contents

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featured articles WeeKlY cOluMNs

tHe reBBes Battle fOr tHe uNitY aNd JeWisH cHaracter Of eretZ YisrOel
Shai Gefen

16 tHe cHassidic ON sHaBBOs starts

suNdaY
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4 23 26 33 36 40

Dvar Malchus Parsha Thought Obituary Stories Viewpoint Crossroads

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Nosson Avraham

26 raBBi eliYaHu fiNKel aH

Shneur Zalman Levin

28 tHe reBBes Mara dasra

Dov Levanon

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DvaR Malchus

THE REBBE INCARNATE

source materials compiled by Rabbi shloma Majeski. translations appear in bold; underlining is the emphasis of the compiler.
Translated and presented by Boruch Merkur

After the daytime meal of Simchas Torah, the Rebbe concluded his sicha with the blessing: The main thing is that the Rebbe shlita should lead us to greet Moshiach Tzidkeinu, to Eretz Yisroel, to the true and complete Redemption.
(Toras Menachem 5711, pg. 52)

*** In the farbrengen of Yud-Tes Kislev 5711, the Rebbe MHM refers to the story of the Alter Rebbes incarceration in the Petropavlovskaya fortress in Petersburg. There in prison, the Alter Rebbe was visited by his Rebbes the Mezritcher Maggid and the Baal Shem Tov. These tzaddikim visited the Alter Rebbe posthumously, coming from the World of Truth. The Rebbe MHM points out that it was not just their souls that appeared to the Alter Rebbe. Rather, their visit was incarnate, in bodies: One time, my revered father-in-law, the Rebbe, visited this special place (see the sicha of 19 Kislev 5692, Likkutei Dibburim Vol. 4, pg. 750a, end). Incredibly, when he returned from there, his father, the Rebbe nishmaso Eden,

asked him whether the cell was spacious enough to contain three people. His query proves that their visit was in the form of physical bodies. Indeed, it is known that the manifestation of the soul invested within a body is a higher revelation than that of the soul without the body (see, for example, Hemshech 5666, pg. 175).
(Ibid pg. 113)

*** On Shabbos Parshas VaYigash of that year, the Rebbe MHM further develops the theme of the responsibility of the Chassid in utilizing the kochos the Rebbe gives him, elaborating on the verse, And Yosef said behold you have seed, so sow the soil (VaYigash 47:23): The words, Behold you have seed, signifies the influence received from Yosef HaTzaddik, especially following the histalkus [of the Rebbe Rayatz, whose first name is Yosef]. This concept is elucidated in Igeres HaKodesh, where it discusses the concept of . So sow the soil the activity of Yosef in providing

seed does not suffice. Rather, every single person must take action on his own part, taking the seeds from Yosef and planting them in the earth. That is, to direct the energy received from Yosef towards the practical service of G-d, and to do this with bittul (the significance conveyed by planting seeds), and amidst goodwill and gladness (the concept of planting specifically in the land, being called land eretz for it wanted ratzasa to fulfill the will of its Master). The result of this approach, as discussed in the beginning of the following parsha, is that Yaakov lived in the land of Egypt seventeen years that (he) lived is achieved even (or precisely) in the land of Egypt. And not just lived (without any further description), but lived seventeen years, the numerical equivalent of tov good. The main thing as far we are concerned is that the Rebbe shlita should take us out even from the land of Egypt, and lead us to our holy land, may it be rebuilt and reestablished, speedily in our days, amen.
(Ibid pg. 165)

4 19 Adar 5773

FeatuRe

THE REBBES BATTLE FOR

THE UNITY AND JEWISH CHARACTER OF ERETZ YISROEL

For nearly thirty years, the Rebbe waged a battle for a (technical) united religious front among the religious parties for the elections or following the elections for the Knesset. In many letters, the Rebbe explained the critical importance of a religious front, which was to increase religious representation and political influence regarding everything pertaining to the Jewish character of Eretz Yisroel. However, shortsighted askanim torpedoed this plan. * As the religious parties are currently jockeying for position it is important to remember that critical battle, if only to close ranks for the sake of the Jewish character of Eretz Yisroel.
By Shai Gefen

reat is the pain and how shameful it is that there is no [united religious] front at this fateful time. It is unnecessary to go on at length about the great pain and damage caused by this dismantling. I was shocked to read in your letter about the abrogation of the religious front. Perhaps it would be appropriate to have a special

emissary sent from here and maybe he can have an influence over those upon whom the matter depends. *** These were just some of the many sharp expressions the Rebbe employed in dozens of letters to public figures from all parts of the political spectrum, about the need to establish a religious front for the Israeli elections to the Knesset. The Rebbes words reveal his

prophetic vision, for he saw what would happen if a religious front was not formed. When examining the current state of affairs and seeing where the religious parties have gotten to, it is helpful to read the Rebbes letters in which he begs the leaders of the religious parties to form a united religious front before the elections. The purpose being to diminish the power of the Left. The Rebbes importuning, versus the shortsightedness of

6 19 Adar 5773

The Knesset, about a year after its founding

others, demonstrates yet again who actually saw what would take place. People have been surprised over the success of Yesh Atid, while the Rebbe wrote about this decades ago, in the clearest possible way, saying that this is what would happen if there was no united front, even one that was merely technical [for elections only, in order to ensure that no religious votes go to waste].

A RELIGIOUS FRONT AT LEAST AFTER THE ELECTIONS

There were three main religious demands in the first Knesset: We demand, first and foremost, the observance of Shabbos in this country We demand kashrus Jewish law certainly can serve as the foundation of our law in Israel this is what was written in the wording of the coalition

agreement in the first Knesset. During the first elections there was a united front among all the parties. It wasnt merely a technical front, but complete unity among all the religious parties. The various battles facing religious Jewry prompted the Chief Rabbi, Rabbi Yitzchok Isaac Herzog, to urge the establishment of a united front that would nominate one list for the elections that were planned for the beginning of 5709.

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FeatuRe
to an agreement came, at first, from the Mizrachi groups and afterward, also from the ultraOrthodox. A few months after the Rebbe officially accepted the Chabad leadership, we find him working on preserving the religious front. Unlike the first religious front that was completely united, the Rebbe suggested that it was preferable that there be a technical religious front, which meant joining forces prior to elections and running as one list, although not as one party, but as forces interested in running together in order to get most of the religious vote. After the elections, each faction and party would break off and go its own way. The advantage of a united front was two-fold: the important principles of the various parties would not be effected on the one hand, and splitting up afterward would not help those parties that wanted to uproot religion. In a letter dated Erev Rosh Chodesh Sivan 5711, the Rebbe wrote to R Yitzchok Meir Levin who was the leader of Agudas Yisroel and Minister of Welfare: I was greatly saddened by the situation prevailing in Eretz Yisroel. Every day brings very saddening news, and in addition, the splintering among the ultra-Orthodox is exceedingly painful. And yet I hope that ultimately a united religious front is formed, especially after what Mr. Moshe Shapiro Minister of the Interior said about this. A month and a half later, on 22 Tammuz 5711, the Rebbe wrote a sharp letter to Mr. Moshe Shapiro, one of the heads of Mizrachi, and to Rabbi Binyamin Mintz, one of the leaders of Poalei Agudas Yisroel. In the letter, the Rebbe lamented

PROPHETIC VISION
The mashpia R Yosef Yitzchok Gansburg told about how R Mottel Kozliner ah continued to try and work on a religious front even in more recent times. Rabbanim and Admurim told him that they were in favor of it and when they saw the voluminous correspondence that the Rebbe had with public figures of that time they expressed their amazement over the Rebbes vision. In the early days of the State he saw what would happen to the Jewish character of the state if, G-d forbid, a religious front would not be formed. One of the rabbanim even told R Mottel that what the Rebbe said about a religious front was in the category of a prophecy, considering the current situation. At R Herzogs initiative, unity was achieved between Mizrachi, HaPoel HaMizrachi, Agudas Yisroel, and Poalei Agudas Yisroel. The purpose of uniting was stated by Rabbi Norok, one of the Mizrachi leaders, as Religious Jewry is obligated to impress that imprint of Judaism upon the legislation and laws by mobilizing all its strength and influence through parliamentary means. Neglect and weakness today will be the cause of weeping for generations. Sixteen Knesset members in the first Knesset represented the four religious parties that existed at the time. Their united strength resulted in an agreement that Ben-Gurion signed with them at the forming of the first government. It was an agreement that approved the status quo and included: 1-The ministry of religion would continue to be maintained. 2-The religious front would be represented in the new government by: R Y. L. FishmanMaimon Minister of Religion; R Y. M. Levin Minister of Welfare and Disabled Veterans; Mr. Moshe Shapiro Minister of the Interior and Aliya. 3-The status quo would be preserved in matters of marriagedivorce and kashrus. In the clause to the governmental and legal procedures that establishes Shabbos and Jewish holidays as official days of rest, additional specific rules were to be added, which would allow for preserving the original, Jewish character of Shabbos. The agreement also established that the acceptance speech of the Prime Minister, in which he would outline his administrations policies, would include a portion that mentioned these points. In fact, in his speech to the Knesset on 7 Adar 5709, Prime Minister Ben-Gurion said, The government will provide the religious needs of its citizens but will prevent religious compulsion. Shabbos and Jewish holidays will be established days of rest in the State of Israel. In his speech preceding the confidence vote for the first government, Ben-Gurion said, The government is not ready to include laws about non-religious marriage and divorce, because irreligious divorces can create a breach in the House of Israel and now is not the time for that. Before the elections in 5712, when the Rebbe had already become the Nasi, the idea of a united religious front had fallen by the wayside, mainly due to personal conflicts. Opposition

8 19 Adar 5773

Chief Rabbi Yitzchok Isaac Herzog

R Itche Meir Levin, member of the government

the absence of a religious front and said that at least they should present a religious front after the elections in order to be in a stronger position for negotiations with the government: Great is the pain and how shameful it is that there is no [united religious] front at this fateful time. At least now, may the leaders of the parties find within themselves sufficient strength to give precedence to the interests of religious Jewry over the imagined party benefits which by doing so will ultimately benefit the party as a party to establish a front, at least after the elections.

People have been surprised over the success of Yesh Atid, but the Rebbe wrote about this decades ago, in the clearest possible way, saying that this is what would happen if there was no united front.
5715/1955, the Rebbe continued his fight for a religious front. However, this time, he set his sights much lower. He wanted at least a united front among the ultra-Orthodox parties: Agudas Yisroel and Poalei Agudas Yisroel. In a letter that the Rebbe wrote to R Y. M. Levin on Erev Lag BOmer 5715, he said, ... the matter of a religious front, and more specifically a united front between Agudas Yisroel and Poalei Agudas Yisroel, which in my opinion is essential. And it is my hope that by doing so, the possibility for a fully unified religious front will increase. After Mr. Binyamin Mintz visited here, this position of mine was strengthened. The Rebbe went on to say that a front needed to exist only for the elections and other matters ought not be mixed in. In another interesting letter from that time, the Rebbe wrote
Issue 871

GREAT IS MY DESIRE AND LONGING TO ESTABLISH IT

From the perspective of sixty years later, we can better understand what bothered the Nasi Hador during the battle for a religious front. For nearly thirty years, the Rebbe fought this battle for the sake of Klal Yisroel, while regularly offering explanations about the great benefits for Judaism that would accrue from a united front.

