CONTENTS

26
FEATURED ARTICLES WEEKLY COLUMNS

LIVING WITH MOSHIACH

Avrohom Rainitz

SILVER DOLLARS 20 TWO AND A TWOFOLD MIRACLE

Nosson Avrohom

ULTIMATE TEST 26 THE Rabbi Pinchas Feldman

4 Dvar Malchus 5 Editorial 25 Moshiach & Geula 30 Parsha Thought 52 Crossroads 55 Young Chassid 56 Tzivos Hashem

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REBBE TESTIFIED 34 THE TO THE SINCERITY OF HIS BELIEF IN MOSHIACH

Dov Levanon

MASHPIA WHO 41 THE ASKED FOR MOSHIACH WITH A PNIMIUS

Rabbi Yisroel Elfenbein

ONE AND 48 THE ONLY POINT

Rabbi Gershon Avtzon

Beis Moshiach (USPS 012-542) ISSN 1082-0272 is published weekly, except Jewish holidays (only once in April and October) for $160.00 in Crown Heights. USA $180.00. All other places for $195.00 per year (45 issues), by Beis Moshiach, 744 Eastern Parkway, Brooklyn, NY 11213-3409. Periodicals postage paid at Brooklyn, NY and additional offices. Postmaster: send address changes to Beis Moshiach 744 Eastern Parkway, Brooklyn, NY 11213-3409. Copyright 2013 by Beis Moshiach, Inc. Beis Moshiach is not responsible for the content and Kashruth of the advertisements.

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744 Eastern Parkway Brooklyn, NY 11213-3409 Tel: (718) 778-8000 Fax: (718) 778-0800 admin@beismoshiach.org www.beismoshiach.org EDITOR-IN-CHIEF: M.M. Hendel

HEBREW EDITOR: Rabbi S.Y. Chazan editorH@beismoshiach.org

ENGLISH EDITOR: Boruch Merkur editor@beismoshiach.org

DVAR MALCHUS

GREATER PERFECTION ACHIEVED IN OUR GENERATION, AS SOULS WITHIN BODIES

In our generation, not only is there no lack, G-d forbid, in the revelation on the part of the meoros hagedolim, but quite the contrary there will be an even greater perfection in it. On account of the immediate arrival of Moshiach Tzidkeinu, the revelation of ispriu kol nehorin will be properly assimilated within us as souls within bodies. * Unlike what happened to the Rebbe Rayatz, in this generation there will be no histalkus. * Chapter 5 of Rabbi Majeskis Likkutei Mekoros. (Bold text is the authors emphasis.)
Translated and presented by Boruch Merkur

Ours is the ninth generation following the generations [beginning with the Baal Shem Tov]. There is an especial innovation in our times over earlier generations, including the previous generation (the eighth generation). [Notwithstanding all the virtues of former times] the actual redemption did not take place in them. Those generations did not experience the ultimate revelation of G-dliness as a soul in a healthy body [i.e., the body of the Rebbe Rayatz, Nasi and leader of the eighth generation indeed, HaNasi hu hakol the Nasi is everything; he embodies the experience of the entire generation], the revelation of [what is alluded to in the verse] come to Pharaoh

(the Divine manifestation of ispriu kol nehorin all the Divine lights revealed below [in the physical world]. Rather, there was the histalkus of the soul [of the Nasi] from his body. Moreover [prior to the histalkus] the soul [of the Rebbe Rayatz] was in his body in a state whereby the faculty of speech was in exile, etc. [the Rebbe Rayatz having suffered a stroke and left with a speech impediment]). Whereas, this generation the final generation of exile and the first generation of redemption will immediately transition into natlu hameoros the sources of light were suspended/ positioned [see Likkutei Dibburim Vol. 1 42a, end ff.; see Zohar Chadash Balak, section beginning with the

word, Erenu (55b)]. That is, [in our generation] not only is there no lack, G-d forbid, in the revelation of the Written Torah and Oral Torah on the part of the meoros hagedolim, the great luminaries [see Footnote 118 in the original], but quite the contrary there will be an even greater perfection in it (not in a manner of a speech impediment with regard to the Oral Torah and a stutter in the Written Torah, being higher than that [and incapable of descending to teach Torah verbally]). On account of the immediate arrival of Moshiach Tzidkeinu shlach na byad Tishlach the revelation of ispriu kol nehorin, lights that are presently suspended, will be properly assimilated within us as souls within bodies. And Moshiach will teach the entire nation Torah. (See Rambams Laws of Repentance 9:2; Likkutei Torah Tzav 17a ff., among other places.) Indeed, Torah chadasha meiIti teitzei a new Torah will emerge from Me (Yeshayahu 51:4; VaYikra Rabba 13:3). This Messianic revelation brings about the perfection and elevation of all the preceding generations, insofar as then there will be [the fulfillment of the verse] get up and sing those who dwell in the dust, and the baal hahilula [the Rebbe Rayatz] at our head.
(Seifer HaSichos 5752, pg. 294)

4 28 Mar-Cheshvan 5774

EDITORIAL

900 ISSUES ONE MISSION

By Divine Providence, the 900th issue of Beis Moshiach will appear concurrent with the Kinus HaShluchim, for the goals are identical: to do the one and only remaining shlichus of the Rebbe MHM, Kabbolas Pnei Moshiach Tzidkeinu BPoel Mamash.
This issue, issue 900, appears concurrently with the Kinus HaShluchim. The Rebbe MHM teaches us that there is no coincidence and we need to learn from everything that occurs. Therefore, there is a connection between a milestone in Beis Moshiach and the International Shluchim Convention. Shma milsa hu the name of something is significant. The Rebbe illuminates the connection between the name of things and their unique quality. For example, in his letters to the Shluchim conventions in Eretz Yisroel, the Rebbe notes the name of the city and sometimes even the name of the neighborhood and the street. So, its only natural, that when shluchim come home, to Beis Rabeinu shbBavel, to Beis Moshiach, and the 900th issue of Beis Moshiach is published, and they bear the same name and the same significance, that we find the common denominator between them. To be a shliach is a privilege and an enormous responsibility. In countless sichos, the Rebbe covers the topic of shlichus from every possible angle, starting from the novel idea of sending emissaries to every corner of the world, not just to carry out specific missions but as a lifes project, to spread the wellsprings, to transform the place, and to be like the meshaleiach himself. The shlichus that the Rebbe innovated is both in quantity the numbers have no precedent and in quality only extraordinary individuals and the elite among the Chassidim were chosen by the earlier Rebbeim, and even then, only to specific places in accordance with the need, or for a specific time or project; whereas with the Rebbe, the limitations were removed and Chassidim of all ages and levels joined and continue to join the Rebbes army of shluchim. Being that this is so, both quantitatively and qualitatively, the kochos that are provided are in accordance with the task. The Rebbe reveals and innovates more and more levels in the connection between the shliach and the meshaleiach, or better put in the bittul of the shliach to the meshaleiach, together with the entire force of his existence as a shliach, who becomes, literally, like the meshaleiach. Not only are the actions of the shliach imputed to the meshaleiach, but he himself, his entire being is a shliach.

All the wondrous abilities and levels, everything the Rebbe gives to all of us as shluchim, he directs and focuses on the one remaining shlichus, the shlichus to be mekabel pnei Moshiach Tzidkeinu, whom we know exists in our generation in a tangible way, and he announces to all who he is. As the years go by, people try to find something new, other topics and slogans, in order to generate interest in the avoda of shlichus. Its not always so obvious that there is actually one shlichus and one only, that pertains to our times, and everything that is done needs to be permeated solely by it. One day follows another and the days turn into weeks, into months, and years and they are all permeated with one avoda, one shlichus. Every week a magazine is published whose picture and cover, as well as the name and mission statement never change. Kulhoo mischalfin umalka lo mischalef They are all subject to change and the king is not subject to change, i.e. you can have all kinds of topics but one thing remains, the king, Melech HaMoshiach, whose home is Beis Moshiach, and the shlichus and the avoda are kabbolas pnei Moshiach. Our goal is the goal of all the shluchim gathered here at this time, to bring the kings message to everyone and every place. To announce the news of the Geula; to enable, inspire, and strengthen each of us to fulfill this shlichus. The slogan and the anthem do not change. They express the strength of our belief and the goal, that the world in its entirety proclaim, by way of preparation and afterward in the true and complete Geula, the same proclamation: Yechi Adoneinu Moreinu VRabeinu Melech HaMoshiach L Olam Vaed.
Issue 900

INTERVIEW

LIVING WITH

MOSHIACH
In this interview, R Yosef Yitzchok Offen explains what the inyan of a Rebbe is, the need for a Rebbe in recent generations, the connection between publicizing Moshiachs identity and hiskashrus to the Rebbe, and why we need to publicize that the Rebbe is Moshiach.
Interview by Avrohom Rainitz

Is the concept of Rebbe and Chassid an innovation of Chassidus? To say that Chassidus innovated the concept of Rebbe is not correct, since Chassidus and Rebbe is one thing. Its not like there was Chassidus and this was followed by Rebbe. The Rebbe Rayatz writes in Likkutei Dibburim that Chassidim and Rebbeim existed from the day G-d created man on the earth. Adam HaRishon was a Chassid as the Gemara says, Adam HaRishon was a great Chassid. And who was the first Rebbe? The first Rebbe written about explicitly in the Torah is Moshe Rabbeinu, who said about himself, I stood between G-d and you at that time to tell you the word of G-d. In the

preceding verse, Moshe says, Hashem spoke to you face to face, and Rashi explains, This is what Moshe said: Do not say I am misleading you over nothing like a middleman does between seller and customer, for the seller himself spoke to you. This seems to be a contradiction. How could Moshe use the expression face to face and that there is no middleman when he says I stood between Hashem (the seller) and you (the customer)? We must conclude that Moshe Rabbeinu was a memutza hamechaber (connecting intermediary) and not a memutza hamafrid (dividing intermediary) between Hashem and the Jewish people. He was able to be an intermediary and still not be a middleman, for he was not a divider. This is what a Rebbe

is, and this is the first source in Torah for the inyan of a Rebbe. This is not Chassidus; it is Chumash, and from the simple understanding of the text we have to conclude that Moshe is a memutza hamechaber. In Chassidic terminology it is called atzmus umehus kfi shhishkin atzmo bguf gashmi (Essence as it dwells within a physical body). In simpler terms, that even a five year old can understand, it is called the Shchina speaking from the throat of Moshe. The Rebbe proves this from the Chumash where Moshe says, I will give grass in your field, for how could Moshe say he would provide grass when Hashem is the one who provides it? Chazal explain that Moshe was utterly nullified to Hashem so that the Shchina spoke from his throat.

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This is something anyone can understand, even if he did not study Chassidus. This is a response to those who ask: Since we have Hashem, who needs a Rebbe? The role of a Rebbe is to stand between Hashem and the Jewish people and to tell us the word of Hashem. There are Torah and mitzvos which are eternal and will never change, but there is also daily life and questions about how to act which change from generation to generation. For this, we need a Rebbe who will tell us the word of Hashem and lead the Jewish people so that we do what Hashem wants. If it is so simple, and practically explicit in Torah, how is it that until recent generations nobody knew about it?

There are many things whose source is in Torah which were hidden for hundreds of years until Chassidus came and brought it out into the open. Take, for example, the concept of Kadeish atzmecha bmutar lach (sanctify yourself in that which is permissible), derived from a verse in Torah (Kdoshim tihiyu). In Shulchan Aruch there is an entire siman with a list of things that a person should refrain from, even though they are not prohibited. Obviously, even before the revelation of the teachings of Chassidus, there were G-d fearing Jews who fulfilled this mitzva, but they did so with a sense of constraint and sadness. It was possible to feel that Judaism is confining and for a mitzva to be fulfilled joylessly. Then along came Chassidus and revealed that there is

naught but Him, i.e. anything not connected to G-dliness is klipa. When a Jew learns and understands that when he does something that is not for the sake of Heaven he is separating himself from Hashem, then since he does not want to be separated from Hashem, he will not do anything that is not for His sake. Someone who learns Chassidus approaches the fulfillment of Kadeish atzmecha bmutar lach with the understanding and knowledge that through this he is connecting to Hashem at every moment, so he can fulfill the mitzva with joy. There is a verse in Mishlei (18:1) that says, Ltaava yivakesh nifrad (He who is separated, seeks lust). Without Chassidus, you miss the significance of this verse. There

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can be a religious Jew who sees nothing wrong with eating ice cream, especially today when there are excellent hechsherim. He sees no reason to refrain from it. Only someone who learned Chassidus understands that when you eat something just for the sake of taava (the desire, craving), even if it is kosher with the best hechsher, at that moment, in a subtle way, you are separating from Hashem! The same is true for the mitzva of Love your fellow like yourself. Before the revelation of Chassidus, it was understood to mean to eliminate hatred. Nobody thought it meant to literally love someone else like you love yourself. A G-d fearing Jew was ready to help another, even if it cost him money, but he did not for a moment think that he had to take care of the other person precisely the way he would take care of himself! He was sure that he is an entity onto himself and the other person is an entity unto himself, and there is no connection between them. Chassidus comes and says that the mitzva is meant literally, that you need to love the other person just like you love yourself. And yet it is not simply a superrational biblical decree, because we and the other person are one entity. Just as you love yourself, you need to love that other part of yourself, i.e. the other person. Yet there is a fundamental difference between these examples and the inyan of Rebbe and Chassid. All these examples existed to some degree or another before the revelation of Chassidus, and there were singular individuals who reached high levels in sanctify yourself or love your fellow like yourself. Chassidus merely illuminated these ideas and made them more accessible. The inyan of Rebbe and Chassid did not exist at all for thousands of years! How could something so essential be hidden from all? Indeed, when it comes to the inyan of Rebbe and Chassid we see a peculiar thing. When the Jewish nation started out, this inyan was out in the open. The generation of the desert knew that Moshe Rabbeinu stood between them and Hashem. The generation that entered Eretz Yisroel also knew that Yehoshua was the Rebbe, the Moshe Rabbeinu of his generation. Then came the period of the Judges in which it wasnt so clear who the Moshe Rabbeinu of the generation was, through whom the G-dly bounty comes down to the world. Only on rare occasions did it happen that Moshes identity was known to all, like Mordechai in his time. In the maamer VAta Tetzaveh, the Rebbe says that Mordechai was the acknowledged shepherd of faith of all the Jewish people in his generation. But that was something unique. In general, they did not know who the Moshe Rabbeinu was. Today, we know that in the time of Rashbi, he was the extension of Moshe in his generation. We know this after the Zohar was revealed and after the Arizal said so explicitly, but in Rashbis generation hardly anyone knew he was the Nasi HaDor! We must say that there were generations in which the inyan of Nasi HaDor operated in a topdown manner, and it was not necessary for people to know who it was. The Nasi can draw down all the bounty to his generation without people knowing who is responsible for it all. The simple Jew was required to do Torah and mitzvos, while the Nasi HaDor took care of global matters on his own. Anyone could fulfill the idea of cleaving to Torah scholars by cleaving to his personal rav. Thats the way it once was: a person had his teacher, his master, to whom he clung and through whom he fulfilled the mitzva of cleave to Him. But in later generations, as part of His cosmic plan, Hashem wanted to restore things to the way they were in the time of Moshe Rabbeinu, namely that the influence of the Nasi HaDor should work from the bottomup, that people should know who the Nasi HaDor is and receive his material and spiritual influence in this way. We might add, along the lines of what the Rambam says, that prophecy will be restored in the future before Moshiach comes. The Rebbe explains that this is by way of preparing for Moshiachs coming. We can say that since, when Moshiach is revealed, everyone will know that he is the Moshe Rabbeinu of the generation, Chassidus and the inyan of a Rebbe were revealed in order to prepare for this. In this matter, we see how the end is implanted in the beginning. At the outset of the Jewish nation, the indivisible entity that was the People was obvious within the parts and everyone knew who the Nasi HaDor was. This is also why there were hardly any disputes among the Jewish people, because the common denominator between all Jews was out in the open. As the years went by, the perception of the nation as a whole dimmed and the differences in the details were heightened. Various customs developed and each person acted in accordance with the root of his individual soul. In latter

10 28 Mar-Cheshvan 5774

generations, as we get closer to the coming of Moshiach when the whole will once again be manifest in the individual parts, when it will be revealed how the entire Jewish nation is one homogeneous unit, the inyan of Nasi HaDor made a comeback. It emphasizes the whole-to-parts relationship which unites the entire nation. When learning the Rebbes sichos, you get the impression that in our generation, the inyan of Nasi HaDor is emphasized more than in earlier generations. Absolutely. The closer we get to the Geula, the more the inyan of the Nasi HaDor is revealed. Some say that in earlier generations, the connection to the Rebbe was the means to get to the teachings of Chassidus, while in our generation, the Rebbe innovated that hiskashrus is not just a means but a goal. Is this true? Not exactly. Even in earlier generations there were Chassidim who were utterly mekushar to the Nasi HaDor and not just as a means to get to Chassidus. Take for example the Chassid R Isaac of Homil, a Chassid of the earlier Rebbeim, who once said that if the Rebbe told him to jump into fire, he would do so. This wasnt an offhand statement. He was a Chassid on such a high level that he himself said Chassidus, and they said about him that he was a neshama of Atzilus. And yet, he was mekushar to the Rebbe with supreme bittul to the point that he was willing to be burned to death if the Rebbe said so, not because he understood but because the Rebbe said so. Can we say that his hiskashrus was only a means? Certainly not! The difference between our generation and earlier

