw how those who before were considered the enemy, ended up helping the Frierdiker Rebbe.

It’s well known that before the Frierdiker Rebbe left Russia, the government tried to detain his collection of valuable Seforim and kisvei yad, and keep them in Russian hands. The Rebbe said that there is no way that he is leaving Russian soil without the Seforim in hand. Upon hearing this the government gave in, immediately stamping all the crates carrying the Seforim with a special permission that they could be exported from Russia.

This, the Rebbe concluded, is an example where those opposing eventually came to our aid.

Based on this approach the Rebbe always made a strong point that everything must be done with the approval of the Russian government, being that this is a preparation for Moshiach’s immediate arrival.

When taking a look in the sichos in which the Rebbe spoke of the importance of redeeming the sforim, one can see clearly, its all about Moshiach.

Hey Teves 5775 | 43

Moshiach Weekly: Rabbi Avtzon can you please begin by explaining to us, why and when Sichos in English came to be?

Rabbi Avtzon: Sichos in English was started in Elul of 5737, by Rabbi Dovid Lieb Grossbaum, myself and a few others. We felt that although there was great work being done in hafotzah, there was still a large crowd of English speaking professionals that were not being reached. Translating sichos in English would also enable baaly teshuvah who struggle with Hebrew text, to learn the Rebbe's Torah.

MW: What was your first initiative?

RA: At the time we started by translating and publishing the sichos from that year in English. Our first Sicha was Rosh Chodesh Elul 5737. By the end of the next year we had enough content to put out the first Sefer, which contained the Sichos of 5738. We titled the book “Likkutei Sichos” just like its Yiddish/Hebrew counterpart. We continued translating the Sichos through the next couple years releasing out up to 3 volumes a year. ýLater in 5742 we started printing the Sichos in an essay format which was more conducive for the more intellectual field – who were our main target.

MW: We see today that SIE has many books translating Maamorim of the Frierdiker Rebbe and Rebbe Rashab as well, what was the first one of those Seforim printed?

RA: In the year 5742 we asked the Rebbe if we can translate Likkutei Dibburim into English, the Rebbe replied in the affirmative however stressed the care we must take in this project, not to add any ýof ýour own explanation’s rather just translate the words and add mareh mekomos. The first volume however was only released in 5747 with the full series completed in 5754.

Already earlier however, around Yud Shevat 5746 Rabbi Yehuda Krinsky told the Rebbe that we have the Sefer Hamamarim Yiddish of the Frierdiker Rebbe translated and ready for print - and asked for the green light to publish it. The Rebbe’s reply was yes and it should come out in honor of the 15th of Shevat, under Kehos. When Rabbi Krinsky related this to me we realized his great mistake not only was less than half of the 53 mamarim

translated, even those translated were still not fully ready for print.

Obviously as each Chossid knows when the Rebbe says something you do it, so I literally moved into empire press for a couple of days – due to it being 5746, when

computers were not readily available and the Rebbe had a copy already by Yud Beis Shevat - just a few days later.

MW: We are sure that as a director of a moised you received direction and many maanos from the Rebbe - are you able to please share a few of those encounters with us?

RA: In the year 5750 we wanted to translate the Rebbe’s and the Frierdiker Rebbe’s mammorim of Basi Legani (from the years 5711 and 5710 respectively) and put them in one kovetz. We felt that this was an ideal time being that it was the forty year anniversary of the Rebbe’s nesius. At that time many people thought this was an outlandish idea due to the fact that we would be printing Chassidus of two Rabbeim together in one Sefer, something unheard of at that time.

Due to this being such a foreign concept no one from the mazkirus wanted to hand in the note suggesting the idea. In the end through one of the mashbakim it was given in to

Hey Teves 5775 | 45

We felt that although there was great work being done in Hafotzah,

there was still a large crowd

of English speaking

professionals that were not being reached.

//////////////////////////////////////////

the Rebbe. The answer we got was that we should go ahead with the publication. When the Sefer finally came out I went by the Rebbe for dollars and presented it to the Rebbe.

