1040

DVAR MALCHUS
THE PROPHECY
OF REDEMPTION
The Moshiach of the generation is the judge
and the prophet of the generation. Moshiachs
main prophecy is Lalter lGeula and hinei
zeh Moshiach ba. * Chapter Thirteen of Rabbi
Shloma Majeskis Likkutei Mekoros. (Underlined
text is the compilers emphasis.)
Translated by Boruch Merkur
The Moshiach of the generation

is the judge and the prophet of
the generation. Moshiachs main
prophecy is Lalter lGeula and
hinei zeh Moshiach ba. * From
Chapter Thirteen of Rabbi Shloma
Majeskis
Likkutei
Mekoros.
(Underlined text is the compilers
emphasis.)
As mentioned above, we are
ordered to publicize to all people of
the generation that we have merited
that G-d has chosen and appointed
a man with free choice, one who
is inherently vastly superior to the
people of the generation. He has
been appointed to be your judges
and your advisors and prophet of
the generation. This G-dly man is
charged with the mission to issue
directives and to give advice about
the avoda of all Jews and of all people
of the generation, in all matters of
Torah and Mitzvos, and in general
day-to-day life and conduct, as well
as in the avoda of (Know Him) in
all your ways and All your deeds
(should be for the sake of Heaven).
This individual chosen by G-d
also articulates the main prophecy,
the prophecy* of lalter lgeula
immediately to redemption and

here he (Moshiach) comes now.
But together with meriting
to have among us such a leader
appointed by G-d, each person of
our generation has the responsibility
to appoint for himself your judges
and your advisors and to follow
his instructions and good advice.
These terms are stated in the plural
(judges and advisors), referring
to judging many cases and giving
much advice. In addition, all this
guidance and direction comes from
(and is founded on the instructions
and advice of) your judges and
your advisors Who are kings?
The Rabbanan as well as our
Rebbes, the Nissim of the previous
generations. This support and
foundation also provides the strength
understood by each individual as
being good advice (not only as a
directive) that even if one asserts
his own view (and even if, according
to Torah and Shulchan Aruch, he
has support for his position), the
rule is that when an individual is in a
dispute with a group, the law favors
the majority, following the opinion
of your judges and your advisors
in the plural.
In fact, accepting and fulfilling

the directives of your judges and
your advisors of our generation
brings about the embodiment and
the beginning of the fulfillment of
the prayer, Return our judges as in
former times and our advisors like
the beginning, with the true and
complete redemption (as above).
[The imminent redemption is close
to becoming a reality, as observed
from the following logic regarding
an idea (thought) first being spoken
(speech) and then completed in
actuality (action), as follows.] Given
that the end of the deed is first in
thought, certainly now it is already
articulated in speech (niv sfasayim
the muttering of lips, the concept
of prophecy). Indeed, recently
there has been a movement towards
expressing these words verbally,
especially about how close is the
redemption.
NOTES:
*Footnote 116: Not only as a sage
and judge but as a prophet, who
speaks with certainty. See Maamarei
Admur HaZakein HaKtzarim pg.
355-356.
(From the address of Shabbos
Parshas Shoftim, 7 Elul 5751; Seifer
HaSichos 5751, pg. 792-794.)
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FEATURE
4 28 Elul 5776 - Hakhel
27/09/2016 13:02:01
FROM CONCENTRATION
CAMPS TO
LEADING THE
PRAYERS
IN 770
When R Mordechai (Mottel) Berkowitz davens for the amud

in the Rebbes minyan in 770 and cries out to Hashem with
the words of the piyut, On Rosh HaShana it is written who
will live and who will die, the words take on a personal tone,
for he was there, in the concentration camps. He survived
through open miracles. * In an interview with Beis Moshiach,
R Berkowitz tells his gripping life story, from his childhood
in Bergen-Belsen to his work as a shochet, following a direct
instruction from the Rebbe.
By Avrohom Rainitz
Issue 1040
27/09/2016 13:02:02
FEATURE
hen
R
Mottel
Berkowitz
received
a phone call on the
morning of Erev
Yom Kippur 5745, he could not
have imagined what a special job
he would be assigned. On the
phone was the gabbai of 770, R
Moshe Pinchas Katz. He told R
Mottel that R Mordechai Dov
Teleshevsky, who was the chazan
for Kol Nidrei for many years,
did not feel well and needed to be
replaced.
Although R Mottel had been a
baal tfilla on the Yomim Noraim
in various shuls for twenty years,
he did not see himself deserving
of serving as chazan in the
Rebbes minyan. But those who
knew R Katz knew that when he
asked for something, you could
not refuse
R Mottel, who hoped this
would be a one-time thing, called
R Teleshevsky and made it clear
that he had no intention of taking
his chazaka, but was replacing
him only this one time and next
year, R Teleshevsky would again
be the chazan. R Teleshevsky
was moved to tears by R Mottels
sensitivity and he emotionally
wished R Mottel success.
That holy night, R Mottel
stood near the amud, wearing his
white kittel. The Rebbe stood to
his right, on the platform where
he would daven and next to him
stood R Shmaryahu Gurary who,
for many years, was the one who
took out the Sifrei Torah from the
Aron Kodesh and gave the Rebbe
the first one. With great emotion

he waited for the removal of the
three Torahs which mark the
beginning of Kol Nidrei.
Suddenly, cries of Hatzalah
could be heard from all sides. R
Gurary had had a heart attack
and had collapsed in front of the
Aron. For forty-five minutes the
paramedics tried to revive him.
The Rebbe stood on the bima the
entire time and watched.
It was only after the
paramedics took him to the
nearby kollel building and
declared that he had passed that
the Rebbe descended the bima,
went to the Aron and took the
small Torah, thus giving the
signal for Kol Nidrei to begin.
When R Mottel recalls that
moment, he says he is sure it was
only a miracle that enabled him
to utter the words. After fortyfive minutes in which I stood
between the Rebbes piercing and
pained gaze and the paramedics
who tried to revive R Gurary,
my neck was completely stiff
as though made of cement. I
miraculously managed to finish
Kol Nidrei which was the longest
Kol Nidrei of my life.
was particularly pleasant and

inspiring, the gabbaim asked him
the next year to be the chazan on
the night of Rosh HaShana too.
The congregation may have
been used to his pleasant voice
and inspiring davening, but R
Mottel could not get used to his
new role.
Every year anew, as Rosh
HaShana approached, I was
terrified by the responsibility of
being the chazan in the Rebbes
minyan. I was particularly fearful
of being the chazzan for Kol
Nidrei, with the Rebbe standing
to my right holding the Torah.
I asked the gabbaim to find
someone else.
In later years, when he was
already over seventy, R Mottel
again considered declining but
when this thought came to mind,
he was reminded of the night he
was saved in Bergen-Belsen.
I have no doubt that every
person who survived has a special
mission to accomplish in this
world. When I think about this,
about why Hashem chose me, my
feeling is that Hashem designated
me for this tremendously
responsible job of leading the
davening in the Rebbes minyan.
STIRRING VOICE
The following year, the
gabbaim asked him to be the
chazan for Musaf on the second
day of Rosh HaShana instead of
R Teleshevsky, who was not fully
back to himself. After the crowd
enjoyed his davening, which
I noticed an interesting round object with what

looked like pliers on the end. I picked it up and
showed it to my grandfather. He was horrified to see
me holding a grenade with an open safety catch. He
grabbed it from me and threw it as far as he could. It
then exploded and my life was saved.
SAVED FROM THE CAMPS

R Mottel was born in 1941,
in the middle of World War II. In
Hungary, his birthplace, the Jews
did not experience the horrors of
the Holocaust until the middle
of 1943, when the Germans
concentrated the Jews in ghettos
and started sending them to
concentration camps.
His
father,
R
Moshe
Yaakov, who was a soldier in
the Hungarian army, was taken
captive by the Germans. They
cruelly used the Jewish soldiers
as mine sweepers and for other
dangerous tasks on the front
27/09/2016 13:02:02
lines. In one of the battles against

the Russians, his father was taken
captive by the Russians who sent
him to work in a coal mine. The
conditions were harsh but his
captivity saved him from being
killed by the Germans. Even
while in captivity, he did not
forget his heritage. He later told
his son how together with other
Jews they dug a deep pit on the
slope of the mountain so that on
Erev Yom Kippur they would be
able to immerse.
While his father was a
prisoner of war in Russia, young
Mottel, his younger brother and
his mother Chana were taken to
Bergen-Belsen.
Bergen-Belsen
initially was set up as an exchange
camp, designated primarily as a
holding place for Jews who were
citizens of Allied countries and
who would be exchanged for
German POWs.
The Berkowitz family was
fortunate in that they were
selected to be sent to this camp,
which was relatively better than
other
concentration
camps.
Despite this, starvation and
disease were prevalent and his
younger brother died during their
stay there.
Toward the end of the war,
when the commanders of the
camp realized that the American
army was approaching rapidly
and their end was nigh, they
packed thousands of inmates
on a freight train and began
traveling in the direction of the
German interior so they could
kill them there.
Although I was a little boy,
only four years old, I will never
forget that night. The train
traveled all night and we kept on
hearing bullets flying, at the train
and from the train. We knew that
the Americans were very close.
With the first light of day,
the train suddenly stopped and it
R Mottel receiving kos shel bracha from the Rebbe
was utterly silent. At first, nobody

understood what happened.
Then the doors were opened and
we saw American soldiers. The
Germans who had been driving
the train and saw the Americans
were afraid for their lives and
they simply stopped the train and
fled.
We left the train and the
entire area was full of American
forces. My grandfather, who
was very weak, sat on the floor
while I walked around. I noticed
an interesting round object with
what looked like pliers on the
end. It looked like something
I could play with. I picked it up
and showed it to my grandfather.
He was horrified to see me
holding a grenade with an open
safety catch. He grabbed it from
me and threw it as far as he
could. It then exploded and my
life was saved.
FAMILY ENCOUNTERS
In the midst of the great
darkness that prevailed in those
years, there were also many

points of light in which we saw
the miracles of divine providence.
My father was taken captive by
the Russians together with a large
group of thousands of soldiers.
Most of them did not survive.
My father was one of the few
who remained alive by the end of
the war and he was even able to
return to Hungary.
We were in a refugee camp
in Germany and had no idea
where my father was. One day,
my grandfather took me to the
barber and as we sat and waited
our turn, my mothers brother
walked in. Until that moment, we
did not know what had happened
to him. After our emotional
reunion, we quickly went home
to tell my mother. When she saw
her brother, she burst into tears.
She had not been able to cry
since being taken to the camps
and now the dam broke and she
cried for hours.
My
uncle
traveled
to
Hungary and visited my fathers
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27/09/2016 13:02:02
FEATURE
Boruch Hashem, we withstood the test and left

the place. Over the years, I saw how Hashem
paid me back many times over.
sister. By divine providence,
my father happened to be in his
sisters house just then and that
is how he heard that his wife
and son had survived. When
we found out, via telegram, that
my father was in Budapest, we
hurried there and our family was
reunited.
My parents saw there was
no future for Jews in Hungary,
so they decided to try and
immigrate to the United States.
My uncle Moshe Leib had
connections with the Bricha
organization which helped Jews
escape communist countries and
that is how we crossed the border
to West Germany. We spent one
night in the DP camp in Poking
where I met Chabad Chassidim
for the first time. But we did not
stay there and moved on to other
camps.
In the summer of 1949 we
got our visas for the US and
we traveled to the port city of
Bremen. That is where ships set
sail to America. When we arrived
there, we found out that the next
ship was leaving on Shabbos.
My father asked those in charge
to allow us to settle on the ship
before Shabbos, but they refused
and said if we did not board on
Shabbos, we would lose our
places and have to wait for the
next ship which might leave in
another month. When my father
said unequivocally that we would
not board on Shabbos, the person
in charge was impressed by my
father standing on his principles
and said he would try to arrange
a place for us on a ship leaving
on Monday.
Years later we found out
that the first ship went to Boston

while the second ship that we
traveled on sailed to New York,
and that is how the way was
paved for our family to meet with
Chabad Chassidim.
THAT IS HOW I CAME

TO LUBAVITCH
When we arrived in New
York, representatives from the
Joint put us in a rooming house in
Manhattan for a while. Together
with us were some other frum
families with young children and
we all went to the Klausenberger
Rebbe who was known for his
special regard for refugees. When
he saw us, he decided then and
there to open a yeshiva for the
refugee children and we learned
there for a few months.
In the winter of 5710,
my father found an apartment
between
Williamsburg
and
Crown Heights. For a few years
I learned in Yeshivas Arugas
HaBosem. To get there I had to
use the city bus and then walk
for a while. During the snowy
winters it wasnt easy and so
when I heard from my neighbor
that he learned in Yeshivas
Tomchei Tmimim Lubavitch on
the corner of Bedford and Dean,
and the yeshivas bus took him
directly there, I asked my father
to switch me to the Chabad
yeshiva. That is how I came to
Lubavitch in 5713.
I was a bar mitzva boy and
on Shabbos Mevarchim I would
walk to 770 and attend the
Rebbes farbrengen. I often took
my little brothers along and they
became involved in Lubavitch
too. When they were old enough

for yeshiva, they asked to be sent
to Tomchei Tmimim. The Rebbe
once told my father in yechidus:
He started [to learn in Lubavitch]
and the brothers followed him.
THE NUSACH HATFILLA

OF R ZALMANOV AND R
WINEBERG
In those years, he heard the
Chabad nusach for the Yomim
Noraim for the first time. He
particularly liked the melodies
of Rabbi Shmuel Zalmanov, the
editor of Seifer HaNiggunim,
and the davening of Rabbi Yosef
Wineberg.
Since in those days there
werent recordings available of
baalei tfilla, when I had to daven
for the amud on the Yomim
Noraim I did it from memory.
So my tunes are based on that of
those baalei tfilla, though with
small changes.
In 5714, R Sholom Posner
arrived in New York. He was
the Rebbes shliach to Pittsburgh
and he was looking to recruit
some talmidim so he could open
a yeshiva in his city. R Mottel,
who loved to learn in a quiet
place, jumped at the opportunity
and he learned for five years in
Pittsburgh. The rosh yeshiva
was R Zalman Shimon Dworkin
and the mashpia was R Moshe
Levertov. In 5718 he returned
to New York. After learning for a
year in 770, he wanted to go to a
quieter yeshiva again and went to
Montreal.
I had yechidus together with
my father who asked the Rebbe
whether I could go to work for
part of the day. The Rebbe said,
He should stay in yeshiva for
another three years and then
study shchita. That made it
clear to me that my work in life
is shchita and when I was in
27/09/2016 13:02:03
Montreal I learned shchitas

gassos by R Zalman Morosov.
Over the years, I saw
how Hashem led me toward
shchita with amazing instances
of divine providence. One
time, I was walking with
some friends to go shecht at a
certain slaughterhouse. When
we arrived, we saw that they
were not careful about certain
important things. We did not
know what to do. I wrote to the
Rebbe that the rabbanim were
certifying the animals as kosher
because if they didnt, the owners
would just bring other rabbis. We
were confused and did not know
what to do. The easiest thing to

do, of course, was to leave but
at that time it was very hard to
obtain work as a shochet, and we
had no other parnasa. It wasnt
easy.
I soon received an answer
from the Rebbe. Regarding the
rabbis having no choice, the
Rebbe wrote, But you have a
choice. Regarding what I wrote
that we were confused, the Rebbe
wrote there was no room for
being confused and he concluded
that the merit of withstanding the
test would help.
Boruch
Hashem,
we
withstood the test and left the
place. Over the years, I saw how

Hashem paid me back many
times over.
In recent years, after he
retired, R Mottel went to live
in Florida where he spreads
the wellsprings of Torah and
Chassidus. Every week he gives
shiurim in Tanya, Chumash and
Gemara in the Young Israel shul
near his home.
For the yomim tovim, R
Mottel accedes to the requests
of the gabbaim of 770, on behalf
of thousands of people, and
he travels to Crown Heights to
daven at the amud in 770.
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BEIS MOSHIACH
37
Issue 1040
27/09/2016 13:02:03
INTERVIEW
ELDER
STATESMAN
OF THE TISHREI
REGULARS
R Yitzchok Yadgar, who is looked to as a spiritual guide and is revered
by thousands of his talmidim and mekuravim in Eretz Yisroel, visits 770
every Tishrei, usually accompanied by mekuravim. * He speaks with us
about the importance of traveling to the Rebbe and about the spiritual
infusions that one receives during Tishrei in 770. * Also, the early days in
Chevel Taanach, his first yechidus with the Rebbe and being appointed the
balabus over Iraq.
By Zalman Tzorfati
hoever goes to the

Rebbe for Tishrei
knows
all
the
personalities
of
Tishrei, those rabbanim, shluchim,
mashpiim and roshei yeshivos who
go every year. They go for the
entire month or part of it, alone or
leading a group of their mekuravim
or talmidim.
One of these personalities is R

