wishing all our readers a k’siva v’chasima tova l’shana ...concealed my face on that day”...

Beis Moshiach (USPS 012-542) ISSN 1082-0272 is published weekly, except Jewishholidays (only once in April and October) for$160.00 in Crown Heights, Brooklyn and inall other places for $180.00 per year (45issues), by Beis Moshiach, 744 EasternParkway, Brooklyn, NY 11213-3409.Periodicals postage paid at Brooklyn, NY andadditional offices. Postmaster: send addresschanges to Beis Moshiach 744 EasternParkway, Brooklyn, NY 11213-3409.Copyright 2010 by Beis Moshiach, Inc.Beis Moshiach is not responsible for thecontent of the advertisements.

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ENGLISH EDITOR:Boruch Merkur

HEBREW EDITOR:Rabbi Sholom Yaakov [email protected]

contents

LIGHT FROM DOUBLE DARKNESS D’var Malchus4

FROM FIELD TO PALACEInsight | Rabbi Chaim Ashkenazi a”h32

VISITING THE REBBEStories30

GOING TO THE REBBETishrei | Rabbi Yaakov Shmuelevitz20

MOSHIACH IS HERE: ARE YOULAUGHING YET?Thought | Rabbi Zvi Homnick

10

THE P’NIMIUS OF ROSH HA’SHANARosh HaShana | Interview by Avrohom Rainitz14

MOSHIACH AND THE IRAQ YOU NEVERKNEWFeature | Rabbi Avishai Efargun

36

CHIYA MINAYIN?Tishrei | Shmuel Alexander41

THE GADOL AND ME STANDINGTOGETHER BEFORE THE KINGThe Editor’s Desk | Boruch Merkur

6

B H. Erev Rosh HaShana 5770 | 8 September 2010 | Number 756 | Price: $5.00 | Part 1 of 2

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MOSHIACH IS HERE: Are you laughing yet?

THE GADOL AND MESTANDING TOGETHER

BEFORE THE KING

MOSHIACH AND THE IRAQYOU NEVER KNEW

Feature

Wishing all our readers a k’siva v’chasima tova l’shana tova u’mesuka! The next issue will be printed, G-d willing,for Sukkos.

NEW YEAR INSIGHTS FROM THEFATHERS OF CHASSIDUSSicha | Presented by Rabbi Boruch Sholom Cohen

24

756_Beis Moshiach 30/08/2010 9:18 AM Page 3

Erev Rosh HaShana 5771 BE IS MOSHIACH4

1. It is known that the Baal Shem Tov gives thefollowing teaching on the verse, “I will surely haveconcealed My face on that day” [VaYeilech 31:18] – thatthe meaning of “I will surely have concealed (V’Anochihasteir astir),” a double concealment, is that theconcealment itself is hidden. That is, the disguise is sogreat that we don’t at all perceive that it is a concealment,to the extent that it can result in, G-d forbid, “Theyesteem darkness as light” [Yeshayahu 5:20. See RambamHilchos Deios, Ch. 2, beg.].

As it is explained in Likkutei Torah [B’Chukosai,beginning on 48a, end] regarding the matters stated inthe Rebuke – that “according to the truth, they areactually blessings.” The fact that they are expressed insuch a manner that they appear superficially as theopposite of a blessing is because the blessings come fromsuch a lofty place, “from the aspect of concealment(sasum).” Accordingly it is understood with respect to thetopic at hand – regarding, “I will surely have concealedMy face on that day” – that “according to the truth” it isactually a sublime blessing.

Furthermore, from the very fact that superficially itappears as the ultimate expression of the opposite of ablessing––

(since when we are aware that it is a “concealment,”the tendency is to hope that we will discover advice on

how to overcome it, however, when there is “hasteirastir” [i.e., a double concealment], to the extent that weperceive darkness as light, then we are satisfied with thestate we find ourselves in, which is indeed the ultimateopposite of a blessing)

––it is understood that the blessing is extremely great,for which reason it comes in an extremely hidden manner.

2. This will be understood in light of a discussion ofthe saying of the Alter Rebbe [Boneh Yerushalayim,Section 120; Maamarei Admur HaZakein, K’suvim Vol.2, pg 156] on the verse, “I am asleep, but my heart isawake” [Shir HaShirim 5:2] – that at the level of [G-dlinessdescribed as] Memalei Kol Almin (Filling All Worlds),which is called, “I,” it is possible that there should be“sleep,” whereas the level of Sovev Kol Almin(Transcending All Worlds), “my heart,” is always“awake.”

There the Alter Rebbe explains that when a Jew“attaches his thought to worldly desires…and he wishes toreceive vitality from that, and he foregoes the vitality of ‘Youenliven them all, which is [the manifestation of G-dlinessdescribed as] Filling all Worlds,’” he thereby is separatedfrom the level of Memalei Kol Almin, whereas “it isimpossible to be separated in any manner” from the levelof Sovev Kol Almin, for the “Will of the Heart” thatcomes from the level of Sovev Kol Almin (“my heart”) “ispresent in every person.” And “even though it appears tohim that he does not possess it, and he does not perceiveit, this is certainly false, for ‘notwithstanding the fact thathe does not see, his mazal (spirit) sees.’”

At first glance, this is not understood:Since [it is said of the level of Memalei Kol Almin that]

“You enliven them all,” the level of Memalei Kol Alminenlivens even one who “forgoes the vitality of ‘You enliventhem all.’” Nevertheless, we say that since the person“runs after his livelihood” [FN 10: wording of the Talmud(Shabbos 32b), quoted in the Alter Rebbe’s maamer, ibid]and “he foregoes the vitality of ‘You enliven them all,’” (in

d’var ma lchus

The disguise is so great thatwe don’t at all perceive thatit is a concealment, to theextent that it can result in,G-d forbid, “They esteemdarkness as light...”

LIGHT FROMDOUBLE DARKNESS Likkutei Sichos Vol. 9, Pg. 193-195Translated By Boruch Merkur


BE IS MOSHIACH Issue 756 5

terms of his perception) he is “separated from the level ofMemalei Kol Almin.” Why is it that we say with regard toSovev Kol Almin that even if “it appears to him that hedoes not possess it, etc.,” “it is impossible to be separatedin any manner”?

We must answer that since the Alter Rebbe says aboutthe Will of the Heart that it “is present in every person,”he means this not only with respect to “his mazal” but alsowith respect to the person himself (his perception). But atfirst glance, since “he does not see,” the person himself isindeed separated!

3. The explanation is as follows:The level of Memalei Kol Almin, since it “fills and

enlivens all the worlds, etc.,” is characterized by itsinfluence being grasped by [the inhabitants of] the worlds[FN 11: see Tanya Ch. 48 (pg. 67b, end): “the influencewhich is at the level of revelation, etc.”]. Thus, when onedoes not grasp that his vitality is from G-dliness (“heforgoes”), the G-dly light is manifest in him in a mannerof concealment and transcendence (sovev). Ofconsequence, one who forgoes the G-dly vitality is,therefore, separated from Memalei Kol Almin. [FN 12:However, with regard to Jews, since their vitality (andlikewise with regard to the provision of their livelihoodand etc.) is revealed G-dliness (see Kuntres U’Maayin,beginning from Maamer 6, end), therefore, it is notpossible for them to be completely separated. Thus, alsowith regard to the level of Memalei, the level of “I,” it issaid “I am asleep” (only the aspect of sleeping, notdeparture, G-d forbid).]

This is not so, however, with regard to Sovev KolAlmin, “which transcends all the worlds.” The fact that itis present in the worlds is (not because they have aconnection to it, but) of its own account (i.e., being thatit is boundless, it is omnipresent). Similarly with regard tothe Will of the Heart, which is derived from the aspect ofSovev of the soul––

––it is not possible that the lack of its being graspedshould effect a change in the aspect of Sovev or in the Willof the Heart; they are present – in their revealed state –even where they are not perceived. [FN 13: See a similardiscussion in the maamer “Hikabtzu” (in Hemshech5666) and in several other places.]

Thus, it states in the maamer, “even though it appearsto him that he does not possess it, and he does notperceive it, this is certainly false” (i.e., the notion that “itappears to him that he does not possess it, and he doesnot perceive it” is certainly false), for the Will of the Heartof every Jew – being that it is said of every Jew, “his mazalsees” – is found even in his revealed faculties, in the placewhere “it appears to him that…he does not perceive it.”

4. This, however, requires further analysis: The factthat the Will of the Heart is present even in one of whomit is said, “it appears to him that he does not possess it,

and he does not perceive it” – this is with respect to thelevel of “his mazal” and Sovev, for at that level, it isinconsequential that it appears to the person that he doesnot possess the Will of the Heart, and he does notperceive it. But with respect to “it appears to him” – thatwhich he sees and that which he perceives – at that level“it appears to him that he does not possess it, and he doesnot perceive it.” Why then do we say that this notion that“it appears to him that he does not possess it, and he doesnot perceive it – this is certainly false”?

The answer to this question follows the reasoning ofthe explanation that the contraction [of G-dly light orrevelation] has an advantage over light [itself], enabling itto contract the light: The very notion that “it appears tohim that he does not possess it, etc.” derives from a levelthat is even higher than the level of “present in everyperson” [illustrated by the fact that it empowers him todeny that level, the reality of the omnipresence of Sovev,just as the power to diminish light illustrates supremacyover the light itself]. It comes out that at the level of “itappears to him that he does not possess it, etc.” we see therevelation of a level that is even higher than Sovev – notone instance of concealment and hiding but two.

Therefore, at the same time as this “it appears to him,etc.” causes the person to be an agent of concealment, hethereby denies also the cause and the strength of the “itappears to him, etc.” itself; he perceives the opposite ofhow it is unto itself [i.e., a sublime height]. Therefore, theAlter Rebbe says that the notion that “it appears to himthat he does not possess it, etc.” – this is certainly false.

5. And this is also the explanation of the greatness ofthe blessing of “I will surely have concealed (V’Anochihasteir astir) My face on that day”: Even the“concealment” (hasteir astir) comes from “I” (Anochi).Since this is so, not only does it not conceal G-dliness –on the contrary – at the moment that one contemplatesthe concept as it truly is, he thereby fully reveals a muchhigher concept than through the path of revelation.

6. This is also the connection of the verse (andconcept), “I will surely have concealed My face, etc.” (ofthe Torah portion VaYeilech) to the Ten Days ofRepentance, as VaYeilech is always read close to RoshHaShana, (which is also) the first day of the Ten Days ofRepentance:

This very concept – that “I will surely have concealed”does not oppose holiness, but on the contrary, specificallyin it we see, through it we connect with “I” (Anochi) – isrevealed specifically through the service of repentance,for repentance causes intentional sins to be transformedinto acts of merit [Yuma 86b].

(From the address of Shabbos Parshas VaYeilech (Shabbos T’shuva), 6 Tishrei 5725, the day of the passing of the Rebbe’s mother,

Rebbetzin Chana of blessed memory)


Coming from a big city, it was refreshing to learnin the yeshiva in Morristown. It’s set on a grassy,sloping, rustic setting. It’s no concrete jungle. It ispeaceful and quiet. There are no busy roads nearby. Apleasant breeze was blowing through the openwindows of the learning hall, intermingling with thescent of old s’farim.

Rabbi Wichnin of blessed memory, the roshyeshiva of Tiferes Bachurim, was busy teaching hisshiur. He often taught while smiling, his face andgestures animated by an apparent love for the Torah,as he spoke its holy words.

All the students admired and respected RabbiWichnin, but notwithstanding the clear distance westood from him when it came to knowledge andexperience in the study of Torah, we felt that Rabbi

Wichnin was approachable, for he was welcoming andwarm, happy and humorous and humble.

Now, entering the study hall were two imposingrabbinical figures, with long white beards, black coatsand all.

I don’t think I would have even noticed the visitorsif Rabbi Wichnin hadn’t jumped to his feet to greetthem. His hand was extended and I thought I sawmoney in it. (I heard later that it was a single fiftydollar bill. No, Rabbi Wichnin was no tycoon.)

Was this a rosh yeshiva and a fundraiser coming allthis way to raise money from a bunch of students?Collectively in the room we might have had a fewdollars (in coins) between us.

Rabbi Wichnin had a few quick words with therabbis, explaining that this was certainly not alucrative venue for them, and they were off...

Then Rabbi Wichnin addressed the zal. Evidentlywe had a lesson to learn, but not one that we wereexpecting. You see, Rabbi Wichnin was the only onewho rose when the rabbis entered the room. Withconsiderable grace, Rabbi Wichnin illuminated hisstudents, baalei t’shuva, regarding the Mitzva tohonor Torah scholars – that we must rise when arabbi enters the room.

It was indeed an awkward topic: we never grantedthis honor to our own rabbis, our teachers, not evento our beloved rosh yeshiva. But Rabbi Wichnin wasnot attempting to indulge himself with newfound airsand graces. Actually he pretty much ruled that out,saying that in our circles, in Chabad, rabbanim areless makpid about receiving these displays of honor.Amongst others, however, it is right to do so, asoutlined in Jewish law.

Hmm… Why would it be different in Chabad? Imean, if it is a Mitzva…


the ed i tor ’ s desk

What possible role could theMessianic Monarch playthen, in the Era ofRedemption? Or in a moredirect context: what role willthe Rebbe MelechHaMoshiach play in the livesof chassidim if we will all beelevated to the level oftalmidei chachomim, Torahgeniuses in our own right?

THE GADOL AND MESTANDING TOGETHERBEFORE THE KINGBy Boruch Merkur



THE GADOL IS PROBABLY 60 TIMES GREATER THAN ME!I found out the answer to this question at a

farbrengen with the mashpia Rabbi Yosef YitzchokGreenberg. In the spirited tone characteristic of achassidishe farbrengen, Rabbi Greenberg wascontrasting the manner whereby a misnaged sizeshimself up against his rav to the way a chassid relatesto his rebbe.

To a misnaged, the main thing is learning, ofcourse. I have learned 5 tractates, Rabbi Greenbergsaid, speaking on behalf of the hypotheticalmisnaged. And the rav, who is a gadol ba’Torah, hassurely learned through Shas, maybe even 5 times! Heis indeed much greater than me – 60 times greater,in fact! Obviously I should definitely show himrespect, as delineated in the Shulchan Aruch.

The way a chassid approaches the Rebbe isdifferent, Rabbi Greenberg continued. Even if thechassid has learned only a few pages of Gemara, andeven if he doesn’t know them very well, and whoknows how many times the Rebbe has been throughShas, and with all the commentaries, of course – heisn’t such a fool to think that that makes the Rebbemerely thousands of times greater than him. When achassid stands before the Rebbe he knows, with everyfibre of his being, that he (the chassid) is nothing –and not even just in comparison with the Rebbe.Truly nothing. And the Rebbe is everything. HaNasihu ha’kol! So even when a rav approaches the Rebbe,a chassidishe rav, a baki b’Shas, he too knows thathe’s really nothing. Do the math! A thousandcompared to infinity is zero! Look it up in Tanya.

That’s why in our circles rabbanim don’t demandkavod from the other chassidim, from other Jews.They are chassidishe rabbanim and they have theRebbe on their minds, not themselves. And sincecompared to the Rebbe they are truly nothing, howcould one nothing demand respect and honor fromanother nothing?! In fact, maybe the other nothingshave more merit than themselves…

L’chaim!

BUT WHY DO WE (SAGES) NEED A KING?The Rebbe the Tzemach Tzedek, in Derech

Mitzvosecha, in the section “The Mitzva ofAppointing a King,” entertains the notion that thetalmidei chachomim of the time – when the Yiddenasked of Shmuel HaNavi to appoint for them a king– didn’t really need a king. A king serves two primaryfunctions: 1) to serve as a conduit for self-nullification before Hashem (i.e., the king is battel toG-d, King of Kings, and the people are battel to theking); 2) to oversee the correct conduct of the

nation, with justice. Naturally the second reasondoesn’t apply to scholars, dedicated – throughdelving into the Torah day and night – to determiningand practicing the will of G-d. Likewise, the firstreason doesn’t apply to a talmid chacham. A talmidchacham is naturally inclined towards self-nullification to G-d in virtue of his elevated soul andspiritual sensitivity. Thus, he readily acquires (bymeans of Torah study and contemplation) a profoundappreciation of His Creator, Who creates the worldex nihilo. Realizing that the world is nothing and thatG-d is everything, the talmid chacham is humble andbattel to Hashem. Shmuel therefore had disdain forthe request to appoint a mortal king, for he washoping to see the Jewish people all achieve the levelof talmid chacham, making the role of king obsolete.

But there is a higher quality of kingship thatapparently eluded Shmuel, a quality that not onlyapplies to talmidei chachomim (along with the rest ofthe nation) but even in the times of Moshiach, whenall the Jewish people will attain the level of talmidchacham.

Shmuel was correct in his assessment that atalmid chacham doesn’t need to rely on the king toattain the bittul to G-d of a servant to his master,nullifying his sense of self in the face of the trueexistence of G-d, because the talmid chacham is atthe level that is called

“‘brothers’ or ‘friends’ of the Omnipresent, or‘children.’ Thus, they don’t at all need a king tofacilitate the nullification of self, as a subject beforethe king, for they are inherently nullified at a levelof bittul that surpasses bittul ha’yesh (nullificationof ego)” (Derech Mitzvosecha 108b).

Shmuel wanted all of the Jewish people to attain thishigher level of nullification before G-d.

In fact, every Jew is destined to reach this level,with the advent of Melech HaMoshiach in the trueand complete Redemption. So what possible rolecould the Messianic Monarch play then? Whatcontribution can a king provide for a nation oftalmidei chachomim? So much emphasis is placed onthe role of Moshiach in the coming Redemption, butwhat will the Jewish people, lofty sages, be lackingthat he will provide? Or in a more direct context:what role will the Rebbe Melech HaMoshiach play inthe lives of chassidim if we will all be elevated to thelevel of talmidei chachomim, Torah geniuses in ourown right?

The Torah, of course, is infinite in its depth.Whatever understanding of its wisdom one hasachieved, there are always limitless levels he has stillnot fathomed. Certainly those parts of Torah that are



in the grasp of an individual do not require faith tocomprehend; they can be learned and fullyunderstood, and they can be internalized into ourminds and hearts and assimilated into our lives. Inthis context, Moshiach will be a great sage andteacher, a rav, who will enlighten us to the greatestsecrets of the Torah, the most esoteric reasonsbehind the Mitzvos.

But even in the times of Redemption, when wewill have perfected ourselves and become perfectstudents to receive the teachings of Moshiachhimself, there will remain an endless treasury ofteachings that will be beyond our capacity tocomprehend. However, Melech HaMoshiach himselfwill be capable of possessing this knowledge, for hewill far surpass us, even the greatest sages among us,and that is why he is called a king:

“The reasons of the Torah will be revealed in theFuture to Come through Moshiach. Of course,much more will be revealed to him privately than hewill be able to reveal to the nation – infinitely more,without end – as it is written about him, ‘Behold Myservant shall excel; he shall be exalted and uplifted,and he shall be exceedingly lofty’ (Yeshayahu

52:13). This verse alludes to five heights [thatMoshiach will attain beyond even the greatest ofmen]. Namely, he will ‘excel’ beyond Avrohom, etc.,and ‘he shall be exceedingly lofty (gava m’od).’Here ‘m’od (exceedingly, extremely)’ has the sameletters as ‘Adam,’ for he will be even loftier thanAdam HaRishon, who is the embodiment ofSupernal Wisdom, for even more [wisdom] will berevealed to Moshiach.

“Thus, Moshiach will also be king of the Jewishpeople, notwithstanding the fact that they will all beat the level of talmidei chachomim … [for] not allthat will be revealed to Moshiach will he reveal tothem. Rather, it will transcend them. In this sensehe is described as being a king upon them, forkingship refers to that which is beyond the intellectof the mekabel (one who is [attempting to]receiving the knowledge).” (ibid.)

The Rebbe Melech HaMoshiach infinitely transcendsevery single Jew, regardless of their rabbinical statusor spiritual achievements. Thus, it is fitting that inorder to properly accept his kingship upon us, weshould honor and respect every Jew equally, standingtogether as one to submit ourselves before the king,“the head of the Jewish people.”

In so doing, may we succeed in sincerelyaccepting G-d as our king on Rosh HaShana, thehead of the year, as the Rebbe says in the sicha ofErev Rosh HaShana 5752:

“In addition to the revelation of the name ofMoshiach [i.e., Tzemach Tzedek, the name of thethird Lubavitcher rebbe, who includes within him allthe rebbes – see above in the sicha] … there is alsothe manifestation of the essence of MoshiachTzidkeinu, which is one unit with the Essence of theInfinite (ein zach mit Atzmus Ein Sof). [Footnote49: See Seifer HaMitzvos of the Tzemach Tzedek,The Mitzva to Appoint a King, end: “RegardingMoshiach, You have given the Ein Sof within hisessence, etc.”] Thus, the revelation of Moshiach (onthe eve of Rosh HaShana [the birthday of theTzemach Tzedek]) is connected with the acceptanceof G-d’s sovereignty on Rosh HaShana.”

It was indeed an awkwardtopic: we never granted thishonor to our own rabbis, ourteachers, not even to ourbeloved rosh yeshiva. ButRabbi Wichnin was notattempting to indulgehimself with newfound airsand graces...

ADD IN ACTSOF GOODNESS & KINDNESSTO BRING MOSHIACH NOW!


NO LAUGHING MATTEROne of the greatest universal

challenges in religious Jewish life, isthe effort to attain true bitachon(absolute trust in G-d). This is oftenan area of difficulty even for thosewho have no real doubts or strugglesregarding matters of belief and faith.All the early sources in Jewishtradition seem to be unanimous inthe view that attaining complete andabsolute trust in G-d is not only aspiritual and moral imperative, butalso plays a direct role in bringingabout the desired outcome in anyand all areas of life.

If you trust fully that things willwork out a certain way – then theywill work out that way even if youare undeserving on other fronts. Ifyour trust is weakened for anyreason at all, even due to seeminglylegitimate spiritual concerns such as“perhaps the sin/s will be causative,”that itself can undermine the result,and in the case of the truly righteous(such as Yaakov Avinu and MosheRabbeinu) might be cause forpunishment.

