CONTENTS

6
FEATURED ARTICLES WEEKLY COLUMNS

STARTING WITH THE ZOHAR

Chaim Bruk

MIRA 12 REMEMBERING HER LIGHT CONTINUES TO SHINE CHAPTER SIX 20 WHEN OF TANYA BEGAN
"

4 Dvar Malchus 27 Parsha Thought 35 Moshiach & Geula 39 Viewpoint 42 Young Chassid

20

AFFECTING THE LEFTIST WRITER

24 Berger Shneur Zalman

REBBE RASHABS 24 THE LESSON PLAN

Rabbi Eliezer Halon

ODYSSEY OF 30 AMAZING A POCKET-SIZED TANYA

Menachem Ziegelboim

ORDERS 36 EXPULSION NEXT SUMMER?

30

Sholom Ber Crombie

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DVAR MALCHUS

THE HEARTS OF KINGS IN MOSHIACHS HANDS

Chapter 6 of Rabbi Shloma Majeskis Likkutei Mekoros continues with further selections supporting the case that the histalkus of the Rebbe Rayatz marks the end of his lifes service in this world and the beginning of the Rebbe MHMs leadership, leading up to the true and complete redemption. (Bold text is the compilers emphasis.)
Translated and presented by Boruch Merkur

In the sicha of Shabbos Parshas Mishpatim 5752 (Seifer HaSichos 5752, pg. 362 ff.), the Rebbe MHH speaks about the initiative of the United Nations to decrease warfare across the globe and to encourage demilitarization, in the spirit of the verse in Tanach describing the pursuit of peace in the Messianic Era, they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift the sword against nation, nor shall they train in warfare anymore (Yeshayahu 2:4; Micha 4:3). This verse is actually engraved on the Isaiah Wall, a monument at the United Nations Plaza. The Rebbe describes the UN resolutions towards disarmament as a clear sign of the beginning of the fulfillment of this promise in the true and complete redemption through Moshiach Tzidkeinu. Interestingly though, the Rebbe actually gives credit to Moshiach for this accomplishment:

we already see (a semblance and) the beginning of the activities of Melech HaMoshiach upon the [Gentile] nations insofar as G-d Almghty directs the hearts of the kings of the nations (the heart of kings and ministers are in the hand of G-d [Mishlei 21:1 see Footnote 17 in the original]) to resolve and to proclaim together about the initiative of they shall beat their swords into plowshares. The Rebbe connects this New York UN conference with its proximity to Chabad world headquarters in Crown Heights, 770 Eastern Parkway. In Footnote 24 of the sicha, the Rebbe writes: The ostensible reason for [choosing New York as UN headquarters] is to establish from the onset a place designated for world delegates to convene on a regular basis in a place that is not the capital city of a particular country. However, the true reason for selecting specifically this city is

because it is the capital city of rabbis, who are [called] kings (see Gittin 62a, end, among other places), the city of my revered father in-law, the Rebbe, leader of our generation. (And see below, Footnote 26). And the Rebbe continues in the text proper: All this comes as a result of the activities of the dissemination of Torah and Judaism, righteousness and uprightness, throughout the entire world, accomplished and implemented by Nasi Doreinu, Moshiach of the generation [for the Nasi of the generation is the Moshiach of the generation see Footnote 25]. Having stated the significance of the physical proximity of the UN conference to 770, headquarters of the Rebbe, Moshiach of the generation, the Rebbe goes on to illustrate how the timing is also auspicious with regard to the Messianic Era, citing three reasons. First, in terms of the day of the week the conference began on Erev Shabbos, which is the eve of and preparation for a day that is entirely Shabbos and tranquility for eternal life (Tamid, end). Second, the day of the month was the 26th of Shvat twenty-six being numerically equivalent to G-ds

4 12 Kislev 5774

name Havaya, Creator of the universe, alluding to the state of [consciousness in] the Future Era, when G-ds creating the world through His name Havaya will be perceived throughout the entirety of Creation. Third, how the timing of the UN initiatives relates to the life and leadership of the Rebbe: Moreover, the main factor is expressed in terms of the connection and relevance of this time to Nasi Doreinu being the final Erev Shabbos in the month of Shvat, the eleventh

redemption) [All the above] month. Indeed, the tenth day underscores how also the time of this month is the day of the (in addition to the place) of hilula (the completion and perfection of the Divine service) the proclamation about they shall beat their swords into of my revered father in-law, the plowshares is connected to Rebbe, Nasi Doreinu. And on the activities of Nasi Doreinu, the eleventh day of the month there was a continuation of and the Rebbe, my father in-law, Moshiach of the generation, who innovation in his leadership, accomplishes the fulfillment of with greater strength and the promise, they shall beat their greater fortitude, reaching the swords into plowshares, etc. completion and finale of all the service of this generation (the (Seifer HaSichos 5752, pg. 366) final generation of exile, which is itself the first generation ofExpress Expressservice service Fully FullyComputerized Computerized
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Issue 902

MOSHIACH & GEULA

STARTING WITH

THE ZOHAR
When I learned the sicha of Tazria-Metzora 5751, the words starting with the book of the Zohar, caught my attention. It gave me the idea of compiling statements from the Zohar that have to do with Inyanei Moshiach and Geula. * The popular lecturer and author on the topic of Moshiach, Rabbi Chaim Sasson, tells us about his new book, Zohar HaGeula.
Interview by Chaim Bruk

he book Zohar HaGeula has close to 700 pages packed with statements from the Zohar about the Geula and Melech HaMoshiach. What made you decide to publish Zohar HaGeula? Some of your readers may be surprised, but in the past, Chabad Chassidim learned a section of Zohar every day. This appears in Seifer Minhagim (p. 21, in the footnotes). The source for this is the Rebbe Rayatz who writes, In days gone by, in addition to the regular study of halacha established by the Alter Rebbe, every person learned daily: Chumash with Rashi, a chapter of Mishnayos, two chapters of Tanach, an amud of Gemara, a sif in Shulchan Aruch, and

a paragraph of Midrash and Zohar. In general, there are many statements from our Rebbeim about learning Zohar. In the brief maamarim of the Alter Rebbe it says, The advice for this is to learn Zohar, because the word Zohar is from the root that means to glow, to shine in the place of darkness etc. And as far as the rest of his learning, it should be in the following manner. One who is a busy businessman, most of his learning should be in the holy Zohar even though he doesnt understand it ... it is a segula. In the HaYom Yom for 16 Teves it says, The Tzemach Tzedek told Reb Hendel at Yechidus: Study of Zohar exalts

the soul ... The Tzemach Tzedek even wrote a commentary on the Zohar entitled Biurei Zohar. There are dozens of other quotes from our Rebbeim about learning Zohar but what Ive referred to thus far is enough to show that learning Zohar is nothing new for Lubavitcher Chassidim. However, with the spread of the teachings of Chassidus and the numerous maamarim of the Rebbeim explaining statements in the Zohar in a way of chochma, bina, and daas, Chassidim learned the statements of the Zohar as they are elucidated by Chassidus Chabad. They slowly stopped learning Zohar itself. In the Rebbes Igros Kodesh there are a number of letters that the

6 12 Kislev 5774

Rebbe writes to people, telling them to learn Zohar as it appears in the teachings of Chabad.

THE REBBE SAID TO LEARN ABOUT GEULA IN THE HOLY ZOHAR

If the Rebbe writes that Kabbala should be learned as it is explained in Chassidus, why did you publish a book that consists entirely of quotes from the Zohar? When it comes to learning about the Geula, the Rebbe explicitly instructed us to learn the subject as it appears in the Zohar! In the sicha of Tazria-Metzora 5751, in which the Rebbe tells us to learn Inyanei Geula, the Rebbe

Last night I had a dream that Rabbi Shimon bar Yochai came to me and said, Why did you stop learning Zohar? You know that learning the Zohar hastens the Geula. Go back to this precious learning and publicize to whomever you can that learning the Zohar hastens the Geula.

mentions a few main sources where the Geula is mentioned in Nigleh of Torah and then he adds that Inyanei Geula are also, and especially, found in pnimius haTorah starting with the Zohar (regarding which it says, with this work of yours, which is the Seifer HaZohar... they will go out with it from galus

with mercy). He concludes there that additional learning of Torah on the subject of Moshiach and Geula is the straight path toward bringing about the hisgalus and the actual coming of Moshiach and the Geula. In this sicha, it is obvious that the Rebbe means for us to learn from the Zohar itself and not just