Yitzchok Yadgar. For many years
now, he makes a point of going
every Tishrei. From beginning to
end, he stays in 770, davening,
learning, and farbrenging. With
his noble appearance, impressive
long beard and piercing eyes, he
stands out among the thousands
of Tmimim in 770, but he rubs
shoulders with them as though

going back to the time he learned
in the yeshiva in Lud or when
he was a young teacher in the
religious-government
Chabad
school in Avital.
R Yadgar often comes with
mekuravim from the yishuvim
of Chevel Taanach. He is the
father and spiritual authority for
27/09/2016 13:02:04
Issue 1040
11
27/09/2016 13:02:05
INTERVIEW
in 770 and will spread to the
world from there. So too with the
personal Geula of every person.
If you want to feel your personal
Geula, it starts by going to the
Rebbe.
SPIRITUAL GUIDE TO
THOUSANDS
R Yadgar talking with his friend, R Zev Wolf Kesselman, at the entrance to 770
thousands of talmidim of the

past and the present, alumni and
residents of the area. He says
that when he wants to raise them
up a level, to strengthen them in
Torah and mitzvos and in their
hiskashrus to the Rebbe, the best
way to accomplish this is to bring
them to the source, to the Rebbe
in 770.
GOING TO THE REBBE

GOING TO THE BEIS
HAMIKDASH
In his words:
Traveling to the Rebbe is a
very important matter. There is
a saying among Chassidim, a
play on the Talmudic statement,
Rebbi lo shana Chiya minayin,
that without going to the Rebbe
for Rosh HaShana where would
we get chayus from?
We need to know that when
going to the Rebbe we are going
to the Beis HaMikdash. There
is a mitzva in the Torah that
says men need to go to the Beis
HaMikdash three times a year
the mitzva of aliya lregel. They

used to literally walk. Likewise,
there were Chassidim who
walked to Lubavitch. They left
weeks before. Sometimes they
went in a big group and then
they hired a wagon on which they
put their bags and they walked.
Today, we cannot get there on
foot and I dont know whether
there is such an inyan in the
seventh generation, but going
to the Rebbe is aliya lregel, like
to the Beis HaMikdash.
770 is the third Beis
HaMikdash. The Rebbes house
is a channel through which all
the abundance in the world
descends. We all know what it
says in the beginning of Tanya
that all abundance that descends
to the world passes through
the tzaddikim, the heads of
thousands in every generation.
The Rebbe says that 770
is Beis Moshiach, the place
where the Beis HaMikdash will
be revealed first, and from there
it will go to Yerushalayim. That
means that the Geula will begin
You cannot remain cool

as R Yadgar speaks excitedly.
He draws you in, and its not
surprising that hundreds and
even thousands of his students
consider him their mentor.
His influence in the school, on
the students and their parents,
greatly supersedes the usual.
His
impressive
appearance
and articulateness immediately
captivate whoever he meets.
Many continue to consult with
him even many years after
graduating school.
His home is a place that all
residents of the area turn to.
They feel love and admiration for
him. People show up at all hours
of the day to consult with him
about all aspects of life and to ask
for his guidance. He writes to the
Rebbe with them.
Aside from his work with
the people in the entire Taanach
region, R Yadgar leads a Chabad
community and a Chabad shul in
the center of the yishuv, which
operates mainly on Shabbos and
Yom Tov.
He gives a shiur every week
in which he combines Chassidus
with the parsha, Midrash, and
inspirational words. The shiur
attracts hundreds of people from
all over the Jezreel Valley.
You
have
traveled
numerous times with groups of
mekuravim.
Boruch Hashem, I have come
to the Rebbe many times with
our mekuravim. With groups and
also with individuals. They all
27/09/2016 13:02:05
A farbrengen with the Rebbe
received supernatural blessings.

On a number of occasions, we
merited special kiruvim from
the Rebbe, and on more than
one occasion we passed by the
Rebbe and received dollars in
abundance and special blessings.
How does that affect them?
Every one of these trips
to the Rebbe resulted in a
tremendous chizuk by whoever
went.
Mekuravim
became
Anash; people who came back
from 770 bought sirtuks. They
strengthened its ways and
customs. Some started learning
Chassidus regularly. Each on
his level, but they all left having
had a very powerful experience,
having connected to the Rebbe,
and significantly strengthening
their Torah and mitzvos. Some
put their children into Chabad
schools.
FROM THEIR FORMER

COMMUNITY
R Yadgar is from a
Yerushalmi family that originated
from Iraq. When he reached
yeshiva age he went to Yeshivas
Tomchei Tmimim in Lud. There
he became a Chassid, mekushar,

and ardent follower of the Rebbe.
After he married he moved to
Moshav Avital. He and his wife
joined the staff of a school in
Chevel Taanach. When, two years
after they married, they wanted
to move to Kfar Chabad so they
could join a Chabad community
and provide their children with
a Chassidishe chinuch, the
Rebbes answer was, Regarding
registering for residency in Kfar
Chabad, you and your friends
are carrying out activities in the
place etc., and should not move
anywhere else especially as he
is a member of their former
community, and our holy Torah
rules that the poor of your town
take precedence.
The Yadgar family remained
in Chevel Taanach where there is
a large concentration of Kurdish
Jews and R Yadgar continued
teaching in the Reshet Oholei
Yosef Yitzchok school. A few
years later, he took over the
running of the school from R
Avrohom Dunin and he ran it
successfully for twenty-seven
years until he retired more than a
decade ago.
THE FIRST YECHIDUS

I first went to the Rebbe in
5730. That was when I had my
first yechidus. I went in and said
the SheHechiyanu blessing. I was
so emotional that I forgot to give
the Rebbe the note. The Rebbe
rose a little and held out his
hand. Then I remembered I was
supposed to give him the note. I
did so and the Rebbe asked, Do
you speak Yiddish? I said, Yes,
but better in Hebrew, and from
then on, the Rebbe spoke to me
only in Hebrew.
There were two paragraphs
in my note. The first paragraph
was a question. Since some
Lubavitchers were moving to the
area in order to join the schools
staff, and the only shul there used
the nusach of Edot HaMizrach,
should we start a Chabad shul?
In the second paragraph I
wrote, The eyes of all Israel look
to you to be revealed as Moshiach
and we ask to be able to see your
revelation immediately, before
the eyes of all Israel.
To the first question, the
Rebbe said yes, to open a Chabad
shul and daven nusach Chabad.
Issue 1040
13
27/09/2016 13:02:06
INTERVIEW
The shul exists till today, nearly
fifty years and it is a central place
to which young and old come
from all over. It is a wonderful
place for shiurim and being
strengthened in the ways of
Chassidus and spreading the
wellsprings.
As for the second thing I
wrote, the Rebbe was holding
a pencil and he circled what I
wrote and said, Regarding the
central point in your request for
a bracha, may it happen soon,
mamash.
That is what the Rebbe
answered me. In general, the
wording I always used when
writing to the Rebbe and what
was always written in Taanachim
was The Rebbe Malkeinu
Meshicheinu.
conference began on Sukkos,

starting on the first day of Yom
Tov and going until Simchas
Torah.
The third night of Sukkos, the
Rebbe said a maamer, Hallelu
es Hashem kol goyim, and said
that the chayus (life force) of
gentiles originates from holiness
and emphasized the connection
to Sukkos when seventy cows
are sacrificed to correspond to
the seventy nations of the world.
In a sicha after the maamer, the
Rebbe said he did not only mean
on spiritual levels but also to
the gathering of world leaders
in the General Assembly of the
UN which was taking place on
Sukkos when the Haftora for the
first days is, And I will gather
all the nations etc. The Rebbe
I stood there, near the door, near the big

garbage can. In my heart I said, Rebbe, tzaddikim
are likened to their Creator and it says, He raised the
pauper from the garbage, so Rebbe, I ask that you raise
me from this place and bring me to you. I had just finished
this thought and the Rebbe announced that all balabatim
who had been given ownership with the power of Torah
should come up and say lchaim.
THE REBBES CHASSIDISHE

UNITED NATIONS
One of the otherworldly
stories that demonstrate the
special relationship of R Yadgar
and the Rebbe had to do with
the creation of the special
Chassidishe United Nations. That
was when the Rebbe appointed
balabatim over the countries of
the world. At that time, R Yadgar
was appointed balabus over Iraq:
I went to the Rebbe for
Sukkos 5731/1970. At the time,
a weeklong conference was being
held by UN representatives. The
said that corresponding to this

gathering, we Jews need to make
a gathering of all the nations,
especially in New York where the
UN is located, thus subduing the
ministering angels of the nations.
In 770 there was great
excitement and it was decided
that at the annual gathering
of Tzach, representatives of
all nations of the world, from
the guests who came for
Tishrei,
would
participate.
These representatives would be
balabatim over their respective
nations and would establish what
should happen in his country and
how.
The pinnacle was the night
of Shmini Atzeres when at the
fourth hakafa the Rebbe said to
announce that since it says, He
set up the boundaries of peoples
according to the number of the
children of Israel balabatim
of countries would be honored.
And since everything needed to
be according to Torah, therefore,
these should be people who had
smicha or were roshei yeshivos.
The Rebbe said to announce that
ploni son of ploni is the balabus
of country x.
I stood facing the Rebbe and
R Groner pointed at me and said
to the Rebbe, Yitzchok Yadgar is
from Iraq. The Rebbe then told
me to be the balabus of Iraq. R
Zecharia Guri was standing next
to me and R Groner pointed at
him and said he is from Yemen.
Then the Rebbe told him to be
the balabus of Yemen.
Then they began singing
Utzu Eitza Vsufar, noisily and
with great joy. The Rebbe said
to give a hakafa with a Torah
to those who were previously
announced as balabatim over
countries. It was all most
unusual.
The next day there was a
farbrengen. I didnt know the
farbrengen would start so soon
and I went to my host to make
kiddush. When I returned, the
room was already full. I tried to
push in but American bachurim
and residents of Crown Heights
were everywhere and they
blocked passage and did not
allow me to get in.
I stood there, near the door,
near the big garbage can. In my
heart I said, Rebbe, tzaddikim
are likened to their Creator and
it says, He raised the pauper
from the garbage, so Rebbe, I
ask that you raise me from this
place and bring me to you. I had
27/09/2016 13:02:06
just finished this thought and

the Rebbe announced that all
balabatim who had been given
ownership with the power of
Torah should come up and say
lchaim. When I heard this, they
lifted me quickly over peoples
heads and I found myself facing
the Rebbe.
THE REBBE ASKED: NU,

WHAT DO YOU SAY?
R Dovid Raskin stood there
and poured a big cup of lchaim
for each of the balabatim. After
saying lchaim on the big cup the
Rebbe asked, me, Nu, did you
say lchaim? They immediately
poured another one for me. I
said lchaim again and the Rebbe
asked me again, Did you say
lchaim? So I said lchaim a
third time. The fourth time, the
Rebbe put his hand on the table.
I stood facing the Rebbe and the
Rebbe asked me, Nu, what do
you say?
I said, since I am a balabus
with the power of Torah, I ask
that the Jews of Iraq leave from
constraints to expansiveness,
together with all Jews who need
to leave from constraints to
expansiveness.
The Rebbe made his hand
into a fist, waved it strongly and
said, With kindness and mercy,
and then motioned to me again
to say lchaim.
At that farbrengen the Rebbe
said, The way it is at the UN is
that after a meeting and passing
resolutions they go to the theater.
Since that is what they do, there
is probably some root in holiness,
and since this here is the lumas
zeh of their gathering, that
should be done here too, but
since all of that is not appropriate

here and nor is there time,
I

suggest that someone make
a
somersault and with that we
will fulfill the obligation of the
theater. The balabus of England,
R Bentzion Shemtov made a
somersault and the Rebbe told
him with satisfaction, That will
fulfill the obligation of the entire
world!
A few days after Simchas
Torah, I got on a plane back to
Eretz Yisroel. At the airport I
saw an Israeli newspaper and the
headline was about twenty-seven
families from Iraq that illegally
escaped via Iran for Eretz Yisroel.
KINGSTON HOTEL
BOUNTIFUL BLESSINGS
As a loyal Chassid, R Yadgar
made sure to connect the people
in his area to the Rebbe by
encouraging them to travel to
him or by writing a pidyon nefesh
and letter. Since communications
in those days took a long time,
people complained to R Yadgar
that it took such a long time until
they got a positive or negative
response, and it took inordinately
long to get a bracha from the
Rebbe.
R Yadgar reported these
complaints to the Rebbe and

received this amazing response:

You should answer in my name
to all those who 331
turnKingston
to you Ave.
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addition to sending
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their NY 11213
names, and tell them that they
should commit to mitzvos etc.,
which will become a channel and
an abundance of blessing for all
that they need.
Since then, R Yadgar
demands that his mekuravim
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Anywhere, Anytime !
CHITAS
INYONEI GEULA
& MOSHIACH
RAMBAM
SHIURIM IN LIKUTEI
SICHOS KODESH
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sgu okugk jhanv lkn ubcru ubrun ubhbust hjh
BEIS MOSHIACH
Issue 1040
23
15
27/09/2016 13:02:06
PARSHA THOUGHT
DIGGING
FOR THE
ROOTS WITH
THE SHOFAR
By Rabbi Heschel Greenberg
CONNECTION!
The Parsha Nitzavim is always
read on the Shabbos before Rosh
Hashanah.
Rabbi Isaac HaLevi Hurwitz
(1558-1628 known as the
Shaloh, the acronym of the title
of his magnum opus) established
the premise that all Torah
portions are connected to the
times in which they are read.
Accordingly, we must ponder
the connection between the
parsha of Nitzavim and Rosh
Hashanah.
There are at least two
connections:
The first is found in the very
first verse:
You are standing firmly
today, all of you together before
G-d your G-d
According to the Zohar, the
word today in this context
refers to Rosh Hashanah, the
Day of Judgment.
The Torah is thus saying that
we should be confident that we
will stand firmly before G-d and
receive a victorious judgment on
this day.
A second connection is in the

verse that states:
Perhaps among you there is
a person (growing in wickedness
like) a root that is sprouting
(bitter herbs, like) hemlock and
wormwood
Commentators have observed
that the initials of the four
Hebrew words shoresh, porah,
rosh, vlaanah (root, sprouting,
hemlock and wormwood) form
the word Shofar. This conveys
the message that the sounding
of the Shofar can help even one
who has sunk so low that he has
become like a poisonous and
bitter root.
We
can
find
another
connection to Rosh Hashanah
in these four words. All the
letters of Rosh Hashanah itself
are contained here. Hence this
phrase discusses both the day of
Rosh Hashanah and the Mitzvah
associated with this day, which is
sounding the Shofar.
These two allusions to Rosh
Hashanah nicely complement
each other. How does one
become confident that he will
stand firm and be victorious on
Rosh Hashanah? The answer is

in the second hint; it is through
the sounding of the Shofar.
We must however try to
understand why the Mitzvah of
Shofar is hinted specifically in the
words that discuss a poisonous
root. There must be an even
deeper message in the Torahs
reference to evil as a root.
When we read further in the
text, the Torah is quite harsh in
its response to this person who
is like an evil root and states
that G-d will not forgive him
and he will be obliterated and all
of the curses mentioned in the
preceding parsha shall befall him.
It may be inferred from this
line of reasoning that the root
of evil is far more problematic
than the fruit of evil. What is the
rationale for this? What precisely
is the root of evil and how is it
ameliorated by the Shofar?
THE SOUL
AND ITS GARMENTS
One way of interpreting the
root of evil is by considering the
role of thought as opposed to
27/09/2016 13:02:06
speech and action.

On one level, evil thoughts
are not sins, unlike speaking and
doing evil.
However, there is one aspect
of thought that is indeed a
more serious and egregious sin
than actual performance of a
transgression.
To understand this, we have
to recall the Tanyas division
of the human personality into
two strata. First we have our
personalities, which include our
intellect and emotion. Second, we
have the garments of the soul,
i.e., thought, speech and action.
They, like garments, express
the contours of our personality;
thought, speech and action are
the concrete manifestations of
our soul.
THE POWER OF THOUGHT

But there is a fundamental
difference between thought and
speech and action. Speech, and
to a greater extent action, are
external phenomena; they project
our
personalities
outward,
whereas thought is an internal
expression of our feelings and
ideas to ourselves.
There is another unique
characteristic associated with
thought: While thought is not
synonymous with the soul itself,
being merely a garment of the
soul, it is nevertheless a garment
that cant be shed, unlike speech
and action. One could cease
acting and stop talking at will
but one cannot cease thinking.
It is an autonomous process and
it points to the way the thoughts
of a person are more intimately
connected to the persons soul
than speech and action. While we
can easily remove our clothing,
we cannot remove our skin which
is, in some ways, like a garment
which covers our blood vessels
By linking the Shofar to poisonous roots, the

Torah is telling us what is needed to expunge the
most insidious root forms of evil. Conventional methods
fall short of accomplishing that because they only deal
with the surface of ones personality or possibly hidden
dimensions that are close to the surface. The sound of the
Shofar represents the primal cry that emanates from the
deepest and most hidden parts of our souls. The Shofar is
the excavator that digs deeply into our psyche, reaches
the core and then corrects it, polishes it and transforms it.
and internal organs.

