contents

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featured articles WeeKlY cOluMNs

MOdel Of a cHassid frOM daYs Of YOre

Shneur Zalman Berger

14 ON cHassidisHe HuMilitY aNd

KaBBalas Ol

4 17 29 38 40

Dvar Malchus Parsha Thought Moshiach & Geula Viewpoint Crossroads

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20 PacKaGiNG cHassidus aNd MOsHiacH fOr

tHe tOurist trade
Menachem Mendel Arad

26 a fierY cHassid ah Rabbi Shneur Zalman Levin 30 tHe KiNG HONOrs tHe rOYal MOtHer 34 cHassid aNd tZaddiK Refael Dinari
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DvaR MaLcHus

BASI LGANI 5713

Beis Moshiach presents the maamer the Rebbe MHM delivered on Yud shvat 5713, in accordance with the custom established by the Rebbe to review each year a section of the Rebbe Rayatzs maamer Basi LGani of 5710. this year we focus on the third section of the profound and foundational chassidic discourse. Part 4
Translated by Boruch Merkur

LIKE A BULL IN A CHINA SHOP

7. Now, the cause of a ruach shtus, the manner by which a spirit of folly overcomes the person, is stated in the Mishna regarding the verse, ki sisteh ishto were his wife to go astray: Just as her behavior was that of an animal, so the sacrifice she offers is animal fodder [i.e., barley, not wheat]. The cause of shtus is the person being an animal. For just as an animal lacks intellect, the person who sins lacks daas dkdusha, a holy mindset. Indeed, the absence of daas causes him to crave physical things, which is shtus [as discussed above]. On account of this folly one could err and think that the sin he commits does not cause him to be separated from G-dliness. Even if he has an understanding of holiness, that is not enough; there must specifically be the quality of daas [to ward off the ruach shtus]. It is on account of the lack of daas that just about all the souls of our generation are called zera beheima animal offspring. In general, the vast majority is suited to grasp and comprehend matters of holiness in particular, the greatness of the Creator learning from holy writings and from scribes. People today are indeed capable of achieving great knowledge and comprehension of holiness. Nevertheless they are called zera beheima for they lack the attribute of daas and sensitivity in their souls. DAAS AS INTELLECTUAL IMMERSION Tanya (Ch. 3, end; Ch. 42, pg. 59b) traces the meaning of daas [at the most basic level] to the bond and union described in the verse, Adam knew Chava, his wife. That is, in contemplation,

one does not suffice with a superficial consideration of the subject, in which case the mind is readily divested of the knowledge. Rather, he connects with the subject matter, immersing himself in thought. DAAS RESULTING IN AN EMOTIONAL RESPONSE In a deeper sense, daas means to feel, having an emotional response to an idea. The true concept of daas, in fact, is not just intellectual sensitivity, but having an emotional response. The latter point is expressed in the words of the Rebbe Rashab, nishmaso Eden: The reason why a child is not obligated in Mitzvos is that, although he may clearly comprehends the matter, he does not have the capacity for daas. What is meant here is that he does not perceive the preciousness and profundity of the matter. And since he is lacking this feeling, he is not culpable for his behavior; he is not charged with the responsibility of observing commandments or refraining from prohibited activities. This notion of unaccountability is expressed with regard to oaths and hekdesh, consecrated property. That is, one must first know to Whom he is vowing an oath or consecrating his property. Here the term is precisely worded: one must know one must appreciate the significance of the matter to the point that he can feel it, to the point that it elicits in him an emotional response. DAAS AS IRREVOCABLE KNOWLEDGE: SEEING IS KNOWING Of course, one can have an emotional response even to something that is not revealed to him, like it says in the verse (Mishlei 14:10), ones heart knows the bitterness of his soul he knows it

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even when the cause for his bitterness is elusive, concealed from him. Thus, at an even higher dimension, daas means recognition, when the matter comes to be revealed to the point that it is validated to him as if it is literally visible. When one attains this kind of recognition, there is no need for proof or corroboration of the matter. Now, the lack of daas results in a ruach shtus, which covers over the truth and causes the person to err, making it appear to him that even should he transgress the Supernal will he retains his Judaism. It is specifically shtus dkdusha, supra-rational holiness, that is required to remove shtus dlumas zeh, the evil spirit of folly. Although in general, one must take the middle path that is specifically when one has always walked and continues to walk upon the straight path. However, if the person has veered from this path towards the side of evil, he must correct it by veering to the other extreme. This is reflected in what is taught regarding the baal tshuva, for he should not say: I do want it, but what can I do that my Father in Heaven has decreed [it to be forbidden] to me [which is an appropriate approach for others]. Rather, he must say I dont want it. Being that he is a baal tshuva, a special safeguard is needed [distancing him from his former ways]. So too in our case: Being that shtus dlumas zeh and sins cause the Divine presence to depart, in order to bring about a change of course, so that I shall dwell among you [as before the sin], there must be make for Me a Mikdash (specifically) of Acacia Trees, atzei Shittim shtus dkdusha is required.

THE NEED FOR HELP FROM ON HIGH

8. Now, Moshe and Aharon were responsible for make for Me a Mikdash as well as the service done therein. In particular, the primary function of Aharon entails lighting up the lamps, etc. [i.e., illuminating souls], for The lamp of G-d is the

soul of man and the seven sticks of the Menora, the Candelabra in the Sanctuary, signify the seven levels of Divine service. Aharon is the embodiment of the principle, have love of humanity (habrios, the creatures) and draw them close to the Torah, meaning that he reached out to even those who are distant from G-ds Torah and the service of G-d. He extended himself even to those who are merely brios creations, possessing no other virtue than having been created by G-d, being the handiwork of the Alm-ghty. Even towards these creatures, Aharon showed affection, great love. In general, Aharons love is distinguished even from the love associated with Avrohom Avinu, in that the love of Aharon is called ahava rabba, great love (Torah Ohr Tetzaveh 82a ff., among other sources). The G-dly manifestations in the Mishkan were brought about by Moshe and Aharon. The Torah equates the two. The same is true of every generation, for there is an extension of Moshe in every single generation. In particular, this statement refers to the nsiim, whose every concern with regard to matters of Torah and Mitzvos as well as guiding the Jewish people is overseen with love of their fellow Jews, love of Torah, and love of G-d. Regarding the love of a fellow Jew, my revered father in law, the Rebbe, adds, in the name of the Alter Rebbe, that love your fellow as yourself is a means to attain and you shall love G-d, your L-rd. In fact, loving ones fellow Jew is even greater, for one loves what the Beloved loves. And this virtue is channeled to all the Chassidim, the Rebbeims adherents, those who are connected with them and those who follow them each individual according to his personal situation, his standing and his state of being. We must exert our own effort, but assistance and the capacity for success must be granted from Above, in general, and in particular, from the neshama from which the Jew stems. Thus, the manner by which one elicits the necessary hamshacha, the influence that extends from the nsiim is [alluded to in the words], Mishkan atzei Shittim, [as discussed above at length as referring to] the Divine service of refining shtus dlumas zeh. As a result, the Shchina dwells in the work of ones hands. Indeed, the pleasantness of G-d is upon him, and He guides the actions of his hands to succeed, until the arrival of our righteous Moshiach, speedily in our days.

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MODEL OF A CHASSID FROM DAYS OF YORE

A modest attempt at describing an incredible Chassid, a throwback to earlier generations, who lived amongst us until very recently R Aharon Yosef Blinitzky ah, whose yahrtzait is 5 Shevat.
By Shneur Zalman Berger

Aharon Yosef Blinitzky was a unique individual. The Rebbe told his secretary, R Leibel Groner, after R Blinitzky left yechidus that the yechidus with this Chassid was a ruchniusdiker (spiritual) yechidus. Indeed, R Aharon Yosef Blinitzky was a prime example of a Chassid from years past, to whom matters of this world meant nothing. An outstanding example of this took place during the difficult war years in Samarkand, when thousands perished from hunger and disease. R Blinitzky volunteered to bury these Jews. He lived in France for decades and considered himself an ordinary Chassid, but when he would be asked a question in Nigleh or Chassidus, everyone

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R Aharon Yosef Blinitzky before the Rebbe

saw his greatness. Every time he passed by the Rebbe for Kos Shel Bracha, after the Rebbe poured him some wine, he would follow him with his holy eyes; it was a sign of admiration for a Chassid who was a pnimi. *** R Aharon Yosef Blinitzky, who was known as Aharon Yoshe, was born on 12 Adar 5665/1915 in Disna, in the Soviet Union. His father was the Chassid R Yisroel Noach (known as R Yisroel Noach HaGadol) and his mother was Shterna the daughter of R Yitzchok Disner, one of the distinguished Chassidim of the Tzemach Tzedek and the Rebbe Maharash. As a child, he learned by the melamed R Boruch Yosef of Disna, about whom it is said that his talmidim were the outstanding students in Tomchei

Tmimim in Lubavitch. In his youth, he was educated to hiskashrus to the Rebbe. One year, his father even took him to Rostov to the Rebbe Rashab. They walked there. Throughout the years, R Yisroel Noach would leave his home in Disna on Rosh Chodesh Elul in order to reach the Rebbe by Rosh HaShana. On that childhood visit, he had yechidus along with his father and heard a maamer Chassidus from the Rebbe. He was one of the last Chassidim of our generation to have seen the Rebbe Rashab. He also merited basking in the light of the Rebbe Rayatz. All his life, he nostalgically recalled the farbrengen of the Rebbe Rayatz on Yud-Tes Kislev 5684, the first farbrengen of the Rebbe Rayatz that he attended. Interestingly, this was also the first farbrengen

of the Rebbe Rayatz that the Rebbe MHM attended. When he was a boy, his family moved to Kremenchug in the Ukraine where his father directed the underground Tomchei Tmimim. At age 15 he went to learn in yeshiva. He studied Nigleh and Chassidus in Tomchei Tmimim yeshivos for close to ten years. Due to the relentless persecution by the secret police, the talmidim had to wander from city to city. R Aharon Yosef also wandered among various yeshivos including those in Charkov and Nevel. He learned with R Nachum Goldschmidt as his chavrusa, who later became famous for his shiurim in Tanya, and also with his good friend R Mendel Futerfas. R Aharon Yosef was known among his friends as having

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They were arguing about the meaning of rasha vra lo in Tanya. R Aharon Yosef said that in our days, we are not even on the level of rasha vra lo, while R Yona maintained that we cannot disparage our generation and at least we are considered on the level of rasha vra lo.
an excellent ability to explain Chassidus. As his friend from those days, R Leib Adelman ah put it, When they wanted to point at a Tamim who had a total grasp of a given topic in Chassidus, they would point at R Aharon Yosef. During World War II, when the Germans conquered large sections of the Ukraine, hundreds of thousands of people fled to safer places. R Aharon Yosef also escaped from the Ukraine, and after an exhausting trip he arrived in Samarkand in Uzbekistan, far from where the war raged. Life was far from easy though. Starvation and disease were the lot of the refugees who flooded the city. R Aharon Yosef, in his unassuming manner, was involved in all aspects of Jewish and Chassidic life in the city. The masses of refugees, including many Lubavitcher Chassidim, had no work, nor did they have any money in order to buy food. Even if they had money, it was impossible to buy food with it. The result was starvation with many dying due to malnutrition. The chevra kadisha of the Jewish-Bucharian community could not keep up with the work, which is why some of the Chassidim joined in their holy work. This work required actual mesirus nefesh. Sometimes, there were bodies that had lain in the street for days or those who had died from contagious diseases. R Aharon Yosef was one of the volunteers for the chevra kadisha. For many days he went with his friends to the hospitals in order to find Jews who had died so as to bring them to Jewish burial. One day, it occurred to them why were they devoting so much energy in order to bury the dead when they could use that energy to bring food to sick people in the hospitals? They began working on this front too and thanks to the work of the Chassidim and their wives, many Jewish lives were saved from starvation. His nephew, R Chaim Blinitzky, spoke about this bikkur cholim work: R Aharon Yosef saved my father. It was when his brother, Yitzchok (Itche), was a young man and became sick with tuberculosis. R Aharon Yosef, who had so much Ahavas Yisroel, was very concerned about his younger brother and went with him to consult with top doctors. He did not give up even when the doctors told them that his brother had very little time left to live. He bought medicine for him and went with him to health spas and anywhere that held out a promise of healing. Thanks to my uncle, my father lived to age 76. His friends say that R Aharon Yosef was especially devoted to according the proper honor to the dead. It sometimes happened that they dug a grave, but due to the heavy workload they did not

manage to bury the deceased in it until night had fallen. R Aharon Yosef would remain all night near the grave to save the spot for its intended occupant. When necessary, he would also guard the dead in a special room at the cemetery. One time, at a farbrengen, R Aharon Yosef spoke about this and even learned a lesson in Avodas Hashem from it. He said that throughout an entire night he saw two dead Jews lying next to one another without either one thinking good or bad about the other. That is the idea of death, he said. But we who are alive must constantly think about the welfare of our fellow Jew. R Aharon Yosef was one of the founders of Tomchei Tmimim in Samarkand, along with R Mendel Futerfas, R Nissan Nemanov, R Abba Pliskin, and R Shlomo Matusof. R Refael Wilschansky related: I remember that during the war, R Aharon Yosef would learn a shiur Chassidus every day with R Zushe Kublitzer, and then he would take a large sack and go around to Jewish homes in order to collect bread for the bachurim who learned Torah in secret locations. This was all in addition to his work in visiting the sick and his involvement in the chevra kadisha. Despite the unbearable situation, R Aharon Yosef kept the ways of Chassidus, davening with avoda, and learning Chassidus. R Moshe Nisselevitz, director of Chamah in Eretz Yisroel, related: Although he worked for many hours for the chevra kadisha, his head was immersed in learning Chassidus. One day, I saw him arguing about a point in Chassidus with R Yona Cohen (who ran the network