He was a handsome man and everyone standing at the station looked at him. The Rebbes gabbai did not like this and he closed the window but the Rebbe opened it again. When he saw the gabbais surprised reaction he said: For some, this is their birur (their spiritual refinement process).
generations is that in earlier generations, hiskashrus was the province of a few, special Chassidim. Most of the Chassidim concentrated on avoda and learning Chassidus and less on hiskashrus to the Rebbe himself. The chiddush of this generation is that the Rebbe made hiskashrus the province of everyone. Today, there is no such thing as a Chassid without hiskashrus. Unfortunately, there are people who do not understand the inyan of hiskashrus correctly. They do Torah and mitzvos to give nachas to the Rebbe; they learn his maamarim and do his horaos to give him nachas; and they forget Hashem altogether. One who acts this way loves the Rebbe, but forgets the main point of the Rebbe which is to stand between Hashem and us. If we leave Hashem out of the picture, we are separating between the Rebbe and Hashem which goes contrary to the entire idea of Rebbe! They might consider themselves great Chassidim who only care about the Rebbe, but they are making a serious mistake and doing just the opposite. Instead of seeing the Rebbe as a connecting intermediary, they see the Rebbe as a dividing intermediary. True hiskashrus is connecting to the Rebbe and fulfilling his horaos with the knowledge that what the Rebbe says is the word of Hashem through His prophet. And there is no other way to connect to Hashem? Once Hashem chose Moshe to be the connecting intermediary between Himself and the Jewish people, all flow from Hashem goes through Moshe. Nobody receives any divine flow in any other way. There is a thought from the Chassid R Hillel of Paritch, which should be etched in the mind of every Chassid. In the brachos of the Haftora it says, Who chooses Torah and Moshe His servant. What connection is there between choosing Torah and choosing Moshe and why do we need to mention Moshe before reading the Haftora? The answer is that there is a parallel between the Torah and Moshe. Just as until the Torah was given everyone could connect to Hashem any way he wanted, but after the Torah was chosen there is no other way but through Torah and mitzvos, so too, before Moshe was chosen, anyone could connect to Hashem directly, but after Moshe was chosen, there is no other way to connect to Hashem except through Moshe Rabbeinu. However, as I mentioned earlier, until recent generations this idea was unknown and it was top-down, i.e. the connection between Hashem and the Jewish people went through Moshe, but the connection between the

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Jewish people and Hashem did not have to openly go through the Moshe of the generation, for people did not know who it was. However, in later generations, after it became known that in every generation there is a Moshe through whom all the Jewish people connect to Hashem, obviously, someone who wants to connect to Hashem needs to go through the Moshe Rabbeinu of the generation who is revealed to all. In one of the sichos, the Rebbe says there are many things in the Oral Torah that were hidden and then revealed, as the Gemara tells about Moshe Rabbeinu who heard how Rabbi Akiva expounded on the Torah in ways unknown to Moshe and he was disheartened. The Rebbe adds an important point: that all ideas in the Oral Torah which are revealed from time to time, that previously we were not obligated in, we are now obligated in once it becomes known because it is part of Torah. The same is true for inyanim in Chassidus. They are part of Torah and just as Jews are obligated in all of Torah, they are obligated in this part too. Since this is the case, we have the holy obligation to connect as many Jews as possible to the Rebbe in order that as many as possible be connected to Hashem in the most complete way. The closer we get to Yemos HaMoshiach, the connection between the whole and the parts becomes more revealed and the need grows to overtly connect everyone to the Moshe Rabbeinu of the generation. Why isnt it sufficient to know that there is a Nasi HaDor through whom all the hashpaos come, without pointing a finger and saying its the Lubavitcher Rebbe? There are people, especially from other Chassidic groups, who find it hard to accept that the Lubavitcher Rebbe is the Nasi HaDor. They would accept the concept more readily if the Nasi was anonymous. In recent years this question is not that relevant, because everyone knows that the Rebbe is not just another tzaddik who takes care of his own Chassidim. I remember how forty years ago it was very hard. If you would have told people then that the Rebbe is the Nasi HaDor, it would have pushed Polish Chassidim away for it insulted their Rebbe. In the shiurim that I gave back then, in Chassidishe yeshivos, I would not bring up the subject until we learned chapter two in Tanya where it explains the concept of a Rebbe. When we learned this together, and they understood that this is a comprehensive soul through whom the Divine effluence passes to all the people of the generation, and this is someone responsible for the spiritual condition of everyone in the generation, they realized on their own that their own Rebbe does not fit this job description. Since they werent comfortable with the idea of it being the Lubavitcher Rebbe, they asked whether it could be a hidden tzaddik. I told them that up until a few generations ago it could have been, but since the revelation of the Baal Shem Tov and the Mezritcher Maggid, the influence of the Nasi HaDor is in an open way. The Nasi HaDor is someone whom everyone knows is concerned about every Jew. Today, the time has come for everyone to know who the Nasi HaDor is, and when this is out in the open, the hashpaos (divine flows) come in an open and abundant way. From what youre saying, it seems that the entire idea of the Nasi HaDor pertains to the spiritual dimension of life. If someone wants to connect to Hashem and do what He wants, he needs to connect to the Nasi HaDor in order to hear what Hashem has to say as expressed through His prophet. But in recent years, it looks as though it has moved more and more into the material dimension of life. There are Chassidim who work to get gentile presidents to sign proclamations in the Rebbes honor so that everyone will know the great personality who is the Rebbe and some distribute pictures of the Rebbe everywhere, to publicize him. These people are convinced that by doing this, they are spreading the idea of a Nasi HaDor to the world. To put it bluntly, they take a spiritual Rebbe and make him into an earthly leader: Isnt this materializing the issue somewhat? You would be right if these activities were done as a goal, but they are only being done as a means to an end. The goal was and is, as I said earlier, so that people know that the Rebbe is the one who is the intermediary between Hashem and us. If we want to fulfill Hashems will, we need to do as the Rebbe says for he is the connecting intermediary and the Shchina speaks from his throat. However, since in this generation there are many Jews to whom it is difficult to explain such a delicate subject, Chassidim found various ways to achieve this goal. You could have a Jew who, when he hears that the president of the United States signed to a proclamation honoring the Rebbe and establishing Education Day

12 28 Mar-Cheshvan 5774

in his honor, will feel respect for the Rebbe. If shluchim of the Rebbe will then come and ask him to do something the Rebbe said, he will do it out of respect. As time goes by, he will understand that he needs to do what the Rebbe says not because the president of the US respects the Rebbe but because the Rebbe is the intermediary between Hashem and us. But in his current spiritual state, this is the way to get him to do what the Rebbe says. The same thing applies to pictures of the Rebbe. Sometimes, you are in a situation in which you need to quickly make an impression on someone and you cant stand there and explain the inyan of Rebbe at length. Under these circumstances, you can give him a picture of the Rebbe. Just looking at the picture has the power to arouse his pintele yid (Jewish soul spark). He can be far from Judaism and not know what a Rebbe is about, but looking at the Rebbes picture will inspire him. The story is told about the Rebbe Maharash that he was traveling by train and when the train stopped he opened the window and looked out. He was a handsome man and everyone standing at the station looked at him. The Rebbes gabbai did not like this and he closed the window but the Rebbe opened it again. When he saw the gabbais surprised reaction he said: For some, this is their birur (their spiritual refinement process). Technology today enables us to send the Rebbes image anywhere in the world. We see how looking at the Rebbes picture inspires people in matters of Judaism and Chassidus. Publicizing the Rebbes picture is a way of bringing his horaos/

directives all over the world. This is why it is important that in any Chabad advertisement and certainly in brochures that promote the Rebbes horaos, like mivtzaim brochures, there ought to be the Rebbes picture. It is one of the best ways to get people to carry out the Rebbes horaos. By the way, the Rebbes picture is also beneficial for

Chassidim and the Tmimim. When a Chassid looks at the Rebbes picture, it inspires him with feelings of hiskashrus and strengthens his fulfillment of the Rebbes horaos. But for us, the main thing is not the picture itself but the feeling that the Rebbe is looking at us as we look at him. I remember that at one of R Shlomo Chaim Kesselmans

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farbrengens, he spoke about a bachur being faced with a spiritual challenge. When he thinks of the Rebbes image, he feels as though the Rebbe is looking at him and this gives him the strength to withstand the test. A woman wrote to the Rebbe that she feels a lack of desire to do mitzvos. The Rebbe wrote to her: Look at the picture of the Rebbe, my father-in-law, when you feel this lack of desire. Remember that he too, being the true shepherd of the Jewish people, is looking at you at this time. This will help. The Rebbe says we need to publicize to the entire generation that the Nasi HaDor is the judge and advisor of our generation. Is that part of the inyan of Nasi HaDor? The point is that in the past there were judges and enforcers, i.e. someone who did not follow the Torahs dictates was compelled to do so through physical force. Today, the advisor is someone who pleasantly convinces a person to do what he needs to do. Simply put, the Rebbe is the judge who gives the orders and he is also the advisor who convinces us through good advice, brachos and miracles to carry out the horaos that he stated in his role as judge. That means that the goal did not change. The goal is to connect Jews to Hashem. The chiddush is that today it is much easier to attain this goal, because when you tell a Jew that the Rebbe said to do such and such, and at the same time you tell him that he can write to the Rebbe and ask for advice and brachos, it is easier to get him to do what the Rebbe wants. When he sees that the Rebbes advice and brachos work out, he will certainly strengthen his observance. This is the Rebbes general approach since the early years. There is a long letter that the Rebbe sent to Anash in France in which he urges them to promote the Rebbe Rayatz, that there is a Rebbe and he gives brachos and good advice, etc. When people receive advice and brachos from the Rebbe, they are more likely to accept his horaos and carry them out. When connecting people to the Rebbe, should they be told that the Rebbe is Moshiach? When a Jew connects to the Rebbe knowing that he is Moshiach, his connection is more complete and so it is very important to combine hiskashrus with an explanation about the Rebbe being Moshiach. What is the connection between hiskashrus and Moshiach? One of the main reasons for hiskashrus is the fact that the Rebbe is a general soul and all the parts, i.e. individual souls, need to be connected to the whole. We find a tremendous chiddush with Moshiach over all the generational Moshes. The leaders throughout the generations were the aspect of neshama. There were a neshama klalis but were still a neshama. Moshiach, on the other hand, is on a much higher level of yechida klalis. Since the Rebbe is Moshiach, we need to connect Jews not only to the aspect of the neshama klalis of the Rebbe, but also to the yechida klalis that he has as Moshiach. This inyan of the revelation of the yechida began back in the time of the Baal Shem Tov who revealed Chassidus which is the yechida of Torah. The revelation of the yechida klalis began concurrently. In the time of the Besht, the revelation of the yechida was the aspect of Kesser; in the time of the Maggid it was revealed as a makif; in the time of the Alter Rebbe it was already the aspect of chochma. In each subsequent generation, Chassidim knew that the Nasi HaDor is the Moshiach of the generation, because each is a yechida klalis which is the inyan of Moshiach. Highly knowledgeable Chassidim knew back then that they also needed to connect to the aspect of the yechida klalis, but since the revelation was only the aspect of chochma, this pertained only to special individuals. As the generations passed, the inyan became more revealed until the seventh generation when the yechida klalis is revealed on the level of malchus which reaches every Jew. This is why, in our generation, this does not pertain only to the very learned, but rather every Jew needs to know that his hiskashrus to the Rebbe is also to the aspect of yechida as he is Moshiach. Is it correct to say that there is something lacking when someone is mekarev Jews to the Rebbe but does not explain to them that the Rebbe is Moshiach? I wouldnt word it in the negative. I dont know whether you can say that something is lacking, but you can definitely say that when a person knows that the Rebbe is Moshiach, his hiskashrus is more complete. What needs to be emphasized today when being mekarev people to the Rebbe? The emphasis needs to be mainly on preparing for Geula, and I mean mindful preparation. In previous years, people knew that the Alter Rebbe said that the goal of all the avoda is Moshiach, and all the revelations of Yemos

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HaMoshiach are dependent on our actions during galus. But that wasnt the emphasis. There was no horaa that a Jew should do mitzvos for this purpose. It was obvious that the goal would be reached even if he did not have this in mind. The emphasis was on the actual fulfillment of mitzvos. I remember that at farbrengens, every person asked for a bracha for what he lacked. If someone asked for a bracha that Moshiach come already, they would say he was lacking all substance. The analogy was to a group of merchants who met on the way to a fair and each one wished himself success in his business. One of them expressed the wish that he win the lottery. The rest of them realized he had nothing to sell and that was the only thing he could wish for himself. Today, its different. The Rebbe said explicitly that everything must be permeated with one point; how does this bring to Yemos HaMoshiach. Obviously, we need to continue with everything, Torah and mitzvos, mivtzaim and the Rebbes horaos, but along with that, it is very important that everything be permeated with this one, essential point: how does this get us to Yemos HaMoshiach? The explanation for the change is that when Moshiach is about to come, we need to do Torah and mitzvos with the knowledge that by doing so we are preparing for Moshiach, and we need to feel that by doing so, we are leading all of creation toward the goal for which it came into being. The Rebbe said this is the main avoda. What does this mean? That in order to hasten

There is a long letter that the Rebbe sent to Anash in France in which he urges them to promote the Rebbe Rayatz, that there is a Rebbe and he gives brachos and good advice, etc. When people receive advice and brachos from the Rebbe, they are more likely to accept his horaos and carry them out.
the Geula we need a special avoda, something that was not done until now, and that is to have the intention of hastening the Geula and to prepare the world for Geula when we do Torah and mitzvos. This is not about a Chassidishe hergesh (personal feeling). This is a horaa from the Rebbe that all the days of your life need to be permeated with to lead to Yemos HaMoshiach. This horaa was repeated in a number of sichos in the winter of 5752. If you want to do the avoda of shlichus in the best possible way, you need to have Moshiach as a part of every activity, program and mivtza. Some people try to avoid mentioning Geula and Moshiach and they offer as a source the fact that in the sicha from the Kinus HaShlichus 5752, it said that the avoda of shlichus needs to be openly permeated with this point, and the Rebbe edited this and crossed out this word. This is a fatuous argument. I grew up among the elder Chassidim and I heard a lot from them. I heard them focus on every word the Rebbe said, but I never saw them focus on what the Rebbe deleted! Everyone understands that what the Rebbe deleted is not meant for everyone to read, while what the Rebbe wrote is meant for everyone. So what did the Rebbe want us to focus on? I cannot understand this to ignore what the Rebbe wrote and to focus on what the Rebbe deleted The word chadurim (permeated) is strong enough that we really dont need to add the bgalui (openly). After all, we arent talking about hidden tzaddikim. When a shliach is permeated with a particular point, it isnt possible for it to be anything but out in the open. As for those who insist on focusing on what the Rebbe omitted, let them try being truly permeated with this point and lets see whether they are able to hide it Furthermore, even if they are right in their point, that from a sicha at the Kinus HaShluchim we cannot prove that this inyan must be apparent in every activity, but after that sicha there were other sichos, particularly the one from 22 Shvat, in which the Rebbe said explicitly that the avoda of every Jew needs to be in a way of all the days of your life be permeated with one point, to lead to Yemos HaMoshiach. So even according to them, the bottom line is that every Jew needs to live with this point. This is also a response to those who focus, once again, on what the Rebbe omitted, that we dont need to publicize that the Rebbe is Moshiach. Why? Because in the editing of the sicha of the Kinus HaShluchim, in the part where it says we need

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to publicize what Moshiach is and who it is, the Rebbe deleted the words who is Moshiach. If they were right, that at the Kinus HaShluchim the Rebbe did not want to tell the Chassidim to publicize who Moshiach is, in less than a year, starting from Simchas Torah 5753, the Rebbe himself publicized to the world that he is Moshiach! His encouragement of the singing of Yechi was the greatest publicizing of the Rebbe being Moshiach ever! And who did this? The Rebbe himself! There is no greater airing of views than this, an actual maaseh rav that the time had come to publicize that the Rebbe is Moshiach. As for those who still choose to focus on the words the Rebbe deleted, I can only say what Hashem said to Moshe, Write it, and whoever wants to err can come and err delete it and whoever wants to err, let him! In general, when I am asked where the Rebbe said we need to publicize that he is Moshiach, I dont refer them to the sichos of 5752. Although the Rebbe hints there, sometimes very openly, that he is Moshiach and there are also sichos where you can learn that the Rebbe wants us to publicize this, for every reading that you will come up with, someone else can come and read it differently. Some say, yes the Rebbe said he is Moshiach, but he didnt say we should publicize it. So, to begin with, I go directly to the best proof that nobody can dispute. For more than a year, the Rebbe himself publicized to the world that he is Moshiach. There is no greater maaseh rav than this. It wasnt a one-time occurrence where someone can say that it was an unusual, auspicious time. It was an entire

year that the Rebbe came out nearly every day, sometimes twice a day, and publicized to the world that he is Moshiach. That is a horaa to each of us who sees himself following in the Rebbes ways, that we too should publicize that the Rebbe is Moshiach. It is important to emphasize that this is the only message that we got from the Rebbe that year, an entire year of one message

that was constantly reiterated. It cant be ignored. Sadly, there are those that cast doubts upon this maaseh rav of the Rebbe encouraging Yechi because it happened after the stroke of 27 Adar 5752. That can be said only by someone who did not begin to understand what a Rebbe is. Someone who knows that the Rebbe is absolutely battul to

