1012

DVAR MALCHUS
THE RESOLUTION
TO ADD IN ACTS OF
KINDNESS BRINGS
GEULA
The very resolution to do so immediately brings
about the reward, the advent of the redemption,
this very instant. * Final entry of Chapter Five of
Rabbi Shloma Majeskis Likkutei Mekoros Vol. 2.
(Underlined text is the compilers emphasis.)
Translated by Boruch Merkur
10. It is clear from the above

that there is great need and
necessity in adding strength and
fortitude to those activities that
draw close and speed up the
redemption, and bring it into
reality, immediately, in this very
moment.
First and foremost, from a
prominent theme in Parshas
Mishpatim:
The parsha focuses, of
course, on the details of
mishpatim, civil, interpersonal
laws, in order to arrive at
peaceful solutions (and certainly
ruling out its opposite, thereby
nullifying the cause of the
final exile). In fact, honoring
these laws brings about the
redemption, as our Sages say
in praise of being meticulous in
these laws: through it, Tziyon
is built, as it is said, Tziyon
will be redeemed with mishpat.
So too with regard to tzdaka,
charity (and its captives (will

be redeemed) with tzdaka).
The same is true of acts of
kindness, as mentioned in this
weeks parsha, When you will
lend money to My people, to the
poor, and our Sages teach in
Meseches Sukka 49b, acts of
kindness are [even] greater than
charity. Also, in the sugya in
Bava Basra (the interpretation
of Parshas Mishpatim in the Oral
Torah) the details of the Mitzvos
of Tzdaka are discussed,
among which is the fundamental
concept of Tzdaka is great for
it brings the redemption closer,
as it is said, Thus says G-d:
Keep judgement and do tzdaka,
for My salvation is near to come
and My righteousness is close to
being revealed.
(The call to add in everything
pertaining to mishpat should
begin with the timely matter
of the custom that applies
throughout the year, to arrange

on Motzaei Shabbos Kodesh,
When you will lend money,
etc., preparing a Melaveh Malka
to benefit the cause of gmillus
chassidim, acts of kindness.
And since, it is permissible
to oversee the needs of the
public on Shabbos, it is right
and proper that the directors
of the institutions of gmillus
chassadim should get up and
make announcements about
the Melaveh Malka. Certainly
they will be arranged with great
pomp and festivity the glory
of the king is with the masses.
People should give to institutions
of gmillus chassadim what
the generosity of their pure
hearts dictates. Indeed the very
resolution to do so immediately
brings about the reward, the
advent of the redemption,
this very instant, for then a
Melaveh Malka will be arranged,
The Feast of Dovid Malka
Meshicha, with the participation
of the leader of our generation,
Moshiach Tzidkeinu, at the head,
in our holy land, in Yerushalayim
the holy city, and in the Third
Beis HaMikdash.)
(Shabbos Parshas Mishpatim, 27
Shvat, Mevarchim HaChodesh Adar
1; Seifer HaSichos 5752, pg. 372373)
Issue 1012
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08/03/2016 11:49:12
MOSHIACH & HAKHEL
MOSHIACHS
SEIFER
TORAH
By Rabbi Gershon Avtzon
Dear Reader shyichyeh,

Parshas Pkudei is the
culmination of Seifer Shmos. In
the Hakhel year of 5748 there
was a special siyum seifer Torah
that took place in 770 that week.
It was a seifer Torah donated
by shluchim around the world,
in honor of the memory of
Rebbetzin Chaya Mushka who
had just passed away the previous
month. During the Farbrengen
on Shabbos, the Rebbe spoke
of the significance of the Siyum
Seifer Torah and connected it to
the year of Hakhel.
The idea that people join from
around the world (especially
through
shluchim
which
represent communities of Jews
from around the world) to unite
through a Torah is very much
connected to Hakhel. This is
evident in the Psukim of Hakhel
(Dvarim 31:10): Then, Moshe
commanded them, saying, At the
end of [every] seven years, at an
appointed time... you shall read
this Torah before all Israel, in
their ears. Assemble the people:
the men, the women, and the
children, and your stranger in
your cities, in order that they
hear, and in order that they learn
and fear the Lord, your God, and
they will observe to do all the
words of this Torah.
Since we are discussing the
concept of finishing a Seifer

Torah, it is worth reviewing one
of the most historic Siyumim
the siyum of the Torah that was
commissioned to greet Moshiach!
On the night of Simchas
Torah
(before
Hakafos)
5702/1942, the Previous Rebbe
announced: With the help of
G-d, and in the merit of my holy
fathers of blessed memory, I have
merited to become bli neder an
emissary for the good and merit
of the Jewish people to write a
special Seifer Torah with which
we will greet Moshiach.
In a letter written on the
2nd of Iyar 5702 the Previous
Rebbe wrote: The cause of all
causes (Almighty G-d) may He
be blessed, in the merit of my
holy fathers of blessed memory,
has organized for the good, to
give me the merit of being the
emissary for a very elevated
and great mitzvah, to awaken
and arouse all to do immediate
Tshuva,
and
to
prepare
ourselves immediately for the
redemption, to write a special
Seifer Torah to greet Moshiach.
This matter of writing a Seifer
Torah was originally a private and
confidential matter which I had
wanted to do myself, however at
the Simchas Torah meal when we
had spoken about the greatness
of the love for a fellow Jew
I reconsidered whether in fact

I was right not to disclose the
matter thus preventing many
perfect and complete people
from being partners in this great
and holy merit and I decided
that I would in fact announce
this publicly, that with the help
of G-d, I do intend to write a
special Seifer Torah to greet
Moshiach may he come speedily
in our days.
In another letter of the 24th of
Tevet 5703 (1943) the Previous
Rebbe wrote: As we were sitting
at the Yom tov meal during the
festival, in the company of Anash
may they be well, we spoke of the
birth pangs and the imminent
coming of Moshiach, and in
my talk, I said that it was my
intention to write with the
help of G-d a special Seifer
Torah to greet Moshiach, and
out of love for my fellow Jews, all
those who wish to participate in
the writing of the letters may do
so.
The date to start writing the
Seifer Torah was fixed for the
20th Cheshvan, the birthday of
the Rebbe Rashab, as was stated
in HaKria VHaKdusha, and in
a public letter that was issued by
the secretariat of the Rebbe.
The intention was that the
beginning of the writing was to
be done publicly, and hence the
4 1 Adar II 5776 - Hakhel
08/03/2016 11:49:13
date was publicized. However

in fact this was pushed off until
the second of Iyar as stated in
the letter previously quoted from
the 2nd of Iyar: Due to various
reasons, the possibility of starting
to write the Seifer Torah was
delayed, and today the second of
Iyar Tiferes ShbTiferes
the birthday of my grandfather
the Rebbe Maharash of blessed
memory, the lot has fallen, to
start writing the Seifer Torah in
the merit of the Jewish people
both materially and spiritually.
That
day
the
writing
commenced in private, as stated
in the special announcement
printed in HaKria VHaKdusha,
made by the committee for
writing a Seifer Torah to greet
Moshiach, that, The wish of
the Rebbe was that this be done
privately.
The Seifer Torah was written
on special parchment made from
the skins of kosher animals that
had been ritually slaughtered.
Furthermore, the Rebbe had
wanted that the parchment be
prepared in Eretz Yisroel, and he
had sent such a request to Rabbi
Shlomo Yehuda Leib Eliazarov.
In a letter of the 2nd
MarCheshvan he wrote in great
detail: I sent you a telegram
regarding the procuring of
parchment from kosher animals
that have been ritually slaughtered
and that have been tanned for
the intention of writing with
G-ds help upon them a Seifer
Torah to greet Moshiach may he
come very soon.
On the 3rd of Kislev he wrote
again: As regards the parchment
for the Seifer Torah it appears
that it will be very expensive
(to get them in Eretz Yisroel)
and therefore we have decided
to get them here. Despite the
great difficulties in procuring
such parchment at that time
in America, since the majority
of skins were taken by the

government for the war effort,
nevertheless the skins were
procured in America.
After
the
writing
had
commenced, the Rebbe wrote to
Rabbi Eliyahu Nachum Sklar on
the 6th of Iyar 5702: With this
I appoint you to find out about
procuring the skins necessary
to prepare the parchment for
writing a special Seifer Torah to
greet Moshiach, may he come
speedily in our days, that they
be from kosher animals, ritually
slaughtered, and I ask you to
take great care of this, and the
Almighty should give us the merit
to greet Moshiach very soon in
kindness and mercy.
All the expenses of purchasing
the parchment and paying the
scribe were paid by the private
account of the Rebbe, and the
donations given for this purpose
were deposited in the accounts
of Merkos LInyanei Chinuch and
Machneh Yisroel.
The writing started then,
however its completion was
not to be until many years
later. In the farbrengen of
Shabbat Parshas VaEira, 3rd of
Shvat 5730 (1970), the Rebbe
announced that the completion
of the Seifer Torah would soon
take place. This is what the Rebbe
said at the Siyum: For obvious
reasons, we would have wanted
that the completion of the Seifer
Torah that the Previous Rebbe
started writing would be around
the time of the 20th Yahrtzait
of the Rebbe. And as it states
in the Jerusalem Talmud about
Shimshon who was named
with one of the names of God as
it states, For the sun (Shemesh)
and its shield is Hashem Elokim,
and specifically how G-d is the
sun (Shemesh) without the
shield: One verse states, And
he judged Israel for forty years
and another verse states, And he
judged Israel for twenty years,

this teaches us that the Philistines
feared him for twenty years after
his death as they feared him for
twenty years during his life.
And therefore the completion
is taking place after noon, as
close as possible to the 10th of
Shvat which this year falls on
Shabbos (as in the year of his
passing).
And in fact, on Friday Erev
Shabbos of Parshas Bo 10th
of Shvat, the Seifer Torah was
completed after noon amidst
very special celebration. At the
celebration, the Rebbe said a
short Sicha, after which Rabbi
Shmuel HaLevi Levitin recited
Psalm 20 verse by verse, and after
they had sung all the niggunim of
the Rebbeim, the Seifer Torah
was completed.
After saying the verses of Ata
Horeisa, and the niggun Prazos
Teishev Yerushalayim, the Seifer
Torah was rolled up and the
crown was placed on the Seifer
Torah by the Rebbe. The Seifer
Torah was carried to the Ark
under a Chuppa accompanied
by candles and the Rebbe
made the blessing SheHechiyanu
out aloud and ate a new fruit.
Afterward he said the Maamer
beginning with the words, To
understand the idea of writing a
Seifer Torah, and said a short
Sicha.
In
that
Maamer,
the
Rebbe makes clear that just
as Moshe the first redeemer
commissioned Sifrei Torah,
so too Moshiach the final
redeemer will write a special
Seifer Torah.
Rabbi Avtzon is the Rosh Yeshiva of
Yeshivas Lubavitch Cincinnati and a well
sought after speaker and lecturer. Recordings
of his in-depth shiurim on Inyanei Geula
uMoshiach can be accessed at
http://www.ylcrecording.com.
Issue 1012
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OBITUARY
PASSING OF
A LOYAL
CHASSID
R Refael (Fole) Wilschanskys refined face did not disclose the tremendous
suffering he endured in life. * From his childhood in underground yeshivos
in Kursk and Berditchev, escaping a Soviet orphanage and his wanderings
during World War II. * He finally left Russia in 1947 and was one of the first
Chassidim to arrive in Paris, where he served the public and helped many
refugees by direct instructions of the Rebbe Rayatz. * Part I
By Shneur Zalman Levin
Refael Wilschansky
ah was born in 5685
(November 1924) in
Batum, Georgia. His
mother was Chaya and his father,
Betzalel, was a shochet who was
sent there by the Rebbe Rayatz.
When
Refael
was
two, the family moved to
Verkhnodniprovsk
near
Dnepropetrovsk. Behind the
house his family lived in there
was a large yard and a well in the
center, from which they would
fill a large barrel that was in the
kitchen.
I once climbed on the barrel
and I suppose the cover was not
on securely because I fell in. My
older sister ran to my mother and
screamed, Folke is drowning!