This explains why the Alter
Rebbe states in Tanya that
harboring negative thoughts of
another is worse than speaking
those negative thoughts aloud.
Taken at face value this
assertion appears to conflict
with a basic principle of Jewish
law, mentioned earlier, that
G-d does not punish a person
for sins committed in the realm
of thought. Moreover, when
the Torah states the prohibition
against Lashon Hara (slander)
it makes it clear that it means
speaking evil, not thinking
evil. Indeed, the Talmudic and
colloquial expression Lashon
Hara literally means the evil
tongue. How then could the
Alter Rebbe state that thinking ill
of others is worse than speaking
ill?
The answer lies in the
distinction between what we do
to harm others and what we do to
harm ourselves.
When we act or speak
wrongly it has an impact on the
world outside of us because
these garments are directed
outwards. The damage they do
us should not be discounted, but
the primary harm is done to those
who are affected by our actions
and speech. According to the

Baal Shem Tov, the evil tongue
harms the person who has been
slandered not just because his
reputation has been sullied but
also because the spoken word
has the power to actualize hidden
evil. The one slandered may have
kept his vices under control,
but when the gossiper vocalizes
the victims faults it causes
these faults to be magnified and
exposed.
However, the garment of
thought has the inverse effect.
While it cannot wreak as much
havoc on others because it is
hidden, thought has a much
greater damaging effect on the
person who knowingly and
intentionally
harbors
those
negative thoughts.
The reason for this is that
since thought is so close to the
soul itself, when the garment of
thought is of a destructive nature
it chafes the soul that is so tightly
enveloped by that garment.
We can now see why the Torah
ascribes greater harm to the root
of evil than to evil itself. The
root of evil, as explained, refers
to the negative thoughts we may
harbor. While it is relatively easy
to correct our actions and words,
it is extremely difficult to change
Issue 1040
17
27/09/2016 13:02:07
PARSHA THOUGHT
our corrupted thought patterns.
They are far more damaging to
our souls and therefore require
a much more intense form of
repentance.
A GREATER CHALLENGE
If thought is the root of
speech and action, then the
faculties of intellect and emotion
are the root of thought. It follows
then, that if ones intellect and
emotions are corrupted it is even
more damaging. If our minds
and emotions are warped, then
it is even more challenging to
correct them because these are
characteristics that define us even
more than thought. They are
inseparable parts of who we are
and are at the root of all that we
do.
In truth there are even deeper
levels of the soul which are far
more intrinsic to who we are and
are at the root of our faculties.
And when these internal root
levels of the soul are corrupted it
can be an almost insurmountable
challenge to expunge that
insidious evil.
SHOFAR GETS
TO THE ROOT
We can now understand why
the Torah alludes to the Shofar
of Rosh Hashanah precisely in
the section of the Torah that
discusses the poisonous roots of
evil.
By linking the Shofar to
poisonous roots, the Torah
is actually telling us what is
needed to expunge the most
insidious root forms of evil.
Conventional methods fall short
of accomplishing that because
they only deal with the surface
of ones personality or possibly
hidden dimensions that are close
to the surface. The sound of the
Shofar represents the primal
cry that emanates from the

deepest and most hidden parts
of our souls. It is the very source
(shoresh in Hebrew) and root of
our entire being. The Shofar is
the excavator that digs deeply
into our psyche, reaches the core
and then corrects it, polishes it
and transforms it. Thus the word
Shofar also is connected to the
root (no pun intended) of the
word that means to beautify and
embellish.
THE GREAT PARADOX AND

THE GREAT SHOFAR!
The above also applies
to the Great Shofar that the
prophets speak of concerning the
Messianic Age. Indeed, one of
the reasons for the sounding of
the Shofar on Rosh Hashanah is
to invoke that Great Shofar.
Throughout history we have,
for better or worse, dealt with the
most glaring and obvious faults,
both collectively and individually.
The most entrenched forms of
evilthe root evilhowever,
was left for the end.
This may explain why in
recent times weve been exposed
to the greatest good and the
greatest evil. It was not too long
ago that we went through the
Holocaust. Even today there are
millions of people who
want to visit death
and pain on virtually
all those who dont
follow their ideology.
Yet, notwithstanding
all this worldly evil, we
have also experienced
the greatest good
in
history,
from
scientific and medical
breakthroughs to the
religious freedom we
enjoy throughout the
world.
How
do
we
account for this paradox?

One possible answer to
this question is that all of the
cumulative good of the past has
dealt a blow to the more surface
forms of evil, while the deepest
source and root of evil has not
been touched, enabling it to
rear its ugly head in a last-ditch
attempt to wreak havoc on the
world.
A ROOT FOR A ROOT!

It is therefore the Great
Shofar that G-d sounds in the
moments leading to the Final
Redemption that reaches into
and uproots the evil and deals it
a fatal blow.
Our role in this process is
to hear the sound of the Rosh
Hashanah shofar, the micro
version of G-ds Great Shofar,
while searching deeply into our
souls to find the essential G-dly
spark that lies at their cores. This
will vanquish the root and core of
evil; a root for a root.
We will then certainly stand
firmly before G-d our G-d and
we will be inscribed and sealed by
Him with a good and sweet year;
and most importantly, we will be
blessed with a year of genuine
and complete Redemption by our
righteous Moshiach!
27/09/2016 13:02:07
ubhcr ,pue
Kupas Rabbeinu
jhanv lkn r"unst e"f ,uthab ,j,
Lubavitch
(718) 467-2500
P.O.B. 288 Brooklyn, New York 11225
(718) 756-3337
URG
REQ ENT
UES
T!
HUNDREDS OF FAMILIES ANXIOUSLY LOOKING
FORWARD FOR YOUR GENEROUS ASSISTANCE!
Boruch Hashem, Elul 5776
5776
To every member of the Lubavitcher community:

During this month of preparation for Rosh Hashonoh, the head of the New Year, we fondly recall our
Rebbes words that this is an especially auspicious time for strengthening our deep bond of
Hiskashrus with the Rosh Bnei Yisroel, the head of the Jewish people and leader of the generation.
Our Rebbeim explain that an important way to strengthen Hiskashrus is by participating in
the Rebbes activities and concerns, consequently, by supporting an organization that

brings together a number of these activities, the Hiskashrus is greater and stronger. Such
an organization is Kupas Rabbeinu, which seeks to continue many of the Rebbes activities and concerns without change from the way he would conduct them himself.
Every year at this time, the Rebbe would call upon us to contribute generously to help needy families
with their extra expenses for the coming months many Yomim Tovim. This also coincides with the special emphasis during this month of giving extra Tzedokah, (indicated in the Hebrew letters of the word
Elul, as explained in many Sichos etc.), as a vital way of preparing ourselves for the new year and
arousing Divine mercy upon us. See sicho in the Hebrew text of this letter.
We therefore appeal to every individual man and woman to contribute generously to Kupas
Rabbeinu, enabling us to fulfill the Rebbes desire to help all those who anxiously await our
help. The greater your contribution, the more we can accomplish.
Please do not forsake them!
Your generous contribution to Kupas Rabbeinu will be the appropriate vessel for receiving the abundant blessings of the Rebbe, who is its Nasi, that you may be blessed with a Ksiva Vachasima Tova
for a good and sweet year, materially and spiritually. May it help to bring the full revelation of Moshiach
- our Rebbe - immediately now!
Wishing you a Ksiva Vachasima Tova for a good and sweet year,
In the name of Vaad Kupas Rabbeinu

Rabbi Sholom Mendel Simpson
Rabbi Yehuda Leib Groner
P.S. Of course, you may send to Kupas Rabbeinu all contributions that you would send to the Rebbe; all
will be devoted to the activities to which the Rebbe would devote them.
You may also send Maimad, Keren-Hashono (this coming year 5771
5777 - 385
353 days), Vov Tishrei, Yud Gimmel
Tishrei Magbis etc. to Kupas Rabbeinu.
P.S. Please send all correspondence only to the following address.
KUPAS RABBEINU / P.O.B. 288 / BROOKLYN, NEW YORK 11225
Eretz Yisroel address: KEREN KUPAS ADMU"R / P.O.B. 1247 / KIRYAT MALACHI / ISRAEL
27/09/2016 13:02:08
CHABAD HISTORY
THE
JEWISH
REFUGEE
CRISIS
INTRODUCTION
Over the past two years the
world has been focusing on the
Refugee Crisis, which is fueled by an ever-rising number of
refugees escaping the war zones
in Africa and the Middle East and
looking for a better life elsewhere.
In the aftermath of World War
II the Jewish nation suffered a
Refugee Crisis with hundreds
of thousands of Jews scattered in
Displaced Persons (DP) Camps
looking to find a permanent
home.
The American Joint Distribution Committee (JDC) stepped

up to the plate to supply the
physical needs of the Jews, and
the Chabad movement partnered
with the JDC to ensure that Jews
across Europes camps have their
religious needs met.
This year, 5777, marks the
70-year anniversary of the founding of the European Bureau of
Chabad Lubavitch (Lishka) by
the Frierdiker Rebbe, to coordinate the relief efforts to the refugees. The bureau was directed by
Rabbi Binyamin Eliyahu Gorodetzky.

In honor of this momentous
occasion Beis Moshiach Magazine begins a new series of documents from the JDC Archives,
focusing on the work to help the
refugees.
The work did not begin with
the founding of the Lishka in
5707, rather it began two years
earlier, in 5705 by the Rebbe and
the Rashag, who dealt with these
issues from their respective organizations: the Rebbe on behalf of
27/09/2016 13:02:08
In the aftermath
of World War II
the Jewish nation
suffered a Refugee
Crisis with hundreds
of thousands of
Jews scattered in
Displaced Persons
(DP) Camps looking
to find a permanent
home * The American
Joint Distribution
Committee (JDC)
stepped up to the
plate to supply the
physical needs of the
Jews, and the Chabad
movement partnered
with the JDC to ensure
that Jews across
Europes camps have
their religious needs
met * Part One
Merkos Linyonei Chinuch, shipping books and religious articles

to Jews all across Europe, and
the Rashag on behalf of Agudas
Chassidei Chabad and Tomchei
Tmimim Lubavitch.
In 5707, after Rabbi Gorodetzky escaped from Russia and
managed to come to New York,
he was appointed to take over this
tremendous work, which by then
included not only refugees from
the Nazi holocaust but also survivors of the Stalinist regime who
managed to escape Russia with
Polish papers.
These fascinating documents
are part of the JDC Archives
(which were digitized and uploaded online, thanks to a grant
from Dr. Georgette Bennett and
Dr. Leonard Polonsky CBE).
CAN THE JDC

HELP WITH SHIPPING?
On March 4 1945 [19 Adar
5705], while World War II was
winding down in Europe, but the
Axis have not surrendered yet, the
Rebbe penned a letter to the JDC
office, not asking for financial
help, but just for help in shipping
Tefillin, Mezuzos, Taleisim, Chuamshim and Sidurim to the new
refugees in Europe:
Gentlemen:
The Merkos Linyonei Chinuch the central organization
for Jewish education operating
under the auspices of my venerable father-in-law, Rabbi Joseph
I. Schneersohn, the Lubavitcher Rabbi receives numerous requests from overseas,
particularly the liberated areas
in Europe, for various religious
articles, such as Tefillin, Mezuzoth, Taleisim, prayer books,
Chumashim, etc. These articles
are sent by our organization
free of charge. However, in
view of the large numbers now
urgently requested, we wish to
ask you whether you would be
able to offer us any assistance
in the procurement of shipping
apace for a sizable transport of
such religious articles to the liberated areas of Europe?
Your early reply will be
greatly appreciated.
Very truly yours,
Rabbi Mendel Schneerson,
Chairman, Exec. Committee
JDC: WE WOULD
BE GLAD TO ASSIST
Three days later, on March 7
1945 [22 Adar 5705], Mrs. Henrietta K. Buchman penned a
letter to the Rebbe, responding on
behalf of the JDC directorate:
Dear Rabbi Schneerson:
We have for acknowledgment your letter of March 4th
with reference to the requests
for religious articles, prayer
books, etc., received by your
organization from overseas
communities. You state that
you have been sending such
articles as free contributions
to the communities involved,
and you ask our assistance in
procuring shipping space for a
sizeable transport.
Perhaps you know that the
Joint Distribution Committee
is currently soliciting donations
of Sifre Torah and Megilloth
for use in Jewish communities in the liberated areas. We
have also on order a substantial
quantity of Tefillin, Mezuzoth
and some Sifre Torah in Palestine, which will be made available to Jewish communities in
European countries as soon as
they are required. We have already authorized a shipment of
1200 Mezuzoth and 300 pairs
of Tefillin to France. In addition, as you may know, the
French Delegation, who were in
this country recently, received
pledges of some 40 or 50 Sifre
Torah.
You realize, of course, that
the problem of securing shipping space from this country is
a very difficult one. Nevertheless, we would be glad to do
what we can to assist you if you
would let us know specifically
from what countries and communities your organization has
received requests for religious
Issue 1040
21
27/09/2016 13:02:10
CHABAD HISTORY
THE THREE REQUESTS

During World War II, a group of Chabad Bochurim
from Yeshivas Tomchei Tmimim Lubavitch of Poland
were studying in Shanghai, China, awaiting their
chance to come to the United States of America.
In 1941 the Frierdiker Rebbe secured visas for nine
of them to come to Montreal, Canada, and they were
the backbone of the Chabad Yeshiva system in Montreal, Canada, but their friends remained in Shanghai.
In 1945, after the Nazis lost the war in Europe, the
Japanese were still battling the Allied Forces in the Far
East, and there was no way to contact the Bochurim in
Shanghai, or bring them over.
On August 15 1945 [6 Elul 5705] Japan surrendered, thus ending World War II in the Far East, and
immediately thereafter the Frierdiker Rebbe started
working on bringing these Bochurim to America.
The one tasked with this job was the Rashag, Rabbi
Shmaryahu Gourary, who served as the Executive
Director of the Central Yeshiva Tomchei Tmimim
Lubavitch and as the first Vice President of Agudas
Chassidei Chabad of the USA & Canada.
One week after the Japanese surrender, on August
23 1945 [14 Elul 5705] the Rashag sent a letter to
Mr. Joseph C. Hyman, Executive Vice Chairman of
the JDC, asking for three favors: (1) assistance to pay
for the travel of the 29 Chabad Yeshiva Bochurim who
were in Shanghai, (2) assistance with reestablishing
the Tomchei Tmimim Yeshivos in Europe, and (3) a
financial subsidy to the Frierdiker Rebbe to assist the
refugees.
Memorandum
to Mr. Joseph C. Hyman
Executive Vice Chairman
Joint Distribution Committee
articles, and the quantity you
contemplate shipping in each
case.
Sincerely yours,
THOUSANDS OF BOOKS &

HUNDREDS OF TEFILLIN
Two weeks later, on March 21
1945 [7 Nissan 5705] the Rebbe
responded:
Gentlemen:
Thank you for your letter of
from Rabbi S. Gourary

Chairman, Executive Committee
United Lubavitcher Yeshivoth ( ULY )
Refugee Students in Shanghai
1. Presently there are 29 refugee students of the
Lubavitcher Yeshivah Tomchei Tmimim of Otowck,
Poland, who are now in Shanghai, China. In view
of the termination of hostilities in the Far East, it is
conceivable that we will establish contact with them
very shortly.
We are in a position to provide the students (a list
of which is herewith attached) with visas to emigrate
to the United States. We seek your aid to provide the
29 students with the financial means for safe passage
to this country in order that an independent fundraising drive be avoided.
Yeshivoth and Torah Schools in Europe
2. Upon the liberation of Europe the United
Lubavitcher Yeshivoth communicated with the leaders of the remnant of European Jewry and together
they took counsel as to the best means of promoting
the welfare of the surviving Jewish communities everywhere in Europe. The initial result of these efforts
was the founding of the Lubavitcher Yeshivah in
Paris, and it is planned to open additional Yeshivoth
and Torah Schools in France, Belgium, Holland and
other countries wherever feasible.
The ULY, a national Torah Center, whose prime
aim is to disseminate Torah and Judaism by establishing Yeshivoth and Torah Schools in major cities
(28 of these having been already founded since the
March 7th, content of which I

have duly noted. I am gratified
to know that you would be glad
to do what you can to assist us
in securing shipping space from
this country, for the shipment
of various religious articles.
We have two principal representatives in London and
Paris, which serve as centers for
our contact with Jewish communities in European countries. As a first shipment, we
have in mind, several thousand
books, including many of our

publications, several hundred
pairs of Tefillin, Talaisim, etc.
While appreciating your
efforts in this direction, it is
hardly necessary to point out
that the need is so great, that
every possible facility should be
procured to meet the urgent demand.
We shall be glad to hear
from you further in this respect.
Sincerely yours,
27/09/2016 13:02:11
organization of the ULY five years ago) has taken

the lead in providing a sound religious training and
Hebrew education to the thousands of children who
clamor at its doors for traditional orthodoxy.
It is superfluous to emphasize that such an enormous enterprise is bound up with the expenditure of
great sums of money. We earnestly ask you to aid
us in this respect in order that the surviving remnant
of Jewry may once again assume its rightful place
among the flourishing communities of the world.
If our program is in agreement with the aims of
the JDC we shall be pleased to inform you of the
representative in Europe who is in charge of this
program, and further, if the JDC will acquiesce to
administer the program of Hebrew education in Europe we shall be pleased to submit a detailed budget
for the operation of this undertaking.
We ask your assistance in order to avoid the organizing of an independent campaign that will duplicate the splendid work of the JDC.
Relief Work of Rabbi Joseph I. Schneersohn
3. Almost daily, the venerable leader of the world
Agudas Chasidei Chabad and of the ULY, Rabbi Joseph I. Schneersohn is besieged with tearful letters
from people in Europe who remembering the great
good the Rabbi did in Europe now plead for his
assistance in vital matters affecting their lives.
In spite of limited financial resources the Rabbi
has succeeded in doing herculean work in the matter
of rescue and rehabilitation work. Were it possible
for the Rabbi to have additional means, he would be
able to extend his aid to nearly all who plead for his
assistance.
We earnestly beseech you to allocate to the Rabbi
a grant in order that he be enabled to continue his
Rabbi Mendel Schneerson,
Chairman, Executive Committee
On March 27 1945 [13 Nissan 5705] Mrs. Buchman responded to the Rebbe:
It is not yet clear to me
to what destinations you expect
to send the books and religious
articles mentioned. We are, of
course, fully aware of the need
for these articles, but before we
humanitarian efforts in behalf of our needy brothers

and sisters.
We shall be pleased to inform you of the name of
our representative in charge of these affairs and who
is presently in Europe.
Respectfully submitted this 23rd day of August
1945
List of Students of Tomchei Tmimim College
now at 308 Cardinal Mercier, Shanghai, China.
Rabbi M. Ashkenazi
15. Fuchs, Shmuel Hirsh