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Elokus and that the Shchina speaks from his throat cannot possibly come up with something so inane. The Shchina is not limited because of physical limitations. The encouragement of Yechi was the revealed expression of the Shchinas desire. When you know that what the Shchina desires is that we should publicize that the Rebbe is Moshiach, how can one say otherwise? When people say there is a difference between the period before 27 Adar and the period after, I dont relate to this at all. I just want to know whether this person ever heard the concept of Rebbe before. Its one of two things either he never heard of the true significance of a Rebbe, that the Shchina speaks from his throat, or he heard that but he didnt internalize it enough. When he hears and internalizes that everything the Rebbe says and does is a revelation of the desire of the Shchina, he will understand that the Shchina is not limited to a particular era. When the Rebbe encouraged the singing of Yechi, he knew the situation we would be in today, after 3 Tammuz, and he decided to publicize the fact that he is Moshiach regardless, knowing that the Chassidim would carry on with this despite the concealment. During the years when the Rebbe did not allow it to be publicized that he is Moshiach, he said it was because it would push people away from Chassidus. What changed in 5753? Did it stop turning people off to Chassidus? Yes, the situation changed, in two ways. One, the time for Geula had come and the news could no longer be held back,

and two, the world became much more ready. In general, publicizing Moshiachs identity does not distance people from Chassidus; on the contrary. What would you say to those who claim that they personally know people who were turned off from Chassidus because of the publicizing of Moshiachs identity? When the Rebbe said the world is ready, this meant that generally speaking the world is ready. There can definitely be certain aspects or people who are not ready, and it is possible that there might even be a few people who will be turned off from Chassidus because of publicizing Moshiachs identity. But in general, it does not turn people off. There were always people who were annoyed and turned off by Chabads work, but when an assessment is made that a certain activity needs to be done at this time, and only a few will be distanced as a result, and even then, only for a short time, you conclude that you need to go ahead with it. At the same time, obviously, when dealing with a person as an individual, you need to know whom youre dealing with and talk to him in a way that is effective. When you go to a particular place, you need to check out who the people are and adjust your way of talking to them. For example, if you go to a Gerrer shul, you wont announce Yechi at the end of the davening, but if you farbreng with Gerrer Chassidim, after hours of farbrenging you can definitely explain the inyan of Moshiachs identity. You can then be confident that they will accept what you have to say in a more serious manner. Some time ago, I farbrenged

in Heichal Menachem in Boro Park and after a few hours, the people were receptive to hearing about the inyan of Moshiachs identity. If I would have said it at the beginning of the farbrengen, it would have been poor timing with poor results. What about publicizing Moshiachs identity on billboards that wont turn people off? In our generation, billboards cant turn anyone off. People are used to seeing all kinds of messages and dont always understand them. They dont expect a billboard to explain anything. But when you have a conversation with someone, the person youre talking to expects an explanation. If you quote billboards to him, he will be very disappointed and can likely conclude that you have no explanation, for if you did, why wouldnt you tell it to him? It is important to stress that even billboards need to be dignified. People dont like to read messages that arent executed professionally. People expect explanations when they have a conversation and they expect professionalism from ads. So when you want to advertise something, it is critical to use the services of professionals in order to get the clearest message out in the most refined way possible. If a person likes the presentation, it is much more likely that the message will have an impact on him. Take for example the Yechi yarmulkes. If I walk into a nonChabad shul wearing one, I dont think Ill make a good impression, because adults dont wear decorated yarmulkes. But if my son would walk into a shul like that with a colorful Yechi yarmulke, it could make a

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powerful impression when they see how a child is trained to live with Moshiach in every detail. I personally believe that if activists in Inyanei Moshiach were careful about conveying messages in professional, dignified ways, even the few among us who are still opposed to publicizing Moshiachs identity would temper their opposition. I wouldnt rule out the possibility that they would even join in spreading the Besuras HaGeula and the Goel. The bottom line is that we are all children of one father and we all believe in the Rebbes sichos; its just that sometimes the extremism of certain people causes others to sharply denounce them and this causes machlokes. I am sure that with a little goodwill and effort we can find a way to convey the clearest messages in the finest way possible. We benefit twofold: the impact of the publicity would multiply significantly and unity within Chabad would increase. Lets set aside for now whether its permissible to publicize it. Lets assume its allowed and doesnt turn anyone off from Chassidus. What do we need it for? Doesnt it pay to put our efforts into publicizing the Besuras HaGeula and see to it that people do more mitzvos and prepare themselves to greet Moshiach? First of all, after we see the Rebbes maaseh rav in which he publicized that he is Moshiach, obviously we have to do the same. A maaseh rav like that, for over a year, doesnt just allow us to publicize it; it obligates us! Once it is clear to us that the Rebbe wants us to publicize it, we can try and explain why its so necessary. If were talking about Anash, when we live with the knowledge that the Rebbe is Moshiach, it intensifies our longing for the revelation of Moshiach. As much as we always anticipated Moshiachs coming, when we began living with the idea that the Rebbe is Moshiach, we had another reason to look forward to it. This is especially true after 3 Tammuz when we dont see the Rebbe, and with the Geula we will see the Rebbe again. The longing to see the Rebbe combines with the anticipation of the coming of Moshiach and ramps it up to levels that never were before. And for Jewry at large, when you know who Moshiach is, your emuna becomes more tangible; it turns something abstract into something real. There is also the idea of kabbalas hamalchus by the people. And as I said before, there is the idea of connecting Jews to the Nasi HaDor. Since the Rebbe is not only the comprehensive soul now, but is a yechida klalis, of course we need to connect Jews to the aspect of yechida klalis. This inspires the yechida of the soul of all who are connected to him. We see that regarding those whom you connect to the Rebbe and to whom you explain that the Rebbe is Moshiach, their spiritual awakening is on a whole different level. This is because you are connecting their yechida with the yechida klalis. In the kuntres Inyana shel Toras HaChassidus, it says that Dovid HaMelech was a nefesh klalis; Eliyahu HaNavi was a ruach klalis; Moshe was a neshama klalis; Adam HaRishon was a chaya klalis; and Moshiach is yechida klalis. The Rebbe explains there that just as with each individual soul, the yechida is the essential core which gives life to all of the lower levels of the soul, so too with the soul that energizes the entire spiritual chain of worlds. The yechida of the soul, the aspect of Moshiach, is the essential core that transcends everything and is the point from which all individual levels and qualities branch out. In simple words, just as the revelation of Chassidus adds life to all parts of Torah, so too, the revelation of the aspect of Moshiach adds life to the inyan of the neshama klalis. This is why we cant say we just care about the Rebbe and, as far as we are concerned, there is nothing beyond this. Because the Rebbe himself explains that the aspect of Moshiach in him is what adds chayus and shleimus to the aspect of Rebbe in him, because the inyan of a Rebbe is a neshama klalis and Moshiach is yechida klalis, and the yechida klalis brings chayus and shleimus to the neshama klalis. In other words, they are not two separate things, Rebbe and Moshiach. They are two inyanim, one of which (Moshiach) is the inner essential core of the other (Rebbe). When Chassidim proclaim Yechi, what do they mean? Intentions and thoughts differ from one Chassid to the next. In general terms, the Rebbe said this adds life to the king. Does a Chassid think about this every time he proclaims Yechi? Im not sure It is likely that when Chassidim say Yechi, they are expressing their longing to see the Rebbe. When they sang Yechi to the Rebbe, it was an expression of longing that the Rebbe recover and live forever. Today, it is so dark that we dont even see the Rebbe and Yechi has an additional meaning that we want the Rebbes malchus to be revealed in the world. Then, the

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meaning of the words lolam vaed are like the meaning of the words Boruch Sheim Kvod Malchuso L olam Vaed, which is to draw down Elokus into this world. This is not a contradiction to the simple meaning of the words, that we are talking about the Rebbe MHMs eternal life, because the words lolam vaed contain both meanings. It sometimes seems that Yechi has become a sort of segula to some people. I meet people like that too. When they are people with simple faith, who say it with the utmost sincerity, I consider it a positive thing. To people who learned Chassidus and know the real meaning of the proclamation of Yechi, it can seem quite odd, but these are people who say it wholeheartedly and are sure that thereby, they are connecting to the Rebbe. When people dont truly feel that way, but they try to copy this sincere behavior, it can be ridiculous because its not genuine, but when its genuine its definitely positive. In maamarei Chassidus its explained why in the later generations cases of actual mesirus nefesh occur more frequently. Its because in earlier generations people were baalei mochin (men of intellect) and

Unfortunately, there are people who do not understand the inyan of hiskashrus correctly. They do Torah and mitzvos to give nachas to the Rebbe; they learn his maamarim and do his horaos to give him nachas; and they forget Hashem altogether If we leave Hashem out of the picture, we are separating between the Rebbe and Hashem which goes contrary to the entire idea of Rebbe!
they were not always able to withstand tests that went counter to their intellect. In recent times, because of the spiritual deterioration, we dont have much in the way of avoda of the mind and heart and the true inner essence of a Jew is revealed in all its purity. The Rebbe Rayatz gives an analogy about this, that it is easier to put ones heel into boiling water than the head. He concludes by saying that even the men of intellect of our generation need to put their intellect aside and not follow it. At the same time, its important to point out that when we say we need to set our intellect aside, it doesnt mean to behave irrationally. Kabbalas ol and emuna pshuta are the main things and the mind is merely a tool that is used to augment and strengthen our emuna pshuta. The chiddush of Chassidus is that we need to know Hashem, not just believe. But the intellect comes after emuna, and is not instead of emuna. We get the ability to do this from Moshe (says the Rebbe in one of his maamarim). Moshe of the generation provides the ability to combine the emuna pshuta and kabbalas ol with the mind so that the mind itself will understand that emuna and kabbalas ol are beyond our grasp. Now, before the coming of Moshiach, emuna pshuta is more and more apparent and we are witness to incredible displays of simple faith. With this simple faith, with absolute kabbalas ol, and with mesirus nefesh that reveals the essence of the soul, we are assured that we will immediately go out to greet Moshiach.

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MIRACLE STORY

TWO SILVER DOLLARS AND A TWOFOLD MIRACLE

At that moment I simply became speechless unable to loosen my tongue. This time, it was a different story my daughters health weighed in the balance, and who knew if I would have another opportunity to ask the Rebbe for a bracha. I was very disappointed in myself. An amazing story told by Rabbi Mordechai (Motty) Yadger from Tzfas about a miracle that began more than twenty years ago and reached its mesmerizing conclusion this past year.
By Nosson Avrohom Translated by Michoel Leib Dobry

For twenty years, the details of this story were known only to members of our immediate family, said Rabbi Mordechai (Motty) Yadger, vice principal of the Ohr Menachem Talmud Torah in Tzfas and an educator with long years of experience. A year ago, we experienced the final chapter of this amazing story, which began during Chanukah 5752. The conclusion came when our two daughters,

now married, were blessed with additions to their respective families after much waiting. One had twins, while the other had her second child, a boy, after five years. When this happened, I felt that the time had come to tell our story. One could easily hear the deep emotion in his voice as Rabbi Yadger described the chain of events. He recalled every detail of the twenty-year old episode

as if it happened just twenty minutes earlier. When I heard the whole story, the great concern that engulfed him and his wife at the time, as it did last year, and the tremendous miracles they experienced on both occasions, it was quite easy to understand why he became so moved. The first people to hear this incredible story were the members of the Romanian shul in Tzfas Canaan neighborhood,

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home of one of the citys first Chabad minyanim and where Rabbi Yadger has been davening for many years. His son-inlaw told the story a second time during the bris mila celebration for his newborn son, creating much excitement among the assembled guests, many of whom were not Lubavitcher Chassidim. We are now pleased to publicize it for the third time, here for the Beis Moshiach readership.

THE TRIP THAT COULD NOT BE DELAYED

As Kislev 5752 approached, I had a fervent desire to travel to 770 and spend the Chanukah holiday with the Rebbe, Melech HaMoshiach. For several years after our marriage, my wife and I had been unable to make the trip for various reasons, such as the birth of our daughters and my heavy workload in the field of education. On this occasion,

I felt that I had to come to Beis Chayeinu no matter what. The tremendous urge is something hard to explain in words. I remember what I was feeling all too well. It could best be described as the longing of a son for his father, a Chassid for his Rebbe, something beyond all logic. My close friends suggested that I delay my trip until the following Tishrei, when the spiritual harvest from being with the Rebbe is at its fullest. However, my desire was so strong that nothing could possibly change my decision. Im going now, I told everyone, and with G-ds help, Ill go for Tishrei as well. Several months earlier, my two daughters were stricken with an unusual skin ailment. While it started as just a small fungus on their hands, it quickly spread over their entire bodies, from head to foot. The situation was most unpleasant for girls age six and seven, to put it mildly. The most frightening part was to stand by totally helpless as we watched this rash grow larger with each passing day. Incredibly, the fungus only struck the two girls, while no one else in the house seemed effected. It didnt take long before we realized that this wasnt something that would just fade away with time; it was far more serious than that. We immediately took the girls to Dr. Lampit, one of Tzfas most reputable pediatricians. He examined them, made a diagnosis, and gave us a prescription for some ointments and other medications. Days and weeks passed, but none of the prescribed drugs were providing any cure. On the contrary, the fungus continued to spread on each of the girls simultaneously.

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MIRACLE STORY

DOLLARS DISTRIBUTION AND A MISSED OPPORTUNITY

A few days before the Chanukah holiday, I landed at Kennedy Airport in New York for my first visit to 770 in ten years. The excitement was great indeed. I felt like a son in exile finally returning home to his father. Tears welled in my eyes. Several days later, on the first evening of Chanukah, the Rebbe gave out dollars, and I was privileged to receive a dollar directly from the Rebbes holy hand. However, despite my thorough preparations, when I was standing before the Rebbe, I couldnt manage to say a word. I walked out of 770 with the Rebbes dollar in my hand, but I felt that I had wasted a perfect chance to ask him for a bracha in a moment of truth and genuine need. I remembered that every time I would come to 770, I never managed to say SheHechiyanu when I would see the Rebbe for the first time. At that moment, I simply became speechless, unable to loosen my tongue. This time, it was a different story my daughters health weighed in the balance, and who knew if I would have another opportunity to ask the Rebbe for a bracha. I was very disappointed in myself.

We also consulted with other physicians and tried a variety of different treatments, but nothing seemed to help.

DR. METZGER: THERES NO REMEDY TO THIS PROBLEM

When we saw that the situation was getting worse and how the girls were suffering, we again went to see Dr. Lampit. He decided to refer us to a leading medical expert in childrens dermatology, Dr. Metzger, who worked on the staff of Beilinson Hospital in Petach Tikva. He wrote out a referral, describing the ailment and the treatment administered thus far, and made an appointment for us to see this doctor. We hoped that this specialist could find a remedy to this problem that had been as of yet unsolvable. We made our way to the medical center. After the doctor had completed his examinations, he determined that there was no cure for the ailment. The only thing he could suggest was another ointment to relieve the pain. I remember his words to

this day: There is no remedy to this problem. We left his office perplexed, but above all, beside ourselves with worry. If this Dr. Metzger couldnt find a cure, then who could? Had it been decreed chv upon our daughters to live the rest of their lives with this irritating condition? We returned home deeply depressed, as we saw the girls suffering from sores and itching. Their skin was covered with the ugly signs of fungal infection. It was a sight that I wouldnt wish upon any parent. As a result, when I informed my wife of my decision to fly to Beis Chayeinu, she gave her consent on the condition that I get up the nerve to request a bracha from the Rebbe for our daughters. Naturally, I agreed. Now, I just needed a little courage to meet the condition. In hindsight, if I hadnt been so stubborn about coming for Chanukah and postponed my trip until the summer, I wouldnt have been privileged to pass by the Rebbe twice during the dollars distributions that took place during the Festival of Lights.