Issue 902

Moshiach & Geula

the excerpts that are explained in Chassidus, for after the Rebbe mentions learning in the Zohar he adds, and especially in the teachings of Chassidus in the teachings of our Rebbeim. That means that we need to learn Inyanei Moshiach and Geula as they appear in the Zohar as well as in the teachings of Chassidus. Now that Ive compiled 566 entries from the Zohar that deal with Geula, we can more readily understand why the Rebbe emphasized learning about the Geula from the Zohar. Its because there is a lot of material on the subject in the Zohar that was not explicated by our Rebbeim and it doesnt make sense that in the straight way to bring the Geula, we should learn Inyanei Geula in all sfarim except for the Zohar about which it says, with this work of yours, which is the Seifer HaZohar... they will go out with it from galus with mercy). I took out the nine volumes of the Zohar that I had on the Five Books of the Torah, Zohar Chadash, Tikkunei Zohar and the Igros. I used the indexes edited by R Edry and began looking for statements about the Geula. It was hard work and the type that is usually done by a team of people, but the Rebbes horaa spurred me on. Finding the sources was only the beginning. I learned them for the purpose of understanding where exactly the piece having to do with Geula begins and where it ends. Then I had to come up with a proper heading. For the headings I tried to use a quote from the Zohar itself. I also had to decide which statements to include and I chose only those that explain an inyan in Geula and Moshiach. The purpose of the book is to enable people to easily fulfill the Rebbes horaa, thus hastening the Geula. But then I saw that the Rebbe spoke about the segula associated with the actual words of the Zohar (For those who, for various reasons that are beyond his control, cannot be involved in this in a way of study, it is also a segula [just] to say the words). So I decided to use the Zohar with the commentary of the Masuk MDvash, which brings the original wording of the Zohar and intersperses this with his commentary. When I began to go over the sources I had found in this commentary, I discovered, to my surprise, that there are many other statements about the Geula that, without the commentary, are hard to understand. I contacted the sons and sonin-law of the author, who is no longer alive. They have a team of people working on compiling various topics in the Zohar. At a certain point, I brought them all the sources I had compiled and I offered it to them, but time passed and nothing happened. One day, I was returning to Crown Heights from a combined lecture/farbrengen in the Chabad house in Queens. The driver had a ponytail, and wore a jersey and jeans. On the way he said, I found an interesting piece in the Zohar about the Geula. I took a picture of it and sent it to all my friends. I immediately said, There is an entire book of statements from the Zohar about the Geula. He was excited to hear about this and asked where he could get it. I had to disappoint him and tell him that it was still unpublished due to lack of funds. What?! There is a Rebbe in the world! He has no limitations. Youve got to go ahead with it! I considered this a special hashgacha pratis and a sort of

WORK FOR AN ENTIRE TEAM

In that sicha, the Rebbe urges the learning of Inyanei Moshiach in all parts of Torah, so what inspired you to focus on the Zohar? Before I became a Lubavitcher, I learned in Mekor Chaim, a yeshiva of mekubalim. I was close with Rabbi Mordechai Eliyahu zl. At a certain point, thanks to R Eliyahu, I became involved with Chabad Chassidus and the Rebbe. When I learned the sicha of Tazria-Metzora 5751, it was only natural that those words, starting with the Zohar caught my attention. It gave me the idea of compiling statements in the Zohar that have to do with Inyanei Moshiach and Geula.

THE SON-IN-LAW OF THE MASUK MDVASH SEES IT AS A ZCHUS

Are the statements of the Zohar quoted in your book translated and explained or is it only the original wording of the Zohar in Aramaic? The editions of the Zohar that are in widespread use today are the Zohar with the commentary called Masuk MDvash (Sweeter than Honey) and the Zohar with a translation into Lashon HaKodesh which was published by the yeshiva for mekubalim Nahar Sholom. As I worked on this project, I remained undecided about which edition I should use. At first I thought I would use the translation into Lashon HaKodesh which is a translation without a commentary.

8 12 Kislev 5774

instruction from Above and I decided to do something. Upon arriving in Eretz Yisroel, I went to the office of the children of the Masuk MDvash in Meah Sharim. The previous time, I had not told them that this had anything to do with a horaa from the Rebbe. This time though, I said, Your fathers commentary is the best, and this is a horaa from the Lubavitcher Rebbe that must be carried out in the best way possible. They immediately said, It would be a great honor for us. Our father visited the Rebbe a number of times. A short while later, the sonin-law, who is in charge of editing the books, got back to me and was very excited about the project. It will be a great Kiddush Hashem and a great privilege for us. We sat together for hours and he gave me all the material I needed. What connection did Rabbi Frisch, the author of Masuk MDvash, have with Chabad? During the work on the book, I found out an interesting thing. At the beginning of each volume of Masuk MDvash, it says that the commentary was written by Rabbi Daniel Frisch zl, and that he had learned the Zohar over a period of thirty years in the mosdos Mishkan Binyamin Anshei Maamud. This is a mosad for the study of Chassidus, among other things, and is named for the father of the mashpia, R Chaim Sholom Deitsch. His brother, R Deitsch, is the menahel of the yeshiva. It seems as though, in the end, everything connects to the Nasi HaDor and this, apparently, is the reason why it worked out that Zohar HaGeula contains the commentary of the Masuk MDvash.

R Chaim Sasson standing near the bookcase for Toras Moshiach and Geula in 770 with his numerous books on the subject

A SWEET ANSWER FROM THE REBBE AND A DREAM

I was particularly encouraged by the Rebbe through the following incident. As I waited to meet with a wealthy Lubavitcher in order to ask him to help cover the costs of the printing, I picked up a volume of Igros Kodesh that was lying there. I asked the Rebbe to give me a sign of encouragement. It was volume 10 and I opened it at random to page 249 where the Rebbe explains that Knessess Yisroel (the Shchina as it is the spiritual source of the Jewish people) is compared to an abandoned woman whose husband has gone overseas with the intention of returning as in the days of your going out of Egypt. The Rebbe goes on to say: But it must be in a way of... and mesukim mdvash (Chagiga 13a) [where it explains this verse as referring to] the study of the inner dimension of the Torah, which with it they

will go out from galus with mercy (Zohar v.3 124b) when it will be revealed down below in the final generation, in the end of days. And because of that will be fulfilled and I will proclaim liberty in the land (Tikkunei Zohar, end of tikkun 6). When I saw this, especially the words, it needs to be mesukim mdvash sweet as honey, I thought, it doesnt matter whether the wealthy man will make a dedication; Ive already gotten what I need. One day, when I was in the midst of the exceedingly hard work on the index, after going to the mikva before Shacharis, I went out and was climbing the steps when an older, Sephardic man came over to me. I had no idea who he was but he said to me, Can I tell you something? I replied, Gladly. Then he said to me, I dont know why I am telling this to you, but I have a feeling that I need to tell this to you. Last night
Issue 902

Moshiach & Geula

I had a dream that Rabbi Shimon bar Yochai came to me and said, Why did you stop learning Zohar? You know that learning the Zohar hastens the Geula. Go back to this precious learning and publicize to whomever you can that learning the Zohar hastens the Geula. What do you say to that? I said, Its incredible, because over the years I spent a lot of time, on my own and on my radio broadcasts, publicizing this, and I am about to publish an entire book, Zohar HaGeula. The man was dumbfounded. He said, Now I understand why I was directed to speak to you. leave it out, it appears in Rashi letters. The Rebbe writes that the Zohar needs to be learned and he also writes of the segula aspect of merely reading the words, even if you dont understand them. So the Zohar HaGeula is a double segula, not only being able to read the words about Inyanei Moshiach and Geula in the Zohar, but to learn it in a way of comprehension which is the straight path toward bringing the Geula. As far as Im concerned, it was worth publishing the entire book if only for the page with the excerpt from the Dvar Malchus with the Rebbes horaa. The reader sees that an entire book was published as a result of a sicha of the Rebbe. At the end of the introduction, I stated that those who want to understand the statements of the Zohar are advised to learn them as they are explained in the Rebbes teachings, in the maamarim and Likkutei Sichos of Nasi Doreinu. This is why, in the introduction to my book, I brought some interesting quotes from Rabbi Chaim Vital, Rabbi Chaim ben Attar and other great kabbalists, about the study of Zohar and the connection to the hisgalus of Moshiach. Then I quoted the Rebbe about learning the Zohar and the Geula. This enables everyone to relate to it and to be inspired to look forward to the Geula. My previous book, Ohr HaGeula, is about Inyanei Geula in the teachings of the Ohr HaChayim HaKadosh. The purpose of that book is to connect the Ohr HaChayim, Rabbi Chaim ben Attar, who wrote about himself, Moshiach Hashem, his name is Chaim, who was the Moshiach of his generation, and the final Moshiach, the Rebbe, who will actually redeem the Jewish people. I also bring the story about the printer who left out the Ohr HaChayims words, Moshiach Hashem, his name is Chaim, and the tzaddik who saw this and said (Thillim 55:21), He stretched forth his hands against him who was at peace with him; he profaned his covenant. People read these quotes from the original sources and they get the message. The approach is not to force feed the message but to present things pleasantly, including that which other gdolim and mekubalim have to say. When the learner sees how widespread the subject is analyzed, and then he learns what the Rebbe says, he is more receptive to it. I was once invited to speak in Natzrat Ilit and the hall was packed. When the event was over, some Lubavitchers went over to the one who organized the event, a guy who is affiliated with the Mizrachi movement and

