contents

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featured articles WeeKlY cOluMNs

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HOMetOWN HerO
Nosson Avrohom

14 HiGHliGHts Of tHe rOYal WeddiNG

Rabbi Shneur Zalman Hertzel

GrOWiNG uP iN cHassidic NeVel uNder tHe cOMMuNist reGiMe

Menachem Ziegelboim

4 12 32 35 36 40

Dvar Malchus Shleimus HaAretz Farbrengen Moshiach & Geula Memoirs Parsha Thought

28 diViNe PrOVideNce ON tHe NiGHt WatcH

Nosson Avrohom

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Dvar MaLchus

HOW IS IT POSSIBLE TO STOP YEARNING?!

the entire time Yaakov was in exile, he knew that it was not his place, per se, and he proceeded without any interruption, making his way to his true place. thus, the verse states, haloch halachta, using a repetitive expression, indicating that Yaakov did not view his traveling as a one-way trip out of charan, focusing only on his redemption from Lavan, but as a continual journey, a non-stop roundtrip, serving G-d even while in exile [haloch] as a preparation for redemption [halachta].
Translated by Boruch Merkur

EMERGING FROM CHARAN WITH INTEGRITY INTACT

The departure of Yaakov from Beer Sheva and his descent into Charan ([the place that] arouses the anger of G-d), the home of Lavan HaArami, alludes to the general concept of decent into exile. In the same sense, the redemption and ascent of Yaakov from Charan, upon his return to Eretz Yisroel the Land of Israel, the land of his fathers sojourning alludes to rising up from exile in the true and complete redemption. From this it is understood that all the details of this weeks Torah portion connected with Yaakovs residing with Lavan and his journey from there provide a lesson about the exile and redemption in our time. The descent of Yaakov into the exile of Charan, in order to stay with Lavan HaArami, was

indeed a dramatic decline, to the point that it says in the Hagada that Lavan HaArami was worse than Pharaoh, King of Egypt, For Pharaoh only decreed against the males, whereas Lavan sought to uproot the entirety [of the Jewish people]. However, Yaakovs descent was for the sake of a subsequent ascent, as related in the Torah portion, VaYeitzei. That is, not only was Yaakov not influenced from being there, in Charan on the contrary; he emerged from their fully intact, whole, in the ultimate state of integrity, to the extent that it says, the man [Yaakov] increased to the extreme. In fact, he even managed to have an influence over the exile itself and over Lavan HaArami, bringing about their refinement. This concept is elucidated in Toras Chaim (of the Mitteler Rebbe, whose redemption we are presently

celebrating), where it interprets the verse, And Lavan went and returned to his place Yaakov brought Lavan (from where he had been, a very lowly state, inferior to even Pharaoh) back to his [lofty spiritual] source and root, the level of Loven HaElyon, Supernal Whiteness. Thus, And Yaakov went on his way, rising up from exile en route to Eretz Yisroel, the land of his fathers sojourning, and he was met by angels of the L-rd. This journey represents the unification of Eretz Yisroel and the Diaspora, the very purpose of descent into exile.

LONGING TO RETURN TO HIS FATHERS HOUSE

The above sheds light on the story in the Torah portion, VaYeitzei, as follows. Still, while he was in exile, with Lavan HaArami, Yaakov was in the state of, you have gone, gone away (haloch halachta), for you longed, longed (nichsof nichsafta) for your fathers house, words that Lavan spoke to Yaakov, indicated that Lavan himself detected where Yaakovs heart had been. Namely, longing to return to his fathers house. The entire time Yaakov

4 9 Kislev 5773

was in exile, he knew that it was not his place, per se, and he proceeded without any interruption, making his way to his true place. Thus, the verse states, haloch halachta, using a repetitive expression, indicating that Yaakov did not view his traveling as a one-way trip [out of Charan, focusing only on his redemption from Lavan], but as a continual journey [a non-stop round-trip, if you will], serving G-d even while in exile [haloch] as a preparation for redemption [halachta]. Yaakovs service in exile was itself a part of his journey to his true place, the land of his fathers sojourning. And even before he arrived at the land of his fathers sojourning, he desired and yearned for it, nichsof, not just once thereby fulfilling his obligation, as it were but the entire time the redemption had not arrived, nichsof nichsafta!

All the while we remain in exile, our stance must be nichsof nichsafta, yearning for and desiring the redemption, utterly preoccupied with the thought: when will we finally merit the redemption?! And even after feeling this longing once, even to the point of soul expiration if Moshiach still has not come, one mustnt stop yearning. Rather, nichsof nichsafta, he continues to desire and yearn [as suggested by the repetitious expression]. As long as Moshiach has still not come, how is it possible to stop yearning?!

JUST GOING FORWARD TO THE REDEMPTION!

This provides us with a lesson regarding the present exile and redemption, a lesson that is in line with the teaching of the Alter Rebbe that one must live with the times, with the weekly Torah

portion, and in our case, Parshas VaYeitzei: To be sure, the entire descent into exile, the doubled and redoubled darkness of exile, is for the sake of a subsequent ascent, in order to achieve the greater height of the true and complete redemption. The entire time that we are in exile we must constantly be traveling, haloch halachta, to the redemption, not being put off by anything nor reckoning with any other consideration. We are not even threatened by [such a formidable opponent as] Lavan HaArami, who boasts an impressive pedigree son of Bsuel, son of Nachor, son of Terach, etc. We do not reckon with him or his arguments at

all; we just going forward to the redemption! All the while we remain in exile, our stance must be nichsof nichsafta, yearning for and desiring the redemption, utterly preoccupied with the thought: when will we finally merit the redemption?! And even after feeling this longing once, even to the point of soul expiration if Moshiach still has not come, one mustnt stop yearning. Rather, nichsof nichsafta, he continues to desire and yearn [as suggested by the repetitious expression]. As long as Moshiach has still not come, how is it possible to stop yearning?!
(From the address of Shabbos Parshas VaYeitzei, 10 Kislev 5746, bilti muga)

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Issue 857

shLichus

HOMETOWN HERO
The life story of Rabbi Yosef Cohen, a rav in Ramla, begins with his childhood as an immigrant from Djerba, growing up in Ramla. From the city that was to become the symbol of crime and violence, he made his way to Tomchei Tmimim, where he learned from the renowned mashpia Reb Shlomo Chaim Kesselman. After he married, fortified with the blessing of the Rebbe, he returned to his hometown and succeeded in bringing about a spiritual revolution.
By Nosson Avrohom

or many years, Ramla was a crime-ridden city. Gangs ruled the streets and the police were powerless. There was hardly any Judaism in the city. Those who became baalei tshuva opted to move away to a place more in line with their new lifestyle. All this changed drastically in the past two decades. Rabbi Yosef Cohen calls it the quiet revolution. R Cohen is one of the old time rabbis of Ramla. He was born in Ramla and became interested in Chassidus. After he married, he sent a letter to the Rebbe in which he asked whether he should live in Shikun Chabad in Lud, which was

beginning to develop at the time and was a place of Torah and Yiras Shamayim, replete with fine schools and a beautiful khilla, or near his parents in Ramla. The Rebbes answer was, Do as the hanhala advises. So, R Cohen lives in Ramla where he raised a family and helped many other families get on their feet. He serves as a neighborhood rav. There is hardly anybody in Ramla who does not know R Cohen. The city has completely changed. Although there is still a large Arab population, shuls are opening all over and there are more and more baalei tshuva, numerous kollels and kosher stores.

CHILDHOOD IN RAMLA
R Cohen was born in the fifties to a family that had just emigrated from the island of Djerba off of Tunisia. He still remembers his parents enthusiasm over their great privilege to be living in Eretz Yisroel. This feeling overshadowed the daily travails that were the lot of the new immigrants to the fledgling country. The immigrants from Djerba were sincere Jews who kept mitzvos with great love. Thats how it was in my home. Love for Torah and mitzvos shone through in the chinuch that my parents

6 9 Kislev 5773

bequeathed me and my siblings. We were proud of our traditions. R Cohens connection with Chabad began in elementary school. In the morning he learned in the religious public school called Sinai. The only option for a religious child in Ramla in those days was to supplement his Torah study in a Talmud Torah in the afternoon and evening. I went there at my parents initiative and with the urging of the Lubavitchers who founded the place. The first teacher who taught us was R Tzvi Bernstock from Bat Yam. At night, he was replaced by R Moshe Goldstein ah, who came everyday on

his bicycle from Lud. We learned Chumash, Gemara and Mishnayos. We developed a great cheshek for learning. At night, we gathered together for another shiur in the shul and learned with Mr. Treblisi, a bearded city worker who started a shul in his home, and taught us children proper kria and how to lain in the nusach of Tunisia. The mashpia R Sholom Dovber Kesselman, who replaced R Goldstein, had a tremendous influence on me. He also came from Shikun Chabad in Lud and rode a bicycle. R Cohen remembers that one of the prizes that R Kesselman

gave outstanding students was a ride on his bike. We would wait outside for him. He had a great love for children and we felt it. I became a Lubavitcher thanks to him because, when I finished sixth grade, he registered me in Yeshivas Tomchei Tmimim in Lud. Being an only son at the time, I was homesick. To R Kesselmans disappointment, I left yeshiva, but he continued to take an interest in me. R Cohen went back to the religious public school and graduated. In the meantime, the Talmud Torah stopped operating, but young Yosef continued to

Issue 857

shLichus

ANOTHER YECHIDUS
R Yosef Cohen relates: After I got married, I had another yechidus. Today, I am known as a calm person who is hard to anger, but at that time, it was easy to anger me. I attribute this change to the Rebbes bracha in that yechidus. At that time, it was possible to buy land in Rechovos at a cheap price. I asked the Rebbe whether I should recommend to my parents that they buy land so they would have an income from it in the future. The Rebbe said: Why do you need the pizur hanefesh (lack of serenity) in all this? Since then, I keep my distance from anything that causes pizur hanefesh. I also asked the Rebbe whether I should study mila. The Rebbe said to do as a rav of my eida recommends. I did not understand this answer at the time, but later on, R Chabad of Lud referred me to R Machpoud of Bnei Brak, who taught me an interesting and original approach according to the custom of my eida. My brother joined me on that trip to New York, and I asked whether he should look into a shidduch. I asked this question at the end because I understood from my brother that the topic wasnt practical for him at that time. Yet the Rebbe responded positively to this with three exclamation marks. We did not understand the rush since he was young, but our mother died not long afterward and then we felt how much a shidduch would have been a good idea. learn on his own. When he was ready to enter ninth grade, R Kesselman went to his parents once again and convinced them to register him in yeshiva (as opposed to a public high school). My teacher and principal, who heard I was switching to a yeshiva, came to my house to convince my parents that I should continue where I was. They came with enticing offers like allowing me to skip a grade. In the end, it was decided that I would return to their school just until the end of the year. I wanted to learn in a yeshiva. He went to the yeshiva in Lud the following year, 5725. At that time, R Mordechai Shneur and R Zalman Feldman taught there, and their vast Torah knowledge impressed him immensely. The atmosphere in yeshiva transported him almost immediately to a different world than he was used to, one of farbrengens, shiurim, and above all else, the study of Chassidus that he was first encountering. I felt that I had come to the place I wanted to be in, a place of Torah, and that was the main thing. After three years, he switched to the yeshiva in Kfar Chabad. There he learned in R Moshe Yehuda Landaus class, who today is the rav in Bnei Brak. Yosef sometimes accompanied R Landau on his trips from Kfar Chabad to Bnei Brak. On the way, he would talk in learning with the passengers about the sugiyos in Gemara that we learned in yeshiva. Twice a week, he would go with some other talmidim to give Tanya and Chassidus classes in yeshiva high schools.

ARIKS INFLUENCE
Its interesting that despite being connected to Chabad Chassidim since he was a child, the decision to become a Lubavitcher Chassid occurred thanks to Ariel Sharon. It was after the Six Day War. They told us that Arik Sharon, the army general, would be taking part in a farbrengen. Arik wanted to tell us about the yechidus he just had. It was after his little boy was playing with a loaded gun and had accidentally been killed. The Rebbe sent him a letter of consolation and Arik told us that it was the only letter that truly comforted him. Arik began talking about the Rebbe and he described the yechidus in such an amazing way. He did not stop praising the Rebbe and said he had met with a unique personality. I was a yeshiva bachur and hearing this kind of praise from a celebrated officer, whom everyone admired, affected me deeply. I remember his description of how the Rebbe interrogated him about the war until Arik said to the Rebbe, I have no answers. I will return to Eretz Yisroel and study the subject and then Ill come back and explain it to you. Arik added, When I heard the Rebbe analyze the military moves and speak about the decisions the commanders had to make during the war, it seemed to me as though the Rebbe was repeating things he had heard in a military meeting. I realized that all the stories that the Chassidim told about the Rebbe were not just stories said because they were Chassidim, but the Rebbe was truly someone unusual. Naturally, I wanted to travel to 770 for a year on Kvutza. I had a hard time convincing my parents, but when

8 9 Kislev 5773

they saw that I had bought a round trip ticket, they gave their reluctant approval.