1. Lederhendler, Shmuel Born 1921 in Poland
Moshe Born 1920 in Poland
16. Props, Chaim Leibush
2.
Gorfinkel,
Abraham Born 1916 in Poland
Yitzchak Born 1921 in Poland
17. Rubin, Hirsch Born

3. Bukiet, Chaim Meir 1921 in Poland
Born 1919 in Poland
18. Rosenberg, Yisroel Dov4. Borenstein, Yosef Born id Born 1919 in Poland
1915 in Poland
19. Lis, Elya Moshe Born

5. Feder, Moshe Born 1909 in Poland
20. Falman, Avraham Hersh
1920 in Poland
6. Hochlerer, Shlomo Born 1918 in Poland
Born 1920 in Poland
21. Goldman, Shimon

7. Bronstein, Shia Born Born 1925 in Poland
1919 in Poland
22. Bryski, Mordechai Mey8. Rabinowitz, Pesach er Born 1923 in Poland
Born 1919 in Poland
23. Deren, Chatzkel Born

1925
in Poland
9. Raichik, Shmuel Dovid
Born 1918 in Poland
24. Sapochkinsky, Moshe
10. Luria, Mordechai Born Born 1923 in Poland
1919 in Poland
25. Blatt, Pinchas Mordechai

11. Preger, Nochum Born Born 1922 in Poland
1922 in Poland
26. Zak, Chaim Hersh
12. Portowitz, Yosef Born Born 1921 in Poland
1920 in Poland
27. Chanowitz, Yisroel

13. Rubin, Moshe Born Born 1925 in Poland
1919 in Poland
28. Chanowitz, Shmuel
14. Chanowitz, Gershon Born 1917 in Poland
Born 1919 in Poland
can do anything about securing

shipping space, it is necessary
to know to what countries you
expect to make the shipments.
On April 9 1945 [26 Nissan
5705] Dr. Nissan Mindel responded on behalf of Merkos:
Please be advised that we
wish to ship the books and religious articles in question, to
London and Paris, where we
have our central representa-
tives, and from where the articles in question could be further distributed as the need may
be.
The JDC responded that they
cannot help Merkos at the moment, because there is very limited
space to London and Paris, and
priority is being given to food and
clothing. Merkos then proceeded
to ship these books and items independently.
Continued on page 37
Issue 1040
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27/09/2016 13:02:11
FEATURE
1 TISHREI
FROM THE DEPTHS
DURING THE
TEN DAYS OF
REPENTANCE
ne year, M. Gilon spent

Rosh HaShana with
the Rebbe and he wrote
his impressions about
the moments of tkias shofar from
his perspective:
It is seven minutes to ten
oclock, only a few minutes
before the Rebbe will appear
for Shacharis on the first day
of the new year. The crowds
are standing packed together
and are eagerly anticipating his
appearance. There is silence in
the large room and all eyes are
turned toward the door where the
leader of thousands of Chassidim
will appear in all his glory and
majesty.
The hands of the clock
that crawl slowly approach the
appointed time and show four
minutes to ten.
Those minutes seem like
years, although what are these
few minutes compared to millions
of minutes, tens of thousands of
hours, thousands of days, and
dozens of years in which you
never considered taking this
daring step, i.e., to fly from
your provincial little place to the
royal locale of the Rebbe, if only
one time! But the fact is, these
minutes shake your very sense of
self.
Teardrops are trying to make
their way between your eyelids
and you greatly desire to banish
them at this time, to forbid them
passage in your eyes for they will
obscure your clear vision and
block your gaze upon the Rebbe.
***
A
frightening
and
heartrending sound of sobbing
has stilled after the completion

of the Haftora and its blessings.
Preparations for the blowing of
the shofar are underway. Another
27/09/2016 13:02:11
silence and all eyes are on the

Rebbe.
Eyes are closed and ones
heart uses these moments of
silence for a hasty spiritual
accounting. This heart, so full
and overflowing, with what was
stored up for the past 365 days
of immersion in material matters,
is trying to express and release
those hidden and deeply buried
feelings
which
occasionally
attempted, in moments of
inspiration, to rise up only to be
pushed aside by the yetzer, who
trembles and shakes in fear over
moments like these.
A silent cry whose sound is
not heard moans from deep in
ones heart. You overpower it
with difficulty. This pure heart
yearns and climbs upward,
wanting to rise up from the
depths of slumber to the lofty
heights of inspiration and
nearness to the light of G-d.
You try to wrap yourself
within the waters of regret that
surround you but suddenly, you
are aroused by the frightening
sound that pierces the depths of
your heart and soul:
Min hameitzar karasi Ka,
anani bamerchav Ka.
These
are
frightening
moments. The heart is too
narrow to prevent its storms from
bursting forth. The wellspring
of tears opens suddenly and its
waters that come out in droplets
wash and cleanse the stains on
your face. In vain do you try to
stop your choked voice, which is
wailing powerfully, from joining
the rising voices of the masses
as they sound forth in broken
syllables as they repeat these
verses that were just said by the
one who read them.
The voice does not stop.
That very same frightening and
heartrending voice continues to
flicker and ignite the spark in
You try to wrap yourself within the waters of

regret that surround you but suddenly, you are
aroused by a frightening sound that pierces the depths
of your heart and soul.
your heart which just now burst
into flames. The sparks scatter
throughout the limbs of your
body.
Koli shima kchasdecha
Hashem, kmishpatecha chayeini.
The voice of the reader
pours forth as he gallops into
the pathways of mercy and tries,
as he goes, to break the curtains
which separate, and to destroy
the iron barriers which conceal
and prevent the prayers of the
Jewish people from prostrating
before the Heavenly Throne.
It is a quiet voice, but it
penetrates and breaks hearts.
Calm and simple, but it shatters
the obtuseness of the heart to
pieces. Finest of the fine, but it
splits and pierces the innermost
part of the heart.
This brief island in time
makes you forget everything
going on around you. There is
no world and no concealment.
No curtains and no separations.
No barriers and no bolts. All,
everything, is open before you.
It is as if your soul desires and
yearns in this moment to cast off
its bodily confinement and fly to
the source it came from, to cleave
to and be incorporated in the life
of lives, Ein Sof blessed be He.
My soul yearns for You, my
flesh pines for You.
And if you think you reached
the pinnacle, you are mistaken.
Before your thoughts, which run
here and there, stop, there is the
sound of the shofar with a tkia
that pierces your heart again. It
also shatters the fine blockages
which have yet to melt as they
try, with all their might, to hide

somewhere, deep, deep, in the far
corners of the heart. No, this is
not yet the end.
The quavering of the shvarim
and the trua that follows
completely takes your bones
apart. You think, thats all, no
more! I cannot stand anymore!
Master of the universe
And then how wondrous is
the lofty sight, when you look up
with moist eyes at the center of
the bima. The Rebbe is wrapped
in his tallis down to his chest and
his head is bent over the bima on
which lie bundles with thousands
of pidyonei nefesh. They were
written by who knows who, in
order to be remembered for
good and blessing. The sounds
of silent and tremor inducing
cries accompanied by melodies
of dveikus take flight and hover
beyond the threads of the tallis
which are damp with buckets
of tears and sweat, to the air of
the beis midrash before they fly
upward.
The whole thing was all of
sixty minutes, but who would
dare to attempt to measure their
worth and their sweetness as you
stand there on the threshold of a
new year, as you come to pave
your way and behavior for the
future in the coming year and
those that follow? What is the
standard by which to assign value
and worth to these moments?
Your thoughts seem to leap to
a conclusion almost involuntarily:
If I toiled over many years to
acquire the necessary means to
attend this wondrous occasion
alone it was worth it!!!
Issue 1040
25
27/09/2016 13:02:12
FEATURE
2 TISHREI
FREE OF SIN
t was Friday and the second

day of Rosh HaShana
5745/1984.
On this day, like the
day before, the davening took
place with great elevation of
spirit in the Rebbes presence.
This day is one of the only days
of the year on which the Rebbe
says all the kaddeishim following
the davening. He does this
lilui nishmas his sister-in-law,
Rebbetzin Sheina, may Hashem
avenge her blood, who perished
in the Holocaust.
Preparations for the shofar
blowing took a relatively long
time. The Rebbe spread out
all the handkerchiefs on the
bima, passed between his
hands a red handkerchief and a
white handkerchief, and finally
wrapped the shofars again in
the handkerchiefs, tightening the
wrapping several times strongly.
Nobody can quite fully follow
this holy avoda, which apparently
contains hidden lofty secrets,
matters exclusive to the realm
and role of Rebbe. The shofar
blowing of the first thirty blows
was conducted by the Rebbe.
In the afternoon they davened
Mincha in the small zal at around
5:45. Since it would soon be
Shabbos, the congregation did
not recite Avinu Malkeinu, but
by way of compensation, the
Rebbe motioned to sing the
Alter Rebbes niggun of Avinu
Malkeinu before the davening.
A few minutes after the end
of the davening, the Rebbe went
down to farbreng. He washed

his hands for the meal (with
the gabbai first announcing
that this time they would not be
continuing into Shabbos and
therefore, it would be possible to
say lchaim only until sunset).
In the first sicha, the Rebbe
mentioned
the
established
custom on Rosh HaShana, to
sing the niggunim of all the
leaders of Chassidus and the
Chabad leaders, which arouses
their great merit. The Rebbe
began mentioning the names of
the Rebbeim, one by one.
The Rebbe explained that a
niggun is the quill of the soul,
and therefore, they should sing
wordless tunes representing the
inner voice that is not heard,
which is a loftier voice and is
connected with Rosh HaShana,
the day on which everything is
drawn down into the inner aspect
of the worlds.
The Rebbe said a blessing
that all matters should come
to fruition very soon and
parenthetically
explained
at
length the concept of mamash
which includes two explanations:
1) part of the essence, literally
like it, and 2) tangible, so that
one can touch it. He explained
that in the Future, there would
be the literal revelation of the
essence.
Then the crowd began singing
the Three Tenuos of the Baal
Shem Tov, the Rav HaMaggid,
and the Alter Rebbe. Then,
deviating from the norm, they
DURING THE
TEN DAYS OF
REPENTANCE
sang the niggun dveikus for the

tfillos of Rosh HaShana of the
Alter Rebbe, the Niggun Kappelia
of the Mitteler Rebbe, the niggun
of the Tzemach Tzedek, the
niggun Lchatchilla Aribber of
the Rebbe Maharash, the Niggun
Hachana of the Rebbe Rashab,
and the Niggun HaBeinoni of the
Rebbe Rayatz. They concluded
with Shamil which the Rebbe
himself had taught.
Right after the niggunim,
which were sung with great
dveikus by the large crowd,
locals and guests, something
happened the likes of which never
happened before. The Rebbe
said, My master and father-inlaw, the Rebbe, explained that the
reason for saying a maamer on
the second day of Rosh HaShana,
at the end of the day, is to draw
down into all the days of the year
the Pnimius HaTorah. But at this
point in time, we need to add a
drawing down of the Nigleh of
Torah and in this itself there are
a number of ways. The highest
way is for it to be from the
mouth of babes and sucklings
a breath of air that contains no
sin. So now the tinokos shel beis
rabban (children) will say verses
associated with Rosh HaShana
(from the kiddush) and the
parsha of the week.
As the crowd listened,
somewhat
surprised,
their
surprise grew greater when the
Rebbe turned to his right and
called one of the boys who was
standing there (many children
27/09/2016 13:02:12
would sit around the Rebbes

chair during farbrengens). The
boy went over to the Rebbe who
asked him whether he was still
before his bar mitzva. When the
boy said yes, the Rebbe opened
his personal siddur and pointed
at a verse and the boy began
reading loudly, Tiku bachodesh
etc. LeiLokei Yaakov. As is done
with the Twelve Psukim, the boy
read it word by word and the
congregation repeated it after
him with great excitement. The
childish voice of the reader was
heard in the large beis midrash as
thousands followed his reading.
When he finished, the Rebbe
turned to his left and called over
a boy who was sitting there and
this time, he opened his siddur to
Parshas Haazinu. The boy began
to read from the beginning of
the parsha and the huge crowd
repeated after him: Haazinu
Haazinu hashamayim
Continued from page 28
bottles of mashke to distribute to
the crowd. It was apparent that
the Rebbe asked this of them
because he wanted to convey an
abundance of blessing through
them for the Jews of Russia.
The Rebbe suddenly began
singing the moving niggun of
Tzama Lecha Nafshi while
the crowd followed after him.
When he finished, he began
saying things in connection with
this verse which speaks of the
great yearning of a Jew for G-d,
connecting this to the Jews of
Immediately upon finishing the verses, the Rebbe

smiled broadly, albeit briefly, as though a heavy
weight had been removed from his shoulders.
hashamayim
Then the Rebbe called upon
a third child and had him read
from his siddur: BReishis bara
Elokim
Even before the recital of
the verses, the Rebbes face
was exceedingly grave and it
turned more so as the verses
were read. Chassidim sensed
that something lofty was afoot.
But immediately upon finishing
the verses, the Rebbe smiled
broadly, albeit briefly, as though
a heavy weight had been removed
from his shoulders. Who knows,
perhaps a negative decree had
been removed at that moment by
the recital of the verses by those

children.
Then
the
Rebbe
said:
Regarding Hashem it says, I am
G-d, I have not changed, but
human nature is such that people
are inspired by something new.
Yehi ratzon that the chiddush
and inspiration should have an
effect throughout the year which
should be permeated with Torah
study.
The Rebbe then said to sing
the Niggun Hachana before
the maamer and then he said
the maamer, Tiku BaChodesh
Shofar,
BaKeseh
LYom
Chageinu.
Russia. The Rebbe said:

Machshava Tova HaKadosh
Boruch Hu mitzarfa lmaaseh
(Hashem connects a good
thought to deed). The Rebbe
Rayatz explains that Hashem
takes a good thought and
refines (an alternate meaning of
mitzarfa) it so that it will indeed
come down into maaseh/action.
The people behind the Iron
Curtain surely resolve that just
as there is a thirst in the land of
desolation, so too will there be a
thirst in the place of holiness
So [do I long to see] as when I
saw You in the Sanctuary, to see

Your strength and Your glory
and this thought Hashem purifies
so that it should come down into
action.
As he spoke about them, the
Rebbe cried.
Then the Rebbe said a
maamer which began with the
words, From the straits I called
to G-d and the Chassidim
felt that this referred first and
foremost to the Jews of Russia
who were calling to Hashem and
were pleading, Answer me, G-d,
with great expansion.