My mother did not understand
what was going on but she
followed her. When she realized
what had happened, she rescued
me from the barrel and held me
upside down by my feet and
shook me. Water began coming
out of everywhere. Then she took
some of my grandfathers snuff
and stuck it in my nose which
made me sneeze. That got out
the rest of the water.
There wasnt much money to
be made in Verkhnodniprovsk.
His father would sit all day in
the shul and wait for someone to
come and ask him to shecht but
the community was small and not
many came.
Having no choice, the

family moved again, this time
to Voronezh where some of the
Tmimim stayed with them. R
Betzalel asked them to teach his
son Torah. When Refael was ten,
he started learning Torah with the
bachurim, Michoel Teitelbaum,
Sholom Vilenkin, and Yisroel
Levin.
THE WANDERING
LIFE BEGINS
When Refael turned twelve,
in Cheshvan 5697, he went with
Yisroel Levin to the secret yeshiva
in Kursk, a nights journey away.
During those terrible years,
the Tmimim were scattered in
08/03/2016 11:49:13
small groups throughout the

Soviet Union where they learned
secretly. Only five students
learned in Kursk then, with one
of the older ones teaching the
others.
After a short break for
Pesach, Refael went to Berditchev
where he continued learning
underground. Now and then his
grandmother sent him food and
clothing.
In Berditchev there were no
Chabad families but it was full
of religious Jews and Chassidim
from other courts; Chernobyl,
Boyan,
Makarov,
Ruzhin.
About 80% of the residents
of Berditchev were Jews and
the signs on the stores were in
Ukrainian and Yiddish. Most of

the Jews were old; you hardly saw
young people on the street. This
was why the NKVDs vigilance
was relatively weak there.
The Ohel of the tzaddik R
Levi Yitzchok is in the Berditchev
cemetery, and the Tmimim
would go there to pray that
Hashem protect them. Not far
from there was the wooden Ohel
where the Makarover Rebbe
was buried. The residents of the
town said that a fire once broke
out at the Ohel and one of the
firemen who came to put out the
fire mockingly said: The Jewish
rabbi was saved. Inexplicably,
he then fell into the fire and was
burned.
Although at that time in

Russia there were hardly any
shuls, with one shul each in
Moscow and Leningrad, in
Berditchev it was completely
different. Thirty-one shtiblach
operated daily. Among them was
Dem Rebbes Kloiz the shul
of the tzaddik R Levi Yitzchok.
A secret branch of Tomchei
Tmimim opened in Berditchev.
R Refael related:
We would go to the Litvishe
shul in the morning, go up to the
womens section the way up
was outside, and the windows
were opaque. The shamash would
close the door from the outside
and we would sit up there quietly
so nobody could tell we were
there and R Moshe Robinson
would teach us Gemara.
Two hours later, the shamash
would open the shul and we
would slip out, two by two, to
other shuls like the Mishnayos
Kloizel,
Chernobler
Shul,
Makarover Shul, Kochniovka
(for the street it was on) and
others, and we would review our
learning.
I remember that in the
Chernobler Shul there were still
old, venerable characters who
sat and sang during the third
Shabbos meal. I was once there
in the shul and I leaned on the
wall and hummed something to
myself. On the side were some
old men who heard me and said
to themselves, If Nissan Belzer
(a Tolna Chassid and famous
chazan) would hear him, he
would have him try out for the
choir
We tried as much as possible
not to be seen on the streets in
fear of the wrong people noticing
us. This was especially so after an
article was printed in the Shtern
which was published in Kiev, that
grumbled about there still being
traitors in Russia and it said, for
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08/03/2016 11:49:14
OBITUARY
example, there is an underground
yeshiva operating in Berditchev
We were eight boys of

different ages. Six of us were bar
mitzvah age to fifteen and two
were older. R Moshe Robinson
and R Berel Gurevitch made us
ten. That was the largest number
of talmidim in one division of
Tomchei Tmimim at the time.
We all learned together in one
class and somehow each small
group learned on its level.
THE BOYS ARE ARRESTED

On Monday night Parshas
VaEira, 24 Teves, 5698, the
hilula of the Alter Rebbe, the
boys gathered together with their
roshei yeshiva for a farbrengen in
the Kochniovka Shul. Under the
shuls wooden floor was a cellar
full of scrap iron and old chairs.
That is where they farbrenged
in honor of the day. They all
felt confident they would not be
discovered in that kind of place.
There was some mashke on
the table, halva and herring, and
they farbrenged with R Moshe
Robinson and R Berel Gurevitch.
Refael was the youngest of the
ten.
The farbrengen went on for
a few hours and at two in the
morning they heard loud banging
on the door of the cellar.
We were terrified, having
no doubt who was knocking.
Unexpected guests We did not
open the door but immediately
stopped the farbrengen and hid
in the back section of the cellar
which was full of junk.
When they saw that we
were not opening the door, they
broke in and began searching
for us. It did not take long until
they found us. They took us out,
one by one, and policemen with
rifles led us to the police station.
R Refael in a picture that was sent

to the Rebbe Rayatz in 5698
I had nothing to
say in response
to that. I stayed in his
house all day and then
in the evening went
to the train station to
continue my journey.
Some time later I found
out that there was in
fact a mikva in Rostov.
Its entrance was under
the very table on which
I had eaten breakfast!
It was a cold, snowy night. As

we passed the city park, we saw
the gravesite of the tzaddik Reb
Lieber the Great (the tzaddik
who founded Jewish Berditchev)
in the distance, and in our hearts
we asked him to pray and arouse
mercy for us.
The boys spent the night on
chairs at the police station. The

next day they were taken to the
NKVD cellar. They were divided
into two rooms, the younger
ones and the older boys. Refael
and another five were in one
room, with the oldest among
them Heschel Tzeitlin, only
fifteen years old. At this young
age they were not of age to face
prosecution.
Every day, they took the
boys for interrogation in order
to get them to admit they had
been studying Torah. None of
us admitted, said R Refael.
We said we had run away from
home and met in the cellar to
eat and drink something. The
interrogations were exhausting
and took a long time.
Two Jewish interrogators
dealt with us. When I was called
for an interrogation, they put me
in front of R Moshe Robinson
and he told me, in front of them,
to admit that he learned with us.
But I denied it. I knew that he
was coerced into saying that. One
of the interrogators angrily said:
How dare you not be ashamed
to make your teacher into a liar?
But I continued to deny it. I said:
He is not my teacher and I dont
know why he said that.
Later, when R Moshe
Robinson was put into their
room, he said that he had
admitted and taken all the
responsibility and the boys could
say that he learned with them.
But regarding the organization
of the yeshiva and the money to
sustain it, we should continue
saying that we dont know from
where and who it came from.
Refael and his friends spent
five weeks in the NKVD cellars
where they were under constant
guard. They slept crowded on the
floor and were given 400 grams
(less than a pound) of bread a
day, two sugar cubes, and hot
08/03/2016 11:49:14
water twice a day. They were

allowed to walk around outside
under police guard for twenty
minutes and could not stand
in one place but had to keep
moving. During these five weeks
they were taken only twice to the
bathhouse where their clothes
underwent disinfection.
Then the boys were taken as a
group to a childrens home for
rehabilitation. This orphanage
had many children whose
parents were arrested and sent to
Siberian labor camps for crimes
against the state.
The orphanage was situated
on a large piece of land
surrounded by many trees. Their
material circumstances improved
greatly. They could eat their fill
of bread and butter and could
stroll about. The six boys were
different than the other children
in that they refused to go about
bareheaded and did not join the
others games.
The childrens home was five
kilometers away from Berditchev.
One day, Refael and his friends
asked
permission
to
visit
Berditchev to get their things.
Permission was granted on
condition that they went in twos,
not all together. On this trip they
secretly brought back small pairs
of tfillin and there, among the
trees, they put the tfillin on every
day.
ESCAPE
Refael and his friend Refael
Brook went on one of these visits.
They were walking on the street
where R Levi Yitzchoks shul
was when Refael Wilschansky
suddenly noticed the Chassid,
R Michoel Teitelbaum. He had
come with mesirus nefesh to the
lions den. His head was wrapped
in bandages to hide his beard.
The two boys passed him so he
would notice them. He motioned
His father, R Betzalel Wilschansky
to them to enter the shul where

he whispered that he had come
to rescue them. He quizzed
the boys about the orphanages
schedule so he would know how
to arrange their escape.
When he met with them
again, he told them he had a
plan to get them out. There was
a large train station nearby and
he prepared train tickets in pairs,
each pair for a different location,
on a different train.
The day of their escape was
set for Shabbos. R Michoel
told us that R Mordechai Eliezer
Lapatovsky paskened that the
escape should be carried out
on Shabbos so that the merit of
Shabbos would stand by them.
We furtively left the orphanage
toward evening and taking a
roundabout route lest we get
caught, we reached the train
station where R Michoel was
waiting for us. He gave each pair
their tickets and that is how we
got away and were saved from
the orphanage.
Refael
Wilschansky
and
Refael Brook were supposed
to go to Kiev where his mother

waited for him. We boarded a
train and traveled for over an
hour. When the conductor came
for the tickets he asked us where
we were going. We nervously said
Kiev. Kiev? he said in surprise.
You are heading in the wrong
direction. Get off at the next stop
and wait for the train going the
other way.
We got off in a forsaken
village called Kazatin and it was
already Motzaei Shabbos. The
area of the station was dark and
we found a coffee house with
some drunks, davened Maariv,
bought soda and made Havdala
with it. Then we went back to the
train station and boarded a train
going to Kiev.
R Michoel endangered his
life to save us, since he was the
one who convinced our parents
to send us to learn Torah. He felt
responsible to free us.
All this did not deter R
Refael. After Pesach he continued
learning Torah and Chassidus
under the supervision of Sholom
Vilenkin in a rented apartment
in the suburbs of Voronezh. His
wandering did not end and he
continued from there with his
friends to Kursk, where they
learned in the homes of dear
people who hosted us without
considering the great personal
danger involved.
TOMCHEI TMIMIM
DURING THE WAR
R Refael continued his
wanderings with his friend R
Heschel Tzeitlin at the beginning
of Shvat 5700/1940. They
journeyed to Kutais in Georgia
where there was already a branch
of Tomchei Tmimim. He had a
special memory of this time as he
related:
There in Kutais we saw
Issue 1012
08/03/2016 11:49:15
OBITUARY
something that to us was
astounding. I remembered that
in my childhood in Russia we had
a picture of the Rebbe Rayatz,
but we only saw it two times,
when my father took it out of the
binding of a book and showed
it to us and then immediately
hid it again, since it was very
dangerous to have this picture. In
Kutais, the shamash of the shul
openly announced that pictures
of the Rebbe Rashab and Rebbe
Rayatz could be bought!
R Yosef Goldberg headed
the yeshiva in Kutais. He was
devoted to the material and
Georgian towns: Kulashi, Senaki,

Zugdidi and Sukhumi.
After Pesach 1941, when R
Refael was sixteen, he had to get
an ID card. He decided to get
one in Voronezh, which entailed
a weeks journey by train. On
the way, he had to stop for a full
day in Rostov in order to change
trains.
In Rostov there were Jews
who knew his family, and this
is why he invited himself to the
home of R Nachman Lokshin
where he was warmly welcomed.
After Shacharis and breakfast, he
Two policemen from the military police

suddenly entered the house. R Sholom Mendel
Kalmanson, who was drunk, went to greet them and
began singing Nyet, nyet. They took it to mean there is
no one but Stalin, so they turned around and left.
spiritual needs of the bachurim.
The bachurim learned in two
shuls and he would go back and
forth and check to see what they
were eating. When he saw that
they were eating food that was
too plain he would tell them to
buy healthier, better food.
I remember that when we
arrived in the city for the first
time, he told us that each of us
would get a sum of money each
week and he figured out that with
this amount we could buy two
eggs, milk and cheese every day,
and he starting enumerating what
could be bought with the money.
I smiled when I heard him and he
blushed slightly and immediately
said he did not want to tell us
what to buy, but he meant that
we should buy good, healthy
food. He worried about us with
all his heart and might.
At a certain point, the
talmidim dispersed to different
asked his host where the mikva

was. R Nachman reacted with
surprise, Why do you need to
know? R Refael said because
he remembered how in his
childhood his father took him to
the Ohel of the Rebbe Rashab,
and his father went in and he
remained outside. Now I want
to go to the Ohel and so I need to
immerse.
However, his host exclaimed,
Where are there mikvaos today?
The communists closed all the
shuls and mikvaos. R Refael
said resignedly, Then I will go to
the river and immerse. (He was
referring to the River Don that
was near the house.) However,
his host tried to convince him
not to go because a Jewish boy
who immersed was likely to
arouse attention. R Refael did
not understand this and said,
Gentile boys swim and play in
the water all the time; who will
notice me? But R Nachman

was not convinced. He finally
said, You cant go to the Ohel
because you ate and you dont go
to the Ohel after eating.
R Refael later said, I had
nothing to say in response to
that. I stayed in his house all day
and then in the evening went
to the train station to continue
my journey. Some time later I
found out that there was in fact a
mikva in Rostov. Its entrance was
under the very table on which I
had eaten breakfast! There was
a trapdoor in the floor which
opened when necessary. If my
host would have been caught he
would have been sentenced to
years or worse.
The war between Russia and
Germany broke out two months
later. R Nachmans family
remained in Rostov and they all
perished by the cursed Nazis.
The danger in telling a secret
to a teenage boy was indeed
great, as R Refael recounted:
I once took a train from
Sukhumi to Kutais and a
plainclothes policeman came into
the compartment and told me to
follow him. I had a small suitcase
with me with a Gemara and
tfillin. The policeman took me
to the cubicle of the supervisor
of the compartment and ordered
me to open my suitcase where he
discovered the Gemara. Whats
this? he asked. I told him its a
book of the Talmud written in
Lashon Hakodesh. He asked me
whether I learned from it and I
said no. Then why do you have
this book with you? he asked. I
said that someone gave it to me
and I was taking it for him. He
asked me again whether I knew
how to read it and I said yes.
What does it say? he persisted.
I said I didnt know. How
could that be when you say you
know how to read it? I said, I
08/03/2016 11:49:15
know how to read but I do not

understand the content. I said I
also know how to read Georgian
but did not understand it. He
gave me a Georgian newspaper
and he could see that I was
indeed literate in Georgian and
so he let me go.
FEAR BY DAY AND NIGHT