I was in my late teens when Ifirst encountered the writings on thetopics of belief and trust in G-d of acertain Lithuanian Torah scholar,

who had become the uncontestedspiritual leader of that segment ofJewry in the years immediatelyfollowing the devastation of WWII.Living in B’nei Brak and holding noofficial position, he nevertheless washeld to be the final word on justabout every major issue facing thereligious public in the fledgling statethat chose as its founding principlesmany ideas that were antithetical toTorah.

Interestingly enough, the personwho steered me in the direction ofthose writings recommended thembecause of the sections that wereblisteringly critical and mocking ofChassidus and Chassidim. Althoughthose sections had been excised fromlater printings, he showed me whereI could read the entire work in theoriginal. At this point in my life, Iam horrified and dismayed overmany of the ideas presented there,but even then, in my early teens, Ifound some of the positions takenthere somewhat disturbing (despiteenjoying and later quoting the jabsat Chassidus and Chassidim; mayHashem forgive me).

Particularly disturbing to me wasthe assertion that bitachon is nothingmore than the sense of security andserenity that comes from knowing


thought

We begin the process of celebrating thepositive outcome of which we areconfident in advance, and draw ourstrength and confidence from the factthat G-d rejoices when we rejoice, andthis in turn helps guarantee that we areblessed with a positive judgment, signedand sealed, for a good sweet year in theform of visible and revealed good.

MOSHIACH IS HERE:ARE YOU LAUGHINGYET?By Rabbi Zvi Homnick



that G-d knows what is best for you and can be reliedupon to do what is best for you, even if it is not whatyou think is best or even good. This is as opposed tothose who labor under the (according to the author’sopinion, false) impression that bitachon means that ifone has enough trust in and reliance upon G-d, then Hewill reward that trust with the desired result according towhat that person wants and desires.

I remember clearly that I wasn’t buying it back then,even before I could articulate for myself just howdivergent this position was from that of the earlyauthorities such as the Chovos HaLevavos and others, aswell as so much of Talmudic literature, not to mentionthat from a Kabbalistic viewpoint it borders on heresy.Maybe it was due to havingbeen exposed to so many BaalShem Tov stories as a child,which clearly portray a directlyopposing worldview, or perhapsit was just instinctive. (Sadly tosay, this view has gained muchcurrency in the contemporaryyeshiva [and even genericChassidic] world, due to theesteem in which the author isheld. It is especially sad whenone encounters sincere peoplewho labor in confusion tryingto somehow juggle what theyknow on a soul-level to be true;“think good and it will begood,” and their unquestioningacceptance of the “daas Torah”of the “gadol” in question.)

Accordingly, when I startedbecoming exposed to theteachings of the Baal Shem Tov,I related very strongly to hisformulation and articulation ofthe traditional understanding ofthis precept as Jews believed through the generations. Infact, the Baal Shem Tov goes so far as to say that if aJew has true and proper bitachon in a given outcome,then G-d is compelled (as it were) to deliver on thattrust. Obviously, the trust has to be real and meet thecriteria set out in Shaar HaBitachon of the ChovosHaLevavos, which determine whether it is real orartificial and contrived.

LAUGHING FIRST AND LAUGHING LAST

Obviously, when it comes to bitachon, there aredifferences between the level of trust that a person must

maintain regarding the provision of his everyday needs,and the level of trust that one needs to muster whenconfronted with a situation that requires specialintervention. When one finds himself in a difficult oreven dire situation (Heaven protect us) and is in need ofsalvation and deliverance, it is far more challenging toremain completely trusting and serene even as negativeemotions rush to the fore and the mind is busyconjuring up worst-case doomsday scenarios.

In certain extreme situations, we are told that thebest course is to demonstrate one’s complete trust bysimply putting the whole issue out of mind and leaving itup to G-d, much like King Chizkiyahu who when facedwith the impending attack of the most powerful army in

the world, led by Sancheiriv,said to G-d that “I will sleep onmy bed and You take action,”which is exactly what happened.(Interestingly, back in 1991,those who would keep an eyeon the Rebbe’s windows fromthe outside, noticed that thenight before the beginning ofthe first Gulf War, the Rebbeclosed his lights earlier than heever had before or later.)

Unlike Chizkiyahu, who hadreceived a clear prophecy thatthe people of Judea would bedelivered from the seeminglyinsurmountable threat and thatSancheiriv would have hisdownfall, most of us are flyingblind when it comes to mattersthat we have to deal with in ourpersonal lives. In the case thatone receives a bracha from theRebbe, then the challengebecomes to believe and trust inthe fulfillment of that bracha to

the degree of certainty as if it were an outright prophecy.The ultimate expression of this is when one actuallyachieves such a degree of certainty that he is filled withjoy over his imminent salvation, much like the women inEgypt who prepared instruments in anticipation of thegreat celebration that would follow the exodus that wasyet to take place.

Like in all areas of divine service, sometimes a personexperiences a helping hand from Above which propelshim to a spiritual level that he cannot account for beingat purely through his or her efforts. I personally hadsuch an experience in the area of bitachon regarding thematter of shidduchim (finding a marriage partner). Atthe end of a year of learning in the Mirrer Yeshiva in


Yerushalayim, I was planning toreturn to the US and going on tolearn in Lakewood. My cousin wholives in Yerushalayim, expressed hishorror over the fact that I had spenta year in Eretz Yisroel and wasreturning to America with the hopesof eventually getting married withouthaving visited pretty much any of theGraves of the Righteous. He thoughtit was especially unconscionable thatI hadn’t gone to Amuka, the burialplace of Rabbi Yonason ben Uziel,who legend had it that anyone whoprayed for a shidduch at hisgravesite would find his or hermatch within the year.

Having heard that a group ofIsraeli bachurim in the Mir that hewas friendly with, and who weregetting on in years, had arranged torent a minibus and travel to Amukaand other prominent burial sites inthe North and Center of the country,he asked if they would be willing toinclude me. The two mainorganizers knew me as a casualacquaintance (and a bit of acharacter) and so they agreed. Thatis how I found myself sometimeafter midnight in the blackest pitchof night (the only light was from theheadlights of the vehicle, which hadto be kept running the whole timewe were there, and of course, part ofthe “fun” was that some wiseguyhad to turn it off and freakeverybody out for a while) I had everseen, standing by the burial place ofRabbi Yonason ben Uziel in Amuka.

I can’t begin to explain whatexactly transpired there, but as Istood there I felt myself filling up

with joy and the absolute certitudethat I would be married within oneyear from whenever I would beginmy efforts in finding a wife (or“dating” as it is called in America).When I returned from the trip (Icould write a whole book about theadventures and misadventures ofthat trip, as well as the people[although now, twenty-five yearslater, some of the details are fuzzy]),I told my cousin and any of myfriends who would listen to me that Iwas absolutely confident in thattimeline. Some people reacted with asort of wonder at my sureness andattendant jubilancy, but most justrolled their eyes in unabashedskepticism.

I flew home (to my home inexile) a few days later, on the nightafter Purim 5746, and I startedlearning in Lakewood immediatelyafter Pesach of that year. Although Iwas only 22 years old and in no rushto start seeing people for thepurpose of marriage, almosteveryone else there was heavilyinvolved in the process. One of thethings that mystified my friends andacquaintances in yeshiva was the factthat when it came to this one topic, Iprojected a steadfast confidence thatthings would work out exactly as Ihad sensed on that fateful night,even as many people around mewere struggling for years.

Well-meaning friends would tryto prepare me for the inevitabledisappointment that was to come,since people like myself who hadreputations as being“nonconformist” generally had a

hard time of it, as girls and theirparents considered that to be a signof possible instability (who knows -he might wake up one day andbecome a Lubavitcher?). I wouldjust cheerfully thank them for theirconcern and reiterate my absoluteconfidence in the outcome.

To make a long story short, Ionly announced my readiness to getinvolved in finding a shidduch afterTishrei 5747. I met the firstprospective candidate shortly afterChanuka 5747, and became engagedthe day before Erev Rosh HaShanaof that year. The wedding took placeon the night following the eighth dayof Chanuka 5748. How was I sosure? How did I stay upbeat andeven joyful regarding this one issueeven at times when I was feelinggenerally miserable and depressed?How was it that the rejections alongthe way only made me feel evermore certain that I was that muchcloser? I had no way to explain it,but even then, before I had thespiritual lexicon of Chassidus at mydisposal, I knew it was a soulexperience.

LAUGHING ALL THE WAYTruth to tell, there is no need to

get all mystical and the basicunderlying premise is hardlyesoteric. Human laughter as anexpression of unadulterated joy (asopposed to mirth or scorn) comeswhen a person achieves a positiveoutcome following a period ofuncertainty and tension. The lesssure the person was of the outcomepreviously, the greater the relief offear and tension there is when itturns out well, the greater the joyand celebration accompanied by everheartier laughter. In fact, in the casewhere the person becomes certain ofthe outcome in advance, he alreadybegins to experience that joy andlaughter when his mind is on thatspecific matter, even if he may beworried and concerned about awhole host of other things, including


Interestingly enough, the person whosteered me in the direction of thosewritings recommended them because ofthe sections that were blisteringlycritical and mocking of Chassidus andChassidim...



the hardships and difficulties he maystill have to go through on the wayto the certain outcome.

If that sounded too complicated,let’s try for a real down-to-earthanalogy from the wonderful world ofsports. I was never into sports thatmuch, but I think I have a prettygood sense of the role it plays in theculture. So let’s imagine the finalminutes of the Super Bowl with oneof the teams ahead by less than onetouchdown. There is too much timeleft on the clock to simply down theball, and they don’t want to hand theball over on downs, so the team inthe lead is forced to run a play.

The quarterback makes a badthrow in his own team’s Red Zoneand an opposing defender interceptsthe ball with a clear field ahead.Nobody is even close to him. Yes, hehas about ninety yards to rundownfield with every single memberof the opposing team focused onlyon trying to catch up to him andbring him down, but as long as heruns all out with everything he has itis obvious to everyone thereincluding himself, along with all themillions of people watching, thatnone of the opposing team has achance of catching him.

Do you know what happensthen? Pandemonium. Every fan ofthat team present in the stadiumcomes flying out of their seats. Theyare screaming, cheering, laughing,crying and out of their minds withjoy and excitement. So too, millionsof fans around the world, at home orin their cars, in restaurants or insports bars. People are huggingand/or pounding each other on theback, some are jumping up anddown, and yet the points have notbeen scored and the game has notyet been won and so many thingscould still conceivably go wrong asunlikely as that might be.Additionally, many of these peoplehave all sorts of other problems intheir lives that are the source of

much misery and unhappiness.Afterward, with the game safely

won and all of the celebrations donewith, if you were to ask each person,from the player that scored thewinning touchdown to histeammates and coaches, from theirfamily members to the fans, what thehappiest moment was for them, eachwould no doubt tell you that it wasthe moment that they felt that it wasa sure thing, a done deal, evenbefore it actually unfolded.

The player who ran with the ball,despite the fact that he knew that hecouldn’t slow down for a second foreven the briefest respite, despite thefact that every bone, muscle, sinewand blood vessel in his body were allscreaming in pain after months oftraining camps and more thantwenty brutal games of football, willtell you that everything that followedwas great and wonderful and hewouldn’t trade it for anything in theworld, but there is still somethingspecial and precious about that firstburst of exultation when he “knew”that he was going to take it all theway. Yes, he still had to keeprunning and overcome the variousobstacles and hardships remaining,and yes, he still had other problemsat home and in other areas of life,but all of that faded into nothingnessin those moments when he “knew”but still had to run those last yardsto complete the job.

As we approach the Days of Awe,beginning with Rosh HaShana,Jewish law says that we are expectedto conduct ourselves as people whoare approaching Judgment Day, andat the same time are fully confidentof a positive outcome for a goodsweet year. That is why we groomourselves and dress up in our finestclothes, prepare fine foods and holdsumptuous meals on the day itself.In the words of the Prophet Ezraregarding this day, “Go, eat fattymeats and drink sweet wines, andsend portions to the one who is

undeserving because this day is holyto our Master. And do not bedespondent because the gaiety of G-dis your fortress (of strength).” Webegin the process of celebrating thepositive outcome of which we areconfident in advance, and draw ourstrength and confidence from thefact that G-d rejoices when werejoice, and this in turn helpsguarantee that we are blessed with apositive judgment, signed andsealed, for a good sweet year in theform of visible and revealed good.Of course, we still have to “finishthe job,” by doing the necessarywork of introspection andrepentance, crowning the King andaccepting the yoke of His Kingship,the prayer services and blowing theshofar etc.

Similarly, the Rebbe has told usthat we have to “know” thatMoshiach is here and not only tobegin rejoicing as a “ploy,” but as anexpression of absolute certitude inthe outcome, not only because wewere told that this is so, but becausewe see it happening before our veryeyes. Yes, we will rejoice andcelebrate then, when Moshiach isfully revealed and takes us to theHoly Land and builds the ThirdTemple, but there is still somethingexquisite and pure about that firstrealization, that first sense of“knowing,” from which everythingfollows.

Yes, we have to continue to carrythe ball in the final days of exile, andyes, there are forces all around ustrying to pull us down into the mud,but if we “see” the end zone and“know” that it’s a done deal, we cando so without fear and worry. Andbeyond that we can do so with thejoy of victory, “Didan Natzach” (ourside has been victorious), as wecrown Melech HaMoshiach andaccept his kingship, in anticipationof his full and complete revelation,immediately, Now!


KABBALAS HA’MALCHUSOR YOM HA’DIN?

Unlike the rest of frum Jewrywho focus their Rosh HaShanapreparations on t’shuva, correctingone’s deeds and middos, and theseriousness of the Yom HaDin, inLubavitch the emphasis isprimarily on Kabbalas HaMalchus.Why is this?

There are many maamarim fromour Rebbeim that speak about RoshHaShana as the Yom HaDin so it isnot correct to say that we don’t talkabout that in Chassidus. Yet, theemphasis is on the inner meaning ofthe Yom HaDin which is KabbalasHaMalchus.

Rosh HaShana, according toChassidus, is the subservience of the

Jewish people before Hashem whicharouses, as it were, Hashem’s desireto rule the world once again. Itfollows the departure of this desireon Erev Rosh HaShana. This is theinner meaning and essence of RoshHaShana. It in no way contradictsRosh HaShana as the Yom HaDin.

All the material bounty thatHashem bestows throughout theyear comes from Hashem’s desire torule the world. This desire is thesource for all the blessings thatdescend to the world and depends,as it were, on the quality and extentof our bittul towards Hashem. Themore battul we are to Hashem, themore we arouse His desire to ruleand the more we draw downmaterial and spiritual plenty.

The Rebbe explains (LikkuteiSichos vol. 19) that the simplest Jewwho comes before Hashem – even ifhe does not know about the conceptof Kabbalas HaMalchus or BinyanHaMalchus – when he asks forchildren, health and sustenance – itis actually the G-dly soul whichdictates to the animal soul to ask formaterial things so that through themG-dliness will be drawn down intothe world. The Rebbe refers to theBaal Shem Tov’s explanation of theverse, “hungry and thirsty – theirsouls were cloaked within them,”that when a Jew is hungry or thirstythe truth is that the hunger and thirstcome from the G-dly soul’s desire torefine the spark of G-dliness in thatfood or drink.


rosh ha ’ shana

Rabbi Zalman Notik, mashpia inyeshivas Toras Emes in Yerushalayim,answers a number of questions on thetopic of Rosh HaShana. Some of thesequestions may have been troubling foryears; others may be an entirely newand enlightening perspective.

THE P�NIMIUSOF ROSHHA�SHANAInterview by Avrohom Rainitz



Chassidus reveals the innersignificance of the prayers on RoshHaShana and what lies behind aJew’s material requests. Althoughexternally it looks like a purelymaterial concern, the truth is thatthis itself comes from a request ofthe G-dly soul, whose desire is torefine the sparks of holiness withinthe physical, thus crowning Hashemas King over the world.

The Rebbe says that on RoshHaShana one is permitted – andshould – ask for material needs, butthat at the same time we shouldconnect these requests with the realrequests of the G-dly soul. And whatare these real requests of a Jew? AJew wants to coronate the Kingwhich is actualized with the Geula of

Am Yisroel. This what Chassidusexplains and this is what Chassidusis about. The word Chassidus hasthe words “chai sod” in it, that a Jewwho is truly alive reveals the secretsand the inner significance of allexternal things. The more a Jew isaware of the inner aspect – byasking that the Sh’china be takenout of galus in his Rosh HaShanaprayers – the faster Hashemresponds to his material requests.

KABBALAS HA’MALCHUSIN GENERAL

AND IN PARTICULARWhen you see the preparations

for Rosh HaShana being madeamong other groups you see howinspiration leads to practicalresults. Can the BinyanHaMalchus of a Chassid betranslated into practical terms?

In Chassidus it explains thedifference between daily kabbalas oland the kabbalas ol demanded onRosh HaShana. It’s like thedifference between the acceptance ofol malchus Shamayim and theacceptance of the yoke of mitzvos.Kabbalas HaMalchus on RoshHaShana is not a personal matter –that I failed in the performance of amitzva and therefore I make apersonal commitment. On RoshHaShana a Jew cries out, “We haveno King but You” – he wants andasks for the King Himself. Not asthe King as He makes decrees andrelates to His created beings, butHashem in His Essence, when all ofexistence is nullified before Him.

What is the difference betweenthe bittul one has for a king all yearround and the bittul for the king onthe day of his coronation?Throughout the year there are tworealities: the king’s and the citizen’s.There are orders that the citizenmust carry out, and if he fails to doso, the type of restitution required ofhim is that from now on he carriesout that order in the best possible

way.On Rosh HaShana, though, the

day we coronate the King, the bittulis that which creates the desire torule. It is not the bittul of “We willdo whatever You tell us. There are613 mitzvos and we will do them.”The bittul of Rosh HaShana is thebittul to the existence of the KingHimself – to His Essence. Thecitizen feels that there is nothing tohis own existence and that his entireexistence is solely that of the king.It’s not that he – as an independententity – is ready to accept Hashem’smitzvos, but that he does not haveany existence of his own and hispurpose is only to serve his King.

The question still remains – isthe topic of Binyan HaMalchussuch a general one that it cannotbe broken down into practicaldetails that can be applied to day-to-day life?

The Aseres Yemei T’shuva is thetime when we take the bittul of RoshHaShana and bring it down intopractical terms, i.e. fulfilling orders.When the King’s rule actively begins,that is when we take the goodresolutions and carry them out. Thebittul on Rosh HaShana is a generalbittul, subservience to the KingHimself above any association withmitzvos. After this avoda of RoshHaShana begins the bittul to theorders and directives of the King.

Then what is the avoda of Elul?In order for a Jew to receive the

privilege of being in the King’spalace during the coronation, he hasto be an outstanding individual. Thisis what the month of Elul is for,because that is when the avoda is toapproach the King in the field andseek him out.

Kabbalas HaMalchus is theconcept of kabbalas ol, acceptanceof the yoke. This avoda is aboutfeeling, once again, that there is aKing. This is simple kabbalas ol, theknowledge that there is Someone incharge and that we don’t do as weplease but what Hashem wants. A



person has a responsibility to carryout the King’s orders – to stopdoing what he himself wants andstart doing what the King wants.That is how we prepare for thecoronation.

DOING T’SHUVA AND BEING HAPPY!

The Rebbe says in the name ofthe Arizal that the neshama ofsomeone who does not cry duringthe Aseres Yemei T’shuva is notwhole. What does this mean? Doesthis apply nowadays too?

In the maamer “Margela B’PumaD’Rava” which was said in 5746,the Rebbe explains that todayeverything is accomplished throughsimcha. That doesn’t mean we don’tneed to do t’shuva with all the soulsearching and regret that goes alongwith it, but this, like everything else,must be done with simcha. Theapproach needs to be - howwondrous is Hashem for openingthe gates of t’shuva and giving usthe opportunity to regret what wedid and be accepted once again likethe prince who rejoices that hisfather invited him back to the palaceto reconcile the relationship andrestore mutual trust. Of course hefeels terrible about his sins but thereis tremendous joy over the ability todo t’shuva.

The Rebbe often said that all thethings that were previously

accomplished through bitterness cannow be accomplished with simcha.Even in the Igeres HaT’shuva inTanya, the Alter Rebbe writes thatthe spiritual accounting one needs tomake on Thursday nights should bedone with bitterness. He negatessadness and even the bitterness islimited to Thursday night, the timefor t’shuva tataa.

In this maamer, the Rebbe saysthat the reason we don’t sayTachanun on Friday afternoon isbecause that avoda does not pertainat that time. This is the time we arein right now, metaphoricallyspeaking, Friday afternoon beforethe Geula, and we need to doeverything with simcha.

However, the chiddush is thateven the bitterness of Thursdaynight needs to be done with simcha,as in the statement of our Rebbeim“think good, and it will be good.”What does “think good, and it willbe good” have to do with this?Often, a person thinks things overand realizes that he made manyresolutions that he did not keep andhe despairs in his spiritual avoda.The Rebbe wants us to be optimisticand trust in Hashem that this timeHe will give us the kochos to besuccessful, and this itself will helpmake a change.

So as far as your question, cryingis the end of a long process of regretand sorrow over sins that were

committed and the desire toreconnect with Hashem. That a Jewknows that his crying can helpbecause Hashem hears him, andevery sigh is like t’shuva ilaa – thatknowledge itself leads to the greatestsimcha. So the t’shuva processincludes regret for the past andresolutions for the future but in ourgeneration (after that maamer wassaid in 5746) all this must be donewith simcha and lead to even greatersimcha.

T’HILLIM VS. MIVTZAIM?In Lubavitch, in addition to the

davening which requires greatkavana, there is also the inyan ofinner spiritual work and therecitation of a lot of T’hillim. Atthe same time, in our generationthere is Mivtza Shofar. Whatshould be emphasized on theseholy days?

The Rebbe Rayatz says weshould say a lot of T’hillim on thetwo days of Rosh HaShana and thatthis is the main avoda, more so thanlearning Chassidus, even Chassiduson the topic of Rosh HaShana.When you say so much T’hillim, theletters of the T’hillim accomplish theinyan of kabbalas ol, which is themain avoda on Rosh HaShana. Therecitation of T’hillim on RoshHaShana is bittul and kabbalas ol.