There is also another very interesting story that happened when Neshei Chabad was celebrating their twenty fifth anniversary. To mark the occasion, they wanted to publish all the letters they received from the Rebbe, in one book. Each letter that was sent to them was in English and Hebrew, so the book was to be one side Hebrew and the other side English. However while collecting the letters they realized they were missing the English half of a letter, from one of the earlier years. They asked the Rebbe what to do and the answer was to have SIE translate it - which we readily did. Although the letter was never looked over by the Rebbe it still bore the Kehos logo, something then reserved only for edited Seforim.

MW: When did SIE first have the idea to publish Seforim on inyonei Geulah U’Moshiach?

RA: The first time which we brought up the idea of making a Sefer on inyonei Geulah U’Moshiach was in 5746. Rabbi

Alter Eliyahu Friedman of Tzfas was putting together a Likut on inyani Geulah U’Moshiach (which would later become the book titled From Exile to Redemption).We then wrote into the Rebbe our idea to print such a Sefer. In response to this, we received a very shocking and sharp answer from the Rebbe

which consisted of three points: 1) this will only make those who are already at odds with Lubavitch to be angrier.

2) This will cause those which you want to bring closer to move further.

3) For Anash there is no need to make it easier for them by compiling everything into one Sefer. Now this was very surprising for us due to the fact that the Rebbe just gave permission to print Sefer Halikutiem.

We were then notified by mazkiros that it seemed, that despite the sharp ma’ane we should continue working, assuming it was only a matter of time till the Rebbe would give permission to print it. We then hired Rabbi Friedman to continue compiling material for the Sefer, hoping that one day it will come to print.

MW: As we all know that there are indeed many beautiful books and articles written on inyonei Geulah U’Moshiach, including the Sefer of Migolah Legeulah - From Exile to Redemption, from SIE, why then and when did this shift take place, after such a answer from the Rebbe.


From Exile To Redemption

The Rebbe’s approval to print the Sefer

RA: At the turn of the decade the Rebbe began to koch in Moshiach on a totally new level. Starting with the Gulf War the Rebbe began to tell us the special times we find ourselves in and how close we are to the coming of Geulah. On Chof Ches Nissan 5751 the Rebbe gave over to the Chassidim the responsibility to do everything they could to bring the Geulah. In the coming weeks the Rebbe emphasized time and again, starting Shabbos Tazria - Metzora 5751 that the derech hayisharah to bring Moshiach is through learning about it. We then decided that the time was right to again ask the Rebbe if we should go ahead and print the Sefer of Migolah L’Geulah (from exile to redemption). At that point Rabbi Friedman had an abundance of information in order to put out the Sefer. After Shabbos Tazria - Metzora Rabbi Krinsky gave the Sefer to the Rebbe. It was still not in typeset. On the following Monday Rabbi Leibel Groner went into the Rebbe’s office twenty minutes before Mincha as was his usual Seder. When Rabbi Groner walked in, the Sefer was lying on the Rebbe’s desk, his first reaction was to take back the

Sefer based on the answer the Rebbe gave seven years earlier. To his surprise for the next twenty minutes the Rebbe went through every single page! The Rebbe then looked up from the Sefer and said ‘’es iz a glieeche zach es ken aroisgien” (it is a proper thing it can go out). Right away we started printing and distributing the Sefer in pamphlets as each part was completely ready.

The book came out in the original Hebrew and translation in English. At that point we also sent into the Rebbe a note regarding the translated edition, hoping it was goram nachas ruach to the Rebbe, the Rebbe’s answer was, goram nachas ruach rav and I will mention it at the resting place of my father in law. Also in Cheshven 5752 when the complete Sefer came out, the Rebbe answered I received (your tzetel), tshuas chien, I will mention at the resting place (of my father in law) and the time is suitable. 'נת .'ות"ח אזכיר עה"צ והזמ"ג וכו

MW: What where other Peulas in inyonei Geulah U’Moshiach?