With the outbreak of war,
the bachurim who had been
dispersed to various cities
throughout Georgia decided to
join together again in Kutais.
There were close to twenty of
them. Since nobody knew what
the morrow would bring, they
decided to remain together. At
night they slept in various hiding
places so they wouldnt be caught
by the draft hunters who
searched for boys of draft age.
Moshe Morosov and Moshe
Nisselevitch would sleep in the
attic of the mikva. They once
arrived there in the middle of the
night and heard that someone
was there. They were terrified.
It turned out it was just another
bachur who had decided to hide
there. I once slept in the shul
behind the bathhouse and I was
very, very scared.
There was one apartment
where I, Heschel Tzeitlin and
Moshe Morosov often hid. One
night we heard the draft hunters
approaching. Moshe immediately
ran outside. He got to the street
and hid somewhere. It was a
miracle. They came to the house
and we opened the door. We
were in grave danger because
we had illegal sums of money
and documents. All of this was
hidden in a hole in the ground. If
they had found it, it would have
ended most unpleasantly, to say
the least.
We saw miracles like this
several times. On Shmini Atzeres
5704 we went to farbreng with
Talmidim of the yeshiva in Berditchev, photographed in the yard of the GPU. From
right to left in the back row: Heschel Tzeitlin, Dovber Gurevitch, Eliezer Mogilevsky,
Moshe Robinson, Yochanan (shamash of the shul), Alter (who was present in the shul
at the time of the arrest)
front row: Shmuel Itkin, Refael Wilschansky, Velvel Auerbuch, Refael Brook,
Yechezkel Brod, Sholom Dovber Pevsner
R Shmuel Notik in the home of

R Moshe Neimark. He had a
sukka. It began to pour and we
all went up to his house where
we continued to farbreng. Two
policemen from the military
police suddenly entered the
house. R Sholom Mendel
Kalmanson, who was drunk,
went to greet them and began
singing Nyet, nyet, and they
took it to mean there is no one
but Stalin, so they turned around
and left.
Because of the war, the
bachurim
suffered
from
starvation. This was aside from
the fact that they had to stay in
hiding and could not be seen
outdoors. A bachur by the name
of Moshe Lemberger helped
them. He was a Belzer Chassid
and he had been in the army.
He encountered the Tmimim in
his uniform and with a cane. He
slowly gained their trust.
R Moshe was dynamic and

within a short time he made
connections with officials in all
the citys offices. He even dared
to make contact with a senior
NKVD official who was in charge
of dealing with the black market
and people were very afraid of
him. One time, he got a flat
tire and since it was wartime
and hard to get another tire, R
Moshe took the opportunity to
contact him and say he would get
him another tire.
In the vicinity of Kutais there
was an army base, and there too
he had contact with one of the
staff who stole a tire from the
warehouse and gave it to him.
In this manner he had a lot of
dealings in the black market, to
the extent that the police itself
would go and bring him black
market merchandise.
Due to the famine, every
citizen received a coupon for
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400 grams of bread daily, while
soldiers and their families were
given double. R Moshe with his
connections obtained quite a few
of the 800 gram coupons, so the
Tmimim had plenty of bread and
could sell bread to others and use
the money to obtain exemption
papers from the army.
THE GREAT ESCAPE

After the war, when the
situation improved somewhat,
a yeshiva was established in
Samarkand with about 200
talmidim. The mashgichim and
mashpiim of the yeshiva included
for their underground activities

to preserve Jewish life. Whoever
belonged to Lubavitch and to
Schneersohn was accused
of
being
anti-communist.
The Chassidims fear was so
ingrained that it became second
nature, with nobody knowing
what the next day would bring.
When it became possible to
escape Russia, many of Anash
traveled to Lemberg/Lvov where
the Polish emigration office was
and there they arranged papers
with which to leave Russia.
Numerous Lubavitcher families,
including the Wilschanskys,
went to Lemberg to try their
In my childhood in Russia we had a picture of

the Rebbe Rayatz, but we only saw it two times,
when my father took it out of the binding of a book
and showed it to us and then immediately hid it again,
because it was very dangerous to be in possession of
this picture.
the likes of R Nissan Nemanov,
R Zalman Haditcher, R Yisroel
Noach Blinitzky, R Avrohom
Eliyahu Plotkin, and R Zalman
Shimon Dworkin. Anash in the
city generously supported the
talmidim of the yeshiva.
Some time later, the Russian
government signed an agreement
with the Polish government, that
all Polish citizens who fled during
the war to Russia could return
to Poland. Tens of thousands of
Polish citizens had been exiled to
Siberia and other distant places
and tens of thousands of others
went to Central Asia, Tashkent,
Samarkand, and Bukhara.
This was an opportunity to
leave Russia under false Polish
citizenship, for the persecution
in Russia was terrible. Anash
and the Tmimim lived in
constant fear, being persecuted
luck. R Leib Mochkin led the

organization. He was acquainted
with Polish government people
who were involved in the
emigration of Polish citizens from
Russia. He worked along with a
committee of senior rabbis and
activists.
The
Wilschansky
family
endured many travails on the
long road to freedom. From
Samarkand they took a train
to Tashkent in order to go from
there to Lemberg via Moscow.
The normal length of the trip was
twelve hours, but it actually took
nearly two days until they reached
Tashkent. From Tashkent to
Moscow they experienced many
more tribulations on a journey
which took days. It was only
when they arrived in Moscow
that they could relax a little, when
they were hosted by R Berel
Rikman who lived in a suburb of

Moscow.
Of course we did not dare
go outside so as not to cause
our host problems. Only my
father and he went to the nearby
Malachovka shul on Shabbos.
Despite all our precautions, R
Berel told us years later that when
he was arrested by the NKVD,
one of the first accusations was
that he had hosted R Betzalel
Wilschansky and his family.
They continued their journey
from Moscow to Lemberg right
after Shabbos, armed with
documents that stated they were
Polish citizens that fled to Russia
during the war. With these
papers they were supposed to
get permission from the Polish
emigration office to continue
to Poland. When they arrived in
Lemberg at the end of Av 1946,
they gave their documentation
to the escape committee so they
could get emigration papers for
them to go to Poland.
R Leib Mochkin chose Mrs.
Tzipa Kozliner to take all the
documents to the emigration
office. My brother Chaim Ber
went along with her to observe
how things went. She entered
the emigration office and Chaim
Ber stood at a distance and saw
her leaving soon thereafter. He
realized that something had gone
wrong. She started yelling toward
him that she needed to see Leibel
Mochkin, but he saw two people
heading in her direction and he
motioned to her not to come
over to him because she was
being followed. Two people then
pushed her into a car.
They arrested her with
all the documents she had
and we remained without
papers testifying to our Polish
citizenship. All the work to
arrange documents for more
than two hundred people failed.
08/03/2016 11:49:15
Furthermore, the NKVD now

had a list of all the names and
pictures of people who were
trying to escape over the Polish
border.
For my family in particular,
the danger was acute since the
papers for our family matched in
every detail our real names and
birthdays. So we had our Russian
ID papers and at the NKVD they
had papers with the identical
information but claiming we
were Polish citizens. You cannot
imagine the dread felt by Anash
of Lemberg. People were afraid
to go out into the street. Nobody
knew what would be.
In the meantime, Tishrei
passed and the committee
continued its work, albeit
with additional caution. The
Wilschansky family went from
one hiding place to another
in fear of the police. One
time, Refael was caught by a
policeman:
The policeman ordered me
to accompany him to the police
station. Think about what could
have resulted from an arrest when
they were after us, and our Polish
papers with our pictures were
at the NKVD offices. I began to
plead with him to release me but
he continued leading me to the
police station. The entire way I
continued begging him. In my
pocket I had around 400 rubles
and I took them out and gave
them to him. He released me but
warned me to leave the city.
R Refael described the night
they left:
The train was going to leave
Lemberg on Motzaei Shabbos. All
day Shabbos, with the permission
of the rabbanim, the committee
prepared the families for the trip
to the train station. However,
when it came time to travel to
the station, we discovered that
everyone in my family had papers
A letter from the Rebbe Rayatz to R Refael Wilschansky
The letter from the Rebbe Rayatz

telling him to remain in his job
except for me. Leib Mochkin

came to my aid. He had prepared
an
authentic,
not
forged,
document for himself, but since
he decided at the last minute not
to go on this trip but to wait for
the next one, he told me to come
to him in the middle of the night
so he could give me his papers.
Despite being terrified of gangs
of robbers, I went to him after
midnight and he gave me his

papers. I am eternally grateful
to him and will never forget his
devotion to a friend.
The night of 9 Kislev, the train
finally reached the border. The
borders of Russia were known
as the Iron Curtain and for good
reason. Along the border was
barbed wire fence and armed
soldiers stood with murderous
faces, glaring at anyone who
approached the border. They
were accompanied by large dogs
that were ready to attack anyone
and rip them to pieces.
At a moment like this, each
of us prayed that G-d have
mercy on us and help that all
go smoothly. When we arrived
at the border, we were ordered
to get out and by the light of
searchlights they began to
examine our papers and call out
names. Whoever was found to
be in order was told to get back
on the train. At the moment of
transition between arrest and
being accused of betraying the
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OBITUARY
motherland and freedom, there
was enormous tension and fear.
OUTSIDE THE
IRON CURTAIN!
On the 10th of Kislev, the
Chag HaGeula of the Mitteler
Rebbe, toward morning, the
Chassidim crossed the border
and arrived in Pshemshl in
Poland.
It is hard to describe the joy
that we all felt. Hugs and kisses
and tears of joy and thanks to
Hashem that we were freed. We
got off the train and entered a
grocery store near the station.
Our eyes lit up at the sight of
shelves loaded with food and
drink the likes of which we had
not seen in Russia for so long.
Our friend R Meir Itkin bought
some bottles of vodka and it was
merry!
Continued from page 27

although the Arizal gave them
the right answer, it wasnt the
complete answer. For the soul
of the Arizal was a reincarnation
of Moshe Rabbeinu about whom
it says he was the most humble
person on earth. The Mitteler
Rebbe explains that the Arizals
humility is what caused him to
serve Hashem with great joy, and
this is why Hashem endowed him
with such prodigious spiritual
gifts.
Simcha is connected with the
Geula. What is the connection
between them?
Since we now understand
that the only thing that imprisons
a person in his inner galus, that
which constrains and bothers
him, is his own sense of self
and his expectations of and for
The journey wasnt yet

over. The refugees continued
to Cracow and a few days
later they crossed the border
in the direction of Bratislava
(Pressburg). The activists of the
Bericha organization brought
them to Vienna where they were
set up in a large house in the
American sector of the city.
A new world was opened
before us. Without fear we called
the Rebbe Rayatz and following
his instructions, each of us
planned our lives under the new
circumstances.
SECRETARY
OF THE LISHKA
The Rebbe Rayatz founded
the Lishka (European Office of
Refugee Aid and Resettlement)
and appointed R Binyamin
Gorodetzky to run it.
himself that disappoint him

then his Geula depends on the
same sense of self from a place
of bittul and humility; from
the fact that he knows he does
not really deserve anything and
he came to this world to do
G-ds will and refine the world.
Therefore, whatever he has is a
gift from Above, and every act
of serving Hashem elevates him
above his problems and issues.
This enables him to be freed of
whatever shackles him.
A persons simcha is what
brings about his personal
redemption.