At the same time, the Rebbedemands that we forego ourruchnius – which means that we willlack somewhat in kabbalas ol – inorder to enable another Jew to fulfillthe Biblical mitzva of hearing theshofar blowing. Our T’hillim isconsidered a luxury when there is aJew who did not hear the shofar.

The Rebbe says (ShabbosB’Reishis, 5714) that a Jew needs toforego his giluyim (spiritualrevelations) because when he saysthe sh’hakol bracha with a Jewishchild over a candy - that is etzem,while his own learning might be nomore than gilui.

In this maamer, the Rebbe says that thereason we don’t say Tachanun on Fridayafternoon is because that avoda doesnot pertain at that time. This is the timewe are in right now, metaphoricallyspeaking, Friday afternoon before theGeula, and we need to do everythingwith simcha.



We need to forego the giluyimand iluyim, even if the entire yeardepends on it, and help another Jew.That is the will of “Atzmus” (theDivine Essence). That is the uniquequality of a Chassid - one whoforgoes his own attainments.

As far as how much time to allotto each thing, each person shouldconsult with his mashpia.

HISKASHRUS TO THEREBBE MH”M, NOT ONLY

IN THE DETAILSThe Rebbe says that everything

must be permeated with kabbalasp’nei Moshiach, certainlysomething as essential as KabbalasHaMalchus. How is KabbalasMalchus Shamayim connected withkabbalas malchus Moshiach?

It’s one and the same thing! OnErev Rosh HaShana, 5752, in thegeneral bracha, the Rebbe said thatHashem’s malchus is “bound upwith and revealed in its entiretythrough Dovid Malka Meshicha(whose inyan is s’firas ha’malchus).”In a footnote, the Rebbe cites DerechMitzvosecha, the mitzva ofappointing a king. There, theTzemach Tzedek writes that AtzmusEin Sof is invested in the inyan ofMoshiach.

We need to have uttersubservience, “we have no King butYou” – for the Rebbe too. A Chassidhas to know that outside of theRebbe there is nothing. Everythingwe said previously pertains to theRebbe’s malchus too. When we arein 770 in the Rebbe’s presence, whatwe should feel before and during thet’kios is the utter bittul to the Rebbe.

Each of us has his personal lifeas well as those inyanim of theRebbe like hiskashrus, mivtzaim etc.You can see this in shidduchim whenyou ask about someone: Does he sayChitas? Rambam? Nigleh? Is hemekushar? That latter questionimplies something about who he isabove and beyond what he is doing.

It doesn’t have to be that waybecause everything ought to behiskashrus to the Rebbe. The sameis true for Rosh HaShana. We needto feel that there is nothing asidefrom the Rebbe. After our uttersubservience to the Rebbe we needto break it down into: Chitas,keeping s’darim, mivtzaim. That’salready in the category of kabbalasol mitzvos which follows kabbalas olmalchus Shamayim.

This is analogous to a king whobuilds a palace. In order to build ithe has many workers. Some

construct the floor, and some theceiling, while others work on theplumbing or the lighting. Each partof the palace has its workers. Theking is so excited about it that heshows up to help out. He puts onwork clothes and starts working. If apasserby were to ask the workerswhat they were doing, each wouldanswer with his job: I’m putting inthe tiles, I’m installing the windows,etc. But if he were to ask the kingwhat he is doing, the king wouldsay, “I am building a palace,”because the king is interested in thepalace as a whole.

So too, throughout the year I, aChassid, look at the details. I have todo t’shuva for Chitas, Rambam andall the other horaos of the Rebbe,but these are all details. Come RoshHaShana it’s time to look at thingsin their totality, at the Rebbe himself.

GOING TO THE REBBESome people think that those

who go to Crown Heights forTishrei don’t use the time properly.They prefer to stay put and observethe holidays in their nearby shul,where they can concentrate and doplenty of mivtzaim etc. Are theyright?

This is not a new problem and itexisted before 3 Tammuz. I was atthe Rebbe many, many times since5745, and every year there was a

If a passerby were to ask the workerswhat they were doing, each wouldanswer with his job: I’m putting in thetiles, I’m installing the windows, etc.But if he were to ask the king what heis doing, the king would say, “I ambuilding a palace,” because the king isinterested in the palace as a whole.



problem of bachurim wanderingaround aimlessly. Enough time haselapsed – since the beginning of the80’s – that we can see throughoutthe year, the great benefit to thosebachurim of being with the Rebbefor Tishrei. Even those who don’tmake good use of every minute –something which is in fact improper– experience a lasting positive effect.The truth is that every trip to theRebbe has a good effect, even if thebachur doesn’t use every minute ortake proper advantage of his visit.We know and believe that just beingin the Rebbe’s presence has apositive impact.

This is not to justify those whodon’t make good use of their timethere. On the contrary, theadministrations of yeshivos as wellas the administrations of girls’schools need to put in more effort sothat the bachurim (and girls) dowhat they’re supposed to do. But weshouldn’t hold back a bachur fromgoing (except in an unusualsituation where his going will bedetrimental).

In recent years the bachurim in770 are using their time better thanever. S’darim are more stringent andattendance is much higher. In pastyears bachurim sometimes felt thatjust by getting a dollar from theRebbe and attending thefarbrengens, that was enough forthem to get the hashpaos (spiritualand material “flow”) from theRebbe. They didn’t necessarily feelthe need to keep s’darim all weekbecause they felt like a Chassid inother respects.

Today, while knowing that theRebbe is there in 770 and he is stillbestowing the largesse offarbrengens, t’fillos and yechiduyosas he did all the years, andfurthermore, that the Rebbe sees usand is arousing our yechida of thenefesh – there is still the feeling thatwe need to do the inner work tomerit the giluyim and illuminations.These past many years the learning

and the s’darim are done with amuch greater “shturem” than in thepast, and with much moreseriousness.

In other words, even when wesaw the Rebbe we had to make gooduse of the time, but a bachur couldfool himself into thinking that just bybeing there and seeing etc. heaccomplished everything. Now, abachur feels that his being with theRebbe is more dependent on hispersonal avoda and he respondsaccordingly.

What should a bachur thinkwhen he is in 770?

1- He needs to keep in mind thathe is in the Rebbe’s presence. Thatthe Rebbe loves him, that the Rebbeis his father, that the Rebbe loveshim more than his biological father.Not that the Rebbe loves him amonghis other Chassidim but that theRebbe loves him personally andthinks only about him; he is involvedwith all his problems and is happywith his progress. Thinking this willarouse an endless love for theRebbe.

2- When we can’t see the Rebbethis does not contradict the Rebbe’sability to see us. It says, “three timesa year all your males should be seen”– just as he came to see, so too hecame to be seen. Today, we don’tsee the Rebbe but we are definitelyseen. By the Rebbe seeing each one,looking at everyone in 770, heuncovers the yechida of the nefesh.

True, the Rebbe sees us whereverwe are in the world, but it’s not thesame as being in his presence.Hashem certainly sees the entireworld and yet He wants us to go tothe Beis HaMikdash. There are twotypes of “being seen” – seeing andgazing. Seeing is more superficial.In the Beis HaMikdash there wasgazing which is a deep looking andthis reveals the hidden good withineach person. The same is true withgoing to the Rebbe. The Rebbe seesus wherever we are but in 770 hegazes upon us.

When I was with the Rebbe formy year of K’vutza, every Sundaywe would stand by the long line fordollars and the bachurim would setup two t’fillin stands. One bachurasked the people who were waitingon line if they would put on t’fillinwhile the other was stationed wherethey passed after leaving the Rebbe.There were people who waited forhours on line but were so farremoved from Jewish observancethat even as they anticipating theirmeeting with the tzaddik, they didnot agree to put on t’fillin. But whenthey left the Rebbe I don’t thinkanyone refused, even those whodeclined earlier.

That year on K’vutza, Rabbi Lewof London farbrenged with us andhe said: It doesn’t make sense. Youare standing on line and havenothing to do. You are going to meetthe Rebbe. What do you care if youput on t’fillin? As for those who leftthe Rebbe, they are ready to gohome after a long wait and yet theystop to put on t’fillin?!

He explained it based on theverse, “one with a good eye isblessed, for he gave of his bread tothe poor.” Moshe had a “good eye.”When he looked at a Jew, even if hewas far from Judaism, he saw thegood hidden within him and theseeing itself revealed that good.When a Jew walked past the Rebbe,the Rebbe’s gaze revealed theperson’s yechida.

When we go to 770 for thesespecial days we are present atfarbrengens – farbrengens with theRebbe on Rosh HaShana, ShabbosShuva and Simchas Torah. TheRebbe is looking at us and revealingour yechida. We need to rememberwhere we are and before whom weare standing, and at the same timeto know that the Rebbe reveals ouryechida. From there we need to takethe kochos and this “gaze” andtranslate it into hiskashrus in allthose things the Rebbe demands ofus throughout the year.


AN EMERGENCY LANDINGAND A KARKAFTA ON A

FORSAKEN ISLANDSholom Dovber Yehoshua Lifsh,

a bachur in 770, went to EretzYisroel for two weeks in order to runthe Yeshivas Kayitz in Beitar Ilit.Then he returned to 770. El-Al isknown for its superb security and hewas on a reliable jumbo jet, so Lifshwas sure the trip would proceedsmoothly. Then suddenly, while atan altitude of 10,000 feet, thecaptain announced that there was anelectrical short in one of the enginesand they were looking for thenearest place to make an emergencylanding.

Everybody began murmuringprayers, hoping that all would endwell, but Shiya Lifsh was thinking afew steps ahead. “It seems we have aspecial shlichus on the way to theRebbe. It is only because of thisshlichus that this is happening; we

must be going someplace where wewill meet a Jew and carry out theshlichus.”

The captain announced that thenearest place was the island ofIceland and everybody shouldprepare for landing. They would bestaying for 12 hours in a hotel untila team came from Israel to fix theplane.

The emergency landing went welland buses brought the hundreds ofpassengers to the hotel. They allhurried to their rooms to rest andrecover from the tension they hadexperienced just a short while ago.Only Shiya Lifsh didn’t rest. Hewalked around among the employeesof the hotel asking if anybody wasJewish. They all looked at him inwonder. What would a Jew be doingin Iceland? But Lifsh was sure hehad arrived on a shlichus. He wasnearly up to the last of theemployees when one of them said tohim that if he wasn’t mistaken, the

clerk at the reception counter of thehotel, although not a Jew, had aJewish mother.

Lifsh rushed over to the counterand soon confirmed that the clerkwas Jewish. He had never beforebeen exposed to Torah and mitzvos.T’fillin? He didn’t even know whatthey were. Lifsh was excited by thisfind. Within a short time he hadmanaged to explain what t’fillin are,to convince him to put them on, andto celebrate his bar mitzva despitehis advanced age.

Now Lifsh and the clerk (and wereaders) know why hundreds ofpassengers had to make anunscheduled stop in Iceland.

WHEN MAARIV MOVEDTHINGS ALONG

A few years ago, a group of usshluchim were returning from theKinus HaShluchim in 770 when, anhour before landing, we felt theplane make a sudden turn. Thecaptain announced that due to aworkers’ strike in Israel, all airspacewas closed and they had nopermission to land. We would bemaking a temporary landing inTurkey but there was no knowinghow long we would have to be there.

The passengers wereunderstandably unhappy about this.Everybody anticipated landing inIsrael; many were looking forward toseeing their spouses and childrenand now this. The gloomyatmosphere intensified as timestretched on while we still sat on theplane on foreign soil. After an hour’swait, we were told that the crew wastrying to find rooms in hotels for usto sleep in. It was Thursday nightand we didn’t know if we wouldmake it home before Shabbos.

Many of the passengers beganmake peace with their “bitter lot,”while yours truly, the shliach in BeitShaan assured his friends,“Nonsense. We won’t be here forlong. Apparently we have some


t i shre i

As Tishrei approaches, a Chassid’sthoughts turn to his Rebbe. Those whoaren’t making the trip to spend theholidays in his court, wish they could.*The following are stories abouttravelers and trips to the Rebbe.

GOING TOTHE REBBEBy Rabbi Yaakov ShmuelevitzShliach, Beit Shaan



shlichus to do here and as soon aswe do it, we’ll leave for Israel.” Oneof the people sitting nearby heardme say this and she said, “Nu, let’ssee how these religious people canhelp.”

A discussion ensued about whichmitzva needed to be done to enableus to fly once again. Someonesuggested that we daven Maarivthere on the plane while someoneelse said it would be better to waituntil we got off the plane so wecould daven in the terminal. I said itwould be better to daven on theplane because the faster we carriedout the shlichus, the quicker wewould be able to get home.

The discussion continued foranother minute or two but in theend, ten shluchim stood up andbegan davening on the plane. I wasthe chazan and I remember that thesecond that I finished the firstpasuk, “v’Hu rachum … b’yomkoreinu” we heard a bell ring andthe captain announce, “We have justreceived permission to land. We willbe taking off in ten minutes.”

The woman who was watchingus joined in the applause and loudlysaid, “Kol ha’kavod to the religiousJews. Thanks to them we are movingon.”

Ten minutes were enough tofinish Maariv, return to our places,put on our seatbelts and we wereoff!

THE DONORS CAME TO ME

Rabbi Yosef Elgazi is the shliachin the Kiryat Yovel neighborhood ofYerushalayim and has been for thepast 12 years. He has dozens ofstories about mekuravim and newChassidim who are themselves beingmekarev other Jews, giving shiurimand arranging farbrengens. R’ Elgazieven has a Chassidic yeshiva inKiryat Yovel whose students aredisseminating the light of Torah andChassidus throughout the

neighborhood.R’ Elgazi told me that every time

he travels to the Rebbe and back toKiryat Yovel he sees miracles inevery one of his shlichus tasks. Hegave me some examples to illustratewhat he means:

I usually go to the Rebbe everyyear and combine this trip with theKinus HaShluchim. Between thelectures and workshops, I fundraisein Crown Heights for thecontinuation of my work. One year Idecided that I would not permitmyself to miss a single t’filla in theRebbe’s minyan. I would maximize

my learning of Chassidus andhiskashrus even if it meantminimizing my fundraising. I hardlywent around Crown Heights andyet, incredibly, the donors anddonations came to me without mygoing after them! When I arrivedback home and added up what I hadbeen given I discovered that it was alarger amount by several thousanddollars than what I had raised inprevious years.

I concluded that because I haddevoted myself to connect to theRebbe, the Rebbe helped me and theshlichus in Kiryat Yovel.

An hour before landing, we felt theplane make a sudden turn. The captainannounced that due to a workers’strike in Israel, all airspace was closedand they had no permission to land. Wewould be making a temporary landingin Turkey but there was no knowinghow long we would have to be there.

Spreading the Besuras HaGeula everywhere, even a garage



RENOVATIONS WITH THEREBBE’S BRACHA

A few years ago, continued R’Elgazi, we had a small Chabadhouse, just a little room that quicklybecame too small for our growingactivities. I knew we had to move toa bigger location but I didn’t knowwhere the money would come from.

I went to the Rebbe for the KinusHaShluchim and asked for a brachathat I should find a good place andthe money to pay for it and run it. Ireturned home to find that theproblems had only increased.Neighbors complained constantlyabout the noise from the farbrengensand it reached the point that moving

wasn’t a choice but something I hadto do.

A few days after I returned fromthe Rebbe I heard about an availableplace for rent in the business district.I went to take a look. It used to be acarpentry shop and when I looked atit, it was a wreck. How could Irenovate it? I went back home,thinking about it and worrying.

The phone rang and the callersaid he wanted to buy mezuzosbecause he had problems. I invitedhim to come over and stopped bynot long after.

We sat in the Chabad house andalong with the mezuzos we alsowrote to the Rebbe. He asked why I

was in such cramped quarters and Itold him about the need to move aswell as the money problems. He toldme, “You found the right man. Iwant to help.” He asked to see theformer carpentry shop. He gave it aprofessional appraisal and said, “Yourent the place – the renovations areon me.”

Not only did he keep his wordbut he got all his friends involvedtoo. One did the flooring, anotherthe electrical work, the painting, theplumbing and within a month wehad moved into the spacious Chabadhouse which serves us well till today.

It was only at the end of our firstmeeting that I found out that he is acontractor. He’d called Informationto find out where he could checkmezuzos and by Divine Providencesent him to me just when I neededhis assistance.

THE REBBE ANSWEREDThe next time I went to the

Rebbe I had a new worry. We hadjust had twins and had four childrenat home. Our family car could nottake all the children every morningto preschool and daycare. I askedthe Rebbe for a larger vehicle.

I returned to Israel and lookedlongingly at the vehicles passing byon the road and thought about aparticular type that I wouldn’t mindowning. It was a nice dream, but Ihad to get back to reality. I walkedinto the Chabad house and learnedwith a member of the community.When we finished learning he askedme, “What’s worrying you lately?”He urged me to tell him more andmore until I finally got onto thesubject of a vehicle. He said, “Comeoutside and show me what kindlooks right for you.” We wentoutside and I showed him. I thoughtthat he might give 1000 or possiblyeven 2000 shekels.

“How much do you need to buya vehicle like that?” he asked.

“70,000 shekels”,” I said sadly.

THIS ALSO HAPPENED ON A FLIGHT TO THE REBBER’ Yosef Elgazi relates:It was 5755 or 5756 and I was a talmid in a Chabad yeshiva, living

with my parents in yishuv Neve Tzuf in the Shomron. The Intifada wasraging and many Jews were hurt and endangered, especially in theYehuda-Shomron area. On my trip to the Rebbe I met R’ ItzkeGansbourg a”h in 770.

He was known for his activities on behalf of security in EretzYisroel, and had just implemented a wonderful new project. He askedpeople in Crown Heights to give him dollars that they got from theRebbe so he could give them to residents of the “settlements” forprotection. He was given hundreds of dollars and he designed abeautiful seal for the display and laminated them. He would send themevery so often to Eretz Yisroel to be distributed among soldiers as wellas settlers. When I told R’ Gansbourg that I live in the Shomron he wasvery happy and he asked me to help him distribute the dollars. He gaveme a package of 100 dollars and I kept a close watch over them.

I boarded the plane and my luck, a woman who wasn’t fond ofreligion was sitting next to me. Throughout the trip she spoke to herfriend with open hostility against religious Jews. I didn’t hear exactlywhat they were saying but you could feel their malicious glares.

Towards the end of the flight I began arranging my belongings whenshe noticed my package of laminated dollars. “What’s that?” she asked.I told her about the dollars the Rebbe gave out and R’ Gansbourg’sproject. The woman was excited by this. She had not known that theLubavitcher Rebbe distributed dollars and a bracha to everyone whowent to him and that there were Chassidim who were willing to partwith their special dollar for the sake of another Jew they did not know.She said that it changed her entire view of religious Jews.

The two women learned some Chassidic ideas and promised to findout more in their place of residence. In a way, they, too, “went to theRebbe.”



My friend looked at his watchand said, “Come quickly to thebank. They’ll be closing soon.” Hewithdrew 70,000 shekels and gavethem to me.

I felt that the Rebbe hadanswered me in a way that wascompletely beyond the norm.

MOSHIACH CAR REPAIRTHANKS TO A TRIP TO

THE REBBER’ Elgazi continues:Three years ago I started taking

groups of mekuravim to the Rebbe.In the first group there were severalpeople. They all became amazinglymekushar to the Rebbe. One of themowns a car repair shop and hewasn’t at all religious. We were intouch for years but he remained ashe was. Three years ago he movedto the neighborhood and startedattending shiurim and farbrengens.

At one of our events he won theraffle for a ticket to the Rebbe. Hejoined our group and the tripwrought a big change in him. Hereturned to Israel and immediatelybegan to miss 770 and prepare forhis next trip. He said things like,“When I remember how I felt in 770I feel like a child who returned homeafter a long absence.”

He went to the Rebbe again thefollowing year and he returned withvery Chassidishe ambitions. Within ashort time he and his children beganwearing yarmulkes (with Yechi), hischildren were registered in Chabad

schools and he himself becamesomeone who positively impactedthose around him. Farbrengens areheld in his home with manyparticipants.

Even his garage has turned into aChabad house with Moshiach flags,bookcases full of s’farim, t’fillos andshiurim. He wasn’t satisfied with allthe different standards of kashrus onfood the workers brought fromhome and so he arranged for mealsto be served, all with Lubavitchersh’chita. Even the uniform that theemployees wear is decorated with aMoshiach flag and Yechi.

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THE FIRST NIGHT OF ROSHHA’SHANA, DURING THE MEAL, 5702

HASHEM WANTS TOHEAR THE PRAISES OFTHE JEWISH PEOPLEThe custom of the Rebbeim was

(usually) not to talk the first night ofRosh HaShana at the meal. At themeal of the first night of RoshHaShana, 5608/1848, the TzemachTzedek related that on the first nightof Rosh HaShana, 5559/1799, theAlter Rebbe said that the Baal ShemTov once told his disciples on thefirst night of Rosh HaShana that“Our Father (Hashem) wants tohear the good qualities and praisesof His children (the Jewish people).”

DON’T BE LIKE A HORSEIn connection with relating the

praise of the Jewish people, R’Kehos – one of the close talmidim ofthe Baal Shem Tov who was one ofthe hidden tzaddikim - then said:

One time, as I walked on theroad, I heard two wagon driversconversing. One said to the other: InT’hillim (32:9) it says, “Do not belike a horse, or like a mule, whichhave no understanding but must becontrolled by bit and rein … must berestrained.” When you put a bit andrein on a horse to restrain hismouth, it thinks that it is so that itwon’t forget how to chew the hay!That is “which have nounderstanding,” but you – don’t bethat way. You should understand.

THE SOURCE OF THEALTER REBBE’S NIGGUN

When the Baal Shem Tov heardthis he was excited with atremendous d’veikus and heprostrated himself and sang aniggun d’veikus. It is from thisniggun that the niggun of the AlterRebbe is derived. The Alter Rebbeand all the Chabad Rebbeim whofollowed him used this niggun forMaariv on the first night of RoshHaShana, with great d’veikus andheartrending tears, like a personcrying over the passing of his faithfulbeloved.

My father (the Rebbe Rashab)also used this niggun on RoshHaShana.