ZOHAR HAGEULA SPECIAL SEGULA

What makes this book special? As I said, the purpose of the book is to enable people to easily fulfill the Rebbes horaa to learn Inyanei Moshiach and Geula in Pnimius HaTorah, starting with the Zohar. By learning it, a person is connecting to the Rebbe by fulfilling his horaa. I once spoke at the Kinus HaShluchim and said that if a shliach finishes a lecture and his audience starts saying Thillim as it is divided over the month as a result of his talk, even without learning Chumash and Tanya, he connected them to the Rebbe because they are fulfilling his horaa. Today, the Zohar is considered a hit. All sorts of people, from all backgrounds, are getting interested in learning Zohar. Here is an opportunity for learning with understanding and comprehension. I left out most of the deep kabbala that is not necessary to understand the inyan. In places where I couldnt

REACHING YOUR TARGET AUDIENCE

In your experience, how should a book be edited when the intended audience is the broader religious public? In editing a book, I think of the variety of potential learners and try to see to it that the book attracts as many people as possible. So for example, I think about a Sephardic Jew who has a spiritual connection to kabbala. Inyanei Geula are a part of the mindset of a Sephardic Jew, as we know that all the liturgical poets and kabbalists who composed piyutim wrote about the Geula and the anticipation of the coming of Moshiach.

10 12 Kislev 5774

is not Chabad, and said to him, Do you know who you brought? Hes a big Meshichist! He said, Of course I know who I brought. I dont miss a single broadcast of his. He never says that the Rebbe is Moshiach but youd have to be a fool not to understand that from what he says.

INDEXES TO ALL INYANEI GEULA IN THE HOLY ZOHAR

The book was supposed to be published for Lag BOmer. Why was it delayed? The delay was due to unexpected reasons but good resulted from it. The rabbi of the Chabad community in Emanuel, R Chaim Kizner, heard about the book and told me that the Rebbe wants books to have an index so you can easily find what youre looking for. I think the Rebbe mentioned this also in connection with learning Inyanei Moshiach and Geula. Thanks to the delay, I worked not only on an index for this work, but also on an index to all the Inyanei Geula in the Zohar (even those not in the book) as well as an index of psukim and there are about 1800 psukim! It was very difficult work and thank G-d, I finished it. While working, I discovered something interesting. The book contains the teachings of Rashbi, according to the horaa of the Rebbe, and unites the two. I realized that the words HaRebbi Shimon ben Yochai are numerically equal to 770. Wouldnt it have been a good idea to bring sources where the Zohar is explained in Chassidus? I havent been able to do that yet. Its a huge job that will take a long time and I didnt

Over 40,000 copies of his sfarim on Inyanei Moshiach and Geula have been sold and distributed.

want to delay the printing. But if someone will do it, Id be happy to include it in the next edition, because ultimately, the goal is for the book to inspire the reader to learn the Zohar as it has been explained in Chassidus. Do you have plans for other books? I plan on publishing a book called Kol Tzofayich the Ben Ish Chai on the Geula, and the Chida on the Geula. Maybe Ill call that Chidas HaGeula. Due to the demand for my book, Ata Yodaati, I plan on redoing it. And because of the great success of Bracha Vhatzlacha, I want to make a massive printing of an abridged edition, and maybe even with vowels, with a soft cover for mass distribution, because it connects people to the Rebbe.

Also an abridged version of ViKareiv Mishichei with the Rebbes advice and guidelines to hasten the Geula. And the book Ad Masai which is out of print, and a translation of some of the books into English and French. There are lots of plans; all thats needed are supporters and Siyata DShmaya. In conclusion: Boruch Hashem, as of today, I have distributed over 40,000 sfarim on Inyanei Moshiach and Geula and I believe that the new book will stir things up, and perhaps as a result, others will publish additional anthologies. With Hashems help, everyone will join in following the Rebbes horaa to learn Inyanei Moshiach and Geula, and in this zchus we will immediately merit the complete hisgalus.

Issue 902

11

TRIBUTE

REMEMBERING MIRA

HER LIGHT CONTINUES TO SHINE

One year has passed. Rosh Chodesh Kislev reminds us of the shluchos to India, Rivka Holtzberg and Mira Scharf, may Hashem avenge their blood, who were murdered on this day. * Reminiscences from relatives, friends and tourists about Mira. She acted quietly, modestly, far from the spotlight; she was an exemplary Jewish mother and devoted wife, daughter, friend, and Chassida of the Rebbe MHM. * May we immediately march forth, led by the shluchos, to the third Beis HaMikdash!

TWENTY-SIX YEARS OF LIGHT

Mira Ruth (nee Cohen) Scharf was born in Yerushalayim to a family of Sadigura Chassidim. She became involved with Chabad in her youth. She married Shmulik Scharf of Beitar Ilit in 5767, knowing that they were going on a very challenging shlichus to Delhi, India.

The Main Bazaar in Delhi, the capitol of India, is hard to describe. Its a place that leaves every Israeli who visits stunned by the experience. On a narrow, crowded street one sees rickshaws and bicycles along with cows and dogs. The street is lined with houses of idol worship alongside crowded shops, and the cries of crippled beggars carry through the air filled with strange

and repugnant odors. In the midst of all this lived a Chassidic family in a welcoming Chabad House. Due to Miras modesty, it was hard sometimes to even notice her presence, even as she quietly ran everything from behind the scenes. Mira was a point of light for every tourist. She provided the homey motherly atmosphere at the

12 12 Kislev 5774

R Shmuel Scharf and his son getting back to work at the Chabad House this past Tishrei

Chabad House. Every friend felt that Mira was closest to her; to her parents and family, Mira was a source of nonstop nachas; she was like a sister to every sisterin-law, like a daughter to her in-laws, and to her husband and children You could not remain indifferent to her personality, to the manner in which she gave her

full attention to every detail with which she was involved. She was utterly devoted to others but not at her husbands and childrens expense. With all her refinement and modesty, she did not refrain from speaking up when something effected the chinuch of her children and tznius, but due to her refinement and her great Ahavas Yisroel, she did not

offend anyone. A few days before she was killed, in various conversations with her friends and relatives, she told them what she learned about in a shiur a few days earlier, No evil descends from above. Any sense of evil testifies to a lack of bitachon in Hashem. Mira was taken from us as she said Thillim with her children, when she was
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hit by a missile in Kiryat Malachi on the morning of 1 Kislev 5773. need to be ready for the Rebbe to show up at any minute. You gave your children a true Jewish-Chassidic chinuch. Do you remember how you told me about Yossele, who watched a video of the Rebbe giving out lekach and began to cry that he also wants lekach from the Rebbe. I said to you, Mira, if only my children had those desires. How do you do it? You replied, Mushka, its not me. Its a gift from heaven. You said that as though you had nothing to do with it. You raised them in such a pure way. Even before they were born you said the 12 Psukim and Yechi with them. You sat with them, you told them the parsha and Chassidishe stories. You put your soul into them and we see it now, in your children! Now you can go to Hashem and demand (like Yossele told my mother this week, Bubby, you know, I told Hashem to quickly send Moshiach because my mother greatly misses her children.), ask, cry and plead: Hashem, send the Geula already. The suffering should cease, everyone should be able to see only light. Your children should have you, a mother. They deserve it! And your husband, he should have you at his side. Its not a major request and we are allowed to ask. Rebbe, what are you waiting for? True, we cant look for reasons, but why? How come things happen that seem so sad and not understandable? Why wait? Come already! I promise you, there are lots of people who are waiting for you to come and redeem us. Rebbe, these are diamonds, a family with three children and a husband who are waiting for someone to come and redeem us right away! Only you can help Mira now. Rebbe, she deserves it; she did everything to be mekushar to you, and with simcha. I promise you Rebbe that we will collaborate, we will do everything! We will add in the learning of Chassidus, add light and try to do it all with simcha, but Rebbe, make it quick and now in our terms, not another moment in galus, and we will all stand and proclaim: Yechi Adoneinu Moreinu VRabbeinu, Melech HaMoshiach L olam Vaed. Ruti Kirschenbaum, a cousin Since you left, my life was cut in two. Everything goes into one of two categories, before Mira and after Mira. This after is so hard for me and for everyone who loved you so much. You are a rarity in the generation and maybe even in generations. My dear Mira, you spoke to me so much about the Geula and Moshiach and I did not understand anything. And now, who awaits it like me? I await Moshiach so he may come and bring you along with him. You know, Mira, the seeds that you planted were not for naught. Your work, your mesirus nefesh, your bittul, all of it remains. How many people did another mitzva, how many did tshuva, how many women observe the laws of family purity, and its all thanks to you. For example, that man who visited your husband and told him that during your first year in India, he showed up with some other tourists. He visited you and you welcomed him with that special warmth unique to you and you spoke to him, not necessarily about faith and Judaism. He was so moved by your personality and by your open heart to everyone. He went back to Eretz Yisroel, became a baal tshuva, married,