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Issue 1040
27
27/09/2016 13:02:12
DURING THE
TEN DAYS OF
REPENTANCE
FEATURE
5726
ROSH HASHANA
OF RUSSIAN JEWRY
osh
HaShana
5726/1965
by
the
Rebbe was devoted to
the Chabad Chassidim
who were held captive behind the
Iron Curtain under the oppressive
communist regime. Throughout
Rosh HaShana there were a
number of special behaviors that
were different than the usual, in
which the Rebbe showed that
Russian Jews are never far from his
thoughts and that on these fateful
days in which the Jewish people
are inscribed, he was working to
remember them before Hashem.
The following was related by
R Yisroel Tzvi Heber:
The first day of Rosh
HaShana 5726. My first Rosh
HaShana in 770. The crowd
disperses and I remain in 770.
Each of my brothers-in-law who
live locally thought that I was the
other ones guest.
The place, bustling with
people, emptied out and I stayed
and said Thillim. R Shlomo
Reinitz who was then serving
upstairs in the inner sanctum
asked me where I was staying
and suggested that I be a guest
at the meal with the Rebbe. One
of the Chassidim from Eretz
Yisroel who overheard this asked
me for the privilege since he was
returning to Eretz Yisroel right
after Rosh HaShana. But you do
not forgo a privilege such as this.
In the meantime, my brother-in-
law, R Shmuel, came to 770 to

invite me, fearing nobody had
done so. But you do not forgo an
invitation to be with the Rebbe!
The first day, the day of the
birth of the world, speech is kept
to a minimum by the Rebbe. The
Rebbe waited until the server
sat down to eat and then they
all began the meal. The head of
the table, the place of the Rebbe
Rayatz, remained empty. The
Rebbe sat on one side, next
to him was R Rodstein, the
secretary, another two men, R
Shmaryahu Sasonkin and me.
Opposite us sat Rashag, the
Rebbes brother-in-law, a few
guests, and between them was
someone who came from Russia.
He was asked to tell about Soviet
Jewry and he told about the son
of one of the Chassidim who
kept Shabbos. The boy did not
go to school on Shabbos, each
time with another excuse, but the
teachers and classmates shamed
him and degraded him.
R Sasonkin, who had left
Russia not long before, was
also asked to say something
on behalf of Russian Jewry but
without mentioning the names of
Chassidim who were still behind
the Iron Curtain. He told about
Shabbos in Soviet Russia. The
Chassidim worked in a factory
that was run by a fellow Chassid
so they would not have to work
on Shabbos. They set up guards
and every Shabbos they davened

in a different home. One time,
there was an unusual commotion.
Someone came and announced
that a delegation was about to
conduct a tour of the factory.
Who would be there to greet
them and try to talk to them and
bribe them?
There was a moment of
silence. The son of the factory
owner volunteered. A true act
of mesirus nefesh on his part.
He took with him a hefty bribe
and asked that they wait for him
before reading from the Torah.
With fear and trembling, with
heavy hearts, they all awaited his
return. Boruch Hashem, things
worked out.
R Sasonkin recounted this
story and then went on: The
factory owner said to me, R
Sasonkin, on Rosh HaShana you
will be inside the holy and will
merit to see the Rebbe. Please tell
him we cannot go on any longer
like this!
The meal ended at 4:35.
On the second day of Rosh
HaShana there was the regular
farbrengen and the Rebbe called
for the mashpia R Mendel
Futerfas, R Asher Sasonkin, and
R Mordechai Aharon Friedman,
who just came from Russia.
When they went up to the stage,
the Rebbe gave each of them two
Continued on page 27
27/09/2016 13:02:12
MOSHIACH & REDEMPTION
MOSHIACH Q&AS
In honor of the new year, 5777, Beis

Moshiach presents a new weekly column,
MOSHIACH Q&As questions and answers
about the coming of Moshiach and the
Redemption.
By Rabbi Menachem Harpaz
Q. Will the world believe in

Moshiach when he comes? Will
they accept his authority?
Short answer: Not necessarily.
Comprehensive Answer:
The Midrash (BaMidbar Rabba 11:2) states that Moshiach
will reveal himself and then hide
himself. The Midrash continues
that before Moshiach is revealed
again, Whoever believes in him
and follows him (will be) content
to eat the roots of the broom and
leaves of plants. . ., [while] he
who does not follow him [will]
make peace with the nations . . .
Another Midrash (Yalkut Shimoni, Yeshayahu, remez 499)
states that after the nations of
the world provoke one another
and the king of Persia provokes
the Arab king, Moshiach will
stand on the roof of the Beis
HaMikdash and inform the Jews,
Modest ones, the time of your

redemption has arrived!
The reader of this Midrash
would assume that at that point,
with Moshiachs grand proclamation the time of your redemption has arrived, everyone
will believe in him, but the midrash continues with Moshiachs
pronouncement, If you do not
believe, see my light that I shine
upon you. This implies that
Moshiachs coming and declaration will be met initially with
disbelief. To counter that, he will
show us some kind of light, as
the Midrash continues, At that
moment G-d causes the light of
the Moshiach and of Israel to
glow. Only after we encounter
that light will all Jews believe
that he has truly arrived.
More starkly, the Zohar (Vol.
2, pg. 7B) says, Some depraved
Jews will turn and will band to-
gether with the non-Jews against

the king Moshiach. In other
words, even when Moshiach has
arrived and people are certain
that he is the one, there may still
be opposition to him. In a similar vein, in the seifer Ohr HaChama (by the Moroccan Kabbalist, Rabbi Avraham Azulai
(1570-1644), it is explained that
even after the arrival of Moshiach
there will still be wars and he
will still be a pauper and riding
on a donkey . . . even after the
advent of the Redemption. . ..
(R Azulai adds that the solution
to these problems is childrens
Torah study.)
The Rebbe (Likkutei Sichos
Vol. 24, P. 19) however explains
that these wars do not necessarily involve bloodshed. If we are
meritorious, Moshiach will simply stand firm against the gentile
nations until they surrender.
Ultimately, whether Moshiach
will be accepted with open
arms may depend on whether Moshiach comes with the
clouds of heaven (Daniel 7:13),
i.e., in a supernatural way, or if
he comes lowly and riding on
a donkey (Zechariah 9:9), i.e.,
naturally and gradually. If the
Geula unfolds in the former way,
we may circumvent all the difficulties and challenges mentioned
in the above sources. If, however,
it unfolds in the latter fashion,
there may be challenges and disbelief upon Moshiachs arrival.
May we merit Moshiachs
coming in a supernatural way,
immediately, and may we open
our eyes and see the light that
Hashem is surely shining upon
us.
Issue 1040
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MOSHIACH & HAKHEL
JUST WHEN
YOU THOUGHT
IT WAS OVER...
By Rabbi Gershon Avtzon
Dear Reader shyichyeh,

After last weeks article in
which we went through some
of the practical applications of
Hakhel, I thought the Hakhel
series was completed. Yet, after
learning the sichos of Erev Rosh
HaShana 5749, the last day of
the Hakhel year 5748, and once
again seeing the Rebbes nonstop shturem about Hakhel, I
decided to write up some of the
points of that Sicha.
I must point out here that
while it takes much work and effort to learn the Sichos and write
up these articles, I thank each of
you, my loyal readership, for giving me this opportunity. Knowing that I had to perform each
week gave me the strength and
determination to continuously
go through the Sichos of Hakhel
this year. This experience did not
just help me have the information
to write the articles; it gave me a
much stronger enthusiasm in my
own Hakhel activities! The message was clear to me: If I want
something to be internalized, I
must take upon myself to teach it
to others! This is a lesson for all
of us.
We see this clearly in the Sicha of Rei 5751 where the Rebbe
demands that we teach Moshiach
to others, even if the idea of

Moshiach has not yet been completely internalized within ourselves! By teaching it to others, it
will transform us too. The Rebbe
stated:
It should be announced
and publicized in all places with
heartfelt words that G-d says
through His servants, the prophets, to each and every Jew: Behold I am placing before you today a blessing, so much so, that
literally, today, we will see with
eyes of flesh the blessing of the
true and complete Redemption.
This announcement must
be made even by those who argue that they have not completely
absorbed its full meaning. Since
their faith is intact, they are able
to and consequently are required
to publicize these matters to others, first and foremost to their
own family members. Certainly
they dont need to suffer from
his lack of comprehension of this
matter.
They should also spread the
word to all those within their environment and ultimately to each
and every Jew. Undoubtedly, the
appropriate effort will be well
received and it will have its intended effect on others, as well
as inspiring the one making the
announcement and doing the

publicity that he too should internalize the message.
This Sicha was said on Erev
Rosh HaShana after Mincha. At
that point, with just a few hours
to Shnas Hakhel, the Chassidim
would have thought that the campaign was over and finished. After all, they were just hours away
from the new year, 5749, which
the Rebbe had named Shnas
HaBinyan, the year of building.
The Rebbe pushed for expansions of homes and institutions.
As a matter of fact, it was then
that the Rebbe instructed that
everyone should at least make a
Pushka and affix it to the wall of
his home, as opposed to just having a pushka in the home, as a
first-step in the expansion!
One of the main themes of
that special year, 5749, was the
Pasuk (Dvarim 15:3): From
the foreigner you may exact; but
what is yours with your brother,
your hand shall release. This Pasuk is referring to the debts owed
when it comes to the year of
Shmita. During that year, all old
debts are null and void. The Rebbe explained that we have debts
to Hashem. Those debts are our
sins. The year has the same
letters as ,
Hashem will
forgive our debts/sins. If our sins
27/09/2016 13:02:13
are forgiven, then the exile, which

is a direct result of our sins, as we
say Because of our sins we were
exiled from our land, should
become null and void! (See footnote to Michtav Klali General
letter, from 6 Tishrei 5749.)
During that Sicha, the Rebbe
told the surprised audience that
the activities and spirit of Hakhel
should continue into at least the
night of Rosh HaShana!
This idea, that even though
the day is over things should still
continue, is derived from the
Mitzva of Korbanos. When one
brings a sacrifice, there are many
parts of the animal that must be
offered on the alter. While the
sacrifice must be slaughtered
during the day, the service of offering the fats and limbs on the
altar can be done all night.
This is discussed in the very
first Mishna of Brachos, the first
tractate of the Mishna and Talmud. Burning the fats and limbs
of the sacrifices, on the Temple
altar their precepts may be performed until the break of dawn.
And another example: all sacrifices which may be eaten for one
day their precepts of eating
them can be performed until the
break of dawn. If that is so, why
did the Sages say that this must
be performed until midnight? It
was in order to distance a person
from transgression.
We learn something very important about Avodas Hashem
from this Mishna.
Korbanos
(sacrifices) represent our Avodas Hashem. The word Korban
comes from the Shoresh (root
word) of Kiruv, meaning coming close, implying closeness to
Hashem. That is the goal of all
our Avodas Hashem, to come
closer and to deepen our relationship with Hashem. This
ought to continue well into the
night after the official day is over.
Thus, we can apply this idea to

the special campaign of Hakhel.
Even though the year of Hakhel
officially finishes when Rosh HaShana of the next year enters, we
still continue to focus on it well
into the night.
As mentioned in our previous
articles, the goal of Hakhel is for
it to continue and to be internalized in our lives, into the following years as well. The Rebbe
speaks about this very clearly in
the sichos of the beginning of
the year 5749. This can be seen
in Toras Menachem 5749 Chei-
should be the lesson: Hakhel is

not a once-in-seven-year event;
rather it is something that continues going. It is the injection of
inspiration and Yiras Shamayim
that we must take with us for the
coming years as well.
In addition, we may add the
following point. The idea of
Hakhel is that we should become
a Mehalech in our Avodas
Hashem. The famous HaYom
Yom of 6 Iyar states: Our sages
said: One should not take leave
of his friend other than with a
parting word of Torah-law, a
During that Sicha, the Rebbe told the surprised

audience that the activities and spirit of Hakhel
should continue into at least the night of Rosh HaShana!
lek 1, page 12 (second day Rosh

HaShana) and page 21 (Tzom
Gedalya).
I would like to add a personal note connected to the above.
The first Parsha that we read in
the upcoming year is Parshas
VaYeilech. Parshas VaYeilech is
the shortest Parsha of the Torah.
Many people overlook this small
Parsha. Yet, which Parsha has the
mitzva of Hakhel in it? Parshas
VaYeilech!
This should be a reminder
to us that we are not done with
the activities of Hakhel. We must
make sure that we continue our
enthusiasm and activities of unity
and connection to our king. This
also may be hinted in the name of
the Parsha, VaYeilech. The word
VaYeilech means going.
The Rebbe always connects
everything that is written in a
Parsha to the name of the Parsha.
How can we understand that the
mitzva of Hakhel is in a parsha
whose name means going? This
dvar halacha. Our forefathers,

the saintly Rebbes, explained:
The parting word should be
the kind of Torah-teaching that
transforms the listener into a mehaleich. Progress, hiluch, means
to rise from level to level, with
one ascent after another. Such
progression embodies the superiority of the human soul over the
angels, for this ascent is greatest
through an act of goodness extending a favor to another a
material favor in general, a spiritual favor in particular.
In the merit of all our Hachlatos and activities of Hakhel, may
we merit the Hisgalus of the Rebbe in the Beis HaMikdash for the
ultimate Hakhel now!!
Rabbi Avtzon is the Rosh Yeshiva
of Yeshivas Lubavitch Cincinnati and
a well sought after speaker and lecturer. Recordings of his in-depth shiurim on Inyanei Geula uMoshiach
can be accessed at http://www.ylcrecording.com.
Issue 1040
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TISHREI
THE CROWD CAN

NEVER GET ENOUGH OF
BEING WITH
THE REBBE
R Amram Shatal, shliach in Tel Mond, spent many a Tishrei with the
Rebbe. He had special experiences as well as private audiences with the
Rebbe in which he was given instructions and saw wonders. He shares his
Tishrei experiences with us.
Prepared for publication by
Nosson Avrohom
TISHREI BY THE
REBBE FUEL FOR
THE WHOLE YEAR
Since my first time by the
Rebbe, Tishrei 5733, I spent
Tishrei with the Rebbe nearly
every year. This month provides
the fuel for the activities I do the
rest of the year. I received my
chinuch for love and hiskashrus
to the Rebbe from my teachers
at the vocational school in Kfar
Chabad. I would like to mention
R Meir Bostomsky, R Tzvi
Greenwald, and R Moshe Edery
in particular. While I was yet

a boy, I wrote to the Rebbe a
number of times and received
clear and encouraging answers.
In 5728, when I was a yeshiva
student and was having difficulty
understanding the Gemara and
other Jewish subjects, I wrote to
the Rebbe and asked for a bracha.
The Rebbe responded with the
phrase, yogaata umatzasa,
taamin (if you toil and find [are
successful], believe that). These
few words encouraged me and
I felt that after that, my heart
and mind were open to learning.
I began understanding and

absorbing the material more and
felt that the Rebbe had effected a
change within me for the better.
When I graduated, I was
drafted into the armored corps.
Right after I was released I
became engaged and that year,
with the consent of my new wife,
I flew for Tishrei.
Although I defined myself
as a Lubavitcher Chassid, I was
still green when it came to
customs and practices. I wont
forget that trip to the Rebbe, the
preparations and the actual flight.
27/09/2016 13:02:13
We landed on 18 Elul and were

welcomed by the talmidim who
learned in 770. When I inquired
about the schedule of events in
770, they told me that I should
wait near the door because the
Rebbe would come from his
house in a few minutes and then
I could see him.
I listened to their advice and
remained to wait for the Rebbe.
There were many Chassidim
and Tmimim around me at the
time but surprisingly, the Rebbe
got out of his car and they all
disappeared within seconds. Only
I remained in my place, silent
and excited. The Rebbe came

to the main entrance of 770,
touched the mezuza, turned to
me and gave me a penetrating
look. He then waved his hand
encouragingly and walked into
the building. That was my first
encounter with the Rebbe. Of
course, I said the SheHechiyanu
blessing.
Throughout that month I tried
to stand near the platform behind
the Rebbe as often as possible.
One time, after davening was
over, the Rebbe turned around
and while still listening to the
gabbais announcements I felt
that the Rebbe was staring at me.

I was ashamed and looked down.
After long seconds that felt like
eternity, I was sure the Rebbe had
removed his gaze and I looked
up, but to my astonishment, the
Rebbe looked at me again. Three
times I lowered my head and
the third time, the Rebbe smiled
broadly at me. It was a special
look that I have never forgotten.
A few years later, at the
Simchas Torah farbrengen, I
experienced something absolutely
otherworldly. 770 was extremely
crowded and as I did at every
farbrengen, I prepared a cup
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TISHREI
R Shatal passing by with his son for kos shel bracha
After the next sicha I looked up and raised my

cup in the Rebbes direction. I stood to the far
left of the Rebbe. The Rebbe turned ninety degrees in
my direction and nodded and said lchaim vlivracha. I
couldnt get over it. I felt that the Rebbe had read my
thoughts.
of mashke and waited between
sichos for the Rebbe to answer
my lchaim. At that time though,
I had to take care of something
important. I figured I would say
lchaim to the Rebbe and then go
to take care of the matter. The
sicha ended, the Rebbe nodded
and said lchaim vlivracha to all
the Chassidim around me and
deliberately seemed to skip me.
The Rebbes gaze is sharp and
clear and you cannot be confused
and think that he is saying
lchaim to you when he did not
mean you.
Even after the second and
third sichos, I noticed that the
Rebbe was skipping me. After the
third sicha I felt that the Rebbe
was looking at me for many
seconds but without nodding

for lchaim. I realized that the
Rebbe wanted something from
me. I thought it might be worth
going out first to take care of the
matter and then return to the
farbrengen, but the likelihood
of my being able to take care of
what I needed to do and return
to 770 and get my spot again was
remote. I felt that the Rebbe was
hinting to me to go and do what
I had to do. I wriggled my way
outside and rushed to do what I
needed to do and then hurried
back to 770.
Miraculously, I managed to
squeeze back to my spot while
the farbrengen was still going on.
After the next sicha I looked up
and raised my cup in the Rebbes
direction. I stood to the far left of

the Rebbe. It was simply amazing.
The Rebbe turned ninety degrees
in my direction and nodded and
said lchaim vlivracha. I couldnt
get over it. I felt that the Rebbe
had read my thoughts.
***
There is no doubt that one
of the most moving and stirring
moments of the month of Tishrei
is the shofar blowing. I always
made sure to get a place near the
bima. I would hear the Rebbes
crying, his sighs. The feeling was
that the Rebbe was giving his life
for the Jewish people. After the
tkios, the Rebbes face was like
a torch. There were years that
the tkios went easier and there
were years that they seemed to go
with difficulty, but it was always
an exalted spiritual experience to
see the Rebbe fling his tallis over
all the envelopes with pidyonei
nefesh and the entire crowd
standing in utter silence.
THE CAMERA THAT