WITH THE REBBE

At that period, the Kvutza year began on Pesach and ended after the following Pesach. Seeing the Rebbe was a transformative experience for R Cohen: In my first yechidus, I felt that I was speaking to someone through whom the Shchina spoke. The Rebbe sat and read my note and then answered my questions. Words and sentences flowed from his lips and I was astounded. In that yechidus, I asked what to do about Chabad customs, whether I should do them just for myself or whether I should convince other family members to do them too. I had actually asked this question as soon as I started learning in Kfar Chabad, but at that time, the Rebbes answer was to consult with the hanhala. The rosh yeshiva, R Yaakov Katz, convinced me to take on the minhagim. Now in yechidus, I was asking about the rest of my family since my family kept minhagim of Djerba. The Rebbes answer was positive on condition that it would be done without pressure and in a pleasant manner. The results were that all my brothers eventually became Chabad Chassidim or friends of Chabad. During that extraordinary year, 5733-4, the Chassidim wanted to give the Rebbe a new recording of niggunim from Nichoach as a birthday present. Two Chassidim with musical abilities, R Moshe Teleshevsky and R Eliyahu Lipsker, took on the project. A list of niggunim was submitted to the Rebbe so he could make his selection. On the list, the Rebbe added, Niggun

R Cohen with local children

from Morocco. At first, they did not know which niggun the Rebbe was referring to and they presented three possibilities. The Rebbe chose Ozreini Keil Chai and R Cohen sang the solo. Some time later, on Motzaei Shvii Shel Pesach, a few days before our return to Eretz Yisroel, I passed by the Rebbe for kos shel bracha. Even before I reached the Rebbe, the Rebbe pointed at me, which naturally made all the Chassidim look at me. I did not understand what was going on, but someone suggested that the Rebbe wanted me to sing Ozreini Keil Chai. The Beis Midrash fell silent and I sang the niggun. Soon, everyone joined in and the Rebbe encouraged the singing with both of his hands. It was a momentous occasion for me. Things like this you never forget.

COMING FULL CIRCLE

After he married, R Cohen settled in Ramla. Since then, he has been working nonstop in a city that had been spiritually barren. True, his parents

generation of new immigrants had been attached to tradition, but the second and third generations had broken away. The youth of Ramla grew up in an atmosphere disconnected from their Torah roots. You needed a bulldozer to change the situation. The old timers are amazed by the changes. Ramla did not turn into Bnei Brak or Yerushalayim, but

Issue 857

shLichus
the sight of frum people, large families and packed shuls is typical and no longer rare. My first trial by fire was Mivtza Tfillin. I stood in the street for hours with my tzitzis out and offered tfillin. Today, its not unusual but back then it was daring. When I asked R Cohen about his role as rav, he answered tersely, Ufaratzta. Then he explained, When I officiate at a marriage, I dont just perform the ceremony but look for a way to say Divrei Torah and Chassidus. The same is true for everything. Every mitzva is done with a special flavor. At first, I would bring children to my house and teach them Torah and Chassidus, just as others did for me when I was a boy. Many children who learned with me when they were little remember the experience till today. Many of them are frum. R Cohen feels bad that unlike when he first started out, when he had time to give shiurim, today, due to his many responsibilities, his time is limited for the thing he loves most. I head an organization of people who give shiurim. Every year, more shiurim are added for both men and women and I run the project. We are greatly helped by the Lubavitchers who live in Shikun Chabad in Lud. They come and give shiurim on a wide variety of topics, from Halacha to Gemara to Chassidus and minhagim. Aside from the rabbanim, there are many people in the city involved in outreach and teaching Torah. There are heads of kollels and gabbaim of shuls and they all respect Chabad. We had a hand in nearly everything Jewish that happened here. R Topol, who opened the first Chabad house in Ramla, would come from Rechovos and helped us tremendously. Today, there are a number of shluchim here including R Avrohom Madwill and others. He considers his success as due to his being a child of Ramla: I was born here. We have good connections even with those who are not religiously observant, including soccer players who attended school with me. When they meet us, they treat us with respect. They dont feel that I preach to them. What has happened in Ramla in the past twenty years is extraordinary. Go take a walk and you will see how many religious Jews there are. This revolution is thanks to the Rebbe. He guided us and above all else, he endowed us with the strength. Others who operate here and dont belong to Chabad are lacking the Ahavas Yisroel that Chabad has. I attribute our success to the Rebbes approach, which is belief in the potential within every Jew, knowing that even when he says things to you that arent good, you will be able to break through if you speak to him pleasantly. I can give you examples. Many people call us with marital problems. I go to their house and begin by establishing the fact that a rabbi has arrived. I talk to them and emphasize Jewish ideas. When necessary, I bring up checking mezuzos. Thus, step by step, without pointing at a specific problem, the house undergoes a transformation. Only a Chassidishe rav has this mindset. The revolution that ensues is not confined to that one house, but continues to the neighbors and eventually affects the entire neighborhood. Jewish activity in Ramla was done quietly in the past, if at all, but upon the arrival of R Cohen and his appointment as rav, major changes took place. Over time, I taught people and encouraged open religious activity with Jewish pride. I remember that we had a staff meeting before Chanuka and I said that we had to arrange a large gathering. In order to attract a crowd, I said we should have a band and other things that would draw people in. The religious council leader vetoed the idea and did not approve the budget. He said the council had arranged a gathering not long before, but attendance had been poor and did not justify the outlay of money. I said I would take the responsibility to bring people if he gave the money. The gathering, which took place in the big shul, was well attended. R Cohen organizes programs for children under the auspices of the local kollel network, which provides the finances. Kashrus in Ramla has also undergone a major change in recent years. Whoever visits the city will be surprised to find many stores and restaurants with Mehadrin kashrus. I saw that if you first are mekarev the owner so he understands the importance of kashrus, he ends up cooperating. Today, R Cohens main work is in establishing kollels. We went from nothing to a network of kollels all over the city. When we discussed the Chassidic dimension of his work, R Cohen smiled and stressed that often people ask him: What is your connection to Chabad when you were always religious? I always tell them that they should know that its only thanks to Chabad that the city has changed so drastically.

10 9 Kislev 5773

Today, there are many kiruv organizations that operate here. They are flourishing thanks to Chabad having paved the way. In my humble opinion, the big change in Ramla is not about the number of men learning in kollel. The real change is in the simple people who have developed a connection with Judaism, and this is primarily thanks to the Rebbe. Only someone who learns Chassidus understands what a Jewish neshama actually is and that Torah and mitzvos are not the private domain of one who studies Torah; they belong to every Jew.

MIRACLES IN RAMLA
Over the years, R Cohen has acquired many students, some of whom have become very involved in Jewish life, Chassidus and the Rebbe. Even those who have not become Lubavitch have become great admirers of the movement. One of these talmidim is Dovid Ohana who became a Lubavitcher. At some point, he told me that he and his wife were waiting for the bracha of children, but at the last exam they were told the fetus had some problem. His wife was in a terrible state and I advised him to write to the Rebbe. The answer he opened to said to check tfillin and mezuzos. He was taken aback because he had just bought expensive tfillin from a G-d fearing sofer. I convinced him to check them again regardless, and incredibly, entire words were missing! He was in utter shock. Of course he replaced them with another pair and the birth was fine and the baby was healthy. At a zeved bat that he attended, R Dovid told the crowd about the miracle that had occurred. Later on, he led the first charge in the area of kashrus

R Cohen with children

In my humble opinion, the big change in Ramla is not about the number of men learning in kollel. The real change is in the simple people who have developed a connection with Judaism, and this is primarily thanks to the Rebbe.
up in Maariv. The doctors could not explain how his voice had disappeared and how it had returned. R Cohen says the miracles continue through the Igros Kodesh and he has many stories to tell: The mother of someone who davens with my brother in the shul in our neighborhood was hospitalized in serious condition. The situation continued to deteriorate. The doctors decided that only a complicated operation, whose outcome was uncertain, could help. My brother advised him to write to the Rebbe. After a few days, the friend told my brother that the moment he finished writing to the Rebbe, his mother began seeing encouraging signs of Continued on page 13
Issue 857

when he opened a kiosk where all the products were Badatz kashrus. Thanks to him, many Jews eat kosher. Ill tell you another miracle story. An old timer from Ramla, whose family name is Sarusi and who is a well-known person here whose family maintains a large shul, lost his ability to speak. There were no warning signs. It came out of the blue. He came to me and conveyed the problem as best he could. I quickly sent the Rebbes office a request for a bracha for him. The answer of Bracha Vhatzlacha arrived within a few days. On Yom Kippur after the davening, the man suddenly banged on the table and began speaking normally again, as though nothing had happened. The story was spoken about everywhere and was even written

11

shLeiMus haaretz

THE REBBE RAYATz PROPHESIzED

the terrifying destruction of Jewish communities by the israeli government.
Translation by Rabbi Binyomin Schlanger

e have all w i t n e s s e d the terrifying destruction of the Jewish Communities of Gush Katif and Amona by the Jewish hands of the Government of Israel. The Frierdike Rebbe prophesized that this would take place. Here we present his words spoken sixty-eight years ago, 26th day of the Jewish month of Adar, 1945, on the occasion of the fifty year celebration since the establishment of the Lubavitcher Yeshiva Tomchei Tmimim.

Men and Women, see and listen! In the Land of Israel the slow annihilation of Jewish children is taking place. Many anti-religious people amongst the group of leaders, whose responsibility it is to help the orphans, children of survivors of the Holocaust, in the Land of Israel, have put together an agenda of destruction for those children who now rely on them for support. In the territories conquered by the Germans, Hitler set up destruction camps to harm and burn the bodies of Jewish people; in [the land of] Israel a certain group has set up houses of

destruction to harm and to burn Jewish Souls. The agenda of destruction is busy with the destruction of children, orphans of the remnant of the Jewish people, educating the children by Hamans who are bent on the same path and education as that of the men of the Yevseksia [Jewish communists], sons of the G-dless. These Hamans are teaching the children to desecrate the Sabbath, to eat non-kosher food, to eat on Yom Kippur, to eat leavened bread on Passover, and do not even permit the children to recite the Kaddish prayer to recall their parents who were murdered sanctifying G-ds Name. They teach the children to scoff at G-d and Judaism. These orphans who are receiving their education from the Hamans of whom we have spoken will yet tear apart Torah scrolls, burn down Jewish synagogues, tear up Jewish cemeteries, organize pogroms, stab, burn, and shoot at Jewish bodies, violate and plunder the property of others. *** In this following talk, the Rebbe speaks out against the leaders in the Israeli government,

as they repeat history by groveling before the Arabs. From a farbrengen Parshas MattosMaaseh, 1969. The Torah (Kings 1, 20:32) recounts the Seven-Day War which took place in the time of Ahab king of Israel. Hadad, the King of Aram, went out to war against Israel, earning a huge defeat to such an extent that he thought that never again would he recover. In spite of this, Ahab ran after him begging him to sign a peace treaty. The King of Aram, who hated Ahab with a deadly passion and thought that Ahab hated him to the same degree, could not understand how Ahab wanted to strike a peace treaty with him. His advisors explained to him that the Jewish people are a merciful and compassionate nation. So if they are requesting peace, they will agree to such a treaty. Indeed, after considerable persuasion Hadad agreed and sent emissaries to Ahab, and the peace treaty was signed. From this agreement immeasurable pain was borne by the Jewish Nation, as recounted there at length. Such an incident took place two years ago at the time of the Six-Day War. The Israel defense forces smote the Arab forces a resounding defeat; the Arabs fled

12 9 Kislev 5773

out of great fear. Yet, Israel ran after the Arabs, begging them: Please, come and sit with us around the table. Come; lets make peace! For two years already they have been running after the Arabs begging them to sit together and sign a peace treaty, in return for which Israel offers all the territory they want. Yet, the Arabs show reluctance to meet with the Jews, arguing that they have enough trouble of their own and that they are not interested in Israels benevolence or wrong Not your honey nor your sting. The Arabs are prepared to bear the loss of half the country that Israel wants to give them on a silver tray, so long as they do not sit together with a Jew. This strange situation has only one explanation: What is taking place here is that G-d hardened the heart of Pharaoh. The Arabs have no reason not to sit with the Jews, and they have nothing to loose. G-d is hardening their hearts. Continued from page 11 recovery. The body miraculously managed to overpower the disease, and she was released from the hospital that same day. The doctors were stunned and could not understand how this had happened so suddenly. In Ramla there is great awareness about the Geula: Ill never forget what Motty Yitzchaki, today the mayor, said. He credits Chabad with raising awareness of the Geula, not as something that you learn or read about but as a tangible reality. Although R Cohen does not operate in the official capacity of a Chassidic rav, he is identified by all as a Chabad Chassid. The reality is such that people know that if you are

The groveling of the Israeli government before the Arab nations after the awesome victory of the Six-Day War does not end there. The rulers of Israel want to cut up the Holy City of Jerusalem into three pieces: for the Muslims, for the Christians, and also for the Jews. And that is not all. They encourage the Arabs to live in Jerusalem. This is despite the fact that Jerusalem since time immemorial belonged exclusively to the Jewish People, since the time of Shem the son of Noah, Abraham the Patriarch, and the conquest of Jerusalem by King David. Further more there is an explicit Halachic ruling that, in addition to it being harmful to him, a gentile is forbidden to live in Jerusalem. This law is only in force when the hand of Israel is strong in the Land. However, this does not mean that a gentile should be encouraged to live there, certainly not to run after

him begging him to stay. If until now the Arabs were fearful of Israel, this groveling after the Arabs is the direct cause of that which we clearly see, that now they raise their head against Israel and increase their terror attacks. Dear reader, Please take a few moments each week to copy, paste, and email this sicha to 10 friends, asking your friends in turn to email the same to 10 further friends, ad infinitum. Thereby you will be taking a strong and active part in the Rebbes battle to protect the lives of millions of Jewish people whose lives are so endangered. This is, as the Rambam writes, Milchemes Hashem, and we will see it through to the final Nitzachon!
Please go to http://beismoshiachmagazine. org/true-peace/ where you will find the current sicha.