However, he was opposed by forces and petty interests within the individual parties which led to the dismantling of a religious front. In a rare letter, the Rebbe expresses the enormous pain he had over the dismantling of the religious front: It is unnecessary to go on at length about the great pain and damage caused by this dismantling and you were correct when you wrote that great is my desire and longing to establish it. I think I did what I could in this matter in ways of pleasantness, because for a number of reasons I did not want to use other methods ... In a letter to Dr. Burg during that time (9 Sivan 5711) the Rebbe writes, I turn to you as a religious man who will try with all your strength and influence to create a united religious front even if the matter entails party concessions. Before the elections in

FeatuRe
that there had developed the potential for a religious front because the pressure came from the outside, i.e. the Left, so there is more of a likelihood that they will concede the imagined advantage of individual party leaders in order not to adversely affect the religious situation in the Holy Land. The Rebbe wrote this in 1955 and it seems most apt for our days when there is great pressure from those parties which fight Judaism. (Council of Torah Sages). The purpose of the meeting was to ask them, on the Rebbes behalf, to form a technical religious front. In speaking to Beis Moshiach, R Ashkenazi recounted: It was in the first years after the establishment of the State. The chairman of the Moetzes Gdolei HaTorah was Rabbi Zalman Sorotzkin and he was opposed to a religious front. The Moetzes met for a secret discussion. Chabad rabbanim were told by the Rebbe to present importance of forming a united religious front, which is what the Rebbe wanted. Sad to say, there were those who treated the matter coolly, while others wanted it but could not impose their view on the others. After we spoke, we left. In a private audience that I had with the Rebbe, I told him what had happened. I dont remember what the Rebbe said, but I do remember that I told him about how the Beis Yisroel treated R Garelik at that meeting. Today, when we see the harm that was caused by not forming a front 55 years ago, we see how important it was. They succeeded in raising an entire generation to do battle against every religious matter. I can only imagine if those earlier elections had been framed in the context of choosing between two alternatives between those who identify with Judaism and those who dont, how things would look and how much power religious Jewry would have today. Who knows what effect it would have had on the religious lives of hundreds and thousands of our fellow Jews. Unfortunately, when it came to the territories and the issue of Mihu Yehudi, there were leaders on the Right and the Left, including Torah leaders, who did not listen to the Rebbe. It is sad to see how everything the Rebbe foresaw came to pass.

It is important to note that the Rebbe himself negated the claim that the Knesset members acted according to the instructions of a certain gadol who forbade a religious front. The Rebbe said that it is manifestly clear that they do not follow this gadols view regarding municipal elections, where they had a religious front and even joined forces with irreligious parties and handed them control of some of the most crucial departments of city government!

CHABAD RABBANIM MEET WITH THE COUNCIL OF TORAH SAGES

Before the fourth round of elections for the Knesset, Agudas Yisroel and Poalei Agudas Yisroel joined forces. The Rebbe was most pleased by this: I just received a letter (and telegram) about the front with Agudas Yisroel and thank you for sending it. May it be for the success and elevated glory of the Jewish people. The late R Moshe Ashkenazi, one of the senior Chabad rabbanim in Eretz Yisroel, attended a moving meeting of Chabad rabbanim and members of the Moetzes Gdolei HaTorah

his view on the necessity of forming a religious front. If I am not mistaken, the meeting was attended by R Garelik the rav of Kfar Chabad, R Ezriel Zelig Slonim, R Dovid Chanzin, and myself. When we found out about this critical meeting, we decided to attend without an invitation. When we arrived there was no place to sit, and the Beis Yisroel of Ger ztl gave his seat to R Garelik and he sat on the sofa behind the table. R Garelik spoke in a greatly pained way and even cried. It was at this meeting that the topic of the future of a united religious front, which was actually the future of Judaism in Eretz Yisroel, was discussed. I also remember that R Slonim spoke forcefully about the

THE REBBE ADDRESSES THE VOTERS DIRECTLY

The Rebbes efforts to establish a religious front extended over twenty years. The Rebbe fought for this even when it seemed there was no chance it would happen. In a letter that he wrote the day after Yom Kippur

10 19 Adar 5773

Rabbi Binyamin Mintz

The Knesset room in 5726

5726, during the election cycle leading up to elections for the sixth Knesset, the Rebbe went on at length about the need to establish a united front. He noted that in the previous Knesset and the one before it there had been a number of issues where one vote made a difference, which accentuates even more the necessity for a technical religious front, which one would hope would add to the number of delegates, even more than one or two or three. At this point, the Rebbe circumvented the representatives of the parties and their leaders and directed a plea to the electorate to only vote for a party that would include the establishment of a religious front in its platform. In the letter of 5726 the Rebbe brought proof from the city elections where the parties had a united religious front and even stated to the voters that going with the religious front in the municipal elections was vital to Torah Judaism. The Rebbe asked what was the difference between municipal elections and general elections in this regard?

Rebbetzin Sima Ralbag: The Rebbes fight for a religious front took place over decades. My father, R Ezriel Zelig Slonim, went on many missions on this topic for the Rebbe. He met with R Itche Meir Levin many times and with R Moshe Porush and his son R Menachem Porush. I remember my father giving telegrams to R Menachem Porush about this. For many years, they were estranged from each other, because they would not listen to the Rebbe about this. I think it was one of the Rebbes wars, but unfortunately the religious parties, mainly Agudas Yisroel, did not listen to the Rebbe. It was a very painful battle. Today, we see to what extent the deterioration in religious matters is due to not listening to the Rebbe. For a period of time, the Rebbe made do with just Poalei Agudas Yisroel and Agudas Yisroel, but there too, there was opposition from all directions. Many of the messages on this matter were conveyed by my father who led the battle with mesirus nefesh. He came and went from the houses of gdolim

and rabbanim in his work for a united religious front, but it did not happen.

THE REBBE SPOKE TO ME ABOUT IT WITH GREAT EMOTION

Politics is nothing new. It has long been the case that the personal interests of many politicians are placed before the public good. In a letter from 2 Rosh Chodesh Elul 5725, the Rebbe expresses this clearly: All those amongst the parties or factions, or those individuals who prevent the establishing of this technical religious front, are placing the benefits of the party, faction etc. above the welfare of the general religious situation in Eretz Yisroel, which affects thousands and tens of thousands of our Jewish brethren in Eretz Yisroel. The Rebbe made various suggestions in the attempt to try and impose this on politicians in opposition to their personal desires. In one letter the Rebbe writes that in order for the party members to succeed in overcoming the politicians opposition to a religious front,

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FeatuRe

Rabbi Tuvia Blau

Rabbi Shneur Garelik

Rabbi Moshe Ashkenazi

When one of the rabbanim had yechidus and the topic of a religious front came up, the Rebbe lifted his hands upward and said, Hilchasa lMeshicha.
they should arouse public awareness, by having public opinion and the representatives of various organizations etc. expressing their clear view that a religious front is a must. The Rebbe even added that if this public statement would be clear and firm, it would surely be effective and a religious front would be formed. Former Knesset member, R Menachem Porush, said: The Rebbe considered a religious front extremely important. He spoke to me about this a number of times in private audiences and he spoke with great emotion. The Rebbe told me that I could bring about a change in the decision of Agudas Yisroel in this matter. The Rebbes main point was that every vote that is cast for observant Jews could be the deciding factor in matters of religious legislation, which is why he considered a religious front so critical, so that as many Jews as possible would vote for those parties that represent those that are observant of Torah and mitzvos. I think it was one of the major issues that interested the Rebbe, obviously in addition to Mihu Yehudi and shleimus haaretz. The Rebbe found the topic of a religious front very painful since he saw it as a salvation of the Jewish people, in order that as many Jews as possible would support a party that protected religious matters. I had many missions and much correspondence from the Rebbe which may be publicized one day. I must confess that on this matter there were sharp differences of opinion and we went according to the opinion of the Brisker Rav. In response to what R Menachem Porush said, it is important to note that the Rebbe himself negated the claim that the Knesset members acted according to the instructions

of a certain gadol who forbade a religious front. In a letter from 5725 the Rebbe said that nothing should be done until all the details of all the rationales of that gadol were examined. The Rebbe said that it is manifestly clear that they do not follow this gadols view regarding municipal elections, where they had a religious front and even joined forces with irreligious parties and handed them control of some of the most crucial departments of city government! Another point the Rebbe made was based on the principle of unambiguous and ambiguous unambiguous is preferable. It is unambiguously clear that a united front would benefit the religious situation, in contrast with the possible maybe that a united front would hurt a certain party or faction.

THE REASONS FOR ESTABLISHING A RELIGIOUS FRONT

What were the reasons that drove the Rebbe to constantly push for the formation of a religious front? In a letter the Rebbe enumerates the main

12 19 Adar 5773

A letter written by the Rebbe to one of the heads of Agudas Yisroel in those days, R Pinchas Menachem Alter, later the Gerrer Rebbe. The contents of the letter were also sent to other askanim in Agudas Yisroel and Poalei Agudas Yisroel.

An announcement by Aguch before the seventh Knesset which clarified the Rebbes view

reasons, which remind us of the unfortunate situation we find ourselves in now, at least from a religious and political affiliation aspect. In Likkutei Sichos (vol. 21, p. 419), the Rebbe explains the reasons for a religious front. Here are some of the reasons the Rebbe lays out: Kiruv levavos LInyanei dos the effects of election campaigning are felt for a while after the elections. If the propaganda is directed at various groups that are not religious for whatever reasons, not only can you hope to gain new votes, but you can also be mekarev a number of our brethren to religious matters. Needless to say that the ultraOrthodox parties today prefer attacking the opposing side with

the results that people vote for anti-religious parties. Preventing internal mudslinging the Rebbe said If G-d forbid there wont be a religious front, the campaigning of the religious parties will be directed mainly at other religious parties. The way it goes in election campaigning is that they dont suffice with emphasizing their partys good qualities, but emphasize no less the deficiencies in the other parties ... There is no need to expound how much this has come to be true and how much damage was caused by those parties. It merely led to sinas chinam (unwarranted hatred) and did not help in fixing matters concerning religion. We see and experience the results every day. It provides weapons in the

hands of those who oppose religion This is a third reason the Rebbe gave and those who are discerning see this as a prophecy about what is happening in our days, when the very people who did not want a religious front back then are now facing an antireligious backlash. The Rebbe wrote, This fact, that they do not discuss establishing a religious front for the elections at a time when a number of parties which are not religious have discussed going together to the elections, will certainly serve as weapons in the hands of the parties that fight the religious parties. This is especially true when they can quote from the religious parties campaigns those liabilities which the religious parties accuse one another of having.

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R Tuvia Blau, who was active in the matter of a religious front said to Beis Moshiach, The Rebbes emphasis was always on a technical united front only, although in the first elections for the Knesset the entire religious sector went with a united religious front that wasnt technical and they were included in the government. The Rebbes goal was to increase religious representation. This would happen by anyone identifying with religion being able to express this identification by voting for the same united front. This would be a great accomplishment in many ways. One of the reasons that in Chabad they voted for Poalei Agudas Yisroel for many years was because it was the only religious party that included a religious front in its platform as the Rebbe requested in his letter of 5726. possible. Enclosed is a copy of a letter that I wrote about this that might clarify my position somewhat. Thanks in advance if you can inform me about any developments in this regard and in general. In a letter that the Rebbe sent a few days later, on 29 Shvat, to the leadership of Yisroel HaTzair, the Rebbe wrote: I received your letter in which you write about the question of a technical religious front in Eretz Yisroel. I apologize for the delay in my response. The reason for this is that I wanted to receive information to whatever extent possible about the possible hopes for this, and from various sources, and so I delayed until now. According to the latest information that Ive heard, and for which I received verification also from the side, the situation in Eretz Yisroel is the way it was before the last elections there. If only the results will be different than they were then, when there wasnt a front. Actually, it is no surprise that there has been no change in the situation because the same people who decided against a front then are the ones currently making the decision, and the reasons that motivated them to prevent a front then, exist now too. What a pity that they dont want to learn a lesson from the failure of the previous elections, and that they dont want to learn from the changes that took place since then. As I wrote at the time of those elections, if there wont be the greatest and unequivocal public pressure so that they see that they are serious, then to our great misfortune the chances are the same as they were then. Of course I do not despair, G-d forbid, for that is the opposite of the Jewish approach to any good thing which encounters difficulties, especially in such a serious matter as establishing a technical religious front [and I emphasize technical because it is solely for the elections, because I opine that just as it is vital for the elections, it is also vital that the parties not unite after the elections for a number of reasons]. Bli neder, I will try to do all possible to establish a technical religious front and surely Yisroel HaTzair will use all its influence to carry out the idea as you write in your letter. But time is pressing, as it is close to the elections. The Rebbe also continued the battle preceding the elections of 5737. The following is a letter that the Rebbe sent on 13 Adar 5737 to some rabbanim and askanim in Eretz Yisroel: ...with great pain and great shock, I read in their letter about the consideration (and apparently it is more than a mere consideration) to dismantle and cancel the running together on one list in the elections for the Knesset of Agudas Yisroel and Poalei Agudas Yisroel. And certainly for those such as yourselves there is no need whatsoever to explain the significance of such a dismantlement, as well as how it will be interpreted by many of our fellow Jews etc. May it be the Will that they give good tidings and so too all the Jewish people, may they live long good days each to his fellow, as is the substance of the upcoming days of Purim. And may it be fulfilled juxtaposition of redemption to redemption the True and