A YEAR OF PLENTY AND BLESSING

And the Rebbe Rayatzconcluded:

That year (of the story of theBaal Shem Tov) was a year of plentyand blessing, and the year5559/1799 (in which the AlterRebbe related this story) was a yearof plenty and blessing – except forthe arrest and release of the AlterRebbe; and the year 5608/1848(when the Tzemach Tzedek relatedthis story) was a year of plenty andblessing.

THE WAGON DRIVERS –SOULS OF ATZILUS

The Rebbe Rayatz explainedwhat the wagon drivers said:

It is like Chazal say that “in thetime of Chizkiyahu they checked andfound that from Dan [in the north]until Beer Sheva [in the south],there was not a single boy or girlwho was not expert in the [difficult]laws of purity and impurity.”

Similarly, in the days of Rashbi,even children knew and were expertin p’nimius ha’Torah. Likewise, inthe time of the Baal Shem Tov even


s icha

From the Sichos Kodesh of the RebbeRayatz, said following his arrival in theUnited States; from the sichos of RoshHaShana 5702/1941.

NEW YEARINSIGHTS FROMTHE FATHERSOF CHASSIDUSPresented by Rabbi Boruch Sholom CohenEdited by Y. Ben Boruch



wagon drivers were soulsfrom Atzilus.

BRACHA ONCOMPOTE

At the end of the mealthey discussed thehalachic implications ofeating compote at the endof a meal, whether it isincluded in the bracha forthe apple that was eatenat the beginning of themeal. The Rebbe Rayatzsaid:

There is a long pilpulon this and I am saying anotherbracha now because I had in mindfrom the outset not to include thecompote in the bracha on the apple.

THE SICHA OF THE SECOND DAY OFROSH HASHANA DURING THE MEAL

The chadarim set up by the AlterRebbe in Liozna consisted of twoclasses, alef and beis. To get into“alef” you had to be knowledgeablein Shas, Tosafos, the RoSH, andRambam. The Chassid R’ MosheMeizlish was one of the peopleaccepted into this group.

There were higher standards for“beis.” The Chassid, R’ YitzchokIsaac of Homil was accepted intothis group.

They demanded of the talmidimin the chadarim that aside fromproficiency in Nigleh, that they hadto innovate a derech in learning. It isknown that R’ Moshe (the brother ofthe Alter Rebbe) said that if they didnot innovate something, that showedthat they did not delve sufficientlyinto it.

R’ YITZCHOK ISAAC WASACCEPTED TO THE

CHADARIMWhen R’ Yitzchok Isaac applied

for the chadarim, Maharil – thebrother of the Alter Rebbe – testedhim and R’ Yitzchok Isaac was

definitely not lacking in proficiencyin Nigleh. When Maharil broughtthe test results to the Alter Rebbe,the latter asked him: What aboutIkarim, Kuzari, and MorehNevuchim (philosophical works)?

R’ Yitzchok Isaac was given fivemonths to become proficient inthose s’farim and they told him thatif he had any questions he shouldask Berel, i.e. the future MittelerRebbe (who was appointed to guidethe young men).

HOW CAN THERE BE“MAALOS” IN G-DLINESS?

R’ Yitzchok Isaac was of aphilosophic bent by nature and evenwhen he heard maamarim from theAlter Rebbe he would hear it interms of chakira (philosophy). Onetime, on Shabbos, the Alter Rebbetaught something about differentmaalos in G-dliness but thisteaching wasn’t fully grasped by R’Yitzchok Isaac and the other men.Being used to thinking in terms ofchakira, they did not understandthat he was using the word “maalos”in reference to levels but thought hewas using “maalos” as opposed to“chesronos” (deficiencies).

On Motzaei Shabbos theChassidim were immersed in avodap’nimis and the Alter Rebbe cameout and said:

The Rebbe (i.e. theMaggid of Mezritch)revealed the “maalos”and levels in G-dlinessand the grandfather (i.e.the Baal Shem Tov)revealed the “maalos”and levels in the souls ofYisroel.

WHERE APERSON’S

DESIRE IS – THATIS WHERE HE IS

As is known, the BaalShem Tov showed his

disciples how where a person’sdesire is, that is where he is. Therewas the story of how the Baal ShemTov once showed them howsomeone was eating meat in honorof Shabbos and they saw an oxsitting there in Shabbos clothes(shtraimel and all!) and eating meat.

This, the “maalos” and the levelsof the neshama, were revealed by theBaal Shem Tov himself, how througha person’s ratzon the neshamaunites with and is incorporated inAtzmus of Elokus.

But the Rebbe (i.e. the Maggid ofMezritch) revealed the “maalos” andlevels in G-dliness along the lines ofwhat it says, “Six maalos to thethrone.”

When they heard this, R’Yitzchok Isaac grasped the idea of“maalos” in Elokus.

WHEN MOSHIACH COMES,THE “HEART” OF THE

BESHT WILL BE REVEALEDWith the revelation of Moshiach

Tzidkeinu, the heart of the BaalShem Tov will be revealed, i.e. theburning passion for Ahavas Yisroelin the physical heart (of everyperson) will be revealed. But theBaal Shem Tov attained this by hisavoda and not through a revelationfrom Above.


READERS WRITEHi Arnie – I’m responding to your recent

article with its call for help indeveloping a companion curriculumas a kind of running commentary tothe standard science curriculum andtextbooks taught in Jewish highschools:

Here are my thoughts:I think the basic emphasis should

be on driving home certain basicprinciples, such as:

(1) What is science and what is itnot? People think that science iswhatever a scientist says aboutnature and that’s simply not correct,at least to my understanding. Thereare facts, theories, hypotheses, andjust plain guesswork and studentsneed to know the difference.

(2) What is the purpose ofscience? Is there more to it thaninventing a cooler iPod or a bettercure for disease? At a deeper level,science is inspiring when it isunderstood as the constant search ofthe fundamental rules andcomplexities of Hashem’s beautifullydesigned world. None of this iscurrently taught in school.

(3) We need to emphasize thatscientific conclusions are alwaysconditional and tentative, a work inprogress and not fixed dogma basedon absolute fact. Today’s knowledgeis just a milestone to chart ourprogress and guide us to futureinvestigations. Theories change and

get replaced all the time. This factalone will take the edge off of manyconflicts.

(4) Science is the study ofcreation, and through it we betterget to know the Creator. And that’sa great way to fulfill Rambam’sMitzva No. 1 of Anochi Hashem.Hence, in this context, scientificinvestigation should never berejected in and of itself. Indeed itcan be a religious act! I recall theRebbe once told a NASA employedchassid, Velvel Greene, that for himto cease investigating the possibilityof extraterrestrial life would be toimplicitly limit what Hashem could /could not do with his creation. I alsorecall reading how the Rebbe toldsomeone that if he feels that Torahbooks don’t belong on the samebookshelves as science books, thenhe understands neither what Torahis, not what science is. [This wassaid to a mathematician, Prof.Pesach (Paul) Rosenblum. He alsotold him that keeping them onseparate bookshelves is thebeginning of idolatry - ed.]

Science can be a worthwhilesubject. It should be given adequateattention and treated carefully, andnot simply disregarded as “goyishe”mind-poison as some do. For onething, handled properly, it is not.And more importantly, I think thatsuch a hostile and categoricalapproach would simply backfireamongst our kids, as they growolder.

Therefore in addition to posingfamous issues such as dinosaurs,fossils, age of the world, heliocentrictheory, etc. and pointing out thediscrepancies between what thescience books say and what Torahsays, there also needs to be adequatediscussion of:

1. Alternative scientific viewsamongst scientists themselves;

2. Possible flaws in current viewsand / or how they may be(mis)represented in the generalmedia and school textbooks;

3. More general concepts such aswhy would Hashem make the worldappear as if it is billions of years old,or as if we evolved from lowerspecies, etc.;

4. The social and historicalreasons why science turned somaterialistic and rationalistic.Basically, two and change centuriesago, the “Enlightenment” was a wayto free the public of churchdomination of their public andprivate lives. Unfortunately, theythrew out the baby with thebathwater, meaning they droppedG-d when they ousted the church.

5. Different ways of interpretingGenesis on the spectrum betweenliteral and literary.

6. Apologetics tries to interpretor even adapt Torah according toscience. Chabad rejects thatapproach and accepts Torah’sstatements in every case, even wherethey clash with prevailing scientificviews.

7. Science vs. scientism.Observations and causal reasoningare compelling. Subjectiveinterpretations and personalopinions, even by scientists, are not.

I hope this helps.Chasiva v’chasima tova,

Benny T,Toronto

* * * * *Dear Benny – We are definitely on the same

page as to what to convey to highschool students. Now the question is


sc ience & mosh iach

TEACHING THETEACHERS (2)By Aryeh Gotfryd, PhD



how. Following is an extract from a

sample lesson I have just prepared.It introduces issues in astronomyand cosmology in the context ofRosh HaShana themes, such as:

*The creation of man – thecrown of creation.

*Kabbalas HaMalchus –accepting G-d’s kingship.

*T’shuva – repentance*Shofar – blowing the ram’s horn*Din v’Cheshbon – judgment and

accountingHere’s one conceptual template

one could use to devise such lessons:1. Set the tone with a short

thought-provoking or entertainingpiece.

2. Summarize the sciencenarrative that seems to conflict withfaith.

3. Explain a bit about whyscientists hold this view.

4. Present a critical review of thatnarrative.

5. Provide positive informationabout the synergy of science andfaith.

6. Provide reference articles fordeeper study.

7. Conclude with a take-homemessage of what was learned.

Here’s an abridged version of atimely sample lesson one can use inany Jewish high school class. (Thefull version is available on request)

MAN IN THE MIDDLEor “The Cosmic Significance of

an Insignificant Speck Like You.”

THE LIGHTER SIDE: There was agroup of scientists and they were allsitting around discussing which oneof them was going to go to G-d andtell Him that they didn’t need himanymore.

One of the scientists volunteeredand went to go tell G-d he was nolonger needed.

The scientist says to G-d - “G-d,you know, a bunch of us have been

thinking and I’ve come to tell youthat we really don’t need youanymore. I mean, we’ve beencoming up with great theories andideas, we’ve cloned sheep, and we’reon the verge of cloning humans. Soas you can see, we really don’t needyou.”

G-d nods understandingly andsays. “I see. Well, no hard feelings.But before you go let’s have acontest. What do you think?”

The scientist says, “Sure. Whatkind of contest?”“A man-making contest.”“Sure! No problem”.The scientist bends down and picksup a handful of dirt and says,“Okay, I’m ready!”

G-d replies, “No, no, no... Goget your own dirt.”

SCIENTIST QUOTES“The first gulp from the glass of

natural sciences will turn you into anatheist, but at the bottom of theglass G-d is waiting for you.” -Werner Heisenberg, Nobel Physicist(discovered the uncertainty principle)

“A life-giving factor lies at thecenter of the whole machinery anddesign of the world.”

--Leading Physicist John Wheeler in TheAnthropic Cosmological Principle, p. vii.

TORAH QUOTES“Moses prostrated himself and

kissed Yisro:” Moses embodiedDivine wisdom, whereas Yisroembodied natural, worldly wisdom.By bowing down to Yisro, Moseselevated natural wisdom andaccepted it into the sphere of Divinewisdom. This, as we have seen, wasa prerequisite to the Giving of theTorah.

–The Alter Rebbe on Exodus 18:7

Atheist: “Who created theworld?”

Rabbi Akiva: “G-d created theworld.”

Atheist: “Show me clear proof.”Rabbi Akiva: “Who wove the

clothes you are wearing?”Atheist: “A weaver of course.”

Said Rabbi Akiva, “The same ascloth testifies to a weaver, a door toa carpenter and a house to a builder,so the world testifies to a Creator.”

--Midrash Temurah 3.

SCIENCE UNIT PREFACE– ASTRONOMY AND

COSMOLOGYYour text teaches that everything

evolved from the Big Bang overbillions of years. In the beginning, adense fireball expanded immenselyand when it cooled, stars formedfrom swirling hot gases and whenthose cooled, some of themcondensed into planets. Then insome original chemical soup on thesurface of the pre-historic wateryearth, some lightning struckchemicals and transformed theminto the first living organisms thatwere only one cell in size. Theseevolved into multi-celled organismsand those eventually turned into allthe living things in the worldincluding people.

All of this evolution is believed tohave happened by chance, by whichthey mean random mutation (tinyglitches from one generation to thenext) and natural selection. Naturalselection means that creatures thatare better adapted to theirenvironment have more survivingkids who pass on their tiny glitchesand over long enough periods, fromthe first ancestors all the diversity oflife evolved.

This entire evolutionary picturefrom the big bang to the emergenceof man, is supposed to have takensome 13.7 billion years. How, youmay rightly ask, do they know all ofthis information about these pre-historic events? The answer is thatthey don’t know. They guess. Theymake educated guesses but these arejust guesses by educated people.Surely they have plenty of data that



they call upon, but the bottom linewith all that is that the observationscan be interpreted in different ways,and theirs is just one interpretationand it is both unverified andunverifiable.

Another concept taught is howstars and planets move. We learn inthe text how gravity pulls massestogether and lighter objects orbitaround heavier ones. Seeing howmoons orbit planets we infer that wetoo are a light heavenly body thatorbits around the heavy sun and thatour whole solar system orbitsaround the center of mass of theMilky Way Galaxy, which in turnturns in the gravitational field of acluster of galaxies. This too is justone interpretation of how thingsmove and it too is both unverifiedand unverifiable.

If I were to uncritically acceptthis whole picture as presented bythe secular scientists, I would seemyself very differently than theTorah views me. I would say thatthere is no G-d, there is no soul, andthere is no meaning to human life orto existence. We are an insignificantspeck on an insignificant planet inan unimportant galaxy hurtlingthrough space according to randomforces.

If science is right on all that, thenSinai was a myth, Torah is just acultural document, the mitzvos areirrelevant and my life has nomeaning in the grand scheme ofthings.

The Torah, of course, provides avery different picture of all this. Ittells of a universe that was planned,designed and created with man inmind. This is not just aboutmankind in general, but you inparticular, as the Mishna says, everyindividual is obliged to say, “BishviliNivra HaOlam – For my sake wasthe world created.”

Man was created not as a speciesbut as a single individual and he is apartner in the Creation, a kind ofco-creator. Sinai was a Divine

revelation, the Torah is G-d’s willand wisdom and the mitzvos batheus in divine light and bring theMoshiach. Our lives toucheverything everywhere and any onedeed can tip the scales for good.

THE REBBE’S CRITIQUE.The Lubavitcher Rebbe, as

master of both divine and humanwisdom, has written literallyhundreds of letters exposing theflaws of pseudo-science andexplaining how science is in factmoving forward toward redemption.The book Mind over Matter: TheLubavitcher Rebbe on Science,Technology, and Medicine, availableon line, has the largest collection ofthese to date. Here is an extract:

Conjectures and Refutations[1]…When one wishes to discuss

evolution from times gone by, onemust rely on numerous assumptions,many of which have no practicalexperiential basis. All researchersreadily admit that environmental andbiological conditions then werecompletely different than they arenow. These highly variable unknownquantities included temperature,atmospheric pressure, ambient levelsof radioactivity, interactions betweenflora and fauna, etc. etc.

In fact, it is astounding howresearchers use current evolutionaryprocesses as the basis for retroactiveconclusions about the distant past,as if nothing had changed. They setforth assumptions and they reachconclusions (without anyone eventrying to test these theories underconditions that may have beenaround then), and these areaccepted without any doubt, andannounced as “laws.”

In our era of dramatic scientificprogress, any tenuous claims tovalidity previously held byevolutionary theory have sincedissipated. For instance, it has nowbeen proven that even the minutestamount of radioactive material

completely changes the process andspeed of events, sometimes to anamazing degree. This discoverycompletely negates any possibility ofscientific proof or conclusionsregarding the evolution of plant oranimal species, etc., whereenvironmental conditions includesignificantly greater amounts ofradioactive material than are presenttoday…[1] Igros Kodesh, vol. 13, p. 143. Froma letter to the Chief Rabbi of Israel,Rabbi Dr. Yitzchak Eizik HaLeviHerzog.

SCIENCE STORYThe Cricket and the ShofarThe humble cricket’s summer

song would evaporate into the nightbreeze were it not for theacoustically impeccable earthen hornit fashions to optimally amplify itscall. Is there a message here for us?

Why did we wake up thismorning? Obviously so that todaywould be better than yesterday. Tothis end the Baal Shem Tov enjoinedus all to take a lesson in our divineservice from everything we see orhear. Since everything is accordingto specific divine providence, eachevent in our lives is significant as amessage towards a more meaningfullife.[1]

Take crickets for example.Chances are, that if you walk aroundyour neighborhood tonight, you willprobably hear the songs of cricketsin some park or field. Of coursethat’s going to get you thinkingabout Rosh HaShana. How? youmay ask. We don’t dip a cricket inhoney, we use an apple. And wedon’t chirp or rub our wingstogether, we blow on a ram’s hornto celebrate the New Year, markingthe onset of the 10 days of t’shuva,repentance, between Rosh HaShanaand Yom Kippur.

The sages say that if the Torahwould not have been given, we couldlearn modesty from a cat, not to



steal from an ant, and fidelity from adove.[2] But what do we learn froma cricket? Let’s follow that chirpingto its source to find out. In the caseof the Mole cricket for example, thatsource is a hole in the ground, theshape of a shofar! Rubbing itsforewings together creates harp-likevibrations that make the familiarchirping sound. But those shortwings would not be nearly as loudwere it not for the amplificationprovided by those meticulouslyformed and utilized burrows thatcrickets use to amplify their songs ashigh as 90 decibels, the volume of atrain whistle 500 feet away.

The sound of crickets can be sodeafening that vacationers in thecountryside often have troublefalling asleep. Similarly, the sound ofthe Shofar is designed to wake us upfrom our spiritual slumber so thatwe can refocus on what’s reallyimportant in our lives.[3] When werealize how messed up our lives are,we call out to G-d because of ourstress and pressures. The Shofar isemblematic of that call, since whenyou blow with compressed lips at the

narrowest part of the horn, thesound becomes magnified as thehorn expands upwards. This is why,before hearing the Shofar insynagogue, we recite the verse,“From out of narrowness, I called toG-d; with expansive relief, G-danswered me.”[4] The cricketactually makes a point of chirpingspecifically at the narrowest point inits burrow. From the bulb at the baseof the burrow, to the smoothedwalls, and to the exponentiallycurved flare at the top of the horn-shaped hole, the cricket’s call centeris magnificent structure, acousticallyoptimized in its every detail.

Our call to our Creator throughtthe simple hollowed horn, is amixture of pure and broken tonesfrom the depths of the heart.Similarly, our humble cricket, callsout from a simple, hollowed hornwith one pure tone, made up ofcontinuous series of broken tones,emanating from deep in its burrow.

As the cricket digs its earthenShofar over several days, its songgets progressively louder as theacoustics improve, until the burrow

is complete and the sound isoptimized. One of the many thingsthe Shofar symbolizes is the comingof Moshiach and a world of good.As we hollow out our earthiness andshape our lives properly, our call tothe Creator gets progressively better,too, until we’ve optimized ourselvesand the world around us the best wecan and then Moshiach arrives,quick as a cricket.[1] HaYom Yom for the 7th of Tishrei,p. 93.

[2] Babylonian Talmud, Tractate Eruvin,p. 100b

[3] Maimonides, Laws of RepentanceCh. 3, Par. 4

[4] Psalms 118:5

Cricket facts and diagram from articlesby H.C. Bennett-Clark in the Journal ofExperimental Biology.

Dr. Aryeh (Arnie) Gotfryd, PhD is achassid, environmental scientist, authorand educator living near Toronto,Canada. To contact, read more or tobook him for a talk, visitwww.arniegotfryd.com or call 416-858-9868

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ALWAYS FOCUSED ON 770On 6 Teves, 5747, I arrived in

yeshivas Tomchei Tmimim Lubavitchafter having spent some years of myyouth in yeshivos where they weren’texactly admirers of Lubavitch. Thefirst time that I heard R’ MendelFuterfas farbreng was on ShabbosParshas VaYigash.

R’ Mendel usually left EretzYisroel at the beginning of Elul andspent a few weeks with his family inLondon to raise money for RussianJews and then he would go to 770for Tishrei. After Tishrei he wouldspend some time in Californiaworking for Russian Jews togetherwith Shadar R’ Shmuel DovidRaitchik a”h. He would go back to770 for Kinus HaShluchim, andthen return to Kfar Chabad.

That year he stayed on longer inCrown Heights in order to attend hisgrandson’s wedding and he returnedto Eretz Yisroel close to ShabbosVaYigash. The topic of thefarbrengen was the preparations thebachurim in shiur Gimmel were

making to travel on K’vutza, andhow this name that the Rebbe chosedemonstrates that the Rebbe’sdesire, and the basis for the successof each of the talmidim on K’vutza,is when each remembers that he isnot on his own. He is part of aK’vutza-group and he needs toinquire about his friends’ materialand spiritual state.

I found it surprising how he hadjust landed and already his thoughtswere on the trip to the Rebbe thefollowing Tishrei. His entire life andinterest focused on the trip to theRebbe.

TO FEEL AT HOMEThe mashpia R’ Shlomo Zalman

Landau told me that he once met R’Mendel in 770 and R’ Mendel askedhim, “How do you feel when youcome here?” And he immediatelywent on to say, “As for me, when Iwalk into 770, I immediately feel athome.”

LIKE A FISH IN WATERIn his final years, R’ Mendel’s

intake of mashke was limited forhealth reasons. Until then he hadbeen used to drinking a lot and ithelped him speak more freely. Itbecame hard for him to speak atfarbrengens but when he farbrengedin 770 he was like a fish in waterand he enjoyed every minute.

THERE AREPREPARATIONS AND

PREPARATIONS…One of the mashpiim in the

yeshiva in Kfar Chabad held afarbrengen with us and spokestrongly about those who, whilemaking serious preparations, mixedin preparations of a more trivialnature. He vividly described abachur preparing to go on K’vutzawho fills his suitcase with his“whites.” After all, he isn’t going justfor a month when a few pairs wouldbe enough. He’s going for an entireyear, no small thing! That requires alot of preparation so he needs plentyof clothes to change into lestsomething tear or get lost. Youunderstand what sort of preparationthis is.