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of Tomchei Tmimim yeshivos in the Soviet Union for several years). They were arguing about the meaning of rasha vra lo in Tanya. R Aharon Yosef said that in our days, we are not even on the level of rasha vra lo, while R Yona maintained that we cannot disparage our generation and at least we are considered on the level of rasha vra lo. He was also one of the main speakers at the Chassidus shiur that was attended early in the morning by young Chassidim. Among the participants in the shiur were R Zalman Butman, R Abba Pliskin, and R Shlomo Matusof. R Zalman Butman once told his son R Sholom Dovber, If there remains a young man in Samarkand who understands Chassidus, he is R Aharon Yosef. *** In Kislev 5707, R Aharon Yosef left the Soviet Union in the famous escape via Lvov. From Poland he went to Paris where he held a position as an elementary school rebbi. He also worked as a Shamash in Rabbi Zalman Schneersohns shul. In 5720, he moved to the quarters set aside for his family in Yeshivas Tomchei Tmimim in Brunoy where his father served in the role of mashpia. He worked at menial jobs. For a while he was the bath attendant in the mikva and then he manufactured wine. He never considered himself anything special and acted with utter bittul, not only towards others but towards himself. His life was conducted with great modesty and he was removed from matters of this world. Whoever knew him stressed that R Aharon Yosef was a figure not of this generation. In the years that he lived in Brunoy,

he slept without a mattress. He would laugh at this world, said R Sholom Ber Butman. He would often enter the zal of the yeshiva and talk with the bachurim about what they were learning or even engage in idle talk with them, which was generally stories about Chassidim

from previous generations. In later years, he began teaching Gemara, at first to young children and then to yeshiva bachurim. He was eventually appointed as mashgiach for Nigleh. His fellow Chassidim of his age would point out laughingly that although he was known throughout the years

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CHASSIDIM ARE ONE FAMILY

Story #1: In Disna there were two Lubavitcher teachers who were good friends, R Boruch Yosef Kozliner and R Yitzchok. When R Yitzchoks daughter married R Yisroel Noach Blinitzky, the young couple wanted to live near her parents, but they did not find a suitable place to live. R Boruch Yosef then cleared out a place in the yard of his home, and his friends daughter and her husband lived there for a long time. R Yitzchok eventually died of typhus and the doctors said it was dangerous to be involved in his burial due to fears of contagion. R Boruch Yosef was unwilling to allow his friend not to be buried properly and he drank a cup of vodka and said: Now I am clean (i.e. sterile) and I wont be harmed by typhus. And he buried his friend R Yitzchok, and it was only by a miracle that he did not get sick. The friendship between the two Chassidim continued in later generations too. R Chaim Kozliner, the son of R Boruch Yosef, was the dear friend of R Aharon Yosef Blinitzky, the grandson of R Yitzchok. In 5745, R Aharon Yosef visited Eretz Yisroel. During the visit, he went to see his good friend, R Chaim Shneur Zalman Kozliner (Chazak). The two of them were excited to see one another, but it was even more moving to see how they couldnt part from one another. When R Aharon Yosef left the house, Chazak followed to escort him and said, Come, let us talk a bit more. Then, when R Aharon Yosef got into the car, Chazak shouted in great sorrow, Aharon Yosef! Aharon Yosef! He could not bear the thought of not seeing his good friend again. Story #2: The friendship between R Aharon Yosef and R Mendel Futerfas began when they learned together in Charkov. It continued when they started the Tomchei Tmimim yeshivos together in Samarkand. Then the Iron Curtain dropped and separated them. R Aharon Yosef had left the Soviet Union while R Mendel remained behind. They missed one another so much that when R Mendel left the Soviet Union he as a baki in Chassidus, he had become a mashgiach for Nigleh, while R Lazer Gurewitz, who was a great Baal Nigleh, was appointed as the mashgiach for Chassidus in the yeshiva in Kfar Chabad. went to France. At the airport, when he was met by R Moshe Nissan Azimov, R Mendel told him, One of the reasons that I came to France is in order to see my friend who is like a brother to me, R Aharon Yosef Blinitzky. On Shabbos, they had a farbrengen/kabbalas panim in Brunoy for R Mendel, and R Aharon Yosef also attended. Usually, R Aharon Yosef would stand on the side at farbrengens and not say lchaim, but in honor of R Mendel he sat down to this farbrengen which was particularly joyous. At a certain point, R Mendel poured him a lchaim but R Aharon Yosef declined, saying he was unaccustomed to taking lchaim. R Mendel said, If they had told you that if you drink I would get out of Russia, wouldnt you drink? If so, you should drink now too, in my honor. R Aharon Yosef acceded and said a few lchaims with him. Following this, R Aharon Yosef began revealing things he had never spoken about, such as what the Rebbe Rashab had said about his father, R Yisroel Noach, that when he said, Amen Yehei Shmei Raba it pierced the heavens. This wondrous friendship blossomed over the years into a love that was not contingent on anything extraneous. R Chaim Blinitzky relates: It was in the midst of a family simcha in 5750 when R Mendel said to me, If only I could see R Aharon Yosef now. After thinking for a moment, he went on to say, I cant go to France to see him now, so you go and see how he feels. I figured that R Mendel was merely expressing a wish, and of course I did not go to France. A month later, when my father-in-law R Shlomo Maidanchik called me on R Mendels behalf and asked me why I did not go to France, I was very taken aback. A short while later, R Mendel bought me a ticket and I was his shliach to see how my uncle, R Aharon Yosef was. The love amongst Chassidim is like the love for family. successful, he did not take a salary. R Yosef Yitzchok Wilschansky, the rosh yeshiva of the Chabad yeshiva in Tzfas, was a student of R Aharon Yosef. He was very devoted to his talmidim.

He considered his teaching position a shlichus, which is why he undertook to give private shiurim. He set himself the goal that a talmid needed to know the material that was learned by the end of the month. If he wasnt

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He loved them very much. R Wilschansky described him as a model of a genuine Chassid. *** R Aharon Yosef was a particularly emotional Chassid. R Moshe Nisselevitz recalls his davening with amazement: I still remember him sitting on Shabbos in the Chabad shul in Samarkand. Although there were other ovdim, he was special. He would sit in his corner and daven and cry silently from the depths of his heart. R Sholom Dovber Butman also spoke about this: My father blew the shofar in Paris and R Aharon Yosef called out the sounds. My father told me that every year, R Aharon Yosef would cry so much at the tkios that his Siddur became damp with tears. Every Shabbos, he would daven at length, with dveikus and with sobbing. That is what his talmidim in Brunoy said. R Yosef Yitzchok Gorewitz, mashpia in Tomchei Tmimim in Migdal HaEmek, said: After the bachurim finished davening on Shabbos, he would take his father home and then return to the zal. He would stand in the corner of the second room and begin davening with tremendous dveikus, awash in tears. His tallis was soaked with tears. I never saw a davening like R Aharon Yosefs in my life, said another talmid, R Menachem Mendel Gluckowsky, rav in Rechovos. Everybody is familiar with R Zalman Kleinmans painting of a Chassid sitting in shul alone with a tallis and his two hands stretched upward. That is how R Aharon Yosef looked. On Shabbos, he would sit in the second room of the yeshiva

Everybody is familiar with R Zalman Kleinmans painting of a Chassid sitting in shul alone with a tallis and his two hands stretched upward. That is how R Aharon Yosef looked. On Shabbos, he would sit in the second room of the yeshiva with the tallis covering his head, and he would sing niggunim as his tears flowed.

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Rebbe Rashab when he was in a resort area. After the davening the Rebbe Rashab remained in shul and davened with great sobs. The gabbai wanted to close the shul, but when he saw the Rebbe crying he did not want to disturb him and he waited on the side until he would finish davening. In the meantime, he watched the Rebbe crying and he began crying too since he was reminded of his sorrows. When R Aharon Yosef related this, he began to cry. It was very moving to see an old Chassid moved to tears by a story about the Rebbeim. R Aharon Yosef Blinitzky was exceedingly modest. Only those who were close to him were aware of his greatness. He would spend much time toiling over Chassidus. He once told someone that he had devoted two weeks of study to each maamer in Hemshech 5666, a fact that illustrates his great depth. Despite his wide-ranging knowledge in Chassidus, he was also a scholar in Nigleh. Someone who learned in Brunoy had this to say about his scholarship: For a period of time he was the mashgiach and the meishiv. The bachurim who knew that he hid his knowledge would test him in learning, and I also wanted to check out what he knew. I found a difficult question in the Maharsha on the sugya and I asked him this question as though it was my own. He explained the entire sugya to me, first the Gemara and then the Rashi and Tosafos, and after all his explanations I no longer had a question. I couldnt refrain from telling him that it was a question of the Maharsha. He realized then what I had been up to and he warned me not to try that again. Then he showed me how I

with the tallis covering his head, and he would sing niggunim as his tears flowed. His emotions were expressed not only in davening but also when he learned. He once arranged to learn Derech Chaim with R Zalman Labkowski. This work is known to contain expressions of harsh rebuke.

Since R Aharon Yosef was such an emotional person, he wasnt able to continue learning and the shiur stopped shortly after it began. His nephew, R Yosef Yitzchok Ginsberg relates: I once accompanied R Aharon Yosef, and on the way he told me the story about the

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had not understood the question properly and he provided an alternate explanation of the Maharsha. R Yitzchok Goldberg, rosh yeshiva of Tomchei Tmimim in Migdal HaEmek, said: R Aharon Yosef was special. He was genuine and everything he did was with real bittul without standing out, with utter simplicity. When he taught, he explained things again and again until the talmidim understood it properly. Despite his advanced age, he behaved with complete bittul and was a sort of friend of the bachurim. He was also full of Ahavas Yisroel for all. Although he was all bittul, when it came to the honor of Chassidus and the honor of the Rebbe, he was quite zealous. He would sometimes meet people from other groups, and if he heard one of them say something disparaging about Chabad or about the Rebbe, he would rebuke him harshly. He was once talking about Chabad customs with a Misnaged. The person thought R Aharon Yosef was putting one over on him, but R Aharon Yosef

answered firmly, I can make fun of myself, but I dont make fun of others. The Rebbe once told him in yechidus to say Thillim every day because when he says Thillim, Dovid HaMelech says it along with him. One year, R Nissan Nemanov returned from 770 and told the Chassidim that the Rebbe spoke a lot about Moshiach. Afterward, R Aharon Yosef gave his own explanation: Two of the talmidim of the Maggid were dear friends. One day, they swore to one another that when one of them would die, he would come to the other one in a dream and tell him what went on in the World of Truth. It came the day when one of them died. A few days later, he appeared to his friend in a dream and told him that when he arrived at the Heavenly Court, they enumerated his mitzvos but with each mitzva they found a personal agenda. This was the case with all the mitzvos that he did except for one, when he was once honored with lifting the Torah scroll. He had run towards the bima and did hagba. That was the only mitzva that he did for no personal benefit.

So too, explained R Aharon Yosef, the Rebbe asks that every Jew do all he can so that Moshiach comes, so that at least one time it will happen that a Jew will do something for the revelation of Moshiach without any personal agenda. And then Moshiach will come. R Aharon Yosef was punctilious when it came to respect for his parents. Despite his own advanced age, he would exert himself for them, providing whatever help they needed, cooking, cleaning, and taking care of whatever needed to be done. It was a heartwarming sight to see R Aharon Yosef, who was over 70 at the time, bringing his father to yeshiva and bringing him home every day, recall his talmidim. He received the Rebbes bracha for his outstanding honor for his parents. One time, when he passed by the Rebbe for dollars, the Rebbe blessed him with long life in the merit of his honor for his parents. Indeed he lived till the age of 96 and passed away on Shabbos, 5 Shevat. May the image of this extraordinary Chassid serve as an example to future generations.