In the past fourteen years, I
have been involved with shiurim
and learning with people.
I always thought that this
information from the Rebbeim
in the maamarim is a gift which
In Iyar 1947, R Refael and

his family arrived in Paris. A
short while later, R Gorodetzky
asked R Refael to help him in
the office. R Refael accepted the
offer, intending to return and
learn in yeshiva when it started
again in Paris. In Tamuz he
received a letter of blessing from
the Rebbe Rayatz on his new
position.
A short while later, when the
yeshiva opened in Paris, R Refael
wanted to leave his work and
return to yeshiva, but another
letter he received from the Rebbe
instructed him to stay where
he was. He remained there for
decades.
In 1972 he moved to New
York as the Rebbe instructed him
to continue his work from there,
which he did until the end of his
life.
To be continued, G-d willing
we need to give those on the

outside. Then I realized that even
people among us, among Anash,
need this gift and it is not always
so readily self-understood. It
is rewarding to now see people
sitting and learning maamarim
and getting the tools with which
to deal with life. It has become
accessible and it revives us and
provides strength.
The maamarim the Rebbeim
gave us empower us to handle
whatever we encounter in this
world. So learn! And get others
to learn. And dont suffice with
that, but start shiurim and see to
it that people connect with the
Rebbeim through learning their
teachings. May we, thanks to
this, merit all the lofty revelations
of the true and complete Geula
with the Rebbe our king leading
the way.
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PARSHA THOUGHT
THE POWER
OF SO
By Rabbi Heschel Greenberg
JOB WELL DONE

The book of Exodus ends
with the completion of the
Mishkan
(Tabernacle,
the
portable Sanctuary in the desert).
The efforts of the Jewish people
are summed up:
All the work of the
Tabernacle of the Tent of Meeting
was completed. The children of
Israel had done everything that
G-d had commanded Moshe, so
had they done!
Two questions have been
raised concerning this verse:
First, the statement that The
children of Israel did everything
that G-d had commanded
Moshe is quite clear. Why then
does the Torah have to repeat
itself by stating: so had they
done?
Second, why does the Torah
have to emphasize that they did
everything? Wouldnt it have
sufficed to say that they followed
Moshes instructions? What
construction detail would we
have thought they could have left
out?
ALLUSION TO THE
BAIS HAMIKDASH
The great Sephardic Sage and
Kabbalist, Rabbi Chaim Palachi
(1788-1869, of Izmir, Turkey),
in his work Rei Chaim, explains

that this verse is a hint to the
third and final Bais HaMikdash.
According to the Midrash,
cited by Rashi in his commentary
on the Talmud, the third Bais
HaMikdash already exists, fully
constructed, in the heavens and
will descend at the time of the
future Redemption.
Why then has the Temple not
yet descended, if it is already
complete? Rabbi Chaim Palachi
answers: it is waiting for us to do
our part, through Teshuva and
good deeds.
This, he writes, is the message
in the words, All the work
of the Tabernacle of the Tent
of Meeting was completed.
It refers to the future Holy
Temple. Mishkan (Tabernacle)
and Mikdash (Temple), the
Talmud states (Eruvin 2a), are
used interchangeably in the
Torah. Hence, the reference to
the completion of the Mishkan
alludes to the completion of
the Final Temple. The fact
that the Torah uses the past
tense indicates that even the
final Temple has already been
completed.
The Torah continues on,
to supply the answer to the
question, when will it appear?
The children of Israel had
done everything that G-d had

commanded Moshe. When we
will have done everything that
G-d had commanded Moshe,
not just the actual instructions
concerning the Mishkan, but all
of the commandments imparted
to us by Moshe, then the third
Holy Temple will descend.
While
this
ingenious
reinterpretation of the verse
answers the question why,
it adds the word everything
to incorporate all of the
commandments, so we still have
not answered the question why
the Torah seemingly repeats
itself with the words so had they
done.
TWO SCENARIOS
To answer this question it is
important for us to understand
why there are two versions of
how the third Bais HaMikdash
will be built:
As stated, Rashi maintains
that the Bais HaMikdash will
descend from above, fully
constructed.
Rambam (based on the
Jerusalem Talmud and other
Midrashic sources), however,
rules that Moshiach will build
the Bais HaMikdash. This does
not mean that he will build it
singlehandedly. Rather, it will
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OBITUARY
be built by the Jewish people
under Moshiachs direction. The
Rambam, therefore, included the
laws of the Temples construction
in his Mishneh Torah, so that
when Moshiach receives the
signal from Above to build it,
we will be familiar with the laws
concerning its construction.
How do we reconcile these
two views? Either G-d has
already built the Bais HaMikdash
or we will be the ones to build it.
How can it be both ways?
The Rebbe provided several
approaches to reconciling these
two scenarios. One approach is
that it will depend on the manner
in which the Redemption occurs.
If we are meritorious and the
Redemption occurs because of
our virtuous behavior it will be
a miraculous Redemption and a
IS IT PHYSICAL OR
SPIRITUAL?
To better comprehend the
two scenarios let us try to
understand what it means when
the Sages say that the third
Temple is already built. What is
the nature of its construction?
Is it a spiritual structure? Or is
it actually a physical structure
that is currently hidden from our
view? Also, we must understand
how was it constructed?
The answers hinge on a
better understanding of the
dynamic of a Mitzvah and how its
performance leads to the building
of the Bais HaMikdash.
Whenever we perform a
Mitzvah, we generate a G-dly
energy that contributes to the
construction of the third Bais
This Bais HaMikdash enjoys the same twinned

dynamic of a Mitzvah. A Mitzvah is both spiritual
and physical; it generates a spiritual energy by way of the
performance of a physical act that fuses the two worlds
together. Thus, the definition of Bais HaMikdash is a
physical structure that fully and unambiguously reflects
divine energy.
miraculous Temple will descend

from above. If, however, our
efforts fall short of the mark and
we are not sufficiently refined
and meritorious, we will have to
build it ourselves.
Moreover, the Rebbe adds:
After we build it ourselves, under
the direction of Moshiach, the
heavenly Temple will descend
from above and merge itself
into our physical Temple. This
development will come about
because after the Temple is built
our level of worthiness will also
change for the better.
HaMikdash. When the world has

accumulated a sufficient number
of Mitzvos, the Bais HaMikdash
reaches its state of completion.
This Bais HaMikdash enjoys
the same twinned dynamic
of a Mitzvah. A Mitzvah is
both spiritual and physical; it
generates a spiritual energy
by way of the performance of
a physical act that fuses the
two worlds together. Thus, the
definition of Bais HaMikdash is
a physical structure that fully and
unambiguously reflects divine
energy.
THE DECREE
The Mitzvah-Bais HaMikdash
dynamic is a reversal of the way
the world existed in its initial
stages.
When G-d created the
world, He created two parallel
dimensions of existence; a host
of spiritual worlds and a physical
world, the one we inhabit. At
the time of creation, however, a
decree was issued that the two
worlds would remain parallel
lines that never meet. In the
words of the Psalmist: The
heavens are G-ds heavens, but
the earth He gave to the children
of man. The very word for
decree in Hebrew is gzeira,
which also means severance.
G-d severed what should have
been a natural partnership.
Before Sinai, ones spiritual
efforts could not have an
impact on the physical world.
The concept of holiness in the
physical realm did not yet exist.
This all changed at Sinai.
The decree of separation was
rescinded and G-d enabled us
to fuse the parallel dimensions
into a seamless unit. Whenever
we perform a Mitzvah, which
invariably
involves
physical
objects and a physical body, we
cause the spiritual to manifest
itself within the physical.
In their aggregate, Mitzvah
performances create a physical
entity that is totally and
manifestly reflective of the most
sublime spiritual and G-dly light.
That is what we mean when
we say that the third Temple is
already fully built. It is not about
the difference between a spiritual
Temple and a physical one. It
is about the physical and the
spiritual as they are organically
and seamlessly one. It will be a
place where absolutely no trace
of separation between the two
realms will exist and from there it
08/03/2016 11:49:16
will reveal G-ds presence in the

entire world.
However, while this Bais
HaMikdash has long been
completed due to the cumulative
energy of all the Mitzvos we as a
people have done for thousands
of years it has yet to descend,
i.e., materialize before our eyes of
flesh. Why?
The answer is that while our
collective efforts throughout
the ages are sufficient to have
created this unique structure,
our generation has to do its part
to reflect the unification of the
dichotomous existences. While
our challenge is to do more
Mitzvos, it is also about living a
unified life.
Indeed, the Rebbe exhorted
us on many occasions not to see
Torah and the material world as
disparate and conflicting entities.
The Rebbe conditioned us to
see that our physical existence
is an extension of our Mitzvah
observance. If we have a problem,
we check our Mezuzos, to cite
an example, but not because
we believe that a Mezuzah has
some kind of magical power.
Rather, we check our Mezuzos in
recognition that our physical lives
are completely integrated with
our spiritual lives. It is the most
natural thing to link Mitzvah
observance to every facet of our
lives.
To the extent that we remove
all the barriers in our perception
of the physical and spiritual as
unified dynamics we will have

made the emergence of the third
Bais HaMikdash our reality. Even
if we are not ready, our building
of the third Bais HaMikdash
under the direction of Moshiach
will catapult us into that mindset
and we will then see the descent
of the heavenly third Temple.
SO WHAT?
We can now answer the
question posed above, why the
Torah adds the words so had
they done. If the first part
of the verse alludes to how
our compliance with all of the
commandments
builds
the
heavenly Bais HaMikdash, the
final words, so had they done,
clarifies two points:
First, the cumulative efforts
of all past generations must be
followed by our following in their
footsteps. We must do our part in
living a non-dichotomous life.
Second, the word in Hebrew
for so is kein. When G-d
created the world, He said for
each day of creation, let there
be and it was so. There was
one exception. On day one G-d
said, Let there be light, and
there was light. It does not say
and it was so, because the
light that emerged was not the
identical light that was intended.
There was a dichotomy. Not
until Sinai did we receive the
potential power to reverse that
inconsistency. And not until the
generation of Redemption will
we finally bring that potential

to fruition, when there will no
longer be any dichotomy between
the Divine ideal for this world
and the way the world behaves.
Thus, the Torah states: All
the work of the Tabernacle of the
Tent of Meeting was completed.
The children of Israel had
done everything that G-d had
commanded Moshe, so had they
done! Based on the above it tells
us:
The third Bais HaMikdash
is already complete because
all the Mitzvos we have done
throughout the ages have long
reached critical mass. All that we
need now is to finish our task
by revealing the power of keinso, the power of removing the
dichotomy between the physical
and spiritual so that the spiritual
Temple
materializes
before
our very eyes. May we see that
happen now!
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B E I S 1012
M O S
H I
ACH
Issue
17
37
08/03/2016 11:49:16
BITACHON BYTES
HOW TO MAINTAIN
BITACHON THROUGH
THICK AND THIN
By Rabbi Zalman Goldberg
o always be happy
(one of the indicators
of Bitachon) can be
challenging at times.
Constant progression is a common
human trait, whether in Torah
study, business, mivtzaim projects
or the like. No one wants to be at a
standstill; people generally wish to
grow and move up and ahead.
the Rebbe always encourages
people to do more. Not only
mustnt we decrease their good
deeds, but we must steadily
increase either the quality or
quantity of good deeds, or both.
This message was relayed to
people after they gave a huge
donation to charity and the
like. The Rebbe expressed this
message even to eighty-year-olds.
Whereas the world proclaims that
by the age of eighty one should
have retired, the Rebbe quoted
the Torah perspective in Pirkei
Avos that an eighty year old has
special strength (), and thus
even greater achievements than
before are expected of him.
The challenge can arise when
we are not moving forward as we
would like, and there seem to be
impediments to our advance in
good deeds. Even then we must
maintain our joy and Bitachon in