EVERY TRIP HELPSI once heard R’ Mendel say that

when we go to the Rebbe, the mainthing is not that we see him but thathe sees us and fixes us, so every triphelps.

DON’T DELAY WITHPREPARATIONS

It wasn’t clear whether a K’vutzawould be organized for Pesach5737. There were a few talmidimwhom the hanhala agreed to sendsince they kept the s’darim etc., butamongst themselves some of themwondered whether they were worthyor whether they needed additionalpreparation. They went to the young


stor ies

A compilation of stories about travelingto the Rebbe, the preparations, andbeing in the location where the Mikdashof the future will be revealed first. *Presented by R’ Sholom Ber Reichman,mashpia in yeshivas Tomchei Tmimimin Krayot.

VISITING THE REBBE

ishrei-p. 58



mashpia, R’ Shneur Zalman Gopin,and to their surprise he advised, “Goin a way of l’chat’chilla aribber anddon’t delay with preparations.”

They had thought that since hewas a talmid of the mashpia, R’Shlomo Chaim Kesselman who wasknown to demand avoda p’nimis, tomake a lot of preparations fordavening and meditating onChassidus, that he would think theyshould wait a little longer. But sinceR’ Zalman was also a talmid ofK’vutza, apparently he looked kindlyon others in this regard and wantedthem to benefit as early as possible.Another consideration was theChassidic saying: if you wait toolong then the situation is likely to getworse.

(I heard this from R’ Boaz Segal who was oneof the talmidim)

THE EARLIER, THE BETTER

R’ Mendel once said at afarbrengen in yeshiva that he wasasked the following by some Anashin Australia: They had theopportunity to go to the Rebbe, andneeded to determine when to travel.They could go for Chai Elul but thenthey would have to return home forRosh HaShana and lose out on theRebbe’s t’kios and spending thesespecial days in the Rebbe’s court, orthey could go for Rosh HaShana butthey wouldn’t arrive untilimmediately before the Yom Tov.

R’ Mendel’s answer was that theyshould go for Chai Elul. Why?Because Chai Elul comes beforeRosh HaShana and the earlier youget to the Rebbe, the better.

DON’T POSTPONEGOING ON K’VUTZAIn the years 5743-5745, shortly

after Rabbi Levi Yitzchok Ginsbergbecame mashpia in the yeshiva inKfar Chabad, he got a phone callfrom R’ Mendel asking him to attenda staff meeting of the yeshiva. As the

new mashpia, he did not belong atthis meeting but R’ Mendel insistedthat he attend.

One of the topics raised fordiscussion was the suggestion of oneof the members of the hanhala toextend the yeshiva learning foranother year and only then wouldthey send the bachurim on K’vutza.The reason given was that it wouldstrengthen the sense of order andkeeping to the schedules as opposedto the year on K’vutza andafterwards whenthe learning anddiligencedepended more onthe interest of thebachur as in 770,there is not somuch fear ofpunishment. R’Mendel said thatthey should notpostpone going tothe Rebbe. At theend of themeeting there wasa vote and R’ LeviYitzchok’s was thedeciding vote. Theproposal of havinga shiur Dalet wasshelved.

(I heard this from R’Levi Yitzchok Ginsberg)

LIVING IN THE MOMENTAt the 12 Tammuz farbrengen in

770 in 5753, R’ Mendel announceda few times, “and the first daysshould fall.” He did not explain butit was obvious that he meant not towax nostalgic over memories of thepast.

As he sang in those days at oneof the farbrengens, “There is noyesterday, there is no tomorrow, letus take a piece of today; what isthere to worry about?” He explainedthat comparisons to the past cansometimes make a person depressed,and looking toward a rosier andloftier future can make a person

agitated as worries how to attain it,but when you conduct yourselfsimply and live each individualmoment you are settled and serene.

R’ Mendel, an elderly man whosuffered a lot, would say in the years5752-4, “Tamim tihiyeh im HashemElokecha” – Rashi says “go withHim with t’mimus-sincerity…don’tseek to know the future…whatcomes upon you accept witht’mimus, and then you will be Hisnation and portion.”

BITTUL IN THE MIKDASHThe gabbai, R’ Yaakov Lipsker

a”h would say about those who,instead of becoming nullified in theMikdash Me’at, felt like balabatim in770 and for Simchas Torah wouldturn Beis Chayeinu into a workroomand knock in nails and shelves,along with other assortedimplements so as to be able to seethe Rebbe, “about this it is said‘because of the hand that was sentforth upon Your sanctuary.’”

Chassidim Farbrenging in 770By Chassidic artist Zalman Kleiman


WHICH ELUL IS YOUR ELUL?

The month of Elul makes theheart of any Jew who knows andunderstands the significance of thistime skip a beat. It’s impossible togo through Elul without stopping amoment and giving it some thought.From the moment the shofar isheard and we start to say L’DovidHashem Ori, every Jew begins tothink about E-l-u-l: Nu, where am Iup to?

The Rebbe Rayatz describes whatElul was like in Lubavitch. It was ageneral feeling of dissatisfaction withoneself; every person asked himself:Ayeka? Where are you up to in

avodas Hashem?The story is told of a Maggid

(itinerant preacher) who arrived inthe United States one Elul manyyears ago, when American Jewry wasin a deep spiritual freeze. A greatdeal of advertising had been done toget the Jews to turn out to hear therabbi from Israel who was coming tospeak. He gave a bang on theshtender and shouted, “Elllllul” butnobody reacted. He gave a strongerbang and shouted louder: “Elllllul!”but still nobody budged. He realizedthat his audience did not know whatElul is, as he recalled that in Americathey call this month September, andso he gave a bang and called out:“Septeeeeeember.” The peopledidn’t know what he wanted.

Since then things have changed.In America and all over the worldpeople know what Elul is and theydo not remain indifferent to itsmessage. But even among those whoknow what Elul is there are twoways of relating to it. One way is thenorm in the frum world whichsatisfies itself with the lofty goal ofstriving to live according to theKitzur Shulchan Aruch and sifreiMusar. The other way, according toChassidus, is this and more.

According to Shulchan Aruch,when Elul begins a person needs toknow that the days of judgment areapproaching. This sounds almost asthough Hashem is coming to ask forsomething in exchange for providingus with food and drink and all ofour other needs throughout the year.Just as everyone understands that ifthe electric company, phonecompany or city provides services,the time comes when you have topay the bills because none of it isgiven for free, a person thinks thatHashem operates the same way. Hedoesn’t give freebies but settle theaccount once a year, during theYomim Nora’im (although there is amonthly charge which is why wehave a “Yom Kippur Katan” onevery Erev Rosh Chodesh).


ins ight

On Rosh HaShana and Yom Kippur, westand before HaKadosh Baruch Hu inHis holy chamber, awaiting judgment.But we can be confident that Hashemisn’t looking to condemn us; after all,He came out to the field in Elulspecifically to invite us all to spendRosh HaShana and Yom Kippur in Hispalace. * An article that sheds light onthe proper attitude towards RoshHaShana.

FROM FIELDTO PALACEBy Rabbi Chaim Ashkenazi a”h



If you want to continue receivingservices from the “companies” thatprovide what Hashem allotted you,you need to pay. If accounts areclosed for the past, you will be givenmore for the future, but if you don’tpay up, your account will be frozenand your checks won’t be honoredand your ATM card won’t work.

To sum up, according to thisperspective, the month of Elul is amonth in which we need to settleour accounts and if we don’t pay,it’s a very serious problem. Headmits that yes, he used a lot of“electricity”, a lot of “water”(energy, food, money) but when itcomes payment time, he protests:“Such an inflated bill? It can’t be!”He wonders whether a mistake wasmade but realizes that in the end, hehas no choice and he must pay whatit says on the bill. He might eventhink: what a shame that the billdidn’t get lost or the company didn’tgo bankrupt, even though thoseexigencies would not absolve him ofpayment. If a person recoils from abill that comes in the mail then he issurely frightened by a the billpresented to him by Hashem.Hashem is particular about everydetail and you cannot deny a bill thatHe presents since He knowseverything. Whatever he thought,spoke and did – it’s all written

down. So awareness of the G-dlycheshbon leads to thoughts similarto those of someone who receives abill in the mail: If only there wasn’t aRosh HaShana and a Yom Kippurand no Elul either. Even though Elulis an opportunity to change andrectify things I’d rather have “neitheryour honey nor your sting” – I don’twant to fix things in Elul because Idon’t want to be judged on RoshHaShana and Yom Kippur.

Although nobody expectsHashem to give him something fornothing, at the same time you can’tsay that people with this approachtake pleasure in this Elul-YomimNora’im season. When the fortytension-filled days are over, theybreathe a sigh of relief.

KABBALAS HA’MALCHUSIN ELUL AND TISHREIChassidus agrees that Rosh

HaShana and Yom Kippur are daysof judgment but the judgment,according to Chassidus, is muchmore significant than the Niglehunderstanding alone.

This is in light of the Baal ShemTov’s revelation of the inyan of “einod milvado,” and the explanation ofthe Alter Rebbe in Shaar Ha’YichudV’Ha’Emuna, about how a createdbeing is not a metzius at all. If not

for the d’var Hashem that makes itexist, it would not be, and thereforethe existence of a created entity isonly because of the Creator. It’s notjust that Hashem supplies him withelectricity and water and otherservices so he can exist comfortably,but his very existence is thanks onlyto Hashem’s constantly renewing theworld in His kindness.

Our obligation towards G-d is farmore than payment for servicesrendered. We have nothing of ourown; our existence is thanks toHashem, and we have no right touse it for anything that is not to Hisliking and for any reason that goescontrary to the purpose of ourexistence. So the cheshbon is much,much deeper.

One point needs to beemphasized: Hashem doesn’t make ajudgment on Rosh HaShana andYom Kippur because He is lookingfor an opening to say that perhapswe don’t even deserve to exist; onthe contrary, according to themashal of the Alter Rebbe whichsheds light on the entire topic (thatHashem on Rosh HaShana and YomKippur is like a king in his palacewhile during Elul He is like a king inthe field), and especially accordingto the explanations that we heardfrom the Rebbe on this mashal –Hashem comes in Elul to the field



because He wants to see us onRosh HaShana and Yom Kippur inHis palace a setting befitting citydwellers and distinguished ministers.

So in Elul He appears in the fieldwithout His royal garb andtrappings, and we need to come togreet Him despite our humblestation. Speaking to the King in thefield is very precious to Him and soHe receives every person graciously.

Hashem especially cherishes ourkabbalas ha’malchus under thesecircumstances, in the field while theKing is outside of His palace. This iswhy, explains the Rebbe, the blowingof the shofar during Elul (whichsymbolizes kabbalas ha’malchus),though it is only a custom, is greaterthan the blowing of the shofar onRosh HaShana which is a greatmitzva. This is because on RoshHaShana the t’kios are taking placewhen He is in His palace. Whoeveris in the palace, even if he is drunkor a fool, will be terrified because ofwhere he is and the sight of manyministers bowing to one person.

In Elul when the shofar is blownthere is no palace, no royal clothingand no entourage of prostratingministers. There is the king withoutany trappings. Thus, there is nocompelling reason to desire him dueto the pomp and awe because thatdoesn’t exist at that time. And if,despite it all, the people of the citywho are in the field turn theirattention to the king, this causes theking to look at them graciously. Thehappy countenance of the kingcauses them to want to try and beamong the distinguished ministersso they can enter the palace with theking on Rosh HaShana and YomKippur.

The Rebbe raises the question ofhow we can use the pasuk, “AniL’Dodi v’Dodi Li” as an acronym forElul when Elul is about “Ani L’Dodi”while the words “v’Dodi Li” alludeto Rosh HaShana and Yom Kippur.He explains that the main thing isthe t’kias shofar and kabbalas

ha’malchus of Elul, when the kingis in the field, and this includes thekabbalas ol of the shofar blowing onRosh HaShana. Obviously then, thedegree of kabbalas ha’malchus onRosh HaShana depends on theavoda of the month of Elul, whichconsists of awareness of thepresence and existence of the kingeven in the field when he doesn’tlook particularly majestic.

While Rosh HaShana and YomKippur are days of judgment, thegoal, according to Chassidus, iscompletely different than the way itlooks just in Nigleh. Hashem wantsto see every Jew in His palace.Where is a Jew’s place if not inthere? Each of us is a part of G-dAbove, i.e. that Hashem, every year,gives a new chayus to all of creationas the Alter Rebbe says on thepasuk, “a land which the eyes ofHashem your G-d are upon itconstantly from the beginning of theyear until the end of the year.” TheAlter Rebbe asks: And what happensat the “end of the year?” There isstill chayus! So it should have saidonly, “the eyes of Hashem your G-dare upon it.” Why do we need thewords “from the beginning of theyear until the end of the year?”

The Alter Rebbe explains thatevery year on Rosh HaShana a newchayus is elicited that never existedbefore. This is a higher chayus thanwhat we had previously. This year,on Rosh HaShana 5771, a newchayus will be drawn down that isloftier than anything that preceded itfor 5770 years. It must be, becausea lower chayus would not constitutea new chayus because “included in200 is 100.”

That means that every RoshHaShana Hashem wants to bringevery Jew to His palace in a loftierway than in previous years. This isthe purpose of the month of Elul;it’s not “Black September” but amonth unlike any others as far as thegreat opportunities it provides. Thekabbalas ol of Elul includes and

leads us to the kabbalas ol of RoshHaShana

If so, says a Chassid, I wish theentire year was Elul! I want “theking in the field” for the entire year.The Chassid’s feeling about Elul isnot one of dissatisfaction anddiscomfort. Having a discontentedlook on our faces is due to a lack ofsatisfaction with ourselves, that wenearly forgot that there is a King.Therefore, we need to greet Himwith greater devotion to having settimes for Torah, with great attentionpaid to davening and brachos, withmore chayus and concentrationwhen doing a mitzva, etc.

“Yakar b’einei Hashem ha’mavsala’Chassidav” – the Baal Shem Tovexplains that this refers to the bittulof His Chassidim which is dear toHashem. The bittul of Elul iscertainly precious because it is thefruit of the labor of a person andhis true desire to get close to theKing, and not a consequence of theawe which a person feels when heenters the royal palace.

THE “FIELD” AND THE“PALACE” OF MELECH

HA’MOSHIACH“Elul” and the “king in the field”

can also be used as metaphors forour situation today. Until 3 Tammuzand until 27 Adar we had a king inthe palace with all the pomp andawe. All over the world there washigh esteem for the Rebbe and thiswas true for Jews and (l’havdil) non-Jews. As Chabad Chassidim wemerited a tremendous abundance ofChassidus and Nigleh from theRebbe, a tremendous abundance ofbrachos for children, health andparnasa and an astonishing numberof miracle stories like those toldabout the Baal Shem Tov and evenmore so.

Who wasn’t amazed? Even hissharpest opponents were affected bywhat they heard. So in the hiddenrecesses of their hearts they, too,



accepted the Rebbe’s malchus. Itwas great being a Lubavitcher – wefelt like we were in the palace. Whocould compare to us?

It’s over 18 years (or 16 years)that we don’t see the majesty of theking and Lubavitch does not looklike someone in the palace of theking. We can bemoan the passing ofthe glory days and be frustrated thatHashem destroyed our palace andmaybe even go and look for animportant position in another palace,G-d forbid, because the Rebbe isn’there the way we saw him fordecades.

But then there is anotherapproach, a completely differentperspective. It wasn’t a blooper thattook place on 27 Adar and 3Tammuz. We saw and heard how theRebbe prepared all kinds of thingsand hinted at the situation that weare in today. It’s a process thatneeds to happen and that we need togo through. The only question ishow to get through it and whichkochos will enable us to get throughthese difficult days until weexperience salvation. We can call thisperiod “the king in the field” sinceit’s not a time when we see the kingin his glory. As of now there are no“dollars,” no yechidus. We don’thear new maamarim and there areno sichos and maamarim edited bythe Rebbe. There’s no davening withthe Rebbe, at least not that we cansee. There are farbrengens but wedon’t see the Rebbe farbrenging etc.

Because there is a Rebbe, aMoshiach and a plan for Geula –Moshiach is about to come. There isBeis Rabbeinu Sh’B’Bavel which anyminute now needs to have the BeisHaMikdash built there and thenproceed to the Temple Mount. Thereis Chabad and Lubavitch. There isno change – not in behavior and notin chinuch, not in learning and notin avodas Hashem. What was - willcontinue to be. The only thing thatcharacterizes this present state isthat the Rebbe is like the king in the

field. We yearn to see the Rebbe – the

king in his palace – and we won’tcompromise on that. Just as in Elulnobody wants to remain in the fieldbecause the plan is to see the king inall his glory, on Rosh HaShana andYom Kippur, we cannot be satisfiedwith the status quo.

We see a support for this inyan inthe “HaMelech” that we say onRosh HaShana and Yom Kippur inShacharis with a special tune. In themachzor in little letters it says whathappened with the tzaddik of Karlinwho fainted when he said“HaMelech” because he thought ofthe question that Vespasian askedRabban Yochanan ben Zakai, whocame out to him from the besiegedcity of Yerushalayim, “If I am a king,why didn’t you come to me untilnow?”

What’s the big deal in coming tothe palace on Rosh HaShana oncoronation day when it’s a greathonor for those who are invited?The kuntz is in finding the Melech indaily life, at work, at home, in thefield, throughout the year!

The king’s question is even morepointed regarding Elul: Where wereyou this month? I was in the field,near you, and even though youlooked, dressed and acted like a manof the field, that didn’t bother me.

The Rebbe asks: Where were youthroughout this time, since 27 Adar?Where was all the yearning? Didyou keep your focus every momentthat there is a king and that youmust do all you can to see him in the

flesh? I am not coming to you nowas a king in his glory (i.e. there areno sichos and maamarim, brachos atdollars etc.) and I am waiting foryou, even though I am not seen, andam looking forward to youraccepting my malchus, the malchusof Moshiach. I was prepared toreceive you as you are, viewing yourdaily attire as uniforms with polishedbuttons which make you worthy toenter my palace.

How will we respond?Let us increase in behaviors that

demonstrate that we accept hismalchus, which are expressed in thethought, speech and action ofsomeone standing near the king.

Let us think about whether weare crowning Hashem with all ouractions throughout the day. 23hours and 59 minutes are not goodenough; only 24 hours will do!

Let us talk in a manner befittingsomeone in the royal palace,knowing that all of Am Yisroel arethere together (so surely we will onlyspeak well of one another).

Let us direct all our actions sothat they fulfill the King’s wishes anddisseminate His Torah. Let usespecially publicize the name anddepiction of Moshiach so that asmany Jews as possible will be readyto greet him.

And then we will merit to gofrom the field to the city, the rebuiltcity of Yerushalayim, to His palace,the third Beis HaMikdash. And wewill see Melech HaMoshiachrevealed in all his glory, with the trueand complete Geula, may it be now!

What’s the big deal in coming to thepalace on Rosh HaShana on coronationday when it’s a great honor for thosewho are invited? The kuntz is in findingHashem in daily life, at work, at home,in the field, throughout the year!


THE REBBE IS REASSURING

On Sunday, 14 Av, Mr. Eli Kolasformer chairman of the committeeon foreign relations and security inthe Knesset, passed by the Rebbe for“dollars.” He requested the Rebbe’sbracha for the people of Israel andasked whether the Rebbe had anymessage for them regarding Iraq’sinvasion of Kuwait, which had themall worried. The Rebbe responded,“They need to increase theirconfidence in G-d and then He willincrease His blessings even more.They will be healthy and peacefulblessings with serenity for the souland body.”

That was the Rebbe’s first publiccomment regarding the situation.

On Tuesday, 16 Av, after Maarivand the giving out of dollars, on theway to his room, the Rebbe stoppednear the exit and looked at anexcerpt from the Yalkut Shimonithat was hung on the bulletin board,“Rabbi Yitzchok said: In the yearthat King Moshiach is revealed, allthe kings of the nations will provokeone another; the king of Parasprovokes an Arab king and the Arabking goes to Aram … and all thenations of the world are distressedand panicking … and Israel isdistressed and panicking … [andHashem] says to Israel ‘Don’t beafraid, all that I have done, I did notdo except for your sake—the time ofyour redemption has arrived.”

That same evening, R’ LeibelGroner called the home of theperson who had hung it up andasked him (on the Rebbe’s behalf)why he had not included the linesthat followed, “When KingMoshiach comes, he stands on theroof of the Beis HaMikdash andannounces to Israel: Humble ones,the time for your redemption hasarrived.” The man quickly hung upthe Midrash in its entirety.

(Rumor has it that the Rebbeexplicitly asked that the line “and the


feature

11 Av twenty years ago marked Iraq’sinvasion of Kuwait, an event that madethe world panic. Jews the world overwere petrified by the threats of Iraq’sdictator to attack Israel with missiles.At this point, the Rebbe revealed thatthis was a series of miracles that opened“The Year that Melech HaMoshiach isRevealed.” The Rebbe also emphasizedthe continuation of the process, citingthe Midrash that says “at the time thatMelech HaMoshiach comes, he standson the roof of the Beis HaMikdash andannounces to the Jewish people: humbleones, the time for your redemption hasarrived.” The following is an overview ofthe dramatic events of Av-Elul5750/1990. * Part 2 of 2

MOSHIACH ANDTHE IRAQ YOUNEVER KNEWBy Rabbi Avishai Efargun(The author served in the IDF Intelligence Corps during the Gulf War andtoday heads a yeshiva for baalei t’shuva in Kfar Saba)



King of Persia destroys the entireworld” be deleted. As is known, inall the sichos where the Rebbequotes the Yalkut Shimoni, as wellas any place where it was publicized,that line is not quoted. When theRebbe was asked about people’sfears he supposedly answered that“his angel already fell,” i.e. thespiritual source. I also heard thatalready back with the war in Iransomeone asked the Rebbe whetherthe Yalkut Shimoni was talkingabout this war and the Rebbe saidno. But during this period, when thesame Chassid asked the Rebbe, theRebbe said, “dos iz dos” – this is it).

At the farbrengen on ShabbosParshas R’ei (27 Av), the Rebbenoted that the Yalkut Shimoni wasalready publicized and this is one ofthe signs of Geula. He concludedwith: From the outset there is

nothing to be frightened of for wealready have the promise of “donot be afraid … the time for yourredemption has arrived.”