Lubavitch, you are single-minded about the Geula. It makes no difference how much you hide; when you talk to someone, he will bring it up. On house calls or when attending simchas or chv, houses of mourning, I always talk about the Geula. There is no shiur or lecture without some part of it devoted to talking about the Geula and the rebuilding of the Beis HaMikdash. R Cohen takes great pride in his two sons who follow in his footsteps for they both serve as rabbanim. They attended the yeshiva in Tzfas. R Shimon Cohen is a dayan in Tzfas and R Menachem Cohen leads a khilla in Beer Sheva and writes a weekly column on questions about Geula.

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Issue 857

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14 KisLev

HIGHLIGHTS OF THE ROYAL WEDDING

Excerpts from Nisuei HaNesiim. * Most of the material is not well known and is presented for Yud-Dalet Kislev, anniversary of the Rebbe and Rebbetzin.
By Rabbi Shneur Zalman Hertzel

THE SHIDDUCH
SHIDDUCH SUGGESTION BEFORE HIS BAR MITZVA
The Rebbe once said: When I was 11 years old, a shadchan came to our house and presented a shidduch suggestion for me to my father. My father said I wasnt even bar mitzva yet. However, the shadchan said that although I wasnt yet bar mitzva, My daughter is about to get married and I need the money to marry her off. That is why I want to complete this shidduch. That is the most direct account we have regarding a shidduch for the Rebbe, but it is almost certain that this was not the shidduch that actually came to fruition years later.

THE SHADCHAN THE FIRST SHLIACH MITZVA

About a year after the wedding, in a letter that R Eliyahu Chaim Altheus sent from Riga to the Rebbe Rayatz, who was in the United States at the time, he wrote about the special atmosphere during Tishrei 5690 that he spent with the Rebbe Rayatzs son-in-law (the Rebbe), who had remained in Riga. In his uniquely emotive style he also references the shidduch that he was personally involved in: I thank G-d for His kindness that He did with me to repay me in accordance with my deeds. I was the first, who was granted the merit incommensurate to my deeds, in that the Rebbe revealed to me in yechidus in his room during the summer of 5683/1923, what was hidden

in his pure heart and primordial thought, that he wanted to give his dear and precious daughter (Rebbetzin Chaya Mushka) to the man who I will speak about now. And I was the only person from Anash, the mekuravim, who saw his [referring to the Rebbe Rayatz in the third person Ed.] toil, his pain, the pouring of his blood like water, his great humility compelled and willing, his great patience that he demonstrated both openly and secretly, throughout the five years [from when the shidduch came up to the actual wedding Ed.], during which his head, the head leader of the Jewish people, was constantly between two blazing mountains of fire. I was the first shliach mitzva and I was chosen to

14 9 Kislev 5773

this picture was taken at the wedding of r Berel Junik in 5714. the rebbetzin asked to see the wedding album and when she saw this picture, she asked for a copy. she had it framed and said she did not let the cleaning lady clean it since she wanted to do it herself.

make the opening to bring him [the prospective groom to be Ed.] from Yekaterinoslav to Kislovodsk [where the Rebbe Rayatz was summering in 1923 Ed.] I was a simple servant who did as I was told. In the merit of simple faith, now as well I am the first who merited seeing the building of an everlasting edifice. Ive seen wonders now too; that which I never imagined or conceived of, Hashem has shown me this time.

R Zalman Vilenkin said he remembered seeing R Levik write a telegram to his son consisting of just a hundred words and as he wrote it, the tablecloth became damp with his tears.
she specifically was the one to accompany him; it was for her sake it was before her wedding, since it was already known then that the Rebbe Shlita was destined to be her chassan.

remember that they would say lchaim every night.

THE KALLA AT THE OHEL

On 15 Elul 5687/1927, two months after his release from jail and a few weeks before leaving the country (Russia) forever, the Rebbe Rayatz traveled to the Ohel of his father in Rostov. R Refael Nachman (Folye) Kahan related: His daughter Rebbetzin Chaya Mushka accompanied him to Rostov, to the Ohel of the Rebbe Rashab. The Chassidim then discussed why

LCHAIM EVERY NIGHT

Mrs. Bas-Sheva Altheus (the daughter of R Eliyahu Chaim) told about the Rebbes vort: I remember the Rebbes vort that took place in Leningrad at the home of the Rebbe Rayatz. After he became a chassan, I

FROM SHIDDUCHIM TO NISUIN

Years before the wedding, the Rebbe Rayatz opened up the royal treasures for his future sonin-law. His son-in-law took an active role in communal work and the holy wars waged by the Rebbe Rayatz. What follows are some episodes from that period:

Issue 857

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14 KisLev

THE MINISTER OF ERUDITION REVEALS THE SECRET OF THE MAGEN DAVID

A great scholar and philosopher by the name of Professor Borotchenko asked the Rebbe Rayatz to explain the shape of the Magen David according to kabbala. The Rebbe said, I will call for my Minister of Erudition, referring to his future son-in-law, who was asked to come for this purpose from Yekaterinoslav to Leningrad and to put together a detailed response. The chassan sat in Leningrad for three months in the course of which he wrote an extensive treatise on the Magen David according to Nigleh, Kabbala and with additional points from the science of astronomy. His mother said that her son traveled to Leningrad several times for this purpose and said she remembered the thick math book that was in her sons room for his work in writing a lengthy explanation about the Magen Dovid. This is how the friend of Beis Rebbi, R Eliyahu Chaim Altheus, described the events in a letter written after the Rebbe Rayatzs arrest: The night of Shmini Atzeres 5686/1925, before hakafos, a gentile man came to the Rebbe Rayatzs house and said that Professor Borotchenko of Moscow wanted an audience For a long time, we mekuravim did not know the professors purpose and what he wanted of the Rebbe. Afterward, we learned that he, Borotchenko, was involved in the study of hidden wisdom which is also based on mathematics, to reveal that which is hidden, to know the future, and

R Eliyahu Chaim Altheus

that this has some connection with kabbala, lhavdil between the sacred and the mundane From the Rebbes response we learned only this, that the Rebbe is ready to assist him in this matter, but without giving up his currently precious time, and he cannot translate from language to language. When his relative, R M. M. Schneersohn, will soon come from Yekaterinoslav, he will ask him to find what Borotchenko needs from the kabbala works and to translate it into Russian and send it to him to the address that he provides. Because R M. M. knows the language of kabbala well, and can translate into another language, he knows In the winter he came to the Rebbe another time and the Rebbe introduced him to R M. M. Throughout the year, there was correspondence between them as well as visits at Borotchenkos home.

a family matter I heard the following details from the Rebbe himself several times when I had yechidus. In the period after the shidduch was made between the Rebbe and the Rebbetzin, the daughter of the Rebbe Rayatz, the Bolsheviks began looking for him. By the way, when the Rebbe said that this was during the time after he had become engaged, he said, This period in a persons life is a preparation for all of life. He went to hide in Luga in the home of my grandfather R Chanoch Henoch Hetkin for a long time, about six or seven months. During that time, there was a problem in arranging official papers for the Rebbe and I know that my grandfather was involved in this too. He went to the capitol city and arranged what needed to be arranged.

IN THE SIGHTS OF THE GPU

A resident of Yekaterinoslav by the name of Aidel Yankerevitz (Chandler) related: The secret police (GPU) once came to the Rebbes parents home for the express purpose of arresting the Rebbe. The police failed in their task because the Rebbe hid with the Rosen family who lived near his parents. From there, he went to the Chandler family where he hid for two days and even slept there for two nights. Then the Rebbe fled to Leningrad, was caught, but managed to extricate himself.

THE KINGS SCRIBE

At the end of Tishrei 5688/1927, the Rebbe Rayatz and his household left Russia for Riga. A few days later, his future son-in-law went there too. At that time, the Rebbe served as the

SEVEN MONTHS IN HIDING

The rav of Haifa, R Sheor Yashuv Cohen, related: My relationship with the Rebbe and Chabad began with

16 9 Kislev 5773

R Levi Yitzchok Schneersohn, the Rebbes father

R Yochanan Gordon

One of the invitations

Rebbe Rayatzs secretary. Among the Rebbe Rayatzs letters from that time, we find some letters that were written in the Rebbes handwriting and signed by his father-in-law. The earliest such letter that has been publicized to date was addressed to R Moshe Goldschmidt, shochet and melamed in Chevron. It was written in Riga on 13 Cheshvan 5688, just two weeks after the Rebbe left Russia.

the generous Schneersohns (because the world says that there are two types in our family, openhanded and closefisted, and in this regard, I would like us to be among the openhanded ones).

GOOD WISHES FOR THE NEW YEAR TO THE FUTURE CHASSAN

In a letter that the Rebbe Rayatz sent to his future son-inlaw on 17 Elul 5688 he wrote: The purpose of my writing this is to send you regards and manifold blessings during these days of mercy, may Hashem have mercy on His people and His flock, from soul to flesh. And I, who am designated to be your fatherin-law, who seeks your welfare, bless you with a ksiva vachasima tova.

PREPARING FOR THE WEDDING

LIKE THE OPENHANDED SCHNEERSOHNS
In the period preceding the wedding, the mechutanim sent letters to one another about wedding-related matters. Regarding the division of wedding expenses and how the couple would be set up after the wedding, we read in a letter from the Rebbe Rayatz dated 27 Sivan 5688 to R Levi Yitzchok: The gifts you need to give the kalla, I ask that they be in line with the trait of

INVITATIONS
The date for the wedding was set in the middle of Cheshvan for 14 Kislev, and the location would be in the courtyard of the Yeshiva Tomchei Tmimim Lubavitch in Warsaw.

Setting the time and place only became possible after it had been ascertained that the mechutan, R Levi Yitzchok, would not be able to attend the wedding. The source of the reason for the delay of the wedding is in a letter of the Rebbe Rayatz, dated 3 Teves 5689, which he sent to R Chaim Shneur Zalman Kramer. In it he wrote: We too did not know precisely the date of the wedding, L mazal Tov, for we waited perhaps the government authorities would allow my mechutan, R Levi Yitzchok, to travel to his sons wedding, my son-in-law, R but unfortunately, they did not grant him a visa and we decided a date through telegram correspondence with my mechutan ... and then immediately announced it to all our friends. The Rebbe Rayatz began sending letters and invitations to friends and acquaintances including distinguished rabbanim and famous Admurim, as well as to the Chassidic community. On the top of the invitations the stated date was 16 Mar
Issue 857

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14 KisLev
Cheshvan, even though some of the invitations had been sent out later than that. The reason for this is provided in a letter of the Rebbe Rayatz to R Menachem Mendel Alter, brother of the Imrei Emes of Gur, in which he writes (regarding the invitation being sent on 2 Kislev): The date listed in the record book of sent mail for those sent on 2 Kislev says 16 Mar Cheshvan, because all the letters were dated the day the wedding date was set. father was the Baal Shacharis and R Mordechai Dubin davened Musaf. Our father did not have money to travel to Riga and he borrowed the money for the trip. In Kislev, when he received the invitation from the Rebbe Rayatz for the marriage of the Rebbe, he thought he would not be able to attend because he hadnt paid back his debt from the trip he made in Tishrei. Our father suffered greatly from a chronic inflammation of the throat and when it would get really bad he was laid up in bed with a high fever. He became sick again in the winter of 5689, and the Chassid R Leib Sheinin came to visit him. As they spoke, each discovered that the other every effort so he could attend the wedding. She managed to obtain a loan and gave him the money so he could pay the cost of the trip. It was not an easy winter. Our father boarded the wagon wrapped in blankets and traveled ten kilometers in that manner until the train station. From there, he went to the wedding in Warsaw.

LAST NIGHT WE MADE THE TANAIM

The Tanaim were arranged on 6 Kislev 5689 with only a few people present. The kalla herself wasnt there (although she and her mother were already in Warsaw). After arranging the Tanaim, the Rebbe Rayatz quickly reported to his daughter in a letter that he sent in the morning: To my dear daughter Chaya Mushka, Thanks to Hashem for life and peace, may it ever be so. Mazal Tov to you, dear daughter, Mazal Tov! Last night we held the Tanaim in a good and successful time in the presence of just a few people. May Hashem help that this be with mazal in all aspects, materially and spiritually, and that the wedding take place on the designated date in a good and successful time with much happiness and nachas in all respects, joy in everything, and may Hashem help you and give you pure, clear, illuminated understanding to understand the pure and fine truth, as is the desire of our great and holy ancestors, the memory of tzaddikim for a blessing, that you merit that their blessings reach you with great joy, amen, amen, amen. We sent you telegrams;

LONGING TO SEE A GOOD FRIEND

Aside from the wedding invitation, many people received personal invitations from the

How can I not attend the wedding? There is no doubt that the Rebbe (Rashab) will be there too, and who knows who else.
Rebbe Rayatz. In one such letter, he wrote that although he would be sending a printed invitation, he did not want to wait until they were printed. He informed the person that he planned on arriving in Warsaw on Monday morning, having the chuppa on Tuesday, and returning to Riga on Wednesday. He said that if this friend and family could attend, he would ask them to do so, and how greatly he yearned to see him on this happy occasion.