VOTING FOR THE PARTIES THAT SUPPORT A RELIGIOUS FRONT

In the election cycle for the seventh Knesset in 5730, twentytwo years after the first elections, the Rebbe continued the battle and in many letters repeated his view, i.e. to vote only for the list that includes a united religious front in its platform. Before the seventh Knesset elections, Aguch publicized an announcement with the Rebbes view as stated above. On 18 Shvat 5729, the Rebbe sent a letter on this subject to R Kalman Kahane, a Knesset member from Poalei Agudas Yisroel: My outlook regarding a technical religious front is the same as it was previously and even more so, if that were

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Complete Redemption through Moshiach Tzidkeinu. With honor and esteem and with the blessing of a happy Purim. Unity was always a matter of the highest importance to the Rebbe. Even after the stormy elections of 5749, when a tremendous split took place in the ultra-Orthodox sector, the Rebbe devoted a sicha right after the elections to calling for an amalgamation of the camps and cooperation in all religious matters: The election cycle in Eretz Yisroel was conducted in a manner that was the complete opposite of unity, including by those Jews who observe Torah

and mitzvos bhiddur among whom there was created a situation of machlokes to the extent of man fighting his brother. Furthermore, a persons sword in his brother, heaven forefend. We need to unite in order to deliberate over and discuss this issue which is agreed upon by all, and then all sides will see and verify that there exists the possibility for discourse in a civil and respectful manner, and that they can sit at one table a meeting like this will surely contribute towards kiruv levavos between all the parties. Each party will be able to listen to what the next person at the table has to say and might even see and acknowledge his good

qualities. After that, they can deliberate over and discuss even those issues about which there is a difference of opinion, issues that are mired in dispute, to attempt to bridge between them and find a way that will be acceptable to all concerned The Rebbe knew good and well the personalities of those that populate the political arena and despite the battle he waged, he knew where things were heading. When one of the rabbanim had yechidus and the topic of a religious front came up, the Rebbe lifted his hands upward and said, Hilchasa lMeshicha (Talmudic term referring to a law that only has practical relevance after the coming of Moshiach).

!
On behalf of the staff of the English and Hebrew departments of Beis Moshiach Magazine and its readers all over the world, we would like to congratulate and extend our warmest blessings and wishes to our beloved writer in the English department, Shliach of the Rebbe in Williamsville, NY Rabbi

Heschel and Mrs. Leah Greenberg shyichyu

on the engagement of their daughter

May they merit to establish a binyan adei ad in the spirit of the Rebbe Melech HaMoshiach shlita, and may we merit to see the true and complete Redemption now! Long live the Rebbe Melech HaMoshiach forever and ever! --The Beis Moshiach Family
15

Mushky tichya to Ari Eidelman yichyeh

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THE CHASSIDIC SHABBOS STARTS ON SUNDAY

What is a Chassidic Shabbos and why isnt it enough just to observe the Shabbos? To answer this and other questions, we turned to Rabbi Asher Gershovitz, rosh mesivta and mashpia of Yeshivas Chassidei Chabad in Tzfas. In the midst of a regular weekday, we ascended into the atmosphere of Shabbos. Come, let us go to welcome the Shabbos.
By Nosson Avraham Translated by Michoel Leib Dobry

On many occasions during my year on kvutza 5746, I was privileged to see the Rebbes face on Friday just before the onset of Shabbos as he left his room in 770 on his way to see the Rebbetzin, who would spend Shabbos in the library. When he returned to 770 from the library, he appeared totally different. His face shone with a distinct sparkle, unlike anything seen during the rest of the week. This is perhaps just a chassidishe feeling, but its something that we, as Tmimim, spoke about during those days. This descriptive reminiscence was provided by Rabbi Asher

Gershovitz, rosh mesivta and mashpia at the Yeshivas Chassidei Chabad-Lubavitch in Tzfas. We spoke with Rabbi Gershovitz about Shabbos as chassidishe baalei battim who want to improve the atmosphere at home during Shabbos, to feel the uniqueness and special character of the seventh day and to experience the spiritual pleasure that Shabbos has to offer. It turns out that the whole foundation for receiving the light of Shabbos depends on preparation, as in the well-known saying, Only one who labors

on Friday shall eat on Shabbos. Were not just talking about buying meat and fish, rather primarily about spiritual toil and effort. Anyone who davens and learns Chassidus properly during the week will merit to have his Shabbos appear different. Thus, the preparations for Shabbos begin on Sunday, said Rabbi Gershovitz.

THE NATION WHICH HALLOWS THE SEVENTH DAY, NOT THE NATION THAT PUTS ON TFILLIN
A Jew can easily make a

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mistake and think that Shabbos is merely one of the 613 mitzvos, especially since the mitzvah of Shabbos is only the fourth commandment given at Mt. Sinai. However, this is just an external aspect. Anyone who learns Chassidus will see how it provides a most unique illumination of the concept of Shabbos, as it does with many other concepts in Torah. Shabbos occupies a fundamental place in connection with the relationship between a Jew and his Creator. While Shabbos includes only five mitzvos of the Torah, it is truly far more than that. It is a profound symbol of the

If a mikveh can transform a Gentile into a Jew, imagine what a mikveh can do for someone who is already Jewish
puts up mezuzos it only makes this special reference in regard to Shabbos.

connection between a Jew and Alm-ghty G-d, as is written, a sign between Me and you. The People of Israel and Shabbos are connected with an inseparable bond, far more than with any other mitzvah of the Torah. Shabbos affirms the unique role of the Jewish nation, as is written, the nation which hallows the seventh day. It doesnt say the nation that puts on tfillin, nor the nation that

PREPARING FOR SHABBOS ALL WEEK LONG

What is a Chassidic Shabbos? What makes it different from a Shabbos observed by a Jew who hasnt learned Chassidus? For anyone who doesnt
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learn Chassidus, Shabbos is just another mitzvah, no different from tfillin or mezuza. It has a set time, and when the time passes, there is no point in offering the sacrifice. On Motzaei Shabbos we make Havdala over a cup of wine and then devote ourselves completely to mundane affairs. However, a Chassid who learns Chassidus knows that this is not the case. We are all familiar with the differing opinions of Hillel and Shammai: one would buy better meat each day in honor of Shabbos, while the other would say each day [He] loads us as a preparation for Shabbos. Yet, this is merely the external aspect of Shabbos. As in all things, Chassidus teaches us to look primarily at the inner level. The avoda of Shabbos doesnt begin at sunset on Friday; it starts the Sunday before. Torah states Six days you shall labor and do all your work, but the seventh day is Shabbos for Hashem, your G-d, meaning that the commandment pertains and is relevant to all the days of the week. Over a period of six weekdays you build the Shabbos. You do spiritual work to prepare for Shabbos and transform it into a special day. Since the special quality of Shabbos is expressed through its unique spiritual light, anyone who doesnt learn the inner teachings of Torah may not be able to perceive this light. Those who deal only with the preparations of physical food may not be able to experience the sublime spirituality that descends to this world on Shabbos. He gets excited over the special Shabbos food but no more than that. When you understand the true quality of Shabbos, you can also reach (through avoda, of course) the level of experiencing this light. What exactly is this preparation? What should one learn? Chassidus explains that the weekday davening represents the level of Shabbos during the week. In the Shir Shel Yom, we say Today is the first day of the week (Shabbos), Today is the second day of the week, etc. However, on Shabbos itself, we dont say Today is the seventh day of the week, rather Today is Shabbos Kodesh. This is because we must prepare for Shabbos every day of the week: Sunday is the first day to Shabbos, Monday is the second day, as our eyes constantly long for the holy day of rest. Just as I toil in material matters to buy good meat and fresh fish in honor of Shabbos, we also have to prepare for Shabbos in the spiritual realm. And how do we prepare? Through davening. On Sunday, Monday, and the other days of the week we must strive to make our davening more passionate, which is done properly when it follows learning chassidus. There are two levels on Shabbos: remembrance of the work of Creation and commemorating the Exodus from Egypt. The latter symbolizes the passage from servitude to freedom. Therefore, we are commanded in order that your ox and your donkey shall rest, representing the dimension of rest, the level of turn away from evil. Someone who only fulfills the level of commemorating the Exodus from Egypt goes out before Shabbos and settles for buying sunflower seeds and other snacks. He wants to demonstrate his freedom by spoiling himself. However, a Chassid places the emphasis upon the more inner dimension remembrance of the work of Creation. The worlds undergo an inner spiritual elevation on Shabbos. If you look at it from a purely external aspect, it would seem that nothing happens on Shabbos. The world remains the same; the sun rises in the east, and sets in the west. In contrast, someone who looks at Shabbos internally can feel the elevation of the worlds. In truth, anyone who thinks about it will find that matters of holiness are more easily grasped on Shabbos than on a weekday. Why do we have to prepare? Isnt it possible to come into Shabbos and attain spiritual elevation without the preparations? Tanya, the Written Torah of Chabad Chassidus, concludes in Kuntres Acharon on the subject of Shabbos: It is known to those familiar with the esoteric science that in all the mitzvos there are internal and external aspects. The externality of Shabbos is refraining from physical labor, just as G-d ceased creating physical heaven and earth. The internal aspect of Shabbos is the kavana in Shabbos davening and Torah study, to cleave to the One G-d, as it is written, It is Shabbos to Hashem, your G-d. What exactly is the pnimius of Shabbos? Davening. Therefore, proper davening during the week is a means of preparing for Shabbos. Its clear that you can keep Shabbos without learning Chassidus, but it turns this holy day into a burden. We would constantly be occupied with turning away from evil, in order that we shouldnt transgress the Laws of Shabbos. As a result, we merely wait for this suffering to end already and for Shabbos to be over... Torah states that your speech on Shabbos should not be as

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your speech during the week. For a chassid, resting on Shabbos is not just from physical speech; he must also guard his thought. Similarly, his Shabbos is not just another day at the end of the week to rest from his physical labor; he works the whole week long to transform it into a special day. It isnt for naught that the Rebbe Rashab explained in Kuntres Eitz Chaim, Chapter 25, about the great quality of Shabbos as a day wholly devoted to G-d through the study of Chassidus, speaking against those who go for strolls on Shabbos. Shabbos is an internal concept, representing the ultimate purpose of the entire week. In other words, what is the difference between a Chassid and a Jew who still hasnt learned Chassidus? Chassidus explains that even routine things should be done in a holy manner. For a Jew there is no dichotomy between the mundane and the holy. Everything is holy, everything is instilled with G-dliness, even eating and other material matters. This is the reason why we say at the end of Havdala, Blessed [is He] Who makes a distinction between the sacred and profane, meaning that holiness is also drawn upon the days of the week. (Baruch, blessed, is derived from the word HaMavrich, drawing forth). One has to want Shabbos all week along. In one of his maamarim, the Rebbe Rayatz brings a fascinating story of the Baal Shem Tov. During a Shabbos meal with his students, he asked them all to close their eyes, and they beheld an amazing vision: They saw an ox wearing a shtraimel on his head. After they opened their eyes they asked their rebbe to explain what they had seen. The

As soon as this thought entered my mind, I saw the Rebbe looking at me, nodding his head forcefully, and saying Lchaim.
him a portion, but he was so hungry and the dish was so tasty, he asked for another helping. This continued until he had almost finished the entire pot. At this point, his wife told him to leave what was left, as she had prepared the dish for Shabbos. If he finished it off now, what would there be lkavod Shabbos? But he didnt listen to his wifes pleas, filled his plate himself, and ate what was left in the pot. The wife was deeply hurt, and she went and shared her anguish with the Rebbetzin. She proceeded to tell everything to her husband, the Alter Rebbe, who called the wagon driver in to speak with him. When he heard that the Alter Rebbe had called for him, he became very frightened. The Alter Rebbe put him in his place, and the wagon driver left
Issue 871