The media began publishingfrightening pictures and reports ofIraq’s use of chemical weapons. As aresult, rumors began to spread andworst case scenarios emerged inIsrael as well as in the Arabcountries and among members ofthe Coalition who were afraid fortheir soldiers. A public debateensued in the media about thenecessity to distribute gas masks.This itself did a lot to intensifypeople’s fears about the possibledanger (which was indeedformidable).

At the same time, there weredebates about the best possibledefense – should people go to abomb shelter (which takes time to

reach) or a sealed room, and aboutthe effectiveness of the mask. Whatwould people with beards do? Howwould they protect little children andbabies? What about pets? And so onand so forth.

Today, we know (on theauthority of UN inspectors in Iraqand information that came to theUN from commanders in the Iraqiarmy, deserters etc.) that already inAv Iraq sent seven mobile Scudlaunchers to the west of thecountry. The launchers werebrought at night and dispersed onagricultural plantations and otherlocations that were carefully chosenin order to hide them from spysatellites. They also sent sevenarmed and primed missiles to thewest of Iraq fitted with chemicalwarheads. These missiles weresupervised by a special unit (note: it

American aircraft carriers. Six of these were stationed in the Gulf



was several months until even themeager defense that the Patriotmissiles provided was set up; thatcame only in Shevat). Also, duringthe war itself there were chemicalmissiles ready to be sent off in thewest of Iraq.

Word about Iraq’s biologicalweapons began to be publicized.These weapons are comprised ofgerms and toxins that are derived

from animals and plants and are farmore dangerous than chemicalweapons. Unlike chemicals thatdissipate after a while, these germscan remain on the ground for yearsand even multiply. Masks are noteffective against it (and you can’twear a mask for years anyway) anda small quantity can contaminate avast area.

In a report to Congress about the

Gulf War it said that one Scudmissile armed with botulism couldcontaminate an area of 3700kilometers! Anthrax, sent the sameway, would contaminate an evengreater area.

Word began to spread (whichafter the war was proven to beaccurate), that intensive work wasbeing done in Iraq to developbiological weapons using the anthraxgerm and the botulism toxin (whichcan kill within a minute) and othertypes of weapons. After the GulfWar, UN inspectors discovered thatIraq had 25 missiles loaded withbiological weapons and ready to besent as well as 157 bombs loadedwith three different kinds of germsand toxins. Boruch Hashem, theseterrible weapons were not used.

This is why American Secretaryof State James Baker stronglywarned Iraq against using biologicalor chemical weapons. In Germany,the minister announced the need forthe coalition partners to present aneconomic unified front, becauseIraq’s invasion threatened to turninto a region-wide conflict in whichcountries were liable to use chemicalor nuclear weapons.

For over two months Coalitionforces stood at the ready oppositethe Iraqi forces. Many troops weresent without enough suppliesbecause of the desire to quicklyamass a deterrent force in the area.If the Iraqi army would have goneimmediately on the attack andconquered the sea and airports, itwould have been able to torpedo theentire troop buildup. BoruchHashem, the nightmare did notmaterialize and for half a yearCoalition forces amassed without ahitch.

In 5755 the Iraqi president’sson-in-law and right-hand man,Hussein Kamel, admitted that Iraq’soriginal intention was to conquerSaudi Arabia. And after the GulfWar, Iraq was ready to do so.

We see how great the miracle

WHERE IS THE MIRACLE WHEN THEY DID NOTFIND CHEMICAL WEAPONS IN IRAQ?

In lectures on the topic of “Miracles of the Gulf War,” many peoplesay that after the second Gulf War they did not find anychemical/biological/nuclear weapons in Iraq, and therefore, “Where isthe miracle when there were no chemical weapons?”

This question demonstrates confusion between the first Gulf Warand the second Gulf War. With the outbreak of the first Gulf War in1990, Iraq had enormous quantities of chemical and biologicalweapons. Iraqi scientists were on the verge of obtaining nuclearweapons (for which they worked six different ways to obtain enricheduranium and separate plutonium!).

A small amount ofthese weapons wasdestroyed during the warbut most of it was locatedand destroyed by UNinspectors who, in the 12years they worked in Iraq,discovered enormousquantities of chemical andbiological weapons. InUN reports there istestimony in pictures anddetailed descriptions ofthe tremendous work they

did in dismantling thousands of unconventional missiles and shells.The biggest miracle of the first Gulf War is that the evil Iraqi

dictator who had huge quantities of these weapons, which he had usedin his war against Iran, refrained from using it against Israel.Furthermore, not only did he have them but they were actually preparedfor use! About three years ago, documents were publicized in theUnited States that prove that unsuccessful attempts were made to usebiological weapons!

Examination of the UN inspectors’ reports reveals that the momentIraq invaded Kuwait, the IAEA (International Atomic Energy Agency)surveillance on the reactor that Russia sold them was removed andIraqi scientists took uranium and tried to make a bomb. Then the warbroke out and ruined their plans.

Chemical bombs before they were destroyedby the UN (after the war)



was, that despite their intentions andplans, the Iraqis did not proceed butallowed the Coalition forces toamass, organize, and preparewithout any interference. This wentagainst all military logic, andcertainly against their former modusoperandi.

The Iraqis began to round upthousands of European andAmerican citizens and imprisonthem or place them in strategiclocations. This was to provide themwith a human shield to deter the USfrom bombing these areas. In Elul,the Iraqi Foreign Minister threatenedIsrael and in Tishrei, 5751/1990,Saddam Hussein announced that ifwar broke out, Iraq would strike atIsrael with missiles.

In the face of all the fears andthreats and horror stories, the RebbeMH”M, Nasi HaDor, Navi andleader, continued to be reassuring.On 28 Av/August 19, 1990, MKRonny Milo came to the Rebbe andsaid, “This is a difficult time.” TheRebbe interrupted him – which isunusual for the Rebbe – and said,“These are not difficult times. Ialready said that it says explicitly,‘The eyes of Hashem your G-d areupon it from the beginning of theyear until the end of the year.’”

(After the war, Ronny Milo saidat a 19 Kislev farbrengen in KfarChabad, “When I went to the Rebbethe panic was at its height.Everyone was anxious, worried andtrembling. When I told the Rebbe,he answered firmly, ‘There is noroom for worry. There will not beany strike against the Israeli People.’I listened in astonishment. Howcould this be? It’s impossible! Weare distributing gas masks to theentire populace because of reliableintelligence sources...”)

That day, R’ Groner wasinterviewed by Kol Yisroel. He statedthat the Rebbe said to convey thatthere was nothing to fear. As far asthe masks were concerned, therewas no reason to rush because he

did not think they would benecessary, and as for stockpilingfood – he said not to do that.

Rabbi Yehosef Ralbag a”h, rav ofKiryat Yovel, wrote to the Rebbeabout the security situation and thatpeople were asking about masks etc.The Rebbe responded: 1) Ask a benchamesh l’Mikra – a child whoknows the pasuk, “The eyes of theLord your G-d are upon the landfrom the beginning of the year to theend,” and 2) Concerning hoardingfood: This is forbidden by halacha(Jewish law), as it drives up theprice of essential needs in the HolyLand (see Rambam Hilchos Mechiraperek 14 about the prohibition tohoard “fruits that are essential inEretz Yisroel” and about howdriving up the price or hoardingfruit in Eretz Yisroel is like lendingwith interest).

This response was widelypublicized in the newspapers. Theywrote that the Rebbe says there is noreason to fear a gas attack on EretzYisroel, and it was very encouraging.The Rebbe’s message came out as“buying panic” was setting in.Shelves were emptying and therewere fears of food shortages. Acustomer seen leaving a store with a

wagon full of food that would lastfor months was asked by a reporterhow he would pay for such anexpensive purchase. He said, “In anycase it’s the end of the world. I don’thave to worry about covering thecheck.” That was the prevalentfeeling.

Rabbi Yitzchok Springer sent acopy of the Yalkut Shimoni to arabbi in Eretz Yisroel and that rabbisaid that people in his area were veryexcited by it – it got passed aroundand was the talk of the day. R’Springer wrote about this to theRebbe and on 24 Av, he received aresponse in which the Rebbe circledthe words, “and it got passedaround” and added the words,“Whoever increases in this, ispraiseworthy.”

On Rosh Chodesh Elul the Rebbewent to the Ohel. This was, asmentioned earlier, the second timein all his years of leadership that hewent to the Ohel on Rosh Chodesh,with the first being the precedingmonth.

On Shabbos Parshas Shoftim (4Elul), the Rebbe said that the lessonto be learned from the name Yisroelis that Jews have the power to rulethe nations of the world, noting that

An empty chemical warhead for Iraqi Scud missiles, ready to be filledwith a chemical compound



the Tzemach Tzedek would make“arrangements” in Petersburg.“Every Jew has the power to ruleover the nations of the world andover their leaders,” the Rebbeemphasized. “Now that all endpoints[of galus] were reached, the Geula

will come immediately withHashem’s help … and this isconnected with the Yalkut Shimonithat is being publicized …”

With the increase of threats andfears, many people began askingabout leaving Israel and about

canceling plans for going there. TheRebbe’s answer to everyone was toremain there and not to cancel plansto visit.

To a soldier in Reserves whopassed by for dollars on 5 Elul andasked, “In the event that war breaksout in Israel, should I go there todefend the country?” the Rebbereplied, “There won’t be a warthere.”

When he continued to ask, “Butif war does break out, should I go todefend it?” the Rebbe said, “Warwon’t break out now because therewill be peace in the land.”

Although missiles landed in Israelit was clearly not a war in which twosides participated, since Israel didnot respond. The soldier wasthinking about the scenario all werepredicting at that time, in whichthere would be a direct attackagainst Israel that would include notonly Iraq but also Syria, Jordan andmaybe Egypt, and the Rebbe’sresponse was that this would nothappen and it didn’t.

In the sicha of the second nightof Sukkos, as well as in the sicha ofShabbos Parshas B’Reishis theRebbe explained that “Persia” refersto Iraq, and “Aram” to the countriesthat are “ram” – raised up, i.e. thesuperpowers. In a note there it saysit also refers to the country whichopened its doors to the Jewishpeople, i.e. Russia. In the sicha of 22Elul, 5750, the Rebbe quoted theYalkut Shimoni and on the word “toAram” the Rebbe commented in thefootnote that there is a version in theP’sikta “to Edom.”

In general, the Rebbe repeatedthe Yalkut Shimoni many times,emphasizing that there was nothingto fear and on the contrary, this wasone of the signs of Geula and this isthe year that King Moshiach isrevealed and that the general themeof the year 5751 is “I will showthem wonders.”[To be continued next issue, G-d willing]

PUBLICIZING THE MIRACLESIf you study the Rebbe’s sichos you will see that many times

throughout the years 5750-5752, the Rebbe focuses on the miraclesand wonders of that time, explaining and emphasizing them,highlighting the importance of acknowledging them, and being thankfulfor them.

In the sicha of Parshas VaYeishev, 5752, the Rebbe spoke about howFrance changed its national anthem after Chassidim turned it into aChassidic niggun. The “angel and mazal of France” perceived that thetune had been transformed to k’dusha and that is why the anthem waschanged. The Rebbe said that this was being explained at that timebecause “there ought to be awareness and thanks to Hashem for themiracles that He does.” The Rebbe emphasized, “Furthermore andmost importantly … this also pertains to the coming of MoshiachTzidkeinu … as the Gemara says, ‘Hashem wanted to makeChizkiyahu Moshiach … The Attribute of Judgment said to Hashem …You did all these miracles for him (he was saved from Sancheriv andwas healed from his sickness) and he did not say Shira before You –will you make him Moshiach?’ And from this we have the essentiallesson, something that is very fitting, which is to be involved inpublicizing miracles … in every single place.”

In an unedited sicha the Rebbe said, “Therefore, although this wasspoken about in the past … we are speaking about it again now and atlength in order to arouse the proper attention … furthermore and mostimportantly … this pertains to the hastening of the coming ofMoshiach Tzidkeinu!” (In Beis Chayeinu the wording is: “Although itwas already said … and the sicha was already recorded accurately andis on the shelf … mainly to correct what Chizkiyahu HaMelech lackedin not saying Shira for the miracles that happened to him”).

In connection with the Gulf War the Rebbe said, “A great miracletook place and nobody (and certainly not many) pays attention …”(VaYakhel-P’kudei 5751).

In recent years, more miracles that took place during the Gulf Warhave been disclosed (whether because of the ensuing time or becausethe evil kingdom in Iraq fell), and we can now better appreciate thekindness Hashem did for us. The Rebbe wrote in his letter of 25 Adar,5751, “Those who know what is going on ‘behind the scenes’ are farmore conscious of the incredible miracles and wonders at this time, andtherefore today we can (with information from the UN and theAmerican army etc.) be aware of the miracles and wonders thathappened then and to recognize that these are miracles and to thankHashem for them and to publicize them with the knowledge that ‘thisaffects the hastening of the coming of Moshiach Tzidkeinu.’”



Going to the Rebbe was alwaysan important aspect of hiskashrusand the darkei ha’Chassidus. Withthe founder of Chassidus, the BaalShem Tov, we find a special takanaby which he told his disciples tocome to him from time to time andas the Rebbe Rayatz put it, “animmutable law amongst Chassidim.”

Over the generations theRebbeim spoke highly of coming tosee and be seen by the Rebbe. Theaccount of an early Chassid whowent to the Rebbe as a child isfamous. He describes the trip invivid language as well as his feelings.This reshima was published inHaTamim that was the main

publication for the bachurim andChassidim of those days.

On a certain occasion the Rebbespoke highly about visiting BeisRabbeinu and observed, “There arethose who did not come butremained to sit in their ‘hole,’thinking that they were sitting in theking’s palace …,” and the Rebbeconcluded, “Obviously, it is a greatpity on them.”

The special reason for travelingto the Rebbe is that being in theRebbe’s presence gives a Chassidrenewed chayus as the Rebbe says,“The very inyan of a Chassidtraveling to the Rebbe – that’sobvious, for from time to time a

Chassid goes to his Rebbe and thistrip affects his avoda throughout theyear until his next trip.” Or as theChassidim put it in a play on words,“Rebbi lo shana, Chiya minayin”(which literally means if Rebbi didnot record it in the Mishna wheredid (R’) Chiya get it from) – if youdon’t go to the Rebbe at least once ayear, where will your chayus comefrom?

On another occasion the Rebbeexplained that the ideal place that ismost suited to every Jew, and aChassid in particular, is the Rebbe’splace. Hashem designated for us theplace of the Rebbeim which areoases on our long trip in the desertof galus. These locations are likeinns (or motels) in which we rest upfor a while from the rigors of theroad, where we can daven and learnwith peace of mind.

KABBALAS P’NEI RABBOON YOM TOV

The trip to the Rebbe could be atany time. Any day and date is a goodtime but when it is a Yom Tov orspecial date in the calendar,especially Tishrei, it has a far greaterimpact.

The Rebbe Rashab once said,“How could a Jew not be inLubavitch on Rosh HaShana - whereelse would he be?!”

The Rebbe once wrote tosomeone: “I thought we would seeone another here during Sukkos (asit was your habit to come to theRebbe my father-in-law for thesedays) to be blessed with a piska tavafor a good and happy year. I wassorry that you did not come thisyear.”

The Rebbe also said, a number oftimes, that the trip to the Rebbe onthe Three Regalim is the inyan ofaliya l’regel in general and “kabbalasp’nei rabbo b’regel” in particular.This is especially so during Tishreiwhich has many Yomim Tovim when“many Jews from all over the world”

t i shre i

The Rebbe Rashab once said, “How coulda Jew not be in Lubavitch on RoshHaShana - where else would he be?!” *The Rebbe once wrote to someone: “Ithought we would see one another hereduring Sukkos (as it was your habit tocome to the Rebbe my father-in-law forthese days) to be blessed with a piska tavafor a good and happy year. I was sorry thatyou did not come this year.” * Presentedfor the upcoming Yomim Tovim.

CHIYAMINAYIN?By Shmuel Alexander



gather and unite in the shul of NasiDoreinu which gives the strength todraw down and effect the inyan ofunity the rest of the year wheneverybody is back in their place.

In Tishrei 5747/1986 the Rebbespoke very highly about traveling forTishrei and explained that today wedon’t have the Beis HaMikdash andso the place where we can fulfill justa drop of the inyan of “bowingbefore You” is mainly in the shul ofthe Nasi HaDor. Then the Rebbepointed out that “quite a few tensand hundreds of Jews schlep (menand women) from their homes andplaces in order to spend the holidaysof Tishrei in the presence of NasiDoreinu which is something like anda commemoration of the inyan ofaliya l’regel when the BeisHaMikdash stood.”

The next year, in 5748 the Rebbeused a very unusual expressionabout the guests who came forSukkos. He said, “Yashar ko’ach toall the guests whose Chassidichergesh shone forth within themopenly and came to fruition to fulfillthe “lech lecha from your land” inorder to be in the four cubits (theshul and beis midrash) of NasiDoreinu.”

The fact is that in this generationin general and in recent years inparticular, Tishrei has become themain time to visit the Rebbe. Thismonth contains the special qualitiesof the Yomim Nora’im and thebeginning of the year which areauspicious times to be blessed with agood year and then, in the secondhalf, the Time of Our Rejoicing untilthe finale on Simchas Torah whichthe Rebbe turned into the mostspecial day in the year and wasknown by Chassidim as “the Rebbe’sday.”

Aside from the tremendousimportance of seeing and being seenby the Rebbe, traveling to the Rebbehas great value in the very fact ofbeing in the Rebbe’s presence. TheRebbe’s place, in and of itself is of

vast importance and even if we don’tsee the Rebbe, there is still the maala(advantage) of being with theRebbe.

A famous Chassidic aphorismillustrates how far this goes. AChassid in the time of the TzemachTzedek went to visit the Rebbe butsince the maamarim were saidquietly, the Chassid did not hearthem. He complained to one of theChassidim, “What did I come for?”

The Chassid replied, “If Hebrought us to Har Sinai and did notgive us the Torah – Dayeinu!” Justbeing at Har Sinai is important andwonderful.

BEIS MOSHIACH – 770In that reshima referred to in

HaTamim there is the specialdesignation that a Chassid gave tothe Rebbe’s house. It was evenpublicized later – in part – in anedited sicha of the Rebbe. “From theday the Beis HaMikdash and theHoly of Holies were destroyed until

Hashem has mercy and sends us theRighteous Redeemer who will gatherus from all four corners of the earthand lead us to Eretz Yisroel …Lubavitch is our Yerushalayim andthe shul that the Rebbe davens in isour Beis HaMikdash and the roomthat the Rebbe sits in is our Holy ofHolies and the Rebbe is the Aronwhich contains our Luchos ofHashem’s Torah.”

When speaking of ourgeneration, the seventh, the lastgeneration of galus and the first ofGeula, the concept of Beis Rabbeinutakes on added significance. TheRebbe attributed great importance to770, unlike anything we saw withearlier Rebbeim.

In the winter of 5752, a fewmonths before 27 Adar – the datethat marks the start of the greatconcealment of “he bears our sins” -the Rebbe put out a kuntres that wasdevoted entirely to explaining thesignificance of 770 in ourgeneration, the seventh generation in



general and in this final periodbefore Moshiach’s coming inparticular. This kuntres was soimportant to the Rebbe that he heldit in his Siddur for all the monthsafter that until 27 Adar which washighly unusual.

In this kuntres the Rebbe revealsthat 770 is the home of the NasiHaDor and from 770 light goesforth to the entire world. It is thetalpiyot – the mound that all turn to.It is the main “miniature sanctuary”during galus until the coming ofMoshiach.

(It is interesting that during thevery period that the Rebbe spokeabout “cheshbono shel olam” (i.e. alife reckoning) regarding the currentsituation, on the very day that hewas involved with writing a will hehimself laid the cornerstone to

expand 770. This was 17 Elul 5748,48 years since the original buildingwas bought).

The Rebbe goes on to clarify thespecial quality of Beis Rabbeinubeing the building where the Geulaof the Sh’china will begin with thedescent of the Beis HaMikdash tothis building. This is why the Rebbecalls the building Beis Moshiach.

And this is just a drop in the seaof the special qualities that theRebbe reveals in this kuntres whicheveryone should learn.

GOING TO THE REBBENOW TOO!

From all that was said above wesee how precise is the aphorism ofthe Chassidim, “Chassidim are notalone” because wherever they go, theRebbe is with them. Today too, even

when we don’t see the Rebbe, theRebbe demonstrated his concern forus and clarified everything for us.He vivified us with the advantage ofbeing in the Beis Rabbeinu – 770which is the home of Nasi Doreinufrom which light goes forth to theentire world until the coming ofMoshiach.

The main thing being that teikefu’miyad we see the third BeisHaMikdash descending andconnecting to Beis RabbeinuSh’B’Bavel with the immediatehisgalus of the Rebbe MH”M.

Tai’erer bridder, mir vellen zichvaiter zen, der Oibershter vet gebbengezunt un leben, mir vellen forentzum Rebbe’n, mir vellen zich vaiterzen. Yechi Adoneinu MoreinuV’Rabbeinu Melech HaMoshiachL’olam Va’ed

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One of the flagship Chabadyeshivos in Eretz Yisroel and indeed,throughout the world, is the one inTzfas. The number of talmidimcontinues to grow and the successfuleducational approach promulgated

by Rabbi Y. Y. Wilschansky is onethat dozens of Chabad yeshivos haveadopted. There’s an amalgamationof Nigleh and Chassidus on a veryhigh level, together with anatmosphere of brotherly love which

does not allow divisions to developamong the talmidim. They are allbrothers and equals - from thescholarly and studious to those whostruggle with learning, from thosewho come from Lubavitcher familiesto those who recently arrived fromtouring Bolivia or the Far East andwant to experience a yeshiva andlearn about Judaism.

The approach of the staff iscaring with personal attention givento each talmid. Every activity, largeor small, is measured by what extentit is in line with the Rebbe’s ratzonand how it hastens the hisgalus.

Over thirty-three years,thousands of chassidim including avast number of shluchim, mashpiim,roshei yeshivos and rabbanim, havebeen shaped within the stone wallsof the beis midrash.