A SURPRISE: RECEIVING CHANUKAH GELT

To my great surprise and the surprise of all the Chassidim in Crown Heights, on the day before my return flight to Eretz Yisroel, the gabbai announced that the Rebbe would give out dollar bills for tzdaka at two oclock that afternoon, together with a silver dollar for Chanukah gelt. This

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time, I was determined not to let this opportunity pass me by. The dollars distribution took place upstairs in 770, and a long line of people quickly formed. I stood in the first floor hallway, filled with a sense of great anxiety. It was clear to me that no matter how nervous I might become, I must ask the Rebbe for a bracha for my daughters. As I waited for my turn, I kept practicing the words I would say to the Rebbe. Every few minutes, I made some changes to my request, making it short and to the point. The final version was: Refua shleima labanot a complete recovery for the girls. I hoped and prayed that my voice wouldnt fail me this time. After a reasonable wait, I was finally standing before the Rebbe. As promised, I got up my nerve and asked for a bracha. The Rebbe nodded his head and said, Bracha vhatzlacha. I then received from the Rebbes holy hand a bag meant to contain a dollar bill and a silver dollar. As I went outside, shaking with excitement over the momentous encounter, I opened the bag that the Rebbe had given me. To my great astonishment, I saw that it contained three dollars a dollar bill and two silver dollars. Everyone else had received just one silver dollar. Confused and amazed, I tried to catch my breath and collect my thoughts. I walked back inside and told one of the secretaries about the mistake. Should I give the second dollar back? I asked. The Rebbe makes no mistakes, the secretary replied with a tone of Chassidic musar. I returned to the home of my hosts in a flood of emotion. I asked for a bracha for my two daughters, and the Rebbe, the

She gave her consent on the condition that I get up the nerve to request a bracha from the Rebbe for our daughters.
faithful shepherd, gives me two silver dollars. I felt that the Hand of G-d had placed the second dollar in the bag. I was overcome with a feeling of intense love for the Rebbe. When I returned to Eretz Yisroel the following day, I was certain that we had no reason to worry any longer. True, the specialist had made his diagnosis, but the People of Israel have a leader in this generation. And so it was. Just as in the tales of the holy Baal Shem Tov, the great miracle came to pass. We didnt do anything except spread a little bath oil; and not just the improbable, but the impossible happened. The

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MIRACLE STORY
fungus that had spread deeper and deeper suddenly began to fade until it disappeared entirely. Their skin soon looked as if there had never been a problem to begin with. We made an appointment with Dr. Lampit. I wanted him to see this with his own eyes. When he examined the girls, he too was shocked and completely surprised. According to the big specialist, Dr. Metzger, this was a problem that they would have to carry with them for the rest of their lives. Yet, lo and behold, it had totally vanished without a trace, from both of them! Naturally, I told the doctor about my trip to Beis Chayeinu, the bracha from the Rebbe, and the Divine Providence of receiving two silver dollars from him. He was deeply moved by this, and he admitted that some Heavenly Power had intervened in finding a solution to this problem. which took place last year: My two daughters grew up, got married, and established their own homes. The older daughter had a boy a year after her wedding. However, four years later, she and her husband were still waiting for another child. The younger daughter had been married for nearly three years, and we were hoping to hear good news from her as well. One night, as I was sitting and thinking about them, I remembered the silver dollars that the Rebbe had given them for a complete recovery. Why are you keeping them to yourself, I scolded myself. The Rebbe gave the silver dollars for the girls, and theyre old enough already to take care of them on their own. Of course, I hoped that by giving them the silver dollars, it would serve as a segula to bring personal salvation to each of them. I thought about it and acted accordingly. The very next day, I called my daughters and reminded them of the forgotten memories of the silver dollars that the Rebbe had given me for them. I then asked to come to the house and take them. My older daughter took the silver dollar and kept it with her at all times. Just two months later, she gave us the good news that she was expecting another child. As for my younger daughter, after she put the silver dollar on a chain that she wore, she too learned shortly thereafter that she would be having a baby. The family was in shock. We clearly felt that the silver dollars had been the catalyst for yet another miracle after several long and arduous years of waiting. Nine months later, the older daughter gave birth to another son, while the younger daughter gave birth to twin girls. We were simply overjoyed. It was at this point that I felt a strong need to publicize the miracle we had been privileged to experience, said Rabbi Yadger as he concluded his incredible story. We are privileged to have the Rebbe with us, doing miracles and wonders today just as he has done in the past. All that remains for us now is to wait for the great joy of the Rebbes hisgalus at the True and Complete Redemption.

HELLO
Rabbi Yadger stops his story for a moment, and then he adds the final chapter, just as amazing,

Anywhere, Anytime !
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MOSHIACH & GEULA

ISSUE 900 AND MOSHIACH

By Rabbi Gershon Avtzon

Dear Reader shyichyeh, This Shabbos (Toldos 5774) is Shabbos Mevarchim Kislev. It is the Shabbos that ushers in the month that is filled with many days of Chassidic celebration and Geula. In his Sichos, the Rebbe puts much emphasis on connecting every part of the month of Kislev with the theme of Geula and Moshiach. Let us go through a few of these points: 1) The name of the month, : The word Kislev is made up of two words, Hidden and , whose numerical value is 36, equivalent to revelation. It is a month that all hidden things become revealed. That is why the Rosh HaShana of Chassidus falls out in Kislev, on the 19th. For many years, Chassidus was hidden, and after the liberation of the Alter Rebbe it was permitted to reveal Chassidus Chabad. This is also the theme of the times of Moshiach. The central idea of the times of Moshiach is that the truth of the creation will be revealed. The true reality is that not only did Hashem create the world, but the physical world expresses Hashem. In the days of Galus, this truth is concealed and we see only a physical world. In the days of Moshiach, the entire creation will recognize the existence and kingship of Hashem. The Navi Yeshaya (2:2) sums it up: In the days to come, the Mount of the L-rds House shall stand firm above the mountains and tower above the hills; and all the nations

shall gaze on it with joy. And the many peoples shall go and say: Come, let us go up to the Mount of the L-rd, to the House of the G-d of Yaakov; that G-d may instruct us in G-ds ways, and that we may walk in G-ds paths. For instruction shall come forth from Zion, and the word of the L-rd from Jerusalem. 2) It is the third month from Tishrei, in the winter months. The number three is the number of peace. When you just have two opinions, you have conflict. When

day. Benyamin was the only one of the sons of Yaakov who was born in Eretz Yisroel. He merited that the Beis HaMikdash be built in his portion of Eretz Yisroel. It is a month that we celebrate the Chanukas Beis HaMikdash that instills in us the Emuna in the rebuilding of the Beis HaMikdash HaShlishi. The number nine is connected to . Furthermore, the number nine, in Hebrew is the numerical

It is a month that all hidden things become revealed. That is why the Rosh HaShana of Chassidus falls out in Kislev, on the 19th.

you have a third mediating party, it brings peace. That is why the Torah was given in third Month of Sivan (counting from Nissan), for Torah is given to bring peace into the world. That is why Chassidus was revealed in the third month of Kislev. Yet Hashem saved the revelation of Chassidus for the third month of the winter months specifically. Chassidus gives us the power to even bring the deepest lights of Moshiach to the darkest times of Galus (winter). (Sichos 5752) It is important to mention that Kislev is the ninth month of the year. The month of Kislev is connected to the tribe of Benyamin, who brought his Korban on the ninth

value of 770! It should be noted that this week is the 900th (the of the number 9) edition of the Beis Moshiach Magazine! The sole goal of this publication is to spread the truth that Hinei Moshiach Ba and to instill the light of Moshiach into the hearts and lives of every Jew. May the editors, contributors and readers of this special publication accomplish this goal with the revelation of Moshiach 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.

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KINUS HASHLUCHIM FEATURE

THE ULTIMATE

TEST
Exerted from the keynote address at the banquet of Kinus HaShluchim HaOlami 5753
By Rabbi Pinchas Feldman Head Shliach Sydney, Australia

vrohom blazed the trail for all Jews. Avrohom our father worked with selfless devotion and sacrifice to bring G-ds word to the ancient world of his times. The Rebbe shlita, like Avrohom Avinu, has devoted his life to bringing G-ds word to the twentieth century. It didnt come easy then, and it doesnt come easy now

Each of us, together with thousands of shluchim around the world, serves as the spiritual conscience of the Jewish world. We can fulfill this role only thanks to the leadership of the spiritual giant of our generationthe Rebbe shlita. Upon assuming the nesius, on Yud Shvat 5711, the Rebbe declared that we are working to bring Moshiach Tzidkeinu. From then until today, over forty

years, Moshiach is a constant theme in all of the Rebbes talks and writings. The Rebbe has not moved from his statement that we will be the first generation of Redemption. The Rebbes secretary, Rabbi Binyomin Klein, mentioned the amazing fact that through all the years that he merited to serve the Rebbe shlita, it never happened even once that the Rebbes promises didnt fully materialize. Sometimes a bit of patience is necessary, but if we only have the strength and patience to do exactly as the Rebbe says we will not ever be disappointed. The question is asked: What was really so special about Avrohom Avinus mesirus nefesh? Great things are attained only through hard work; the greater the spiritual revelation to be

attained the more difficult the task. Hashem, therefore, tested Avrohom many times; ten times to be exact. The greatest test of all was the test of the Akeida of Yitzchok his son. The expression that Hashem used when speaking to Avrohom regarding this last test was Please take your son. It was a request. The Talmud Sanhedrin explains that Hashem said: I ask you, Avrohom. Please dont disappoint me; I tested you in the past and you passed the tests. But now, I beg of you, be strong and pass this test with flying colors, so they wont say that the other tests were worthless. The mefarshim ask: Why did Hashem doubt Avrohoms faith when he put him to this test? Didnt Avrohom already prove himself time and time

26 28 Mar-Cheshvan 5774

again, beginning with the total mesirus nefesh of being thrown in a burning furnace, rather than denying Hashem? Didnt he already prove himself by being ready to give up his very life for his faith? The explanation is alluded to in the Midrash which says on the pasuk I and the child will go until here: Let us see what will come of the Hashems promise of my having children. Avrohom Avinu wanted to see what would happen to Hashems promise that he would have children, now that Yitzchok would be sacrificed. The Midrash says that the Satan came to Avrohom and said to him, Avrohom! How can Hashem want you to kill your son? You have worked so hard to spread Elokus in the world. Such a horrible act of killing your own son will alienate many people from following your teachings.

Throughout the years, our challenge as shluchim was to popularize unpopular ideas.
Hashems word? Maybe you didnt hear right? Otherwise, what meaning is there for His promise to you that you will have children? Extending Satans argument, I allow myself to further play devils advocate. Avrohom Avinu had a Yeshiva, as the Talmud says, Avrohom sat in Yeshiva We all know well that in order to support an institution you need community support. In order to draw students you need community trust; the existence of the school necessitates that everyone see the head of the Yeshiva as a reasonable person who cares for the community. The Satan said to Avrohom Avinu, If you will do this, you

Are you not concerned that all your self-sacrifice until this day will be in vain? The whole world sees you as the epitome of good and kindness. Now they will think that you went mad, they will stop respecting your beliefs; they will dismiss you as irrelevant! The Satan indeed had a good argument: All the souls that Avrohom and Sarah brought close to Yiddishkait will distance themselves from you. How will you begin again from scratch at your age? Hashem cant seriously expect you to do something that will make a mockery of all his promises to you. Avrohom, be rational! You will be sacrificing your very faith in Hashem! Maybe you err in understanding

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Kinus HaShluchim Feature

will lose the trust and support of the public. Your behavior was correct before you built your institutions, but now that you behave so irrationally, it will destroy all you achieved!... In light of the above, it is understood, that the test of the Akeida, the last test, was fundamentally different from all the other tests. Here Avrohom didnt just have to sacrifice his physical being for the Will of Hashem. This was a test of nullification on the highest level absolute surrender of even his spiritual self, in order to fulfill Hashems Will. The sign of a true leader, especially the founder of a Jewish nation, is absolute surrender of his whole being to Hashem, including all his personal spiritual needs and goals. This is the central message that the Rebbe gave us: to be like Avrohom Avinu, to know that our role in the world is the role of Avrohom Avinu, regarding whom it is said: He called in the name of Hashem, and the Talmud says: He didnt only call himself, but caused others to call. It is not enough that we ourselves recognize the greatness of Hashem, but we must go out to every place where this message isnt yet known. The Rebbes leadership always focused on highlighting areas of Jewish life which had been neglected or forgotten. He brought them to the forefront of Jewish communal awareness. This was only possible through mesirus nefesh. The Rebbe didnt always adopt easy positions which no one objected to. He took stands on what was right, even if it wasnt popular. Throughout the years, our challenge as shluchim was to popularize unpopular ideas. This was so when the Rebbe began to speak about the Baal Tshuva movement. This was so about Yeshiva education, large families, Mihu Yehudi, Shleimus HaAretz and more. In time, after much hesitation, these ideas became better understood by the mainstream community. The Rebbe is always challenging us. But thanks to their dedication and devotion to the Rebbe, the shluchim overcame their difficulties and proceeded from strength to strength. Now, we face an unprecedented level and dimension in the years of the Rebbes leadership. The Rebbe gave us a role: to publicize his nevua a real nevua with all the Halachic implications of prophecy, that Hinei Hinei Moshiach Ba! The Rebbe keeps emphasizing that Moshiach is a real thing; that we need to study about it, talk about it, publicize it, and live with it. At last years convention, the Rebbe taught us shluchim that the goal and objective of all our Yiddishkait activities all the days of our life is to bring the days of Moshiach. The life of a Jew is Torah and Mitzvos, and all the days of your life should be permeated by this main theme to bring the days of Moshiach. The Rebbe also told us that Moshiach should be publicized bofen hamiskabel. What does bofen hamiskabel mean? It refers to the example of a teacher and student as explained in Chassidus. When the student is young and his mind and knowledge are limited, a teacher must use a moshel to explain the message in an interesting way, according to the students capabilities. The Rav must use the moshel in such a way that all the depth of the Ravs teaching is clothed in the short message, or moshel. When the student works on understanding the message, he will then understand the essence. The message we deliver about Moshiach should contain the full depth of Moshiach as explained in the Rebbes talks. But exactly how and what to say depends on the type of place of every shliach, and everyone should judge what the bofen hamiskabel is in his place. Every shliach works to prepare his city so that the people there will be able to understand and know everything. But the shliach must deliver the words according to the level of the community. The message of Moshiach must be delivered with clarity and strength. Certainly, the fear of unwanted results is part of the test. When we pass a test, it is clear that things are not as bad as we imagined them to be. Just like Avrohom Avinu passed the test and publicized Elokus in the world with selfsacrifice, so the publicity of the Bsuras HaGeula of the Rebbe needs to be done with mesirus nefesh. Certainly the Rebbe himself more than any other person knows the possible problems that can be caused by this publicity. Despite this the Rebbe gave us this mission. We must utilize all methods possible to prepare the world for Moshiach. All of us, like one man with one heart, are devoted to prepare for Moshiach with mesirus nefesh, and we must say clearly: There are no opposing camps in Lubavitch! Yet this convention does not impose one approach on

28 28 Mar-Cheshvan 5774

everyone. As brothers, we give each other our trust and rely on each other, as the Rebbe relies on each and every one of us to do the right thing. The right way is that every shliach will work on success in his city, and others will see and learn from them. The general direction was given to us by the Rebbe, the Geula is imminent and the preparation is our main task. Preparations in each specific place are not absolute. Every one of us should do it to the best of our potential. Let us honor each other for our true efforts and faithful work to fulfill the shlichus properly. There are different approaches to what is the best way, but when a shliach devotes himself to spread the message of Geula, we must respect what he does. People ask how can we do work so with devotion, when the Rebbe is not well? Without trying to justify Hashems ways, since understanding Hashgacha Pratis is beyond human capacity, it is important to know that the revelation of Moshiach is associated with Moshiachs suffering for Am Yisroel, as mentioned in Tanach, Gemara and Kabbala. The Pardes Yosef explains something interesting about the words that Moshe Rabbeinu stated when he came to redeem Bnei Yisroel: Pakad Pakadeti I have remembered. These words were the code of redemption. The Jews in Mitzrayim had a tradition going back to Yaakov Avinu that the Redeemer will say these very words. But the question is: If everyone knew that the redeemer will say these words, how is it proof that he is a real redeemer, and not a pretender? He answers this question with another question:

Why was Moshe Rabbeinus speech impaired? Yetzias Mitzrayim involved so many miracles, so couldnt Hashem throw in just one more miracle and cure Moshe Rabbeinu so he could speak perfectly like anyone else? Wouldnt it be nicer if the redeemer spoke clearly? The explanation is that these specific words Pakad Pakadeti could not have been said

correctly by a speech impaired person. When Moshe said these words, even though he usually stammered, this was the sign that he was indeed the redeemer, to announce that the Geula is truly on its way. May we soon merit hearing the Rebbe say his message, with clear speech, and all will recognize that the Redemption has arrived! The Rebbe mentions in his famous letter that since he was a child, even before he went to cheider, he envisioned the wonderful redemption in such a way that would explain and justify all the pains of exile. When Moshiach will come, we will finally understand how all the pain was for the good. We fully believe that the day isnt far when all of Am Yisroel will join us in proclaiming: Yechi Adoneinu Moreinu vRabbeinu Melech HaMoshiach L olam Vaed!
Reprinted from the Kfar Chabad English Magazine Teves 5754

Issue 900

29

PARSHA THOUGHT

YOU ARE A FIRSTBORN!

By Rabbi Heschel Greenberg

EISAVS FIVE SINS

Eisav, Jacobs older twin, nonchalantly sells his birthright to Jacob for a pot of lentils in this weeks parsha. The Torah considered his act so egregious that it concludes this episode with the words And Eisav disgraced the birthright. If there were any doubts about his disregard, and even contempt, for the privilege of being the first born, they were completely dispelled when Eisav said nary a word of protest or regret after he had consumed his meal. It is only decades later, when Jacob wrests Isaacs blessings from him, that Eisav raises Cain about Jacobs appropriation of the birthright. Our Oral Tradition, preserved in the Talmud (Bava Basra 16b), reports that Eisav had actually committed five major crimes on the day he exchanged his birthright for a plate of red stuff: He violated a betrothed maiden, committed murder, denied G-ds existence, denied the Resurrection of the Dead and he disgraced the birthright. Commentators are puzzled as to why the Written Torah would single out what appears to be the least reprehensible of his transgressions the disgracing of the birthright while not mentioning a word about his other, far more heinous, crimes.