TURNED THE MEKURAV
INTO A CHASSID
By the Rebbe you see open
majesty. It is very hard to
experience this by watching
a video. When you see the
Rebbe before you with his every
movement and what he says, this
is royalty.
When I had yechidus for the
first time at the end of Tishrei,
before returning to Eretz Yisroel,
I thought about the Rebbes great
Ahavas Yisroel.
As I said, I was new to this
and I wrote a long and detailed
letter, not as a Chassid ought to
write a letter. I asked for brachos
for many things. The Rebbe
read the entire letter with great
seriousness and made marks for
himself with a pencil. I remember
that I did not know just how
27/09/2016 13:02:14
to stand in front of a king. My

excitement was beyond all limits.
When the Rebbe finished
reading the letter, he slowly rose
up. I felt that the Rebbe knew
that I was emotional and that
he did not want to confuse me.
The Rebbe looked into my eyes
and I felt the endless good that
radiated from them. The Rebbe
blessed me in everything I asked
for and then told me to work in
chinuch. I did not think I was
suited to this but the Rebbe said
so, so it had to be done. My wife
and I opened preschools and I
have been involved in teaching
boys for their bar mitzva.
The feeling I had by the Rebbe
at the end of Tishrei was, what a
pity that I did not bring my wife
or children. Why didnt I insist
on bringing all the mekuravim
so they could experience for
themselves everything I told them
about on my return.
From year to year we
improved. I held raffles at the
yishuv. One year I brought a
group of mekuravim and the
trip brought about a big change
in them. I wont forget how one
mekurav bought an advanced
camera in Manhattan and
planned on photographing the
Rebbe. We stood on the pyramid
in the rear of 770, where they
made the balcony years later.
He stood in a good spot and
planned on taking a picture
when the Rebbe walked in but
try as he might, the camera did
not work. When he moved the
camera and tried to take a picture
of the entire beis midrash, that
worked. He was in utter shock. I
explained that the Rebbe did not
like being photographed except
by the few who had been granted
permission.
That person today wears a
sirtuk and hat and is a Chassid
in every respect, after seeing the
R Shatal passing by the Rebbe with his son for lekach
Rebbes power for himself.
wife said, If you dont write it,
I immediately called my wife and told her that

we had received an answer and I was sure that
this was the year. And so it was. The following Tishrei,
my wife joined me on the trip to the Rebbe. She was at
an advanced stage of pregnancy.
THE BRACHOS AND

INSTRUCTIONS WE
RECEIVED IN TISHREI
Nine years after we married,
we still had no children. I wrote
to the Rebbe a few times but
received no response. On 26
Tishrei 5739, after a month
replete with giluyim, a yechidus
was scheduled for my wife and
myself. I did not want to ask the
Rebbe for a bracha for children
since I had already asked a
number of times and the Rebbe
knew about our situation. If he
wanted to, he would speak about
it without my writing. But my
I will bring it up to the Rebbe. I

gave in and wrote it.
I wrote up some of the
yechidus as soon as we left
the Rebbes room. The Rebbe
began, Shana tova umesuka.
May Hashem fulfill your hearts
requests for good and may you
merit to relate good news.
Then the Rebbe responded to
the request for a bracha for
children. In order for things to
be done naturally, it pays to visit
a doctor. In addition, perhaps
a din or minhag was forgotten
and it pays to study the laws of
family purity. The Rebbe then
asked that we consult with a
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TISHREI
THE CHABAD HOUSE IN TEL

MOND STARTED IN TISHREI
Speaking of Tishrei, all our
outreach activities in Tel Mond began
in this month. As I said, every year I
would go to the Rebbe and make all
my requests and receive strength for
the upcoming year. As soon as I was
released from the army, even before I
got married, I bought a farm where I
grew flowers and I also did outreach
work, though I wasnt operating as a
formal Chabad House.
In the early 80s, I wanted to open
a Chabad House and I asked the
Rebbe. The answer was to consult
with knowledgeable friends. I got three
knowledgeable friends together, R
Moshe Slonim, R Zushe the Partisan,
and R Zimroni Tzik. Their answer was
positive. I remember that they used
the same play on words (in Hebrew),
how instead of working with flowers, I
should work with young people. I wrote
to the Rebbe about this and received a
bracha for spreading the wellsprings.
practicing rav about what to do
about children. As for where to
live, the Rebbe said to consult
with knowledgeable friends. The
Rebbe blessed us to be able to
relate good news in everything,
gave a Tanya to me and a siddur
to my wife with his signature and
said it should be a keepsake from
the visit.
We left feeling very optimistic.
We felt we had received a
bracha for children. We spoke
to a rav but there were still
delays. Another year went by.
In Tishrei 5740, before the end
of the month, I sat in the small
zal upstairs and wrote a letter.
I said we had gone to a rav and
my wife had been seen by a
doctor. I wrote that I wanted to
request the Rebbes bracha, that
he pray for us by the Healer of
all flesh, without our having to
see a human doctor. As soon
as I finished writing the letter, I

heard that the Rebbe was leaving
770 for the car that waited for
him outside to bring him home.
I felt that this was a hint that
my request had been accepted. I
submitted my letter to the office.
On the letter, the Rebbe
wrote, I will mention it at the
gravesite. I immediately called
my wife who was in Eretz Yisroel
and told her that we had received
an answer and I was sure that
this was the year. And so it was.
The following Tishrei, 5741, my
wife joined me on the trip to the
Rebbe. She was at an advanced
stage of pregnancy.
At the end of that month we
had yechidus together. I wrote
down parts of it as soon as I left
the Rebbes room.
The Rebbe began by saying,
Yehi ratzon that Hashem fulfill
the requests of the heart of
each one of you for good, with
spreading the wellsprings of
Torah and Chassidus. Then
the Rebbe said, Regarding the
upcoming birth, it should be in
order, in its time and easily, zera
chaya vkayama.
In that yechidus, my wife
mentioned her father who was in
the hospital with liver problems.
We were not yet aware of the
severity of his condition and
believed it was a problem with
a speedy resolution. When the
Rebbe spoke about my father-inlaws condition, he looked very
grave and he said, An operation
on this organ is not an ordinary
thing. You need to consult with
a doctor-friend and have the
consent of two doctors.
My wife was taken aback by
the Rebbes great seriousness
and she expressed her surprise.
The Rebbe repeated everything
he said. I did not understand
why the Rebbe looked so grave.
When we landed at the airport,
my wifes sister came to pick

us up and she told my wife how
much more serious their fathers
situation was than they originally
thought and that his life was in
immediate danger. He passed
away that month and then we
understood why the Rebbe
reacted as he did.
The following Tishrei, 5742,
we went to the Rebbe again, this
time with our oldest son Assaf, in
order to thank the Rebbe for the
gift he gave us. We stood on the
path leading to 770 with the baby
carriage and the Rebbe drove up
and walked toward his room. Our
son, who was not feeling well that
day, coughed a few times. The
Rebbe looked at him and waved
with a big smile. It was a moving
moment. A few days later we had
to hospitalize him because he had
bronchitis. We had to spend a lot
of money for the hospital bill and
did not know how we would pay
it. Help came from an unexpected
direction. Opposite the house we
were staying in lived a woman
whom my wife was mekarev very
much. When we returned from
the hospital, her father, who was
well-to-do, came to visit her. He
heard our story and paid all the
hospital expenses.
Assaf merited many kiruvim
from the Rebbe. In the general
yechidus that we had that year,
a group of twenty of us went to
Gan Eden HaElyon. I think it
was the first time that the Rebbe
received groups for yechidus. The
Rebbe accepted a letter from each
person, blessed us as a group, but
each one felt that it pertained
to him personally. At the end,
the Rebbe said he would give a
dollar for bracha and tzdaka and
shlichus mitzva. We all stood on a
line and one by one, we passed by
the Rebbe. When we reached the
Rebbe and I was holding Assaf in
my left hand, the Rebbe did not
want to give me a dollar for him;
27/09/2016 13:02:15
he wanted the baby to take the

dollar himself. The Rebbe waved
the dollar over his face and R
Groner opened the babys hand
and the Rebbe pushed it between
his fingers.
RECIPROCATED LOVE
Tishrei is a very special
spiritual
experience,
an
experience that one can never get
enough of.
One of the interesting
phenomena is that the crowd
never tires of seeing the Rebbe
Continued from page 23
WILL THE JDC

PAY FOR THE BOOKS?
During the following months,
Merkos continued shipping an
ever-increasing number of books
and religious articles to Jews in
Europe, ensuring that Jews have
all their religious needs. At some
point it became impossible for
Merkos to shoulder the full responsibility of paying for the religious needs and paying for
shipping, and the Rebbe sent the
following request to the JDC, that
the JDC pay for the religious articles and Merkos will take care
of the shipping. This letter was
written on December 10 1945 [6
Kislev 5706]:
Gentlemen:
Since the day the people in
the concentration camps of the
war-torn countries were freed,
a steady contact was developed
with them. The Jews of these
countries turned to us with
pleas for various kinds of Religious literature and textbooks,
and especially books designed
for Jewish education. From the
and being in his presence. You

could see that after a farbrengen
which lasted many hours, the
Rebbe would go up to his room
and from there he would go to
the car that took him home.
All the people who were at the
farbrengen would go outside to
escort the Rebbe and to watch
the car until it could no longer be
seen, as the Rebbe would wave.
All those hours were not enough
for them and they want another
fraction of a second with the
Rebbe.
The crowd feels the enormous
books and brochures which are

published by us, we already sent
out to all our places of contact
many thousands of copies, free
of charge.
Our financial status, however, makes it impossible for us to
supply these people with all the
books which are not published
by us, and obviously, we are
forced to purchase same from
other publishing houses and
book stores. The books which I
refer to are Chumoshim, Gemoras, Shulchan-Oruch, etc.
We request, therefore, that
you buy through your own
channels, the amount of religious books of which they are
in dire need, and then turn
them over to us, so that we may
be able to ship same to the people of Europe.
The amount which we must
have at present is:
500 Chumoshim with Rashi
200 Tanach Neveim Reshonim (preferably with commentaries of Rashi).
50 Complete sets of Tanach
500 Tehilim (Psalms)
100 Gemoras Baba Metziah
love that the Rebbe has for them

and reciprocates that love. That
is the atmosphere that prevails
all year but especially in Tishrei.
Life revolves entirely around the
Rebbe, during the davening, at
farbrengens, at the distribution
of lekach and kos shel bracha,
pidyonei nefesh, and actually at
every juncture. You cannot get
the experiences from pictures or
videos and not even by learning a
maamer. You simply have to go,
to be there, to experience it and
appreciate how intense and lofty
it is.
ma
100 Gemoras Baba Kam-
50 Gemoras Baba Basreh

50 Gemoras Kidushin
50 Gemoras Gitin
10 Complete Shaas
200 Kitzur Shulchan-Oruch
10 Sets Complete Shulchan-Oruch
Knowing of your interest in
helping our brethren in every
way, materially, and spiritually,
we hope that you will accept
our request, and have the above
ordered at once.
Assuring you of our appreciation, and with best wishes, I
remain
Sincerely yours,
Rabbi Mendel Schneerson
Chairman, Exec. Committee
The JDC thanked the Rebbe
for his interest in this matter, but
responded that they will take care
of shipping themselves, and therefore they will not help Chabad
with this request. Merkos then
continued with their relief work
independently.
Issue 1040
37
27/09/2016 13:02:15
HE DOES WONDERS
UNTIL THERE
IS NO NUMBER
The Tzemach Tzedeks Maamer on 2
Translation and comments by
Prof. Shimon Silman, RYAL Institute and Touro College
hroughout
history
Hashem has doneand
continues to domany
wondrous things. Indeed,
as we say every day in Shmoneh
Esrei, and for Your wonders
and acts of goodness that You do
all the time. But what if there was
something hiding in plain view
right before your eyes, something
as simple as the diagonal of
a square, in which you could
see, after a moments reflection,
Hashems wonders in creation
the infinite within the finite? What
would that do for you? Well, in the
Tzemach Tzedeks own words,
it would give you an intellectual
understanding of the wonders of
the Creator.
The Tzemach Tzedek wrote
this Maamer around the year
1815 when he was about 26.
It was published for the first
time 4 years ago in 5772 and
is translated here for the first
time in honor of the Tzemach
Tzedeks birthday, 29 Elul, in
this special Hakhel year which
is also the year of the Tzemach

Tzedeks 150th yahrtzait.
THE MAAMER

To give you an intellectual
understanding of the wonders
of the Creator, Who set up the
earth and founded it on wisdom
(chochma), which is higher than
comprehensible intellectwhat
have you discovered, is it not
hidden? The earth and all of
its physical creations are on a
higher level than the spiritual
heavens which He set up with
understanding
(tevuna)a
revelation of comprehension
which is lower than wisdom. Do
you not see that in the psalm of
Barchi Nafshi (Thillim 104),
Dovid HaMelech speaks of the
wonders of the Creator based on
the lower creations [on the earth]
such as the high mountains
the great sea small animals
It was regarding these things
that he said, How manifold
are your works, oh G-d! He

didnt mention the wonders
of the angels, the supernatural
intellectual beings and the
infinitely many spiritual worlds
which were not hidden from him;
the paths of the heavens were
clear to him.
It is only because of the
fact that in the physical world
Hashems infinite powers are
more evident by His doing
wonders in the lowest things.
For this a greater power is
required than for what He does
in the higher worlds. This is
why Hashem says [in foretelling
the killing of the first born
Egyptians], I will do it, and not
an angel when He was going
down to Egypt. The basis of this
concept is explained elsewhere at
length.
Now we will see the powerful
amazing phenomenon which
shows the wonders of the Creator
even in the lowest aspects of His
wisdom, a practical matter
measurementwhich is not even
termed wisdom but rather just
a skill. It is well known from the
books of the mathematicians
that from any length one can
construct a square. There are
certain values of the sides of a
square that we cannot know even
27/09/2016 13:02:15
B
5
5
C
A
E
D
though we know with a certainty
that these values exist. The
principal example of this is [the
square root of] the number 50.
We know with strong proofs that
it can be verified visually how an
actual square can be constructed
with a side of exactly this value.
(For example, if you subdivide
a 10 x 10 square into four
squares which are each 5 x 5
%FTJHOCZ.VTILB
and construct a square from

the diagonals of each of these
squares, the area of this new
square will be 50 [half the area
of the original square since
these diagonals split each of
the 4 smaller squares in half] as
explained in Tosafos in Sukka
8a, where it is explained that the
Gemaras statement that a 1 x 1
square has a diagonal of 1.4 is
not exact. [See the diagram.] The

truth is that the reason its not
exact is not because the baalei
Tosafos werent precise enough
with their calculations but rather
because its impossible to be
exact, as we will explain.)
Nevertheless, it is impossible
to know the value of the length
[of the side of this inscribed
square (see diagram)] under
any circumstances. All the
scholars who ever lived, from
the time the earth was created
until now, have already written
that the impossibility of knowing
this value is not because of a
deficiency in our knowledge
but rather because it is in the
nature of this value [that it is
unknowable]. See Tosafos Yom
Tov, Chapter 5 of Kilayim and
Rambam [Commentary on the
Mishneh], Chapter 2 of Eruvin,
Mishneh 5.
But these scholars never
investigated how it could be
that this value has the nature of
being unknowable. Is it because
its such a big numberseveral
thousand adatzilions or is it in
the heavens above, higher than
the stars or far across the sea
that it should be so far removed
from us. Even though the
philosophers of the nations have
applied their human intellect
each one according to the level
of his intellectto investigate
the heavens above and the earth
below, they have come up with
essentially nothing.
Yet they are not ashamed
when they see that their intellect
is inadequate to determine even
such a simple calculation as this
which is very close to us [its
right in front of us] and its value
is a little more than 7, but the
exact value is impossible to know.
So what can we say about
the nature of this value? It
is something that can be
Issue 1040
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27/09/2016 13:02:15
The mathematical proof of the fact that 2 is

an irrational number is an example of proving
through intellect the existence of a level which is higher
than intellect, an important concept in Chassidus.
measuredearth, wood and
stone which have no nature.
Rather the problem is with the
nature of human intellect which
is not complete and cannot
know everything. G-d created a
tangible physical object which is
measurable before your eyes but
you cant get it exactly right.
If all the mathematicians in
the world would get together
and sit on this problem for 70
yearseven if they would live
1,000 years[they wouldnt be
able to solve it]. The essence of
the impossibility of solving it is
this: It is well known with proofs
to those who enter the gates of
this discipline [mathematics] that
it is beyond all human intellect,
as you can see in the Rambam
referred to above.
What we have from this is
the following reality: We see
with our eyes a line of a certain
length (the side of the inscribed
square mentioned aboveor
the diagonal of any square) in
existence right before our eyes,
a physical entity like all other
physical entities, whose [exact]
measure is beyond human
intellect. Contemplation of this
amazes the eye of one who
beholds it and confounds the ear
of one who hears it. What is this
and how could this be?
So one should make the
following Kal Vchomer (an a
fortiori logical argument) for
himself:
If, regarding a physical
objectan entity which is lower
than intellect, a constructed
square made out of whatever
material, earth or paper or wood

etc., that one can hold in his hand
and make this shape himselfit
has a measureable quantity right
before you that is higher than
your intellect, it is necessarily
the case that, for a reason known
to its Maker, it was made in a
manner that is higher than your
intellect
Then certainly regarding
things that stand above the
worldthe heavens and all that
they contain, the movement of
the celestial spheres and their
creation from nothingness
there is something in them that
is higher than intellect, and our
intellect cannot comprehend it
because it is limited, and every
finite entity created from nothing
[the celestial spheres] necessarily
has in it the power of the One
Who made it from nothingness
an unlimited power. It is because
of this infinite power that it is
beyond our comprehension.
Indeed, it is the case with
everything that its essence and its
coming into being is beyond our
comprehension. Its presence and
physical measurements, however,
can be measured and are clear
to our intellect because it has
entered the physical world in a
finite object.
But to have a situation where
the infinite appears in the finite
and as a result of this the finite
becomes unknownthis is like
the space [occupied by] the Ark
which does not take up space
even though, in fact, it was 2
amos. This was because of the
revelation of the Infinite from the
[limitless] world of Atzilus which

is higher than the limited physical
world.
The same was true of the
grave of Moshe Rabbeinu: To
those standing above it appeared
that it was located below; to those
standing below it appeared that it
was above. Similar to this is what
the Midrash says about the lower
level of Gan Eden: It touches
and it doesnt touch. There are
other similar things explained
elsewhere.
***
MATHEMATICAL
COMMENTS
The whole story starts with
the statement in the Gemara
Sukka that
which means
that if you have a 1 x 1 square,
the diagonal will be 1.4. But,
as Tosafos explains, this value
is not precise; it is only an
approximation.
What we will attempt to do
here is:
Explain the proof that
Tosafos gives;
Give a brief mathematical
analysis of the 1 x 1 triangle;
Explain why the Gemara
gives only an approximate value.
The proof in the Tosafos is
based on the 10 x 10 square
which the Tzemach Tzedek
discusses, as in the diagram. This
diagram is found in Tosafos itself.
The area of this square is clearly
100 square units. Now, this
square can be subdivided into 4
squares, each 5 x 5. If you draw
the line AB it will split the 5 x 5
square in the upper left exactly in
half. Similarly, the lines BC, CD
and DA will split the remaining
3 squares in half. This produces
a new square, ABCD, inscribed
27/09/2016 13:02:15
inside the original square.