I visited the yeshiva for a week. Igot up with the talmidim, attendedthe s’darim, shiurim andfarbrengens. I went on mivtzaimwith them and experienced thespecial atmosphere of spiritualelevation and hiskashrus to the


feature

Nosson Avrohom, a graduate of theChabad yeshiva in Tzfas, visited theyeshiva for a week and farbrenged withthe bachurim, spoke with the MaggideiShiur and interviewed faculty, alumniand the Rosh, Rabbi Yosef YitzchokWilschansky. He spoke about the earlydays, over thirty years ago, about theatmosphere there today, and tried topinpoint why the bachurim andgraduates love the place so much, nomatter how much time has elapsed.

PRODUCINGSOLDIERS OFTHE REBBEIN TZFASBy Nosson Avrohom



Rebbe. I soon realized theimpossibility of fully conveying theimpact of the yeshiva in one article.

There is something special aboutit that causes the bachurim wholearn there to walk around with agleam in their eyes. It comes fromthe pride of the Soldiers of theHouse of Dovid.

RABBI YITZCHOK ISAAC LANDAU

“WE ALWAYS FOUND A LISTENING EAR”

Chassidus explains that trueunity is when two opposites arejoined. In the yeshiva in Tzfas thathas built its educational approach on

hiskashrus to the Rebbe, you don’tfeel the need to integrate two worldsand combine opposites becauseeverybody here feels as one. This isevidenced in the personalconversations that take place amongthe talmidim, at the farbrengens, inthe chavrusos, and in generalthroughout the day.

You look at them, with each ofthem coming from a differentbackground and different mentality;students from the United States,Argentina, Brazil, France, and EretzYisroel; baalei t’shuva alongsideyoung talmidim from Lubavitcherhomes, and you can sense the “blessour Father all as one.” There is

extraordinary achdus.The bulletin boards are full of

notices with texts that read of emunaand hiskashrus. In the entrancewaya paper caught my eye, one of many,that sought to encourage thetalmidim to increase the chayus inmivtzaim, “To be permeated withRebbe, to give of myself to theRebbe. No more slogans. Actualmivtzaim.” That’s the atmosphereand it says it all.

Here, every horaa of the Rebbe isgiven full attention. Even after a fullday of learning, though the talmidimare tired, they don’t rush off to thedormitory. Most of them participatein learning after hours, LikkuteiSichos and inyanei Moshiach andGeula, and they take part in thedancing in the month of Adar as theRebbe said to increase simcha inAdar. Where do they get thestrength from? The answer issimple: it’s a horaa from the Rebbe.

Life in yeshiva has always beenone in which the talmidim livesincerely with the Rebbe’s horaos.After spending a week in yeshiva, Ileft with the feeling that I mustreturn. It’s very hard to leave a placewhere you can live such a vibrantChassidishe life.

The scene that greeted me in thebig zal was inspirational. About 200sets of chavrusos were learning witha deafening kol ha’limud. S’farim ofRishonim and Acharonim like theRashba, Ritva, Rosh, Ketzos, andRan are studied with gusto. Youngtalmidim from Lubavitcher homeslearn with fresh baalei t’shuva. Theyare all asking, answering andinvolved in their learning. TheRebbe’s teachings shed light onevery subject matter. Applying theRebbe’s teachings in Nigleh issomething the talmidim get from theRosh Yeshiva, Rabbi Wilschansky,who often quotes the Rebbe in hisgeneral shiurim, which haveacquired a fine reputation.

Aside from the regular s’darim

Over thirty-three years, thousands ofchassidim including a vast number ofshluchim, mashpiim, roshei yeshivosand rabbanim, have been shaped withinthe stone walls of the beis midrash.



THE KOLLEL TIME-SHARE PROGRAMWhen I walked into the zal in Tzfas, I saw a

number of men learning with young bachurim. WhenI asked R’ Wilschansky about the large numbers ofmen and what they were doing in yeshiva, I wasinformed of a program that was started in recentyears:

“We decided to give young married men a chanceto continue learning in yeshiva,” said R’ Wilschansky.“There are Lubavitcher young men who feel thatyeshiva is their home and it’s only natural for them towant to continue learning in yeshiva for another yearor two after they get married. This kollel program isopen only to alumni of the yeshiva and its branches.Each of them must giveat least an hour a day tobachurim who needhelp in their learning;some give more than anhour.

“There are alsobaalei t’shuva whomarried and want tocontinue in yeshiva withthe Chassidisheatmosphere, learningand farbrengens, inorder to acquire evenmore of what theymissed earlier in life.”

R’ Wilschanskyreferred me to theperson in charge of thiskollel program, RabbiYossi Daniel who wasthe one who promotedthe idea. I had met R’Daniel when I myselflearned in yeshiva. Like the rest of the staff, he is analumnus and he was happy to return to yeshiva.

“I made my first steps towards a religious lifewhen I was touring in India. In Poona and Pushkar Imet the Rebbe’s shluchim, R’ Betzalel Kupchik and R’Shimi Goldstein, and they directed me to the yeshivain Tzfas. I arrived on a Friday in the summer of 5760.My initial reaction was shock. I had naively thoughtthat a yeshiva is a beautiful looking place with carpetsand chandeliers. From the stories that are frequentlyreported in the newspapers about the supposedshenanigans in yeshivos I was sure that a yeshiva is aplace that brings in a lot of money, yet this was a

simple looking place.“Later on, when the bachurim came back from

mivtzaim and I joined the davening on Shabbos, I wasovercome with emotion. On the one hand, they alllooked ‘black’ (i.e. religious) to me; on the otherhand, I sensed that this was the Truth and that I hadto abandon everything I was familiar with from thepast. I felt that all of the enthusiasm and upbeatfeelings that the bachurim had, came from a place ofauthenticity. The attitude of the staff, the seriousnessand the depth, all convinced me to remain in yeshiva.”

There were two main things that “grabbed” him:“At a farbrengen with the mashpia, R’ Maidovnik,

they brought watermelon to the table. I noticed that aseach bachur took aslice, he offered one toa friend too. Thisfarbrengen made atremendous positiveimpression on me.

“R’ Ne’eman’sshiurim on maamarimthat he gave us newbaalei t’shuva were sosweet and clearlyexplained – I can’tpraise them enough.

“When I gotmarried, I looked for akollel but there wasnothing suitable for mein Tzfas. I asked R’Wilschansky, whowelcomed me and said,‘You were educatedhere and this is yourhome.’ And that’s howthe kollel program was

started. In exchange, we learn with boys who needhelp. I am R’ Ne’eman’s right hand man in the workwith baalei t’shuva who come to yeshiva and needguidance as they start out.

“We are devoted to this yeshiva because this is notonly where we got direction in learning but it’s whereour lives were shaped. We love the yeshiva. Evenmarried guys who don’t learn here anymore but live inTzfas take a long walk on Shabbos in order to davenin yeshiva. When you’re in yeshiva you feel that you’renot turning into a balabus but are remaining a Tamimwith the Rebbe’s outlook, the koch of mivtzaim, andthe chayus of inyanei Moshiach. The yeshiva is thehothouse for Chassidishe chayus.”



there are learning contests forNigleh and Chassidus with long listsof those who have won raffles andkeep in mind that each contestantdevoted a lot of time and effort tohis learning.

The shiurim, both Nigleh andChassidus, are given by excellentmaggidei shiur and mashpiim. It is apleasure to attend the Gemara shiurof Rabbi Yitzchok Isaac Landau,who conveys the depths of the topicwith amazing brilliance, as well aswith patience and Chassidishe chein.I remember that when I learned onK’vutza in 770, we always eagerlygrabbed up the summary sheets thatwere sent to us from R’ Landau’sshiurim.

“I came to yeshiva after K’vutzain 5742, with my chavrusa, RabbiOfer Maidovnik who is a Mashpiahere now,” said R’ Landau, the sonof the rav in B’nei Brak. “About fiftytalmidim learned in yeshiva at thattime and there was a very unifiedatmosphere. The zal had an intimatefeel; it felt like family. Everybodyknew what was doing with theothers, not only among the talmidimbut also between the talmidim andthe hanhala. We could talk to themopenly and always found a listeningear.

“The hiskashrus to the Rebbewas, and still is, pnimius’dik andintense. It’s amazing to see thattoday too, when the number ofstudents has increased many timesover, that same family atmospherestill exists, as well as the dedicationthe hanhala has for the talmidim. Wehave the privilege of teaching thenext generation in the same mannerwe were taught.”

“Since I was a talmid there, thegoals have remained the same: ap’nimius’dike chayus, Ahavas Yisroeland dibbuk chaveirim, but I founddifferences too: the number oftalmidim has grown steadily and thegashmius has improved. The beismidrash was enlarged and the rooms

R’ Wilschansky guiding baalei t’shuva

R’ Wilschansky with R’ Mordechai Eliyahu and R’ Bistritzky a”h

It’s amazing to see that today too, whenthe number of students has increasedmany times over, that same familyatmosphere still exists, as well as thededication the hanhala has for thetalmidim. We have the privilege ofteaching the next generation in thesame manner we were taught.



are nicer.“Many of the staff are themselves

alumni of the yeshiva. The staffcomes from different backgrounds –those who learned in Chabadyeshivos as kids and baalei t’shuvawho got their start here later on.The chinuch they received in yeshivaprepared them to be educatorsthemselves.

“Every graduate knows that theyeshiva in Tzfas leaves its mark. Youcan’t go in and come out the same

way you went in. Not surprisingly,many talmidim after their year onK’vutza come back to learn in Tzfasfor shlichus and smicha.”

RABBI YOSEF YITZCHOKWILSCHANSKY

“ALUMNI WANT TO COMEBACK AS SHLUCHIM”Even after a long day of work in

the yeshiva, R’ Wilschanskygraciously sat down with me to

discuss the yeshiva and answer myquestions.

“It all began in Av, 5733, whenRabbi Leibel Kaplan a”h came toTzfas on shlichus. He was chosen bythe Rebbe to found a Chabadcommunity in Tzfas and schoolsfrom preschool through Kollel. Atfirst a group of ten Israeli shluchimjoined him, including one of theroshei yeshiva, Rabbi ShlomoZalman Levkivker who is a MaggidShiur and Mashgiach Klali in theyeshiva now. In the middle of 5737,after successfully opening the otherschools, he got to work on openinga yeshiva g’dola.

“R’ Yisroel Kenig, a specialperson who was the appointee of theInterior Ministry for the north,urged R’ Kaplan to open a Chabadyeshiva and guaranteed to providehim with funding. R’ Levkivker andI, who had been sent there by theRebbe the year before, 5736, werechosen by R’ Kaplan to run theyeshiva.

“The yeshiva went through manytransitions until it came to where itis today. It opened with a group oftalmidim who came from the yeshivain Lud. The thing that motivatedboys to come to the yeshiva here wasa program for learning sh’chita. Theyeshiva has grown since then and wehad to enlarge the beis midrash andthe dormitory. The administration ofthe yeshiva was taken on by two ofthe first Chabad settlers in Tzfashere on shlichus: Rabbi EliyahuAryeh Friedman a”h and RabbiAvrohom Goldberg a”h as assistantmenahel.

“I remember that for a long timewe could not all go together to thecenter of the country because one ofus always had to remain behind withthe talmidim. When there was asimcha or kinus, I would alternategoing with R’ Levkivker. Later on,the mashpia Rabbi Moshe Orenstein,who is now the head mashpia, joinedthe staff.

“After a year we decided to open

WRITING AND GIVING NACHAS TO THE REBBEAs mentioned in the body of the article, the talmidim published eight

booklets of he’aros in Nigleh, Shulchan Aruch, Chassidus and inyaneiMoshiach and Geula in the past year. One of the people responsible fororganizing the material is Yehuda Ginsberg. He relates:

“Each booklet is packed with he’aros even though so many of thesebooklets are published. In yeshiva there is a great chayus in writinghe’aros. Many bachurim who thought they would never know how towrite he’aros or pilpulim have written beautifully. R’ Wilschanskystrongly encourages the talmidim to write. He gave a talk on thesubject, saying that everybody can write chiddushei Torah.”

Feedback from Anash and Chabad yeshivos, both within EretzYisroel and elsewhere, is favorable. Ginsberg says there are someLubavitcher rabbanim who contacted the editorial board about sendingin their own he’aros since they see that this publication is highlyregarded.

On the top floor of the yeshiva one of the people in charge showedme a room that is locked during s’darim. Bachurim are sitting in frontof four computers and typing, with piles of s’farim of responsa andhalacha next to them.

“These bachurim are writing pilpulim for the next edition,” my guideexplained.

Ginsberg said that the Rebbe once advised a Chassid who did notknow how to respond to someone who asked him, “Do they learn inChabad?” He told him to show the shelves of pilpulim that arepublished in Chabad yeshivos.

“That’s what spurs us on, the nachas that it gives the Rebbe.” The yeshiva purchased Otzar HaChochma which contains (almost)

all extant s’farim on one disc. This helps tremendously in locatingsources.

The bachurim call the outreach aspectof the yeshiva “The Biggest ChabadHouse in the World,” and it is noexaggeration.



a division for baalei t’shuva. In EretzYisroel of those years the onlyChabad yeshiva for baalei t’shuvawas the one in Kfar Chabad and runby Rabbi Shneur Zalman Gafni,which was for English speakingpeople only.

“The idea was proposed that weturn the yeshiva from a regularyeshiva into one for baalei t’shuva,which was really needed at the time.When we asked the Rebbe, he addedthe word ‘also’ before the words‘baalei t’shuva,’ and we understoodthat this meant to include a programfor baalei t’shuva within the regularyeshiva (see box).”

The yeshiva in Tzfas wasinnovative in many ways that laterbecame standard for Chabadyeshivos:

“We wanted to attract bachurimwho had finished K’vutza in 770 sowe opened a program for YorehDei’a. We were the first to have agroup that learned the halachos ofissur and heter with a rav. Until thenthere was no formal program forthose who were studying for smicha.This also helped those bachurimwho had a hard time with thematerial. Our smicha program forbaalei t’shuva is currently run byRabbi Teitelbaum, and talmidim wholearned here and who finished a yearon K’vutza, like to come back asshluchim and to take advantage ofthis program.”

NEARLY 50% OFGRADUATES OF ISRAELICHABAD HIGH SCHOOLS

GO TO TZFAS!One of the characteristics of the

yeshiva in Tzfas has always been thevariety of bachurim:

“The yeshiva is big and has allkinds of talmidim. Most of them aregraduates of yeshivos k’tanos (highschools) throughout Eretz Yisroeland around the world, with nearly50% of graduates of Israeli Chabad

high school yeshivos coming toTzfas.

“We try to include bachurim whoare not up to par when they comehere. Our goal is to help them. Thisrequires a lot of effort on our partand entails taking some chances andbeing disappointed sometimes, butwe are convinced that the Rebbewants us to do this. Along with theoutstanding bachurim who do wellin the regular yeshiva program, wealso make sure that the weaker boysget the help they need.”

What is the goal of the yeshiva?“The goal is to sit and learn

diligently with emphasis placed ondevotion to the Rebbe’s horaos:going to the Rebbe, going onmivtzaim, and even the learning is tocarry out the Rebbe’s will and to bea nachas ruach for him. The yeshiva

is known for simcha and it comesfrom that same point, being devotedto what the Rebbe wants of us. TheRebbe demands simcha so we’ll beb’simcha. From 5753 the Rebbe puta strong emphasis on ‘YechiAdoneinu’ and this has becomecentral to the yeshiva.

“It’s no secret that the yeshiva inTzfas leads the way in inyaneiMoshiach and Geula.”

Where is the yeshiva’s chayusexpressed?

“There are shiurim on the subjectof Moshiach and Geula in all theclasses. Rabbi Y. Y. Silberman andR’ M. M. Harel are alumni of theyeshiva who were chosen fromamong the staff to give specialclasses on those topics. There arealso special shiurim with guestspeakers that are given to all the

The first class of the yeshiva. In the front row are sitting (left to right): RabbiWilschansky, Rabbi Levkivker, Rabbi Alter Eliyahu Friedman a”h

I went to the Shuk in Acco with the boyson Friday and found that every singlestall owner knew about the Rebbe; theRebbe’s pictures decorate the stores,and even the “toughest nuts to crack”had shed their shells long ago.



talmidim. The Rebbe says that the‘direct path’ to hasten the Geula isby learning about it and that’s whywe set this up. Inyanei Geulaincludes deep intricate topics ofstudy and we try to instill anawareness of the Rebbe’s demand inthe bachurim.”

You are aware of the complaintsthat the yeshiva is more involved ininyanei Geula and mivtzaim andless involved in learning?

(R’ Wilschansky smiles):“Whoever comes into the yeshivasees and hears the koch in learningand the involvement in learning on ahigh level in both Nigleh andChassidus, and can attest that thecomplaint is baseless.

“The talmidim produce bookletsof he’aros and biurim about tentimes a year, and that’s in additionto the thick volume of pilpulim thatis published for 11 Nissan and thebook we put out for the end of theyear (see box).

“Our emphasis on inyaneiMoshiach is not excessive. As longas the Geula isn’t here, whatever wedo isn’t enough. All these Moshiachstudies and activities are doneoutside of the hours of regularseider.

“Over the years, differentdivisions have been formed in theyeshiva, to cater to students of everyeducational level, from the students

from strong backgrounds to thebaalei t’shuva as well as weakbachurim whom we do not hesitateto accept. We opened a division forsafrus (scribal arts). Every year thereare three rotations of six talmidimeach time who learn safrus in theafternoon. They are taught by R’Rossen Samulkin, who is also agraduate of the yeshiva.”

RABBI ASHER GERSHOVITZ

“I AM HELPED BY THEINSIGHTS THAT I

ACQUIRED IN THOSEYEARS”

There are various aspects of therelationship between the staff andthe talmidim that are unique. Forexample, the yeshiva has severalmashgichim who are “mashgicheimahus.” You may be familiar withthe world of yeshivos for many yearsbut still not know that term, as it isspecial to the yeshiva in Tzfas. Thesemashgichim don’t mark attendanceand don’t deal with disciplineproblems. Their job is to develop thelearning potential in every bachur.

“In the past I would mark downattendance and whether the boy waslearning or not, but now my job isvery different,” says Mashgiach R’Asher Gershowitz. “When youcirculate among the bachurim, talk

with them, urge them to learn, andhelp them with difficulties, youdiscover that a bachur who youpreviously assessed as unable toproduce scholarship on his own, hasabilities you didn’t know he had.There were many bachurim who webelieved in much more than theybelieved in themselves.”

R’ Gershowitz, like most of thestaff, attended the yeshiva himself:

“When I came to yeshiva in themiddle of the 80’s, the staffconsisted only of R’ Wilschanskyand R’ Levkivker. I liked theintimacy and the warm, family-likefeeling. There was an atmosphere ofhiskashrus to the Rebbe and we, theyoung talmidim who came fromLubavitcher homes, learned togetherwith baalei t’shuva. The hanhalawould ask us to help one bachur oranother. It was an amazing period inmy life. Today I am helped by theinsights I acquired back then in myattempt to understand the bachurimof today.”

RABBI YARON NE’EMAN

AN ATMOSPHERE OFAHAVAS YISROEL

AMONG THE TALMIDIMOn Friday night I joined a

farbrengen with baalei t’shuva, ledby R’ Yaron Ne’eman, coordinator ofthe program for baalei t’shuva andgeneral Mashgiach in the yeshiva.His two jobs express the point I’vementioned earlier, that of integratingall kinds of talmidim into theyeshiva.

“There’s a lesson in chinuch tolearn from Parshiyos VaYakhel andP’kudei. VaYakhel represents the‘general’ and P’kudei the ‘specifics.’We have to also focus on the specificdetails. Even if sometimes, pushing astudent for the details causes sometemporary slip-ups that’s nothing tobe afraid of because the only way toprogress is from our ‘falls.’”

“Since the program for baalei

Rabbi Mordechai Ashkenazi, rav of Kfar Chabad, giving a shiur



t’shuva was established, until today,”said R’ Wilschansky, “our guidingprinciple, which has proven to beeffective and successful, has been toallow the talmidim to buildthemselves up. Progress is measuredby healthy integration amongst theother talmidim, in learning withchavrusos who are primarily fromLubavitcher homes. Although thereare gatherings and events just forthem, the goal is for them toparticipate in the regular shiurimand to be part of the general yeshivaatmosphere.

“Integrating the baalei t’shuvawithin the general program enablesthem to build themselves up so thatin addition to the shiurim andfarbrengens that are designated forthem, they mix with the otherbachurim and there is tremendousmutual aid. In the yeshiva there is astrong and healthy connectionbetween the older and youngertalmidim as well as between baaleit’shuva and those born and bredLubavitch.”

Many baalei t’shuva who learnedin Tzfas have gone on to becomeshluchim and rabbanim. We didn’thave to go far to find a goodexample of this successfuleducational approach because theMashgiach, R’ Ne’eman is one of itsmany products.

“I came to yeshiva in Tammuz5747/1987. I had become a baalt’shuva a half year earlier on myown. During Reserve duty inKochav HaYarden, I met RabbiShlomo Benisti. He is a verydelightful religious Jew and his smileand depth won me over. We slept inthe same room and my first lessonwas from the large volume ofRambam that he kept beside his bed.I already knew that if I wanted toacquire broad knowledge I had toattend yeshiva. He recommended theyeshiva in Tzfas and promised that Iwould be satisfied. I imagined ayeshiva to be a dark, dank place butI was determined to go.

“When I completed my stint inReserves, I called R’ Wilschansky.He asked me some questions andsuggested that I come to yeshiva forShabbos and if I liked it, I could stayon. (I liked his approach and it’s oneI use today with baalei t’shuva. Nopressure. Come and take a look andif you like what you see, stay andlearn). When I arrived at yeshivathat Friday I met the talmidim ofAtah, who hadn’t yet left formivtzaim. They told me that all thebachurim had gone on mivtzaim. Ididn’t know what that was. I didn’tknow that Chabad is an army andthe T’mimim are soldiers. In the

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R’ Wilschansky giving a shiur

R’ Levkivker giving a shiur

Rabbi Yaron Ne’eman and Rabbi Alkobi ata Hachnosas Seifer Torah for the yeshiva



meantime, they sent me to the mikvaand then I waited in the deserteddormitory.