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ON CHASSIDISHE HUMILITY AND KABBALAS OL

Stories and sayings from R Chaim Shaul Brook ah as recorded by his close talmid, R Chaim Ashkenazi ah. YECHEZKEL AGREES
When R Shaul wanted to illustrate the absurdity of prideful feelings, he would tell the story about a melamed named Yechezkel who taught the story of Shlomo HaMelech and the case of the two women. The melamed was very impressed by Shlomos wisdom and next to the verse and he [Shlomo] was wiser than any man, he wrote, I, Yechezkel the melamed, agree that Shlomo HaMelech was a wise man. told them all that he did not know how to read Aramaic.

MOSHE RABBEINUS COMPETITION

In the time of the Ramban there was talk of a priest who was exceedingly humble to the point that everyone was impressed by him. The Ramban went to see for himself and stayed with him for a while and was duly impressed. He was so impressed that he wondered about the verse that says, And the man Moshe was exceedingly humble, [more than] all men. Here was someone whose humility was like that of Moshe Rabbeinu! The Ramban asked the priest this question and the priest said he wondered about that too. Said the Ramban, if you also found it difficult, then that is my answer.

SALARY OR HONOR
R Shmuel spoke about R Nota of Maladzyechna (Yid. pronunciation Malastirchena), who was a rav in a small and poor town, which is why his salary was meager. They once suggested to his wife that he take a position in a bigger city so he could get a larger salary. The people of that city spoke to the Rebbetzin first because they figured she could convince her husband. She wanted her husband to accept the offer, mainly because of the larger salary, and she tried to persuade her husband to agree. R Nota said: Lets figure this out. Is it worth it? He gave her an example: Here in this small town, if our chimney get clogged, then I clean it myself and save on the expense of paying someone to do it. He went on to give her other examples. Then he said that in a big city, due to the honor that a rav is given, they would not allow him to do all those jobs himself. He would have to call a workman to do the job for him and so they would remain with the same amount of money. So why should they make the move?

THE RABBI AND THE SHOEMAKER

Rabbi Akiva Eiger once sent a letter to a simple shoemaker. In the letter, R Akiva Eiger used many laudatory expressions. The shoemaker came to R Akiva with a complaint: Are you making fun of me, a simple shoemaker? Why did you write those expressions? R Akiva replied: What difference does it make? They wrote those expressions about me too.

ONE WITNESS AGAINST MANY

R Menachem Mendel of Horodok once received a written request to be the rav of a large city, which was signed by many people. As soon as he received it, he ordered a wagon so that he would be able to travel to that city and accept the rabbanus, but along the way he changed his mind and returned home. When he was asked what he thought initially and why he changed his mind, he explained that at first he was happy because he thought he could use the letter as evidence, after 120 years, that many people testified that he was a great man. Upon second

AVOIDING HONOR
I once went with R Shaul to a Yaroslavsky wedding in Tel Aviv. When they wanted to give him the honor of reading the ksuba, he did not want the honor. He

14 29 Teives 5773

thought he realized that the letter was only good if he would be asked what people said about him in Olam HaZeh. But what would he answer if he was asked what he said about himself? Since he thought he was undeserving of all those laudatory descriptions, he immediately turned around.

spat and said, Oich mir a rav (loose trans. You call that a rabbi?!). Since then, and as long as I am the rav, there is a mud puddle formed from his spit.

him a reason and R Shaul would lash into him saying: I asked you why you didnt come to learn, and you gave me an excuse.

ACQUIRING A STUDENT
A father once brought his son to be tested so he could be accepted into the yeshiva in Tel Aviv. R Shaul tested him, and he knew the material well. After the test, R Shaul pulled the boy by his ear. The father asked: What was that for?! He knew it well! R Shaul said: I am koneh this talmid with meshicha (the halachic way of acquiring ownership of an object by dragging it).

WHY DONT CHAZANIM DO TSHUVA?

R Shaul once told of a talmid who was absent for a few days. When he showed up to learn, he brought a note from his father, which spelled out the reason the boy had not been in attendance as the same reason that chazanim dont do tshuva (despite the fact that it is the job of the cantor to inspire the entire congregation, they themselves remain unaffected). R Shaul slapped him.

WHAT DISTURBS THE YETZER HARA?

R Shaul said: In the past, the yetzer hara opposed the study of Nigleh, but after some time, the yetzer hara realized that it could continue to operate even with people who learned Nigleh and so he stopped his opposition. When Pnimius HaTorah was revealed, especially Chassidus, the yetzer hara was frightened. But as time went on, he saw that it is possible to learn Chassidus and still have a strong yetzer hara, so he stopped his opposition. Then the era of avodas hatfilla began and the yetzer hara got used to that too. Today, all thats left is the bedtime Shma, which the yetzer hara adamantly opposes. This is because with this tfilla he doesnt find a foothold, because a person takes no pride in it since it is said privately.

Since then, and as long as I am the rav, there is a mud puddle formed from his spit.

WHEN YOU GET OLDER, YOULL UNDERSTAND

R Shaul would say: Although you dont presently understand what you are being told, review it well, and as the years go by youll understand.

The talmid asked him why, and R Shaul said: Do you know why chazanim dont do tshuva? Because they dont want to.

YOU NEED TO ASK PERMISSION

R Shaul would tell the story about R Menachem Mendel of Vitebsk who said that his stepmother saved him. When he was young and was orphaned of his mother, his father remarried a woman who had children. She was more concerned about her own children than about R Menachem Mendel and she discriminated against him. At mealtime, she would give R Mendel her childrens leftovers. R Mendel got used to this and accepted this resignedly. One time, R Mendel went home and was very hungry and he took food on his own. He
Issue 864

A SLAP ON ACCOUNT
R Shaul once slapped me and I exclaimed, What did I do to deserve that?! He said, If you dont deserve it now, then you deserve it for what you did yesterday and if not for yesterday, then its for what will be tomorrow.

HE IS ALSO A RAV
There was a perpetual mud puddle in the yard of R Boruch Mordechai of Bobruisk. The Chassidim once asked him about it during a farbrengen and he said: When Hashem showed Adam his descendants, he also showed him Bobruisk. Adam asked: Who will the rav be? Hashem said: Boruch Mordechai. When he heard this, Adam

LEARNING OR EXCUSES?
When a talmid was late or had been absent, R Shaul would ask him why he had been late or absent. The talmid would give

15

stoRies

There was only one Exodus, so shouldnt there be an obligation to drink only one cup of wine?

ONLY QUESTIONS
R Shaul quoted the Rebbe Rashab as saying that this world is so full of questions that there is no room for answers.

made sure to take only those parts he would usually get, those items that would be left over in any case. When his stepmother came home and saw that he had taken food without permission, she beat him. When he complained, saying But I took what I usually get, she said: Even if youll get it anyway, you dont take it on your own. This message got through to him. Years later, when he was

sitting and learning in the beis midrash, a man appeared and THE FATHER AND THE suggested they learn together. MASHGIACH Remembering the lesson he had learned about not taking on his On the day his son married, own, he told the manExpress serviceR Shaul announced to the he had to Express service consult with his rav. yeshiva Fully Computerized that as a father, he was Fully Computerized When he consulted with his inviting all the talmidim to the rav (either the Baal Shem Tov or wedding. But immediately after 331 Kingston Ave.Ave. 331 Kingston the Maggid, I dont remember), this announcement, he said that (2nd(2nd Flr) Brooklyn NY 11213 Flr) in the yeshiva, his rebbi told him: Dont allow as the mashgiach Brooklyn NY 11213 him near you because he is the he was warning them that they sitra achra and he Get your tickets within could not be absent or late wants to minutes! Get your tickets within minutes! ensnare you. because of the wedding.

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16 29 Teives 5773

PaRsHa tHouGHt

THE FIVE EXPRESSIONS OF REDEMPTION

By Rabbi Heschel Greenberg

FOUR EXPRESSIONS, FOUR CUPS OF WINE

In this weeks parsha G-d tells Moses to tell the Children of Israel, I am G-d, I will take you out from under the burdens of Egypt, and I will save you from their labor, and I will redeem you with an outstretched arm and with great acts of judgment. I will take you as a people for Me, and I will be a G-d to you, and you will know that I am G-d, your G-d, who is taking you from under the burdens of Egypt. In this quote the Torah employed four expression of liberation: I will take you out; I will save you; I will redeem you; I will take you. The Talmud tells us that these four expressions of liberation are the basis for the requirement to drink four cups of wine at the Passover Seder. The question one could raise here is: why should the fact that the same Exodus is described with four expressions necessitate drinking four cups? There was only one Exodus, so shouldnt there be an obligation to drink only one cup of wine?

FOUR STAGES
The simple explanation is that there were actually four separate stages of their liberation. Andin the spirit of the Dayeinu hymnone might suggest that we would have good reason to

celebrate even if we would have remained slaves, but spared the intolerable conditions to which we were brutally subjected. Hence, the first cup is our way of expressing gratitude and joy for not being tortured by the Egyptian taskmasters and for the end of the backbreaking slave labor. But G-d did more than just release us from torture and the brutality to which we were subjected before the Exodus. G-d also liberated us from every formeven the most benign formof slavery. However, G-d did not stop at freeing us from servitude. He also released us from Egypt. Previously, no Jew could escape from the Egyptian prison. Now, Jews were free to leave Egypt. We have witnessed this form of liberation of Jews from the former Soviet Union, which kept Jews as hostages, refusing to let them leave. G-d was still not content. Not only did He liberate us from the Egyptian prison, He also granted us nationhood and made us His nation by giving us a constitutionthe Torahthat created an eternal bond between G-d and the Jewish people. Thus, there are actually four different aspects and stages of the Exodus; each of the four levels of liberation deserves its own cup of wine to enhance the joy.

THE EGYPTIAN BURDEN

There is still an additional question that we must address to fully appreciate the four expressions of Redemption. Why is it that in the opening description of how we were freed from the burden, the Torah mentions that it was an Egyptian burden? Did it make a difference whether the Egyptians enslaved and burdened the Jews or some other nation did it? The main point is that we were freed from that form of slavery. It makes little difference who was beating the Israelites. We can answer this question in light of the explanation that was discussed in last weeks thought. It was suggested that the four expressions of Redemptionand the four cups of wine at the Seder correspond to the four virtues of the Jewish people in Egypt, in which merit they were liberated. And it was also suggested that these four expressions relate to the four areas that must be cultivated by us in preparation for the final Redemption. These four virtues, described by the Midrash, are: a) They did not change their names; b) They did not change their language; c) They did not slander one another; d) They were not unchaste. To translate these four virtues

Issue 864

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PaRsHa tHouGHt

Now that they were a united people, G-d made the Exodus a spectacular display of miracles to reflect the magnitude of the event that encompassed an entire unified nation.
into contemporary terms, we must: a) know who we are; b) speak and think in Jewish terms; c) recognize our inherent Jewish unity; and, d) gain mastery over our desires. Not changing their names represented the fact that they never lost their identity as Jews. Corresponding to this virtue, the Torah states that G-d took them out of the burden of Egypt, with the emphasis on Egypt. The greatest burden is when one loses his identity and his identity is subsumed within the identity of his tormentor. They did not become Egyptians. This is hinted in an alternate translation of the word sivlos which means burdens, but has also been translated as tolerance. Thus it reads, I will take them out of tolerating Egypt. They did not tolerate Egypt. It was not part of their identity. can mean the Egyptian way of doing things. Because the Jews exhibited resistance to serving in an Egyptian fashion, G-d saved them from working for the Egyptians and contributing to their way of life.

200th anniversary of his passing we observed last Sunday on the 24th of Teves) provides a novel translation. I have made My essential name your strength. This means that from Sinai onward, G-ds transcendent being has become the inner strength of each and every Jew. Every Jew possesses the inner fortitude and moral courage to resist all the pressures that threaten his purity and holiness.

A MAJOR PRODUCTION
The third virtue of not slandering one another, which expressed their inherent unity, precipitated the third stage of the Exodus; G-d liberated them with an outstretched arm and with great acts of judgment. Had the Jewish people lacked unity, their liberation would have been a private affair. It would have lacked the fanfare that accompanied the Exodus. Now that they were a united people, G-d made the Exodus a spectacular display of miracles to reflect the magnitude of the event that encompassed an entire unified nation. The fourth virtue was their ability to gain mastery over themselves. They did not succumb to the immoral and depraved ways of the Egyptians. In the merit of this inner strength that the Jewish people maintained in Egypt, they were taken by G-d to be His nation. The reward for inner strength is to be given the means to preserve that inner strength. This G-d did by making them His nation and becoming their G-d at Mount Sinai, where G-d said I am the L-rd Your G-d. The Alter Rebbe (Rabbi Shneur Zalman of Liadi, the founder of the Chabad Chassidic movement, whose

THE FIFTH CUP

In truth, there are actually five expressions of liberation in this weeks parsha. After the four that were enumerated above, the Torah continues: I will bring you to the land, regarding which I raised My hand to give it to Abraham, to Isaac and to Jacob. And I will give it to you as a heritage; I am G-d. Some say that this fifth expression is the reason for pouring a cup for Elijah, the prophet. It represents the future Redemption that will be ushered in and announced by Elijah. And since we have yet to experience the future Redemption, we do not drink the fifth cup. In light of the foregoing association of the four expressions and cups of wine with the four virtues that distinguished the Jewish people, to which virtue does the fifth expression correspond? It may be suggested that the fifth expression, that predicts the future Redemption, relates to the virtue of faith in the promise of Redemption and the desire to be liberated. It does not suffice to maintain our identity, attitude, unity and self-mastery in exile. One must clamor for the Redemption no matter how good things are spiritually and materially in exile.