Hashem. The question is: how do
we maintain a mood of simcha?
In a sicha1 on this weeks
parsha, the Rebbe gives us
a chassidishe perspective on
setbacks which will certainly
serve as reassurance even in those
circumstances. The encouraging
message is that for a Yid, even
a setback is a part of the future
advancement.
The Rebbe elucidates the
point by quoting the final pasuk
of Parshas Pkudei which states
that the cloud of Hashems
glory was upon the Mishkan .
in all their journeys () .
The obvious meaning of journeys is that it refers to their
encampments for the Shchina
rested on the Mishkan only when
they camped, and not during the
actual journeys.
The question is then raised,
why does the pasuk use the word
-journey, to depict encamping
if encamping is usually denoted
by a different word in Lashon
Hakodesh, i.e. ?
The answer lies in the unique
quality of Yidden. Chassidus
explains that Yidden differ
from every other thing in the

world. Every object or event
not pertaining to a Yid is only
there as a means to bring to
something greater. On the other
hand, the element of the item or
occurrence that has to do with
Yidden is the ultimate goal and
not a means to a greater good.
This means that every situation
that a Yid finds himself in is
not just a preparatory mode to
propel him to greater heights
and that (unpleasant) situation
will later (after the elevation)
be forgotten about, rather, the
earlier unpleasant situation itself
is elevated as well, when the Yid
capitalizes and benefits from the
earlier mishap.
This the pasuk alludes to
by referring to the sojourns as
journeys, to teach us that even
the times when the Yidden were
not physically moving toward
Eretz Yisroel, and there was an
apparent setback, they were
as Yidden journeying, for by a
Yid there cannot be a situation
which is a means for something
else. Rather, that setback is the
goal itself, by elevating it to the
next journey where the Yidden
were once again moving forward
towards Eretz Yisroel.
When viewing our life in such
a manner, one will never become
08/03/2016 11:49:16
frustrated when delayed on a

trip, because that delay itself is
the goal (not just a preparation
for the good which is about to
happen), which is good, even
though we may often not see
it. Thus, one will always strive
to utilize the situation to the
advantage of fulfilling the ratzon
Hashem, and not in sulking.
A story in which we clearly
see how the delay was good
begins one morning in Germany
where the Rov of a small town
was preparing to travel to the
main city to meet with the
minister of education, together
with a few community leaders.
Just then an old man showed
up at the Ravs home claiming
that he has an urgent matter of
saving someones life to discuss.
Reluctantly, the Rov invited him
in but told him to make it quick
because he was in an urgent
rush to make the train. The old
man managed to hold the Rov
for quite a few minutes, first by
complimenting him on a great
drasha he once gave, then by
giving a short version of his
lifes history, leading up to his
grandsons death a day before the
bris a year earlier (where he was
supposed to serve as sandek), all
the while the Rov warning that
if he didnt get to the point of
his life and death query, then he
would have to run to the train.
The old man then said that his
daughter had another boy and
didnt know what to do.
Let someone else be the
sandek! shouted the Rov and he
dashed out the door.
But please wait one more
second, the old man pleaded.
What name should we give the
child? The Rov blurted out 6
random names, saying, Who
cares what the name is when I
have an important trip to make,
and his coach sped off to the

train station. The Rov arrived
as the train was pulling out.
He met his colleagues and they
decided to take the next train two
hours later. When they arrived
on time for the next train, they
were horrified to learn that the
previous train (the one they had
intended to take) had collided
with another train, killing and
seriously injuring many. Needless
to say the old man who caused
their delay was viewed with
great admiration for his lifesaving
obstruction that morning. Thus
we can see that the delay was a
very good thing, and in a good
way assisted the in reaching their
goal.
Likewise, when a project is
being slowed down, as good and
holy as it may be, as charitable
and positive as it is, the setback
is from Hashem, and in regard
to the Yid it must be considered
good and forward moving, just as
we would view it if it was forward
moving in a visible way.
There
was
once
an
intellectual
(not
observant)
writer who wished to write a
thesis on Chabad Chassidus
and approached the heads of
the Chabad community in Eretz
Yisroel with a request for the
necessary literature. The Rebbe
was immediately contacted and
the Rebbes advice was to give the
man access to all our Chassidic
sfarim, but not to persuade him
to perform the mitzvah of tfillin.
This seemed quite different
than the Rebbes usual approach
to inspiring others to do mitzvos.
In the end it became clear that the
man had no intention of doing
mitzvos, and upon being asked,
he would have become even more
alienated from Yiddishkait. So
what seemed to be a setback at
the outset, proved to bring great
results in the end.

This
is
incredibly
empowering, because once this
approach is perfected, never
will there be a down moment in
life (unless of course the Yetzer
Hara gives a terrible test), for at
all times the Baal HaBitachon will
do everything possible to employ
the constant forward moving
perspective.
Reb Mendel Futerfas was
a rare example of seeing the
purpose in every occurrence in
life, including apparent setbacks.
There is an astounding incident
which is told about Reb Mendel
when he found himself in a truly
sad situation; the levaya of his
daughter where Reb Mendel was
understandably crying. Between
the sobs he was heard to say, It
hurts that the 2 didnt
completely affect me, and I do
feel some sadness over the loss.
This is superhuman behavior
that even in such trying and
grieving time, the focus should
be that the the
perspective
that
everything
Hashem does is truly good
should be internalized to the
fullest. We wish that all Yidden
should not experience even the
smallest setback, never mind a
big one; the intention here is to
illustrate the point that even a
can be considered and should be
considered in a Yids mind as a
.
Rabbi Zalman Goldberg is a well
sought after speaker and lecturer on
Chassidic thought. His writings and
recordings on the topic of Bitachon can be
accessed at http://www.gotbitachon.com.
234 '( '' '' 1

( ' ''2
Issue 1012
19
08/03/2016 11:49:16
CHABAD HISTORY
MIVTZA TEFILLIN
& MEZUZAH:
THE
MOROCCAN
VERSION
In 1953, a Moroccan teacher announced that he will
be checking Tefillin and Mezuzos for free * The Rebbe
wanted this activity to expand to the rest of the country
and the JDC agreed to sponsor part of the project *
Rabbi Gorodetskys activities: From Czechoslovakia
to England, Tunis to Rumania, and everywhere in
between * Part Seven
08/03/2016 11:49:16
he previous installments
focused on the general
development
of
the
Chabad
Educational
Network in Morocco. This week
we will focus on a variant of
Mivtza Tefillin and Mivtza
Mezuzah which began in Morocco
in 1953, and later was subsidized
by the American Joint Distribution
Committee (JDC).
These fascinating documents
are part of the JDC Archives
(which were digitized and uploaded online, thanks to a grant
from Dr. Georgette Bennett and
Dr. Leonard Polonsky CBE).
THE REBBE:
I AM VERY GLADDENED
It all began in 1953, when
one of the teachers in the Oholei
Yosef Yitzchak Lubavitch school
network announced that he is beginning a free Mezuzah & Tefillin
checking campaign, with the goal
of finding the ones that are Possul
and replacing them.
Rabbi Shlomo Matusof, the
Rebbes Shliach to Casablanca,
reported this new activity to the
Rebbe, and the Rebbe responded
to this detail in a lengthy letter
which included many other details (on the 25th of Shvat 5713),
encouraging the activity and telling him to contact Rabbi Binyomin Eliyahu Gorodetsky, the
Rebbes representative to Europe
& North Africa, that he get this
activity sponsored:
9) I was very gladdened by
what you wrote, that one of the
teachers of Oholei Yosef Yitzchak
announced that he will check the
Tefillin and Mezuzos,
and he took care of this.
It would be good if in the
other cities they would
take interest in this too. It would

be good if you would talk with
Rabbi Binyomin Eliyahu Gorodetsky to get a special budget for
this. The expenses and the hassle
are worth it for the greatness of
this activity, in addition to the
fact this will surely impact the
education
1,000 TEFILLIN AND

3,000-5,000 MEZUZOS
Rabbi Gorodetsky started
working on getting a budget for
this program, but it seems like
it didnt materialize as fast as he
would have wanted to And so,
a year later, on January 31, 1954
(27 Shvat 5714), he writes a long
letter to Mr. Moses W. Beckelman, the director of the JDC,
summarizing a meeting he had
with him, and asking again for
the Mezuzos:
Dear Sir,
I have the honour to refer to
our conversation of the 29th inst.
which took place in your office
and at the same time I wish to
confirm the different questions
which were discussed during this
conversation:
5) Tefilin and Mezuzos:
Although I had discussed this

question for quite a long time
with Mr. Jehuda Shapiro, no result has been obtained till today.
I pointed out that this question
was one of emergency. I said that
alone from the point of view of
Kashruth, these Tefilin and Mezuzos should be bought by us
or should be bought under our
supervision. Otherwise all these
Tefilin and Mezuzos would have
to be verified by specially trained
people who are almost impossible to find. This would cost an
enormous sum of money and in
the end you would find that there
were only 10-15% acceptable
from the point of view of kashrus.
I indicated 1,000 pairs of Tefillin and 3-5000 Mezuzos
JDC: FREE TEFILLIN FOR

ALL BAR-MITZVAH BOYS
In a letter dated February 19,
1954 (16 Adar I, 5714), Mr.
Stanley Abramovitch (JDC Paris) penned a letter to Mr. Moses
W. Beckelman (JDC Director)
questioning Rabbi Gorodestskys
request for 1,000 pairs of Tefillin
and 3,000-5,000 Mezuzos, and
Issue 1012
21
08/03/2016 11:49:18
CHABAD HISTORY
offering his own idea of Mivzta
Tefillin
[] Tefilin and Mezuzoth:
I am not quite sure for whom
Rabbi Gorodetski requires 1,000
pairs of Tefilin and 3 to 5 thousand Mezuzoth. If it is for Morocco, then I think the number
should be far less. I do not think
that the Lubavitch should make
a general distribution of these
items throughout Morocco, Tefilin can be obtained in Morocco at a cost of about Fr. 900 a
pair and there is no reason why
the Lubavitch should not supervise the making of these Tefilin.
I am not quite clear what the
Lubavitch would do with 3 to 5
thousand Mezuzoth.
They have often mentioned to
me that the Mezuzoth in the villages are all not Kosher. If a general distribution of Mezuzoth is
intended, then many more would
be required than 5,000. I shall
talk to Rabbi Gorodetzki about
this when I meet him in Casablanca to find out exactly what he
wanted to do.
I think a pair of Tefilin should
be provided for all boys in the
Lubavitch Institutions reach the
age of Bar-Mitzvah and perhaps
for those over the age of BarMitzvah who have not yet a pair
of Tefilin. The entire number
should be far less the 1,000. Provided you agree in principle to
grant funds for books, Tefilin and
Mezuzoth, I shall discuss this
question with Rabbi Gorodetzki
and work out an acceptable procedure.
JDC: 200 TEFILLIN

AND REVOLVING LOAN
On April 5, 1954 (Nissan 2,
5714), Mr. Moses W. Beckelman (JDC Director) wrote a letter to Rabbi Binyomin Eliyahu
Gorodetsky explaining what the
JDC is willing to sponsor for Mo-
rocco (a total of 200 Tefillin),

and an additional revolving loan
for Tefillin and Mezuzos for Europe:
Dear Rabbi Gorodetzky:
With respect to the various
questions which we have discussed in our recent conversation, I am glad to be able to advise you of the following:
[] (2) We are similarly authorizing the preparation under
your auspices of 200 pairs of
Tefilin for your program in Morocco at a cost not in excess of
220,000 Fra. Similarly upon presentation of bills in this connection to the JDC office in Morocco
that office will undertake to reimburse you in accordance with
such bills up to the maximum
amount indicated.
[] (4) Similar considerations to those which I have set
forth above apply to your request for the provision of Tefilin
and Mezuzoth for Europe. We
no longer undertake to provide
these or similar items ourselves,
nor do we make subsidies to organizations for their purchase.
I am mindful, however, of the
explanation you gave me about
the impossibility of obtaining
such items in Western Europe at
the present time of satisfactory
condition at reasonable prices (I
shall be looking forward to receiving the memorandum on this
subject which you said you would
be sending me).
From our conversation I gathered that the principal difficulty
was not that people and institutions who needed such items
could not pay for them, but that
they could not find them at reasonable prices. I am, therefore,
prepared to advance to your organization a revolving fund of
$2,000. I assume that most of the
Tefilin and Mezuzoth which you
would obtain with this money
would be used by you to satisfy

the requests made upon your organization and that for most of
these requests you would be reimbursed at cost price so that
you would be able to continue replenishing your supply.
If this proposal is satisfactory,
Mr. Abramovitch will likewise
arrange for the transmission of
this amount in accordance with
your wishes and we would in due
course expect to receive a report
from you as to the use which is
being made of this revolving
fund.
I should like to emphasize
that this is intended by us as a
one-time non-recurring grant
and that we are not in a position to envisage large scale free
distribution of such items in the
future.
4,500 TEFILIN, 15,500