Since it split each of the
5 x 5 squares in half, its
area is half of the area of
the original square; its area
then is 50 square units.
But if we use the
Gemaras value of 1.4
for
the
diagonal
of
a 1 x 1 square then,
proportionally,
the
diagonal of a 5 x 5 square
will be 5 x 1.4 = 7. So AB
will have a length of 7.
Similarly the length of line
BC will also be 7. Then the
area in the new inscribed
square will be 7 x 7 = 49,
not 50; we will be off by 1
square unit.
(You dont need a 10 x
10 square to do this; you
can do it with a smaller
square. But to get the
result of being off by 1, a
whole number, you need at least
a 10 x 10 square. This is because
5 x 1.4 = 7, a whole number, and
no smaller multiple of 1.4 gives
you a whole number. I think this
is why the Tzemach Tzedek says
that 50 is the principal example.)
Mathematically
speaking,
splitting a 1 x 1 square along
its diagonal gives you a 1 x 1
right triangle with 2 equal sides.
We will apply the well-known
formula for a right triangle,
quoted by the Tosafos Yom Tov
in Kilayim: If the 2 perpendicular
sides of the triangle are denoted
a and b, and the hypotenuse
(diagonal of the square) is
denoted by c, the formula is a +
b = c. If the 2 sides a and b are
equal, a = b, this becomes a +
a = c or 2a = c.
Now, in our 1 x 1 square, a =
1, so the above formula becomes
2 = c so c = 2 (square root of
2). For any other square, say our
5 x 5 square, where a = 5, the
formula 2a = c becomes 2 x 5
EPILOGUE
= c or 50 = c. Solving this for

c gives c = 50 which simplifies
to 52. So it always comes back
to 2 and this is essentially the
value that the Tzemach Tzedek is
discussing here.
Now 2 means a number
that you can multiply by itself
to equal 2. Such a number
is known in mathematics as
an irrational number which,
practically
speaking,
means
that if you calculated it out in
decimals, the decimals would
go on forever with no pattern
so you can never know exactly
what it is! This is the basis of
the entire Maamer. In the case
of 2 the value is 1.41421356
going on forever with no pattern.
Thats why the Gemara uses the
approximation of 1.4.
The mathematical proof of
the fact that 2 is an irrational
number (not given here) is an
example of proving through
intellect the existence of a level
which is higher than intellect, an
important concept in Chassidus.
This diagram of a
square oriented as a
diamond within a square
twice its size is evidently
of
great
significance
in
demonstrating
the
wonders of the Creator
within
nature.
It
is
interesting to note that
just a few weeks ago, as
this translation was being
prepared for publication,
Arutz 7, the Israel National
News website, reported
that
an
archeologist
with a background in
mathematics succeeded in
reconstructing the floor
of the Har HaBayis from
stones that were found
there and discovered a
beautiful pattern of colored
stonesin the shape of
our diagram! Follow this
link for the full story: http://
www.israelnationalnews.com/
News/News.aspx/217411
So there may be a message
for us herethat from the Beis
HaMikdash, which radiates the
light of G-dliness to the whole
world, we are taught to open
our eyes and see the wonders
of the Creator in every aspect of
creation throughout the world.
Now that we got the message,
we are certainly ready for
the long overdue Third Beis
HaMikdash, speaking of which,
it is well known from the Rebbe
MHMs sicha Kuntres Beis
Rabbeinu ShBBavel that the
Third Beis HaMikdash first
appears in 770. Take a look
at the pattern of the tiles on the
floor of 770. Do you see our
diagram?
[For questions, comments
or further explanation, please
contact
Prof.
Silman
at
Moshiach.science@gmail.com]
Issue 1040
41
27/09/2016 13:02:15
HALACHA 2 GO
IS TAKING ON
DISCRETIONARY
CHUMROS
ALLOWED?
Selected Halachos from the One Minute
Halacha project
By HaRav Yosef Yeshaya Braun, Shlita,
Mara Dasra and member of the Badatz of Crown Heights
WHAT A GESHMAKE
SHIUR VS. THATS MY
FAVORITE PARSHA
Zmiros hayu li chukecha
(Your statutes have been my
songs), Dovid HaMelech says
in Thillim, to describe how the
Torah brought joy and solace
to his soul while undergoing
his many hardships in life. The
Gemara states that Hashem
admonished
him
for
this
statement, and as a result he
would forget a basic tenet of
Torah Law at a crucial time.
My Two Cents and the Torah
We must always be mindful
that Torah is first and foremost
chochmaso
shel
HaKadosh
baruch Hu (the Wisdom of G-d)
beyond our finite capabilities
to comprehend; we are granted
the opportunity to grasp aspects
of it through intense study only
as a chesed (kindness). We
are therefore warned not to
pronounce personal judgment on
Torah subjects. The Gemara casts
aspersions on those who exclaim,
shmua zu naah ushmua zu
einah naah (this statement [of
Chazal] is nice and this one is
not).
Regarding
this
precept,
the
Maharsha
and
other
commentaries explain: it is
problematic not only to draw
comparisons of good and bad,
but even to state an opinion

inferring preference by saying,
shmua zu naah.
This applies equally to all of
Torah; we should not verbalize
that we favor a certain facet of
Torah over another, and certainly
not deride a certain subject. For
example, saying Why learn
Kabbala or Chassidus? is similar
to saying shmua zu einah naah.
The Kitzur Shaloh rules
that a gabbai (shul officer) who
auctions off aliyos (being called
to a Torah reading) should not
label a specific aliya as a gut
parsha (good segment). This
comparison to other readings
would be deemed a violation of
27/09/2016 13:02:15
shmua zu naah, even if done

in order to entice buyers.
Please Dont Praise the
Pasuk
At the time when a curriculum
was being formed in schools
by the maskilim (the 18th
century Jewish Enlightenment
movement), they proposed a
collection of select psukim
(Torah verses) from Tanach
for the children to learn. This
anthologychoosing particular
psukim and rejecting others
was decried by gdolei Yisroel
(contemporary Jewish leaders) as
an infringement of the Gemaras
cautionary advice against stating
shmua zu naah.
(An obvious exception to
the Gemaras rule applies when
confronted with a dubious
assertion in the realm of halacha
or hashkafa (Torah values)
not only must we say einah
naah, we are encouraged to
vociferously protest it.)
How about Homage for
Homiletics?
But we hear it all the time:
Wow, what a geshmake shiur!
(enjoyable Torah class) the
inspired learner exclaims. Is this
halachically prohibited, too?
One explanation brought to
support such emotive reaction
is that its usually in response
to a drush (interpretations of
the text) or pilpul (multi-text
analysis)not to Torah passages
and halacha. Furthermore, when
someone studies Torah with the
intent of improving their avodas
Hashem (service of the Creator),
deriving physical pleasure from
their learning increases the
long-term effect on the person,
including his nefesh habahamis
(animal soul, a persons nonspiritual life-force). Geshmak!
is thus a statement on the nefesh
habahamis and not on the Torah
per se.
THE YESES AND NOES OF

THE BREAKAWAY MINYAN
It can happen quite frequently
in large shuls (and less often
in mid-size ones): You come to
daven on Shabbos to find that
a small but significant group of
congregants have seceded from
the shul to form their own minyan
(prayer
quorum)
elsewhere.
Good for them! some of the
remaining shul-goers may say,
while others may wonder, Is it
kosher?
The Upside of Up and
Leaving
The pros and cons of the socalled breakaway minyan are
discussed among poskim. This
phenomenon may begin with
a small quorum that finds an
alternate place to daven from the
main sanctuary, but it can also
be another shul in a different
location. A new shul, and possibly
even a minyan, can be viewed as
a positive thing: another space
dedicated to kdusha (holiness)
for Torah study and davening. It
may enable some people to daven
more assiduously, especially if
unresolved differences of opinion
previously disturbed the peace.
Separating the congregation
may at times provide a minyan
for a congregant with a chiyuv
(mourners
obligation
to
pray*). The shul may already
have an established baal tfilla
(prayer
leader,
colloquially
called a chazzan) or another
chiyuv. Indeed, the common
minhag (custom) is to form two
minyanim when two chiyuvim are
present.
Congregation vs. Segregation
However, there are some
grave halachic concerns with
forming a new minyan. Taking
people away from the main
congregation
decreases
the
advantageand
halachic
principleof brov am hadras

melech (In multitudes there is
glorification of the King), which
Chazal interpret as the largest
possible assemblage of daveners.
While many times machlokes
(dispute) in the congregation
is the reason for the breakaway,
seceding from the shul may cause
even more conflict. Soliciting
congregants to complete the
new minyan is actually a form of
gzeila (stealing). In addition, in
a neighborhood that would have
difficulty sustaining the outlay an
additional shul demands, forming
the new minyan can be a violation
of hasagas gvul (lit., boundary
infringementusually referring
to opening a competing business
and causing financial loss to the
established enterprise). Many
poskim address those who
leave, urging them to return to
the original minyan in order to
foster darchei shalom (ways that
promote peace).
The Halachic Consensus
Halachic authorities deem
it permissible to form a new
minyan or shul lshem Shamayim
(for the sake of Heaven) and
with legitimate motive (although
it is not recommended to found
a minyan in a private home
unless there are extenuating
circumstances, since it does
not possess the kdusha of a
shul). The standard of brov am
may be suspended for a chiyuv
or if the new minyan davens a
different nusach (variation of
the prayer texts unique to one
Jewish community or another)
from the old congregation. If
there are size, layout or character
deficiencies in the original shul
that would allow for increased
kavana (concentration during
prayers) in a new place, there
is also dispensation to relocate.
However, the breakaway group
must take care to avoid the
Issue 1040
43
27/09/2016 13:02:16
HALACHA 2 GO
If there is a halachic practice that was clearly

overlooked by a previous generation, we are
certainly obligated to reinstate the law, even if it gives
the appearance of being stricter than they were.
pitfalls of machlokes, stealing

congregants and hasagas gvul. It
is preferable to establish the new
minyan within the existing shul
rather than move elsewhere.
Separating completely from
the old shul can sometimes
promote
shalom
in
both
locations, and it may well
increase kavana (which was
less possible when machlokes
raged), but attempting to resolve
disagreements
or
political
differences
through
diligent
effortachieving true shalom
must prevail over seceding, as
mentioned previously.
A new shul built outside the
immediate
neighborhood
of
the established one that would
encourage those who were not
shul-goers previously to now
daven btzibbur (as part of a
congregation) because it is more
accessible, can be the stated
benefit of a breakaway minyan.
*In the first eleven months
after a parents passing and on
their yahrtzait (anniversary of
their passing each year), the
mourner leads the davening
as baal tfilla (as codified
by the Rema) and thereby
recites Kaddish for the aliyas
haneshama (ascendance of the
soul) of his father or mother.
A GENERATIONAL GAP:
LETS TALK ABOUT
CHUMROS
With regard to certain aspects
of halacha, we are enjoined
to be cautious about adding
chumros (halachic stringencies)

to the law, Shelo lehotzi laaz
al harishonim (so as not cause
denigration of our forbears
practices). The more lenient
yet halachicmanner in which
previous generations practiced
these laws will thereby call forth
criticism: Our grandparents in
the shtetl werent so particular
about
In with the Old
However, if there is a
halachic practice that was
clearly overlooked by a previous
generation, we are certainly
obligated to reinstate the law,
even if it gives the appearance of
being stricter than they were,
since the principle of kavod
Shamayim (honoring Hashem
[by fulfilling His mitzvos])
overrides the admonition of shelo
lehotzi laaz.
A Chumra Against the Grain
Halachic psak (formal ruling)
is formed lchumra (stringently)
or lkula (leniently) based
on majority opinion, cultural
affiliation or local custom (or
other reasons). If the accepted
psak is lkula, choosing to be
stricter may cast aspersions on
our ancestors practices. But
if there is machlokes haposkim
(conflicting opinions among
the authorities, i.e., no halachic
consensus) on a certain matter,
we then have precedent to be
meikil (lenient) on one hand,
and to be machmir (stringent) on
the other. May we then choose
to be stricter than previous
generations, even if they chose
to be meikil? In such a case,

some poskim still evoke the
warning of shelo lehotzi laaz
al harishonim: we should not
take on the chumra. There are
halachic authorities that apply
this cautionary directive even
to matters that are min haTorah
(Biblical law).
But there is also a conflicting
concept that is often an
overriding factor to being faithful
to our forebears: Shelo lehotzi
laaz al haacharonim (not
to cause denigration to later
generations). If being meikil in
accordance with the practice of
previous generations would call
forth judgment and criticism
by our descendantsespecially
when there is halachic precedent
to be machmirwe are cautioned
to take the stricter approach even
at the cost of being motzi laaz al
harishonim.
The Perception Exception
Poskim tell us that if an
observer might be toleh (lit.,
hangi.e., attribute) a particular
chumra to being motivated by
practical considerations and
not ascribe it to stringency, we
need not worry that a judgment
will be made on our forebears
adherence to halacha, and in that
case we may practice the chumra.
(These
assessments
are
commonly mulled over by
contemporary
poskim
in
connection with Hilchos Ishus
the laws of Jewish marriage and
Jewish divorce. On one hand,
these halachos form the very
fabric of the propagation of
future generations; on the other,
being stringent can call into
question the yichuslineageof
past generations.)
One Minute Halacha is a succinct
daily presentation on practical Halacha in
video, audio, and text formats, and can
be accessed by phone at 718.989.9599,
by email, halacha2go@gmail.com, or by
WhatsApp 347.456.5665.
27/09/2016 13:02:16
STORY
THE TKIOS BABY

By Menachem Ziegelboim
PART I
A couple who lived in Eretz
Yisroel longed for children. It
was already a number of years
since they married and they were
still childless. All their visits to
doctors only caused them to
despair even more because the
doctors were pessimistic.
The couple went to rabbanim
and Admurim and asked for
brachos. They were given many
blessings but still had no children.
They heard about the Rebbe
and decided to go to him and
ask for his blessing. A Chabad
Chassid advised the man that it
was worth going to the Rebbe
for Rosh HaShana, a day when
the Rebbe prays on behalf of the
Jewish people and all their needs.
It is also a day when we read in
the Haftora about Chana being
blessed with a child and so, there
is no better time than this to ask
for the Rebbes bracha.
The husband went. Before
he left, he arranged a place to
stay with a family in Crown
Heights which a mutual friend
had suggested. Upon arriving in
New York, shortly before Rosh
HaShana, he went to his host
family.
The night of Rosh HaShana,
during the meal, he told his hosts
that he wanted to stand near the
Rebbe during the shofar blowing
so he could see better. He would
feel closer to the Rebbe that way
and maybe his hearts desire
would be heard better too.