Baal Shem Tov replied that this represented a Jew who ate oxen meat without proper intention for oneg Shabbos. A man is found where his thoughts are. Since he thought about the meat without any connection to Shabbos Kodesh, he became like the ox itself. The shtraimel, which represented his oneg Shabbos, remained in the picture, but not the rest of him. His image became one of an ox. In contrast, theres a story with the Alter Rebbe, whose wagon driver was a simple Jew and a very loyal Chassid, though not a great scholar. One Erev Shabbos he returned home from a lengthy journey, hungry and tired. He saw that his wife had prepared tzimmes for Shabbos, and he asked her for a plate to satisfy his hunger. She served

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the room deeply ashamed. The Alter Rebbes eldest son, the future Mitteler Rebbe, had been present in the room at the time. When the wagon driver left, the Alter Rebbe turned to him and said, If this wagon driver had been able to control his hunger and appetite, and had waited until after the onset of Shabbos Kodesh before eating the dish with the same hunger and appetite, I would have said, May it be G-ds Will that my portion [in Gan Eden] be with him. While it might seem that were just talking about a superficial expression of Oneg Shabbos, we see how important this really is. Even at the most external level of Shabbos, as a very simple avoda, the Alter Rebbe says, May my portion be with him. When you realize the magnitude of the inner dimension of Shabbos, you find that reaching that level requires considerable preparation. Start thinking about Shabbos on Sunday, and then youll enjoy Shabbos when it comes. As Chassidim, we know that one of our preparations for Shabbos is going to the mikveh. How does that constitute preparing for Shabbos? Going to the mikveh is not just rinsing off on Erev Shabbos. We know that many Chassidim and even Litvaks would (and still) go to the mikveh on Fridays. The Alter Rebbe explains in Torah Ohr the concept of washing in hot water on Erev Shabbos: While we spend the entire week raising the sparks of holiness, on Erev Shabbos, the week-long process of purification is raised further. This even includes those klipos that want to connect to the holiness, though they are eventually hurled down. The Alter Rebbe compares washing in hot water on Erev Shabbos to a mighty stream that casts out evil while bringing good to the surface. This is how we enter Shabbos, purifying ourselves without the soiled garments of the entire week. Afterwards, immersing in the mikveh represents the spiritual elevation of the Jew and all his good deeds throughout the week! Theres a story about the tzaddik, Rabbi Shlomo of Zvhil, who had as a chavrusa one of the leading Torah scholars in Yerushalayim of that generation, R Issur Zalman Meltzer. R Issur Zalman, who came from a Litvishe background, once asked Rabbi Shlomo: Why do we go to the mikveh? The rebbe replied: If a mikveh can transform a Gentile into a Jew, imagine what a mikveh can do for someone who is already Jewish Thus, mikveh represents a passage from one essence to another, from the mundane to absolute holiness. present a golden opportunity to awaken tremendous spiritual influence. This is the only day when we can all sit together, both at the evening and daytime meals. While there are sometimes farbrengens in shul, we must know how to create a proper balance and not forget the members of our household. The farbrengens cannot chv be at the expense of making the Shabbos seuda at home. However, if youre already participating in the farbrengen and come late as a result, when you do return home, make certain to tell stories that you heard there and give over the messages conveyed at the farbrengen. In addition to the stories and words of Torah, we must make room for niggunim. It is known that the Rebbe Rashab had the custom of sometimes saying the zmiros that appeared in the Alter Rebbes siddur. However, the following footnote appears in Seifer HaMinhagim, This naturally applies only to tzaddikim of high stature, whereas we must do everything in the proper time, in a manner of kabbalas ol. The Alter Rebbe was once asked why he didnt include zmiros in his siddur (beyond what the Arizal had written), and he replied that he figured that the chassadim would sing niggunim during the seuda, as song is higher than zemira. On another occasion, he said that he figured that they would say Chassidus during the seuda. The truth is that there is no contradiction between the two answers, as they complement one another. In the appendix to Torah Ohr Parshas Ki Sisa, the Alter Rebbe states that it was only with great difficulty that the Chachomim permitted saying

THIS IS WHAT A CHASSIDIC SHABBOS SEUDA SHOULD LOOK LIKE

We must take full advantage of the Shabbos table. Just as we make certain to prepare enough physical food for everyone to eat their fill on Shabbos, so too we find in the spiritual realm. We have to prepare a dvar Torah to say at the table, including stories of Divine Providence, especially about the Rebbeim. We recently learned Parshas Yisro, in which Moshe Rabbeinu told midrashim to his fatherin-law. The holy words had a powerful effect upon Yisro, and he decided that he wanted to convert to Judaism. Chassidic stories at the Shabbos table

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words of Torah on Shabbos. This is because speech is an inferior concept, while niggunim without words are something extremely lofty. The Shabbos zmiros have letters, but niggunim without letters reach a much higher level. Nevertheless, the Alter Rebbe brings that on Shabbos we must say zmiros. For even though it requires the use of letters, this enables the lights of Torah to descend into the letters of Torah and not be left without vessels. Parents often ask: Should we force our children to sit for the entire Shabbos meal? This is a question that shows a lack of basic understanding. The Shabbos meal is not a punishment; it is the greatest gift for parents and children. If you deal only with the food, when you finish eating, you simply get up and leave and whats left of the Shabbos seuda? However, when the Shabbos seuda turns into a positive experience with stories and divrei Torah, as everyone tells about what they learned and how they felt during the week, the child will make sure not to miss out on such an opportunity. There is nothing more profound than seeing a real Shabbos seuda with parents and children sitting and enjoying themselves together. This is a real treat. The Shabbos meal is a time to build the family connection. We tend to pass one another during the day like ships passing through the night, as we are extremely busy with a thousand different things going on. What about sleeping on Shabbos? This is one of the well-known acronyms of Shabbos. Yet, why do Chassidim tend to look upon this concept disparagingly? Its true that there is a concept of sleeping on Shabbos,

and as a result, we wake up a bit later than we do on a regular weekday. Similarly, there is no problem for someone who takes a short nap on a weekday to do so on Shabbos as well. However, Chassidim are not overly eager to sleep on Shabbos. The whole idea is to make proper use of our time on Shabbos. Theres a well-known story with the Rebbe Rayatzs daughter, Mrs. Sheina Hornstein Hyd. She once said in amazement that while she realizes that you can eat and do many other things as a means to have oneg Shabbos, she cant understand how its possible to do so by sleeping on Shabbos... Chassidim must utilize every available moment on Shabbos, and therefore, they are less inclined to waste time sleeping.

How do we instill these lofty values in our children as well? As in all educational concepts I was an example for the multitude, parents must do as they preach and act as role models for their children. The best possible education is action, not words. When the children see that their parents are imbued with something, it passes on to them as well. When you live the Rebbe, live the Shabbos, do everything with great precision and fervor without complaining about how hard it is, this instills them with similar enthusiasm. Taking greater interest doesnt just apply to the Shabbos table; it extends to every moment of the holy day of rest. Naturally, the first thing is to daven properly. We should take our time more

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than we do on a regular weekday, when we are under pressure and busy with our work obligations. On Shabbos, davening should be much more sublime. We should concentrate more on the meaning of the words, contemplating on various aspect of tfilla, and of course, learning Chassidus before Shacharis as a preparation for davening. up late the next day and I didnt go on mivtzaim. The following day was Shabbos, and I stood to the Rebbes left during the farbrengen. Between sichos, the Rebbe would nod his head to Chassidim lifting their cup to say L chaim. Anyone who was there on such occasions knows that you can really feel when the Rebbe is looking at you and when he isnt. I lifted my cup and I felt that the Rebbe was passing over me. He would nod L chaim to the Chassid on my left, then to the Chassid on my right, but he skipped me. At first, I thought that maybe he would say L chaim after the next sicha, but one sicha after another passed without the Rebbe noticing my presence. After thinking to myself for a while, I came to the conclusion that perhaps this was because I had failed to go out on mivtzaim. At that very moment, I resolved that regardless of what might happen on a given Thursday night, I would (bli neder) go out on mivtzaim on Friday no matter what. As soon as this thought entered my mind, I saw the Rebbe looking at me, nodding his head forcefully, and saying L chaim. Do you have anything to say in closing? There is a well known question from the Alter Rebbe: Regarding the other days of the week the Torah states, There was evening, and there was morning, one day, a second day, etc. Why isnt this written regarding Shabbos? Didnt G-d create an evening and a morning for the seventh day as well? The Alter Rebbe says that Shabbos had no evening, as the night of the seventh day shined like daytime. Shabbos is the oxygen for the entire week. It gives us the strength we need to descend into the depths of weekday activity and extract the precious jewels found therein. We then bring them to the coming Shabbos, making it loftier than the previous one. This process continues until we reach the level of eternal Shabbos at the time of the True and Complete Redemption. If we properly utilize the Shabbos, both in internal and external terms, there will soon illuminate within us the level of May the Merciful One let us inherit that day which will be all Shabbos and rest for life everlasting.

ECHAD TARGUM MIVTZAIM ON FRIDAYS

Torah sources explain that Shnayim Mikra refers to the two which are holy, as opposed to Echad Targum, the one in the mundane language of the nations. In other words, the two in the realm of holiness can purify the Echad Targum going out on mivtzaim to raise and purify the sparks. Instead of wasting time walking along the seashore, Tmimim spend hours upon hours purifying and raising the sparks. During my year on kvutza, I had a regular mivtzaim route in Manhattan. One week, we had a farbrengen on Thursday night, lasting until the wee hours of the morning. As a result, I woke

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PaRsha thought

REPAIRING THE SHATTERED TABLETS

By Rabbi Heschel Greenberg

THE SANDWICHED PARSHA

This weeks parsha is sandwiched in the narrative of the construction of the Mishkan. The two preceding Torah portions (Truma and Tetzaveh) discuss the construction of the Mishkan, its vessels and the priestly garments, as do the next two Torah portions of VaYakhel and Pkudei. This configuration suggests that this weeks parsha, Ki Sisa, represents the center and core of the theme of the Mishkan. The Mishkan is arguably the single most discussed theme in the Torah. Whereas hundreds of laws are contained within one or two Torah portions, hundreds of verses are devoted to the solitary theme of the Mishkan! Why is the Mishkan so important as to warrant such incredible attention to its every detail? Its importance lies in the one verse the Torah uses to introduce the construction of the Mishkan: Make for Me a sanctuary and I will dwell within them. This sanctuary is G-ds instrument through which He reveals Himself to each and every Jew and beyond, to the entire world. The Mishkan, the structure

that channeled G-ds presence into the world, represented the ultimate purpose for which the world was created: to transform it into a dwelling place for G-d. It is, thus, surprising to discover that the central theme of Ki Sisa is the Jewish peoples greatest indiscretion! In Moses absencewhen he was on the mountain to receive the Torah they created and worshipped a golden calf! Why would the Torah insert this tragic episode of national shame and degradation in the center of the Torahs most cherished subjectthe construction of the Mishkan? Why would the most serious deviation from G-ds plan be featured as the central narrative of the Mishkan which represents the ultimate in fidelity to G-ds plan? Furthermore, the Talmud (Psachim 3a) establishes a rule concerning the Torah. The Torah avoids saying something disparagingly even about a nonkosher animal. The Talmud tells us that the Torah will often employ a euphemism to describe a negative phenomenon. And the lesson we derive from this fact, the Talmud states, is to avoid using negative language.

To be sure, when dealing with matters of Jewish law, one must be clear and unequivocal. We cannot afford to have people misunderstand the meaning of a given prohibition because the law was vague. But, whenever there is no need for a clear lesson, the Torah avoids negative language. In light of this fact, the question arises: why would the Torah devote so much space to describing the sin of the golden calf, arguably the most negative of experiences in the Torah? Whereas some of the most important laws and narratives are condensed into but a few verses or words, the Torah devoted thirty-two verses in this weeks parsha and over twenty verses in the book of Deuteronomy to this painful subject. Why pay so much attention to the small details of this horrible transgression?