THE LIBERATION
One way to clarify this omission is to understand the deeper meaning of the birthright that was so precious to Jacob and so insignificant to Eisav. When G-d sent Moses to Pharaoh to demand liberation for the Jewish people, Moses stated: This is what G-d said, Israel is My son, My firstborn. Rashi relates a Midrashic explanation to link this declaration that the Jewish people are G-ds firstborn with Jacobs purchase of the birthright, Here G-d signed on the birthright that Jacob purchased from Eisav. The association of G-ds demand to liberate the Jews in Egypt with the birthright Jacob purchased from Eisav, allows us to infer that our Redemption (liberation from Galus) hinges on our role as firstborn. Jacob prophetically realized that possession of the firstborns privilege would enable his progeny to get out of Egypt and all other subsequent periods of exile. Being the firstborn was not only a matter of biological and chronological precedence; it also carried a profound spiritual potential to overcome any and all obstacles.

DOUBLE AND INFINITY

The potency of this ability is symbolized by the law that grants a biological firstborn a double portion of his fathers inheritance. The very concept of double here is related to Redemption. The Midrash cites five examples where the Torah doubles up on a key word. The idea of liberation is hinted in each of these repetitive statements. The most familiar liberation-repetition is the one G-d used for the Exodus from Egypt: Remembered, I have remembered. The Rebbe explains that to break through all the barriers that exist we must have double power. Double does not just mean twice as much; it also expresses the idea of an idea or force that is constantly replicating itself. Hence, the power of liberation is synonymous with an extended meaning of double, i.e., infinity. This is the power vested in the birthright that Jacob prized and Eisav disdained.

IDOLATERS YES BUT ASSIMILATIONISTS NO?

When the Jews were liberated from Egypt even the idolaters amongst them were redeemed. G-d did not winnow out the unrighteous. Indeed, no matter how heinous the crime a Jew

30 28 Mar-Cheshvan 5774

might have perpetrated in Egypt, he or she received the chance to be a part of the nascent Jewish people and receive the Torah at Mount Sinai. There was one notable exception to G-ds grace. Those Jews who did not want to be liberated were left behind. According to the Midrash, they perished during the plague of darkness and were quickly buried before the light returned. G-d did not want the Egyptians to know that a large number of Jews were also stricken by a plague. The question has been raised, why would G-d liberate idolaters but not those who assimilated or had a slave mentality and were not emotionally ready to leave? The Rebbe (Likkutei Sichos, volume 11 p. 1-7) explains that the idea that Jews can never be excluded from the Jewish community and Jewish destiny, no matter how serious their transgressions, was introduced at the Exodus from Egypt. Upon leaving Egypt, the Jewish nation acquired the status of G-ds firstborn. They were G-ds children no matter how serious their deviation from the desired norm. However, their status as G-ds firstborn child only attached to them if they wished to join the Divine family and be attached to G-d, as a child is to his or her father. Those who chose to remain behind in Egypt were, in effect, rebelling against the essential relationship that would have allowed them to be liberated. They rejected their special role as G-ds firstborn. Thus, the Rebbe explains, the very rationale G-d uses to override transgressions is the firstborn status invested in every Jew. However, if those who did not want to leave Egypt refused their birthright, how could they

gain the status as firstborn? It is instructive here to consider the Jew who mistakenly expects his Yom Kippur atonement to negate his sin of eating on that very day. Yom Kippur can atone for any sin but only so long as the sin does not negate the very power of Yom Kippur. The Rebbe, citing the Rogatchover Gaon, applies the Talmudic expression: A prosecutor cannot become the defender (in the same case, obviously). One cannot invoke the atoning power of Yom Kippur for the sin that is an affront to Yom Kippur. Similarly, the Jew who spurned his status as G-ds firstborn could not see his sins mitigated by his status of G-ds firstborn.

his other severe violations. Thus, while the Talmud records the Oral Traditions version of Eisavs criminal exploits on that day, the Written Torah cites only the sale of his birthright. In this way, the Torah gets right to the root of Eisavs downfall and the ultimate degeneration of his descendants into tyranny and anti-Jewish behavior. Indeed, the exile we are insince the destruction of the Second Templeis called the Exile of Rome, which our Sages trace back to Eisav. The root cause of all the misery and oppression of this Exile was Eisavs lack of desire to be connected to his parents and grandparents legacy; he spurned what would have been his unbreakable link to G-d.

The root cause of all the misery and oppression of this Exile was Eisavs lack of desire to be connected to his parents and grandparents legacy; he spurned what would have been his unbreakable link to G-d. EISAVS MOST EGREGIOUS SIN
Jacob saw into the future and realized that he must salvage the birthright, for in it lays the power of ultimate triumph over the forces of tyranny and exile.

We can now understand why Eisavs most serious transgression was rejection of his status as the firstborn. Although his other four sins, enumerated above, are considered among the most serious breaches of behavior and faith, G-d could have found a way for Eisav to redeem himself. Indeed, this would have happened if Eisav had embraced his status as the firstborn, and thus claimed his special relationship with G-d. By exchanging this unique status for the ephemeral relief from hunger and weariness, Eisav lost his chance to redeem himself from

A DISTURBING QUESTION
One can still raise a disturbing question about rejection of the birthright in our own day and age: Just as Eisav disenfranchised himself from G-ds community and the liberation dynamic, so one might well wonder whether a Jew can do the same today. If that were the case, G-d forbid, it would raise the awful possibility that millions of assimilated Jews, who do not identify with the claim
Issue 900

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PARSHA THOUGHT
of being G-ds firstborn, will not be redeemed by Moshiach. The answer has already been provided by the Rebbe in the talk cited earlier. The Jews of the Exodus era were left behind due to their reluctance to become part of the Jewish community of G-ds firstborn children. Today, the Rebbe asserts, no Jew will be left behind, because once we were liberated from Egypt and chosen as a people at Mount Sinai, we have for all times become G-ds firstborn. No Jew, protestations to the contrary notwithstanding, can ever renounce his or her Jewishness. Sinai, he would have shared the This, the Rebbe states, is grim fate of those who refused to essentially what we say to the become part of the Jewish nation. Rebellious Son at the Seder However, now, the author of the when he objects to the Passover Hagada intimates, you have no ritual: If you had been there, choice; you will be redeemed you would not have been because you are a Jew! The only choice we have redeemed! These stinging words actually manifest themselves as before us now is to decide words of encouragement. In this whether we experience the view, their emphasis should be imminent Redemption without seen as attaching to the word our willing participation and in there. If the rebellious son, spite of our lack of desire for it, who wants nothing to do with G-d forbid, or because of our service Express service liberation, had beenExpress in Egypt fervent prayers and efforts to Fully Computerized Fully Computerized prior to the Exodus and missed bring about the final Liberation. the giving of the Torah on Mount 331 Kingston Ave.Ave. 331 Kingston nd Flr) Brooklyn NY 11213 (2nd(2 Flr) Brooklyn NY 11213
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32 28 Mar-Cheshvan 5774

PROFILE

THE REBBE TESTIFIED TO THE SINCERITY OF HIS BELIEF IN MOSHIACH

The Chassid, R Meir Avtzon, was the Rebbe Rayatzs Shadar in Russia and did much to spread Judaism in Detroit. * To mark his passing on 29 Cheshvan 5762.
By Dov Levanon

Meir Avtzon was born in the town of Mirgorod in Russia on 8 Teves 5669. His parents were R Gershon and Mrs. Esther Avtzon. Mirgorod had a Chassidic atmosphere even though most of the inhabitants, who were simple folk, were not mekusharim to our Rebbeim. R Hillel of Paritch, who would visit the town once or twice a year (he traveled to towns in Russia in order to strengthen Torah and Judaism), was the one who

instilled the Chassidic character of the town. I could honestly say that I heard more in our town about R Hillel of Paritch than I did about the Tzemach Tzedek, said R Meir. Two people helped me go to Yeshivas Tomchei Tmimim, said R Meir. One of them was his melamed, who taught him for three years, R Levi Yitzchok Weichman, who used to travel to R Chaim Shneur Zalman of Liadi, and R Bentzion

Rivkin, a great posek. In the years that I knew him, he did not walk four cubits without Hemshech 5666. When he went to the slaughterhouse he learned Samech-Vav, when he sat at home he had with him SamechVav, and wherever he went, he took it with him, said R Meir. He learned Gemara until bar mitzva with the melamed, R Levi Yitzchok, who was the only melamed left in the town after the Revolution. The melamed,

34 28 Mar-Cheshvan 5774

realizing he was bright, promoted him to the highest class within a few months. These were bar mitzva age boys who had learned Gemara for at least two years already while he was only eleven. After his bar mitzva, the melamed sent him to the yeshiva in Kiev and after that yeshiva was shut down, he returned home and learned by R Bentzion Rivkin. R Meir Gurkov once went to the town on a recruiting mission for the yeshiva, and when he saw the boy he told him to join the yeshiva. R Levi Yitzchok tried his best to help. On Lag BOmer 5686/1926, the boy found himself in Charkov where the central underground Yeshivas Tomchei Tmimim was located and was run by R Yechezkel Feigin and R Nissan Nemanov. When everyone went to the Rebbe for Tishrei 5687, the

The Rebbe said: A material dowry comes and goes but a spiritual dowry is forever. Hashem endowed you with a special gift, the ability to provide your children with a spiritual dowry. This is a genuine dowry. You can say this in my name to your mechutanim
the yeshiva until 14 Kislev 5688, the day the authorities shut down the yeshiva. On Chanuka he was arrested again. The interrogators wanted to know whether he knew R Nissan. He was released after a day, but due to the persecution, he and the other bachurim left for Vitebsk. After the Yevsektzia dogged the footsteps of the yeshiva in Kremenchug and the former mashgiach, R Berel Koznitzov had to run away, R Meir came to be the mashgiach of the yeshiva which was run by R

yeshiva was closed. R Meir went with the yeshiva to Nevel where the yeshiva was established after the Yomim Tovim. For Simchas Torah 5688, R Meir was among the hundreds of Chassidim who traveled to Leningrad to be with the Rebbe and to take leave of him, a day before he left Russia. It was the last time he saw the Rebbe Rayatz. After he returned to Nevel, he was arrested and held for interrogation but was released after a few days. He remained in

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Yisroel Noach Blinitzky. He had to arrange a place for the boys to eat teg (daily meals in the homes of the local Jews), as was customary in those days, and to give shiurim to some classes. The shiurim were given in several shuls. Right after the shiur, the boys would leave and meet up again to continue learning under his supervision in another shul. Every day R Meir visited several shuls. After a few months, he was caught in one of the shuls and had to leave the city. He took some bachurim with him and they went to Vitebsk. On the way, while on the train, a gentile noticed that he was the leader of the boys and he began

INCARCERATION AND TORTURE

In Elul 5695 R Meir was arrested when he went to the home of R Avrohom Maiyor. He did not know that the house was under surveillance (R Avrohom himself managed to sneak out of the house). He was taken along with six other Chassidim who were arrested the same night to the secret police headquarters, Lubianka, in Moscow, where he was tortured. The interrogators wanted him to supply information about who organized the chadarim and yeshivos, who taught in them, and who were the parents that sent their boys to

When he asked one of the shluchim there to help him, the shliach agreed on condition that when he returned to New York he would tell the Rebbe that the Chassid, R Meir Avtzon went around publicizing that the Rebbe is Moshiach.

to threaten to inform on him. It turned out that this gentile came from a town near Mirgorod, R Meirs hometown, and he knew his grandmother who was a doctor, so he left him alone. After the closing of the yeshiva, R Meir remained in Moscow where a Lubavitch community had developed. Among his friends in those days were R Yaakov Moskolik (Zuravitcher), may Hashem avenge his blood, and R Avrohom Drizin (Maiyor), in whose house he lived. In 5694, the Rebbe Rayatz told him to try and leave Russia and to submit a request to move to Riga or some other city in Latvia. His request was not approved.

these schools. R Meir kept quiet and did not tell them anything. As soon as he arrived in jail, they took away his tfillin and wanted to rip them open in order to see whether he had hidden gold coins inside. R Meir pleaded with them but the interrogator refused to listen until a Jewish interrogator by the name of Yakobovitz told him to leave the tfillin alone since he is not the type to hide valuables in his tfillin. After the interrogations, he was transferred to the Butirka prison where he waited to be sentenced. In the verdict on a long list of charges that covered six pages, R Meir was found guilty, along with the other Chassidim arrested that night, of organizing learning for Jewish

children in Malachovka and for teaching Talmud and the various commandments of the religion. Charges such as these could have resulted in a sentence of execution, but they were given a relatively lighter sentence of three years of exile in Kazakhstan. At first, he was with the Chassidim R Yitzchok Goldin and R Eliezer Nannes, but after a few months he remained alone. Erev Yom Kippur, R Meir immersed in the river despite the great danger involved. Indeed, on Yom Kippur already he began to feel sick, and on Simchas Torah he walked to the hospital where he was diagnosed with intestinal typhus, a terrible plague at that time. Even after the time for his official release arrived, the wicked ones tried in various ways to keep him in exile. It was only after he wrote to the Prosecutor General along with providing documents from the hospital that he was released. Even after he returned to Moscow, his troubles werent over. Since he had hidden in the home of someone who ran the Chassidic underground in Moscow, he was arrested again and was left for three days without food until his release. Then he had to forge a passport so he could continue living in the city. After R Avrohom Maiyor left the city, R Meir became the leader of the secret community. When the war broke out, he went with his fellow Chassidim to Tashkent where he married. In 5706, R Meir left the country via Lvov with a passport that said his name was Chaim Gasthalter. He then went to France. When the Rebbe Rayatz passed away, R Meir was one of the first to sign a writ of hiskashrus to the Rebbe MHM

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and became his faithful Chassid.

REPORTED IN THE PAPERS: A FAMILY WITH SIX CHILDREN

R Meir arrived in the United States in the beginning of the 1950s. With the Rebbes consent, he settled in Detroit where he worked as a mashgiach of kashrus in a meat factory. He began reaching out to Jews, mainly the many Russian Jews who lived in Detroit. R Meir became the Rebbes man in Detroit, being responsible for all Chabad activities in the city from raising money for maamud to publicizing the Rebbes horaos and teaching Chassidus. On 12 Tammuz 5723/1963, the Rebbe asked the shluchim to come up and get mashke from him. When some of them did not go up, the Rebbe said their names out loud: Where are the rest of the shluchim? Nissim Hayward? Meir Avtzon? As an interesting aside, when R Meir arrived in America, there was an article that reported in shock the arrival of a bearded Jew with no fewer than six children! In Detroit, besides being mekarev Russian Jews, R Meir also took in many of them who did not have a place to live. In his small home he tried giving each one special attention and was able to inspire many of them to increase their mitzva observance.

THE REBBE RETURNED THE MONEY

In 5716, R Meir sent the Rebbe packages of sfarim. The Rebbe thanked him and asked how much they cost. The Rebbe, who knew that R Meir would not want him to pay, explained to him in his language, the language

of a Chassid and mekushar, why he had to send the Rebbe a bill: I just received the packages of sfarim and thank you for the bother. Surely you will strengthen this good practice and also inspire the rest of Anash who will learn from you and do the same. Of course you will let me know the cost which will be covered immediately along with thanks. It is already known in matters such as this the instruction of the Rebbe [Rashab] that you must inform regarding the cost, for this is a segula to prevent someone from coming in the

future and creating confusion. He answered in this way one of the Chassidim of the previous generation, a man of stature and one who was mekushar to him with all his heart and soul, and obviously, this person did so then and in the future. As to what kind of sfarim interested the Rebbe, the secretary, R Eliyahu Quint wrote R Meir: Many thanks for the sfarim that you sent the Rebbe and surely you will act in haste in this matter in the future as well. The kind of sfarim: Kabbala, Halachic Responsa and
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R Meir merited spiritual wealth and nachas from his children, but he did not have material wealth. His home was small and simple and he and his wife managed with little. One time, when he had yechidus, he said to the Rebbe that his children had come of age for shidduchim. He and his wife had never been worried about their financial state, but now they wanted to be able to pay at least for a modest wedding and dowry. The Rebbe said: A material dowry comes and goes but a spiritual dowry is forever. Hashem endowed you with a special gift, the ability to provide your children with a spiritual dowry. This is a genuine dowry. You can say this in my name to your mechutanim when you sit down to discuss the agreed upon conditions. In 5746, when his wife was sick and she had to be transferred to a place where she could get proper medical treatment, R Meir moved to Crown Heights and lived next door to 770. In Crown Heights he was a model of an older Chassid devoted to the Rebbe with all his heart and soul. It was quite apparent that he was a Chassid who was immersed in the ways of Chassidus. He often davened with avoda, completely immersed in every word. His davening included Chassidic niggunim and sometimes tears. For many years he had the privilege of standing behind the Rebbe at farbrengens. During the court case regarding the sfarim, the Rebbe said in yechidus to the members of Aguch that by right the Chassidim should be represented by the elder Chassidim and he mentioned Meir Avtzon and Mendel Futerfas.