His hosts gently explained
that this was impossible because
this moment is one of the most
crowded in 770. Everyone wants
to see the Rebbe at this elevated
time. Furthermore, local residents
had long since established places
for themselves in years passed.
Still, if you really want it, you
can get up very early and go to
770 and try to get a spot. Maybe
youll be lucky.
The guest woke up early
on the first day of the year. He
hurried to the mikva and then
went to 770 to get a spot. How
astonished he was to see that
there were people there already.
He found a place from where
he would have a good view of the
Torah reading platform (bima).
PART II
The Rebbe was called up to
the Torah. There was silence
in the large beis midrash. The
Rebbe began walking toward
the bima while holding his
siddur and shofars. Secretaries
followed him, holding sacks full
of pidyonei nefesh.
The Rebbe quietly read the
Haftora. It was impossible to
miss the tear-filled sound of the
Rebbes voice as he read about
Chanas sorrow over not having a
child and how she vowed that if
given a child she would dedicate
him to Hashem.
After concluding the Haftora,

preparations began for the shofar
blowing. The crowding grew
and intensified. A feeling of
anticipation could be felt in the
air. All eyes were upon the Rebbe
as he spread his tallis over the
bags of pidyonei nefesh and the
shofars, and in a sobbing voice
he began the psalm that precedes
the shofar blowing.
The mans heart beat faster.
Together with everyone else, he
recited the psalm seven times.
He felt this was the time he
could attain the fulfillment of his
prayers in the merit of the Rebbe
tearing open the heavens and in
the merit of the great power of
this great tzaddik. The closer
they got to blowing the shofar,
the more he concentrated so that
his prayers would go up with the
Rebbes tkios and push their way
into the open gates of heaven.
The Rebbe said the blessings
and the roar of amen could be
heard reverberating throughout
the shul. You could have heard
a fly buzz in the silence that
followed. The Rebbe lifted his
tallis, took a shofar and tried to
blow. It was an attempt, but not
a real tkia. Many people closed
their eyes trying to reach a higher
state of concentration, while
some preferred to watch the holy
service at its peak. The sense of
awesomeness of the moment was
almost palpable.
Unfortunately, the tkios did
Issue 1040
45
27/09/2016 13:02:16
STORY
not go easily. The Rebbe tried
again and again but it was as
though something was blocking
the tkios. The Rebbe took a
different shofar and tried again
but no sound emerged. The
crowd was on tenterhooks. They
knew that the Rebbes tkios were
not just any blowing but tkios
that tore down all iron curtains
that might be separating between
the Jewish people and their
Father in heaven. The Satan was
accusing
The man stared intently in
anticipation. He felt as though he
too was a party to these attempts
at blowing the shofar.
Suddenly, a thought flashed
into his mind. He shuddered.
Maybe it is my request that is
at all. Everyone sighed in relief,

feeling the fear of the Day of
Judgment dissipating. The shofar
blowing of the Jewish people
had been accepted with love and
mercy.
But the heart of the
protagonist of our story was
shattered.
While
everyone
rejoiced in relief, as soon as the
tkios were finished he could not
hold himself back and he ran out
of the beis midrash and burst
into tears. The Rebbe blew but I
was left behind, all the gates are
locked, its over.
After Rosh HaShana he
returned home in despair. He
told his wife what happened and
both their hearts were broken.
They had nearly walked on when a fatherly

smile could be seen on the Rebbes face and
he pointed at the child and asked, Is this the child of
the tkios?
delaying the tkios? Maybe my

intentions are impeding the
sound of the shofar? He felt his
heart squeeze and it seemed as
though a metal spike was being
driven through his innards. Deep
inside, without being able to
explain it, he felt that this was
true. He made a decision. In his
mind, he turned to the Master
of the Universe and wordlessly
sobbed, Dear Father, if I am the
one interfering with the Rebbes
tkios, I relinquish my request so
that he can blow, so that the Rosh
HaShana davening can continue,
so that finally, there will be a
yeshua for the Jewish people.
As soon as he had this
thought, the sound of the shofar
could be heard loud and clear,
all the sounds, with no problem
It was at this point that they

experienced a complete surprise.
It was a short while later that
they were told that a baby was
on its way. All the words in the
world could not describe their
emotions and surprise after they
had already given up on having
children.
That year, a son was born to
them. Their tremendous joy was
shared by the entire family as well
as all their acquaintances and
members of their community.
In a corner of his brain the
father was left with a question.
He felt that he had had a part
in the success of the tkios by
forgoing what he wanted, but
if he did that, how did he merit
to have a child? He did not tell
anybody these thoughts and all
you saw on him was radiant joy.
PART III
A few years went by and the
man went to the Rebbe with his
wife and child. He decided to
pass by the Rebbe for kos shel
bracha with his son so the Rebbe
would see his son and his son
would see the Rebbe.
Thousands of Chassidim and
guests quickly passed by the
Rebbe and the Rebbe poured kos
shel bracha for each of them with
a shining countenance. The line
moved rapidly and it was almost
his turn.
Then came the moment and
the Rebbe looked at the child
and poured wine into the cup in
his hand. Then the Rebbe looked
up at the father and poured wine
into his cup. They had nearly
walked on when a fatherly smile
could be seen on the Rebbes face
and he pointed at the child and
asked, Is this the child of the
tkios?
The father nearly collapsed.
It was only at the last moment,
with a feeling of responsibility
for his little boys welfare, that he
managed to remain upright and
nod.
He had gotten the Rebbes
affirmation that at that fateful
time, when heavenly accusers
stand on one side and the beloved
leader of the Jewish people stands
on the other, he had merited
to be granted a childlike Sarah
Imeinu and Chana.
***
R Levi Yitzchok Ginsburg
finished telling this story and
said, Sometimes you have
to know when to let go. It
sometimes happens that we
are fixated on something. We
have to give in and give it over
to Hashem and then, from this
place of emuna and bitachon, the
yeshua can sprout.
27/09/2016 13:02:16
CHABAD HISTORY
SHANA TOVA
GREETINGS
Rosh Hashana Special: collection of Elul
correspondence between the Rebbe and his
representatives and the JDC, wishing each other a
happy new year * The Rebbes thanks to the JDC
* Shana Tova greetings in the name of 150,000
Chabad Chassidim in the USA * The JDC hoping to
reduce the help for the next year * And More
trust that your participation in

our public endeavors will be
continuous and growing.
With heartfelt wishes for a
Happy and successful New Year
Cordially yours,
[The Rebbes Signature]
A year earlier, in Tishrei 5711

(1950), the Rebbe sent a letter to
Mr. Beckelman wishing a happy
new year, and Mr. Beckelman
responded with an interesting
wish:
My dear Rabbi Schneerson:
Thank you very much for
your recent letter regarding the
participation of the JDC in the
work which Rabbi Benjamin
Gorodetski is responsible for in
France.
I am very glad that we have
been able to assist him in the past
in these very worthwhile activities
and I hope that our financial
resources in the coming year will
permit us to continue to do so
despite the increasing demands
which are being made upon us
from many other directions.
I also hope that the need for
this work can be decreased as
the people concerned become
established and independent.
Let me thank you also for
your good wishes for the New
Year which I heartily reciprocate.
he
American
Joint
Distribution Committee
(JDC) worked hand-inhand with the Chabad
movement for almost 100 years,
supporting the work of the Rebbes
in Russia and across the world.
Each year before Rosh
Hashana, the Rebbe would send
a New Year Greeting to the
JDC directorate, thanking them
for their help, and wishing them
a sweet new year. The JDC
would respond in kind. The JDC
Archives include some of these
letters, and some of the letters
that the JDC sent to the Rebbe in
response.
The Archives also include
letters sent by Rabbi Binyamin
Eliyahu Gorodetzky, the Rebbes
personal
representative
to
Europe, North Africa and Israel,
who communicated with the JDC
on behalf of the Rebbe.
In honor of Rosh Hashana we
present a sampling of these letters
from the JDC Archives (which

were digitized and uploaded
online, thanks to a grant from
Dr. Georgette Bennett and Dr.
Leonard Polonsky CBE).
MY APPRECIATION
OF THE COOPERATION
The Rebbes letter to Mr. M.
Beckelman, the General Director
of JDC Europe, on Erev Rosh
Hashana 5712 (1951):
My dear Mr. Bekelman:
I take this opportunity to
extend to you my prayerful wishes
for a Kesivo Vachasimo Toivo, for
a happy and blessed New Year,
materially and spiritually.
On this occasion I also wish
to express my appreciation
of the cooperation which you
have extended to us in the past,
in our work in the fields of
education, the dissemination of
the Torah, and the perpetuation
of our sacred heritage. I sincerely
JDC NEW YEAR

WISH FOR 5711
Issue 1040
47
27/09/2016 13:02:16
CHABAD HISTORY
CONDOLENCES
ON THE PASSING OF
REBBETZIN CHANA
On Erev Yom Kipur 5725
the directorate of the JDC sent a
letter of condolence to the Rebbe
upon the passing of his mother,
Rebbetzin Chana OBM:
Dear Rabbi Schneerson:
On behalf of the officers and
directors of the American Jewish
Joint Distribution Committee we
want to send you our sincerest
condolences on the death of your
mother.
Very truly yours,
Edward M. M. Warburg
Chairman
Moses A. Leavitt Executive
Vice-Chairman
A few days later, on Erev
Sukkos, the Rebbe responded:
Greeting and Blessing:
This is to acknowledge
gratefully your kind expression
of sympathy and condolence on
my bereavement. Please convey
my appreciation also to the other
officers and directors.
May the Almighty grant the
speedy fulfillment of Isaiahs
prophecy:
G-d will destroy Death for

ever, and will wipe the tear from
every face... and they that dwell
in dust shall rise and sing G-ds
praises to which our Sages add
Resurrected by a Great Light
from Above.
Wishing you a Happy Yom
Tov,
With blessing,
[The Rebbes Signature]
150,000 CHABAD MEMBERS

& 200 SYNAGOGUES
IN THE USA
Before Rosh Hashana 5708
(1947), the Rashag, Rabbi
Shmaryahu Gourary, who served
as the chairman of Tomchei
Tmimim Lubavitch and VicePresident of Aguch, penned a
letter to Mr. Paul Baerwald from
the JDC:
My dear Mr. Baerwald:
May this serve to express
my sincerest best wishes to
you and yours for a Happy and
Prosperous New Year.
As chairman of the executive
committees of the United
Lubavitcher Yeshivoth and of
the Agudas Chasidei Chabad of
the United States and Canada I

want to take this opportunity of
thanking you for the invaluable
philanthropic work the illustrious
organization you head, has done
for our brethren.
During my recent tour of the
DP Camps I had the opportunity
of seeing at first hand the great
assistance you are rendering
to our helpless people. I know
that you will be glad to hear
that at every opportunity I
have not hesitated to publicize
the herculean efforts you are
expending in Europe especially,
under the fine leadership of
my good friend, Dr. Joseph
Schwartz.
In the name of our 150,000
members and 200 constituent
synagogues in America, I offer
the prayer that the Almighty
continue to bless you and yours
with long years of happiness and
health.
Very sincerely yours,
Mr. Moses Leavitt from the
JDC responded with this letter:
In the name of the Joint
Distribution Committee as well
as in my own name, I wish to
thank you very much for your
27/09/2016 13:02:16
kind letter of September 8th in

which you extended to us for the
coming year the good wishes of
the United Lubavitcher Yeshivoth
and of the Agudas Chasidei
Chabad of the United States
and Canada. I note with great
pleasure the fine impression you
had of our overseas program
which you were able to observe at
first hand on your recent trip to
Europe.
May I take this opportunity
to extend to you and to all your
constituents our most cordial
wishes for the New Year.
THE WORK OF THE JDC

WILL BRING THE GEULAH
Before Rosh Hashana 5745
(1984),
Rabbi
Binyamin
Eliyahu Gorodetzky, sent a
letter to Mr. Henry Taub, the
president of the JDC, wishing a
happy new year and hoping that
the merit of the work of the JDC
will hasten the redemption:
On the occasion of the
approaching
Jewish
high
holidays, I have the honor and
pleasure of expressing to you,
on behalf of my organization as
well as in my own name, our best
wishes of a Happy, Healthy and
Prosperous New Year.

Permit me to take advantage
of this opportunity to extend to
you also a hearty Mazal-Tov on
the occasion of JDCs celebration
of its 70th anniversary. As you
know, the number 70 has played
an important role in the history of
the Jewish people. Our Patriarch
Jacob arrived in Egypt with a
family of 70: ... all the souls of
the house of Jacob that came to
Egypt were threescore and ten.
(Genesis 4.6 27). However,
when they left Egypt they were
about three million since men
alone between the ages of 20
and 60 and apt to carry arms
not counting women and
children as well as men beyond
the age of 60 amounted to six
hundred thousand, as mentioned
in the Bible: And the children of
Israel journeyed from Rameses
to Succoth about six hundred
thousand men on foot, beside
children. (Exodus 12 37).
The
same
symbolic
interpretation of the number 70
is also expressed in the Haggadah
of Passover: Few in number
as was said by Moses to Israel
With but seventy souls thy
fathers went down to Egypt, but
now the Lord thy G-d has made
thee as the stars of the heavens

for multitude.
I believe it is not difficult to
make a comparison between the
70 year period of JDC activity and
the situation of the first 70 Jewish
souls and their descendants in
Egypt. They were forced to do
hard work, were oppressed and
ill-treated and their children
often slaughtered or drowned
in the Nile. The JDC too had to
carry on its activity of alleviating
Jewish sufferings in extremely
hard and dangerous moments
of our history in World war I,
in World War II and up to now,
I think that your organization
as well as the entire U.S. Jewish
community, on whose behalf you
have been acting, can be proud
of what your fine institution has
accomplished in favor of our
suffering brethren all over the
world during these last seventy
years.
Let us therefore hope that
the merit of JDCs charitable
and devoted work will plead
with the Almighty to perform
the same kind of miracles as
He has already performed at
the time of the Jewish exodus
from Egypt and which He has
promised through the mouth of
His Prophet Micah:

) )
As in the days of thy coming
forth out or the land of Egypt
will I show unto him marvelous
things. (Micah 7 15).
Once
again
with
the
approaching Jewish high holidays
I wish you and your family as
well as all the JDC staff and their
families a Very Happy, Healthy
and Prosperous New Year
Sincerely yours,
Issue 1040
49
27/09/2016 13:02:16
TZIVOS HASHEM
By Nechama Bar
Communist Russia.
Winds of heresy blew in the
street and many young Jews
were swept up with the empty
communist beliefs. One of these
boys was Shlomo. Shlomo, in
the not so distant past, had
been an outstanding yeshiva
bachur in the beis midrash
of Rabbi Asher of Stolin. He
studied Torah diligently and
was a model of a scholarly,
G-d fearing bachur.
Then one day, the terrible
news spread throughout Stolin.
Shlomo became one of them!
shocked.
was
Everyone
o?! A
Shlom
be?
this
could
How
model
role
a
was
who
bachur
of a Chassidishe bachur?
But their shock was of no
help. His friends and teachers
tried to talk to his heart and
mind, but in vain. Within a
short time the yarmulke was
removed from his head and
his tzitzis had disappeared. His
clothing was changed for what
the gentiles wore and he was
friends with members of the
communist movement.
His parents were in anguish.
They tried with all their might
to convince, explain, and plead

but to no avail. Seeing this,
they cried bitterly day and
night and were ashamed to
appear in public.
Shlomo, seeing that they
wouldnt let him alone, packed
his bags and moved in with
a group of gentiles in a small
house on the edge of the city.
He cut off all contact with
his family and he worked in
a carpentry shop to suppor t
himself.
Weeks and months passed.
Life went on. Routine and the
power of forgetfulness did their
part and it looked as though
the story of Shlomo was
forgotten by the Chassidim.
Elul was around the corner.
The scent of tshuva and
seriousness was in the air. One
could see that the Chassidim
were focused on contemplation
and spiritual accounting as
they prepared for the Yomim
Noraim.
arrived
HaShana
Rosh
h
midras
and the Rebbes beis
im.
Chassid
with
hummed
They were wrapped in their
prayed
they
as
talleisim
fervently to Hashem. The voice

of the chazan could be heard
loudly, And tshuva, tfilla and
tzdaka do away with the evil
of the decree.
Shacharis on the holy day
was over. In a little while they
would hear the shofar blow
and the heart of every person
would tremble.
The Rebbe had a special
custom. At this time, before
the shofar blowing, he went to
his room. Nobody knew what
he did there but the heart
understood that lofty things
took place there at this sacred
time. Surely, the Rebbe worked
to close the mouths of spiritual
accusers and to achieve a
judgment of a good and sweet
year for all the Jewish people.
waited
Chassidim
The
expectantly for the Rebbe to
emerge from his room but
much time elapsed and he was
still there. The Chassidim were
frightened. Perhaps terrible
made
been
had
decrees
and perhaps something had
happened to the Rebbe.
Suddenly, they heard the
door open and there was the
27/09/2016 13:02:16

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DVAR MALCHUS

The Moshiach of the generation

immediately to redemption and

In fact, accepting and fulfilling

4 28 Elul 5776 - Hakhel

When R Mordechai (Mottel) Berkowitz davens for the amud

the first one. With great emotion

was particularly pleasant and

I noticed an interesting round object with what

SAVED FROM THE CAMPS

6 28 Elul 5776 - Hakhel

lines. In one of the battles against

R Mottel receiving kos shel bracha from the Rebbe

was utterly silent. At first, nobody

years, there were also many

Boruch Hashem, we withstood the test and left

that the first ship went to Boston

THAT IS HOW I CAME

too. When they were old enough

THE NUSACH HATFILLA

8 28 Elul 5776 - Hakhel

Montreal I learned shchitas

what to do. The easiest thing to

place. Over the years, I saw how

Make a Mivtzah Kashrus in your own computer!

experts that will solve your problems fast.

hoever goes to the

One of these personalities is R

shoulders with them as though

10 28 Elul 5776 - Hakhel

thousands of talmidim of the

GOING TO THE REBBE

the mitzva of aliya lregel. They

You cannot remain cool

12 28 Elul 5776 - Hakhel

A farbrengen with the Rebbe

received supernatural blessings.

FROM THEIR FORMER

he became a Chassid, mekushar,

THE FIRST YECHIDUS

conference began on Sukkos,

I stood there, near the door, near the big

THE REBBES CHASSIDISHE

said that corresponding to this

14 28 Elul 5776 - Hakhel

just finished this thought and

THE REBBE ASKED: NU,

LIVE SHIURIM 0NLINE

sgu okugk jhanv lkn ubcru ubrun ubhbust hjh

A second connection is in the

Rosh Hashanah? The answer is

16 28 Elul 5776 - Hakhel

speech and action.

THE POWER OF THOUGHT

By linking the Shofar to poisonous roots, the

and internal organs.

and speech. According to the

cry that emanates from the

THE GREAT PARADOX AND

account for this paradox?

A ROOT FOR A ROOT!

18 28 Elul 5776 - Hakhel

jhanv lkn r"unst e"f ,uthab ,j,

P.O.B. 288 Brooklyn, New York 11225