MIRA AS HER FAMILY SAW HER

Mushka Gurewitz, her sister-in-law My sister Mira! Mira, you are a priceless part of my life. Yes, a sister, mashpia, psychologist, counselor, everything! You spoke to me for hours, we discussed everything, you straightened out my head, showing me how to think right and do what the Rebbe wants me to do. Learning sichos with you gave me strength. You put so much effort into helping me grow and it was always with a smile. After you married you lived in Beitar. You immediately started a Tzivos Hashem club in your building. You always ensured that everyone knew what is right and important to do, what the Rebbe wants from us now. You didnt just talk; you did it! It was so important to you to learn the Dvar Malchus, and most importantly, to live it. I am reminded of our last phone call. You told me the latest about Yosef, Chana and Geula. It was when Shmulik was away fundraising for the Chabad House; you told me you were a little afraid to be alone at night and that you were just going to make sure that the door was locked. Then you picked up Chanale and she said to you, out of the blue, Mommy, heres the Rebbe. You froze and said, I dont know if she really saw him or its just what she thought, but the fact that she said it made me think about how the Rebbe is really with us everywhere! This is why we always, even at home,

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and today he is a Chassidic young man. Its all thanks to you, Mira. And he is just one out of thousands who passed through your Chabad House. Despite everything, you were always critical of yourself and you thought you were not doing enough. You did above and beyond; you gave your all until your final breath. Beloved Mira, you were and will always be a symbol: a symbol of a devoted daughter, a supportive wife, and an incredible mother, a symbol of overcoming, of growth, of genuine piety; a role model for every Jewish woman. I just want to ask you Mira: Ask for mercy up above for your dear ones. For your father and mother who have no consolation over your loss, for your husband for whom you were his sails and now he has to steer his boat without you, for your sweet children who miss you so much and dont stop asking, Where is Mommy? and who try to understand that Mommy is in heaven. Use all your kochos and you have the kochos and return to us speedily with the Geula.

MIRA AS HER FELLOW SHLUCHOS SAW HER

Mrs. Rochele Kupchik, Shlucha to Poona, India A Jew, a Chassid, a shliach, is supposed to give of himself; Mira gave her very self. As a young bride she arrived at the Main Bazaar (married for only three months) not to an apartment or even a small studio. Aside from a pathetic room, she had no living room or kitchen or another place to sit together privately with her new husband. Everyone knew that the Chabad House belongs

to everyone and even the refrigerator belonged to everyone as well as to Shmulik and her. Which of you ever thought about her? How did a newlywed 22 year old, without any privacy, without an inch of space for herself and her husband, manage? That was our Mira. You should know about this so that, until the Resurrection of the Dead, there should be another person to learn from, what it means to give yourself. There have been righteous women throughout the generations. We can mention Rochel, who gave the signs to her sister; thanks to her dedication, her voice is heard, And your children will return to their border. We can think of Ruth who left her royal home on a sad journey to an unfamiliar land where she had to gather sheaves to feed herself; in the end, she became a mother of royalty.

We can remember Rebbetzin Devorah Leah who sacrificed her life; thanks to her, Chassidus continued. And Rebbetzin Chana and the writings but Hashem, enough already. If the Rebbe said that the fact that the Geula did not happen yet is something not at all understandable, then we certainly cant understand it. But we want to see Mira along with Shmulik and their dear children. The Rebbe said we can shout and demand like Moshe: Why? Why did You do evil to this nation? We are allowed to be bitter like Miriam and to cry out: Ad Masai? Rebbe, we want to get to the point of and Miriam took the tambourine, and for Mira to dance with her and all of us, all the women with her. What tambourines, smiles, hugs, and dancing there will be!

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strength! She has the strength! Shes Chabad and Chabad has the strength! Mira told me that she kept thinking about what he said for days. Libby Grumach, Shlucha to Hampi, India When we had the occasion to speak heart-to-heart about life on shlichus, Mira, many times you were firm in your belief that a shliach needs to live well! I always came to the conclusion that although you dont have anything materially, you have strong faith that the Rebbe put us on shlichus and he is the one who arranges things. The understanding look, the somewhat shy smile that was so inclusive, enabled me to understand what mesirus nefesh on shlichus is about devotion to the meshaleiach and this gives me a lot of strength on shlichus. Mira had a great impact on me in her final year. In the chinuch of my daughters, Mira was a fantastic role model of a Chassidishe mother in a place so far from anything Chassidic. In instances of uncertainty, yetzer hara, or laziness when it comes to chinuch, Miras image comes to mind. And with tznius too I sometimes stand in front of the mirror and think that what Im wearing is not suitable. Mira is who Im thinking about. And in the Chabad House when they asked Mira, How do you manage to get yourself settled? she said, We did not come on shlichus to be settled. How much demanding truth there is in that answer and how much strength this gives me in hard times. Mira, in your last year, you gave me a perspective on life! Sarah Kupchik, Shlucha to Delhi, India Theres a reason that they say

BIGGER AND BETTER STRAIGHT TO THE GEULA

We decided that because of what happened [the massacre in Bombay in 5769] now, we will do even more! Davka now! What the cursed terrorists wanted to stop we must continue to do and show them that we cannot be vanquished! We cannot be defeated, Hashem is with us, and we will continue with simcha and emuna, straight to the Geula. We wish you all the good in the world and that we meet speedily in the Beis HaMikdash with all of the Jewish people. (From a letter written by Mira to a worried mekureves) Since Miras passing, many things have been done in her memory. We will mention some of them. Right after her tragic passing, a Kinus Shluchos was held in Eretz Yisroel and Mira was held up as a model of a mother and educator. Hundreds of participants in the national convention for 28 Nissan did things daily to hasten the Geula and in her zchus. In Delhi, India, a gathering was held for the women of the community where the women were told about Miras life and what can be learned from her. A special event was held on the day of her passing for all members of the community. A mikva was finished in the Main Bazaar, the Chabad House was renovated, and the Beis Mira project is starting to get off the ground. At the Chabad House in Hampi, India, they ramped up their activities and designated a decorated area for candle lighting in her memory. Also, increased group learning with girls is being done on a larger scale in her memory. At the Chabad House in Pushkar, India, the shlucha Chaya started a weekly virtual Tzivos Hashem club with the young shluchos in Sri Lanka, in Miras memory. The classes for women at the Chabad House are held under the auspices of a learning program named for her. At the Chabad House in Gokarna, India, the first Chabad preschool of its kind opened, inspired by Mira who was so devoted to chinuch al taharas hakodesh. It is a unique preschool with lots of Jewish motifs and inyanei Moshiach and Geula. At the Chabad House in La Paz, Bolivia, they decided to follow in Miras ways and to make a hospitality corner so that whoever walks in can enjoy tea, coffee, cookies, and a choice of two hot soups. In Kiryat Malachi an entire organization was founded for Junior Nshei Chabad activities in her memory. Mrs. Neta Merili, Shlucha to Kudle Beach, Gokarna, India In my last conversation with Mira I told her how hard it is for me to return to my place of shlichus and to forgo the comforts of Eretz Yisroel, especially in regards to chinuch. She told me that if we dont understand that this is the best thing for our children, then it really wont be good for them. She told me that a few days before, she and her husband went to visit a couple that they had met at their India Chabad House and who now lived in Hertzliya. They did Mivtza Mezuza with them. The lady asked Mira, How do you do it? How do you leave here and go and live so far away? How do you have the strength? And Mira said that before she could even respond, the womans husband said to his wife, What do you mean? She has the