HE TRAVELED TO THE WEDDING WRAPPED IN BLANKETS

R Yochanan Gordons children described their fathers trip to the Rebbes wedding: Our father went to the Rebbe Rayatz in Riga for Tishrei. Our

had received an invitation to the wedding of the Rebbes daughter. When our father heard that R Leib was planning on going to the wedding, he asked him: How are you going when you also borrowed money to travel for Rosh HaShana and havent paid it back yet? R Leib said: How can I not attend the wedding? There is no doubt that the Rebbe (Rashab) will be there too, and who knows who else. These words made a deep impression on our father and he decided on the spot that he also had to go. However, since he did not have even a cent, he suffered greatly and it bothered him tremendously. My mother sensed this and asked him what happened. When he told her the reason, she decided to make

18 9 Kislev 5773

The Admur of Sokolov

R Zalman Vilenkin, the Rebbes melamed

R Shmuel Zalmanov

apparently the address is not correct. Be well, from he who truly loves you. Yosef Yitzchok

A GIFT FOR THE KALLA

Among the many letters that R Levi Yitzchok sent to his son, the chassan, about the wedding, we find not only Torah explanations and spiritual guidance but reference to material things too. The following is a letter that the Rebbe received from his father about buying the kalla a gift: Buy something for the amount that I wrote you, for your kalla, a fine and exquisite gift, a gift that is worthy and finds favor in your eyes and tell the kalla in our names that she should wear the gift in life and peace, joy and gladness, and use it in good health and happiness, together with you, with expansiveness, wealth and happiness, materially and spiritually, as is the desire of your parents who love you and hope to see you having only good and kindness all the days.

When the chassan received this letter from his father, he wondered what gift to buy. He asked his father what gift was appropriate for the kalla. His father responded: You asked about a gift, what to buy, what can we tell you from here? What seems right in your eyes and Mussias eyes buy for Mussia, and tell her in our names that she should wear it in good health and happiness for many years with you together.

AND IT WAS A VERY GREAT SIMCHA

R Eliyahu Chaim Altheus diary begins with a detailed description of the Shabbos oifruf which, in his words, was the beginning for all the simchas to follow. The oifruf on Shabbos Parshas VaYeitzei, 11 Kislev, was with great pomp in the home of the Rebbe in the upper apartment and with great orderliness. After the maamer, which lasted about an hour and a half, there was lengthy dancing and we rejoiced with great joy, joy and

trembling both together, seeing that the tzaddik rejoiced, and when the tzaddik celebrates, his Chassidim rejoice and sing. He too, the holy one shlita, rejoiced and danced with us and it was a very great simcha. He went on to write that the seuda lasted late into the night and only the need to get ready for the trip the next day to Warsaw compelled them to finish before midnight. If not for that, he was sure that the meal would not have ended until dawn. He described it as a taste of Gan Eden.

DANCING ON THE TABLES

That very same day and time, a parallel event took place in Yekaterinoslav in his fathers house. The chassans uncle, his fathers brother, R Shmuel Schneersohn, reported to him afterward about that Shabbos and the grand Kiddush and meal that followed the davening. In the middle of the meal, having drunk mashke, there was lively dancing not only on the floor but on the table too.

Issue 857

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14 KisLev

LEAVING RIGA
R Altheus described the parting at the train station in Riga where thousands of people had gathered to see the Rebbe and his household off. Two rows of people formed, allowing room for the Rebbe and the chassan to pass through, and they all nodded as a sign of shalom and bracha and the Rebbe nodded and responded. Then they all raised their voices in song, Ki Bsimcha Seitzeiu.

chassan sat along with the Rebbe Rayatz and great Admurim and rabbanim of Warsaw.

THE ABSENT BADCHAN

In certain communities it is customary to have a badchan play an active role at the wedding, starting with the reception and ending with the mitzva tantz, but there was no badchan at this wedding. Although Lubavitcher Chassidim did not feel his absence for it is not Chabad practice to have a badchan, nevertheless since this wedding took place in the heart of Polish Chassidus, Warsaw, the badchans absence was noted by others. Journalists emphasized this fact in their description of the wedding.

THE WEDDING
THE HALL
People began flocking towards the yeshiva from three in the afternoon, but only those with special invitations were allowed to enter. The hall where the reception took place was in the yeshiva building where the special chassans meal had taken place the night before. The building was spacious, three stories high, with a large yard.

R Shmuel Schneersohn, the chassans uncle

The Rebbe said the seven brachos in a loud voice. It seemed to us that his voice was that of an angel that we were hearing from the garden of G-d. I would not be exaggerating if I said that in those moments we all did genuine tshuva like we do before the blowing of the shofar when reciting the verses.

BIRKAS HAMAZON
R Yisroel Gordon of New Jersey, the son of R Yochanan, said, I heard from my father that the Rebbe Rayatz had the grandfather of the Novominsker Rebbe, R Yaakov Perlow, lead the bentching. He was the Admur of Sokolov, R Yitzchok Zelig Morgenstern (direct descendent of R Menachem Mendel of Kotzk).

THE WEDDING MEAL A SEAT FOR THE REBBE RASHAB

In the hall where the wedding was held, a special chair was set up for the Rebbe Rashab by explicit order of the Rebbe Rayatz.

OVER 5000 PEOPLE

The yard was lit up with many electric lights. In one corner stood the chuppa, surrounded by masses of people, over 5000 people who had been invited and many more people from the city who came to see the holy sight. This made it hard for the ushers to arrange a path for the wedding party to walk through.

THE TMIMIM STAND

By the Rebbe Rayatzs request, the large crowd sat at the set tables except for the bachurim who remained standing in a special section near the wall.

THE CHASSANS PARENTS

A TELEGRAM
Thousands of miles away from where the wedding took place, the chassans father wrote a telegram to his son on the eve of the wedding. R Zalman Vilenkin (the Rebbes melamed) said he remembered seeing R Levik write a telegram to his son consisting of a hundred words

CANDLES ON THE SIDES

When they walked the chassan to the chuppa, aside from the candles that the escorts held, as is customary, they also gave candles to those on the sides of the path, on the right and the left. R Altheus:

WAITERS
Waiters served the food. R Shmuel Zalmanov had the privilege of serving the food to the table of honor where the

20 9 Kislev 5773

and as he wrote it, the tablecloth became damp with his tears. Dozens of telegrams were sent for this joyous occasion from all over the USSR.

REJOICING ALL OVER

In addition to the main celebrations in Warsaw and Yekaterinoslav, Chassidim farbrenged wherever they received a letter from the Rebbe with his request to gather in a shul or beis midrash and

rejoice. Many secret Chassidishe farbrengens took place on the day of the wedding or the other days of Sheva Brachos, with the participants wishing mazal tov to the Rebbe, the chassan, the kalla, and the rest of the royal family and themselves. There are descriptions and letters about the joyous celebrations that took place in Charson, Vitebsk, Georgia, Tel Aviv, Chevron, Brooklyn, Philadelphia, Chicago, Baltimore, Rochester, and Montreal.

EVERY SINGLE YEAR

Since that lofty day, marking the marriage of the Rebbe on 14 Kislev 5689, joyous farbrengens are held every year. The Rebbe said sichos and maamarim on this day. On his 25th anniversary, the Rebbe said: On this day, my connection with you was forged may Hashem help that we see the fruits of our labor.
(For more descriptions of the wedding from R Altheus, see Beis Moshiach, Issue 673.)

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ProfiLe

GROWING UP IN CHASSIDIC NEVEL UNDER THE COMMUNIST REGIME

BRIEF BIO
Rabbi Shneur Zalman Levin ah was born on 3 Shevat 5785/1925 in Nevel. His parents were R Gershon Ber and Freida Gittel, who were Chabad Chassidim. He grew up in the company of the great Chassidim of those days and he absorbed the spirit of Chabad Chassidus. He would often describe the Chassidishe atmosphere that was created by the likes of R Yitzchok Minkowitz, R Yona Poltaver, R Leibel Karasik and others, each of whom was a marvelous model of a Chassid. R Zalman was known as the lucky one in his youth. As a child, he was often sick. He had pneumonia twice. Considering the conditions of those times, that he survived all his illnesses was a miracle. The little boy was looked upon with fondness by all who attended the local shul. He learned in Tomchei Tmimim, which operated as a chain of secret yeshivos in Russia in those days. Due to the enormous danger, he had to wander from city to city with his friends in order to continue learning Torah. With the outbreak of World War II, he was drafted into the Russian army and fought the Germans. He was an outstanding soldier. Over the course of the war, he found out that his parents and his entire family had been murdered by the Nazis, who had conquered Nevel. He swore to avenge their deaths. One day, he had his opportunity when he attacked and killed a number of Nazi officers. Throughout his army service, he zealously preserved his Jewish identity, even under the impossible conditions of the Red army. Towards the end of the war, he removed his uniform and ran away. He hid in the home of the Chassid R Yisroel Dubroskin, who helped him escape the authorities. He joined many of Anash as they escaped Russia under the law allowing Poles to return to their homeland. He arrived in Poking and made aliya together with other Lubavitchers including R Zushe Wilyamovsky. He married Rochel Pariz in Adar 1947, daughter of the famous Chassid R Avrohom, and settled in Petach Tikva, a center for Lubavitchers at the time. He spent most of his years teaching for the Reshet, as the Rebbe told him to do. He taught for many years in the Chabad school in Yaffo and was beloved by his students. He moved to Kfar Chabad in the 70s. For many years he was involved in the Rebbes mivtzaim, mainly at his tfillin stand at the central train station in Tel Aviv. He enabled thousands of Jews to don tfillin. Many of the soldiers and passersby went to him on a regular basis. R Zalman was a wonderful baal menagen, and he produced a recording of songs of Nevel. For many years, he sang at the main gatherings in Kfar Chabad on Yud-Tes Kislev and Yud-Alef Nissan. Towards the end of his life he suffered from poor health, though he did not allow those around him to see him in pain. He passed away at the age of 78, leaving children, grandchildren, and great-grandchildren who follow in his ways.

22 9 Kislev 5773

This week marks ten years since the passing of the Chassid R Zalman Levin ah of Kfar Chabad. He walked among us but he belonged to the generation of giants, Chassidim who lived lives of mesirus nefesh. In a series of meetings with him, he recounted the story of his childhood, growing up in a Chassidishe home in the Soviet Union where children learned Torah and where kosher meat was secretly slaughtered. * Part 1 of 3
By Menachem Ziegelboim

was born in 5785 and grew up in Nevel. It was a small town where many Chassidim lived. Anything having to do with Yiddishkait entailed mesirus nefesh. Leningrad, for example, was a big city, and it was relatively easier there to manage since the surveillance was not as strict. However, in Nevel, since everyone knew everyone, if someone knew about some Jewish activity, the NKVD would immediately hear about it and that created many problems. In 1938, a new commanding officer rose to power in the GPU, whose name was Yezhov. (He was the head of the GPU. Later, Stalin ordered him killed). He had a group of loyalists called the Yezhovshtzina. Their goal was to eradicate any vestige of Judaism and religion, including (lhavdil) priests. Anyone who held a position related to religion was arrested and exiled. My father, R Gershon Ber, was a dear and outstanding Chassid. He was a melamed as well as a Shamash in the last shul in Nevel (out of many shuls that had been closed down), which was called the Piskovtziker Shul. We lived near the shul. My father was a genuine Chassid. He hardly slept at night.

He would get up early in the morning and learn Chassidus for several hours in a row, without a break. This was followed by davening with avoda for a long time. Then he would teach the children. He was completely removed from matters of this world. He taught children Torah in hiding; obviously, this entailed great mesirus nefesh and tremendous fear every day, and at every moment. It was literally a matter of life and death. Throughout this time he received instructions from the Rebbe Rayatz who lived in Warsaw and Otvotzk to continue teaching. Those were very hard years. My father taught me as well as my cousins. There were thirteen children in all, which he taught. Aside from him, there were another two melamdim who taught at the other end of Nevel. The Rebbe also asked them to continue teaching Torah. It was very hard to carry out this instruction when danger lurked in every corner, especially with informers around, even Jewish communists who informed on anyone who had anything to do with something Jewish. One had to be especially wary of them, since they were knowledgeable

I had the privilege of sitting with R Zalman during the summer of 2000 on his porch in Kfar Chabad. His foot was bothering him and he had to rest a lot. I took notes and also recorded him during our conversations. You couldnt interview R Zalman. He was a Chassid of the previous generation, the kind who was unfamiliar with newspapers and interviews or any other formal format. When he sat and related his memories, he said it as though he was sitting at a warm Chassidishe farbrengen. R Zalman was a lebediker (full of life) Chassid. His style of speech was hearty and warm. Sometimes he would say about a certain Chassid, He was a sweet Chassid, or Ah, sweet, mamash sweet. Then he would chuckle. He was able to describe things in great detail and his memory was clear, even if seventy years had gone by. When he spoke, it was with his whole heart. Sometimes he laughed; sometimes (often) he cried. When he spoke about difficult times, of which there were many, or about tribulations that he or his family endured, he would burst into tears like a child. I would cry along with him. Its a pity that I didnt complete the work of recording the events of his life. We got up to the point where he was a young adult and then he stopped. Although it was necessary to rework his stories, I tried to preserve his style. This is why it is not always neatly packaged, but the Chassidic authenticity is worth it.