NO CONTRIBUTION TO EGYPTIAN LIFE

The second virtue of not changing their language was explained in last weeks message as a sign that they did not lose their distinctive Jewish way of thinking. A strong Jewish identity is not enough of a protection against the destructive forces of exile, for a Jew can recognize that he or she is a Jew even while adopting non-Jewish ways of thinking and communicating. Corresponding to this aspect of liberation, the Torah states, I will save you from their labor. Here the term labor

18 29 Teives 5773

Indeed, the Talmud states that it was in the merit of Emunafaith that the Jewish people were liberated from Egypt. More specifically, the Talmud states that it was in the merit of the Jewish women that they were liberated. Actually, these two

statements are complementary. The women possessed a greater measure of faith than the men. So when we pour the fifth cup for Elijah, it is appropriate to reflect on the role of maintaining our faith in, and our anticipation of, the Redemption. It is a time to

reinforce our faith that, despite all of the delays, Moshiachs coming is imminent. As we say in the Ani Maamin declaration: I believe with perfect faith in the coming of Moshiach. And even though he tarries, I await his coming every day.

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We Deliver
19

Issue 864

sHLicHus

PACKAGING CHASSIDUS AND MOSHIACH FOR THE TOURIST TRADE

The Center for Kabbala, which is run by R Eyal Reiss, is not your typical Chabad house. It spreads the wellsprings of Chassidus, albeit in an atypical package. * Part 2 of 2
By Menachem Mendel Arad

THE KABBALA CENTER REACHES THE ENTIRE WORLD

All our programs began with amazing hashgacha pratis, says R Eyal Reiss. One day, we heard that the Tourist Ministry wanted to invest in tourism to Tzfas. Their goal had nothing to do with spirituality or Chassidus but was more like Authentic Kabbala combined with Jewish Identity as they put it. Back then, I worked with tourists at Ascent where I developed a line of communication with Israelis in the form of experiential weekends that were originally geared for Israeli tourists. I also

ran a large gallery in the old city. That is where I discovered the enormous potential for spiritual tourism in Tzfas. In addition to that, it bothered me that there were so many people and types in Eretz Yisroel and the world at large that we were simply not reaching. In the research I conducted, I learned that many of the tourists who come to Eretz Yisroel do not visit Tzfas. Even those who do merely spend a few hours here, during which they visit galleries (not necessarily owned by religious people) and the old shuls. If they happen to encounter a Lubavitcher Chassid who puts tfillin on with them, that is a big dose of Judaism.

For many years I thought about how to reach these potential markets. I took the lchatchilla aribber approach and put in a grant application to the Tourism Ministry. There were another 300 well-established organizations or individuals with strong resumes in the tourism field, who applied as well. The miracle happened, and out of all of them I got the center. I obtained non-profit status and got the funding from the Jewish Agency and the Tourism Ministry to open the International Kabbala Center of Tzfas. That first infusion went a long way. Since then, R Reiss

20 29 Teives 5773

Religious representatives from all over the world come to learn about the Seven Noachide Laws

works on fundraising from private donors, foundations and organizations. Today, Boruch Hashem, we are in the tourist center of Tzfas. There is hardly a person who comes to Tzfas who does not pass our street. And thanks to publicity, the number of visitors to our center is growing. The first year, we had about 8000 people. Last year, we reached 50,000 people! R Reiss gets a large share of the credit in Tzfas becoming a tourist city and a preferred tourist destination for Israelis and those from abroad. He travels to international tourist exhibitions

where, alongside 50,000 people representing tourist sites around the world, he proudly represents Tzfas and the Kabbala Center as a place that combines the old and the new; a place that allows for the exploring of the principles of ancient kabbala with practical applications for a modern, happy, healthy life. During a visit to London, he was asked for an interview by WTM (World Travel Media), a worldwide program about tourism. Thanks to the program, his center was publicized throughout the world. In fact, much of his publicity is through the groups of journalists or tour

guides who visit the Kabbala Center and end up becoming advertisers of the place.

MOSLEMS LEARNING KABBALA

I am reminded of some newspaper clippings that were framed and hung on the wall of the office which I saw earlier. An article about a program on Al Jazeera, an independent Arab news channel, caught my attention. I asked R Reiss about it and he said, They came here. When they saw positive articles about us in the papers and television channels in Europe,

Issue 864

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sHLicHus

Today, Boruch Hashem, we are in the tourist center of Tzfas. There is hardly a person who comes to Tzfas who does not pass our street. And thanks to publicity, the number of visitors to our center is growing. The first year, we had about 8000 people. Last year, we reached 50,000 people!
they decided to visit. Its not only our cousins who visit the center in Tzfas, but non-Jews come from all over. On the steps I saw a couple who looked European, but when they began to talk, their English had a heavy Arab accent. Its for a good reason that the center has international in its title. R Reiss knows how to handle any and all guests. When he invites these visitors to come in, they listen to a lecture about the Seven Noachide Laws as seen through the lens of kabbala. At one point during the lecture, R Reiss takes out a paper with kabbalistic precepts written in Japanese. A group from Japan began learning kabbala and then came to Tzfas in order to enrich their knowledge. When the Arabs left, I demanded to know why he welcomes them when they hate us. I asked him why he thought his lecture about the Sheva Mitzvos would change their attitude. First of all, its a horaa from the Rebbe to inform all gentiles with whom we come in contact about their mitzvos. Aside from them, we get religious groups like priests and other spiritual teachers, Christians, Moslems, Hindus, Shamans, etc. When a group comes with its leader, I have him read the Sheva Mitzvos. I can tell you that people are very receptive to mitzvos that the Creator of the world designated for them. From the reactions and feedback that I get from gentiles, and even from their leaders, I can assure you the Rambams prophetic words that all these religions pave the way for Moshiach are being realized today in the most astonishing way. Religions and what they have to offer dont necessarily satisfy them. They want something meaningful, spiritual, eternal and true. When they hear that by fulfilling these mitzvos they are connecting to the Creator and the G-d of the Jews, who wrote the Torah, they are very impressed.

CHASSIDIC ART
Noontime approaches. The morning group from Tel Aviv has returned to the center in order to visit the art gallery on the second floor, to hear a lecture on Music in Judaism, and to experience spiritual meditation. I join them. In the gallery which is run by Mrs. Shuraki, a Lubavitcher from Tzfas, I finally understand why people are so interested and impressed by art. I always wondered why anyone would stand mesmerized in front of an abstract painting. There are the Chassidic pictures I grew up with like those of R Zalman Kleinman and R Hendel Lieberman, which mostly express moments

of dveikus and yearning, but to stand in front of a painting with some obscure message? Mrs. Shuraki gives a presentation for these young people, who are themselves involved in art, about how her Chassidic faith is expressed in kabbalistic art. Entire lectures on kabbalistic topics, secrets of Chassidus and Hebrew letters are all expressed here in silent mode. It seems like a fascinating life journey, all in the confines of a small room. The young people with me are amazed by the powerful expression of abstract concepts. Without a doubt, the most impressive painting is Tzfas in the Circle of Life. It depicts the old city in the shape of a ring (which represents continuity, the infinite, and of course, the connection to the Ein Sof) with each house and alleyway portraying another mitzva according to the Jewish calendar and Jewish life. Many people buy art here, including the Tzfas drawing. I try to imagine how a picture like this will affect someone, how he will remember the spiritual experiences he had here and how this work of art will serve as a reminder of the fulfillment of Torah and mitzvos. The center gets many emails with feedback. For example, R Levi Cunin, shliach in Malibu, California wrote, Thanks for hosting D.T., our mekurav. I am trying to understand what happened to him during the course of his visit to Tzfas. He returned with such enthusiasm and began putting on tfillin, after many years of my trying to convince him to do so and his refusing. Or the story of Christina, a young Jew from London, who

22 29 Teives 5773

sent an invitation to her wedding she wrote, I assume that due to the volume of people who pass through your center, you wont remember my name, but my story will remind you of whom I am. I visited a year and a half ago with my non-Jewish friend and we attended the kabbala workshop. Afterward, we spoke with you. You spoke to my friend about the mitzvos that non-Jews need to do. As for me, who was engaged to marry a non-Jew, you said in the clearest and most persuasive manner that marriage is permitted and appropriate only with a Jew. What you said made a great impression on me. Upon my return to London, I dropped my boyfriend (with the help of my gentile girlfriend!) and I am happy to tell you that I am marrying James, a Jewish policeman from London. I would be so happy if you could attend the wedding ... R Eyal Reiss says that peula nimsheches (ongoing long-term activity) is the byword here, which is why every visitor is asked to leave their email address in the guest book so the center can keep in touch. Every week, the center sends out an electronic magazine with news and articles, to tens of thousands of email addresses. One of the main ways to maintain contact is through weekends or weeklong workshops. When a tourist comes for a Thursday-Friday-Shabbos, we provide a special hosting experience in the physical sense along with an exciting program. It is relaxed and comfortable and over these few days our connection intensifies and the learning becomes deeper. An outreach effort that could be

Putting tfillin on one of the donors

superficial and transient becomes deep and long term. R Reiss also travels four or five times a year to communities and Chabad houses abroad in order to maintain the connection with visitors. There he gives lectures on kabbala, Judaism, the secret of letters and relationships. He recently developed a new project called Chavrusa Online using Skype. It pairs up each tourist who joins the program with a rabbi or rebbetzin who will continue learning with them.

THE WOMENS ROLE

Mrs. Natalie Reiss comes in. She is Eyals wife and is also very active at the center. In the past, she trained as a cosmetologist, event designer and image consultant, and now uses the knowledge and tools she acquired for this shlichus. She lectures and gives workshops on the power of women and the beauty of Judaism and guides kallos who want a kabbalistic wedding. Like her husband, she maintains contact with mekuravos through lectures to women abroad. She has some special stories of her own to share about her work: Last Sukkos, we had a family here from the United States that came to celebrate their daughters bas mitzva. Their

daughter suffers from autism. For celebrations like these, we compose a special prayer for the girl. The girl stands alone facing the Aron Kodesh and pours out her heart to Hashem. These are very moving moments, even for families who are not religiously observant. As part of the program, I run a challa workshop with the bas mitzva girl, her friends and family. We braid challos and bake them and learn about the mitzva of separating challa dough. We did this with the autistic girl too who was in very bad shape. To everyones surprise, the girl said the entire bracha clearly, like a normal child! Her parents were very moved and attributed it to the mitzva she had done. Before Mrs. Reiss had to leave, I asked her about the bachelorette parties mentioned on the website among the many spiritual experiences and Chassidic workshops that the center offers. Mrs. Reiss smiled and said, Yes, its a gimmick which attracts many young people. They want something real, not the silliness that they have experienced previously. About half a year ago, a girl came to us. She is the daughter of a famous person in this country and she said she wanted a bachelorette party. We invited her and her friends and I gave them a fabulous preparation for the wedding about the significance of a Jewish wedding and the way to achieve shalom bayis. We did a workshop on womens mitzvos. For the mitzva of challa, we began with sifting the flour and continued on to braiding the dough, to hafrashas challa and to washing and making a bracha on the challa. For Shabbos Candles,

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Even he, who is used to the voices emanating boys), R Muell makes good use of humor which his audience from the Kabbala Center, cannot imagine what enjoys. just took place there. Then comes the high point:
we braided splendid Shabbos candles and learned the halachos and segulos of lighting candles for Shabbos. Family Purity: we learned the halachos in an interesting format. healers have tried to help these suffering young people in various ways. One of these ways is a form of penitence, going to Israel, to visit places identified with Jewish continuity and to help Jews there. That is how this group came to be on the roof of the Kabbala Center in Tzfas, in order to undergo group therapy with the Chassidic lecturer, R Amram Muell. This is the second time that a group like this has come to the center. Obviously, R Muell does not encourage them to harm themselves. He quotes statements like, Not for nothing did He create it [the world] but to settle it and His mercy is on all His works and My handiwork is drowning in the sea and you are saying shira? He explains that the role Hashem gave every created being is to make this a better world, a world of peace. This is his introduction to the Sheva Mitzvos Bnei Noach. The group is with him and they nod in agreement. There is also the music workshop in which R Muell describes how music is an inseparable part of our lives, from being put on hold when making a call to shopping in the mall and taking an elevator. He categorizes music and differentiates between music of the soul which arouses the soul and is cleansing and purifying, and music that is nothing more than superficial noise. During the lecture (which is tailored to fit young people who are just beginning to show an interest and even for yeshiva