MEZUZOS: MOSTLY FREE!
The above letter was handdelivered to Rabbi Gorodetsky,
and he immediately prepared the
memorandum that Mr. Beckelman was expecting. This memo
(dated the same day) details the
activities of the Lishka in Europe from 1946 to 1953, and the
religious objects the distributed:
Dear Sir,
Thank you very much for
the express letter of the 5th inst.
which has just come to hand.
I am very grateful to you for
the funds you have accepted to
grant us as well as for the proposals you are making.
Naturally, I have not had the
time yet to study your letter carefully and will reply to it after having done so.
In the meantime I have pleasure to enclose herewith the
promised memorandum.
Attached to this letter was the
following memorandum:
08/03/2016 11:49:18
With reference to the specified

lists enclosed herewith we wish
to point out that the best part of
the articles given were distributed
gratis, that a much smaller part
was paid by the people according to their possibilities and there
were only very few people from
whom we received payment.
It is clear that in the last years
our activity could not be employed anymore in the following
countries: Poland, Czechoslovakia, Rumania and Hungary.
These lists enclosed herewith are intended to give a general view. We hope to be able at
a later time to classify each item

according to each country.
All the work done during
these years was limited by our
possibilities, i.e. there were times
where the demand was greater
than the supply could be.
List of countries in which
the European office of Rabbi
M.M. Schneerson was active
from 1946 to 1953 inclusive:
Finland, Sweden, Denmark,
Belgium, Holland, Great Britain, Italy, Spain, Ireland, Austria,
Germany, France, Switzerland,
Hungary, Rumania, Czechoslovakia, Tunis, Tanger.
List of different items which

were distributed by the European office of Rabbi M.M.
Schneerson in the countries
specified:
Designation
Quantity
[]Tefilin
4,500
Mezuzos
15,500[]
The next installment will return to the topic of education in
Morocco, focusing on the aspect
of secular education, which was
a constant source of friction between Chabad and the JDC, and
was solved in 1956.
ADD IN ACTS OF GOODNESS & KINDNESS
TO BRING MOSHIACH NOW!

Issue 1012
23
08/03/2016 11:49:18
FEATURE
JOY
IN THE FACE
OF ADVERSITY
R Ran Menashe is a popular lecturer with a series of
classes on the topic of simcha. * These days, with the
commodity of simcha in short supply, it is not surprising
that people love these shiurim. * When Adar enters, we
increase in joy!
By Shneur Zalman Levin
he happiness we all want

is within reach. The fact
that a Jew feels that it is
hard to obtain happiness
is a sign that he is on the wrong
path, because genuine simcha is
an expression of inner truth and
understanding traits that are
inherent to us. Nonetheless, we
see that sadness and depression
affect the abilities of thousands of
talented, intelligent people and sap
the joie de vivre of many others.
How come? Why is it so hard for
us to attain happiness?
To answer these and other
questions, we spoke with R Ran
Menashe who has taken on a very
happy project, to give classes on
the topic of simcha and sadness.
In addition to learning about the
importance of simcha, we also
wanted effective tools to enable
us to see the world in a more
optimistic way.
The Rebbe often mentions
the Rambam about the severe
punishment for someone who
did not serve Hashem joyously.
Why is joy so important in the
service of Hashem? Isnt it an
extra which inspires a person
who is doing the actual mitzva?
Indeed, the Rebbe often refers
to the Rambam as a Torah source
that someone who does not serve
Hashem with joy will be severely
punished. Why is this so?
Furthermore, we see that
after enumerating all the curses,
the Torah tells us that all this is
because you did not serve G-d
your G-d with joy and gladness
of heart from great abundance
in all and you will serve your
enemies. In plain language, that
means that all the negative things
that occur to a person are a result
of doing the mitzvos with no joy.
A person might think, at
least I have kabbalas ol and I
overcome my evil inclination in
serving Hashem. I control my
08/03/2016 11:49:19
behavior and do what Hashem

wants of me.
Here the pasuk tells us, no,
that is not enough. If you did not
do it happily, you deserve to be
severely punished. Its explained
in Chassidus that through
sadness a person provides
nourishment for the other side;
he sustains klipa and darkness. It
is not enough that a person does
whatever Hashem wants; he has
to do so joyously. Simcha is not a
detail in the service of Hashem; it
is all encompassing.
This is the reason why many
undesirable things come in the
absence of joy, and Chazal say
that when a person is upset, all
sorts of hell reign over him and
someone who is angry is like an
idol worshiper. Anger separates
a person from holiness, while
simcha expresses our connection
with the luminous side of
holiness.
When a person is happy, he is
showing that he not only serves
G-d but he knows who he is
serving and how precious are the
things he is being asked to do.
Simcha proves that he values the
fulfillment of mitzvos.
Chassidus adds that simcha
is actually a result of a specific
course of action. The Torah
wants of every Jew that he submit
to the truth of holiness, which is
known as anava/humility. It is
this humility which engenders
simcha. When a person is
humble, when his ego is not
in the way, he can rejoice with
anything Hashem sends his way.
Is there any practical benefit
to simply encouraging someone
to be happy or is it really
necessary to work on bittul?
Chassidus talks a lot about
submitting to holiness, on the
one hand, and about standing
strong against the evil forces on
the other hand. When a person is
truly humble, he is happy. When

a person does not seek the honor
he deserves, or the platform
and treatment that he is sure he
should get, that brings him to a
place in which he happily accepts
what Hashem provides him.
This honor and treatment
that I refer to begins with our
closest circles, within the family,
when we are sure about what
our spouse and children owe us,
or our employers or employees.
Every person, wherever he is,
experiences struggles of place
and self-definition; he seeks to be
someone and this is his ruination.
Since all his aliveness is
derived from existing and being
a someone, whatever does not
allow him to be a yesh and
a metzius, like people who
criticize him, or various realities
that dont agree with him and
he feels dismissed by others,
become a sort of enemy to him.
This is how a person creates
the problems he suffers from.
If you werent so preoccupied
with being a somebody, you
would be happy with the existing
circumstances and everything in
life would actually take on a new
perspective.
You can see for yourself that
what affects a person in life is
not how much money he has or
how many children or how easily
things go for him, but how he
accepts his life. You have a person
who fumes about everything he
doesnt like and then he meets
someone who has far less than
he does but this other person is
happy. How can the other person
who has less than he, be happier?
The answer lies in the fact
that everything depends on how
we relate to the reality around
us. The glasses I choose to see
through, what I expect and how
I see things, and how I thought
G-d would do things, and how
I thought my wife would act

toward me, and how I thought
my children will act toward me
all these scenarios that a person
puts himself into, to the extent
that a person is dissatisfied, will
make him unhappy. This is the
klipa which brings a person down
tremendously.
Chassidus says that the
growth plan in avodas Hashem
is to get out of all the scenarios
you imagined. The minute you
get out of that and accept the
reality that G-d gives you, you
can be happy with your wife, with
your children, with your parnasa,
etc. It makes no difference what
the situation is, if you look at the
situation with the understanding
that it is all by divine intention,
you can be happy, really happy!
In one of the Rebbes letters
he writes on the verse, in the
heavens above and on the earth
below, there is nothing else, an
interesting explanation: in the
heavens above in spiritual
matters, you need to look up,
i.e. you need to think about
and learn from those who are
spiritually higher than you, and
that should make you ambitious
to be like them. When it comes
to material things, on the earth
below look at those lower than
you, who have less than you, and
thank G-d for what you have. In
this way, all those things that you
are living through, even if you
thought they werent good or
werent enough will seem good
to you.
Furthermore,
a
positive
perspective and simcha with what
you have will bring you more
abundance.
HUMILITY IS THE
GATEWAY TO SIMCHA
Why
attribute
does
Chassidus
such loftiness and
Issue 1012
25
08/03/2016 11:49:20
FEATURE
power to simcha?
Because Chassidus maintains
that the gateway to all the klipos
and impurity is sadness. That
means, what makes a person fall
into the lowest of places are not
the sins he does but the sadness
that follows the sinning. Even
when a person did a sin, he can
regret it and repent and even
and when they are not realized,

that leads us to disappointment
and frustration.
So the key to self-correction
in all areas of avodas Hashem
and the gateway to the world
of holiness is our bittul and
humility. They are what engender
happiness, which is actually an
inner revelation of the soul.
But a person needs to know that when it comes

to relationships or parnasa or any other concern,
he has to do everything he can with the tools he was
given, but when it comes to the outcomes, to success,
that is not in his hands. The role of the Jew is to take
action and G-ds role is to provide him with success.
rise higher than he was before
he sinned. Sadness is dangerous
because it puts a person into the
world of the sitra achra.
You could say that the entire
purpose of the evil inclination is
to get a person to feel sad. The
sin is just the means to ensnare
the person in the net of sadness.
Sadness can come from a
feeling you feel about yourself
or from a thought about how
people look at you. A person
expects positive feedback from
those around him, from his
spouse, children and rabbanim
and from whoever lives around
him. We expect approval from
these people. Put in other words,
a person constantly seeks to be a
yesh. If he does not get what he
thinks he deserves or wants, he
becomes sad.
But if we remember that
Hashem is the true and only
yesh, then a persons desire
to be a yesh is arrogant so
says Chassidus, and no wonder
he falls into a depression.
Because our ego is where all our
expectations in life are created,
What revelation are you

talking about?
I am talking about the inner
revelation of the soul, the essence
of the soul, the yechida of the
soul. All these are terms for the
spark of the Creator within the
G-dly soul. This is the idea of
taanug (pleasure, delight). This
comes forth when you discover
the taanug in your life, within
those things which Hashem sent
to you and you know this is your
portion and what you need to
work with and rejoice with, for
this is Hashems kindness.
The Rebbeim always tell
us that we need to accustom
ourselves to seeing divine
providence in everything. In
addition to the aspect of emuna,
there is another message here,
namely, that everything you go
through in life, in all the details,
is all by divine providence. If you
train yourself to see that this is
G-ds will, then you can be happy
with that reality.
So when a person is feeling
bittul and humility, he has the
ability to be attentive to the reality
of his life and to understand

that this is Hashems will, and
then this is expressed in joy. It
turns out then, that a persons
simcha is not one of the souls
attributes; it is not something
that appears now and again and
is experienced by the soul, but
this is the innermost aspect of
the soul itself! So when a person
rejoices it makes no difference
what his nature is, whether he
is naturally a chesed or gvura
personality, everything will be
revealed as good. This is because
simcha reveals the inner truth of
a person even if in his daily life
this does not come to the fore.
In one of the Rebbes letters
it says that if you know someone
with a bad nature, even a cruel
one, and then you see him at
his childs wedding and he
spends lavishly and dances with
everyone, you might think its
a show and not genuine joy,
because youve known him
for years and know his bad
nature. Says the Rebbe, not so.
Whatever youve known about
this person for decades is not his
real truth, rather, what you see
when he rejoices is his true self,
because the inner workings of
the soul are revealed in extreme
circumstances, not routine ones.
According to Chassidus, are
there times when a person can
be bitter and sad?
Chassidus
differentiates
between sadness and bitterness.
The actual point of difference is
the question why. Why is the
person sad. Is his sadness for the
sake of heaven? Does it hurt him
to be distant from G-d or does
how he appears to others hurt
him? If the sadness is not for the
sake of heaven but for his image
or comfort, that is arrogance and
it leads to one sin after another.
Sadness is the state in which
a person becomes completely
08/03/2016 11:49:20
absorbed in himself. A person is

drawn to sadness and wallows
in it. This is why the Alter Rebbe
says that the sages of Kabbala
distanced the trait of sadness very
much.
However, sadness for the sake
of heaven is not called sadness
but bitterness. It uplifts a person
and connects him to G-d more
strongly than he was before. This
is the big difference between them
Chassidus definitely demands
that a person set aside times for
self-reflection, and when the selfexamination does not produce
happy results, that causes what
Tanya calls bitterness. Bitterness
is not something which occurs
in life, it is not something that
suddenly lands on you. It is
something that you invite, which
is why it is shorter and more
purposeful. Bitterness has a point
to it; it makes a person resolve
to change and fix things. This is
the way a person liberates himself
from the negative places he finds
himself in.
SIMCHA AS A WEAPON
AGAINST DAILY DRUDGERY
The
average
person
experiences parnasa worries,
worries
about
children,
difficulties in the workplace,
debts, etc. How can he, in the
midst of all this, be happy? Can
you give us some practical tools
that can lift a person up a bit
from the many waters of the
world?
Our Rebbeim gave us endless
treasures within the maamarei
Chassidus and sichos. Just like
Hashem inserted Himself in the
Torah, the Rebbeim said they
put themselves into the teachings
of Chassidus. This is why it is
important to learn the maamarei
Chassidus of the Rebbeim.
The main thing I try to
accomplish with my classes

on simcha, and in general,
is accessibility, to make the
tremendous bounty that is
implicit and latent within the
G-dly maamarim applicable in
daily life. The Rebbeim gave each
of us, men, women, and even
children of the right age, the tools
for dealing with the world and
its influences. In the maamarim,
they explain to us the structure
of the world and the soul powers
which operate within us, and how
they interact with one another.
You mentioned in your
question all kinds of things that
a person worries about and is
preoccupied with. What is the
common denominator for all this
that helps me deal with it all?
The bittul a Jew has to Hashem
along with the knowledge that I
am in His hands.
The Mitteler Rebbe says
that there is no greater joy than
someone who has no worries,
for everything that I worry about
shows the lack of connection and
emuna and bitachon that I have
in Hashem. Someone who is free
of worries sees and feels how he
has strengths and abilities.
So yes, we have worries about
parnasa, health, and our children.