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mattress. Over that, we would fill rags which served as our blankets. We got these rags from rich people who had discarded them. I remember a long period in my childhood in which I starved. I would go to sleep starving and in the morning, before I began learning, my mother would prepare a slice of bread with some margarine for me, which was meant to suffice until evening. I dont remember ever having eggs. A fried egg was considered food for the wealthy. It was a period of poverty for all, even for non-Jews. It was illegal to sell any produce whatsoever on a private basis, and all profits went to the government with the merchants receiving a set salary. Everybody suffered, but in Nevel, the problems were greater than in the big cities. Under the circumstances, there were many black market dealings. Jews did better in buying and selling farm products than non-Jews, thanks to their abilities and brains. They knew where to buy and what to buy and how much to buy and to whom to sell and at what prices. No wonder that the situation in our house was terrible. My fathers teaching brought in only a little money, but by nature he was not materialistic and parnasa was not a top priority to him. His Chassidishe friends told him to make more of an effort for himself and his family. He told them that he had the job of a melamed and could not leave it, since he had explicit instructions from the Rebbe about it. He also explained that being involved in a livelihood entailed bittul Torah. Although it is permissible to work a bit to support oneself, the main thing is to sit and learn Torah. There was nothing greater than

THREE SONS, THREE CHASSIDIM

R Zalmans grandfather was the noted Chassid, R Dovid Abba Levin. He was a melamed in Nevel and was known as Dovid Abbale der melamed. The children of Chassidim would go to his house each morning and he taught them Torah and Chassidus. He had four children, three of whom, three sons, became known as outstanding Chassidim and Yerei Shamayim: Yisroel Neveler, R Shraga Feitel and R Gershon Ber. In those days, it was rare for one family to have three sons who were outstanding Chassidim. The Rebbe Rayatz once said about these three that they represented the fulfillment of the bracha of Chassid, Yerei Shamayim, and Lamdan. R Yisroel Neveler was known for his Middas Chassidus, R Feitel was the lamdan as he was an outstanding scholar, and R Gershon Ber was a Yerei Shamayim. R Gershon Ber was a talmid of Tomchei Tmimim in Rostov. When the Germans captured Nevel, some neighbors tattled on him, saying he was a holy man. They buried all the Jews of Nevel alive, but they took him and hung him by the hands. He suffered tremendously, and three days later he was still hanging there, visible to all. The Yosefin family of Nevel, who had escaped and joined the partisans in the forest, were witnesses to the atrocity and after the war, when they met his son R Zalman, they told him how and when his father was killed. R Zalman began observing his yahrtzait from then on. A short time later, his father came to him in a dream and said, You are off by one day. My yahrtzait is a day later.

Sometimes, I would stand guard outside. As a child, I was terrified, though I was unaware of how dangerous it really was.
about inside Jewish matters. We were five children, three boys and two girls. One brother was Binyaminke and the other was Tzvika (Tzvi Hirsh Ezriel). My sisters were Chayale and Sarale. All were killed by the accursed Germans and I was the sole survivor. My brother Tzvika was adorable and very handsome (R Zalman cried). He inherited his looks from my father who was very handsome. My aunt Basya Feldman said that when my father walked down the street, people would stop and look at him. The general situation was intolerable and dangerous. It was also difficult financially. There was simply no way to support oneself. People were hungry and lacked everything. We wore shmattes, patched old clothing, and torn shoes. When snow got into our shoes, we had no way to dry them. At night, we had nothing with which to protect ourselves from the cold that was a perpetual dweller in our home during the winter. What did we lie on? How did we cover ourselves? We would lie on straw and hay, like in the days of Rabbi Akiva, and that was our

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teaching Torah to children. My father had his critics who complained that he was abandoning his family. My mother would buy large quantities of seeds (such as beans) from the gentile villagers and then would sell them (at the time, there were hardly any stores). She made a little bit of money in this way and other women did too. But this wasnt enough, because my mother was weak and she could not always get the merchandise she wanted. It wasnt something we could rely on. There was another source of income. As I said, my father was a melamed as well as a Shamash. Among Anash in Nevel there were businessmen who did illegal business and made good money, as well as working men. Some of them told my father to continue teaching and they would help him out financially. Among them was R Chaim Barzin. His son-in-law was R Mulle Pruss who learned in secret until he married. After he married, he became a big businessman and did very

A short time later, his father came to him in a dream and said, You are off by one day. My yahrtzait is a day later.
support as well as money so he could continue teaching. He didnt want money matters to be a bother for my father.

well. He helped finance Jewish life in Nevel. I remember that he would come to my father now and then with words of moral

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all in order that they should be raised as Jews. Since Im mentioning Rubashkin, I want to tell you something else. R Getzel would try to arrange the shchita of a calf, something absolutely forbidden. He would get the calf from gentiles. Just buying it was dangerous, because he could be asked what the purpose of the purchase was to slaughter it? Ah, slaughter in order to sell it? If so, that was a private enterprise which was illegal. One could easily get entangled with the law. At that time, there were shochtim in Nevel. One was Yisroel Alter Horodoker, one was Mendel Chaim Dovids, the son of Chaim Dovid Laine, and another was Chaim Yosef Alperowitz. Every now and then, they looked for opportunities to shecht, and each time it entailed big miracles. We had a dilapidated house that looked like a primitive shed. It was full of logs which were used for heating. It was a good hiding place that was unlikely to arouse suspicion. Sometimes, I would stand guard outside. As a child, I was terrified, though I was unaware of how dangerous it really was. I remember that one time shchita took place on Friday morning, and Friday night my father trembled throughout Kiddush. That is when I realized what danger my father and his friends were in because of shchita, to the point that several hours after it was over and the danger was passed, he was so afraid that his entire body trembled and he could not finish Kiddush. My mother burst into tears. That was the atmosphere in those days. To be continued

EXTREME CARE WITH KASHRUS

R Zalman related: My father was a big Yerei Shamayim and was particular about many things that other Chassidim were not particular about. For example, he was very careful with the kashrus of food. There were certain foods that the gentiles would sell, things that came from the ground, which did not need to be examined because there was no halachic problem with them. However, my father never did as everybody else did. He would make inquiries as to how the food was made; perhaps they mixed in forbidden fats or other things. And this was a time of starvation when the situation was very difficult. small farm that they had in their yard. They raised cows, chickens and had some beehives. They made a nice living from this. Gentiles did business with them too. Getzel was exceptionally gifted at this work; as far as the law was concerned, as long as his farm did not extent outside the perimeter of his house for business purposes it was legal. If it extended beyond the house, that meant trouble. This was during the period when they werent so strict and did not yet forbid private farming. R Getzel had the ability and desire to help other Jews who had it hard financially. I remember learning with one of R Getzels sons Avrohom Aharon, who is a big baal tzdaka. When I would go to New York, I would visit him. Whenever he saw me, he would start crying and say, Because of your father, I am a Yid, i.e. thanks to your father I remained a Jew. He would tell me stories about my father that I myself didnt remember since I was a very little boy at the time. He loved my father. The Rubashkin house in Nevel was far from our house, about fifteen minutes away, and their children would come to us in a roundabout way so they wouldnt be discovered. They came to our house to learn, daven, to hear a Chassidishe story, and this was

R Getzel Rubashkin was also an important supporter of my father. He was a source of support and assistance for all the Lubavitchers in Nevel. He was a wonderful man with a good heart, special, and a sweetheart of a man. He and his father supported themselves from a

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Moshiach & GeuLa

fIGHTING AND WINNING THE WAR AT ALL COSTS

Why remember Yetzias Mitzrayim in the times of Moshiach?
By Rabbi Gershon Avtzon

Dear Reader shyichyeh: One of the most important Mitzvos that we have is the remembrance of Yetzias Mitzrayim the exodus of Egypt. The Pasuk (Dvarim 16:3) says: You shall not eat leaven with it; for seven days you shall eat with it matzos, the bread of affliction, for in haste you went out of the land of Egypt, so that you shall remember the day when you went out of the land of Egypt all the days of your life. The reason behind this Mitzva (see Seifer HaChinuch Mitzva 21): There are many people that like to deny that Hashem exists and is in full control of the creation. At the time of the exodus, Hashem performed many nature-changing miracles which showed beyond a shadow of a doubt that Hashem is in full control of this world. We find that the accepted Halachic opinion is that we will continue to mention the exodus even in the times of Moshiach. The Mishna (Brachos 1:8) retells of an interesting discussion among the sages: Said Rabbi Elazar ben Azaryah: Behold, I am like a seventy-year-old man, yet I could not win [the argument against the other sages] having the exodus from Egypt recited at night, until Ben Zoma derived it.

For it says In order that you may remember the day when you left Egypt for all the days of your life. Now, days of your life means the days; All the days of your life [includes also] the nights. But the Sages say: Days of your life means the present world; All the days of your life includes also the era of Moshiach. This Halacha obviously demands explanation: Being that the reason behind the Mitzva is to reinforce our belief in Hashem, it would seem superfluous to have this Mitzva in the times of Moshiach. The prophet Yirmiyahu describes the times of Moshiach (31:34) And no longer shall one teach his neighbor or [shall] one [teach] his brother, saying, Know the Lord, for they shall all know Me from their smallest to their greatest, says the Lord, for I will forgive their iniquity and their sin I will no longer remember. Similarly, the Rambam in his famous ending to his magnum opus (Hilchos Melachim 12:5) writes: Therefore, the Jews will be great sages and know the hidden matters, grasping the knowledge of their Creator according to the full extent of human potential, as Isaiah 11:9 states: The world will be filled with the knowledge of God as the waters cover the ocean bed.

The Rebbe gives a fascinating explanation: While the time of Moshiach is a time of serenity and spiritual fulfillment, there is one component missing: the struggle and conquering of our evil inclination. Why do we need this conquering? Why not simply transform the impurity rather than conquering it first? This subjugation has an advantage in that, as the Alter Rebbe writes in the Tanya, a person is a true servant of G-d when he is constantly battling against and subduing his nature. It is a battle which brings G-dly light into the world. The situation is similar to that of a king who distributes all of his treasures to his soldiers so that they can fight a war. In peace time, these treasures would never have been touched, much less, spent so freely. This war is the battle with the animal soul, and the victory brings treasures of Divine Revelation. This is another reason why the Egyptian exodus will be mentioned in the Era of Moshiach. By mentioning the struggles of the exodus and the personal struggles that we had in exile we will continue to draw-down these special spiritual treasures. In the times of Moshiach these treasures will be totally revealed.
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DIVINE PROVIDENCE ON THE NIGHT WATCH

He recalled that on the day of his brothers murder, he was with his friends on a trip through northern Eretz Yisroel. During the journey, as their bus was making its way along the winding roads of the Galilee, he dozed off and suddenly had a heart-stopping dream. He saw his murdered brother in a vision, dressed in white, telling him that he is about to leave this world. He then asked him to take care of his mother and grandmother, as they would soon receive the worst possible news
By Nosson Avrohom Translated by Michoel Leib Dobry

he following amazing incident took place on the 12th of Elul last year. Rabbi Yehoshua Appel, mashpia from Yerushalayim and coordinator of the English speakers program at the Ohr Chaya Seminary, had returned with his wife Gitty from a short visit to New York. They spent most of their time in Crown Heights at a family wedding and bar-mitzvah. They never imagined how the hand of Divine Providence would reach out to them upon their return to Eretz Yisroel, as they participated in a fascinating story after an exhausting twelve-hour red-eye flight.

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I have already told this story dozens of times, at almost every available opportunity whether at a Torah class or at a gathering among friends, said Rabbi Appel with a tinge of deep emotion and excitement in his voice. Weeks have passed since it took place, and I still become very moved every time I retell the tale. We are Chassidim who believe in Divine Providence, and we have long been taught to see how everything that happens in life is not chv by chance. There is a Higher Power directing everything from Above, but when we see this so clearly and plainly, it gives it all much more significance and meaning.

of transporting passengers to Yerushalayim, and we proceeded towards their taxi stand to get into a waiting vehicle. When the manager heard that we were from Yerushalayim, he directed us to a cab that was slowly filling up and getting ready to depart. However, when we told the driver where in Yerushalayim we were going, he asked us to get into another cab, because he was going to a different part of the city. We went back to the stand and told the manager that we would need another vehicle, but for some reason, he stubbornly wanted us to get into this cab. He even argued with the driver, exercising his authority in the process. Eventually, the driver consented and we got into the cab, tired and exhausted. A few minutes later, a young Israeli man got into the car. He said that he had been residing for some time in Barcelona, and he had just arrived in Eretz Yisroel to visit his ailing father, who lives in Yerushalayims Armon HaNatziv neighborhood. The trip from Spain was a relatively short one, and so he appeared quite refreshed after his flight. As soon as he saw me, he turned to me with a request: Rabbi, please say an interesting Dvar Torah. When a Chassid is asked to share some inspiration, he simply

cant refuse. I thought about what to say until I finally decided to talk about the concept of Divine Providence in Eretz Yisroel, A land that the eyes of Hashem, your G-d, are upon it from the beginning of the year until the end of the year. I explained to this young man the difference between the Divine Providence existing in Eretz Yisroel and Yerushalayim, as opposed to the Divine Providence that exists in the country and the city from where he just came. He listened most attentively, but when I finished, he said that he must disagree with what I had said. He explained that he knows a little bit about statistics, and it clearly shows that people are injured in Eretz Yisroel no less than in Chutza LaAretz perhaps even more. To prove his point, he told me that his best friend had been killed in a terrorist attack in Yerushalayim several years ago. How you can talk to me about Divine Providence? he asked. I proceeded to explain that his friends death was also by Divine Providence, even though we are incapable of understanding it. To help my words to penetrate the mind and heart of this young man, I had to find a story that could serve as a fitting illustration. At this

IS THERE SPECIAL DIVINE PROVIDENCE IN ERETZ YISROEL?