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G-d takes the good ones. Mira, you were one-of-a-kind, holy all your life. A Chabad House in a pathetic room in a guest house did not frighten you and did not stop you. What Chabad of Delhi was then and what it is now is all thanks to your strength, your pushing, and your fervent emuna. You achieved all your goals a new building, a mikva, and a kosher restaurant. We did not prepare properly for the first evening event for women of the community that we made. We left late. We had a hard time finding a cab. The cab got a flat tire and stopped in the middle of a herd of cows. A twenty minute trip was taking longer and longer. We got stuck in every possible traffic jam. We sat there, frustrated, feeling guilty, despairing, embarrassed, and we began mumbling chapters of Thillim and Yechi. Then Mira, with her wisdom and simple faith said, Even if we did not handle this right, we learned a lesson. The next time, we will prepare properly. But today is the Rebbes evening, not ours, and the Rebbe will make sure that it will be all right. She put us in a good frame of mind. A nice group of women awaited us. The evening was a success, a fine opening for many more such evenings. The Rebbe took care of it! Your message stays with me. The next time you taught, in your refined way, you fascinated the women with lots of rich content. Mira, you were dedicated to shlichus through fire and water, materially and spiritually. In the fire of the heat of Delhi in the summer when the temperatures can be over 100 degrees, hours upon hours without electricity so that you couldnt turn on an air conditioner, you didnt

flinch. In fire in frightening times you were a real heroine. You didnt run from a Chabad House in a sensitive area which soldiers guard 24 hours a day. And in water the monsoons stinky alleyways flooded, children jumping around, and cows in the puddles, and you in the midst of it all. Then came the children and you were a role model of a Jewish mother with uncompromising Chassidishe chinuch. Still in one room, three children! How happy you were when you were able to block off a part of the guest house corridor as a room for the children. You put everything into them; you didnt become disoriented from the task of dividing your attention between shlichus and your devotion to your children. Your children were always well taken care of, materially and spiritually. Clean clothes even

when you did not have a washing machine. Even when you finally got a machine and you had to schlep the laundry. Only those who were there can understand what the dirt is like. At the Chabad House in the Main Bazaar, there was no room for a preschool, so we chose our home as a preschool for our children. I did not understand where you got the strength to make a trip that sometimes took an hour each way, more than once with dubious drivers, in antiquated taxis with two children and pregnant with a third. You always took an interest in the programming, in the days schedule. The tznius of the girls was always important to you. You were always the best role model possible for the children. Until today, I am amazed by how you spoke to your children, with such respect mixed with motherly gentleness. I never, ever heard you raise your voice to them.
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And what children you had! They were wonderfully well-behaved and refined. Three children in a room of the guest house were already beyond a bearable limit; it was just too much. Finally, Miras dream came true private quarters on the third floor of the Chabad House. What joy! The day before Pesach, the Chabad House moved. There was still no running water in the showers, but lchatchilla aribber, were moving! After four and a half years of daily travel in the Main Bazaar to get to the Chabad House, suddenly the Chabad House and home are one place. Modest living quarters with two small bedrooms and a private living room. The preschool moved to the Main Bazaar and under your personal supervision it all became even better. Chassidishe messages, more davening, etc. Chinuch was always a top priority. As such a good mother, I see you now insisting on bringing your children to a better life, a life with the true and complete Geula, of Yemos HaMoshiach, a goal for which you sacrificed all your life. truth: girls like Mira are not found in real life; you read about them in stories of tzaddikim. There was something different about her, ethereal, and yet so simple, serene and wholesome. And no, its not because she left us that now we are praising her; we admired her in her lifetime. First and foremost and our good friend will forgive us to be the wife of Shmulik, someone who is consumed by fulfilling the Rebbes commands, just for that alone she deserves a medal! Second, to live at the Main Bazaar as a way of life well, even the most intrepid Israeli backpackers wouldnt make it. Most of them consider Delhi a sticky, oppressive and smelly way station. Mira was there, with love, without questions, without standing on ceremony. We will not elaborate on her endless giving; that is a character trait that weve seen in all the righteous shluchos weve encountered, but Mira had something else to her. There was the measured pace, her minimal speech, her shy smile, her modesty. We knew her during her first days in Delhi and throughout her first pregnancy. It wasnt normal seeing this little white angel within the sewer that is the worst neighborhood in Delhi Paharganj. We remember that each time we marveled about her smile, which was so genuine despite all the hardships around her, but apparently that is how she saw it that maybe there are hardships, or there are definitely hardships, but they are just around her; they did not pass through her. You did not feel pity for her; you just marveled at her strength of character and her modest and charming ways. Instead of being influenced, she was one doing the influencing. About her it is said, a little light dispels a lot of darkness. That was Mira to us: a good girl from Yerushalayim who came to a place of impurity and the darkness of idol worship and spread the powerful light of holiness. Yugav Nemshitz, tourist In my mind, Mira is like an angel. Since Ive completed my journey, a journey in which I tried to understand and seek meaning, I reflect quite a bit on things that I experienced. The feeling of a sapling in a foreign land, a land where everything is permissible and everything is out there, for good and for bad. A land where there is no gray, just black and white. My story begins from this place. From a state where a person seeks a starting point, roots, a past, the present, warmth, love. My heart was opened in the Chabad House in Delhi and my soul was exposed to the steadfast modesty and quiet strength of Mira zl. One of the most significant encounters that I had begun when, in my blind conviction, in a valley in northern India cut off from the world, I decided to go all the way back to Delhi in order to spend Shavuos in a place where the faces were familiar and where I could feel the holiday atmosphere. On the way there, I thought it was a great opportunity to buy a ticket and travel on a train southward for a few hours in order to see one of the Seven Wonders of the World, the Taj Mahal. While I was satisfied by my clever use of the time, when I got to the Chabad House I understood from Shmulik and Sholom that I had bought

MIRA AS HER MEKURAVIM SAW HER

Eyal and Osnat Elimelech, New Delhi embassy It is only with strong faith that one can try to understand the Heavenly accounts and to nod and say, Its all clear. Who would the merciful gracious G-d choose as a fitting korban to atone for the Jewish people in a time of distress if not for you Mira? Perhaps it is sad and cruel, and there are more than enough coincidences in this dramatic story, but let us concede the

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tickets for Yom Tov. As much as they tried to suggest, motivate, wheedle, and persuade me, I stuck to my decision and did not consider canceling the ticket and postponing my trip. I have a good memory and it usually does not play games with me, but the moment I sat at the table in the Chabad House and Mira, in her gentle voice, explained the importance of Shavuos and the anguish I would cause my soul when it would miss out on the moment that we feel Maamad Har Sinai, something was ignited within me. It was Mira, who did not ask and did not cajole. She merely smiled a little smile, an angelic smile not influenced by the dimension of time, a smile which went everywhere with her and radiated warmth and truth. A spark, a light, a lightning bolt. After the one-sided conversation, I went to change my ticket. I spent the night of Shavuos there, participating all night in the Tikkun Leil Shavuos; I immersed in the mikva and had an aliya to the Torah with a feeling of refinement of the soul. The night I heard the news, the fact that my memories of Mira transcend physical being really hit me. As much as I strained to remember, there kept forming before me one image, a smiling image encircled by a halo, the image of an angel which contained, whether knowingly or unknowingly, something above our understanding. Ali, a woman who owns a shop in the Main Bazaar Mira, yesterday I went up again, as I do every day, the steps of the Hare Rama Guest House in order to encounter your face smiling at me, but this time you looked at me from an announcement in your memory.

Delhi in particular, and the Main Bazaar most especially, poses daily hardships; the filth, the noise, the chaos brings you to the edge sometimes. And yet I never saw you nervous or angry. You were always relaxed and with a smile. I admired these traits of yours. You constantly radiated serenity while I could go out of my mind at least three times a day but the moment I would meet you, your smile would melt all the anger and soothe. Some say that only crazy people stay so long in Delhi. It seems you were carved from that material.

to the Indian music. She wanted her children to sing Jewish songs. In the park, so many Indians walked past Yosef Yitzchok and caressed him. Its not every day that you meet a blond child in India. I asked Mira whether this didnt bother her and she laughed and said that to them, it was something unusual Toward the end of our visit to the park, the children were very tired and did not want to walk and cried a little. Mira was so calm, quiet, and confident. She spoke and didnt lose her cool. I truly admired her.

The moment I sat at the table in the Chabad House and Mira, in her gentle voice, explained the importance of Shavuos and the anguish I would cause my soul when it would miss out on the moment that we feel Maamad Har Sinai, something was ignited within me.

When Shmulik returned for the first time with you, we were excited to see you. When we met you for the first time, we couldnt believe that the little fragile girl, gentle and with an innocent smile, would last more than two days. We quickly learned that a girl with great fortitude was standing there before us. Something in your glance charmed me and I was so happy that I had found a partner, a woman with whom I could spend time. Tal Weil, a tourist Mira treated everyone as someone important. Every time I came alone or with other people, I felt that Mira was happy to see us. One day, I went with her and the children to a park in the center of Delhi. We took a taxi and Mira asked the driver to shut the music. Mira said that she didnt want her children to listen

All along the way, I asked Mira a lot of questions, and the quiet confident way that she answered me emphasized the beauty of Judaism. I felt that these values were planted deep in her soul and that when she explained things, it all looked so natural and beautiful. Mira hugged me and I felt that I was parting from a good friend. From Mira I learned: patience, serenity, simple and constant joy, piety, giving, hospitality, and a rare ability to listen to so many different kinds of people, real listening to stories that I am sure got pretty repetitious, and love, so much love for every Jew. In the editing of this article we used the booklet about Mira that was published for Gimmel Tammuz 5773, which was edited by Liat Shamir, and we were also helped by R Zalman Bernstein.