DESCENDANTS OF NAZIS LISTEN TO CHASSIDIC NIGGUNIM

It was time for Chassidic meditation. We went up to the roof. The climb up was fantastic. I guess its only in Tzfas that you can go up from one building to another, going to the roof of the building next door, and feel as though this is the normal way of climbing to the roof. The panoramic view is magnificent, with the mountains of the Galil spread out to the horizon. It was sunset and the sky over Mount Miron was purple. Twilight in Tzfas is the best time for opening minds and hearts. If I thought that I had been exposed earlier that day to the entire range of tourists, the group that sat down in a half circle now, broke all preconception. Here, right in front of me were get this descendants of Nazis! Before you cringe, listen to their story. It seems that lately there is a new concept in Germany called Holocaust Trauma. This is the trauma felt by young Germans who discovered that they are descendants of Nazi murderers. Some fall into a depression and some inflict harm upon themselves, and some extreme cases have come to light. Germany is at a loss about how to deal with this. Holistic

meditation! R Muell asks the crowd to close their eyes and to listen to music with their souls. No, it is not necessary to sit on the floor and cross your legs. I close my eyes too and listen to Chassidic niggunim of dveikus. For a long while I forget where I am and why. The fact that I am sitting with grandchildren of SS officers has flown out of my head. I have the freedom to get swept up in the music and it the atmosphere brings back memories of the time when we sang niggunim in yeshiva towards the end of Shabbos. I feel electricity in the air. I remind myself that I am there as a journalist and open my eyes. To my surprise, the crowd is very moved, with some in tears. Apparently, niggunim can also move non-Jews. Later on, R Muell explains his approach to me. We have a shlichus from the Rebbe to prepare the world to greet Moshiach. Non-Jews are part of the world that the Rebbe is talking about. I ask him about the usage of terms like meditation. R Muell says, What is meditation? It is actually the translation of the word hisbonenus, one of the foundations of Chabad Chassidus. Unfortunately, some people have taken the concept far away, even to idol worship, but everything in the world that is not defined as being from the three impure klipos has a mission to be used to better the world. Any tool that can help a shliach spread the wellsprings of Chassidus needs to be used, in a permissible way. The world today needs all these

24 29 Teives 5773

Rabbi Yona Metzger visiting the Kabbala Center

With tourists on the roof of the Kabbala Center

concepts; our role is to infuse true Chassidic content into these fads.

TZFAS IS READY FOR MOSHIACH

A full moon illuminates the rooftop. The Chassidic meditation concludes with the ultimate in polar opposites; the singing of Am Yisroel Chai by the children of Nazis. I can hear the singing and dancing even as I exit the center and walk down the street. People passing by are used to hearing singing from the roof overhead. Every Friday night they daven and have a Shabbos meal there,

said one of the neighbors. Even he, who is used to the voices emanating from the Kabbala Center, cannot imagine what just took place there. R Reiss will remain there for many more hours. There are groups who come for nighttime tours. During the busy seasons, when they have Chanuka tours or Slichos tours, there are dozens of groups every night. As I left, R Reiss was getting ready for a trip with a group of lawyers to Amuka. They werent only going to pray at the gravesite of Rabbi Yonasan ben Uziel; they were going to have a workshop. I trust that R Reiss will teach them, in brief, the Kuntres HaHishtachus of the Mitteler

Rebbe. I see an electric pole with a sticker Tzfas is Ready for Moshiach with a picture of the Rebbe on it. After a day packed with Chassidus and mivtzaim, this expression takes on a deeper significance. I picture the Rebbe MHM sitting in Moshiachs chamber and responding to the Baal Shem Tov that he will come when the wellsprings of Chassidus, whose early roots began here in this city, will spread forth to the most distant places, to those tourists who come to experience meditation and to attend a workshop on personal power; likewise, lhavdil, to those goyim who come from all over the chutza to hear about kabbala and Chassidus.

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A FIERY CHASSID
R Zalman Levin continues to describe memories of his father, R Gershon Ber, may Hashem avenge his blood. Part 8 of 9
By Rabbi Shneur Zalman Levin ah Prepared for publication by Menachem Ziegelboim

ith the persecution aimed at Judaism and Chabad Chassidim in particular, with everyone in the Pioneers (a childrens communist movement) saluting the avoda zara which was communism, as victims fell from good homes, we stood strong in the merit of the Rebbe Rayatz, with mesirus nefesh at every step that is impossible to put into writing. My father educated children to Torah with a smile and simcha despite his sad lot. I remember that on Simchas Torah he did not stop dancing. On Yud-Tes Kislev, Yud-Beis Tammuz, and Purim there were farbrengens. The simcha was real, with or without mashke. The ones who led the singing were R Yona Cohen together with Anash and the bachurim. It was really something, the somersaults in the street, the expressions of joy, the kisses for visitors and any Jews who were there. On every special day in the calendar, my father would take me to R Chaim the

butcher (Barzin) or to the rav, and I would see them sitting and farbrenging for hours, secretly, so that nobody would know. They also farbrenged with R Shmuel, R Chaims son. They organized many celebrations filled with endless inspiration. At the farbrengens, my father would tell stories of tzaddikim, since in those days they werent yet in print. He would sing with his whole heart, especially when the Chassidim were merry from drinking mashke on special days. He would always demand fine character traits and the refinement of middos, hiddur in mitzvos, and the proper upkeep of holy books at home and in shul. Chassidim and bachurim would come to our house to farbreng until late at night, such as R Mendel Futerfas and Reb Lazer the Merchant. I also remember R Michoel Teitelbaum, R Yisroel Meir Sebesher, R Yisroel Meir Munitz, and Mulle and Chaim Barzin.

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My father had endless Ahavas Yisroel. He would help sick people who came to Nevel for the clinic. They would come to the shul in order to find out where to get medicine and help. Since my father was the Shamash, he was the last one in the shul and he would get into conversations with these people. He would always take them home and it was up to us children to help them even though we lived in poverty. Sadly, many of those who entered that hospital never returned and this was something that was well known. I heard a story about his Ahavas Yisroel, that when he was a chassan, he received a warm coat with fur as a gift. On the first day after receiving this gift, he went outside and saw a poor Jew freezing in the cold. On the spot, he removed his coat and gave it to the man, leaving himself with only his rekel (long suit coat), which was suitable for holiday wear. My father always yearned for the Rebbe. His hiskashrus to the Rebbe was infinite. He would often say, Rebbe! Rebbe! and exclaim, Have mercy. When will we see you?

was unimaginable. That is when the song, Nyet Nyet was composed. Translation: I fear no one and believe in no one except the L-rd alone. There is no one besides Him, the Only One. When he would sing niggunim of dveikus, you could hear the endless yearning which I cannot describe in writing. It is very hard for me to be reminded of this. His heart and flesh literally sang to the living G-d. The tonal qualities of his niggunim (he was a marvelous singer) were well known. When he sang with R Yona Cohen, it was mamash a symphony. I can still hear his silent prayer as well as feel the sweetness. During the learning in the morning, in the cold, when

Our neighbors told the Germans that he was a holy man. He was hung by his hands until he expired and then hung there for another three days. I heard about this after the war, how and when he was hung, from the Yuspin family who were partisans in the forest near Nevel, who saw it all. After that, I began observing his yahrtzait according to the date they told me. Then one night, my father came to me in a dream and told me I was off by one day. My yahrtzait is a day I heard from a relative that one time, when the Rebbe Rayatz later.
was in Leningrad to say goodbye to the Chassidim, my father had no money to go and he began shouting, Rebbe, it is a life and death issue for me. He covered his face with a scarf and began collecting handouts, and he went to the Rebbe. When they arrested the Rebbe Rayatz, it was terrifying the way we said Thillim with tears with all the children in the school, with shouting and fasting. Nevel was in an uproar. When the Rebbe was released, the simcha As far as I can remember, I did not see my father go to sleep. He would say, Go to sleep? There was no reason to waste precious time. What a pity on every minute! When he had to sleep, he would lie on the circular wooden sofa without a mattress and without a sheet, with an old garment underneath and a shmatte on top, and he would nod off like a horse. He would rest on his hands, without fully

Rebbe, he would sing the niggun of R Michel of Zlotchov. The way he sang it there will never be anything like it again. When the Rebbe Rayatz asked that Thillim be said on Shabbos Mevarchim, my father took me in the early morning cold in order to be part of a minyan. The zal was full of Tmimim; the Thillim said then was unforgettable, not just for me but for all the friends and cousins who were there together. Of course, ones heart was crushed from the many sighs and tears due to the wretched conditions of that time. It was then that my father composed the tune with many tears from his broken heart on the verse, Ata Yodata Shivti VKumi... ***

he would hum the Gemara tune in a quiet, sad way which was heartbreaking, with yearning, like Kolsa Nafshi Leilokim, or his Yedid Nefesh that he would sing with us at the Shabbos meal, are scenes that are imprinted on my memory. He would say that the tune wondrously fit the words. Often, when he wanted to express his yearning for the

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reclining. Only on Shabbos did he lie down on a straw pillow and take off his shoes. It is amazing to me how this man could stand strong in the wake of so much suffering from all sides. My sisters, his daughters, cried that they had problems in school because they were religious and did not write on Shabbos, and I ran and hid in all sorts of places so I wouldnt be discovered. We had to daven and we had to learn, but there was constant terror in addition to the poverty. R Dovid Chein told me that he once came to learn by us and he saw my father sitting on a chair with two terrible wounds on his body and he was groaning. They asked him why he didnt go to the doctor and he said, Hashem gives me yisurim and I will kick at them? G-d forbid! They need to be accepted with love. Suffering scours away a persons sins. I can remember the sfarim that he learned from. These included a Gemara to prepare the shiurim, sifrei Chassidus such as Likkutei Torah, Tanya, Derech Mitzvosecha, Imrei Bina, Ateres Rosh, Ner Mitzva, Toras Chaim, Derech Emuna, various maamarim UMaayan, VKacha of the Rebbe Maharash, other maamarim of the Rebbe Rashab and the Alter Rebbes Siddur. It was all without standing out and without holding of himself. He learned amidst endless fasting. His demeanor was one of perpetual annoyance, as a result of the miserable situation and the darkness outside and inside which he could not bear. He really could not stand the various forms of the opposition, especially the communists. The hunger and tzaros that were his lot by day and by night did not contribute towards his simcha either. He would often quote the statement, Against your will you live, etc. He would regularly take on a look of concentration and say, Thank G-d for G-d. On Motzaei Shabbos he would sing Eliyahu HaNavi and light two candles for Melaveh Malka. Then he would light the stove and cook some potatoes in the coal for the children. It is hard to put it all in writing. You need to be a writer in order to depict those days. My father was very particular about cleanliness, at home and in shul. R Moshe Dubinsky told me that before my father would put his arm on the shtender or the window, he would wipe it first. This is because he was particular about order and cleanliness. Even though he wore a torn garment with holes, it was very clean without a spot. I remember that one of the congregants once said that R Gershons rekel was suitable for all holidays: for Pesach it could be used to light the oven for matzos. For Shavuos to make chremzelech (fried patties) out of it with eggs and honey. For Erev Yom Kippur for kreplach. For Sukkos for schach, because you could see the stars through the holes. For Chanuka you could use it to make wicks for the menorah. For Purim to make hamantashen. My father had two brothers, Feitel and Yisroel, and the Rebbe Rashab said that the three of them were the troika of the acronym Chayal: Chassid, Yerei Shamayim, and Lamdan. When the Germans invaded and conquered Nevel, many of the Chassidim ran away but my father believed it would be better under the Germans than under Stalin. He said it couldnt be worse than under Stalin. As I heard afterward, the Germans led all the remaining Jews to the banks of the lake where they ordered them to undress and buried them all alive. My entire family was murdered, may Hashem avenge their blood. They did not kill my father there, since our neighbors told the Germans that he was a holy man. He was hung by his hands with tremendous suffering until he expired and then hung there for another three days. I heard about this after the war, how and when he was hung, from the Yuspin family who were partisans in the forest near Nevel, who saw it all. After that, I began observing his yahrtzait according to the date they told me. Then one night, my father came to me in a dream and told me I was off by one day. My yahrtzait is a day later. In Nevel there were other holy Chassidim who were murdered. Years later, I heard that Chassidim complained to the Rebbe about what had been done to us and why had we deserved it, Chassidim who had fought the communist regime and punctiliously kept the mitzvos, openly and secretly, and worked with mesirus nefesh to maintain and spread the wellsprings of Chassidus even during those dark days. Why did they deserve to die before their time? And why such cruel deaths? Was this the reward for their mesirus nefesh? Was this their reward for teaching Torah and spreading Chassidus, that they were sentenced to exile in Siberia and forced to spend decades in prison? Obviously, this question went unanswered because there is no answer. This was the decree.