RA: From that point that on we

Hey Teves 5775 | 47

//////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////


I literally moved into

empire press for a couple of

days – due to it being

5746, when computers were not readily

available//////////////////////////////////////////

went full steam ahead, printing ten Seforim in the first year. Another Inyonei Geulah U’Moshiach book we translated was titled, I Await His Coming. This Sefer was a translation of the four Dvar Malchus sichos on inyonei Geulah U’Moshiach focusing specifically on the last two chapters of the Rambam (which discuss Melech HaMoshiach) which the Rebbe distributed on Yud Gimmel Iyar 5751. We included in this Sefer a translation of the two chapters of Rambam as well.

We also started putting the weekly Sichos of 5751-2 into essay format on the topics of Moshiach, later forming the book titled the Sound of the Great Shofar. The essay titled “The French Revolution” based off the sicha of Shabbos Vayeishev 5752 was also translated into French. Rabbi Imanuel Shochat OBM put out a very successful Sefer on Moshiach. This Sefer was particularly popular translated into over ten languages with tens of thousands of copies printed in each language - reaching

extremely secular crowds.

Many of the other books were also translated to other languages making the Moshiach message much more widespread.

MW: It is clear that the main

focus of SIE was the adult crowd and primarily professionals, were there however any books published by SIE specifically for children?

RA: Indeed, we felt it was necessary to make a children’s book about Moshiach, thereby strengthening the Moshiach chinuch given over to the young. We therefore published a book “Nechama and Mendel Get Ready for Moshiach” with great illustration – this book became a favorite in every chassidishe house and is much loved by all children.

MW: Thank you Rabbi Avtzon for giving off from your busy schedule to speak to us, we are sure that with the aid of your books on topics of Geulah and Moshiach, which the Rebbe said is the derech hayeshara to hasten his arrival, we will very soon merit to the hisgalus of the Rebbe Melech HaMoshiach.

•••

A list of 16 books on the topics of Geulah and Moshiach published by Sichos in English:

Migolah Ligeulah,Mashiach, Seek Out the Welfare of Jerusalem, Anticipating the Redemption - 2 volumes, As a New Day Breaks, From Dawn to Daylight, From Exile to Redemption - 2 volumes, Highlights of Moshiach, I Await His Coming Every Day, Lets Get Ready, Nechama and Mendel Get Ready for Moshiach, Sound the Great Shofar, I Will Show You Wonders, To Live and Live Again.


//////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////

I t was the winter of 5751, when Iraq was in a war with the Arabian country of Kuwait. The entire world was in turmoil. Saddam Hussein, the Iraqi

dictator, threatened to use chemical warfare against Eretz Yisroel.

As the Jews residing in the holy land began to panic, the Rebbe came out with a reassurance: Eretz Yisroel is the safest place in the world, there’s no need to worry. The current events are only a actualization of the prophecy foretold in the Midrash: "שנה שמלך המשיח נגלה בו . . מלך פרס וישראל . . . כל אומות העולם מתרעשים ומתבהלים . מתגרה במלך ערבי לא שעשיתי מה כל תתיראו אל בני להם ואומר . . ומתבהלים מתרעשים ."עשיתי אלא בשבילכם . . הגיע זמן גאולתכם

During this period, there was a certain individual living in Bnei Brak, who stood up in public and said that horrifying things are about to happen in the Jewish world. “Since there are many Jews, who are not shomrei Torah U’Mitzvos” he said “our generation will not merit the Geulah. In fact, there will be mass destruction, as a second Holocaust R”L stands to befall the Jewish people, similar to the first Holocaust which came as a result of the many sins in that generation.”

Unfortunately, his words were publicized in the media, which only added to the distress of the Jewish population.

As always, the Rebbe, being a true oheiv Yisroel, got up to defend the Jewish nation. On Asarah B’Teves, the Rebbe entered the downstairs shul of 770 to Daven Mincha, and

to say the Sicha as usual on fast days. When the minyan reached avinu malkeinu, the Rebbe motioned to repeat the Niggun three times, an unusual occurrence. This already somewhat prepared the Chassidim for what was about to happen next.

In the hour-lasting Sicha following Mincha, the Rebbe went on to praise Am Yisroel; how could one say, that the sins of the Jews should postpone the Geulah (ch”v)?!