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PROFILE

WHEN CHAPTER SIX OF TANYA BEGAN AFFECTING THE LEFTIST WRITER

Avigdor Hameiri (1885-1970), a celebrated writer who was identified with the Leftist camp, became friendly with R Meir Blizinsky. As a result of this relationship, he had yechidus with the Rebbe and even began learning Tanya. However, when he finished learning chapter six, he wanted to stop learning since he began to feel the effect of Tanya in his life. * Presented for the upcoming Rosh HaShana LChassidus, the Chag HaGeula of the Baal HaTanya.
By Shneur Zalman Berger

THE IMPACT OF TANYA

Erev Yom Kippur 5721/1960: When R Meir Blizinsky, the great Chassid and baal mochin, went to the mikva after davening Mincha, he suddenly remembered that in some of the Rebbes recent letters, he was asked again and again about Mr. Avigdor Hameiri, a famous writer at the time. R Meir Blizinsky had been in touch with Hameiri for a long time already and they were

friendly. Although Yom Kippur was a few hours hence, R Meir decided to go to Hameiris house; both of them lived in Ramat Gan. Hameiri welcomed him warmly, and R Meir told him an inyan in Chassidus which Hameiri enjoyed very much. Where do you hear such things? he wondered. R Blizinsky told him that this is discussed in Tanya. Then I want to learn this book! said Hameiri, surprising

R Meir, for he was a writer who strongly identified with the Left and was known for his heretical ideas. In his books, he even mocked religion, and now he wanted to learn Tanya! R Blizinsky promised that the following night, Motzaei Yom Kippur, he would visit again and they would begin learning Tanya. They began the next night. In the first lesson, they learned the first chapter of Tanya, about how the soul takes an oath to be a tzaddik

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said that the first six chapters of Tanya had already had an effect and as a result, Hameiri changed his heretical views to the point that he was able to submit to the Rebbes wishes.

OVER 100 BOOKS

Avigdor Hameiri (originally Feuerstein) was a writer and poet who learned Chassidus in his later years and was in contact with the Rebbe. He was born in Hungary in 5646. He was orphaned of his mother at a young age and was raised by his grandfather who taught him Hebrew and Tanach. When he grew older, he learned in the yeshiva named for the Chasam Sofer in Pressburg, Czechoslovakia. However, he later left the path of Torah and mitzvos and became a writer. He quickly became an internationally recognized and esteemed writer. He was twenty when his first Hebrew poem was published. Later, his poems were published in various publications. In the First World War, he enlisted in the AustrianHungarian army and was taken captive by the Russians. He was sent to a labor camp in Siberia where he suffered greatly. After a prisoner exchange he was released and he went to Odessa where he began publishing articles and poems in Hebrew language newspapers. He made aliya in 5681/1921, and he wrote for the daily newspapers. He published the States first independent newspaper and helped to organize the workers bank. Over the years, Hameiri wrote over one hundred books. Many of them were best sellers. In 1968 Hameiri was awarded the Israel Prize for literature. Hameiri always wrote what
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and not a rasha. The next day, they continued with the second chapter, with R Meir explaining each point in depth. Every evening they learned together, until they reached the sixth chapter. When it was time for the seventh shiur, Hameiri bowed out without saying why. When R Blizinsky went to his house anyway, he asked Hameiri whether maybe he changed his mind and would learn. Hameiri

answered cleverly, Max Nordau once said that you shouldnt ask someone over 65 to change his opinions. He meant himself, for he had already turned 75 and the municipality of Tel Aviv had even held a celebration in his honor. Im not asking you to change completely, said R Meir, who was astounded by how Hameiri had already experienced a shakeup in his heart and soul. In later years, R Blizinsky

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Profile

He asked the Rebbe when he had the time to read books like these. The Rebbe said, Time is something that has no limits.
he thought. He wrote a lot about his religious past as well as his suffering as a Jewish soldier in a foreign army and then as a POW in a Siberian camp. For a few years, he belonged to the Right, but then he changed his views and moved to the Left. Most of his books and poems contain Leftist, anti-religious sentiments. He was famous for his sharp and histrionic writing. He would often attack the rabbinic-religious establishment and wrote against the religious galus Jews. This is why suggesting that he learn Tanya was a daring move.

R Meir Blizinsky

HORRIFYING READING
In 1930 he settled in Ramat Gan where he knew R Meir Blizinsky, who was mekarev many prominent leaders to Judaism and Chassidus. In 1940, their acquaintance turned into a real friendship which lasted thirty years until his passing in 1970. They had such a deep friendship that they frequently visited one anothers homes. R Shmuel Blizinsky, R Meirs son, says that Hameiri would regularly come to their house not only on weekdays but also on Shabbos, in order to taste the Shabbos food as he put it. With R Meirs encouragement, Hameiri wrote letters to the Rebbe. He also began sending his books to the Rebbe. When he sent his book, HaMoshiach HaLavan, a book full of heresy and anti-religious incitement, he first received a letter that said his book had arrived. A few weeks later (before

Pesach 5713) the Rebbe wrote him the following: What is most horrifying are the disease and [evil] impulse that manifest in the soul of man, and [especially] as it comes to actual [behavior], and it is known the statement of our Sages on the verse, for a hanging person is a curse of G-d. Since man was created in His form and image, the weakness and shamefulness within man impacts even up above. Some time later, Hameiri went to the US. Before he left, R Meir asked him to visit the Rebbe. So that Hameiri would feel obligated to do so, he sent a letter with him for the Rebbe. Hameiri went to the Rebbe and had a private audience with him. Afterward, he remarked that before walking into the Rebbes room, he had imagined the Rebbe as a great king surrounded by servants. How surprised he was when he saw the Rebbe, who is

not just a king but also a servant who toils and labors and whose time is so precious that every minute is important to him. When he entered for yechidus, he did not imagine that the meeting would take so long, an hour and a half. The Rebbe spoke to him about various things and asked him what he provides the youth as far as Judaism is concerned, even though he was not religious. Hameiri was very confounded by this question and had no answer. The Rebbe helped him by saying that he did not have to give him an answer on the spot but could respond after he returned home. When the Rebbe asked him about his book, HaMoshiach HaLavan, and showed that he was quite familiar with its contents, Hameiri marveled that the Rebbe was knowledgeable about his books when they were not in line with religious thinking and even opposed the religiousrabbinic establishment. He asked the Rebbe when he had the time to read books like these. The Rebbe said, Time is something that has no limits. 17 of Hameiris books are in the Rebbes library.

POWER OF INFLUENCE
He returned to Eretz Yisroel by ship. While on the way, he sent a letter to R Blizinsky asking that R Meir visit him as soon as he arrived since he had a lot of news to tell him. When R Meir arrived at his house, Hameiri told him about the yechidus with the Rebbe and mainly discussed the question that the Rebbe had asked him about what he provided for the youth. This question bothered him for months. More than once, he asked R Meir what he should

22 12 Kislev 5774

R Meir Blizinsky with his son R Shmuel Blizinsky

Since man was created in His form and image, the weakness and shamefulness within man impacts even up above.

answer, but R Meir told him that it was a personal matter and only he could respond. Hameiri continued writing to the Rebbe. When his health deteriorated, he asked the Rebbe for a bracha. The Rebbe responded in a letter dated 20 Iyar 5716 in which he said he was sorry to hear about his poor health. Then the Rebbe quoted the aphorism of the Baal Shem Tov that Ahavas Yisroel is even for a Jew one has never met. After this introduction, the Rebbe wrote: All the more so for someone whom Divine Providence granted the power of influence in his immediate and even distant environment, such that every improvement in your material and spiritual state causes and leads to an improvement in general in all those who are influenced by you Therefore, I firmly hope that by the time you receive my letter, your health will have already improved and G-d who sees the heart recognizes the resolution to change in those matters we discussed when you visited here and I also alluded to them in

my letter to you. [Apparently, the Rebbe is referring to his question about his influence on the youth.] This will increase the blessing of the Healer of all flesh, and your recovery will be a quick one. I await good news and conclude with wishes for good health, physically and spiritually. Half a year later, in Tishrei 5717, the Rebbe sent him wine from the farbrengen with R Shmuel Blizinsky.