THE REBBE DEMANDS MORE

R Meir Avtzon was in charge of allocating tractates of Shas in Detroit. One year, when he had yechidus, the Rebbe asked him which tractate he had taken. R Meir said, Sota. The Rebbe told him to take an additional tractate since Sota is learned anyway between Pesach and Shavuos. the like, and any book that is not commonly available. R Meir started a shiur in Chassidus when he first arrived

which was also attended by some talmidim from the local yeshiva. When he informed the Rebbe of the shiur, the Rebbe wrote, A young married man and talmid of the yeshiva is not yet involved in the world of falsehood and so it is even more important to instill in him a spirit of yiras Shamayim and love for Hashem. How is this done? Through learning Chassidus and going in its ways. R Meir was a big talmid chacham and his Torah insights often appeared in the Torah journals of those days.

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PUBLICIZING MOSHIACHS IDENTITY

In the early years of the nesius, the shadar R Moshe Dubinsky went to Detroit to raise funds. When he asked one of the shluchim there to help him by providing him with addresses and introductions to wealthy individuals, the person agreed on condition that when he returned to New York he would tell the Rebbe that the Chassid, R Meir Avtzon went around publicizing

that the Rebbe is Moshiach. Having no choice, R Moshe agreed. When he returned to New York, he told the Rebbe. The Rebbe said: What can I do when he means it sincerely! After the Rebbes stroke on 27 Adar 5752, R Meir was one of the leaders in encouraging the publicizing of the Besuras HaGeula, and even spoke about this many times in 770 at gatherings and farbrengens. He was strong in his faith and

anticipation of the Rebbes hisgalus and in nearly every bracha to a family member, he mentioned, with tears, his anticipation of the hisgalus. R Meir was taken to the hospital on 29 Cheshvan 5762. His condition stabilized and his children all left for their homes except for one daughter. In the middle of the night she left the room for a few minutes and that is when R Meir passed away.

Continued from page 47 standpoint, he would quote the Chassid, R Itche Masmid. When R Itche would speak at farbrengens about the imminent coming of Moshiach, he would say: If only I had another fifteen years to prepare for his coming. Then I would be able to further refine my soul and my part of the world.

THE PREPARATIONS OF THE SOLDIERS OF THE HOUSE OF DOVID

In connection with this, R Shlomo Chaim would emphasize that our avoda in galus is not separate from the revelations we will have in Yemos HaMoshiach. Rather, in galus we prepare ourselves and the world for Yemos HaMoshiach. This is what he said at a farbrengen (from a reshima of R Avrohom Alter Heber): On the verse, I will transform their mourning into rejoicing, Chassidus explains that it doesnt mean merely that the mourning will be replaced by joy. Rather, that in the future it will be revealed how the mourning itself is joyous. In

Chassidus an analogy is given: A master has his slave drag a sack of stones and the slave silently curses the master who has no compassion and makes him do such difficult work. But upon arriving home, the master shows him that the stones are precious stones and pearls and he gives it to the slave as a gift. The slave feels terrible that he did not take more stones. Our hard work in galus is actually wonderful; its just that it doesnt look good to us now. In the future though, its goodness will be apparent. As it says, I thank you Hashem for being angry with me. May Your anger turn away and may You comfort me. In Yemos HaMoshiach we will yearn for galus because we will understand what was good about it. R Shlomo Chaim spoke passionately about the role of the talmidim in Tomchei Tmimim, the Soldiers of the House of Dovid, in preparing the world for Geula as explained by the Rebbeim. R B. B. remembers that when R Shlomo Chaim spoke about the need for iskafia, he said that it was particularly important when

Moshiachs coming is imminent. The Rebbe Rayatz said that when Moshiach comes, he will present himself at the head of the talmidim of Tomchei Tmimim, and he will tell Moshiach: See what I have raised! So every one of the talmidim ought to see to it that he is worthy of going to greet Moshiach, to stand before him and tell him how Tomchei Tmimim influenced him. A bachur who was not involved with avoda will be very ashamed when Moshiach comes, for he learned in Tomchei Tmimim and knew precisely how to prepare, and yet he did not do enough to be ready for Geula. This subject was ramped up significantly in the days leading up to Yud Shvat 5730 when the Rebbe urged the completion of the Torah to Greet Moshiach, and the Chassidim feverishly worked to complete this Torah scroll and to greet Moshiach. At that time, R Shlomo Chaim would ask his talmidim and mushpaim again and again: How can we greet Moshiach if we dont do avoda properly?
(A chapter from the book, HaMashpia R Shlomo Chaim Kesselman, with thanks to the family)

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YEMOS HAMOSHIACH WHAT IS IT?

All the days of your life to bring to Yemos HaMoshiach. There are two meanings: 1) literally, that Moshiach will come. In everything that exists in the world, you need to examine how it will be when Moshiach comes; 2) that during galus, during the six thousand years of this world, the intention

in all the avodos is that they lead to the Yemos HaMoshiach. You can be in galus and not know that the true intent of galus is Geula. Some think that galus is an end onto itself A Jew needs to know the purpose of galus and pray to Hashem to merit the coming of Moshiach. (Seifer HaSichos 5703, p. 78) When the mashpia, R Shlomo Chaim Kesselman

(1894-1971) would speak about Yemos HaMoshiach, he would be tremendously enthused. He would emphasize the advantage of Yemos HaMoshiach as days when all the spiritual darkness would vanish and the loftiest G-dly light would be revealed, as it says, and the glory of Hashem will be revealed and all flesh together will see that the mouth of Hashem has spoken.

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THE MASHPIA WHO ASKED FOR

MOSHIACH
R Shlomo Chaim was a Yid who truly lived with Moshiach, said many of his students. He did not merely talk about Yemos HaMoshiach and describe how the world will be then; he believed with all his heart that Moshiach was about to come.
By Rabbi Yisroel Elfenbein

WITH A PNIMIUS

In Yemos HaMoshiach, all of creation will recognize the G-dly energy that gives life and sustains it, every moment, ex nihilo.

IN YEMOS HAMOSHIACH WE WILL LEARN THE SAME TANYA AND LIKKUTEI TORAH
R Shlomo Chaim would also emphasize that the revelation of

pnimius haTorah by the Baal Shem Tov and our Rebbeim is a taste of Yemos HaMoshiach. He said, On the verse, he will kiss me with the kisses of his mouth, Rashi says this refers to the revelation of the secrets of Torah. Nowadays, we learn the revealed part of Torah, but when Moshiach comes, the prophecy of a new Torah will go forth from me will be fulfilled. Not an actual

new Torah, for the Torah was already given at Sinai, but at that time only the revealed external part of Torah was revealed. When Moshiach comes, the inner part of Torah will be revealed. When Moshiach comes, everyone will learn Chassidus, pnimius haTorah. Before the coming of Moshiach, in Ikvisa dMeshicha, a glimmer of this was revealed to us by way of

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preparing us for the coming of Moshiach. Therefore, those who merit to learn Chassidus, get a taste now of the wonderful taste of Yemos HaMoshiach. He also said, They say about the Mitteler Rebbes Chassidim that they did not feel that they were lacking Moshiach (in the spiritual sense, of course), since the inyan of Moshiach is to reveal pnimius haTorah in the world and they already merited a bounteous revelation of Chassidus by the Mitteler Rebbe. On another occasion he said, One who is holding by any level matters of G-dliness as they are explained in pnimius haTorah will be in a way of hasagas hamahus (grasping the substance). That being said, it is selfunderstood that even in the knowledge of pnimius haTorah there are infinite levels. R Tzvi Elfenbein ah repeated what R Shlomo Chaim said about this, It says and the earth will be full of the knowledge of Hashem like waters cover the sea. When you look at the sea, it seems as though it is equally deep everywhere, but when you enter the water you see there are varying levels of depth. At first its only a little deep, but the further you go in the more

TZADDIKIM WILL DO TSHUVA

Another angle that R Shlomo Chaim emphasized about Yemos HaMoshiach is the refinement of all the physicality of this world, as explained in Tanya chapters 36 and 37. This is what he said at a farbrengen about this: In Tanya it explains at length that when a person does mitzvos with material items he makes them into a vessel for G-dliness. By eating and drinking for the sake of heaven, when learning Torah and serving Hashem with the energy of that food and drink, the food rises from klipas noga and is incorporated into holiness. And this is how the entire world is elevated to Elokus. In this manner, evil is eradicated from the world. When Moshiach comes, this process will be completed and the prophecies of and the spirit of impurity I will remove from the earth and the glory of Hashem will be revealed will be fulfilled, and there will be the revelation of G-dliness down below. When Moshiach comes G-dliness will be apparent in the world. In order for this to be able to happen, we need to make a vessel. This is done by doing mitzvos. Based on this, we can explain what the Zohar says, Moshiach will come to bring back the tzaddikim in tshuva. How can we say that tzaddikim need to do tshuva? Rather, at that time, everyone will feel the revelation of G-dliness in such a lofty way that compared to these extraordinary revelations what they accomplished during galus wont be worth anything. As its explained in Chassidus on the words, return Yisroel to Hashem your G-d, that when a Jew does tshuva in a lofty manner (until Hashem your G-d), he realizes

Having no choice, you will grab some goat and cut off its beard and stick it to your face so that Moshiach wont catch you without a beard. And if you dont find a goat, you will have to cut off your chup (bangs) and stick it to your chin instead of a beard. Isnt it better to start growing a beard now?
of avoda, does not need to ask that Moshiach come in order to rectify his neshama, but for the benefit of others, for those Jews who are suffering from material and physical troubles. (From the reshimos of R Avrohom Alter Heber) When R Shlomo Chaim spoke about Yemos HaMoshiach, he would quote the Tzemach Tzedek who said that when Moshiach comes, people will continue to learn the same chapters of Tanya and the same maamarim in Likkutei Torah. The difference will be that now the learning is only in a way of yedias hametzius (perceiving the fact of existence without grasping the substance), but in the future, the involvement in

depth there is. The same is true for the revelation of Elokus in the future. With a superficial glance it seems everyone will have the identical knowledge of G-dliness, but the truth is that then too, there will be many levels of knowledge of Hashem. The more you progress in the learning of pnimius haTorah, the more you discover that you can go deeper and deeper. R Meir Bar remembers R Shlomo Chaim at a farbrengen describing the world when Moshiach comes: Young boys who learned Chassidus in Tomchei Tmimim will be asked to give shiurim in Chassidus to the greatest scholars who did not learn Chassidus while in galus.

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that everything he did until now is not worth anything. In galus many Jews consider themselves tzaddikim because they learn Torah and do mitzvos, but when Moshiach comes, they will see that they still did not fully instill their permitted matters with holiness such as eating and drinking for the sake of heaven, and the like and they will become baalei tshuva. In connection with this, R Shlomo Chaim mentioned the Chassidic explanation on the verse (Yeshaya 12:1) And you will say bayom hahu on that day, I will thank You, O Lord, for You were angry with me; may Your anger turn away and may You comfort me. Yom/day symbolizes light and revelation and hu/that symbolizes concealment. When its both together, bayom hahu, i.e. when the G-dly light that until now was concealed (hu), will start to be revealed (yom), we

A bachur who was not involved with avoda will be very ashamed when Moshiach comes, for he learned in Tomchei Tmimim and knew precisely how to prepare, and yet he did not do enough to be ready for Geula.
will understand and feel the great good that was contained within the concealment. In Yemos HaMoshiach we will yearn for galus because in Yemos HaMoshiach will be revealed the loftiness of the essence of the G-dly light that was hidden within galus. commanded to do so. If they intended and asked and cried out for real, surely Moshiach would have already come! What more can I do so that all the Jewish people make a commotion and cry out in truth and take action to actually bring Moshiach after everything that was already done until now did not help. The proof is, we are still in galus and more importantly, in an inner galus in matters of avodas Hashem. (Sicha 28 Nissan 5751) R Shlomo Chaim was a Jew who truly lived with Moshiach, say his students. He did not just talk about Yemos HaMoshiach

THE EMUNA AND ANTICIPATION FOR THE COMING OF MOSHIACH LIVING WITH MOSHIACH FOR REAL
Even when crying out ad masai its because of being

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Moshiach & Geula

R Zev Wolf Kesselman

R Y. Y. Offen

R Meir Tzvi Gruzman

and describe how the world will look in Yemos HaMoshiach, but he actually believed with all his heart that Moshiach is about to come very soon. According to R Yisachar Dovid Kozliner, R Shlomo Chaims emuna and anticipation of Moshiach were a powerful yearning. This manifested in him in the form of very powerful expressions, not just a broad explanation about belief in the coming of Moshiach, and definitely not just superficial words, but simple faith that came from a deep place in his soul. When I think about what the Rebbe said about needing to cry out ad masai in truth, I automatically think about R Shlomo Chaim. He cried out ad masai in truth. His son, R Sholom Ber, said that from when he and his brother were young, R Shlomo Chaim spoke to them a lot about the coming of Moshiach and instilled in them a deep longing for Moshiach. His brother, R Zev Wolf, said, When we were children, eight-nine years old, I once saw my brother Sholom Ber standing next to the window and crying. When I asked him why he was crying, he innocently said, Abba said we have a promise that in the month of Nissan they

were redeemed and in the month of Nissan they will be redeemed in the future, and we are almost at the end of the month of Nissan and Moshiach still hasnt come. R Shlomo Chaim spoke so much about Moshiach that he was able to instill the bachurim with complete faith in Moshiachs coming, said R Meir Tzvi Gruzman. I remember that when I learned in the yeshiva in Tel Aviv, R Shlomo Chaim spoke incessantly about Moshiach coming soon and our having to prepare to welcome him. This affected me so much that when I went home for bein hazmanim and heard someone telling my father how he was saving up his money so that he would be able to open a business in half a year, I was flabbergasted. I could not understand how a believing Jew could talk that way. I looked at him as if he was a Martian and said: What are you talking about? Moshiach will certainly come long before that. Whats the point in making plans like that for Yemos HaMoshiach? R Shlomo Chaim instilled the belief in Moshiachs coming in our neshama. R Yosef Yitzchok Offen relates, R Shlomo Chaim once called me over and said in a tone of frustration, I dont know what

to answer him, I dont know what to answer him I did not know what he was referring to. Then he explained. You know that I tell the bachurim not to go to the Rebbe without being ready. Today, a young bachur came over to me and said that he wants to go to the Rebbe. When I told him that I did not think he was ready to go, he said: What does that mean? Moshiach is about to come and how could I not see the Rebbe before that? R Shlomo Chaim had no answer to that. He was a man of truth and he truly believed that Moshiach is about to come and so he threw up his hands and had to allow the bachur to go to the Rebbe.

YOU COULD TOUCH THE EXPECTANCY IN THE AIR

In truth, if all the Jewish people united, without differences between great and small, and they cried out: Father, have mercy on us, enough already, save us, send us Moshiach already, as the Baal Shem Tov said about the blowing of the shofar, like a son who cries out father, father it is clear that Moshiach would already have come. (Seifer HaSichos 5696-5700 p. 312)

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A 15 Shvat farbrengen in 5730 with Leibel Raskin and Nachman Sudak

R Shlomo Chaim lived the entire year in anticipation and longing for the coming of Moshiach, but when Nissan approached, he would start talking about belief in and anticipation of the coming of Moshiach at farbrengens in a much more passionate way. His son, R Zev Wolf relates, In Nissan, my fathers longing for Moshiach intensified. I remember the year 5700, which marked eighty years since the birth of the Rebbe Rashab. Since the Rebbe Rashab said, It will be in my day, it was obvious to my father that Moshiach had to come in that year. Nissan of that year marked twenty years since the passing of the Rebbe Rashab. That year, in the month of Nissan, you could feel the atmosphere of the anticipation of Moshiach in my house. There was a palpable feeling of hinei

zeh ba. R Yisroel Friedman relates, The Chassid, R Avrohom Maiyor, once said that during the time when they were both in Russia, when R Shlomo Chaim was already married with several children, he once asked R Shlomo Chaim in Nissan where he was up to in his Pesach preparations. R Shlomo Chaim answered, It says that in Nissan they were redeemed and in Nissan they will be redeemed in the future, so who can worry about Pesach? This was the case in later years as well, as R Moshe Levitin related. R Shlomo Chaim had emuna pshuta. The statement of Chazal that in Nissan we were redeemed and in Nissan we will be redeemed in the future lived in his heart with emuna pshuta. Throughout the month of Nissan, you could see that he was

anticipating Moshiachs coming very strongly. R Avrohom Alter Heber remembers that several times at the Shabbos Mevarchim Nissan farbrengen, the mashpia got up and danced with joy over the imminent Geula. He felt very strongly about the imminent coming of the Geula. The Rebbe said about himself, I am crazy about Moshiach, and we constantly saw something similar in R Shlomo Chaim, especially in Nissan. He would farbreng on Shabbos Mevarchim Nissan, on Rosh Chodesh Nissan, and Beis Nissan (the yom hilula of the Rebbe Rashab) and he would repeat the maamer Chazal over and over, in Nissan we were redeemed and in Nissan we will be redeemed. He would talk about the greatness of the Rebbe Rashab and speak powerfully about the anticipation of