There are sometimes also worries
like, will they like me, will
they respect me, and so on.
But a person needs to know that
when it comes to relationships or
parnasa or any other concern, he
has to do everything he can with
the tools he was given, but when
it comes to the outcomes, to
success, that is not in his hands.
A person cannot decide how
much money he will have, how
many children he will have and
how many years he will live. He
can only try. The role of the Jew
is to take action and G-ds role is
to provide him with success.
The only way out of worries is
to start truly believing in G-d by
submitting to Him with the belief
that this is what Hashem wants
of you. When you understand
and accept that He wants you
here and not somewhere else,
you will be happy and will open
all the gates of plenty up above
for yourself.
Then we reach the next stage
when a Jew is happy with a
mitzva he does, he is happy
with the place Hashem put him.
This in turn increases Hashems
simcha. Its like when children
make their parents happy, it
makes the parents want to give
them more and more. They find
more ways to provide for them,
pamper them, lift them up; the
same is true for Hashem and us.
A Jews liberation from his
situation, when he connects with
Hashem in joy, the simcha of a
mitzva, causes Hashem to want
to give him more and more.
The students of the Arizal asked
him how he merited his ruach
hakodesh and the revelation of
Eliyahu, and he said it was from
doing mitzvos with joy.
The Alter Rebbe said that
Continued on page 14
Issue 1012
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PROFILE
THE REBBE TAKES THE

SIDE OF THE YOUTH
From the life of R Yehoshua Shneur
Zalman Serebryanski ah
Prepared for publication by Avrohom Rainitz
n a developing community
there will always be novel
initiatives that will be popular
with some while being
vehemently opposed by others.
This was the case when
it came to the youth minyan
organized
by
R
Aharon
Serebryanski, R Zalmans son,
who was a teacher in the yeshiva
and who tried to be a positive
influence on his students even
outside of class time. He started
a special minyan for children and
asked boys to come and bring
their friends. Nowadays, nearly
every
organized
community
has a special childrens minyan,
but back then it was a novelty.
Many of Anash were upset with
R Aharon for doing this without
first consulting with Lubavitcher
askanim.
At that time, R Zalmans son
Chaim announced the opening of
a camp for children of Chabad
schools, and here too some
askanim were upset. Why were
youngsters starting new entities
without consulting with the
veteran askanim?
These
two
examples,
presented
in
R
Zalmans
letter to the Rebbe on Rosh
Chodesh Kislev, tell us about
the active involvement of young
Lubavitchers in the development

of the Chabad community in
Melbourne, similar to the work of
Tzeirei Agudas Chabad in Eretz
Yisroel and the United States.
THE YOUTH RETURNED

FROM 770 WITH NEW
STRENGTH
The ones leading the charge
with their youthful spirit were
R Aharon Serebryanski and
R Shmuel Gurewicz, who had
been in 770 Beis Chayeinu
for Tishrei 5716 and returned
with lots of energy and ideas
for new activities. Their visit
took place half a year after the
Rebbe founded Tzeirei Agudas
Chabad in the U.S. (at the end
of Nissan 5715). At the Simchas
Torah farbrengen, which both
attended, the Rebbe spoke about
the need to expand the work of
Tzeirei Agudas Chabad to all
communities of Anash.
After the two returned from
their visit to the Rebbe, the Rebbe
sent a letter on 12 Kislev 5716 to
askanei Anash in Melbourne, in
which he praised the two young
men:
Regarding what you wrote
in your letter about someone
coming to your country, a
person possessed of various

qualities etc. As experience has
shown in a number of places
such as this, what is needed
in matters such as these are
energetic people and people
devoted to the holy goal of
spreading the wellsprings and
activities outside the vineyard
of
Chabad.
And
finding
suitable people, suited with
their qualities and abilities to
uproot mountains and grind
them against one another with
their pilpulim, do not bring
any benefit and often it is the
opposite. When having gotten to
know the young men who visited
here and as per my assessment
of Anash who are already in
your country, according to the
camel is the load and there is
the ability and strength to do
in your country whatever is
necessary. And it only depends
on revealing the abilities from
the state of latent concealment
and even those from the state
of non-latent concealment to an
actual revealed state.
THE COMPLAINTS OF
ANASH ABOUT THE WORK
OF THE YOUTH
In light of the Rebbes letter,
R Zalman encouraged the
activities of the youth and when
Anash came and complained, he
told them that the intentions of
the youth were good and surely
they would be successful. And
since they wrote to the Rebbe
08/03/2016 11:49:20
directly about their plans, he saw

no reason to get involved.
To those who continued
complaining, saying they could
not rely on the youth and that
the community elders had to be
involved in the decision making
of the youth, R Zalman said that
only someone who was willing
to be a full partner in their work
could demand an accounting.
R Zalman told the critics that
he thought they should encourage
the youth, since they were full of
youthful energy and were capable
of accomplishing so much.
After all, everyone conceded
that the youth dedicated their
full strength and energy for the
yeshivas benefit, and if they
would only encourage them, they
could eventually become a great,
organized force.
Nevertheless, to appease
Anash, R Zalman told them
to ask the Rebbe about the
minyan. However, after several
weeks went by and Anash saw
how beneficial the childrens
minyan was, they too approved
of the minyan. All they wanted
was to verify that just the young
bachurim would daven in the
childrens minyan, while the
young married men would
continue davening in the main
minyan.
THE REBBE RESPONDS

TO CRITICISM
R Zalman wrote all this to
the Rebbe and concluded with
a brief report about the school,
saying that on Chol HaMoed
Sukkos school was in session
since many of the children came
from non-observant homes. If
they wouldnt attend school,
they would not fulfill the mitzvos
of the day. A large sukka was
erected in the schoolyard where
the students ate on Sukkos,
and where they shook the four

minim every morning. During
the holiday a farbrengen was held
for them in the sukka and the
special atmosphere made a deep
impression on the children.
In the Rebbes letter of 8
Kislev 5717, he responded to
the criticism of the programs
orchestrated by the youth:
Regarding what you wrote
about a youth minyan and
about the camp etc., about
which some argue about the
purpose of it and for a number
of reasons.
It is known that the test in
matters such as this, when there
is doubt as to who is doing
the complaining, is that it is
necessary to contemplate the
about, I dont understand their

substance or even what their
original concern is.
Also, I already wrote to
Rashbatz Altheus that this is
the problem with Anash that
were physically distanced from
Kvod Kdushas my father-inlaw the Rebbe for a number of
years, and therefore his spoken
words and even his written
words about the value of the
work of (capturing the youth
and the young people and the
great value of) education of
girls and propaganda among
the women, did not reach
them. Even what did reach
them, since they were not used
to such things and there was
a time lapse in between, it did
At that time, R Zalmans son Chaim announced

the opening of a camp for children of Chabad
schools, and here too some askanim were upset. Why
were youngsters starting new entities without consulting
with veteran askanim?
results, whether they will bring

increased activity in matters of
holiness or prevent activity. As
it is brought in the HaYom Yom
(23 Sivan) that everything that
helps or brings to actual avoda,
any hindrance there might be
to this even if the hindrance
comes from the loftiest matter
is only a tactic of the animal
soul. Without a doubt, the
summer camp and the youth
minyan are among the unique
means to capture the youth and
the young people, and through
them the hearts of their parents
and families, and fortunate is
the lot of those who are involved
in such matters. Especially, as
the complaints that you write
not reach them as explained in

Likkutei Torah at the beginning
of Parshas Shmini nit
ungerirt (it didnt touch them)
and therefore they relate to
these matters entirely without
the proper attention. And when
this one falls (from the level
that is appropriate for him in
such matters) this one rises
up, and it brings obscurities
and concealments and even
opposition from the other side.
It is understood that you can
show this letter of mine to all of
those that it pertains to...
The letter concludes with
blessings for success and for the
upcoming Chag HaGeula, along
with regards to all of Anash.
Issue 1012
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STORY
DOING BUSINESS
WITH THE RUSSIAN
SECRET POLICE
By Menachem Ziegelboim
He wrapped himself in his

coat and went out into the
cold street. He scanned his
surroundings again and again,
and not sighting any suspicious
movement he went on his way.
He quickened his pace, wanting
to be out on the street as little
as possible so as to avoid the
thousands
of
spying
eyes
hidden at every corner, but even
walking too quickly could arouse
attention.
He arrived at the house on the
main street of Kutais. He looked
this way and that and when he
did not see anyone he entered the
building and went up to the third
floor. The three children of the
Tatrashvili family looked forward
to his coming. He had merely
tapped lightly at the door and
it swung open to their muffled
cries of joy, The Chacham has
arrived!
He removed the sfarim from
under his coat, sat down with the
children at the table, and began
teaching them Torah. They avidly
took in every word, probably not
aware of the danger involved.
Their learning time reached
its conclusion and Michoel,
Nachum and Yosef Tatrashvili
begged the Chacham to stay
another little while. But he
couldnt, because the Butrashvili,