THE REBBES BRACHA FULFILLED

The great influence that Hameiri had in those days gave R Meir the added impetus to be mekarev him. The Rebbe constantly encouraged R Meir to continue working with him. In a letter that R Blizinsky received after Pesach 5717, the Rebbe included a General Letter for Pesach so he could pass it along to Hameiri. The Rebbe explained that although Pesach had passed, the Rebbe Rayatz says that Chassidim dont say Chasal Siddur Pesach since Pesach continues all year. The

Rebbe wrote that if Hameiri did not understand this explanation, R Blizinsky should explain it to him. At the end of the letter, the Rebbe made a special request, that Hameiri be a rising flame: May you succeed in blowing the G-dly spark in him until it becomes a flame that rises of its own accord, as Chazal say this is the goal of raising up the lights. Then the Rebbe asked R Blizinsky to start learning Tanya with Hameiri. A short while after he began learning Tanya, Hameiri became partially paralyzed and could not speak. He asked his wife to write to the Rebbe about his condition and to pray for him. His wife asked R Blizinsky to do this, and R Meir wrote to the Rebbe about Hameiris poor state of health. The Rebbes bracha was fulfilled a short time later; although he was already 75, his speech was restored and he recovered and lived a number of years more. He passed away in Adar II 5730, having, to a great extent, done tshuva.
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CHINUCH

THE REBBE RASHABS

By Rabbi Eliezer Halon

LESSON PLAN
he literal meaning of Rebbe is teacher. Indeed, among the manifold superlative qualities of the seven Rebbes of Chabad-Lubavitch, all have been outstanding teachers. In every generation, they have sought to explain the deepest spiritual philosophical concepts in terms comprehensible to those on a far lower spiritual level and with far less knowledge than they, in order to inspire and teach them how to become closer to Hashem. In fact, one of the most illustrative analogies Chabad Chassidus employs to explain various profound concepts is that of a teacher and his student (rav vtalmid). From the many instances of this analogys use by all our Rebbeim, we learn much about the ideal teacher-student relationship, the teaching and learning process, and how the teacher should approach the great responsibility of education. The Alter Rebbe (17451812), the founder of Chabad, launched his unique approach to Chassidus by organizing exceptionally gifted young scholars into three groups, known as Cheider Alef, Cheider

THE EVOLUTION OF TEACHING CHASSIDUS

24 12 Kislev 5774

Beis, and Cheider Gimmel. Cheider (literally a room) usually refers, of course, to elementary classes for young boys until their early teens. But the Alter Rebbes students were required to be prodigies wellversed in the entire Gemara, both the Talmud Bavli and the Talmud Yerushalmi, besides having expertise in the major works of Jewish philosophy and familiarity with the Zohar, the central work of Kabbala. With such special students, the Alter Rebbe had a receptive audience capable of grasping the profound concepts of Chabad Chassidus as he developed them in steadily greater breadth and depth. Each of the Alter Rebbes successors, generation after generation, had his own unique approach to developing and explaining the concepts of Chassidus. Each of the Rebbeim was a superb teacher who brought these concepts down to the level of Chassidim in his generation through his maamarim, which, while based on his predecessors maamarim and explanations, had their own style and flavor. The fifth Rebbe, the Rebbe Rashab, had such a unique style of presentation that the most respected elder Chassidim of his time entitled him the Rambam of Chassidus. The Rambams great Mishneh Torah code, which embraces the entire corpus of Torah law, is renowned for its unparalleled clarity. Drawing from all the multiple authoritative texts of the previous thousand years of Rabbinic literature often written in difficult language and not necessarily compiled in intuitive order the Rambam created a vast, comprehensive and encyclopedic legal code explaining in orderly manner the rules of every mitzvah in clear language and simple terms,

proceeding logically from the mitzvahs general principles to its more specific details. Similarly, the Rebbe Rashab drew from many thousands of Chabad discourses by his predecessors (the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek and the Rebbe Maharash) and, based on them, explained the most profound concepts in clear terms, comprehensively and in an orderly progression of ideas. Nevertheless, most of the Rebbe Rashabs works are not easy for the uninitiated to understand. To appreciate and study them properly, some preparation is needed by studying

The Rebbe Rashabs audience included perhaps ten individuals who had some knowledge of Chabad Chassidus, probably at varying levels. The rest were not as Torah-knowledgeable in general and would have understood relatively little of the classs subject matter without assistance. Such a varied audience obviously presents special challenges to any lecturer. The Rebbe introduced each lesson by giving a general overview of the entire content of the text he was about to teach. After this introduction, he read and explained each section of the text. On completing each sub-

Teachers at every level, from elementary to advanced post-secondary educators, can learn much from this approach.
subject, the Rebbe summarized the content of the section just studied before proceeding further. On completing the entire lesson, he again summarized everything taught in the whole lesson. The subjects of Chassidus are profound and highly intellectual. The purpose of Chassidus, however, is not for its deep concepts to remain purely in the realm of intellect. They are intended to influence ones character, down to the level of thought, speech and actual deed. For this reason, the Rebbe always concluded his Chassidus lesson by emphasizing some aspect of Avodas Hashem alluded to in the text just studied, usually illustrating it with a meaningful narrative about tzaddikim or Chassidim, etc. or with a brief and interesting inspirational talk. This regular study in general and particularly the inspiring

various works of the previous and later Rebbeim that provide an introduction to the style and central subjects of Chabad Chassidus. Fortunately, we can learn the Rebbe Rashabs approach to teaching Chassidus from a source that is easily accessible. In a letter (Igros Kodesh of Rebbe Rayatz, Vol. 4, p. 71), his son, the Frierdike Rebbe briefly recounts how his father, before fully accepting the leadership as Rebbe, taught Chassidus to a group of adult men in the winter of 5650 (1889-1890), The lesson, on weekday evenings, was on Torah Or, the classic collection of discourses by the Alter Rebbe on the weekly Torah portions of BReishis, Shmos, Chanuka and Megillas Esther (which many Chassidim to this day continue to study week by week through the winter, and, later during the summer, the Alter Rebbes Likkutei Torah).

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Chinuch

For a lesson to accomplish its purpose, it must because it is what prompts the students to want to study more. conclude on a pleasant and inspiring note. Indeed, that is our daily request

talks and narratives that concluded each lesson left a profound impression upon the listeners. Over time, some of the participants became inspired to begin working on themselves in accordance with the unique Chabad approach to Avodas Hashem. They started to spend more time on their daily prayers, reciting them more slowly and carefully, with greater attention to their meaning, and to saying the words with deeper sincerity. In tandem with this advance in the quality of their prayer, they started to conduct themselves according to the exalted values and virtuous practices of Chabad Chassidus.

A METHODICAL APPROACH
This vignette of the Rebbe Rashabs early work of Hafatzas HaMaayanos bringing the wellsprings of Chassidus to other Jews, even to those already to some degree under its influence provides us with illuminative insight into the desirable approach to teaching in general. Teachers at every level, from elementary to advanced postsecondary educators, can learn much from this approach. Its not enough to teach a lesson understood only by the top of the class. A conscientious teacher wants all the students to advance in the subject studied. So it is of crucial importance to ensure that no students get lost in the course of the lesson. Besides the obvious necessity for the teacher first to have the subject absolutely clear in his own mind, it is important to explain the subject at every

opportunity, particularly if it is difficult. On launching each lesson whether verses of Chumash, or a Mishna or a passage of Gemara or Chassidus the teacher should not plunge straight into the text, but should open with an overview, in general terms, of what the class is about to learn. Only then can he start reading and translating the text, accompanied by his explanations, which can now refer back to his initial overview so that the students make the appropriate connections. At every turn in the lesson, upon completing each brief passage or concept, the conscientious teacher summarizes again what has just been learned. And at the lessons conclusion, he summarizes once more, this time the entire lesson. With the study portion of the lesson now completed, it would seem that the teacher can surely lean back with satisfaction at having successfully communicated the subject to all the students. But the Rebbes lesson did not finish there. For a lesson to accomplish its purpose, it must conclude on a pleasant and inspiring note. The pleasantness is crucial

of G-d (in Birchos HaTorah): Make pleasantthe words of Your Torah in our mouth and in the mouth of all Your people Particularly in the present generation, when students at all levels have so many distractions, giving such a pleasant feeling about their studies is an absolute necessity. Besides the pleasantness, however, it is also crucial to inspire our students to let Hashems Torah influence their character and deeds. That is why it is so important to finish any lesson with some practical inspiration that evokes joy to be Jews privileged to fulfill G-ds desire for us to elevate this world by studying His holy Torah and fulfilling His mitzvos. An inspiring story usually satisfies both these requirements leaving the students with a pleasant feeling and inspiring them to practical improvement. This methodical, general approach to teaching any subject also trains students to learn in an orderly manner, accustoming them to review frequently what they have studied and archiving each aspect of their studies in appropriate mental categories, so that they clearly grasp the similarity and difference between related topics. The window this provides us into the Rebbe Rashabs practical approach to effective teaching is just one example of what we can learn from the narratives of our Rebbeim, and of tzaddikim and Chassidim in general. May we have the wisdom to learn these positive lessons and to pass them on to the next generation, speeding the revelation of Moshiach now.