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Moshiachs coming. R Zalman Gopin describes R Shlomo Chaims Shabbos Mevarchim Nissan farbrengens: The farbrengen began on Shabbos afternoon, at about four, and continued until midnight. He spoke very strongly about the belief in Moshiach. R Chaim Sholom Deitsch added, During happy times and Yomim Tovim, he was particularly inspired. When Nissan approached, he would be on edge, in anticipation of Moshiachs coming. In the middle of a farbrengen, while talking about belief and longing for Moshiach, he could get up and dance joyously with one of the bachurim. After all, we were promised that in Nissan we were redeemed and in Nissan we will be redeemed! having neglected working at avoda; then will we indeed feel the deep pain caused by our lack of avoda. These days of exile are the days of avoda, to prepare ourselves for the coming of Moshiach, speedily in our time, amen. (HaYom Yom 3 Menachem Av) The mashpia said that R Isaac of Homil once said, When Moshiach comes, hell put Izel on his palm and show him to the Tanaim and Amoraim and say: Do you see? This is a Chassid. He learned, he davened However, when the Rebbe found out what he said, he told him that he should not denigrate himself in public, in front of his mushpaim, for when the High Priest immersed, he spread out a curtain between him and the people (from the reshimos of R Yehoshua Mondshine). not prepare sufficiently for his coming, will have to run and hide in great shame and fear of the glory of Hashem which will be revealed in the world. It says that Moshiach will judge according to smell, said the mashpia, and when Moshiach will sniff our spiritual state, we will be very ashamed and we will have to run and hide in shame. R Yehoshua Mondshine remembers that when the mashpia explained that we must prepare for Moshiachs coming now, because in Yemos HaMoshiach we wont have the opportunity to fix what we ruined during galus, he would say jokingly everyone will hide in the bomb shelters because of the shame. He suggested clearing out the public bomb shelter that they had in Kfar Chabad in those days (near R Boruch Parizs home). R Tzvi Elfenbein repeated what the mashpia said to his students during the Six Day War when the bachurim had to dig trenches to use as a defense from the bombing: You think you are digging these trenches because of the war, but the truth is that this is a preparation for fulfillment of the verse, To come into the clefts of the rocks and the hollows of the cliffs because of the fear of the Lord ... R Moshe Havlin remembers that when the mashpia farbrenged in 770 on 15 Shvat 5730 with the American bachurim, he spoke passionately about the need to spiritually prepare for Moshiachs coming. He turned to R Yitzchok Noach Rivkin who was the attendant in the Skverer mikva and said to him, You have nothing to worry about. In a little while, Moshiach will come and you will make a lot of money. Who can show their face

In Chassidus an analogy is given: A master has his slave drag a sack of stones and the slave silently curses the master who has no compassion and makes him do such difficult work. But upon arriving home, the master shows him that the stones are precious stones and pearls and he gives it to the slave as a gift. The slave feels terrible that he did not take more stones

HOW DO YOU PREPARE FOR MOSHIACHS COMING? TO COME INTO THE CLEFTS OF THE ROCKS AND THE HOLLOWS OF THE CLIFFS
From my fathers sichos: When Moshiach will come, speedily in our time, amen, then we shall really long for the days of the exile. Then we will truly feel distress at our

When R Shlomo Chaim would say that our daily conduct in all areas of life, during galus, affects what will happen when Moshiach comes, he always mentioned the verse, (Yeshaya 2:21) To come into the clefts of the rocks and the hollows of the cliffs because of the fear of the Lord and because of the splendor of His pride, etc. He would say that when Moshiach comes, one who did not learn Chassidus, one who did not meditate on Chassidus, and one who did

46 28 Mar-Cheshvan 5774

to Moshiach as he looks now? When Moshiach comes, everyone will run to the mikva.

MOSHIACH WILL ASK: YOU ARE CHASSIDIM? IN WHAT WAY?

R Shlomo Chaim did not speak of the belief and anticipation of Moshiach in the abstract, says R Yisachar Dov Kloizner. He looked forward to Moshiach because then there will be a much higher revelation of G-dliness in the world. R Dovid Drukman added, R Shlomo Chaim would say: Moshiach is about to come. When he comes and asks us: In what way are you Chassidim? what will we answer him? Is our learning of Chassidus the way it should be? Is our avodas hatfilla the way it should be? We will be embarrassed! R Zalman Gopin says that the mashpia promised his talmidim that whoever was involved in davening at length would stand in the front row of Chassidim and Tmimim going out to greet Moshiach. He instilled in us the idea which he believed with all his heart, that only he who was involved in internal avoda in general and the avoda of davening in particular, was preparing a vessel with which to greet Moshiach and would merit to go and greet Moshiach with song and dance. One who did not daven at length, would have to hide in shame. When bachurim from nonChabad yeshivos went to visit the yeshiva, he spoke to them in this way too. R Avrohom Eisenbach relates, A bachur from a yeshivahigh school who did not have a beard, once came to the yeshiva for Shabbos. He went over to talk to the mashpia and one of

A letter of consolation from the Rebbe after R Shlomo Chaims passing, in which the Rebbe uses rare terms of praise to refer to him.

"' " "

The cover of the two volume book about the mashpia, R Shlomo Chaim Kesselman

the mashpias demands was that he start growing a beard. During the farbrengen on Shabbos, he said to this bachur: Picture someone in his house on Erev Shabbos who is getting dressed for Shabbos. Suddenly, there is an earthquake and the walls of the house collapse and he finds

himself standing in the middle of the street, in public, not dressed. What will he do? He will immediately grab any garment, a towel or sheet, and cover himself. But what will you do when Moshiach comes? Moshiach is about to come and then everyone will know you have to grow a beard, and you will be without a beard!? It takes time for a beard to grow and in the meantime, you will be ashamed to walk around without a beard! Having no choice, you will grab some goat and cut off its beard and stick it to your face so that Moshiach wont catch you without a beard. And if you dont find a goat, you will have to cut off your chup (long hair in front) and stick it to your chin instead of a beard. Who needs that? Isnt it better to start growing a beard now? When he wanted to illustrate to his students how far we are from being ready for Moshiach from a personal-spiritual Continued on page 39

, " " . . ' , . . , : ' ? , , '' ? , " , ? ',' '' ' ?' , ? ? ? ? , ' ' ," " , , " .

Issue 900

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Moshiach & Geula

THE ONE AND ONLY POINT

When the Rebbe spoke about the new avoda as a gateway to all matters of shlichus, it meant whoever does the smallest action which is permeated with this point, is inside. One who is moser nefesh and puts all his efforts and energy into a major project, but is not permeated with this point, will remain outside. * Thoughts about the sicha of Parshas Chayei Sarah, said at the Kinus HaShluchim 5752, a foundational sicha for our avoda today.
By Rabbi Gershon Avtzon Rosh Yeshivas Tomchei Tmimim Lubavitch, Cincinnati

WHAT WILL THE BENEFIT BE THAT I AM AMAZING?

On my last trip to Cincinnati I was in the airport and had some free time until my plane was going to take off. I began looking around for Jewish faces so I could spend the time on Mivtza Tfillin. It didnt take long before I noticed an obviously Jewish face. I sat down next to him and waited for him to finish his phone conversation. From the little that I overheard, I could make out some Yiddish words and expressions that made it obvious that he belonged to the Jewish world. The man hung up and turned

to talk to me. When I got a better look at him, I realized that he looked familiar and I wondered where I knew him from. Within a short time I was reminded of an interview that had been done with him in which he recounted a fascinating yechidus that he had with the Rebbe. I referred to the interview and he was willing to repeat his experience to me: In the 60s, he came up with an idea to save Judaism. He advertised in the papers about a fund that at least one hundred philanthropists would contribute to, who wanted to be a part of a project to save Judaism. Each one would give a million dollars and

he would use this money to carry out his plans. Within a few days, he received a message from the Rebbes secretary that the Rebbe wanted to meet with him. He had heard of the Rebbe and he immediately bought a ticket for New York. At the yechidus, the Rebbe told him that if he truly wanted to save Judaism, he should give the Rebbe the millions of dollars If he wanted to make the best use of the money, he shouldnt play around with foolish ideas but send the money here (to 770). For an hour and a half, he tried to convince the Rebbe that his approach was valid and that he could save Judaism. The

48 28 Mar-Cheshvan 5774

Rebbe did not accept what he had to say and ended the yechidus by saying: If you want to save Judaism, drop your plans and invest all your money in Jewish education. That is what will save Judaism. The second part of the story is a little more familiar to people. After nineteen years of not being in touch with the Rebbe, he went to Crown Heights and passed by the Rebbes house (in 5748) when the Rebbe was giving out dollars for tzdaka. He introduced himself and the Rebbe immediately said to him: What about Jewish education? The man was astounded by this and said emotionally: Rebbe, you are amazing!

or forty years since they were said, maamarim that are learned enthusiastically when there is a round number since they were said. But the sicha of Chayei Sarah 5752 is a sicha whose time is every day. This is the sicha which needs to be learned with the greatest enthusiasm and which needs to be etched into the soul of a Chassid in the deepest way. It is the basis and foundation of all his avoda.

WHEN THE REBBE WANTS THE SHLUCHIM TO BE COOKED

person who found it hard to believe the prophets of G-d over the millennia. But the truth of the matter is, this question needs to be asked of ourselves: How can we sit back when we have the Rebbes explicit prophecy of hinei zeh Moshiach ba? How is it possible that we still havent brought this message to every person we come in contact with? Many Jews whom I meet ask me various questions about practices of those Chassidim known as Meshichistin that seem strange to them. They consider this activity far-out and that practice insane, etc. My response t to them is: What are you doing to bring Moshiach? How are you infusing the only remaining shlichus in all details of your avoda? Did you learn the sicha of Chayei Sarah 5752? Most of the time, they have nothing to say. They dont even know the significance of Chayei Sarah 5752. A Chassid, a shliach, needs to know what his shlichus is. He needs to live with the sicha of the Kinus HaShluchim 5752 every moment. There are sichos that get publicity when its twenty Numerous discussions in halacha revolve around the ability of hot water to cook that which falls into it. Water that has been transferred to another vessel loses warmth and cannot cook; if its transferred into yet another vessel, it is even less hot. The rule that everyone agrees upon is: A kli rishon cooks. Something that was placed into water in a kli rishon will definitely become cooked. The same is true for hiskashrus of a Chassid to his Rebbe. There are sichos that he heard secondhand, i.e. he received the printed sicha right after Shabbos and learned it in depth, or perhaps he even heard a recording of it. There are answers of the Rebbe that he heard thirdhand, from a Chassid who heard it from his friend, and so on. As for the sichos that he heard firsthand, when he stood at the farbrengen and heard it directly from the Rebbe, he gets cooked with those sichos and lives with them forever. If you carefully observe older Chassidim, you can tell which era they were by the Rebbe. A Chassid who was at the Rebbe at the end of the 60s will be

BRINGING THE REBBES PROPHECY TO THE WORLD

This question of the Rebbe should reverberate in our ears whenever we hear or read a story about the Rebbe. The question is how to translate our initial wow about the Rebbes greatness into making a practical difference in the world. I recently heard two bachurim talking amongst themselves and expressing their amazement about the Rebbes prophecies about the Yom Kippur War (which took place forty years ago). One of them said in wonder, How come the Chassidim didnt turn the world over with this prophecy? How could they remain indifferent about this open prophecy of the Rebbe? Its very easy to ask a question like that about times long gone. You can ask it about the generation that left Egypt, who did not believe Moshe because of the shortness of breath and hard labor and about every

Issue 900

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Moshiach & Geula

enthusiastic about Mivtza Tfillin. Someone who learned in 770 in the 80s will be enthused about Chabad Houses. This is because the horaos that a Chassid lives with are (mainly) those that he heard himself from the Rebbe. They are the ones etched in his soul and it is through them that he feels connected to the Rebbe. A Chassid who goes on shlichus, goes with the sichos that he heard at that time from the Rebbe. They are the ones that will accompany him throughout his life on shlichus and they are what provide the fire for the work that he does. When he gets hold of a copy of the sicha of 28 Nissan 5751, he will shudder just as Anash around the world did, but his heart and mind will remain fixated on the task he took on since the last time he heard the Rebbe directly. Shabbasos and months will pass, he will learn more and more sichos of the Rebbe about the uniqueness of our era, but it will all remain secondhand for him. He wont be cooked with the inyan as he should be, and it wont effect a significant change in his work. If the Rebbe had announced a chiddush in the avoda of shlichus in the summer of 5751, it would not have penetrated the hearts and minds of the shliach as it ought to. The Rebbe waited for the shluchim to come to 770. When they all gathered in his presence and eagerly awaited to hear what the Rebbe had to say, that was the time to make the announcement about a major change in the avoda of shlichus. in Lubavitch before: In addition to the point in common in the avodas hashlichus in general, of the Jewish people in general, as G-ds emissaries, which is I was created to serve my Maker, especially the shluchim of Nasi Doreinu the point of this shlichus being equal in all times from time to time a chiddush is added to the shlichus, a special shlichus, which permeates all aspects of shlichus and becomes the gateway through which all matters of shlichus ascend. What the Rebbe is leading up to is, he is about to reveal a new point in the work of the shluchim which will serve as the gateway to everything else they do! Imagine a Chassidishe bachur, who saved up his money bit by bit and arrived at 770 with mesirus nefesh after days of preparation in which he was involved in Torah and avoda to the nth degree, but when he approaches the building, he discovers that the door to 770 is locked! In contrast to him, there is an ordinary fellow, a workingman, who had the money to buy a ticket and whose preparations were no more than packing his suitcases. But he is able to open the door and walk in. All the mesirus nefesh, spiritual preparations, and efforts of the bachur wont help if he cannot get past the door. He remains outside! He did not get to the Rebbe because the Rebbe is inside and he is outside. The ordinary guy who invested no effort in getting to the Rebbe is in the presence of the Rebbe and absorbing the kdusha. The refined, Chassidishe bachur wont get to the Rebbe if the gateway does not open. When the Rebbe spoke about the new avoda as a gateway to all matters of shlichus, it meant whoever does the smallest action which is permeated with this point, is inside. One who is moser nefesh and puts all his efforts and energy into a major project, but is not permeated with this point, will remain outside. This sounds shocking, but the Rebbe is the one who said it. We are not the ones who are pushing anyone out. Let us imagine the reaction of a shliach to a Chassid who is involved in the avoda of tfilla but does not go on mivtzaim. He will look down on him and relegate him to the sixth generation. The following story illustrates this point: R Yitzchok Horowitz (a.k.a. R Itche Masmid, may Hashem avenge his blood) who was a giant in Torah, both Nigleh and Nistar, and was deeply mekushar to the Rebbe, was once at a farbrengen of the Rebbe Rayatz. The Rebbe spoke about the importance of being involved with the education of children and then turned to R Itche and said: Listen closely Itche. If you are involved in tashbar (chinuch of children), then you are mine; otherwise, you are still Itche, but you are not mine.

THE ONLY MOSHIACH OF THE GENERATION

The essence of what shlichus is, said the Rebbe, will be understood by explaining the shlichus of the first redeemer who used the phrase send please, through the one You will send. According to the Rebbes explanation, we too can examine Moshes shlichus and learn something about our own shlichus: The first words that Moshe

NOT TO REMAIN OUTSIDE

The Rebbe begins the sicha with words that were never heard

50 28 Mar-Cheshvan 5774

said right after being appointed to redeem the Jewish people were: and they wont believe me. What connection is there between his mission to redeem the Jewish people and the Jewish peoples belief in him? After all, Moshe had to go to Pharaoh and do what he was commanded, regardless as to what the Jewish people thought! From Moshes shlichus we see that the redeemer of the Jewish people needs the peoples faith in him. He must be accepted by the people, for the kabbalas hamalchus depends solely on the people. Moshiach, as it were, cannot do what he needs to do without the people accepting his malchus. Kabbalas hamalchus includes a complete avoda with a pnimius, but to begin with, it consists of awareness and recognition: a Jew says to the Rebbe, I recognize that you are Moshiach and I accept your malchus. Thereby,

he gives the Rebbe the ability to redeem the people. This is perhaps what the Rebbe means when he says, lkabel pnei Moshiach Tzidkeinu, when a few lines earlier the Rebbe quoted the Bartenura that speaks about the Moshiach in every generation and announced that the shlichus of the only Moshiach of our generation began and we need to accept it.

OBLIVIOUS
This year, bachurim in Lubavitch yeshivos around the world are learning Meseches Shabbos. At the beginning of the tractate, Rashi brings one of the derivatives of yedios hatuma which is neelam mimenu Mikdash. This is talking about someone who knew he was impure and entered the Beis HaMikdash, but did not know he was in the Beis HaMikdash! This is a shogeig for which he must

bring a korban chatas. How could a person not know he is in the Mikdash?! How could he be so blinded to the place where the Shchina dwells? There are commentaries that explain that he is someone from Bavel who went to Eretz Yisroel and this is the first time he is entering the Mikdash. Another explanation is that this law applies after the destruction of the Mikdash when we dont know for sure the exact location of the Mikdash. But in our generation, this has practical application. There are people who have no idea about the existence of the Beis HaMikdash in our times and about Melech HaMoshiach who sits there. This is our responsibility, to ensure that no Jew is oblivious of the Mikdash and no Jew who is unaware of the identity of Moshiach, the one who builds the Mikdash.
From a shiur given in 770

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Radio Moshiach & Redemption

"The quickest way to reveal Moshiach is by learning the Torah Issue 900 t"ab,wv sources about Moshiach & redemption" grumnu ghrz, p"a

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CROSSROADS

WHY ARE WE CAPTURING MURDERERS?