“At 3:30 the bachurim begantrickling in. We got ready forShabbos and one of the bachurimtook me to the zal and we beganlearning Likkutei Torah. What gotme were the words, ‘and we need tounderstand.’ Before that I thoughtreligion was just about acceptingeverything on faith. Now I knew Iwas in the right place. What Iespecially remember about thatShabbos is the atmosphere of AhavasYisroel between the talmidim. R’Orenstein’s farbrengen and theniggunim with R’ Wilschansky alsomade a deep impression on me andwon my heart and I decided tostay.”

As coordinator for the baalt’shuva program, R’ Ne’eman takescare of their special needs, andprovides heart to heart counseling assomeone who has been through theprocess himself. Later on, he helpsmany of them with shidduchim.

THE BIGGEST CHABADHOUSE IN THE WORLD

Every week, hundreds ofbachurim go on mivtzaim: mivtzat’fillin, mivtza mezuzah, shiurim,seasonal and holiday activities, etc.We would go to nearby cities inorder to register children for a letterin a Torah scroll. On the wall ofyeshiva was a sign on which it saidhow many we managed to sign upeach day. Every Friday, buses full oftalmidim head out to citiesthroughout the north of the country,from Haifa in the west to the GolanHeights in the east. During Purimand Chanuka, the yeshiva boys gobeyond the northern cities toyishuvim in the south, in Yehuda-Shomron, and army bases deep inthe south of the country. The shliachin Eilat has told me how much heenjoys the “Tzfasim.”

Months before the Yomim Tovim,

numerous shluchim call themashgichim of the yeshiva and askwhether talmidim can come to them.“When the Rebbe’s inyanim are‘alive,’ then outreach is an integral

part of yeshiva life,” explains R’Wilschansky.

I went to the Shuk in Acco withthe boys on Friday and found thatevery single stall owner knew aboutthe Rebbe; the Rebbe’s picturesdecorate the stores, and even the“toughest nuts to crack” had shedtheir shells long ago. When I learnedin yeshiva I went to the Shukregularly and got to know the peoplethere. To my dismay I discoveredthat there were less people puttingon t’fillin in the Shuk now thanthere were when I was there. I wasrelieved when I was told that this isbecause many of the store ownershave bought their own t’fillin, whichthey put on daily.

The bachurim and the storeowners have a good relationship.Many of the store owners have seenmiracles thanks to brachos theyreceived when they wrote to theRebbe through the Igros Kodesh.

Sammy runs an automotiveelectrician shop. “Every week,” saidone bachur, “at the end of our routewe come to his store to farbrengwith him and speak about theparsha. One week we saw that hisentire face was covered with darkblotches. He told us that he hadkidney stones and that we shouldn’tcome the following week because hewould be having an operation. Wehad a bottle of the Rebbe’s waterand gave him a little to drink and hemade good hachlatos.

“The following week, when wefinished our route, we debatedwhether to go to him or not, anddecided it doesn’t hurt to try. Howsurprised we were when he came outto greet us and shouted, ‘You won’tbelieve what happened! Before theoperation I underwent tests and theyshowed that the stones had beenpassed naturally!’”

While the bachur told me thestory, Sammy nodded his head andaffirmed every word.

The bachurim call the outreachaspect of the yeshiva “The Biggest

UNIQUE FLAVOREvery yeshiva has its

uniqueness. The Chabadyeshiva in Tzfas has so manyspecial qualities. Here are someof the outstanding ones:*A chayus in inyanei Moshiachand Geula*Regular shiurim in halacha,Shulchan Aruch Orach Chaimand Yoreh Dei’a*Shiurim in Hilchos Stam forthose who are interested*A special program for baaleit’shuva*For every shiur (level) there isa special class for learningGemara-Rashi-Tosafos *A nosei v’nosein for each class*Shiurim in inyanei Moshiachand Geula*A special connection with thetalmidim even after theygraduate*A special emphasis on findinga mashpia*Nearly all the of the staff,including teachers of Nigleh,farbreng with groups ofbachurim*Tutors for Gemara, Tanya,and Chassidus for Englishspeakers*A kollel program in whichkollel members learn withbachurim for an hour a day*A library with computerstations that have OtzarHaChochma and Otzar 770installed, for referencepurposes*Mivtzaim and programs aspart of the yeshiva schedule



Chabad House in the World,” and itis no exaggeration. The yeshiva hasrooms designated for shiurim thatare given via telephone every weekto hundreds of people. Talmidimalso give shiurim in dozens ofplaces. Numerous shiurim are alsogiven in yeshiva high schools andhesder yeshivos throughout thenorth. These shiurim are mainlygiven by the talmidim-shluchim ofthe yeshiva.

ONE FAMILY WITH 400 BROTHERS

Towards the end of my visit tothe yeshiva, I asked R’ Wilschansky:

How do you and the staff createa warm family atmosphere forabout 400 students so that eachtalmid truly feels the cohesion?

“First, the talmidim know thatthere’s someone here to help themtwenty-four hours a day, and theyavail themselves of this whennecessary. In addition, we’veenlarged the number of staff andhave a terrific team which includesmashpiim, mashgichim, meishivim,maggidei shiur, and “nos’imv’nosnim” for every shiur. Theydon’t rest for a moment. Aside fromthem we have rabbanim and specialstaff members for different groups:men who speak French, Spanish and

English who are responsible forstudents from France, Argentina,Brazil and the United States. Weencourage talmidim to accede to theRebbe’s request and get themselves amashpia, preferably a member of ourstaff, which definitely adds to thespecial personal atmosphere we havehere.

“Our alumni who return asshluchim also do a great job. Wealso encourage farbrengens forclasses and even smaller groups withstaff members and shluchim. Thesefarbrengens do so much for thetalmidim. In smaller groups thetalmidim feel more comfortableopening up, which enables us to helpthem. The practice of farbrengensremains with them even after theyleave yeshiva.”

After 31 years do you have anyspecial plans for the future?

“A few years ago we boughtproperty behind the yeshiva thanksto the generosity of our friends R’Dov Liebman of Argentina and R’Menachem Mendel Shagalov of NewYork. Our plan is to build a buildingthat will contain the entire yeshiva,the dormitory, zal and offices, tohouse and serve 600 bachurim.There are so many bachurim whowant to come to our yeshiva but wecannot accept them all due to lack ofspace. With this expansion, we willbe able to accommodate everyone.Moshiach is coming soon and hewill make sure everyone isaccommodated long before ourexpansion is done.

Hundreds of alumni attending a reunion

R’ Yisroel Halperin giving a shiur


PART IA light breeze blew that late

evening. One who listened to thesighing of the wind would certainlyhear the sigh of t’shuva during thesedays, the Aseres Yemei T’shuva. Thesounds of the niggun that waftedfrom the windows of the shul wereladen with yearning, a longing fort’shuva, to return to our Father inheaven.

At the table sat the mashpia, R’Mottel Kozliner who wasfarbrenging with a group ofChassidim, men and bachurim,those who did not go to the Rebbethat year. He spoke about theuniqueness of these days and theirpreciousness, and the need to useevery moment to return to ourFather in heaven. He spoke abouttaking care in mitzvos and especiallyin minhagim. In this spirit he toldthe following story:

It was some time after the RebbeRayatz left Russia, an event whichmade the Chassidim who remainedthere feel bereft, distant from aconcerned father, with a barrier ofiron separating them. Nevertheless,the work to spread Judaismthroughout the Soviet Union notonly did not stop but increased.Branches of yeshivos opened up in

various cities while others wanderedfrom place to place because of theKGB that pursued them, wanting toeradicate every vestige of Judaismand particularly to stamp out theremnant of “Schneersohns” whoremained in the country.

However, the Chassidim, as loyalsoldiers, carried on their work.Secret agents were sent to runchadarim in damp cellars. Here andthere Chassidim congregatedsecretly for minyanim, learningNigleh and Chassidus, and holdingfarbrengens. Jewish and Chassidiclife continued unabated under thenoses of the Yevsektzia.

The 1930’s were the hardestyears. The KGB, with an order fromabove, intensified their persecutionof Chassidim and dogged theirfootsteps for the purpose of catchingas many of them as possible. Theycould not allow a handful ofChassidim, without arms or anyother significant means at theirdisposal, to make a laughingstock ofthe entire mighty Soviet regime.

Indeed, the zealous KGB weresuccessful in that they were able toarrest a number of Chassidim, andthey eagerly tried to extract fromthem details about their work. Mostof the Chassidim who were caught

were able to heroically withstand thetorture and not reveal a word aboutwhat was going on. But under theextreme pressure, some Chassidimbroke and they revealedincriminating information.

KGB interrogators were amazedwhen they discovered the extent ofthe work being done throughout theSoviet Union and they rejoiced overthe information. They descended atnight simultaneously on the homesof Anash in various places. Arrests,trials and exile to Siberia followedand there were even impromptuexecutions without trials that tookplace in cellars. Thus ended the livesof those holy Chassidim. Thisbecame the fate of anyone who wassuspected of being associated withLubavitch. They all knew that theywere in the KGB’s sights and theyfled from place to place, notknowing what the morrow wouldbring.

PART IIDue to the nonstop persecution,

many Chassidim left their homesand tried to get as far away aspossible. Some Chassidim ended upin a certain town. To the best oftheir knowledge this place was safe,for hardly any religious Jewsremained here, let alone Chassidim.Thus persecution in this town wasfar less than in other places and itwas possible, at least for a shorttime, to be able to breathe withoutconstant fear of arrest.

One shul remained. It waspurposely left by the communistswho wanted to demonstrate that inRussia they did not persecutereligious people but permitted allwho wanted to, to live a religiouslife. The Chassidim knew that likethe other such shuls throughout thecountry, this shul was run bygabbaim appointed by thegovernment who reported to theKGB. Visiting the shul wasdangerous and if someone went


story

COVERING UPIN THE FACEOF DANGERBy Menachem Ziegelboim



there he knew he was beingwatched. These gabbaim reportedabout every stranger who walked inand every conversation that tookplace.

The Chassidim who took refugein this town went to the shul todaven on Shabbos and Yom Tov,taking care not to talk to oneanother and not to do anything thatwould arouse suspicion.

PART IIIOne of the guiding principles

given to KGB agents in order tocatch “Schneersohns” was to followand see how they davened. Theyheard that in Lubavitch they wereparticular about davening with atallis over their head and not just ontheir shoulders, in contrast to othergroups which were not particular inthat way and mostly kept their tallison their shoulders.

When the KGB discovered thispractice they immediately sent theiragents to shuls to follow all thosewho davened with a tallis over theirhead. It was almost a certainty thathe belonged to the “Schneersohns”and deserved special treatment.

Chassidim eventually found outabout this and they passed the wordaround that due to the danger, theycouldn’t wear their tallis over theirhead. Knowing this, the Chassidimwho arrived in this town werecareful about not putting their tallisover the head so they wouldn’t fallunder suspicion.

“We davened there,” said R’Kozliner, “on the Yomim Nora’im –on Rosh HaShana and Yom Kippur,too. We made sure not to put thetallis on our head for we knew howdangerous this was.”

It was Yom Kippur, the day offorgiveness and the wiping away ofsin. The shul was full. Even Jewswho stayed away from shul the restof the year, Jews who had strayedfrom their traditions willingly orbecause they had been forced, went

to shul on this day. It was a day inwhich the spark in their neshamos,dormant throughout the year, wasignited.

The Chassidim tried not to standout.

The sun was setting and soon theholy day would be over. There wereonly a few minutes left of k’dusha tograb onto. The chazan began Ashreiof N’ila and then suddenly, asthough it had been preplanned , all

the Chassidim lifted their talleisimover their heads, as though they hadforgotten for a moment where theywere and how dangerous this was.

“During those lofty moments ofN’ila there was no room forquestions or discussion. All did asChassidim had always done. I sawthe revelation of the yechida of thenefesh during N’ila and boruchHashem all turned out well,”concluded R’ Mottel.

“During those lofty moments of N’ilathere was no room for questions ordiscussion. All did as Chassidim hadalways done. I saw the revelation of theyechida of the nefesh during N’ila”


PAINFULDISAPPOINTMENT

THE NIGHT OF YUD-TESKISLEV

The bitter galus we were in, inSamarkand, and the tremendousfear engendered by informers,sometimes over nothing,occasionally were the cause of somevery painful incidents. In the earlyyears, when the bachurim learned byus, we tried to hold farbrengens faraway so that undesirable guestswouldn’t come to us. The windowswere always covered on the inside

with blankets so from the outsidethey wouldn’t see or hear soundsfrom those farbrenging.

We once held a Yud-Tes Kislevfarbrengen in the home of R’ DovidMishulovin in the old city. It was adark and cold night and it waspouring when we heard a suddenknock at the gate of the courtyard.We instantly fell silent and strainedour ears, waiting for the knocking tostop so we could continue ourfarbrengen. But the knockingcontinued and we decided that allthe bachurim would hide behind oneof the closets while R’ Dovid’s wife

Sarah would go out and see whowas knocking so late at night.

We who remained in the roompeeked from a tiny crack in thewindow and we saw Sarah arguingwith someone. After two longminutes she returned and said that itwas R’ Refael Chudaitov who hadcome from the Gishmal quarter toattend the farbrengen. Our heartsmelted. He wasn’t young and he hadtraveled by bus and then had to walkfor twenty minutes from the busstop on the dark and cold street inthe pouring rain and yet, for fear ofdiscovery, he had to be turned away.

It wasn’t easy returning to thetable and continuing the farbrengen.The bachurim came out of theirhiding place but we felt once againhow difficult this galus was. We wereeven afraid of one another!

To R’ Refael’s credit, it should benoted that although he suspected –and sometimes he saw clearly – thatwe were hiding things from him, henever got angry or offended. Heunderstood us and knew that wewere frightened of everybody.

AN EMOTIONAL PRAYERAT THE GRAVESITE OF

THE REBBE RASHABR’ Refael’s son, Shemtov, worked

in the agricultural sector fatteningsheep. Gentiles once made up astory about him that he wasn’t doinghis work and he was arrested and


memoirs

The health department officials, whocame for the purpose of preventing themikva from opening, claimed that thewater was unsanitary and people couldnot be allowed to immerse in suchwater. When R’ Refael heard that, heprotested mightily and insisted that thewater was perfectly clean. To prove hispoint, he drew a cup of water from thepit, made a loud bracha, and drank thewater…* Another chapter in thememoirs of Rabbi Hillel Zaltzman.

THE CUP OF WATERWHICH SAVED THE MIKVAPrepared for publication by Avrohom Rainitz



was interrogated. R’ Refael had goodconnections with senior officials intown who were capable of helpinghim and getting his son out of jail,but he was in the hospital in theCrimea at the time with his wife.

Due to the seriousness of thesituation, the family decided toinform him via telegram. Since theywere afraid to write openly, theymerely wrote that Shemtov was sick(a code word that hinted that his sonhad been arrested) and they allawaited his coming.

They waited anxiously for R’Refael to return in response to theirtelegram, but days passed and he didnot show up. In the meantime thingsworked out miraculously andShemtov was released.

The day after he was released, hisfather arrived in elevated spirits andhe asked: “What’s new? Did theyrelease Shemtov yet?”

After the family told him abouthis son’s release they asked him whyhe had delayed in coming and whyhe was in good spirits beforeknowing that his son was released.He replied with his characteristicsmile: “After I got the telegram Ithought, how can I help when I getto Samarkand? I might besuccessful and I might not. I optedto travel directly to Rostov to theRebbe Rashab, where I prostratedmyself on his grave. I told the Rebbewhat happened: (he would oftenspeak of himself in the third person)‘Refael is standing and crying. My

son was arrested. Help us Rebbe.’That’s what I did; I davened andcried and asked the Rebbe to helpus. Refael was sure that his prayerwas accepted and that Hashemwould help. I returned toSamarkand with a tranquil heart. Iwas confident that the Rebbe woulddo everything to get my son out ofjail.”

THE CUP OF WATERTHAT SAVED THE DAYR’ Refael’s heart was alert to all

matters of k’dusha, whether inSamarkand or in the surroundingareas. If he heard that his help wasneeded with some spiritual matter,he would go and offer his assistance.

In Samarkand there was onemikva that operated officially. It wascalled “R’ Abba Pliskin’s mikva” forthe Chassid, R’ Abba Pliskin, whotook care of it during World War II.As I mentioned in previousinstallments, the official law in theSoviet Union did not forbid religiousservices in an overarching way, andmost of the attacks against religionwere done with various excuses suchas going against the spirit ofcommunism. At the time of theinfamous Doctors’ Plot, thegovernment took advantage of theatmosphere of incitement against theJews to close the mikva.

At first people went to othercities in the vicinity where there wasan operating kosher mikva. Secret

mikvaos were made which were usedby G-d fearing families but thesemikvaos had a big disadvantage. Wewere not able to tell people outsideof our immediate circle about thembecause we were afraid thatsomeone would tattle. I was once inTashkent and I stayed with aLubavitcher. Shabbos morning, as Igot ready to go to the mikva, myhost said: “Let’s toivel together.”

I asked: “Where, here?”He brought me into the kitchen

and said: “Can you guess where themikva is?”

I didn’t know what to tell him.How could I guess? I saw anordinary kitchen and that was it.Then he raised the linoleum and Icould immediately tell that under theboards was a mikva.

This was the reason that in the60’s, many years after the Doctors’Plot and when things had quieteddown, the men in Samarkanddecided that the time had come toreopen one of the local mikvaos,officially, so we could publiclyannounce it for the benefit of all.Since officially opening the mikvanecessitated dealing with thegovernment, an undertaking that allof us feared, R’ Refael acceded tothe requests of the young men andpresented a request to the authoritiesto open the mikva.

The advantage in R’ Refaelpresenting our case was two-fold.First, he was a local citizen whospoke their language and second, he



was an older person and most of thegovernment’s wars over religiousmatters were directed againstreligious education of the young. Inaddition, he was a tremendous baalbitachon and was not at all fazed bythe government. He would say,“Why are you worried? You needmore bitachon.”

(R’ Refael organized the learningin the towns surroundingSamarkand and as we arranged, wewere responsible for the finances. Itonce happened that we were askedto pay up our accounts in full, butwe simply didn’t have any moneyand we didn’t know where we wouldget any. R’ Refael just said: “Whyworry? You need bitachon!” Iremember telling him: “R’ Refael,the goyim in the market don’t sellanything for bitachon!”)

Government officials who heardR’ Refael’s request about opening amikva immediately began looking forreasons to refuse him. Their mainreason was that according to thehealth laws, public places had to beextremely hygienic. The water wouldhave to be changed after everyperson immersed and since thiswasn’t practical, the mikva could notbe opened. R’ Refael maintained thatthe mikva was up to the sanitaryrequirements and if they wanted tocheck it out they should sendsomeone.

After much effort the governmentannounced that they would besending an inspection committeewhich would decide whether themikva was up to standard and couldbe opened to the public. Of courseR’ Refael was there when they came.The inspectors who came for thepurpose of not allowing the mikva toopen immediately said that the waterwas dirty and people could notimmerse in it. When R’ Refael heardthis he protested and said the waterwas perfectly clean and they werejust making things up. To prove thathe was right he took a cupful ofwater from the mikva, said a brachaout loud, and drank it.

R’ Refael’s courage and hiswillingness to unhesitatingly drinkthe water left the committeemembers stunned. In the end theyallowed the mikva to open.

PERMISSION FROMMOSCOW TO BUILD A

MIKVAAnother few years passed and

towards the end of the 60’s a windof greater freedom began to blow.The government began to give visasto leave the country and the generalmood of terror toned down. R’Refael decided to take advantage ofthis new era and to build an officialmikva in the shul in the old city,since R’ Abba Pliskin’s mikva wasonly “half official.”

Since all religious matters wereofficially under the culturaldepartment of the city, R’ Refael metwith the head of the religiousdepartment in Samarkand and askedfor permission to build a mikva.Although, as I mentioned, there wasno legal problem in building amikva, the head of the localdepartment was afraid to give R’Refael a permit. He advised him togo to the main office for cultural andreligious affairs in Moscow and askthem. “If they, in Moscow, give youpermission, then you have a greenlight to build one and nobody in thegovernment here will dare tocountermand instructions issued inMoscow. And between you and me,why will the head of the departmentof culture and religion in Moscowcare about what is going in distantSamarkand in Uzbekistan? Surelyhe will give you permission.”

R’ Refael accepted his advice andwent to Moscow. He stayed with hisbrother, Tziyon Chudaitov, who rana large hotel called Uzbekistan. Hishotel was frequented by governmentofficials from Uzbekistan on theirtrips to Moscow, as well as otherimportant people. Thanks to this,Tziyon had good connections withthe government in Moscow.

Through his contacts he enabled hisbrother to meet with one of theofficials in the main office forcultural and religious affairs in theSoviet Union. R’ Refael told theofficial that he had come fromSamarkand in Uzbekistan and sinceaccording to Jewish law everyonehad to immerse in the mikva beforedavening, he wanted a permit tobuild a mikva in the yard of theofficial shul in Samarkand.

The official, who did not carewhat went on in that Moslem stateso far from Moscow, gave R’ Refaelan official permit on the stationeryof the head office of cultural andreligious affairs in the Soviet Union.

When R’ Refael returned toSamarkand with the permit hereceived in Moscow, the head of thereligious affairs department said:“Now you have nothing to worryabout. You can start construction.”

R’ Refael, preferred to be sure hewouldn’t be bothered once hestarted the work, so he wanted toobtain a permit from the localdepartment of culture and religion.To do so he and R’ YaakovBaroshansky gathered a minyan ofJews and asked them to accompanythem to the department and to saythat because they need to immersebefore davening they wanted anofficial permit to build a mikva.

Despite the fear of gettingentangled with the government, theyagreed to go with him after R’ Refaelconvinced them that he was leadingthe group and they were there onlyto confirm that this is what Jewishlaw required. When the groupappeared in the municipal office, theclerks told them that once they got apermit from Moscow there wasnothing to be nervous about.

R’ Refael didn’t delay butimmediately sent his son Moshiachto get bricks and other buildingmaterials. He hired workers andquickly had a pit dug and they beganbuilding the mikva.[To be continued next issue, G-d willing]


wishing all our readers a k’siva v’chasima tova l’shana ...concealed my face on that day”...

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