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MosHiacH & GeuLa

BRINGING THE KORBAN TAMID IN THE DAYS OF MOSHIACH

By Rabbi Gershon Avtzon

Dear Reader shyichyeh: Every single day we Daven three times a day. The Gemara (Brachos) tells us that one of the reasons that we daven is to be a substitute for the daily sacrifices that were in the Beis HaMikdash. Every day there were two Tmidim Steady Korbanos sacrificed. The Torah (BaMidbar 28:1) tells us: The Lord spoke to Moses, saying: Command the children of Israel and say to them: My offering, My food for My fire offerings, a spirit of satisfaction for Me, you shall take care to offer to Me at its appointed time. And you shall say to them: This is the fire offering which you shall offer to the Lord: two unblemished lambs in their first year each day as a continual burnt offering. The one lamb you shall offer up in the morning, and the other lamb you shall offer up in the afternoon... In their place, we Daven Shacharis and Mincha. Yet, many commentaries hold that this will change in the times of Moshiach. The Navi (Yechezkel 46:13) says: And a lamb of the first year, without blemish shall you bring as a burnt-offering daily to the Lord, every morning shall you bring it. The Radak asks: Why does the Navi only mention one Korban Tamid? It seems from here that in the time of Yemos HaMoshiach only

the morning Tamid will be brought. That would explain why the name of the Masechta that deals with the two Tmidim is called Tamid in the singular, because only one Korban Tamid will be brought in the time of Moshiach. Why should things be different in the Times of Moshiach? There are a few answers given: 1) The Birkas Shmuel (Parshas Tzav) writes: The morning Tamid represented the attribute of Chesed (kindness) while the Evening Tamid represented the attribute of Gvura. Being that in the time of Yemos HaMoshiach, Hashem will rule with the attribute of Chesed, we will only bring the morning Tamid. 2)The Nefesh HaChayim writes that the two Tmidim represent the sun and the moon. In the time of exile, when people can mistakenly worship these entities, they need to be represented by the Tmidim. In the times of Moshiach, everyone will realize that all creations including the sun and moon were created and being directed by Hashem, there is no need for both Korbanos. 3) The Shem MShimon (Even HaEzer siman aleph) writes that the second Tamid represents the 70 nations of the world. Before the time of Moshiach, they feel that they are an independent existence and therefore we need to bring a

separate korban for them. In Yemos HaMoshiach, when the truth is revealed to all and all negative forces will disappear, there is no longer a need for the second korban. However, it must be noted that the Rambam argues with the above. The above is based on the assumption that the Navi Yechezkel was talking about the regular korbanos. The Rambam (whose Yahrtzait was 20 Teves) however (Hilchos Maaseh HaKorbanos 2:14): All of the measures of the accompanying offerings mentioned in the Book of Yechezkel, the listing of the sacrifices, and the order of service written there are all inauguration offerings and will not be practiced in generations to follow. Instead, the prophet commanded and outlined how the inauguration offerings will be brought at the time of the dedication of the altar at the time of the coming of the King Moshiach when the Third Temple will be built. Based on this, it is clear that Rambam holds that we will continue to bring both Tmidim in Yemos HaMoshiach. Rabbi Avtzon is the Rosh Yeshiva of Yeshivas Lubavitch Cincinnati and a well sought after speaker and lecturer. Recordings of his indepth shiurim on Inyanei Geula uMoshiach can be accessed at http://www.ylcrecording.com.

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THE KING HONORS THE ROYAL MOTHER

Why did the Rebbe, at age 15, stand silently near his mother when it was suggested that he go to Lubavitch? When did the Rebbe walk with his mother in Crown Heights? Why did the Rebbe say that his mothers slippers should be placed on his desk? * A compilation of stories about the mitzva of honoring parents as exemplified by the Rebbe. * Presented for 28 Teves, Rebbetzin Chanas birthday.
family. In Elul 5677/1916 he traveled to the Rebbe Rashab in Lubavitch for Tishrei 5678. On his way to Lubavitch he passed through Yekaterinoslav and spent Shabbos with R Levi Yitzchok, the Rebbes father. On Friday night, R Levi Yitzchok said a drasha. Each time he quoted maamarei Chazal, he would pause and ask his son, the Rebbe, to cite the sources. The Rebbe cited many sources in the Talmud Bavli and Yerushalmi, Zohar, sifrei Kabbala and Chassidus. Afterward, R Shmuel asked R Levi Yitzchok: Why did you ask this son (when he had two other sons, R Yisroel Aryeh Leib and R Dovber). R Levi Yitzchok answered: He is a great baki (he has wide-ranging knowledge). He added that whenever he heard his son cite new sources that he, the father, had not thought of, he saw the fulfillment of and from my students [I learned] most of all. On Sunday, R Shmuel wanted to continue on to Lubavitch and he thought of taking the Rebbe to the Rebbe Rashab. The Rebbe stood quietly near his mother. The Rebbetzin said: He yearns to go but his father does not let. (Perhaps this was like the Baal

FACE TO FACE
Rebbetzin Chana Schneersohn, the Rebbes mother, said that from the time her son was bar mitzva he was particular about not turning his back to her. Since he did not want people to realize this, he would walk from one side of the table to the other as though he wanted to straighten out the chairs. This enabled him to leave the room while facing her.

OUT OF RESPECT FOR HIS FATHER

R Shmuel Grossman was very close with the Rebbes

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Shem Tov saying that the Alter Rebbe should not be brought to him because he belonged to his disciple, the Rav HaMaggid of Mezritch). R Shmuel was very impressed. The Rebbe was 15 years old and greatly desired to go to the Rebbe Rashab, but since his father did not consent, he accepted this. R Shmuel was also impressed that the Rebbe himself did not say a word when he so greatly desired going. He was standing near his mother, not his father, and could have said something about wanting to go, but he kept quiet out of respect for his father.

RAISINS FROM AMERICA

R Yaakov Kaplan related: Before Pesach, when I asked Rebbetzin Chana what she planned on doing about the four cups of wine, she told me that they had sent her raisins from America. She planned on making wine out of them for the four cups. She refrained from saying that her oldest son, who lived in New York, sent it to her. Rather, she said obliquely, May the Jews of America live long.

EMOTIONAL ENCOUNTER
R Herschel Slavin describes the day the Rebbe arrived in Paris in 1947:

I remember that we met early in the morning at the home of Rabbi Zalman Schneersohn in order to go and welcome the Rebbe. We were told that the flight had been delayed three hours. Each of us went our separate ways and agreed to meet at a certain time before the planes arrival. Rebbetzin Chana was all keyed up in anticipation of her sons arrival. R Zalmans wife took her shopping to buy a hat. The Rebbetzin had wanted to do this earlier but had been unable to. When she heard about the flights delay and her tension increased, R Zalmans wife wanted to distract her.
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When we left the house, my brother and I saw a taxi stop next to the building. A young, handsome man quickly came out. My brother immediately realized that this was the Rebbe and he went over and held out his hand in greeting. The Rebbe immediately asked, Where is my mother? We said she went to buy a hat. The Rebbe said that in the meantime, he would go up to the place that served as a shul. He stood there and davened. He also asked that when his mother arrived, they should not immediately inform her that he was there, but should do so gradually. When the Rebbe came down to the room where his mother was, other people were present. The Rebbe paused in the doorway. He looked at his mother and she looked at him for a long time. For many minutes not a sound was uttered. Then they went to a side room where they spoke for the first time in fifteen years. Fifteen minutes later they came back out and the Rebbe farbrenged with the people present. The Rebbe cried a lot as he said that he had not had the opportunity in so long to honor his parents. He mentioned the Chazal (Megilla 17a) that Yosef was separated from his father for 22 years and could not honor him. Although it was impossible for him, it was still something lacking. that the Rebbe gave his mother as royal honor. I would see, for example, when the Rebbetzin entered a taxi, the Rebbe opened and closed the door for her. The Rebbe comported himself with the greatest refinement. I also remember that before they left France, the Rebbe and his mother went to a department store where the Rebbe bought her new luggage. family. As we were sitting there, I heard the Rebbe arrive. The Rebbetzin said that her son had come to visit her and if it wasnt comfortable for us to sit in the Rebbes presence, we could wait in a side room. I was able to hear some of the conversation between the Rebbe and his mother. What I heard moved me. The Rebbe spoke about subjects of interest to her, with love and great respect: How are you? How do you feel? Did the housekeeper come this morning? The Rebbe sat with his mother and poured her a cup of tea. The visit took place in a pleasant atmosphere, despite the Rebbes time being so precious. After a while, the Rebbetzin escorted her son to the door. Mrs. Jacobs, who worked in the Rebbetzins home, said: The Rebbe would visit his mother every day. Even though his mother refrained from bothering him, the Rebbe, at his own initiative, looked for ways to help her. One day, the Rebbetzin felt weak and did not do the shopping she usually did. There was no milk in the house. When the Rebbe noticed this, he wanted to go out and buy milk. Seeing that he was getting ready to go, I said that I would go and his mother would be happier if he stayed with her. The Rebbe agreed and since it was raining, I put on a coat and took an umbrella. As I stood near the door, the Rebbe asked: Why an umbrella? I said: Because of the rain. The Rebbe said: It is rain of blessing and you want to be protected from it?

FIRST DAYS IN AMERICA

Upon arriving in New York, the Rebbe would walk with his mother on Friday nights. The neighborhood was full of Hungarian Jews at the time and they would bring their children for a bracha from the Rebbe as he took this walk.

SWEETLY SAID THILLIM

Rebbetzin Chana lived for a while in the apartment of the Rebbe and Rebbetzin Chaya Mushka. The apartment consisted of a bedroom, kitchen, living room and study. In her honor, the Rebbe moved his study to the living room. Later on, the Rebbetzin told R Tzvi Yair Steinmetz that during that period, on Shabbos afternoon after the meal, the Rebbe would pace back and forth in the living room and say Thillim. I never heard Thillim said with such sweetness, she said.

SPECIAL HONOR
Mrs. Sarah Junik relates: I was a young girl when the Rebbe came to Paris. I had emigrated with my parents and brothers from the Soviet Union to France. I worked as a teacher in the Chabad school there. I would describe the respect

WITH LOVE AND GREAT RESPECT

The Rebbe would go and visit his mother every day when she lived on President Street, around six-seven in the evening. R Yisroel Gordon related: One evening, in 1955, I went to visit Rebbetzin Chana with my

A PATH IN THE SNOW

Rabbi Shlomo Cunin related:

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When I was a talmid in 770, the Rebbe would visit his mother every day. One winter it didnt stop snowing, which was unusual for New York. A heavy snow blanketed the pavement and the Rebbe went to his mother in the deep snow. Intending to make the Rebbes walk to his mothers house as comfortable as possible, I bought a snow blower to clear a path through the snow from 770 to the Rebbetzins house. A half an hour before I estimated the Rebbe would be leaving, I turned on the motor and began cleaning the street. I went with the machine down Kingston, happy as could be. When I returned to the beginning of the street, I saw that the snow which had fallen in the meantime had undone my work. I thought: At least let me clean the entrance to 770. As I was clearing the steps, the door to 770 opened and the Rebbe came out. There was nowhere for me to run. I threw myself on the snow and lay there on the side of the steps from where I peeked out at the Rebbe. As the Rebbe passed near me, he smiled broadly, bent slightly in my direction, and waved his hand encouragingly. R Michel Raskin, owner of the fruit and vegetable store on Kingston, corner of President, opposite the building where the Rebbetzin lived (which later became 1414, the dormitory for the bachurim), related: Every day, I would wait for the Rebbe to pass by the store on his way to visit his mother and I would look at the Rebbe. One time, as he passed by my store, the Rebbe told me that it would be a good idea for me to place some of my nice produce outside to attract customers. I did that,

and helped his mother.

AT THE KINGS TABLE

On the Yomim Noraim, during the break between tfillos, Rebbetzin Chana rested in the Rebbes room. Erev Yom Kippur 5712/1951, R Berel Junik entered the Rebbes room to put the Rebbetzins belongings there. Among them were the Rebbetzins slippers in a plastic bag. R Berel asked the Rebbe where to put them and the Rebbe told him to put them on his desk.

GIVING NACHAS
and boruch Hashem, I was successful. Sometimes, gentile passersby try to help themselves to the merchandise, but the idea was definitely worthwhile. The Rebbe generally did not get involved when it came to naming a baby, but in 5708, the Rebbe asked R Moshe Hecht to name his daughter Rochel, the name of Rebbetzin Chanas mother, in order to give her nachas. The Rebbe then sent him a thank you letter which said: I thank you for accepting my suggestion. I bless you that you raise her to Torah, chuppa, and good deeds with material and spiritual plenty. Someone told the Rebbe that he wanted to name his son after the Rebbes father, but he could only use the first name, Levi, since a close relative had the name Yitzchok. The Rebbe told him to speak to his mother. When the man spoke to Rebbetzin Chana, she responded with a smile, Yes, he [R Levi Yitzchok] was a good Jew.