It was on a Thursday evening. We returned from Beis Chayeinu after being privileged to see and to be seen, as we drew much strength from the mshaleiach. The El-Al flight landed in Eretz Yisroel after midnight, and at around half past four in the morning we finally found ourselves looking for a taxi service to take us to our home in central Yerushalayim. Anyone familiar with the process of arranging travel from the airport knows that the Nesher Taxi Company is usually in charge

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point, my wife reminded me of something she had heard from two of her friends. worst possible news. Just before waking up from this strange and bizarre dream, his brother told him where he had hidden all of his valuables. As he was about to depart, he said that during the Shiva he would come to the house and visit as a butterfly. It was at this point that Guy woke up... Still in a state of shock and confusion, he asked one of his traveling companions to turn on the radio. The driver soon obliged, and about a minute later, the broadcast was interrupted for a special bulletin. A newscaster broke in with a report of a terrorist attack on a bus near the Klal Building in Yerushalayim -When he heard this, he immediately connected it with the dream he just had, and he felt in his heart that his brother had been killed in the attack. He quickly called his mother, but she asked him to phone her later. The police had just called, and she was on her way to the hospital. Something terrible had apparently happened to Roi. Within a short period of time, the tragic news was confirmed and the trip up north was abruptly halted. Guy returned to Yerushalayim and joined the family in mourning for his brother. During the Shiva, he noticed a strange and peculiar visitor, a butterfly, flying through the house... The butterfly had come in at the start of the Shiva and it stayed there until the last day. Then, it suddenly disappeared. adding how even in very difficult situations, such as terrorist attacks and accidents, there is a Higher Power that directs everything. When I finished speaking, I expected him to say something in response. However, my words had left him absolutely speechless, and his face looked as white as chalk. After a few moments, he tried to speak, and he finally managed to do so only with great difficulty. It seemed as if my story had moved something deep within him, but I didnt understand how or why. Do you feel all right? I asked him. Is everything okay? The passenger, who later identified himself as Yoav Shapira, could only utter one sentence: Im in shock. When he had calmed down a little, his eyes began to fill with tears. He told me that the murdered young man, Roi, had been his best friend. This was the friend to whom he was referring earlier when he said that one of his friends had been killed in a terrorist attack, and for that reason, he simply could not believe in the Hand of Divine Providence It took him quite some time before he could calm down completely, and then the conversation really began to flow. What are the chances that we would meet together in the same taxi, with a driver who didnt want to take me? Then, in the wee hours of the morning, he asks me to give over a Dvar Torah, and of all things I chose the subject of Divine Providence. While there were many things I could have discussed with far greater relevance at that time, nevertheless, this was what I decided to talk about. For his Continued on page 34

A DREAM, A BUTTERFLY, AND A TRANSFORMATION

About ten years ago, Mrs. Appels friends, Mrs. Wisnefsky and Mrs. Kaplan, both members of the Chabad community in Yerushalayims Har Nof neighborhood, visited the Mevasseret home of the Eliraz family, whose son Roi had been murdered by a suicide bomber on Yerushalayims #4 bus near the citys Klal Building. The women had come on behalf of the Chabad House to comfort the family and strengthen them during those difficult days. The visit took place a few days after the end of Shiva, and they brought gifts to the family and gave them some words of faith and encouragement. The parents were not home at the time, and the women were greeted by the familys thirteenyear old daughters, who were very happy to see them. During their visit, the older brother, Guy, came in, and the women were happy to have him join the conversation. Guy then asked if he could tell them about something amazing. He recalled that on the day of his brothers murder, he was with his friends on a trip through northern Eretz Yisroel. During the journey, as their bus was making its way along the winding roads of the Galilee, he dozed off and suddenly had a heart-stopping dream. He saw his murdered brother in a vision, dressed in white, telling him that he is about to leave this world. He then asked him to take care of his mother and grandmother, as they would soon receive the

THE POWER OF HASHGACHA PRATIS

I told the whole story to this young man, who didnt believe in the Hand of Divine Providence,

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farBrenGen

HERE IT IS DIffERENT
Rabbi Akiva Wagner

he following excerpt is from the memoirs of Rabbi Yehoshua (Heisha) Dubrawski ah, is reprinted from Avner Institute. Over a year had passed since our wedding, and there were still no children on the way. My wife finally went to see a top doctor in Paris, who stated that her chances of becoming pregnant were slim. In 5713/1953, a few years after our marriage, we arrived in Brooklyn, and it was then that we had our first yechidus with the Rebbe. I will add parenthetically that at that time, my grandfather Rabbi Menachem Mendel Dubrawski, of blessed memory, lived with us and shared our yechidus. The war had left him a broken man, but when the Rebbe rose and asked him to be seated, he refused. After reciting the SheHechiyanu blessing and the Rebbes blessings, Zeide said he was the uncle of the Rebbes father. The Rebbe responded with his charming smile and said, We know, we know. When I told the Rebbe about our long wait for children and the Parisian doctors diagnosis, the Rebbe dismissed it all and said the following unforgettable words, , Over here it

is different. But since you need to operate within the parameters of nature, your wife should go to a local doctor. Then the Rebbe blessed us. As New York was flooded with refugees, the Joint Distribution Committee wanted us to settle in Detroit, where a large Jewish community existed. Meanwhile my wife was examined by an American doctor, but he too had nothing positive to say. After months went by without our seeing the fulfillment of the blessings, I wrote to the Rebbe and detailed our requests. The Rebbe answered that we would see salvation, and he showered us with blessings. More time passed with no change. Again I wrote to the Rebbe, and to this day, I dont know where I got the nerve to ask not only for a blessing but for a promise. I did not receive an answer to this letter; instead, my wife gave me the answer. When I informed the Rebbe of the good news, he told me not to publicize it until three months had gone by. Later, on one of the Chassidic holidays, I traveled from Detroit to see him. Nu, how is your balabusta

doing? the Rebbe asked. Whatever the doctor said, I hope? Later, when my wife was visiting in Brooklyn, the Rebbe stopped her on the street and asked her how she was feeling and how the pregnancy was progressing. Thanks to the Rebbes blessings, our oldest daughter Sarah was born. She is currently an emissary in Lyon, France. The initial response of the Rebbe was that , over here it is different. As we all understand, the Rebbe was not distinguishing between the medical prowess of the Parisian doctors and that of their American counterparts. In fact, as is emphasized in the story, the Rebbe only advised them to visit a local doctor in order to provide a natural vessel. Rather, the Rebbe was explicitly informing them that here, in the Daled Amos of the Rebbe, in the presence of holiness, there are different standards. Here one is not governed by the same laws of nature, nor is he restricted by physical impediments. Here is a place where one is raised to a higher plane, where one begins to experience a loftier existence.

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Here the impossible can be expected, the unlikely becomes probable. Here, the Rebbe is the boss. This is a profound and vital message for each and every Chasid: How much of our lives are preoccupied with the struggle to overcome the natural obstacles that hinder our progress. How weighed down we are by our natural trappings, which anchor us so inescapably to this oppressive physical and mundane atmosphere. How we wish and dream of breaking free, to soar unencumbered to awesome new heights. Well, the Rebbe informs quite unequivocally that there is, in fact, a way. All we need to do is to change our location. Get out your GPS or your Google maps, and find directions to ,to HERE, because when we relocate to the Daled Amos of the Rebbe, then we can be confident of being freed from our shackles. When R Mendel of Vitebsk (Horodoker), one of the senior Talmidei HaMaggid, was living in Eretz Yisroel, there was once a great commotion outside. Some individual, a bit deranged, went to the top of Har HaZeisim, and began blowing a shofar. When the people heard the sound of the shofar emanating from Har HaZeisim, they were convinced that it was heralding the arrival of Moshiach, and thus the commotion. (Today, if there would be a shofar sound coming from Har HaZeisim, I doubt if many people would associate it with Moshiach. Some would attribute it to an air raid, some might think its a siren, the children would think it was some new video game, and many people would probably

check to see if it were the new ring-tones on their cell phones. At best, someone might attribute it to some lunatic at the top of Har HaZeisim. But then, it was naturally assumed to be Moshiach!) R Mendel was in his room at the time, and asked his attendant what the cause of the commotion was. When he was answered, he opened up his window, stuck out his head, and pronounced: Nein, es shmekt nisht fun Moshiach No, there is no smell of Moshiach in the air. The Rebbe once recounted the above story during a farbrengen, and asked: Why was it necessary for R Mendel to open the

to a loftier existence. Every Chasid struggles (on occasion) with the desires and attractions of the animal within. The foreign interests and yearnings of our guf and Nefesh Habahamis are frequently overwhelming and make our progress in serving Hashem seem very daunting. But this is only on account of our nature. We have to remember that there is a place where that nature doesnt reign, where it is transcended. It is a place where we reach a higher state of being, where we dont need to deal with nature altogether (except for appearances). In the very beginning of

The Rebbe was not distinguishing between the medical prowess of the Parisian doctors and that of their American counterparts. Rather, the Rebbe was explicitly informing them that here, in the Daled Amos of the Rebbe there are different standards. Here one is not governed by the same laws of nature, nor is he restricted by physical impediments.

window? Did he not have a full Ruach HaKodesh even within the confines of his own room? The Rebbe answered (in the name of chassidim) that Beim tzaddik in tzimmer, shmekt zich aleh mol fun Moshiach In the room of the Tzaddik there is always the scent of Moshiach in the air! We all have the ability to relocate to the Rebbes domain; over there we are not overwhelmed by the darkness of Galus, nor intimidated by the megusham-ness of Olam HaZeh. There, here, we can be elevated

this weeks Parsha, we learn about how Yaakov in his dream witnessed the changing of the guard between the angels of Eretz Yisroel with those of Chutza laAretz. In Eretz Yisroel, there is an entirely different regiment of Malachim. The Rambam writes (c.f. Likkutei Sichos Cheilek 5 VaYeira) that the forces of nature that we deal with are referred to as Malachim, and in Eretz Yisroel, the Parsha teaches us, there is an entirely different system of Malachim. It is a completely different system of nature.

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We have to remember that there is a place where limitations are no longer binding. You no longer need to worry nature doesnt reign, where it is transcended.

In our holy land, in the place from where we derive our holiness, i.e. in the Daled Amos of the Rebbe, Hashem deals with us entirely differently. There we dont have to deal with the same nature as in Chutza laAretz. So, how do we get ?How to we ensure that we are indeed here? The simple way would be to transport our garments there, because thats the part of us that we have the best grasp of. Take hold of your machshava, your thoughts, forcibly remove them from territory that (you know well) are foreign to the Rebbe, and insert them, instead, into the Daled Amos of the Rebbe, thinking about a sicha or a maamer. Grab your speech, as soon as you notice it deviating into areas where it doesnt belong (thats right, Lashon Hara, Rechilus or Nivul Peh are some of the things that a Jew may not indulge in), and immerse it into words of Torah or davening. Grasp your hands, and ensure that they are engaged in acts that

are fitting for a Chasid. Put aside your personal goals and agendas and commit yourself to following the directives of the Rebbe, . Although we may be using coercion to achieve this, once we get there we are in a place where we can actually find relief from our struggles, because we are in a different plane. The month of Kislev is a Chodesh HaGeula. What better time to take advantage of the opportunity that we have to rise above our own personal Galus, and to live at first individually at least in a manner of Geula. It begins with small but persistent, practical steps. Increase in your learning, in your davening, and in your chassidishe conduct. And have the recognition that it is in your ability to achieve a state in which you rise above your own limitations. It may not be possible via your own abilities, but you can get to a place where your

about how nature (your own nature and that outside of you) seems to make your goals so daunting and unreachable. You no longer have to worry about the morbid diagnosis and prognosis of nature altogether. Because ! L chaim! May we all take a quick trip in our personal lives to the place where we are in close proximity to the Rebbe, through living our lives in a very practical way according to his directives, and may the Eibeshter in turn bring us all, here in the most literal sense, to be in the Rebbes Daled Amos in a real and visible way, and to be in Eretz Yisroel all of us together in a very tangible way, together with the first Rebbe Yaakov and with all of the generations, and without any further delay, by immediately sending us Moshiach Tzidkeinu Teikef Umiyad Mamash!!! From a written farbrengen directed towards Alumni of Yeshivas Lubavitch Toronto

Continued from page 30 part, my fellow passenger said that he didnt believe in Divine Providence because his best friend had been murdered by terrorists. I then felt the need to tell him a story that would refute this line of thinking. This wasnt a story from the days of the Tanaim and Amoraim, nor even from the time of the Baal Shem Tov. This was a story that took place in Yerushalayim, and

the central figure in the story was none other than his best friend! Rabbi Yehoshua Appel said that this young man was positively overcome. He too had heard the part about the butterfly, but no more than that. Now, he was astounded to hear the whole story from start to finish, bringing him back to those heartrending days. He spent the rest of the

journey to Yerushalayim listening to more and more concepts in Judaism. It seems that the tremendous demonstration of Divine Providence had led him to believe in Divine Providence. Weve been in constant touch with one another ever since. He asks questions, I try to provide the answers, and it appears that a ray of light has opened the path of Torah and mitzvos for him to follow.