DEFINITION OF TACHTONIM
When the Midrash establishes that the purpose of creation is for G-d to have a Sanctuary in our world, the Midrash actually describes the location wherein G-d wants to dwell as: tachtonim. Tachtonim literally translates as down below, referring to the lowest possible level of existence. What can be lower than a

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And it is precisely in that location where the Jew finds himself in the lowest of places, at the very nadir of his or her life, that G-d says: this is precisely the place in which I would like to dwell!
nation who saw the greatest miracles of all times, saw and heard G-ds revelation at Mount Sinai, heard directly from G-d to not make graven images and worship them, and then, just forty short days later, creates an idol and worships it?! And it is precisely in that location, where the Jew finds himself in the lowest of places, at the very nadir of his or her life, that G-d says: this is precisely the place in which I would like to dwell! Recognizing how low we have descended and turning around our lives that is what its all about. All of existence awaits that U-turn. Obviously, G-d does not want us to fall, but there is nothing more desirous and precious to G-d than when we bounce back from the lowest point to which we can degenerate. Finding G-d in places that appear most distant from Him is the very expression of G-ds purpose for existence. The Talmud expresses this sentiment in yet another form: The place where a Baal Tshuva (one who returns to the right path) stands, tzaddikim (perfectly righteous people) cannot stand. The tzaddik introduces G-d into a place that has already been illuminated with G-ds light. The Baal Tshuva introduces light into the darkest of placesinto the ultimate of tachtonim. Thus, the insertion of the golden calf episode, in the middle of detailed instructions about the Mishkan, was intended to underscore that G-d chooses to dwell precisely in those places where He would most likely not be found.

THE LOWEST AND HIGHEST GENERATION

The above has particular relevance to us in these last moments of living in the darkness of exile. The term tachtonim the lowest placecan also be applied to the end of the exile. We are situated in this tachtonim of time and, in many respects, also the tachtonim in terms of our spiritual sophistication. Many tend to look back nostalgically to the good old days when there was so much more light and we had so many more spiritual and G-dly people. Could G-d really have the same positive feelings for our generation that worships its own version of the golden calf? Are we not so far from G-ds purpose and plan? The answer is an emphatic no! On the contrary! It is precisely in our age with all of its darkness where G-ds plan is fully realized. If G-d wanted a dwelling place in the lowest and lowliest of places then it is in our day and age the tachtonimthat His plan will finally be actualized. Our generation, notwithstanding all the obstacles and challenges, has responded admirably, as no generation before us.

much more difficult in the olden days. But for the Jew, there were few if any other choices. Our generation, by contrast, is blessed or cursed (depending on ones vantage point) with a plethora of choices, most of which are not compatible with the Torahs view of life. The fact that so many of us have made the right choice is noble and particularly praiseworthy and earns us the right to say to G-d: We have risen from the darkest moments of history. The Holocaust, Soviet oppression, Western assimilation etc. and we have created a dwelling place for You in the darkest of places and times. We are more than ready for Moshiach and Redemption at which time You will finally make Your presence felt in the lowest of realms. We did our part to turn things around and bring light into the darkness. Now, we respectfully, but firmly, demand of You, to complete the task by bringing us Moshiach and the Final Redemption.

REPAIRING THE SHATTERED TABLETS

The above, that the golden calf reflects G-ds desire to dwell even, nay, especially, in the darkest of places is reflected in one of the specifics of this narrative. When Moses was still on the mountain, G-d informed him that the Jewish nation had degenerated into idolatry by making and worshipping the golden calf. Moses then descended from the mountain and, when he saw how they were dancing around the golden calf, Moses threw the tablets down and shattered them. The Jerusalem Talmud asks why, when Moses heard directly

MANY CHOICES
Certainly, our forebears had to contend with far more persecution. Certainly, life was so

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from G-d that they worshipped the golden calf, he did not react. Only after he actually witnessed their orgy did he shatter the Tablets. The Jerusalem Talmud answers: one cannot compare hearing about something to actually personally witnessing it. Seforno provides another answer: When Moses heard that his people constructed and worshipped the golden calf, it did not crush him as much as when he saw they were thoroughly enjoying the orgy. To sin and express remorse for the

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transgression tends to temper the Tablets shattered their resistance severity of it and is the first step to G-d and enabled them to in the process of Tshuva-return. introduce light into their darkest When one not only fails to regret moment. They did do Tshuva. the lack of inner fortitude to resist And that was precisely the way temptation, but, in addition, he G-d demonstrated His intention or she thoroughly enjoys it, it to dwell even in what may appear poses a major stumbling block to be the most G-d forsaken to ones return. Guilt for making place. the wrong decisions in life is as There is another lesson important as feeling physical in the above. If enjoying the pain, without which one can transgression caused the never find a cure. Moses felt that shattering of the Tablets, then their situation was now helpless doing a Mitzvah permeated and was therefore moved Express service is what will restore the to with joy Express service shatter the Tablets. Fully integrity of those Tablets. FullyComputerized Computerized In truth, the shattering of the 331 Kingston Ave.Ave. 331 Kingston Flr) Brooklyn NY 11213 (2nd(2nd Flr) Brooklyn NY 11213

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RABBI ELIYAHU FINKEL AH

By Shneur Zalman Levin

abbi Eliyahu Finkel was born on 10 Adar I 5681/1921 to R Avrohom Yehuda and Luba Feiga Finkel in Kletsk, Poland (today, Belarus). He was sent to learn in the famous yeshiva in Baranovitch by Rabbi Elchonon Wasserman, may Hashem avenge his blood. He was one of a minyan of top bachurim and knew all of the Gemara being studied including the commentaries, by heart. During the war, he was sent with a group of bachurim to Siberia where he stayed in a prisoner of war camp. Upon his release he went to Kazakhstan where he met Lubavitcher Chassidim who were greatly mekarev him and learned Chassidus with him. They introduced him to Devora Stern, daughter of a famous family of Chassidim from Gomel (Homel) and Bobruisk. The wedding took place in 1945 after which the couple returned to Gomel where they lived for a number of years. When Chassidim left Russia for Poland, he also left with his wife. They went to Lodz where, in the destroyed ghetto, R Eliyahu found the cellar that served as the beis midrash for the Gerrer Chassidim. In his love for Torah, he filled two suitcases with sfarim and they became his

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library which exists until today. From Poland they went to the DP camp in Poking, Germany and then to France where they stayed together with a group of Chassidim who planned on moving to Eretz Yisroel, to Kfar Chabad. In the end, upon the Rebbe Rayatzs instruction, they moved to Haifa. *** In Eretz Yisroel, R Eliyahu was able to express his love for Torah. He was a maggid shiur in Tiferes Yisroel in Haifa for a number of years, and when Tomchei Tmimim Lubavitch was founded in Haifa in 5715 he became a maggid shiur there. He also began working as a shochet in Haifa and occasionally traveled to shecht abroad. At that time, the Chabad community in Haifa numbered only a few families which included R Gershon Chein, R Menachem Mendel Kuperstock, R Yechiel Michel Dubroskin, the mashpia R Reuven Dunin and R Shlomo Kupchik. R Eliyahu helped support the shul which, at first, was in the home of R Dubroskin. He was the baal koreh and the baal tokeia. His pleasant yet thunderous voice was much appreciated by the members of the growing community. R Eliyahu was involved with the religious Jews of Haifa and was one of the founders of Chevras HaMasmidim in the Gerrer shul. Even in his final

years, he was one of the main supporters of the kollel for seniors that was in the Belzer shul. For many years he would travel twice a year to shecht abroad, usually in South America. Each trip took months. On his way back home after shechting at the end of Elul, he would spend Tishrei with the Rebbe. He did this for many years. On his first trip to the Rebbe he had yechidus and received specific guidelines regarding personal matters. One year, he could be seen walking down the street in Crown Heights while holding a large piece of fabric. When he was asked what it was, he said, Its for my wife. This gift is my visa for the next trip. *** R Eliyahu was an outstanding baal tzdaka. When he returned from his trips abroad he would look for boxes of meat with his seal on it and would buy a number of these crates and distribute them among Lubavitcher families. For many years he ran a gemach from which he lent large sums of money interest-free. He helped families buy homes, marry off their children and establish Chabad houses. He often dismissed payment whether partially or entirely. He would say: It says in Thillim, a wicked man borrows and does not repay. When he borrowed was

he wicked? He is wicked when he does not repay! Rather, when you borrow you need to know how you are going to repay the loan. If you borrow without knowing how you will repay the money, that is being a wicked man who borrows, since you cannot repay the loan. R Eliyahu constantly emphasized the importance of work. He himself went to the slaughterhouse every day early in the morning. By 8:00 he was already on his way to the next slaughterhouse and he worked even in his 87th year. When he was already suffering from Parkinsons he still went abroad as a mashgiach. *** In his final years he suffered from Parkinsons and it was difficult for him to leave the house. He also suffered from problems with his eyes, but since he was proficient in Shas by heart, he continued to learn. On Rosh Chodesh Shvat he asked when Yud Shvat falls out and was told the following Monday. On 2 Shvat, when his temperature went up, he asked, Is tomorrow Yud Shvat? He passed away on Monday, Yud Shvat, a few minutes before sunset. He is survived by his wife, children, and grandchildren, some of whom are shluchim, and great-grandchildren.

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THE REBBES MARA DASRA

The life and work of Rabbi Zalman Shimon Dworkin ah, the Mara dAsra of Crown Heights * The one whom the Rebbe called, My Mara dAsra * To commemorate his passing on 17 Adar 5745/1985.
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By Dov Levanon

abbi Zalman Shimon Dworkin was born in Rogatchov in 5660/1900 to Yeruchem and Rivka Dworkin. His father was

a G-d fearing melamed. He taught the poor boys of the town whose parents could not afford tuition, and thus brought home a paltry salary. Despite his extreme poverty, he switched his son from his own school and had him taught by the other melamed, R Eliezer Garelik. R Garelik was considered an expert teacher and a more effective educator, and his students were from the well-to-do families in town. R Zalman Shimon would say that in his new school he discovered what luxurious lives the wealthy families had. In both chadarim the boys brought lunch since they stayed from morning to night. In R Yeruchams school the boys brought a slice of bread smeared with oil, bread and onion, or just bread. In R Lazers school, some brought bread with butter or cheese. Some brought an apple too, and there were even those who brought a bulka, a roll made of white flour, in the middle of the week!

Supper in R Zalman Shimons house consisted of bread, which his mother served with some herring, one piece per child. That was the first and second course. Dessert was a cup of cold water. Tea with sugar was reserved as a Shabbos treat. Be careful with the children of the poor for from them does the Torah go forth, say Chazal. Indeed, his father saw that young Zalman Shimon was very bright, and he decided that his son would benefit only by learning in a yeshiva. When he turned eleven, at the beginning of 5672, his father brought him to Tomchei Tmimim in Lubavitch. His father had wanted this a year earlier, but his mother managed to postpone the trip for a year. Since he was so young, he entered what were called the chadarim of the yeshiva. Providing for the talmidims needs was mainly the responsibility of outside supporters, donors, parents and

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relatives. Without any support whatsoever, R Zalman Shimon fulfilled the requirements by which Torah is acquired, i.e. bread in salt etc. He devoted himself to his studies and did very well. When he learned in the class of the Dvinsker, R Yehoshua Arsh, he was greatly beloved by his teacher. When he became bar mitzva, his teacher made him a seudas bar mitzva and even bought tfillin for him, which cost a fortune in those days. R Zalman Shimon continued to progress in his learning until he was accepted in the large zal of the yeshiva. His special qualities and character were recognized, but he remained a modest unassuming boy and they said that he was a pnimi by nature. He merited many kiruvim (signs of affection) from the Rebbe Rashab and the Frierdike Rebbe. He learned in Yeshivas Tomchei Tmimim for 13 years and was one of the pillars of the yeshiva. His main influences were R Shmuel Borisover for Nigleh and R Shmuel Grunem for Chassidus. He was also close with R Yehuda Eber (may Hashem avenge his blood) and R Avrohom Eliyahu Axelrod. When the Rebbe moved from Lubavitch to Rostov, R Zalman Shimon was from the nucleus that remained, and the yeshiva was reestablished with him in Kremenchug and then in Rostov. After the Rebbe Rayatz was arrested briefly in Rostov, all the talmidim went home. The arrest and the contagious diseases that were rampant in Rostov precluded the continued existence of the yeshiva there. R Binyamin Shlomo Gansburg of Haditch arrived in Rostov and told the bachurim that Anash in

At a meeting in Brunoy, sitting from right to left: Reb Itchke Goldin, R Shlomo Chaim Kesselman, R Shmaryahu Sasonkin, R Bentzion Shemtov, R Eliyahu Plotkin, R Yisroel Noach Blinitzky, R Peretz Mochkin, R Issur Kluvgant, R Chaim Minkowitz