STEP BY STEP
On Yom Tov, Rebbetzin Chana would eat with the Rebbe in 770 (the meals took place in the Rebbe Rayatzs apartment). After each meal, the Rebbe would escort his mother home. One night, when he left 770 with his mother, all the Chassidim escorted them out with dancing. The Rebbe told them to continue dancing outside 770 and he went with his mother. The Rebbe held the Pesach sdarim in the apartment of the Rebbe Rayatz. Rebbetzin Chana would sit with the women in a separate room. Afterward, the Rebbe would take his mothers hand and go down the steps with her, step by step, slowly, at her pace. R Laime Minkowitz related: One time, when the Rebbe escorted his mother home, I followed them. At one point, the pavement was high and when they got there, the Rebbe stopped

HE STOOD UP
When Rabbi Weitzman (a rav in Brownsville, New York) brought the Rebbe a postcard with R Levi Yitzchoks handwriting, the Rebbe rose to stand fully upright.

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CHASSID AND TZADDIK

We present a new column in which Beis Moshiach will profile a Chassid whose yahrtzait falls out that week. It is most appropriate to begin with the mashpia, R Zalman Moshe HaYitzchaki, the only one about whom the Rebbe wrote zatzal (zecher tzaddik livracha). He passed away on 3 Shevat 5712/1952.
By Refael Dinari

BIOGRAPHICAL SKETCH
R Zalman Moshe HaYitzchaki was born in Nevel around the year 5633/1873. His father was R Dovber who was known by all as Berel der shochet and his mother was Rochel. His early chinuch was in a Chassidic, though not Lubavitch, school. This is why he would tearfully say in his old age, I know what darkness is because I absorbed it in my childhood, but he who knows what darkness is also knows what light is. He married Neshe Reines in Zembin in 5658. She was from a well-known Misnagdic family. He lived in Zembin and worked as a shochet. Upon the announcement of the founding of Yeshivas Tomchei Tmimim in Lubavitch, the first group of talmidim traveled together with the mashpia, R Shmuel Grunem

Esterman to learn in Zembin. R Grunem was the first one from whom R Zalman Moshe heard shiurim in Chassidus and it greatly appealed to him. In Tishrei 5659 he joined the bachurim traveling to Lubavitch where he became a Lubavitcher Chassid. After several years he left Zembin and moved to Szedrin where he became the shochet. When people wondered why he bothered moving, he said that in little Szedrin he would be less occupied with shchita and could learn more Chassidus. During World War I the situation at home was desperate, to the point of starvation, and his wife had to open a small store to support her family. She hid the money she earned because R Zalman Moshe would give it to someone who was more hungry.

After his father passed away, R Zalman Moshe moved to Nevel and became the shochet there. As soon as he arrived there, he became one of the central figures in the large Lubavitch community. In addition to farbrengens, of which there were many in his home, his house was open to all in need. At farbrengens he would speak very sharply and chastise the people very harshly. R Zalman Moshe went to Eretz Yisroel in 5695/1935 with his wife, his son Shmuel, and his daughter Pia. He lived on Rechov Yavniel in Tel Aviv, next to the Carmel market. Immediately upon his arrival in Eretz Yisroel, the Rebbe Rayatzs secretary, R Chatshe Feigin, sent a letter to Anash in Tel Aviv in the name of the Rebbe, in which he described R Zalman Moshe and asked them to take care of his parnasa: ... He is from amongst the unique individuals as relates to diligence of study and grasp of Chassidus and is proficient in many drushim of my father. You need to see to it that he gets a position as a shochet and be mekarev him greatly. He was accepted as a member of the organization of shochtim in Tel Aviv and worked as a shochet at Shuk Betzalel. He immediately joined the Chabad community and took a place of honor among

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those who farbrenged in the Chabad shul. He was the main speaker at all farbrengens.

YOU NEED TO LEARN THE REBBES CHASSIDUS

When R Zalman Moshe first went to the Rebbe Rashab in Tishrei 5659, he listened to maamarei Chassidus and discovered that they were slightly different than the Chassidus he learned with R Grunem. R Grunem taught only the Rebbe Maharashs maamarim, for he was mekushar to him. R Zalman Moshe found out that R Grunem did not refer to the Rebbe Rashab as the Rebbe. When the Tmimim returned to Zembin, R Zalman Moshe stopped attending R Grunems shiurim saying, We need to learn the Rebbes Chassidus. When R Zalman Moshe returned to Lubavitch for the following Rosh HaShana, the Rebbe asked him in yechidus whether he was still listening to R Grunems shiurim. When he said no, the Rebbe asked him why. Because he does not teach your Chassidus, said R Zalman Moshe. If so, it doesnt matter, said the Rebbe, making a dismissive motion with his hand. Later on, the Rebbe Rashab referred to him as My Zalman Moshe. Indeed, R Zalman Moshe was absolutely devoted to the Rebbe Rashab to the point that, after his passing, he continued learning only his maamarim.

THE MAIN POINT OF SHOFAR BLOWING

R Mendel Futerfas related: One year, when I spent Rosh HaShana with the Rebbe Rayatz in Leningrad, I saw

Before he went to Eretz Yisroel, he farbrenged with some bachurim and guaranteed each of them that they would leave Russia and see the Rebbe. R Zalman Moshe had drunk plenty of mashke by that time. Every one of the participants at that farbrengen left Russia within a few years.
were talking about and I went over to them. I heard R Avrohom speak in wonder about the lofty significance of the shofar blowing, saying that this brings
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R Zalman Moshe before the shofar blowing having a lively conversation with his son-in-law R Avrohom Maiyor (Drizin). I was curious to know what they

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sing, to rejoice, and say lchaim. The Rebbe was released and we ought to rejoice! Just a week and a half later, on 12 Tammuz, the rest of the Chassidim joined in the simcha.

THE THINGS HE SAID

The Rebbe, during his visit to Paris in 1947, said R Zalman Moshes a vort, chazertmen bveis harav Things said by R Zalman Moshe have been repeated in the Rebbes house. *When they asked R Zalman Moshe why he used such harsh language at farbrengens, he said, What can I do when this is the only language that an animal understands? *When I take mashke, I am the balabus (owner, boss) of the world. When I dont take, the world is balabus over me. *R Zalman Moshe said, A drunken shochet is forbidden, by Halacha, to shecht; its a question on the shchita. But if the shochet does not say lchaim, it is a serious question on the shochet; is he G-d fearing? This is why R Zalman Moshe would say lchaim every Thursday night because the next day he did not shecht. *When he went to the Rebbe, on the other hand, he did not say lchaim at all. He said, In Nevel it is a mitzva to say lchaim. In Petersburg (then Leningrad) it is forbidden to say lchaim lest I miss a single word the Rebbe says. *At one farbrengen the Rebbe Rayatz said something to R Zalman Moshe. When the Chassidim asked him afterward what the Rebbe had said, he replied, I did not hear a word. My mind was preoccupied with the thought of when the Rebbe would remove his holy eyes from my swinish face. *Once, when Shma Koleinu was being said in Slichos, R Zalman Moshe heard one of the bachurim stressing the words, vruach kodshecha al tikach mimenu (do not take Your Ruach HaKodesh [holy spirit] from me). Hooligan, snapped R Zalman Moshe with his usual sharpness, Ruach hakodesh is what you lack? down a new light that never existed since Creation. Thats all fine and good, said R Zalman Moshe, but that is not the main reason that this time is so special. It is special because this is an auspicious time for us to do tshuva for thought, speech, and action. the ground and did somersaults. Due to the pounding of the dancing, the wooden floor began to shake and the Aron Kodesh nearly fell. Some of the men held on to the Aron Kodesh so that their friends could continue dancing. Leading the celebrants was R Zalman Moshe who did not stop singing, saying lchaim, and rolling around while singing, Ashreinu Ma Tov Chelkeinu. Towards morning, when they took him from the shul as he was still singing the same niggun, he made a somersault in the mud. Later on, they heard that the Rebbe was not entirely free but was sent to exile. The Chassidim were despondent; all except for R Zalman Moshe who continued to

R ITCHE THE CHASSID AND R ITCHE THE SHLIACH ARE TWO DIFFERENT PEOPLE!
One of the Chassidim who, on more than one occasion, got a taste of R Zalman Moshes sharp tongue was R Itche der Masmid. R Itche, who was a genius in Nigleh and Chassidus, received enormous honor wherever he went and R Zalman Moshe had plenty to say about this. Whenever these two Chassidim sat at the same farbrengen, the young Chassidim knew that there would be action. R Itche once went to Nevel as the shadar (fundraiser) of the Rebbe Rayatz. The Chassidim gathered in order to hear him at the farbrengen. Among them was also R Zalman Moshe. R Itche farbrenged for hours and R Zalman Moshe did not say a word. When the Chassidim expressed their surprise about this afterward, he said, When R Itche comes as a Chassid, I can say my opinion, but when he comes as the Rebbes shliach, how dare I start up with him?!

CHAG HAGEULA GIMMEL TAMMUZ

On 3 Tammuz, when news of the Rebbe Rayatzs release from jail reached Nevel, the Chassidim first thought that the release was complete. Therefore, they gathered in the shul and danced nonstop and said lchaim, with the mashke pouring like water. Many of the Chassidim rolled on

HOW TO MERIT A CHASSIDISHE SON-IN-LAW

When his daughter was ready for a shidduch, he asked the Rebbe for a bracha for a Chassidishe son-in-law. The Rebbe told him to think Chassidus on his way to the slaughterhouse. This wasnt at all easy for him because he walked there before dawn through a muddy,

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slippery area. You needed to pay attention to what was ahead of you, not what was above you. However, R Zalman Moshe was diligent in the fulfillment of this directive, day after day, and his oldest daughter Sarah married R Avrohom Maiyor, one of the distinguished Tmimim.

R Zalman Moshe went to the shul and asked people there to go out and help the butcher. After the man recovered, he went to R Zalman Moshes house to ask his forgiveness.

HIS BRACHOS WERE FULFILLED

Before he went to Eretz Yisroel, he farbrenged with some bachurim and guaranteed each of them that they would leave Russia and see the Rebbe. R Zalman Moshe had drunk plenty of mashke by that time. Every one of the participants at that farbrengen left Russia within a few years.

A LONG STORY
One Purim afternoon, R Zalman Moshe asked R Dovber Kievman to read the Megilla for him for the eighth time that day (he was particular about hearing the reading several times, lest he had missed a word). In the middle of the reading, R Zalman Moshe, who was drunk, stopped the reader and said, Listen, my young friend, this story is too long. Let us say lchaim. He poured mashke for the two of them, said lchaim, and only then let the reader continue the story.

A SPECIAL INSTRUCTION TO A SPECIAL CHASSID

R Zalman Moshe was given an instruction by the Rebbe Rayatz which was unusual for that generation, to say the Tikkun Chatzos every night. R Zalman Moshe asked, How is it done? The Rebbe said, As it says in the Alter Rebbes Siddur you sit on the ground, say certain chapters of Thillim, and then sit with a booklet of maamarei Chassidus and learn until morning. Then daven, and the davening will be illuminated. On Shabbos, when you dont do Tikkun Chatzos, the spiritual accounting that you make on Thursday night will shine and illuminate your Shabbos davening.

asked the Rebbe Rashab whether he could stop. The Rebbe told him that this practice was done by the Baal Shem Tov, and therefore, although the Rebbeim did not conduct themselves in this way, he should not stop.

PRODIGIOUS POWERS
When he was a shochet in Nevel, arguments would occasionally develop between the butchers and the Chassidishe shochtim who tried to be stringent in all sorts of ways. One time, one of the butchers grew angry at R Zalman Moshe to the point that he wanted to hurt him. He waited for R Zalman Moshe on his way to the slaughterhouse, which he went to before dawn, with a knife in his hand. When R Zalman Moshe approached, the butcher moved closer with his knife in hand and a menacing look in his eyes. R Zalman Moshe looked up and gazed at the butcher who collapsed on the floor. R Zalman Moshe remained at the slaughterhouse for some hours and upon his return, he saw the butcher still lying on the ground.