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MoSHiACH & GEULA

DER REBBE ZAHL GEZUNT ZAIN!

Although there are those who are embarrassed to say this, this Chassid wasnt embarrassed and wrote the truth. * Following the histalkus of the Rebbe Rayatz, the Rebbe MHM proclaimed that the Rebbe remains alive as before. * Source materials on this topic, compiled by Rabbi Majeski in Likkutei Mkoros. (Translations appear in bold. Underlining is the authors emphasis.)
Translated and presented by Boruch Merkur

n Rosh Chodesh Sivan of 5710, the Rebbe MHM spoke about how the Rebbe Rayatzs house is not just a private domain for his personal use but a home for all Jewish people. Thus, details regarding his house are relevant to us all. Following the purchase of his house, it was ten years before the Rebbe Rayatz paid off the mortgage a certain Chassid merited to be the one to pay off the remaining debt. The Rebbe MHM points out that the Rebbe does not receive assistance from just anyone. To illustrate this point, he tells a story of how the Rebbe Rayatz even rejected an offer of maamud (money given to a Rebbe by his Chassidim for the Rebbes personal use) from a Jew who was not a Chassid. The man was not phased. He simply offered to become the Rebbes Chassid. But the Rebbe refused, saying, Becoming a Chassid does not begin with that [with having the merit of giving maamud].

Indeed, it is a great merit for a person to have the Rebbe accept support from him. Once, the Rebbe Rayatz even stated that he is not here to receive but to give. In fact, the person who had the merit of giving to the Rebbe Rayatz, paying off his mortgage, benefited by receiving hashpaa [i.e., assistance of some sort, be it spiritual or perhaps in the form of advice] from the Rebbe with regard to his own home. And the Rebbe MHM continues: The influence of the Rebbe extends to others even now. Although what happened on Yud Shvat took place that does not affect the Rebbes hashpaa that exists even now; the same principle applies today: he is not here to receive but to give. I received a letter from a Chassid where he refers to my revered father-in-law, the Rebbe (after his histalkus), as der Rebbe zahl gezunt zain the Rebbe, may he be well. I was

truly pleased with [seeing] that expression [used after Yud Shvat]. Indeed, [wishing the Rebbe good health even after Yud Shvat] is truthful [and appropriate], because his health is not dependent upon physical concerns but spiritual matters (as discussed in Igeres HaKodesh (Tanya Igeres HaKodesh siman 27): The life of a tzaddik is not physical life but spiritual life, which is faith, and [the] fear and love [of G-d]. In our context, when we speak about the life of a tzaddik, leader of the Jewish people, [his life, his well being, is dependent upon hearing] good tidings about activities done to strengthen Judaism, the love of G-d, the love of Torah, and the love of a fellow Jew.) Thus, it is appropriate to say, der Rebbe zahl gezunt zain. Although there are those who are embarrassed to say this, this Chassid ignored the concern of embarrassment and wrote the truth. Continued on page 42
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LETTERS Of ENCOURAGEMENT fROM THE REBBE TO BE

the rebbe sends r zalman letters full of encouragement. * chaim yearns to learn in 770. * from the life of r Yehoshua shneur zalman serebryanski ah.
Prepared for publication by Avrohom Rainitz

long with the positive atmosphere in yeshiva, there were also more than a few difficulties, spiritually and materially. Chalav Yisroel, for example, was unobtainable in Shepparton. So the bachurim had to raise a goat and R Abbas wife made dairy products from the milk. There also werent enough sfarim. There were a few Gemaras, one set of Shita Mikubetzes, and some commentaries on Gemara Ksubos. That was all. What was most bothersome was the small number of talmidim. There is no comparison between the atmosphere of a few dozen bachurim sitting and learning and a small group of seven to ten bachurim. In the summer months, when schools were on vacation, some parents in Melbourne sent their sons to the yeshiva, but after the summer the yeshiva went back to the usual number of less than ten.

THE PROBLEM AND THE SOLUTION

R Zalman, who took responsibility for the financial

running of the yeshiva, and who urged Anash in Melbourne to contribute money and to get their friends to contribute, spoke many times with Anash of Melbourne about the need to expand the yeshiva. From these conversations, he concluded that in order for the yeshiva to succeed, it had to be moved to Melbourne where there was a large Jewish community. In addition, they needed three more things: a spacious building, government approval of the school, and secular studies. R Zalman came to this conclusion after studying the Australian mentality. In Australia, every self-respecting individual feels obligated to send his children to university. To Australians, someone who did not attend college is not a cultured person. This is why, even religious Jews, who wanted to give their children a Torah education, wanted to leave that option open of their children being able to attend university afterward. Many of them told R Zalman that if they sent their sons to his yeshiva where they did not learn

secular studies and were not recognized by the government, they would not be able to attend university later on. In light of this sad state of affairs, in which most Jewish children, even from religious homes, went to public school and had Jewish studies only on Sundays, R Zalman decided that it was preferable to open a Jewish school in which both Jewish studies and secular studies would be taught. A school like that, which would be recognized by the government, could attract dozens, if not hundreds of students, from the Jewish community of Melbourne.

R ZALMAN ASKED THE REBBE TO SEND RABBI GRONER TO AUSTRALIA

R Zalman presented these ideas in a long letter to the Rebbe on 3 Sivan 5710, after a meeting with Anash in Melbourne. In his letter, R Zalman laments that he wasnt able to inspire Anash. As a Chassid who looked for the good in others and blamed himself for any failure, he wrote, surely the deficiency is in us; to enliven others, we need to be alive ourselves Our strength is meager and poor, both in regards to knowledge and the craft of chinuch to which we are unaccustomed. Regarding himself, R Zalman wrote, We, who were preoccupied with hard work, in

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great fear, day and night in our homeland, were torn away from learning and it is hard for us to learn in depth. We can only serve as the feet in raising money for the yeshiva and in teaching the lowest level (classes for young children). We lack a great deal. May Hashem have mercy on us, materially and spiritually, and of course, we certainly dont have the wherewithal to influence and inspire others. My heart is pained to see utter neglect in the matter of chinuch due to the lack of feeling for this. He went on to write, In this situation, when there is no building in which to develop the yeshiva, and the learning and guidance of the talmidim is not on the level it ought to be, the continued existence of this small mosad is in danger, and especially its expansion. Since he did not consider himself suited to running the yeshiva and overseeing its growth, R Zalman suggested that the Rebbe send a talented menahel to run the yeshiva and he would work under this new menahel. He said it was vital that this individual be fluent in English. In his conversations with Anash in Australia, R Zalman found out that in the not-sodistant past, two Lubavitchers had visited Australia who had made a deep impression on the Jewish community. The first was R Ezriel Zelig Slonim who was sent on shlichus by the Rebbe Rayatz to Australia in Iyar 5699/1939. He stayed ten months, in the course of which he spent time in Melbourne and Sydney and even Brisbane, where he worked on a mikva. The second was R Yitzchok Dovid Groner who had visited Australia a few years earlier, also

on shlichus of the Rebbe Rayatz. R Zalman thought that R Groner could run the yeshiva successfully. So he wrote to the Rebbe, They lovingly remember R Groner, who was here some years ago, and they say that if he was here, he could accomplish a lot. We are not pointing and saying, Send us this person. But in general, our request, for the benefit of the matter, for the benefit of its existence and development, it is urgent that there be sent here a man of spirit to enliven the entire situation. Perhaps, for now, it is not necessary that the person settle here permanently, and he can

I have already said many times that in such matters each and every one of us is a shliach of the Rebbe, my father-in-law. And we go on his shoulders and his breitkait, and when the general public senses this, many obstacles, gossip etc. are nullified... It is understood that breitkait doesnt mean tearing off the other persons nose, but rather an inner fortitude and absolute resolve that ultimately it must be fulfilled and it will be fulfilled...
come for a set amount of time until matters are arranged, but his coming in general is vital, and without this we cannot manage. At the end of the letter, R Zalman asked the Rebbe about the name of the yeshiva. As of now, the yeshiva has no name. I printed receipt books and a Kol Koreh and we referred to the mosad just as the yeshiva in Shepparton, but now perhaps the time has come to name the mosad and we request to be instructed in this, what name to give. R Zalman received a detailed response from the Rebbe dated 15 Sivan 5710, which began with when the yeshiva had moved to Melbourne, that they were told to name the yeshiva Oholei Yosef Yitzchok.

thanks for the good news about the learning in the yeshiva and acknowledgment of all those who devoted themselves soul, body, and financially to the yeshiva. As for R Zalmans suggestions to expand the yeshiva quantitatively and qualitatively, the Rebbe said they were fine, but even if it wasnt possible to achieve everything they wanted, that shouldnt be a reason to be downcast. Rather, that should spur them on. What required great care, said the Rebbe, was not to have misplaced humility. In this letter, the Rebbe said nothing about a name for the yeshiva. It was two years later,

DO NOT BE DOWNCAST
R Zalman wrote to the Rebbe once again (we do not have a copy of this letter) and in the Rebbes response he said that being downcast and having excessive doubts were tactics of the yetzer. They were to approach the work with simcha and complete bitachon that Hashem would help them, as long as they held on to the rope of hiskashrus to the tzaddik (the Rebbe Rayatz).

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The Rebbe cited what he had quoted at a recent farbrengen: All the hashpaos are by way of the leader of the generation who is the head of the generation, the Rebbe my father-in-law. And he once recounted in the talk of Simchas Torah 5693/1932, and the following is a direct quote, Everything my father told me in 5680 (the year that the Rebbe Rashab passed away) I accepted upon myself bli neder, only on condition that it be with Chesed (Divine kindness) and Rachamim (Divine compassion). My goodness comes at great cost to me... not to harm anyone... not to distance anyone... accepted by the general public, I have already said many times that in such matters each and every one of us is a shliach of the Rebbe, my father-in-law. And we go on his shoulders and his breitkait (broadness), and when the general public senses this, many obstacles, gossip etc. are nullified... It is understood that breitkait doesnt mean tearing off the other persons nose, but rather an inner fortitude and absolute resolve that ultimately it must be fulfilled and it will be fulfilled, the Rebbes he being the one who made them his emissaries will. Then, the words spoken in pleasant tones are heard and have an effect. R Zalman was especially encouraged by a letter from the Rebbe from the beginning of Tishrei in which the Rebbe told him that on Erev Rosh HaShana, he had read his pidyon nefesh at the gravesite and then read it again in the Rebbe Rayatzs yechidus room. running Mesibos Shabbos with children. Every Shabbos, he would gather the children of the yishuv and read to them from the Rebbe Rayatzs book of Memoirs which had just arrived in Australia. Following the Frierdike Rebbes histalkus, Chaim would receive frequent reports about what was going on in 770. His friends, R Dovid Raskin, R Moshe Levertov, and R Yosef Reitzes wrote him in detail about the goings-on and what Chassidim were doing to persuade the Rebbe to be the seventh leader of Chabad. His frequent correspondence with his friends in New York made him yearn to learn, once again, in Tomchei Tmimim. He asked his father to ask the Rebbe whether he could go to 770. R Zalman received an answer to this question dated 8 Elul 5710. It also included a general instruction to Anash in Australia. The Rebbe referred to his father-in-law agreeing that Chaim spend part of his time in the garden, because of his health. As for Chaim and his father feeling bad that he wasnt with his friends and learning in yeshiva, the Rebbe said that he should continue doing what he was doing until Yud Shevat. The Rebbe said he should explain to his son as well as to himself that they were feeling aggravated for nothing since the Gemara says (and its quoted in Igeres HaKodesh chapter 22) that a person doesnt know how he will earn his money etc. and when the kingdom of Dovid will be restored. The Alter Rebbe says that this also refers to earning a spiritual livelihood. Consequently, if the Rebbe Rayatz told him where his spiritual parnasa lay, surely this was the best place for the soul

WHAT IS BREITKAIT?
The Rebbes answer greatly encouraged R Zalman and after showing the letter to Anash in Melbourne, they were all inspired to help the yeshiva. A committee of balabatim was formed: R Zalman, Rashbatz Altheus, R Isser Kluvgant, R Nachum Gurewitz. The chairman of the committee was R Yosef Feiglin, the son of R Moshe Zalman. R Zalman wrote to the Rebbe about these developments and received a response dated 25 Elul 5710. The Rebbe thanked him for the good news and responded to a number of issues relating to the future development of the fledgling institution. As far as the need for someone to serve at the helm, the Rebbe made it clear that this person has to be, a man whose foundation is in the mountains of holiness of Lubavitch, and there is where he received most of his influence and education. As far as the concern that if it will be for pay, he will not be able to express his views in a broad fashion, and it will not be

REPORTS FROM CHAIMS FRIENDS

R Zalmans oldest son, Chaim, who worked in the fields as the Rebbe Rayatz told him to do, had set times to learn in the morning and the evening. At those times, he would go to the yeshiva. During work too, Chaim used every free moment for learning. During lunchtime, which lasted an hour, he finished his meal quickly and used the rest of the time to study Nach with the Metzudos commentary. He completed all of Tanach over two years. From his friends in America, he heard about the Rebbes instructions regarding spreading the wellsprings, including

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and the health of his body. The Rebbe said this was also a general response to all of Anash in Australia who didnt stop complaining about their lot which they felt was bitter, since they were distant from a certain place or certain people. The Rebbe said this was the evil inclinations counsel in order to confuse them and prevent them from doing what they needed to do.

asked them to mention him to the Rebbe when they had yechidus. The Rebbe heard their request and responded in general terms, In a gutten oifen (in a good manner), but said no more than that. Chaim also asked his uncle, R Benzion Shemtov to put in a good word for him when he had yechidus.