Poltava were willing to support the yeshiva. R Zalman Shimon asked the Rebbe Rayatz in yechidus about whether he should go to Poltava. The Rebbe was very pleased with the idea and blessed him with much success. The Rebbe then said: When you came to Rostov, you were honored with illness, hunger and the GPU. May Hashem bless you that this trip be successful and a good beginning for the opening of Yeshivas Tomchei Tmimim in Poltava. R Zalman Shimon, Yehoshua Korf, and Eliyahu Valatzki, received permission to go to Poltava for a limited time. Their going and establishing a yeshiva was so important to them that they forwent attending the wedding of the Rebbes daughter to Rashag, and instead took the train to Poltava. It was not an easy trip. They were removed from the train in the middle of the journey and were prevented, at gunpoint, from getting back on the train. They had to walk the rest of the way until they arrived in Poltava on the Friday before Shavuos 5681/1921. R Zalman Shimon remained

in Poltava until Pesach 5683 and then went home to Rogatchov for Pesach. After Pesach a letter arrived that informed him that the yeshiva had moved to Charkov and he went immediately to Charkov. The yeshiva lasted only a short time in Charkov, and from there the bachurim went to Rostov where they learned during the winter of 5684. The yeshiva was closed at the end of the winter and the Rebbe moved to Leningrad. The Rebbe told six bachurim, including R Dworkin, to remain in Rostov and study shchita. They then went to acquire practical expertise at the slaughterhouse in Vitebsk. By that time R Zalman Shimon had already received smicha on the halachos of Yoreh Deia, Even HaEzer and Choshen Mishpat. He also studied mila but did not want to actually perform it. In 5686 he married Tzivia, daughter of R Menachem Mendel Dubrawski who was a rav in Krolevets. A year after his marriage he was appointed rav and shochet in the town of Voronezh in the Ukraine. After a few years he moved to Staradov and served as the rav there. Despite the difficult conditions

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decided to travel to Samarkand where most Lubavitcher refugees had settled. They arrived in Samarkand in 5703 and R Dworkin worked as a guard at a government hospital. The Lubavitchers in Samarkand began to recover from the starvation and epidemics, and the askanim got busy establishing a yeshiva that grew from day to day. R Yona Cohen, the director of Yeshivas Tomchei Tmimim in Russia, made a special trip from Tashkent to Samarkand to R Zalman Shimons home. They spent the entire night talking until, towards dawn, R Yona got to the point. He managed to convince R Zalman Shimon to accept the position of rosh yeshiva of the new yeshiva. R Zalman Shimon served as rosh yeshiva even after they left Russia for Poking and Brunoy. In 5710, he led a group of shochtim, bodkim and menakrim who traveled from Paris to Ireland to kasher a plant that manufactured kosher meat preserves for the Jews of Eretz Yisroel. On 10 Shvat 5710, while in Ireland, he dreamed that Rebbetzin Rivka rushed over to the Aron Kodesh, grabbed a Torah scroll, and ran to the doorway with it. When he woke up he felt that something terrible had happened in Beis Chayeinu. [Indeed, the Rebbe Rayatz had passed away that night.] In 5713, the Dworkins left France for Pittsburgh, where R Dworkin became the Maggid Shiur in the top class which had just been added to Achei Tmimim. They lived in Pittsburgh for seven years, and he attracted dozens of men from different backgrounds with whom he established shiurim in Nigleh and Chassidus.

R Dworkin was the Rebbes representative at the siyum of the Torah scroll for children in Eretz Yisroel

On 10 Shvat 5710, while in Ireland, he dreamed that Rebbetzin Rivka rushed over to the Aron Kodesh, grabbed a Torah scroll, and ran to the doorway with it.

and the communist persecution, he tried to spread Torah secretly and in public, in shiurim with bnei Torah and with simple people, in Nigleh and Chassidus. Parnasa was hard but he was not deterred. Government persecution and terror reached their peak in 1937-1938. Rabbanim and Chassidim were arrested en masse and tortured. Many were sent to Siberia and never returned. Government agents came to the Dworkins house too but the Rebbetzin managed to tell her neighbor, who quickly went to inform R Zalman Shimon about the unwelcome guests. He left the city that same day and in a circuitous manner went to Leningrad. After some time, his wife was able to leave the city and they settled in Leningrad, where

R Zalman Shimon worked as a bookbinder and continued teaching Torah. When World War II began, Leningrad was under siege by the accursed Germans. Aside from those killed by bombs, thousands died of starvation, thirst, and the terrible cold. R Dworkin collected the bodies of Jews that he found, sometimes entire families, and took them in covered wagons to the big shul from where they were taken to the cemetery. When the siege was broken in one area, many people were able to leave including R Dworkin and his wife, bloated from hunger and with their skin sticking to their bones. From Leningrad the refugees were taken to the south of Russia where they slowly regained their strength. After moving from place to place, they

30 19 Adar 5773

In 5720, the Dworkins moved to Crown Heights where he served as rav along with R Shmuel Levitin and R Eliyahu Simpson. After the two other rabbanim passed away, he became the single Mara dAsra of Lubavitch in Crown Heights. He was the first rav to serve in the era of Ufaratzta, an era that brought about the unprecedented growth of Lubavitch. Outreached triggered a myriad of halachic questions in kashrus, mikvaos, family matters and more. R Dworkin displayed genius along with creativity to solve these problems. For example, he amended the deed of commission used in the sale of chametz, because the bachurim and shluchim were not always knowledgeable in the laws of selling chametz. In a number of letters the Rebbe tells people to consult with R Dworkin and to listen to what he says. In many other letters you can see the attitude and the special honor that the Rebbe demands be shown towards rabbanim. In a rare handwritten letter the Rebbe writes, To telephone to in my name that he should do as R Dworkin says. Of course, I take responsibility for this. It says explicitly in Chumash do not veer right and left i.e. not to be stringent when the rav says it is forbidden to be stringent... I anticipate your relaying good news that he is doing this, and thanks in advance for doing so as soon as possible. All halachic questions that people asked of the Rebbe would be referred to R Dworkin. Rebbetzin Dworkin passed away in 5736. R Dworkin continued spreading Torah until he passed away on 17 Adar 5745/1985 on Motzaei Shabbos. In his final days, when he was

R Dworkin at a family bar mitzva. From the right: R Mordechai Mentlick, R Yitzchok Springer, the bar mitzva boy, R Meir Dubrawski (Vilenkin), R Dworkin

sick, he said, Whatever was and whatever will be, I can say that I worked with all my strength by day I was consumed and by night ... The Rebbe went out to his funeral, and a few hours later, when he went to the Ohel, he went to see the grave.

LIFE IN LUBAVITCH
When R Dworkin went away to yeshiva in Lubavitch, the yeshiva was meant primarily for older bachurim. However, the hanhala of the yeshiva felt unable to refuse the many younger talmidim and so they opened a shiur for very young students. They called these shiurim chadarim. Due to the tremendous deficit in the yeshiva budget it was impossible to provide the talmidim with room and board, and parents had to pay fifty rubles a month for a talmid of this age. For R Yeruchem, this amount was beyond what he could afford. Fortunately, a relative from Rogatchov committed to sending the money to the yeshiva. He

stayed at one of the boarding houses in Lubavitch, which also provided daily meals in exchange for a few kopeks. He even had money for laundry. The situation was generally satisfactory. The landlord was a miser who supported his family on the same level that he fed his tenants. For example, breakfast cost one and a half kopeks, which provided you with a cup of milk or a piece of black bread with a drop of cheese and a quarter cup of milk. Since the boy preferred to eat something too, the innkeeper would measure out a quarter cup of milk by using a straw that had been broken to that size. The peaceful days did not last long. The rubles only came to the yeshiva for a few months. A week went by and another week and the child continued to be fed by the landlord who eagerly awaited payment that never arrived. The debt grew and the lady of the house decided that matters could not continue in this way. She called for the boy and sadly informed him that since

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his relatives had stopped sending money he could no longer live with them. However, since he owed them a lot of money, he had to leave his pillow and blanket with them as a deposit. The quiet, refined boy gathered his few things (the patched clothes, straw sack, etc.) and left with his bundle for the big zal. Going back home did not occur to him. He didnt have the money nor the desire. Tomchei Tmimim was his home. With great effort, the boy was assigned essen teg. At first it was two days a week, then three and a half days. On Shabbos, the boys ate with Rebbetzin Rivka who took care of them as a mother would. Rebbetzin Shterna Sarah and her group of women also supplied the boys with baked goods and soup at lunch time. Since he was still missing days without meals, in order to obtain his weekly nutritional needs he had no choice but to utilize other methods. He approached one of the boys from a wealthy home, Moshe Gurary, and asked to go with him to his lodgings. Gurary said he was already taking many children with him. Instead, since he had pocket money, he offered to bring him money for food once a week. the first occasion, he was sent by the Rebbe as his personal representative to the siyum of the special childrens Torah scroll in Eretz Yisroel. R Dworkin was received with great honor as was fitting a representative of the Rebbe. Erev Pesach fell out on Shabbos that year. At twelve oclock, around the time for destroying chametz, most people were at home. Suddenly there was a surprise announcement farbrengen! The Rebbe had told the secretary earlier but had told him not to publicize it. There were hardly any people in 770 and the farbrengen was different than usual. There was no wine, as per the Rebbes instructions. You could not eat chametz, nor could you eat matza. On the Rebbes table was a plate with some bananas and a bottle of water. Those were the refreshments. After the first sicha the Rebbe said that at first he thought of saying that wine should be brought to the farbrengen, but the Alter Rebbe paskens in Shulchan Aruch that one should not drink wine after the tenth hour. He wanted fruits to be brought, but trusting in Hashem that there would be many fruits worked only spiritually; there werent enough fruits for everyone. On the other hand, it wouldnt be polite if he was the only one who ate and drank. Therefore, since the fruits on the plate would not be enough for everyone, even if they were cut up, the fruits would be given to the Mara dAsra. The eating and drinking that he and his beis din did would be like everyone eating and drinking. The Rebbe set aside some pieces of banana and then gave the plate, with everything on it, as well as the bottle of water, to the Mara dAsra. There were other incidents in which R Dworkin served both these functions. When a Tanya was published in the merit of the residents of Crown Heights, it was he who gave it to the Rebbe. And when the Rebbe said on 10 Shvat 5736 that the rabbanim should pasken that Eretz Yisroel belongs to the Jewish people, after several rabbanim paskened the Rebbe told R Dworkin to pasken too.

THE ADVOCATES GAINED A WEEK

A week before R Dworkin passed away, his nephew [R Dworkin did not have any children] visited him in the hospital. While R Dworkin was dozing, he suddenly woke up and said, There were advocates and prosecutors. The prosecutors did not give any time, but the advocates gave a week, and they won. His nephew was frightened, thinking that the disease had affected his uncles brain, but when R Dworkin passed away one week later, he understood his uncles cryptic words.

DUAL REPRESENTATION
In 5741, R Dworkin had the honor of serving both as the representative of the Rebbe to the public and as the representative of the public to the Rebbe. On

www.MoshiachForKids.com
Check it out!! Educational and Fun!!
32 19 Adar 5773

stoRIes

WONDERS AND MIRACLES

A compilation of Chassidishe stories on the topic of the power of tzaddikim.
By R Chaim Ashkenazi ah

MIRACLES? CHASSIDUS!
A Chassid of the Alter Rebbe, while on his way to the Rebbe, stopped off at the tzaddik, R Shlomo of Karlin. He saw R Shlomo ask his wife to serve him some cake, because it was after a fast and he wanted to break his fast. His wife served him and R Shlomo ate and then said he wanted to divorce her because she hadnt baked well. Hearing this, she began to cry. R Shlomo addressed the Chassidim who were present and asked their opinion: Should a man divorce his wife for something like this or not? They responded unanimously: No! If so, R Shlomo said to his wife, I wont divorce you. When the Chassid arrived at the Alter Rebbe, he recounted the bizarre scene he saw and expressed his surprise. The Alter Rebbe said: By doing this, he annulled a decree and accusation against the Jewish people. The accusers said that the Jewish people do not fulfill Hashems will, and therefore ought to be expelled. By doing

what he did, R Shlomo let it be known that for things like this, divorce is not appropriate. The Chassid asked: Why dont we see things [miracles] like that here? The Alter Rebbe said: We accomplish this by saying a maamer Chassidus.