At the Shabbos Farbrengens the following three weeks (Vayechi, Shemos, Va’era), the Rebbe said a Sicha expounding on Ma’aloson Shel Yisroel. The Rebbe explained, that aside for describing Hashem as someone who is waiting for the bucket to slowly fill with aveiros to punish Am Yisroel being counter productive - it is simply the opposite of truth and contrary to the honor of Hashem and the honor of Am Yisroel!

Furthermore, such speech is forbidden, as Chazal tell us not to open our mouth to the Satan. From this we see, that if one will speak in the good of Yidden, how much it can have an effect on Hashem to accept these words. Being so, we must be melamed zechus on Yidden, determining that they indeed deserve the Geulah right now.

As for the upcoming catastrophe in Eretz Yisroel, the Rebbe assured, that there won't be another holocaust chas v'sholom. Rather the occurrences happening now, are the works of Hashem in preparation for the Geulah: !"כל מה שעשיתי, לא עשיתי אלא בשבילכם..."

Daloy Golus

Ma’alosonShel YisroelShabbos Parshas Vayechi - 5751

//////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////

Hey Teves 5775 | 49

פון די חדשות וואס איז געווארן בזמן האחרון, איז געווארן אויך א חידוש, אז ס׳איז דא אזוינע וואס פארנעמען זיך מיט אנווייזען פאר'ן אויבערשטן או דער דורות, איו אלע געוואוטט אווי האט מעו צו טאן, וואס ער האט אויבערשטער האט געגעבען אידען תורה - מל' הוראה. און זיי פירען זיך ווי צו לערנען לויט די תורה, און תורה אליין האט געגעבען אידען כללים תורה און פסק'ענען דיניסם עפ״י תורה, אנהויבענדיג פונעם ערשטען כלל - ראשית חכמה יראת ה', אז ראשית פון חכמה איז אז מ׳דארף מורא האבן

פאר'ן אויבערשטן!!!

וואס אויבערשטן דעם זאגען זאל ודם!! בשר א אז ליצלן, רחמנא און וואס ער האט צו טאן!! און ער זאגט, אז בדור האחרון איז כל עסקו מיט פארנעמט זיך דער אויבערשטער, אין ענינים וואס זיינען היפך הרחמים!! אפי' פון רחמים פשוטים, עאכו"כ היפך רחמים רבים! עאכו״כ היפך ׳'בעל

הרחמים״!!

פון רצון עת דעם אין דאנערשטיג, דעם ערשט געזאגט מ׳האט ווי און ״סמך מלך בבל על ירושלים״ ]שהקב׳׳ה י״ג והזכירו הרחמים'׳, '׳בעל נק׳ מדה״ר[, וכמדובר בהתוועדות שלפנ׳׳ז בטבת עשרה שיחת בארוכה )ראה

לסמי כח הנתינת הי' שזה ־..ז.( שבאים - ובפרט לתפלה, גאולה כת

־שש״פ ויגש אליו יהודה דקאי על סמיסמיכת ג״כ כולל לתפילה, גאולה כת גאולה לתפילת מוסף עי״ז שהתפללנו לציון בשובך עיננו ותחזינה עתה: זה יעקב ויחי לפ' באים ומזה ברחמים, בארץ מצרים, ועד לפ' שמות - ראובן סלקין, ושמעון ראובן נחתין ושמעון

בגאולה האמיתית והשלימה.

אויבערשטער במשך דער טוט וואס ער ווי תורה, אין שטייט - טאג פון

אויבערשט דער אז מדרש, אין ־אאגט ער איז משדך שידוכים ומזווג זיווגים, בזה ושקו״ט אריכות גאנצע די מיט

־יין מדרש, וואס פוך די שידוכים ווערט א בנין עדי עד, בנים ובנות עוסקים

יעדע אז - כמ״פ וכמדובר ־תתומ״צ, בשמחת זיין משתתף זיך דארף רער חתן וכלה, בכדי מרבה זיין שמחות ביי אידען, ביז - מהרה ישמע בערי יהודה

ובחוצות ירושלים.