THIS IS YOUR SHLICHUS!

At the end of Iyar 5711, Chaim received a letter with the Rebbes unequivocal answer, In my opinion, it is not worthwhile to rush this; rather, continue your work in the garden or other physical labor, and in your free

ANOTHER LETTER, FRIENDS REQUESTS, AND A GOOD WORD FROM HIS UNCLE
Chaims heart sank when he read this letter. He so longed to leave his farming and return to yeshiva like other boys his age who were learning in 770. He found it hard to digest the idea that he had to keep on working. However, after rereading the letter, he realized that he was in an unusual situation and that by continuing his work, he was doing what he was supposed to be doing. What made it easier for him to accept his situation was the fact that the Rebbe referred to a specific time, until Yud Shevat. Chaim figured that after Yud Shevat, he would be able to travel to the Rebbe. On 11 Shevat 5711, the Rebbe formally accepted the Chabad leadership and the good news spread to Lubavitcher enclaves everywhere. Chaims friends sent him letters describing the enormous giluyim that they had seen and once again, Chaim was plotzing to leave his farming and go to 770. He sent an emotional letter to the Rebbe in which he expressed his yearning to return to Tomchei Tmimim. He did not suffice with this letter to the Rebbe, but also sent letters to his friends and

The Rebbe said this was also a general response to all of Anash in Australia who didnt stop complaining about their lot which they felt was bitter, since they were distant from a certain place or certain people. The Rebbe said this was the evil inclinations counsel in order to confuse them and prevent them from doing what they needed to do.

to put me in the right place as far as his holy will, recalls R Chaim. The Rebbe was able to get me to understand that fulfilling the Rebbes will was greater than what I wanted. At the same time, the Rebbe did not discourage him from continuing to yearn to leave his physical labor and return to yeshiva. He just said it wasnt the time for it yet. R Chaim continued working and although his body was in the field, his heart was far away in the yeshiva and the corridors of Beis Chayeinu (770). Through the detailed letters that he received from friends, he was able to experience what was going on in 770.

time have set times for Torah, to learn on your own and to also try to spread Torah in your environment, for we dont know which is greater, whether to be in an environment of Chassidim and absorb internally or to fulfill the mission of spreading the wellsprings outward, even though it seems as though this diminishes from your knowledge of Torah or conduct in the ways of Chassidus and Chassidim. The Rebbe told him not to, G-d forbid, despair of traveling to New York, but for the time being, to take part in developing the yeshiva in Australia. The Rebbes letter, and the sicha the Rebbe enclosed, served

During that time of longing, he recalled something his maternal grandmother (also the mother of Reb Mendel Futerfas) said. When they were in Paris after his illness, she told Chaim, It is better that you dont learn now and have a great desire to go back to learn, than to continue learning now for several years and then lose your desire to learn. From time to time, R Chaim wrote to the Rebbe about his desire to travel to New York, but he did not receive a positive answer. It was only before Pesach 5718/1958 that the Rebbe finally gave his consent.

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GOING UP OR DOWN?
Rabbi Heschel Greenberg

TAKING ISRAEL WITH HIM

This weeks parsha begins with Jacob leaving his home, fleeing the wrath of his brother Esau, and following his parents advice to marry a girl from their ancestral home. The Torah describes his departure as follows: And Jacob left Ber Sheva and went to Charan. What appears to be a straightforward verse is not so simple at all. When examining the choice of words in this verse a question arises. When Abraham leaves Israel, the Torah describes his departure as he descended. He didnt just leave, he descended. The simple reason for that is explained by our Sages, cited by Rashi: The Land of Israel is on high ground, whereas the countries surrounding Israel were on much lower ground. The Talmud also understands the term descending in relation to leaving Israel as a spiritual form of descent because Israel is known as the Holy Land. Leaving Israel, by definition, is a form of descent even if one were to leave Israel to climb Mount Everest. The question therefore is, why when Jacob departs from Israel does the Torah simply state and Jacob left. To be consistent, the Torah should have said, And Jacob descended, since he was

going from the Holy Land to a rather unholy place. The great Chassidic Master, Rabbi Levi Yitzchak of Berditchev, answers that when a righteous person leaves Eretz Yisroel, he takes that holiness of Israel with him. The Tzaddik is a personification of the holiness that exists in the Land of Israel. Thus, Jacob did not really go down. However, now that the problem concerning the term used for Jacobs departure has been resolved, the question now reverses itself: Why, when Abraham left the Land of Israel, does the Torah characterize it as a descent? Was Abrahams righteousness less an embodiment of Israel than Jacobs? There are two ways we can answer the question by showing that Jacobs departure was qualitatively very different from Abrahams.

JACOBS JOURNEY: AN AFFIRMATION OF ISRAEL

Jacobs departure from Israel was in order to establish a Jewish nation and was in no way a detachment from Israel. His reason for leaving Israel was not a reflection of anything negative concerning the Land of Israel. He was forced to leave because of his brother, whereas Abraham

left Israel because Israel was no longer a hospitable place. The land was plagued by famine. Hence, Abrahams departure constituted a diminution of Israels status. The Torah, therefore, employs the term and he descended. Moreover, Jacobs ostensible departure from the Land was actually the greatest affirmation of Eretz Yisroel, for the Land of Israel cannot exist without the people of Israel. Eretz Yisroel acquired its highest level of holiness only after the Jewish people settled it. Only after they conquered the land did it assume the title Holy Land in the fullest sense of the word. And, conversely, after the Jews were exiled from Israel, it lost some measure of its holiness. Jacobs departure from the Land of Israel was actually a journey to establish the people who would endow Israel with holiness and make Israel complete in terms of its spiritual character. By contrast, Abrahams departure from Israel took him to Egypt which led to his eventual marriage to Hagar. Hagar, according to the Midrash, was Pharaohs daughter given to Abraham as a consolation gift on account of the mistreatment of Sarah. From that incident, Abraham subsequently became

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the father of Yishmoel and the ancestor of his descendants who seek to undermine our attachment to the Land of Israel to this very day. In effect, Abrahams descent, though it led to many positive outcomes, also sowed the seeds for the challenges that would seek to compromise Jewish rights to the Land of Israel. As such, his departure from Israel was notat least, not overtly an affirmation of Eretz Israels uniqueness, but rather, the reverse.

DONT MAKE PEACE WITH GALUS

One could perhaps draw another distinction between Abrahams departure and Jacobs: Abraham had to leave under entirely negative circumstances and endured great pain when he was in Egypt because his wife was taken by Pharaoh. How can that be described as anything other than a descent? However, Jacob went for a noble purpose: to start a family that became the nucleus of the Jewish people. That was not a decline of holiness. One may, however, challenge this distinction on the grounds that both Jacob and Abraham left Israel for negative reasons: Abraham left to avoid the famine in Israel and Jacob fled to escape the wrath of his brother. And, conversely, both of their departures also had a loftier objective: In Abrahams case his stay in Egypt established his reputation and brought him wealth and influence which he utilized to spread the belief in one G-d. Jacob, as stated above, went to Charan, not only to escape the threat that came from his brother Esau, but also to establish the

nucleus of the Jewish nation. What difference then is there between Jacobs departure, which is not characterized as being a descent, and Abrahams which is? Upon deeper reflection there is a subtle, but profound difference between the two situations. Abrahams overt reason for leaving the Land of Israelthe Land that G-d told him would be the place that would allow him to fulfill his lifes missionwas a negative turn of events. And while in the end we see how it actually contributed to Abrahams life mission, one cannot blithely dismiss the fact

literature, negative phenomena are understood as hidden positives. Even the most painful curses that appear in the Torah are understood to be hidden or disguised blessings. Nevertheless, when we read these curses in the Synagogue, it is read in a soft and subdued tone. We do not overlook the fact that our senses now experience these curses as negatives, which we therefore ask G-d to remove from us. One can be stoic in the face of illness or poverty. Yet, these same people plead with G-d three times daily, Please heal us! One can thrive amidst adversity in galus, yet that

Jacobs ostensible departure from the Land was actually the greatest affirmation of Eretz Yisroel, for the Land of Israel cannot exist without the people of Israel.
same person will fervently ask G-d repeatedly in his prayers to bring Moshiach. And it is true that galus is in essence a manifestation of the most sublime energiesin fact, too sublime to be experiencedthat will be revealed in the Messianic Age. Yet, we pray incessantly for the galus to end. The Talmud relates that one of the things that G-d Himself created that he regrets having created is galus. Obviously, G-d doesnt make mistakes and He certainly has a purpose and a plan for galus, which, when revealed, will demonstrate its lofty nature. Yet, the Talmud states unequivocally that G-d regrets it, meaning that G-d sees it as a negative that must and will be eliminated. Perhaps the reason we find this discrepancyon the one hand, galus is reviled and on

that to all appearances it looks like decline. In Jacobs case, by contrast, Jacobs overt reason for going to Charan was to establish a family. It is not entirely clear if Esaus desire to kill Jacob for having taken the blessings from his father was public knowledge. So, for all intents and purposes, Jacob was going to get married and start a family. Even without delving deeper into the circumstances of his trip, it is demonstrably clear that it was for a good cause. Thus, the Torah does not employ the term that expresses descent.

THE LESSON: NEVER MAKE PEACE WITH ADVERSITY

Almost every negative experience has been reinterpreted by our Sages in a positive light. Particularly in Chassidic

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the other hand it is extolled as a hidden treasure troveis to make sure that we never make peace with the galus and work incessantly and tirelessly to bring it to an end. And there is also an additional related lesson from the above. As a people and as individuals we have become so accustomed to Continued from page 35 Of course, if this is so that now the Rebbe is not limited and he is [rather] present everywhere how do we have the audacity to sit here and farbreng [before him]? It is because not only is the Rebbe not offended that we are farbrenging and that Yosel is pouring mashke, and so on on the contrary, (as stated repeatedly) the Rebbe wants us to farbreng. pain and suffering that we often become inured to it. Indeed, we virtually embraced it intellectually as a necessary part of life to learn to live, and even thrive, with adversity. From the above distinction between Abrahams descent into Egypt and Jacobs departure to Charan we learn that notwithstanding all the rationalizationsthat are true because they are part of Torah this is not a permanent fixture. Galus with all of its attendant aches and pains is not the default state of existence and we may never make peace with it, even as we learn to cope and even grow with it.

Once, [before his histalkus] Laws of Torah Study 5:2), the Rebbe wanted to listen to the general concept of place the Chassidim farbrenging in upon you a king so that his the beis midrash below, but he fear is upon you is dependent was concerned that were he to upon the physical reality, as his come downstairs it would cause inner being is beheld through Express service Express service a disturbance. Therefore, he Computerized garment: his body a physical Fully Computerized Fully set up a system whereby upstairs and clothing. And similarly he could hear what was going with regard to Kingston Ave. 331 hisKingston Ave. 331 property nd on downstairs, and he listened that one mustnt Flr) Brooklyn NY 11213 (2 (2nd touch a kings Flr) Brooklyn NY 11213 to the farbrengen. scepter, etc. (Rambams Laws Kings And although, for theyour tickets withinof minutes! Ch. 2, beg.). In our Get your tickets within minutes! Get sake case, however, this does not of showing proper respect to the Fax: (718) 493-4444 Fax: (718) 493-4444 apply. Rebbe, it is forbidden to speak (Ibid 82-83) in his presence (see Rambams

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"The quickest way to reveal Moshiach is by is by learning the Torah "The quickest way to reveal Moshiach learning the Torah sources about Moshiach & redemption" t"ab,wvt"ab,wvghrz, p"aghrz, p"a sources about Moshiach & redemption" grumnu grumnu 1620-1640 AM around Crown Heights & Boro Park Park 1620-1640 AM around Crown Heights & Boro & & 1710 AMparts of Brooklyn 24/6 24/6 1710 AM in in parts of Brooklyn worldwide live broadcast: www.RadioMoshiach.org worldwide live broadcast: www.RadioMoshiach.org

Rabbi Jacob Schwei Rabbi Jacob Schwei Member of the Rabbinical Member of the Rabbinical Court of Crown Heights Court of Crown Heights

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"Radio Moshiach & Redemption" "Radio Moshiach & Redemption"

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42 9 Kislev 5773