THEY COULD NOT LEARN HOW TO WRITE A PIDYON NEFESH FROM HIM
In 5709, some of the bachurim in Tel Aviv went to R Zalman Moshes house in order to learn from him how to write a pidyon nefesh to the Rebbe. R Zalman Moshe took a pencil and paper and suddenly burst into tears. He cried for quite some time. After he had calmed down somewhat, he asked the bachurim to return the following day because he could not write a pidyon nefesh at that point. The next day, the bachurim came back and asked him to write a pidyon nefesh. R Zalman Moshe took the paper and pencil and wrote the words, Ana lorer and burst into tears again. He could not continue writing. The bachurim saw that they could not learn from him how to write a pidyon nefesh.
Issue 864

DOING AS THE BAAL SHEM TOV DID

R Zalman Moshe was very stringent, and for many years on Pesach, he only used water that had been drawn before Pesach. After several years, he felt this was too hard for him and he

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UTOPIA 7.0
By Rabbi Yisroel Harpaz

udaisms clear vision of a perfect world, a world that is free of competition, war, hunger, disease and the other ills that plague life on earth, has inspired many idealistic movements and utopian philosophies. The common thread running through all these philosophies is that true change can be affected by humanity itself. Through the efforts of people who work hard to eradicate negativity within the world and seek out the benefit of their fellows, the sum total of all these movements will eventually (somehow) equal utopia. Judaism, on the other hand (why is Judaism always on the other hand?), asserts that the final transformation to utopian existence will only come about through a wise and selfless leader, known as Moshiach (the anointed one). Our efforts, of course, are of primary importance to this plot, but our actions alone cannot, for some reason, bring about the final changes necessary to transport humanity into a utopian era. Clearly, we are at odds with ourselves. On the one hand, those who believe that human effort can and will lead to such a transformation will be alienated by the concept of Moshiach, a G-dly redeemer hence the flourishing of secular messianic ideologies in the past two centuries. On the other hand, those who believe in the Jewish approach could reason that if the final transformation will only come about through Moshiach,

then why bother with our own efforts to create change? Why, indeed, is Moshiach necessary given the vast energy being exerted by sincere activists around the world? If it were possible for us to attain a utopian existence on our own, why has humanity not achieved it yet? The simple answer is that the drives that enable us to succeed in bringing about radical change in the world are antithetical to the peacefulness of utopia. The doctor who is working to cure the disease is competing against his colleagues for a prize and recognition, the ambitious entrepreneur is the one who can feed the hungry and the aspiring politician who wants to be remembered as a great humanitarian, or serve the economic interests of his own nation, will send his troops to battle the forces of darkness. In all of these cases, radical change is affected in the outside world with drives and intentions that are hardly utopian. Aspiration, arrogance, desire, pretension, etc. are decidedly negative qualities. But replacing them with satisfaction, lethargy and laziness would create a very nice but very pathetic human being. These traditionally negative drives, the very characteristics that enable us to affect radical change in the world, hold us back from reaching internal peace. Perhaps, then, this is the innovation of Moshiach and

the Jewish utopia: That with leadership of a wise and selfless sage we will transcend our normal human limitations and attain perfection both inside and outside which will no longer contradict each other. The truth is that we are living in a most awesome and ideal time. We produce enough food to feed every mouth on the planet but we dont get it all to the right places. We have innovated technological advances that can potentially save countless lives every day and bring people closer than ever but were not utilizing them to their fullest. For the first time, the world values peace and knowledge instead of war and power. But utopia is not characterized by the external manifestation of good in the world alone. Utopia, by definition, is a perfected existence that affects the very core of our humanity, transforming each one of us while it transforms the world we live in. In the Messianic Era, we will become infinitely more aware of lifes deeper purpose, infinitely more sensitive and connected to one another, and infinitely more conscious of the infinite. While we work together to improve and perfect the social and material world outside, we must also prepare the fundamental quality of utopian life inside us by striving to live more utopian, meaningful lives, to love and appreciate every person and to utilize the tools of the 21st Century to intensify our understanding of the infinite.
Reprinted with permission from Exodus Magazine

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EVACUATE SETTLEMENTS IN HONOR OF SHABBOS?

if they have to evacuate an outpost, they shouldnt do it on shabbos, said Jewish Home chairman naftali Bennett. in other words, he essentially has no problem with the fact that theyre destroying other Jewish homes, just as long as they dont do any work on shabbos. these politicians have totally failed to internalize the simple message that destroying Jewish homes is forbidden according to shulchan aruch, sec. 329, just as the torah forbids violating the shabbos. therefore, an iDf soldier is absolutely forbidden to carry out an expulsion order against Jews, and it makes no difference whether its done on friday night or sunday afternoon.
By Sholom Ber Crombi Translated by Michoel Leib Dobry

WHY DOES THE REBBE OPPOSE AUTONOMY?

Recently, an Israeli politician was a guest on one of the public affairs television programs for a pre-election interview. The host introduced him, and then proceeded to make an analysis of the political map in Eretz Yisroel today. He explained to the viewers where each party is currently positioned ideologically, outlining their respective political paths. The politician in the studio was stunned. He couldnt believe that there was someone in the

public eye who could make a distinction today between the Meretz Party and the Jewish Home Party, or anything else in between. There was a time when discussing autonomy was done exclusively by the more extreme left-wing elements. Only small and relatively insignificant political parties would even dare to raise the issue publicly. Today, however, autonomy is considered the ideological property of rightwing parties, fighting over the question whether to establish a demilitarized Palestinian

state or merely an independent autonomous regime with necessary transportation and communication links. Therefore, it should come as no surprise that this election campaign is being conducted primarily on socioeconomic issues, as the various political parties seek to put foreign affairs and defense on the back burner. The official reason is the public protests last summer against the economic crisis and perceived social injustice. However, theres another more significant reason, which all the parties are talking about with equal measure. Each of them has its respective defense policy professing to one form of concession or another while preserving the settlement blocs. The differences between them are relatively minor: giving the Arabs autonomy over the territory under their control or an independent state recognized by the United Nations. It seems rather astonishing that the prime minister and his cohorts attacked the president of Israel, Mr. Shimon Peres, who last week expressed his personal opinion on striving for the establishment of a Palestinian state. The leaders of the LikudYisroel Beiteinu Party, who are trying to flash their nationalist credentials to right-wing voters, used the opportunity to attack Mr. Peres, as if they arent the ones advancing the two-state solution. For his part, Peres enlisted the help of one of his

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predecessors, Mr. Yitzchak Navon, who expressed his puzzlement over the Likuds public condemnations. He reminded them that a Palestinian state had long since been placed on the national agenda by the official policy positions of the Likud Party. Similarly, we heard the recent uproar over the issue of refusing orders to expel Jews from their homes. After the media onslaught subsided, it turned out that the whole argument was between the more official line, requiring that soldiers follow orders without hesitation, and the conscientious unwillingness to carry out orders. However, in practical terms, even the latter approach ultimately demands the soldiers complete obedience. These are the nuances of the differing ideologies that virtually no one really understands. Only a select few find any consolation in these questionable rulings to permit the expulsion of Jews, with the understanding that the soldiers commanding officers had been informed that they didnt want to carry out such orders as if that changes things.

WHAT IS THE DIFFERENCE BETWEEN AUTONOMY AND A PALESTINIAN STATE?

When we review the Rebbes sichos on the subject of shleimus haaretz, we discover that the main reason for rejecting territorial compromise is the security argument, as brought in Shulchan Aruch, Sec. 329. Giving the Arabs control over a certain land area, even if its only administrative in nature, i.e. for the purpose of granting autonomy, enables them to plan and carry out terrorist attacks, thereby jeopardizing the security of the Jewish People.

Furthermore, when the talks begin about granting autonomy to the Arabs, this creates a slippery slope that will lead rather quickly to an independent terror state capable of placing the lives of millions of Jews in Eretz Yisroel in mortal danger. Anyone who thinks that theres a difference between autonomy and a Palestinian state should take a good look at our friends in the Likud Party. Yitzchak Shamir, considered the partys ideological symbol, started his career with the idea of autonomy. However, the reality of the situation rapidly deteriorated thereafter. All those who want to hide behind appeasement and capitulation to the Arabs are using the concept of autonomy as their convenient partition. In fact, all those who have agreed to give the Arabs a foothold in Eretz Yisroel have essentially conceded the rights of the Jewish People to their one and only homeland, given to them by G-d Alm-ghty as an everlasting inheritance. The Rebbe spoke on this subject in the sharpest and most adamant terms. He left no room for compromise, rejecting any suggestion to propose policies on relinquishing parts of Eretz Yisroel. It makes no difference if we call it Area C or Area A. According to Torah, there are no distinctions between the various descriptions of the geopolitical map. The entire Land of Israel belongs to the People of Israel, and it is forbidden to allow any other nation to lay claim upon it, because it was given to us by G-d as written in the Torah. Above all, it is surely forbidden to permit the establishment of an independent Islamic terrorist regime, which has already proven that every region placed under its complete control quickly

turns into a murderous terror stronghold.

THE STORY OF OZ TZIYON

During the previous Shabbos weekend, the red line on destroying outposts on Shabbos was crossed yet again. This is not some new phenomenon. Last year, numerous outposts were destroyed on Shabbos, as soldiers were obligated to desecrate the holy day of rest to fulfill the mission of expelling Jews. Such incidents began back in the days of Chomesh First, when young people would go each week and make Shabbos on the ruins of the Chomesh settlement in the northern Shomron. Subsequently, soldiers in the Israel Defense Forces would be sent each Shabbos to drive them out. This series of Shabbos desecrations became a part of the weekly routine for IDF operations in Yehuda and Shomron. At Oz Tziyon, the situation was slightly different, due to the fact that we are in the midst of an election campaign. The IDF came close to sundown to expel the young people who had come to spend Shabbos there. However, the army suddenly realized that they didnt have ready access to a bulldozer to destroy the outpost, which would require a cleanup operation right in the middle of Shabbos. All this had happened before. Then, settlement leaders decided to turn to a few right-wing politicians, who made certain to postpone the evacuation until Motzaei Shabbos. The young people, who had made Shabbos at the outpost together with the chief rabbi of Tzfas, Rabbi Shmuel Eliyahu, managed to get over the violent tactics of the soldiers from that
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These men were not spies engaged in underground activities. These were just people who knew the trauma of hearing someone pounding at your door in the middle of the night to drag women and children out of their beds. They simply didnt want their friends to go through such a horrible experience.

Friday, and they eventually enjoyed a most uplifting Shabbos experience. Once Shabbos was over, the forces of destruction returned and tore down the outpost, while inflicting brute force upon the youngsters who had gathered there. Video cameras recorded the event, and the films clearly show a soldier blatantly pushing an elderly white-bearded Jew down to the ground, reminiscent of something out of the Dark Ages. Most regrettably, the reaction that eventually came from the right-wing politicians was cautious at best. If they have to evacuate an outpost, they shouldnt do it on Shabbos, said Jewish Home chairman Naftali Bennett. In other words, he essentially has no problem with the fact that theyre destroying other Jewish homes, just as long as they dont do any work on Shabbos. These politicians have totally failed to internalize the simple message that destroying Jewish homes is forbidden according to Shulchan Aruch, Sec. 329, just as the Torah forbids violating the Shabbos. Therefore, an IDF soldier is absolutely forbidden to carry out an expulsion order against Jews, and it makes no difference whether its done on Friday night or Sunday afternoon.

THE SPIES: THEY ABANDONED US

Last week, we reached the agonizing conclusion to one of the most bizarre affairs to have occurred

in Eretz Yisroel during the past year. The story began last winter, when IDF soldiers were sent out in the middle of the night to drag women and children out of their beds and then destroy their homes. A certain group of young settlers decided that such traumatic occurrences could no longer be tolerated. They put together an improvised war room to observe IDF forces in action, and in the event that they noticed anything peculiar, they would immediately alert the outpost residents standing watch and enlist their help in a timely manner. The intended purpose was to prevent any future expulsions, which had already left deep emotional scars upon many families, especially their children. When the military authorities discovered these covert activities, the response was swift and harsh. The army and the General Security Services went on a rampage, demanding that the perpetrators be tried for espionage, no less. The trial lasted for nearly for a year, during which the accused were under house arrest in Yerushalayim and later at their homes in Yehuda and Shomron. They endured the torment of the prosecution and the scheming of the judicial system. Many of the defendants are fathers of young children, and were deprived of making a living or even leaving the confines of their homes during the trial. Despite last weeks bombastic statements, the affair concluded with limited indictments, as all charges of espionage were

withdrawn. Even the judges found insufficient proof to try the settlers on such serious accusations. The nationalist community was quick to praise the court for acquitting them on most of the charges. However, there were those who were unable to rejoice over the end of this story. While most of the accused had been acquitted, some of them will be sent to serve long prison sentences, leaving their wives and children behind. We are now after a very difficult period of time, the wife of Akiva HaKohen from Yitzhar, one of the leading defendants in this trial, said last week. He was arrested, and then endured lengthy house arrests in Yerushalayim and later at our home in Yitzhar. These men were not spies engaged in underground activities. These were just people who knew the trauma of hearing someone pounding at your door in the middle of the night to drag women and children out of their beds. They simply didnt want their friends to go through such a horrible experience. She told how her family has been left to fend for itself, while her husband is now expected to endure the hardships of prison. The spying affair represented yet another case where the Israeli justice system crossed a red line. However, the Israeli public cannot remain silent in the face of this injustice. They must cry out and bring an end to this ridiculous imprisonment. They saw how the High Court of Justice sanctioned the election campaign of the female Arab Knesset Member who participated in the terror flotilla designed to engage in combat against IDF soldiers, claiming that her actions did not constitute a violation of the law. We must now raise our voices in protest against the demand to imprison people whose only crime was to monitor the actions of its armed forces.

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