Michalashvili, and Gagulashvili
families were waiting for him and
he could not disappoint them. He
could not lose even one Jewish
soul that he could possibly save.
With heavy heart he took his
leave of the Tatrashvili children
and promised to return in exactly
one week. Until then, his days
would be occupied with teaching
Torah to other Jewish children
across the city. The sfarim were
hidden again in his coat and the
Chacham went out, hurrying on
to the next house.
It turned out that the activities
of this Torah teacher, which were
illegal under Soviet law, were
being observed closely. Every
move he made was documented.
Without his realizing it, he was
under constant surveillance.
In those days of oppression for
Soviet Jewry, the evil communist
government did all in its power to
stamp out Judaism. Just one man
faced off against this heretical
government and fanned the
flames of Judaism throughout the
spiritual desert which was Russia
and its neighbors, and that was
the Rebbe Rayatz.
With
absolute
mesirus
nefesh, he sent his Chassidim to
preserve Jewish life, to establish
chadarim and yeshivos, mikvaos

and shiurim. Any one of these
activities could have sent those
who carried them out to the
barrenness of Siberia forever.
The Chassidim put their
personal lives aside and indeed,
over the years, most of them
were caught, executed, or sent
to Siberia from where many did
not return. But they did not give
in, and Jewish life in the Soviet
Union did not cease.
The evidence against the
Chacham was collected and
compiled detail by detail until
a thick file had accumulated.
Then the day arrived which every
Russian citizen, and Chabad
Chassidim in particular, dreaded.
The long arm of the GPU plucked
the Chacham out of his house and
brought him to the interrogation
room in Kutais. It was known
that even mentioning the name
of the Soviet interrogation room
inspired petrified terror.
During the interrogation he
was asked, Who pays you to
learn with the students?
What students?! From where
should I have students? Who
would give me his sons to learn
with them?
All the evil and hatred within
08/03/2016 11:49:20
the heart of the interrogator burst

forth. A file was quickly drawn
out from the drawer and he
began reading from it, February
7th, at 3:00 Tatrashvili, the main
street, number 28, the third
floor; at 4:15 Butrashvili, 5:30
Michalashvili, 6:45 Gagulashvili
The bitter realization struck
him like a blow in the face. They
know everything about you!
Anyone else would have
lost his wits and given himself
away by his fear alone, but our
Chacham was made of different
stuff, as someone raised with the
concept of the brain ruling the
heart, discussed at length in the
teachings of Chabad.
With a smile on his face he
serenely responded, Visits to
houses? What connection is there
between that and learning?
He lowered his voice as though
imparting a secret. I am an
expert in incantations. I get rid
of the evil eye and other illnesses,
and whoever is affected by the
evil eye or other problems calls
upon me so I can heal them.
The interrogators were rather
skeptical, uncertain whether they
should believe him or not. With a
mixture of anger and amusement
they asked him, Do your
incantations help?
The
Chacham
shrugged
innocently, I dont know. But
it certainly helps me I make a
living from it.
The interrogators burst into
laughter. In their heart of hearts
they had to admit that this was
a real character. The Chacham
joined their laughter and for quite
some time the light atmosphere
mitigated the usual heaviness of
the Kutais interrogation room.
But this injection of gaiety
into the interrogation was a trap
by means of which they tried
to distract him. The Chacham
was on guard and did not
allow himself to be entrapped.
Another few questions and
answers completely confused the
interrogators.
Go outside! they finally told
him.
Not for a moment did he
drop the mask of innocence. He
wished the interrogators a good
day and left the room. With
confident steps he made his way
to the main entrance. He nodded
at the guard and went out to the
street.
Where do you think you are
going? demanded the guard.
They told me to go home,
he said calmly.
His
unruffled
demeanor
would not have tipped off
anybody to the fact that he was
a prisoner on the run. Once he
was out of sight of the guard, he
quickened his pace and escaped
to the house of an acquaintance.
He definitely could not return
home.
The interrogators finished
their deliberations and sent
for the Chacham. To their
astonishment, there was nobody
waiting in the outer room.
Where is the Chacham? they
shouted at the poor guard who
tried to defend himself.
He told me that you released
him, he stammered.
The police who quickly
arrived at the Chachams house
were told by his children that they
didnt know where their father
was.
***
The Chassid went to the train
station where he set out to see
the Rebbe Rayatz who was in
Kostrama at the time. This was
shortly after his sentence had
been mitigated, and he was sent
to exile in Kostrama for three
years.
After Shabbos, the Chassid
told the Rebbe everything that
had happened. The Rebbe
listened closely to his loyal soldier
who was in trouble.
Said the Rebbe, Go to a place
where legal business is done with
government permission and ask
the merchants to write out a few
records in your name as though
you are the buyer. Then return
home and go straight to the GPU
offices and tell them: I listened
to you! Since you told me it is
not a good thing for me to be a
Chacham, I became a merchant
and here are my accounts as
proof.
Issue 1012
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STORY
He lowered his voice as though imparting a

secret. I am an expert in incantations. I get rid of
the evil eye and other illnesses, and whoever is affected
by the evil eye or other problems calls upon me so I can
heal them.
To go to the GPU office in
Kutais? That was entering the
lions den! But that was so only
for someone who did not know
what emunas chachamim is.
***
The Chacham made his way
to Moscow where he found
merchants from his city Kutais.
He asked them to write bills
of sale and bills of lading in his
name which they were happy to
do. When he had the papers, he
boarded a train on his way back
to Kutais in Georgia.
He returned home after
several weeks absence in which
it seemed as though the earth
had swallowed him up. When he
opened the door to his apartment
his family turned pale as ghosts.
Oy, run away quickly! Every
day they come and inquire about
you. Hide!
They dont need to search
for me because I am going to
them! he replied calmly. He told
them the Rebbes advice. His wife
was horrified by the idea. Who
entered a lions den and emerged
alive?
But he wasnt afraid. He

calmly walked to the GPU
building. He went over to the
guard and in the tone of an
innocent, invited guest he asked,
May I enter please?
The guards eyes nearly
popped in surprise. Was this
the man for whom he had
gotten it over the head by the
interrogators?
He
hurriedly
escorted him to the interrogation
room.
Now he yelled at the
interrogators. You yelled at me
and searched for him and here he
is! He came on his own volition!
They could not have been
more astonished. Incredulously
they asked the guard, Did you
catch him on the street or did he
come himself?
He came himself, was his
answer.
Now they were utterly
confounded. What a bizarre
story. Why did you run away?
they sternly asked him.
Who me? Run away? He
clearly didnt understand the
question. You told me to go,
didnt you?
They looked in bewilderment
at the naive fellow sitting in front
of them. And where did you
disappear to?
Looking somewhat sheepish,
he replied, I heard from you
that being a Chacham is not a
desirable profession according to
the law so I became a merchant.
I went to Moscow and bought
merchandise and here are the
receipts, he said, handing them
the bundle of papers.
The interrogators relaxed.
They smiled with satisfaction
for the successful reeducation
of stubborn Chassidim did not
happen every day.
Excellent!
they
said,
dismissing
him.
Being
a
businessman is better than being
a Chacham, although the best
thing to be is a worker. And its
fortunate for you that you came
here of your own initiative. If we
had come to you, you would have
gotten ten years hard labor in
Siberia.
Now go home and dont
forget that from now on, you
should be a worker.
He left them with a
triumphant smile on his face.
And indeed, he continued all
his life as a loyal worker. Of the
Rebbe, of course.
Based on Likkutei Sippurim by
R Chaim Mordechai Perlov
08/03/2016 11:49:21
TZIVOS HASHEM
By Zalman Bin Nun
It was a week before Purim

when we went on a field trip
Museum.
Aviation
the
to
The atmosphere on the bus
was jolly, as is fitting for the
month of Adar. We sang and
told riddles and jokes over the
loudspeaker and had a pleasant
trip.
When we got off the bus, we
saw a military plane with large
wings whose nose was pointed
at the wide path which led to
the museums main entrance.
We walked between flowerbeds
and the shells of ancient planes
and entered the building. A
young, tall, and thin man
welcomed us. Hi, Im Ronny,
he said with a smile. I will be
your guide for today.
We entered the lecture hall
and sat on comfor table seats.
The lights in the room went out
and on the screen in front of us
we were shown military planes
from various wars along with
new developments in the air
force.
The movie stopped and
Ronny began to speak.
I hope youve enjoyed the
planes you saw. I am sure you
noticed how, over the years,

planes have improved. But
now I want to show you the
incredible innovations of recent
years.
He smiled mysteriously and
the projector was turned on
again. On the screen we saw a
heavy military plane and we
heard the voice of the narrator
explain, This is an American
bomber which can carry a
heavy load of bombs and can
drop them accurately on the
target. In recent years, with
special improvements made
by the best engineers, we have
been able to transform it for
civilian use.
On the screen was the plane
and next to it were deadly
missiles, but in the next frame
the plane was shown standing
next to sharpened missiles made
of special metal and inside them
was earth and a small sapling.
Technicians in uniform attached
the missiles to the plane and a
few minutes later, it was up in
the air.
The plane quickly passed
the sound barrier and flew
over a barren area in circles.
After a few rounds, there was

a huge noise and hundreds
of these special missiles were
shot downward where they
penetrated the earth.
This is a development
in the field of agriculture,
explained the narrator. Small
saplings of various kinds of trees
were placed in the missiles and
with this special bomber, they
were sent down to the ground
to cover a broad area where
man cannot easily reach. After
a short time, the iron covering
disintegrates into the ground
and only the saplings remain,
many of which will eventually
grow into fruit trees!
In the next moments we
could see a familiar area. It was
the same barren area but one
thing was different. Yes, it was
greener and full of young trees.
In these pictures we can see
the area of the bombing a few
years later. This method has
proven to be highly successful!
The lights came back on
and we rubbed our eyes in the
attempt to adjust to the lights.
Ronny went on to explain.
What we saw here is literally
Issue 1012
33
08/03/2016 11:49:23
TZIVOS HASHEM
really wanted one.

But now, I looked at
it differently. I put my
hand in my pocket
and felt the money
that was still there
and I made up
my mind. I could
also start trying
the
fulfill
to
and
promise of
grind
will
they
the fulfillment
of and they will
their swords
g
grind
into plowshares and their
spears into pruning hooks.
There is no doubt that the
beginning of the fulfillment of
this promise is a clear sign that
Moshiach is already in the world
and affecting the world, with
the Geula about to happen.
We followed Ronny on a
tour of various exhibits, but I
was bothered by a question.
How was it that things like this
existed and we were starting
to see the fulfillment of the
prophecies, when at the same
time we continuously hear
reports about Iran working on
creating a nuclear bomb to do
evil in the world? When will
they too get the Geula feeling
and stop using their power for
negative things?
And then I got it. I too have to
start living and understanding
that Moshiach is present in
the world! I too have to start
trying
fulfill
to
the promise of and they
will grind their swords into
plowshares. And this is surely
the answer, for if I do so, it will
definitely affect the world and
cause the evil regimes to stop
developing weapons of mass
destruction.
That I should fulfill the
promise of and they will grind
their swords into plowshares?
You are probably wondering
how, but I remembered how
the day before I had asked
my parents for money to buy
a cap gun to use when I heard
Hamans name. You probably
know that a cap gun and
caps are more expensive than
regular graggers, and more
dangerous, and not really suited
for a Chassidishe boy like me.
But its the only opportunity I
have of playing with something
like it, and for a good reason
to erase Hamans name, and I
their swords into plowshares.

With the money that I got I
aggerr
gragge
l
buy a regular
ld b
would
and with the rest of the money
I would buy candies to give out
to the children at the Hakhel
gathering I would make!
As soon as we got back, I
went to the grocery store. I
went to the Purim display and
picked a small, colorful gragger
and I chose a big package of
toffees and colorful candies.
On Purim I used my little
gragger which made a big noise
but did not get Sabba Yaakov
on the bench behind me mad,
as he always did from my
shooting my cap gun near him.
At the Hakhel gathering I
made, dozens of kids recited
the twelve psukim and they
enjoyed the nosh I gave out.
This was the first year that
I really felt I had obliterated
Haman HaRasha. And yes, with
my small gragger.
34 1 Adar II 5776 Hakhel
08/03/2016 11:49:27

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DVAR MALCHUS

10. It is clear from the above

charity (and its captives (will

throughout the year, to arrange

MOSHIACH & HAKHEL

Dear Reader shyichyeh,

concept of finishing a Seifer

I reconsidered whether in fact

4 1 Adar II 5776 - Hakhel

date was publicized. However

of skins were taken by the

judged Israel for twenty years,

screamed, Folke is drowning!

Having no choice, the

6 1 Adar II 5776 - Hakhel

small groups throughout the

Ukrainian and Yiddish. Most of

Although at that time in

We were eight boys of

THE BOYS ARE ARRESTED

R Refael in a picture that was sent

It was a cold, snowy night. As

chairs at the police station. The

8 1 Adar II 5776 - Hakhel

water twice a day. They were

His father, R Betzalel Wilschansky

to them to enter the shul where

to go to Kiev where his mother

Georgian towns: Kulashi, Senaki,

Two policemen from the military police

asked his host where the mikva

notice me? But R Nachman

10 1 Adar II 5776 - Hakhel

know how to read but I do not

FEAR BY DAY AND NIGHT

R Shmuel Notik in the home of

R Moshe was dynamic and

THE GREAT ESCAPE

for their underground activities

In my childhood in Russia we had a picture of

luck. R Leib Mochkin led the

Rikman who lived in a suburb of

12 1 Adar II 5776 - Hakhel

Furthermore, the NKVD now

A letter from the Rebbe Rayatz to R Refael Wilschansky

The letter from the Rebbe Rayatz

except for me. Leib Mochkin

midnight and he gave me his

Continued from page 27

The journey wasnt yet

himself that disappoint him

In Iyar 1947, R Refael and

we need to give those on the

14 1 Adar II 5776 - Hakhel

JOB WELL DONE

in his work Rei Chaim, explains

done everything that G-d had

This Bais HaMikdash enjoys the same twinned

miraculous Temple will descend

HaMikdash. When the world has

16 1 Adar II 5776 - Hakhel

will reveal G-ds presence in the

unified dynamics we will have