MISSING HUSBAND
The former gentile maid of Rebbetzin Shterna Sarah (wife of the Rebbe Rashab) showed up one day. She had worked for the Rebbetzin until she married and had then left Lubavitch. She would come occasionally to visit. Now, after not having visited for a long time, she suddenly appeared in tears and asked for help. She said that her sheigitz, her gentile husband, would often get drunk. When he would come home drunk he would hit her and run out of the house. Each time he did this she would go looking for him, would appease him, and bring him back home. But this last time he told her that the next time he ran out she would never find him. And so it was. He ran off and she looked for him for a long time and did not find him.

This is why she had come to the Rebbetzin. She knew that the Rebbe did miracles and she wanted his help in finding her husband. The Rebbetzin waited for the right moment and told her husband about her former maids plight. The Rebbe told her to tell the woman to go to Moscow. The maid, knowing the Rebbes powers, did not ask questions and went immediately to Moscow. When she reached the center of town, she saw a battalion of soldiers standing at a parade and her husband was among them. She immediately shouted at him to return home but he denied having any connection to her and said that he did not know this woman. There was a commotion and the commander came over and asked: What happened? The soldiers told him that a woman had arrived and claimed that one of the soldiers is her husband but he denied it. The commander had her brought to him and he asked her to explain herself. She stuck to her story, saying: He is my husband. He continued to deny it.

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R Levi Yitzchok washed his hands, said the asher yotzar bracha, and when he finished with the words, Healer of all flesh who does wonders, he repeated these words and the girl was healed.
The commander sensed that the woman was telling the truth because he did not know who this soldier was who had recently joined his unit and had not revealed anything about himself. The commander pressured the soldier until he admitted that he had run away from his wife. The soldier said: I guess you went to see the rabbi, because otherwise, you would never have found me. pharmacist and ask for a yellow cream that he should smear on his eyes. The Chassid went to the pharmacist and asked for yellow cream. He was told that there was only white cream. The Chassid responded that the pharmacist should simply add yellow coloration to the cream. They did so and he used it and was healed.

Tzemach Tzedek, the woman suffered from headaches again. Her husband went to the Rebbe Maharash and told him what his father had said. The Rebbe Maharash said: If washing in hot water doesnt help, she should wash in cold water, and this helped. After the passing of the Rebbe Maharash, the headaches returned. Her husband went to the Rebbe Rashab and told him the story. The Rebbe Rashab said: If hot water and cold water dont help, she should wash in lukewarm water, and it helped.

WONDROUS HEALING
One time, after R Levi Yitzchok of Berditchev had been to the Alter Rebbe, the Alter Rebbe asked him to return home by way of Dubrovna and stay in the home of R Nechemia. R Nechemia had a relative who was paralyzed and could not move her hands and feet. The family had been to doctors and nothing had helped. While R Levi Yitzchok was in his house, R Nechemia wanted to ask for his bracha, but R Levi Yitzchok was always in a state of dveikus and R Nechemia could not find the proper time to speak to him. Once, as R Levi Yitzchok went to the outhouse, R Nechemia waited for him with a cup ready for netilas yadayim. When R Levi Yitzchok came out and wanted to wash his hands, R Nechemia stood before him with the cup. R Levi Yitzchok understood that he wanted him to follow, and he followed after R Nechemia until they entered the room where the paralyzed girl was. R Nechemia said that the girl could not move and he asked for a bracha.

IT DEPENDS ON THE HEI/ HAY

A Chassid of another Admur went to the Rebbe Maharash and asked for a bracha for parnasa. He said that his cow had stopped giving milk and when he went to his own Rebbe for a bracha, his Rebbe had said that with his evil actions he had caused a blemish in the hei ilaa (lit. the higher hei, i.e. the first hei) of G-ds name, which is why the para (female cow, spelled with a hei) had become a par (male cow, spelled without a hei) and did not give milk. The Chassid did not know what to do to rectify his sin. The Rebbe Maharash said: I think you caused a blemish in the hei tataa (lit. lower hei, alluding to hay in Yiddish). Give the cow hay and it will give milk. And so it was.

WHO IS IN THE DRIVERS SEAT?

The Tzemach Tzedek once sent one of his Chassidim to save Jewish children who had been kidnapped for the army (cantonists). The Chassid left at night and returned to the Rebbe in the morning. After he returned, R Chaim Ber the attendant told him that he had seen that while the Tzemach Tzedek sat learning through the night he had been stamping with his feet as though he was driving a wagon. It seemed to R Chaim Ber that the Tzemach Tzedek himself was directing the wagon with the rescued children.

HOT, COLD, WARM

A Chassid once asked the Tzemach Tzedek for a bracha for his wife who suffered from headaches. They had gone to doctors but nothing helped. The Tzemach Tzedek said that she should wash her head every night in hot water, and this helped. After the passing of the

CREAM OR FAITH?
A Chassid of the Rebbe Rashab had pain in his eyes and he asked the Rebbe for a bracha. The Rebbe told him to go to the

34 19 Adar 5773

R Levi Yitzchok washed his hands, said the asher yotzar bracha, and when he finished with the words, Healer of all flesh who does wonders, he repeated these words and the girl was healed.

A VISIT FROM THE HEAVENLY REALMS

When the Maggid of Mezritch found out that R Zushe of Anipoli fasted a lot, he ordered him to stop. R Zushe said he was willing to stop fasting if the Maggid himself wouldnt fast either. The Maggid agreed and said that he would inform him of the days that he did not fast so

that R Zushe would also not fast on those days. One day, R Zushe was told that the Maggid was not fasting and R Zushe had to go and eat. But by the time he had finished his preparations the hour was late and he did not find anything to eat. R Zushe ran to the Maggids house and asked the Rebbetzin to give him something to eat, but she had nothing in the house. R Zushe said that since he didnt know what to buy or where to buy anything, could she go and buy something for him. The Rebbetzin said that she could not go because she had to rock the cradle with the

baby (who grew up to be R Avrohom the Malach). R Zushe said he would rock the cradle so she could go and bring him something to eat. The Rebbetzin agreed and left the house while R Zushe stayed and rocked the baby as he looked into a Torah book that was on the table. It was the work known as the Shla and R Zushe got absorbed in it, but since he had to rock the baby, he was forced to stop learning it. R Zushe suddenly saw someone in the room with him and the man said: I am the Shla and your reading my work is precious to me, and so I will rock the baby while you continue learning.

Continued from page 38 to defend them, and to silence or indict their repressors. Welcome to the 21st Century. All of this serves as a reminder that although we might have made tremendous progress toward world peace and prosperity, were not exactly there yet. There are still evil forces in the world that want to dominate it. But because evil knows it is losing the battle, it has changed tactics; because it knows that we will no longer heed its hateful rallying cries, it has become more creative it has become adept at cloaking its message in the language of liberty and altruism. So, for example, whereas fifty years ago the aim of the Arab states was to (as they themselves proclaimed) drive the Jews into the sea, today their goal is the ostensibly benevolent gesture of liberating occupied Palestine. And whereas sixty years ago Europe sought to cremate the worlds Jews, today Europe seeks to extol the virtues

of the Palestinian resistance and isolate the Israeli oppressor, effectively condoning the murder of Jews and denying Israels right to exist. This is the strategy of misplacement. It is what you do when you are up against a wall, when no one is willing to entertain your true position. So evil, in its desperation, is taking ideologies of goodness human rights, anti-oppression, peace and placing them out of context, and most of humanity is lapping it up because they would rather die in the illusion of peace then have to live through more war. An ideology is constructed to be relevant to a certain time, place and circumstance. Take the ideology out of its proper context, and you can use as a tool to destroy that which it seeks to uphold. Human rights, for example, is certainly a noble agenda. But using the banner of human rights to justify and disseminate hate and murder is certainly a perversion of what human rights is all about.

In short, evil used to say, we want to wipe out the Jews because we hate your guts, because your righteous existence is an obstacle to our ungodly agenda. Today evil says that the Jews have to be wiped off the map because your existence is a mistake, because you are oppressing others, because you are an obstacle to the peace that we all want. In a sense, this is even worse than outright evil, because at least then you know what youre up against. Today, we are being asked to possess an unprecedented level of insight and clarity, to see through the superficial veils and falsehoods, however appealing or tempting they may be. We are still in a state of exile. Exile means that things are out of place. Getting out of exile means using the gifts we are given to see past the illusion of misplacement, put things in their proper context, and fight for true justice.
Reprinted with permission from Exodus Magazine

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OLAM HAZEH FOR DUMMIES

By Rabbi Yisroel Harpaz

CONQUER THE WORLD

So you want to conquer the world, eh? Let me give you some advice. As an aspiring conqueror myself, having spent endless hours imagining how my being in control of this spinning planet and its inhabitants would make us all better off, let me share my wisdom with you. The first thing to consider is whether or not the world is even worth conquering. I mean, take a look around. This place is totally chaotic. People spend most of their time eating each other alive, and the rest of the time ignoring one another. If they manage to evade the circling sharks and vultures and avoid getting infected by the latest epidemic, theyll find themselves mercilessly trapped in one natural disaster or another, or a terrorist attack, or, even worse, a reality TV show. People are so busy jumping through these sadistic hoops that they allow one million children

to die each year for lack of clean water. So if youre going to take over, consider yourself warned you are going to be in charge of this tangled mess. You are going to be responsible to figure it all out. You are going to be blamed whenever something goes wrong and it will. Suffice it to say that your sleep is going to be interrupted if theyll let you sleep at all. So lets say youre one of those optimistic, rose-colored-glassescup-half-full-always-see-thebest-in-every-situation-look-onthe-bright-side kind of people. Lets say you look at the world and see tremendous potential for goodness just beneath the crusty surface of the superficial reality we are presented with. Congratulations. You have earned your conquerors license. Because the world as we mere mortals see it is just the surface of whats really there. Actually, its not even the surface its

The first thing to consider is whether or not the world is even worth conquering. I mean, take a look around. This place is totally chaotic. People spend INNER SANCTUARY How can I know if I have most of their time eating each other alive, and the rest of a healthy relationship with the the time ignoring one another. world? This crazy world that

the painful glare you get on the surface just before sunset, a glare so intense that it distorts reality to the extent that you cant see a thing. But thats okay. Keep driving. You know the way. But conquerors are different. They dont get affected by these glares. They see beyond the surface. They see the world the way it was meant to be. And so they feel compelled to go out and do something about it. And because they see the world for what it really is, the potential goodness inherent within it, they are inspired to confront it with sanity not like the rest of us. We find ourselves submerged in the madness wishing we could claw our way out before it consumes us completely. Conquerors, on the other hand, see a wildly beautiful and complex landscape waiting to be tamed, and are thus empowered to dive in full heartedly. So you still want to be a conqueror? The truth is that you dont have a choice. Thats what you were created for.