The media calls them escape tunnels, since they were designed for illegal purposes, after all organized passageways used for smuggling goods to the Gaza Strip had been blocked off. However, these tunnels actually serve as a means for transferring explosives, tools of combat, and ammunition. Similarly, they are used for transporting large quantities of metal, which are then used to make the latest Kassam rockets for attacks upon cities in Eretz Yisroel. Those unwilling to fight against the quiet terrorism over straw and stubble will eventually be compelled to desecrate the Shabbos armed with weapons of war.
By Sholom Ber Crombie Translated by Michoel Leib Dobry

1.
Listen carefully: Who called two weeks ago for the capture of the killers of Seraya Ofer, may G-d avenge his blood the retired IDF colonel who was brutally murdered in his Jordan Valley home? It was none other than the president of the state of Israel, Mr. Shimon Peres, who issued an agonizing declaration to the press, demanding that

everything possible be done to capture the terrorists. But wait a minute: this is the same Shimon Peres who has been calling for the release of terrorists for years. Does Mr. Peres support the incarceration of terrorists or setting them free? Is this a practical joke?

2.
The tragic murder of Seraya

Ofer Hyd was the third killing of a Jew in Eretz Yisroel during the last month. Theyre not talking anymore about growing unrest; a new kind of terrorism is emerging. Instead of organized acts of terror or a public uprising, we are getting accustomed to attacks by lone terrorists acting independently. This is why the media is branding these recent incidents as a regular crime. They express puzzlement over the suggestion that any time a Jew is murdered, it is automatically considered nationalistic in nature. There is no difference between one murder and another. Terrorism is terrorism. When Arab terrorists penetrate a Jewish settlement and kill a Jew simply because hes a Jew, thats not a random act of crime. Theres no personal vindictiveness here, merely a desire to harm a Jew because he is a Jew. By the way, this also wasnt just a murder for nationalistic reasons; this was the killing of a Jew al Kiddush Hashem. This is exactly the difference between the submissive approach of the government of Israel and the security forces on the one hand, and what really must be done on the other. When we check every homicide to determine if the motive was

52 28 Mar-Cheshvan 5774

criminal or nationalistic, due to a personal dispute or a random act of bloodshed, we unwittingly give a semblance of legitimacy to such acts of murder. Just two years ago, IDF Central Command Gen. Nitzan Allon commented on the murder of Ben Livnat Hyd at the entrance to the tomb of Yosef HaTzaddik in Shchem, stating that it was a reaction to the illegal activities of the radical right-wing. The general entrusted with the task of doing everything to thwart terrorism is looking to justify the murder of Jews. The main thing is to blame the settlers. The murderers are not responsible for these atrocious crimes; its the settlers of the radical right-wing who are to blame.

3.
Its a pity that the security forces caught the murderers of Seraya Ofer Hyd. They are now entering a rest home in Shata Prison, and they will soon leave as part of a gesture to the terror authority of Abu Mazen, may his name be erased. Their families will receive a monthly stipend from the Palestinian Ministry for Prisoner Affairs, funded by considerable money from Europe. When they leave prison, they will have earned a degree in law or business administration, paid for by the state of Israel of course. It would be far better if the security forces and the government of Israel didnt engage in such humiliating actions without purpose. If theyre not capturing terrorists in any case, at least they shouldnt degrade themselves. In the meantime, all discussions on determined efforts to capture the murderers

have turned Eretz Yisroel into the only sovereign nation to make a distinction between one murder and another. If you commit a general killing, you are treated severely and you receive a harsh punishment. However, if you murder Jews, all you have to do is wait for the next prisoner exchange. Then, all the advocates on behalf of the murderers will come and explain to us that these were veteran terrorists, i.e., before the Oslo Accords. When were talking about the murderers of Jews, the law is unimportant. All that matters is the personal ambition of leftwing activists, who feel a need to show respect and understanding for these pre-Oslo terrorists. Theyre making it seem as if since Oslo, acts of murder have ceased and a magical aura of tranquility has pervaded the streets of Eretz Yisroel.

are always talking about the suffering of the Arab population, but does anyone dare to talk about the suffering of the Jewish population? Why do people have to go through strict security checks each morning at the central bus terminal, when all they want to do is travel to work in peace? This quiet mode of terrorism has caused great disorder and confusion in our lives. Why are children in Sderot, not yet three years of age, forced to go through air-raid drills by running to bomb shelters when the sirens start to blare?

5.
The halacha in Shulchan Aruch that prohibits relinquishing territory in Eretz Yisroel states that even over straw and stubble we must go out against our enemies armed with weapons of war and desecrate the Shabbos. In recent years, this halacha has acquired new significance, as the Jewish People deal with the terrorism seeping out of the tunnels of Gaza and Rafiah. The tunnels were dug for smuggling oil and building supplies, but they eventually became the biggest terrorist threat confronting Eretz Yisroel today. Gilad Shalit was smuggled through one of these tunnels, and yet another tunnel was discovered last week near the southern kibbutz of Nachal Oz. The media calls them escape tunnels, since they were designed for illegal purposes, after all organized passageways used for smuggling goods to the Gaza Strip had been blocked off. However, these tunnels actually serve as a means for transferring explosives, tools of combat, and ammunition. Similarly, they are used for transporting large
Issue 900

4.
Is there another country in the world that constantly places security guards at the entrance of every shopping center and coffee house? We have become used to living in fear. We have become used to living under the threat of terrorism. Now we are becoming used to living with wanton acts of murder that fail to shock anyone. Successive Israeli governments have invested billions in huge defense programs, such as Iron Dome, designed to make it possible to live under the threat of missiles. Thousands of huge cement blocks have been placed all over southern Eretz Yisroel near bus stops or public places in order that people can find a safe place to hide. Every bus stop in the Shomron has been a protective bunker for some time now. Left-wing organizations

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CROSSROADS
quantities of metal, which are then used to make the latest Kassam rockets for attacks upon cities in Eretz Yisroel. Those unwilling to fight against the quiet terrorism, over straw and stubble, will eventually be compelled to desecrate the Shabbos armed with weapons of war. prime minister is advancing talks on territorial compromise, and the entire right-wing applauds him as it then falls into a deep slumber. Various organizations in operation during the Gush Katif expulsion have already turned to other methods and new objectives. And so it goes in the country of smugness and complacency. Thus, before the inconsequential news item on secret talks blows up in our faces, it would be fitting if we internalized the fact that we are now following a most dangerous diplomatic process. Before going out with signs proclaiming The Disengagement Is Blowing Up In Our Faces, we shouldnt be so naive, because this time around, the proclamation will be directed at us, not the prime minister. For his part, Mr. Netanyahu is remaining faithful to his principles when he declares on every platform that he supports the establishment of a Palestinian state rl. If anyone is being untruthful now, its us were deceiving ourselves into believing that all is well and everything is calm. However, it would be appropriate for us to wake up now, and not a moment too soon.

6.
A small and seemingly inconsequential news item appeared in the national media last week. It was reported that the British Consul in Eretz Yisroel had expressed satisfaction with the discussions between representatives of the PLO and the Israeli delegation in charge of the peace talks. It turns out that there has been a series of frenzied negotiations for the purpose of reaching what they call the permanent settlement. While we have heard a few media reports here and there, they fully realize that the secret to its success is secrecy. These talks are being conducted far from the complacent public eye, and as the British consul put it with mutual respect, i.e., each side coming with concessions for the other. Once again, a right-of-center

Continued from page 55 I suggested to the boy that perhaps the Chitas is still there, and got put away.... I for one, being a seifer myself, am very good at finding missing sfarim! We set off together and we passed by the stand that the bachurim had set up to do mivtzaim, and there on the stand was the Chitas! The boys eyes went wide, and he checked out

the Chitas indeed, his name was written inside. The bachurim explained that at this shul, the gabbai always lets them borrow sfarim. They saw the Chitas, and borrowed it for mivtzaim. The little boy was overjoyed and jumped up and down in excitement; he was so excited, he said, that the Chitas was being used for mivtzaim and he wanted to join the mivtzaim too!

So, we both joined the mivtzaim, putting tfillin on Yidden, and handing out Shabbos candles and Geula pamphlets. (By the way, I ate the ice cream cone; it was yummy!) See how mivtzaim always makes everything better? Cheers for mivtzaim! Bsuros Tovos, Your Friend, Solly the Seifer

54 28 Mar-Cheshvan 5774

YOUNG CHASSID
THE HUMOR CORNER
D.J. Granovetter
Before Rabba would start to teach his students, he would tell them a funny story. Shabbos 30b A young man by the name of Reuven got engaged. His soonto-be father-in-law, Reb Silver, wished to meet with him to discuss how Reuven would provide for his daughter. So what are your plans for parnasa? he asked Reuven. I have none, said Reuven. I plan to study in kollel, all my life. But what about money? Hashem will provide. But surely you plan to have children; dont you think you need some kind of parnasa? Not at all. Hashem will provide! So how did the meeting go? Reb Silvers wife asked him afterwards. Great. Reuven holds me in high esteem; he deems me Hashems shliach, for parnasa!

FROM BUBBYS DELICIOUS RECIPES:

RED-RED LENTIL SOUP

Ingredients: 1 cup lentils Red food coloring One tube Pringles (is that what you call it? A tube? I think you do!), any flavor thats parev 1 bag red fireball candy 4 tablespoons vinegar 1/2 cup olive oil 1 cup red rum 1 bottle Tabasco sauce Salt, pepper and corn chowder to taste Heat a large pot of water (on the stove), on high flame, adding the olive oil and vinegar. Bring to a boil, and dissolve the fireball candy within. Say L chaim, and drink half the cup of red rum, then pour the rest in. Grind the lentils in a coffee grinder (make sure youve first taken out any stray coffee beans from the coffee grinder, or youll end up with coffee-lentil soup!). Sprinkle in, and add red food coloring until the lentil soup is not just red, but red-red! Add the Tabasco sauce, and season

with salt, pepper and popcorn. Put the Pringles in a plastic bag, and crush by whamming a hammer hard on the bag (watch out for your fingernails!) until youve got a bag of Pringle crumbs. Open the bag and pour carefully into the lentil soup (dont sneeze!) This will give it that special flavoring! Serve with a barrel of ice water on the side.

ADVENTURES OF SOLLY THE SEIFER

Shalom Uvracha! Last Friday, I was on my way to mivtzaim when I passed by a little boy crying. Id never seen such tears. So how to cheer up a little boy crying? Get him an ice cream cone! I went across the street and got a kosher chocolate ice cream cone, and came over and gave it to the little boy. Tears still rolling down his cheeks, he said thank you, but he doesnt like ice cream. Wowsers; Ive never heard of a kid who doesnt like ice cream! The little boy explained that he left his Chitas in shul this morning. It was a special Chitas, that his Zaidy gave him for his birthday. And when he went back to get it, it was gone! Continued on page 54

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TZIVOS HASHEM

YALDEI HASHLUCHIM
The following is an interview with Yaldei HaShluchim who came with their fathers to the Kinus HaShluchim and spent their time in the Camp for Yaldei HaShluchim.

Participants:
Yisroel Gerenstadt S. Paulo, Brazil, 7th grade Mendy Kleiman Chicago, 3rd grade Sholom Ber Tamrin Zhitomir, Ukraine, 7th grade Tell us a bit about your place of shlichus. What is the main focus of the Chabad house and what activities do you do? Yisroelik: The neighborhood I live in, in Brazil, is called Brooklyn! It can even be called Shchunas HaMelech since, boruch Hashem, it has all the mosdos, a shul, school, etc. There are nine boys in my class. They will soon be finishing construction on a mikva. Mendy: Our Chabad house works mainly with Israeli tourists. Last Tishrei, there was a minyan three times a day. At this time, we are busy preparing for Yud-Tes Kislev and Chanuka when we have a lot of farbrengens and mivtzaim. Can you tell us about your experiences in the camp for Yaldei HaShluchim?

Yisroelik: We are forty or so children from all over the world, Canada, Florida, Venice, Eretz Yisroel, etc. We all came to the Rebbe MHM. Every morning, we got up, had cocoa and ate mezonos. Then we went to the mikva before going to 770. Before the davening we heard a shiur in Chassidus given by Moishy Amit. Of course, we did not miss a single tfilla with the Rebbe. Between tfillos, we went on trips. Sholom Ber: This isnt the first year that Im attending the Kinus and the camp. Each time, I feel that it is something so special. I think the camp for Yaldei HaShluchim is special because we feel like one family. There are shluchim who dont have kosher candy in their place of shlichus. At the Rebbe we all meet and we get plenty of everything. We feel like it is the fulfillment of the prophecy delicacies available like dust. Mendy: My class in Chicago has only three boys. In camp, I make new friends, children of shluchim from all over the world, and it gives me plenty of kochos to continue on shlichus. The devoted counselors in camp are terrific. What special outings did you go on?

Yisroelik: We visited the Jewish Childrens Museum and the Rebbes library. We also had a tour of the broadcasting room with R Chaim Boruch Halberstam. From that room, they broadcasted the Rebbes farbrengens all over the world. The singing of Yechi in 5753 also went out to the world from that room. Sholom Ber: We went on special trips, to an amusement park, bowling, on a boat. We played running games and computer games and in everything, we learned a lesson in avodas Hashem (Think: What can you learn from bowling?). Mendy: On Motzaei Shabbos we crowded in, about forty of us kids, into the tank of the French Twins. They showed us a video of the Rebbe. The next day, we went with them again (with the other twin) and heard special stories about the Rebbe. They did a Chassidishe quiz game with us. What did the camp do for you as children of shluchim? Yisroelik: In camp, all of us kids sat together and farbrenged and discussed how to bring Moshiach and how to publicize the Besuras HaGeula. For example, one of the Yaldei HaShluchim, the son of the

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Although I am just a child, I also have the zchus to be a shliach of the Rebbe. I have the privilege of being like a lamplighter who illuminates his surroundings. I can bring the great light of the Rebbe to all the children in my city. I have the privilege of belonging to the elite unit of loyal soldiers of the Rebbe who are not confused by the big test and are faithful to the Besuras HaGeula. We are all privileged to belong to the Rebbe and to do the only and essential shlichus that the Rebbe gave to us 22 years ago: to prepare the entire world to greet Moshiach to make sure that every place is ready for the hisgalus of the Rebbe. Over the days of the Kinus, my father attended all kinds of classes and workshops that help him in his shlichus. I was also there, in the program for Yaldei HaShluchim and participated in important programs that help me in my shlichus, but I dont forget the main thing: I came here to the Rebbe! To the Rebbe MHM, the meshaleiach, our beloved father, who gives us the kochos for shlichus each

year. The Rebbe who takes care, blesses, and helps each one of us. I would like to address the Rebbe, on behalf of all my friends the shluchim and on behalf of all their fathers: Rebbe! We cant wait any longer! Twenty-one years have passed since the last time we saw you, at the Kinus HaShluchim, and we all ask: ad masai? How much longer must we wait? Rebbe: Look at your children and see how devoted they are to carrying out your shlichus, how they continue, with mesirus nefesh, to publicize the Besuras HaGeula! See how faithful they are to that song and proclamation of Yechi that we saw you encourage at the banquet of the Kinus HaShluchim, here, in this place, twenty-years ago. Rebbe: Here and now, there is no better place and time, come now and redeem us! Then we will all continue together in the true and complete Geula with the same song as at the Kinus HaShluchim 5753: Yechi Adoneinu Moreinu VRabbeinu Melech HaMoshiach L olam Vaed!

chief rabbi of the Ukraine, told us how his father publicizes Moshiach throughout the Ukraine with the tanks. Sholom Ber: They told a lot of great stories, before going to sleep and also at farbrengens and meals. When we watched a video of the Rebbe, they explained each part to us, when it took place, and who was each Chassid we saw with the Rebbe. That gave me a lot of chayus about the Rebbe. Mendy: In camp, they connected everything to Geula. For example, the counselors showed us how many times it turns out that non-Jews provide services for our camp, like in the Geula. And the Ahavas Yisroel is really the way it will be in the Geula. On Shabbos Parshas Chayei Sarah 5752, in the sicha the Rebbe said at the Kinus HaShluchim, he gave us a new shlichus: Kabbalas pnei M o s h i a c h Tzidkeinu bpoel mamash. How do you

understand this shlichus? Sholom Ber: That we need to publicize to the world that there is a Moshiach, and we know who it is, and we need to accept his malchus. If, until now, when we went on Mivtza Chanuka, we explained to people that lighting the menorah hastens the Geula, now we explain that the Rebbe MHM was sent to redeem us and every mitzva hastens his complete hisgalus. Yisroelik: When I walk in the street, people ask me what it says on my yarmulke and we get into a conversation about Moshiach. One time someone passed by me who did not go to shul, not even on Yom Kippur. When he saw me he asked me for a yarmulke like mine (with

Yechi). Then he came to shul on Yom Kippur and wanted a kittel like my father has. What can you say to those who are not children of shluchim? Yisroelik: That they are not children of a shliach, but of the meshaleiach himself. Sholom Ber: Not only that they are children of shluchim, but they are also shluchim themselves. Because the Rebbe says that every Jew is a shliach to bring Moshiach. So they have a job to do and they need to influence a friend to start living with Moshiach. Mendy: That they should live their entire lives with the Rebbe!

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