־וון ס׳קומט א בשר ודם און זאגט אז אין די לעצטע דורות, איז דער אויב־ררשטער פארנומען אין ענינים פון היפך הרחמים פאר כלל ישראל! וכמ

דובר לעיל אז "מה זרעו בחיים אף הוא בחיים", וואס דאס גייט אויף יעדער אז ספ״ב[ גירושין ]הל' הרמב״ם כפס״ד הדודות, ובכל הזמנים בכל איד, רצונו האמיתי פון יעדער אידען איז מקיים זיין כל המצוות בהתאם לרצון ה׳

- און ס׳איז מער ניט אז יצרו הוא שאנסו. און די אידן אין אלע דורות האבן געזוכט וואס מערר מקיים זיין את רצונם האמיתי און עאכו"כ בדורות הכי אחרונים נאר זיי האבן געפאדערט אף דעם די יעודים גשמיים וואס תורה

האט צוגעזאגט.

וכאמור, אז דאס איז די התעסקות פון דעם אויבערשטן - אויף ברענגען די גאולה האמיתית והשלימה, און ניט ווי - רחמנא ליצלן א בשר ודם זאגט ווייסט אליין פאר'ן אויבעשרטען וואס ער דארף טאן! דער אויבערשטער ניט זאגען פאר'ן אויבערשטען וואס ער וואס ער דארף טאן! און מ׳דארף

דארף טאן!

וואס א איד דארף טאן - שטייט אין שו"ע, צוזאמען מיט די מפה שעל ספרים. אין דעם אויף רמז דער ס׳שטייט ווי רמ״א, דעם פון - השולחן ״ובנ״י יוצאים ביד רמ״ה״, וואס דער רמ״א איז געווען א רב אין א עיר ואם משתה לב ״וטוב ערוך שולחן זיין געווען מסיים האט ער און בישראל, תמיד״, אז דאס דארף א איד טאן, און ער דארף דאס טאן תמיד! וואס דאס - השו״ע התחלת מיט פארבונדן איז לשונות פיר אלע מיט כארי, יתגבר דארט, אז ס'זאל זיין לעשות רצון אביך שבשמים!! י און ניט ווי ס׳קומט אויס זיין מקיים ניט און ודם!! בשר א ביי

דעם רצון פון א בשר ודם!!

ווייסט וואס איינער אזא - ובפרט ניט וואס טוט זיך ארום זיך! ער ווייסט

תלמי זיינע ביי זיך טוט וואס ־ייט דים!! עאכו״כ - ער ווייסט אפילו ניט ס׳איז אליין!! עם מיט זיך טוט וואס אים אז מ׳פירט אויף אים, א רחמנות אראפ פון ריכטיגן וועג, און ער ווערט אונטער עם מ׳חנפנ׳ט און פארפירט, זיין רחמנא ליצלן, אז ער זאל ממשיך פארפירט ווערן אין דעם ריכטונג, און תלמידים זיינע אויכעט - דעם דורך רחמנא ליצלן - ער איז מעמיד שואה עצמו[,ער על שואה ממיט ]ול״א: אומגליק, אן אליין זיך אויף בריינגט און דורך דעם אויף זיינע ב"ב און אויף

זיינע תלמידים!!

א איד דארף טאן וואס עס שטייט אין שו"ע, און דאס וואס ס׳איז דא אזוינע ביי ניט עס לע״ע שטייט וואס אידען הגלות, מיצר מצד דאס איז - בגילוי זיי אנפאנגענדיק פון דעם וואס פעלט ביי אים אין ענינים גשמיים, מאנט ער רמב״ם דער ווי בשלמות, גשמיות געבען אים זאל ער אויבערשטן ביים פסק'נט ]הל׳ תשובה רפ״ט[ אז די כוונה פון אלע יעודים גשמיים שבתורה - איז ניט אז א איד טענה׳ט אזוי גלאט אין דער וועלט אריין, נאר בכדי א איד

זאל קענען לערנען תורה ומקיים זיין מצוות - ובמנוחה דוקא.

A newspaper clip advertising the Rebbe’s promise


Hey Teves 5775 | 51

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