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seems to be spinning to an increasingly absurd and chaotic tune, when all my inner being wants is some peace and a sense of purpose in it all how am I supposed to relate to it? From the microcosm of daily survival to the macrocosm of global geopolitics, how is an ostensibly sincere individual supposed to function within this elaborate, chaotic world of duplicity, double-standards and outright deception? Some say you hide. Retreat to an inner sanctum where you create your own reality that is separate, removed, even elevated. Lock yourself into a transcendent sense of being and an elevated state of mind, and lock the world out. But is this a refuge, or a prison? Some say when in Rome do as the Romans; either you join the hedonistic party, or get trampled by the hedonists. Immerse yourself in the materialistic reality, the pursuit of wealth or power or self, and conquer it and take its spoils. But is this conquest, or an elaborately orchestrated defeat of the inner being? Or perhaps a very large prison? Neither of these approaches is

palatable or honest. This physical world with all of its challenges and trappings exists for a reason, and we were placed in it for a purpose. Neither denial of the material reality nor succumbing to it achieves anything truly worthwhile; at least not anything that addresses the reality of our existence. We are not angels. We do have spirit, but we are human beings and as such are built and meant to engage in the physical. But how do I do so and remain in control? How can I have a meaningful and healthy relationship with the material world without it making me shallow or materialistic, without becoming addicted to consuming, and without being consumed by every whim or temptation of the body and ego? Each person has to find their own answer to this question, an answer that addresses the unique challenges each one faces and the special talents each one is blessed with. But through understanding where the common mistakes come from, perhaps we can avoid them and achieve greater clarity. There are two mistakes people make that lead to an unhealthy relationship with the physical world. The more obvious one

expresses itself when I relate to the material reality as a selfimportant, independent entity that is divorced from its source, or from any spiritual significance or higher purpose. I see the material reality as the true power in my life. As such, it is logical and worthwhile to worship it and immerse myself in that reality. The less obvious mistake, and therefore the one that is perhaps more dangerous, is manifest when I accept that there is a higher source that orchestrates the material reality, and a higher purpose. But I see the material reality working in partnership with that source not completely cut off, but operating independently and with free reign within its material domain. As such, I dont outright worship the material reality. That would be demeaning. But ultimately I still accept it (perhaps even reluctantly) as the supreme power within the reality in which I operate. At the end of the day, it still runs my life, albeit more surreptitiously. So the trouble in my relationship with the world begins when I find myself succumbing to the illusion, expertly and elegantly crafted by the high priests of Madison Avenue, the gods of Wall Street, my boss, my clients, my ego, or whatever else distorts the true nature the material world by trying to convince me (whether directly or simply in my own perception) that material, physical and even spiritual self fulfillment is the answer to everything. So I should worship myself, and by extension that which feeds this fulfillment. This is a recipe for existential indigestion the inability to properly digest the material experience of our life. The antidote is honest acknowledgement, constant
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awareness and profound connectedness to the source from which the material reality and its purpose emanates. and societal level, stymieing social change and personal growth. It turns out the constant need to seek self-validation by exercising the power of choice doesnt make you a master. It merely enslaves you in a different way. It enslaves you to yourself. The paralyzing anxiety of choice manifests in different ways, depending on the psychology of the individual. Often, the choices we make are not ours at all, but choice influenced by what others are choosing, or fuelled by our concern with how our choice will be perceived by others. Sometimes we become so obsessed with making the perfect choice that we either choose not to decide, or are constantly changing our minds. And choice Answering this question also implies that we live our lives in a manner that is consistent with the objective we want to achieve. So it is also principled choice based on something more than our whims or psyches. Choice becomes guided and directed within the framework of the destination we are working toward, and the values that make it important. Rather than limit us, the boundaries and guidelines set ground rules that liberate us from the potential perils and paralysis of unhinged choice. The real potential of choice is then available to us, enabling us to make healthy choices grounded in reality that lead to social change and personal growth.

THE PERILS OF CHOICE

In 21st Century life, choice dominates every area of life. In the east, people are organizing and rebelling against tyrants and injustice because they want the power to make their own choices. (What exactly those choices will be is a matter for another discussion.) In the west, people are choosing new and improved gadgets, phone plans, automobiles and spouses in the pursuit of self-fulfillment through the power of choice. There is an undisputed assumption that freedom to make choices is empowering and liberating.

And, perhaps more disturbing, there are countless world bodies, academics and writers that are stepping forward to defend them, and to silence or indict their repressors. Welcome to the 21st Century.

MISPLACEMENT
As far as human morality has evolved, it seems that the world has basically gotten it right over the past few decades. Human rights are valued and (at least in theory) protected. We have an organization called the United Nations that is supposed to sow the seeds of peace and brotherhood among all humanity. Fascism and evil regimes are going out of style fast. And it seems like most of the world is more interested in living in peaceful coexistence than engaging in the pillage and plunder of previous centuries. Nevertheless, there still seem to be an overwhelming number of bandits and tyrants willing to unleash untold destruction on us all to achieve their aims and preaching venomous intolerance and hatred. And, perhaps more disturbing, there are countless world bodies, academics and writers that are stepping forward Continued on page 35

On a superficial level, we derive satisfaction and validation through making even simple choices just ask your local shopaholic. On a deeper level, we believe choice brings with it the possibility of social change and personal growth, and enables people to become the masters of their own destinies, rather than slaves to the choices of others. But psychoanalysts have reached the counterintuitive conclusion that instead of being empowering, the notion, whether real or imagined, that you can do anything, can sometimes be paralyzing. Open-ended, unbridled, unhinged choice actually becomes psychologically oppressive, both on an individual

also implies that we have to abandon the alternatives, which brings with it a sense of loss that can be overwhelming. For all these reasons and others, the power of choice can become a burden rather than a privilege, a suffocating obstacle rather than a springboard for change. Choice is probably the most powerful gift we have. But clearly it has its pitfalls as well. The only way to avoid them is to ask ourselves what it is we really want. Whatever the answer is to this question, all the other choices we make become subservient to it. In this context, choice is no longer unhinged and chaotic, but disciplined.

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BEWARE: OBAMAS VISIT: A HONEY-COATED BOOBYTRAP!

the upcoming visit of the President of the united states to eretz yisroel poses a real problem for the future security of the Jewish homeland. Diplomatic sources estimate that he will now try to use the carrot approach, having failed with the stick. he will give the prime minister a warm embrace, a sly smile, and then demand that he return to the negotiating table.
By Sholom Ber Crombie Translated by Michoel Leib Dobry

o one knows for certain where the new government in Eretz Yisroel is bound to lead us in the upcoming parliamentary term. Furthermore, no one is prepared to guess what kind of government will be formed when it is formed. However, in the meantime, were getting a warning sign from the direction of good ol Uncle Sam. The chief executive of the worlds greatest superpower has suddenly announced that he wants to visit Eretz Yisroel. Mr. Obama is expected to make his visit in the very near

future, and the assumption is that he intends to set the agenda for the incoming government. Hes most interested that the government should work towards advancing diplomatic negotiations with the heads of the terrorist organizations and lead to the establishment of a Palestinian state rl. As a result, he wants to strengthen the diplomatic initiative and visit Eretz Yisroel himself. Maybe he can even arrange for some hokum peace summit. The news accompanying this planned visit has not been

pleasant. According to various reports he will demand the renewal of the construction freeze in Yerushalayim, Yehuda and Shomron and the taking of a few confidence building steps by easing restrictions on the Palestinians. These details are very troubling, as the last time Obama demanded a construction freeze he got exactly what he wanted. The prime minister has already halted construction in Yerushalayim, and building beyond the Green Line has simply not been progressing at a rate comparable to the tremendous increase in the population throughout these regions. The settlement leaders are trying to be optimistic. They convey a message of business as usual and speak about the need to form a broad national government. However, there is a great deal of pressure going on behind the scenes. It still isnt clear why the prime minister is embracing the left-wing parties, trying to bring them into the government at any cost, and which diplomatic policies his advisors are planning for the next term.

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BEWARE: OBAMAS VISIT A HONEY-COATED BOOBYTRAP!

It would seem that Mr. Obamas visit to Eretz Yisroel conceals a powerful ambush. After all, he is the one who is pushing the Likud prime minister to proclaim two states for two nations and a freeze on all settlement construction beyond the Green Line. This will also be Obamas final term in office, and he has no intention of becoming the first American president who failed to advance any peace initiatives in the Middle East. The upcoming visit of the President of the United States to Eretz Yisroel poses a real problem for the future security of the Jewish homeland. Diplomatic sources estimate that he will now try to use the carrot approach, having failed with the stick He will give the prime minister a warm embrace, a sly smile, and then demand that he return to the negotiating table. He will season his words with all kinds of American promises, and then hell make every possible effort to forge a new sense of cooperation. Hell assure his Israeli counterpart that there really is an Arab partner for peace, and away theyll go. Of course, the problem is not Obama. He is an American president who simply wants to ensure his place in history. The question is on the Israeli prime minister, who is prepared to cooperate in these dangerous adventures, as if he hasnt been living in Eretz Yisroel for the past twenty years. It would be appropriate for Mr. Netanyahu to remember that his predecessor as Likud Party chairman did not leave a very favorable impression due to his

questionable policies of territorial compromise. On the contrary, whenever someone gives a reason for the bloody conflict along the southern border, they recall the Sharon legacy, expelling the Jews of Gush Katif and the northern Shomron, and giving the land to the terrorists. Of all things, it was the military operation during Sharons term of office Defensive Shield that restored security to Israeli cities, and in historical terms, it was considered to be a sign of leadership by a strong prime minister. If Sharon had

convinced them of the need for further military operations. However, it turns out that the decision to conquer the city of Beirut was not implemented not because of fierce American opposition, but due to a weak yellow light as it was called then. In other words, while there was no support for this step, there was no actual opposition either. If only they had really wanted to finish the job, they could have done so. The Americans would have made a small ruckus, but merely for the sake of protocol as they really had no objection.

They hide behind the title of civil rights organizations, but in fact, they are only concerned with the civil rights of the worst of our enemies.
not succumbed to the policy of destruction and withdrawal, he would be remembered today as the Israeli leader who brought safety and tranquility back to the streets. However, due to his cruel expulsion of the Jewish communities in Gush Katif, virtually no one recalls Sharons contribution to the countrys national security, not even the decades he served as a senior military commander. All that people remember is the terrible stupidity leading to the Gaza disengagement, the painful results of which we continue to bear to this very day. As the Rebbe said at the time, the Americans would briefly protest and then things would calm down. They would even show respect for the Israelis resolute stance in the defense of their people, placing personal security above all else. These facts have been proven time after time. Even during the previous term we could see how the Obama Administration appreciated firmness and determination. However, when the Netanyahu government demeaned itself and submitted to the Americans, they took full advantage of this and lost all respect for the Israelis. The start of the new term for the Israeli prime minister and the American president presents an excellent opportunity to follow the Rebbes guidelines on a new relationship between the two nations. The government of Israel must make clear to the United States that it will protect its citizens interests and their

THE AMERICANS ARE WAITING TO HEAR THE TRUTH

Recently, they have declassified protocols, revealing that Mr. Sharon, minister of defense during the First Lebanon War over thirty years ago, spoke with high-level Pentagon officials, general to general, and had

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except for a very limited legal staff dealing with the matter. However, despite the declaration of the Shabak (GSS) and the Mosad that this was a high-level security detention with far-reaching considerations for the security of Eretz Yisroel, there is a group of people in Israeli society that regularly stands on the sidelines, like the United Nations, and attacks the defense community for its incessant failures. Instead of cooperating with the security services, those responsible for protecting the residents of Eretz HaKodesh, they prefer to assault the countrys military operations. They identify with our enemies and seek to weaken the defensive power of Eretz Yisroel. The Prisoner X Affair has split Israeli public opinion down the middle. There are those who automatically condemn the government without knowing the facts, and then there are those who understand that when were talking about the security of the Jewish People, its forbidden to take risks and stand idly by, even in moments of failure. Many years ago, the Rebbe warned about those radical leftwing organizations, calling them fifth columnists. He explained that they are a real danger to the People of Israel, since they cooperate with our foes. They hide behind the title of civil rights organizations, but in fact, they are only concerned with the civil rights of the worst of our enemies. Youll never hear them complaining about civil rights violations against decent lawabiding Jews arrested without due cause. Paradoxically speaking, there is another case confronting us now as we prepare for Mr. Obamas visit: the case of Yehonatan (Jonathan) Pollard. This is a Jew of great self-sacrifice who placed himself at great risk, endangering his own personal safety to save other Jews. He was a civilian naval intelligence analyst, and when he learned that vital information to Eretz Yisroel was being hidden from its government, he clandestinely passed all the information on to protect his people. Since then, he has endured shameful prison conditions in the land of freedom and justice. Yet, the leaders of the country for which he did everything to defend have abandoned him, and they have never made any genuine effort to ease his suffering. Incredibly, or perhaps not, this story has also divided Israeli public opinion down the middle between those who care about the trampling of human rights, always standing behind those concerned for our people, and those who only remember about the importance of such rights with regard to terrorists not their own brethren.

personal security. As a result, America will show greater appreciation for the Jewish People and also take action in its defense.

PRISONER X
In recent weeks, the media has been making a tremendous clamor over the Prisoner X Affair. This concerned a security prisoner who was active in the Mosad, but the intelligence agency was forced to place him under arrest and try him for crimes against the security of the state. The whole affair is shrouded in confusion and no one knows the complete results,

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