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PARSHA THOUGHT

MOSHIACH FOR DUMMIES AND BEYOND

By Rabbi Heschel Greenberg

RETURNING THE GIFTS

We read this week of Jacobs return from Charan, where he had married, established a family and amassed great wealth. Upon his return to the Land of Canaan, he discovered that his brother Eisav, escorted by 400 armed men, was approaching him menacingly. In response to the threat from Eisav and his henchmen, Jacob prepared a three pronged approach which included prayer, battle and an elaborate gift. The gift proved effective in assuaging Eisavs anger, and for the moment there was a rapprochement between the brothers. The Midrash records an interesting dialogue between an ama dara and the Talmudic Sage, Rabbi Hoshana (Ama dara is the Aramaic version of am haaretz, usually translated as ignoramus, but more precisely as: A [member of a] nation of the earth. It usually connotes an uncouth, earthy or materialistic individual rather than one who is unlearned.): A certain Ama dara said to Rabbi Hoshana: I would like to relate to you one beautiful

teaching. Would you repeat it in public in my name? What is it? he replied, He replied, All of those gifts that our father Jacob gave to Eisav, the nations of the world are destined to return to King Moshiach in the future. What is this based on? The kings of Tarshish and the Isles will pay tribute, the kings of Sheva and Seva will offer gifts (Thillim 72:10). It does not say will bring but rather will return. He said to him, By your life, this is indeed a beautiful teaching that you said, and I will repeat it in your name.

a lengthier description of a nonkosher animal to avoid using a pejorative term. Second, why does the Midrash place so much emphasis on Rabbi Hoshayas repeating this teaching in the name of its author? Isnt that standard procedure? Do not our Sages teach us in Avos: One who quotes a saying in the name of its author brings redemption to the world?

YEARNING FOR MOSHIACH

The following explanation of the Midrash is based on the Shevet Sofer (a 19th century work by a leading Hungarian Talmudic scholar, grandson of the famed Chasam Sofer). It is axiomatic in Judaism that a Jew must not only believe in Moshiachs coming but he or she must also yearn for and eagerly anticipate it. We must want, pray and even demand Moshiachs arrival. The importance of desiring Moshiach and Redemption is dramatically expressed in our daily prayer, the Shmoneh Esrei: Speedily cause the offspring of David Your servant to flourish, and exalt his power with Your deliverance, for we hope for Your deliverance all day. The meaning of the words

FOCUS ON THE AMA DARA

Why was it necessary to characterize this individual disparagingly as an Ama dara? From his ability to relate a beautiful commentary on the Torah and cite support for this teaching through a rather astute inference from Thillim, the title of Ama dara, with its negative connotation, does not do justice to him. Certainly, the Torah wants us to avoid using unnecessarily negative characterizations of people. After all, the Talmud relates that the Torah would use

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Parsha Thought
all day is that the desire and hope for Moshiach should not just be a fleeting feeling, but it must pervade our entire day. Moreover, the Chida (the great 18th century Sephardic Sage) writes that the desire and hope for Redemption, in and of themselves, hasten its happening. One of the questions the soul is asked in the next world, the Talmud states, is: Have you eagerly awaited salvation? she reflects on all of the material blessings that will characterize the Messianic Age. In the words of the Rambam, All of the delights shall be as abundant as the dust of the earth. All pain and suffering will cease; illnesses will be cured and nations will no longer threaten our security. Peace will break out throughout the world. How can one not desire such a utopia? This model for developing than the material benefits of the Messianic Age is an elevated meditation and is the hallmark of the more spiritually sensitive individuals. We can now better understand the dialogue between the Ama darathe materialist and Rabbi Hoshana.

THE RABBI HOSHAYA AND AMA DARA APPROACHES

The name Hoshana is cognate to the word in Hebrew that means salvation. This particular Sage personified the ultimate reason for the desire for Redemption and salvationfor G-ds sake. His name exemplified his lifes desire and passion to bring about the salvation for G-ds sake, consistent with the Chassidic interpretation of the verse in Thillim that Deliverance belongs to G-d. Not only is G-d the source of our deliverance, but our quest for deliverance is primarily for G-ds sake. Thus, the materialist, knowing Rabbi Hoshayas passionate desire for Redemption for G-ds sake, wanted to know if he would tolerate the first approach to developing a desire for Redemption; one that would appeal even to the most materialistic individual. He therefore presented the idea that in the Messianic Age we will have all of Jacobs wealth returned to the Jewish people. The Ama dara felt that the prospect of regaining that wealth, emblematic of the incredible affluence that we will enjoy in the future, could make even the most materialistic and crass person develop a longing for the Messianic Age. Accordingly, he asked Rabbi Hoshana, the Redemption obsessed sage, whether he would accept that

Peace will break out throughout the world. How can one not desire such a utopia?

TWO MOSHIACH MEDITATIONS

The obvious question for many Jews today is, how does one who does not feel that sense of yearning and desire for Moshiach develop these feelings? The answer is similar to that proffered when the question asked is about the command to love G-d. How does one fulfill this commandment if he or she does not currently love G-d? The answer given in Chassidic literature is that the Mitzvah to love G-d is actually a Mitzvah to meditate on G-ds greatness in ways that will generate feelings of love. Similarly, for us to develop a desire and anticipation for Moshiach and Redemption it is imperative that we meditate on the subjects of Moshiach and Redemption. There are essentially two meditations, or two models, for our desire for Moshiach and Redemption. The more materialistic individual will acquire a feeling for the Redemption when he or

a desire for Redemption is, however, not the ideal. The deeper reason for and meditation on the Redemption is that it will restore G-ds presence to the world. G-ds unity will no longer be compromised. Our world will be inundated with this awareness of G-d. The Sages have declared that G-d, like us, is in exile. He suffers when we suffer. When the Torah describes the future return of Israel from exile, it states G-d will return your captives... The Hebrew term for return, Rashi states, actually means and He will return with your captives because G-d finds Himself dwelling with Israel in the distress of their exile, and when they will be redeemed He would be redeemed with them. When we meditate on this notion that G-d too suffers in exile, it can help us experience a profound desire to see an end to our Heavenly Fathers pain. Indeed, a sensitive child often will care more for the suffering of a beloved parent than for his or her own pain and suffering. The meditation that focuses on the Divine and spiritual rather

28 12 Kislev 5774

approach as legitimate and quote him. By quoting himthe materialistit would help other people lacking in spirituality gain some appreciation for Moshiach. Rabbi Hoshayas response was a clear yes. Although he maintained a far more sophisticated approach to Moshiach, Rabbi Hoshana knew that it was important for everyone to fervently want Moshiach, irrespective of their motives. One may suggest that the desire and eager anticipation for Moshiach, for any reason, can not only hasten Moshiachs coming but also alter the consciousness of a person with a limited and Galus-tainted mindset. Whereas previously the person concentrated on material matters, now his focus has changed and he is thinking about Moshiach instead. This shift alone may be enough to make the person more sensitive to and appreciative of the spiritual benefits of Redemption. This assertion is soundly based on two factors: First, the person is engaged in a Mitzvah the longing for Moshiach. Every Mitzvah refines us and allows us to grow to the next level. Second, the Baal Shem Tov taught that a person is situated where his will is situated. If one wants to be in Eretz Yisroel with

Although he maintained a far more sophisticated approach to Moshiach, Rabbi Hoshana knew that it was important for everyone to fervently want Moshiach, irrespective of their motives.
ideally aspire to the higher, more spiritual reason for wanting Redemption. This view echoes the Rebbes interpretation of the Rambams description of the delicacies of the Messianic Age: as abundant as the dust of the earth. By comparing the delicacies to dust, the Rebbe explains, the Rambam was attempting to convey a paradoxical message concerning the material blessings of the Messianic Age. For the materialists, it was important that they know there will be no shortage of their most cherished delicacies. For the Rabbi Hoshayas of the world, it was important to underscore that these delicacies will be of no real value; they will be regarded as no more than the dust of the earth. The ultimate delicacy of the Messianic Age will be to bask in the unrestricted G-dly light and immerse oneself in the sea of G-dly knowledge; as Isaiah (11:9) foresaw: And the entire world will be filled with the knowledge of G-d as the sea is covered with water.

Moshiach in the rebuilt Beis HaMikdash, then that is where he or she is. Thus the desire for Redemption, for any reason, indicates that the persons will is in a good and holy place; a place that transcends the stifling and desensitizing parameters of exile. Once a person is in that uplifted atmosphere and lives with Moshiach, he or she starts the process of spiritual liberation. In this liberated state the Jew develops an even more sophisticated appreciation for Moshiach.

FOR THE MOSHIACHCHALLENGED

Rabbi Hoshayas consent to repeat the Ama daras teaching in his name served a dual purpose. First, Rabbi Hoshana wanted even the most uncouth and Moshiach-challenged individual to feel that Moshiach is important on a very personal level. Second, he also made it clear that this avenue of approach, wanting Moshiach for the sake of material gain, is the lower, entry level for the ama dara and that one should

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STORY

AMAZING ODYSSEY OF A

POCKET-SIZED TANYA
He printed a special edition of the Tanya in pocket-size. He hoped to get a yashar koach from the Rebbe for this, but he had to wait. * Presented as we approach the completion of the daily Tanya study schedule.
By Menachem Ziegelboim

little over ten years ago a family in Tzfas had a new baby boy. The father of the baby decided to hold the bris by the one who had facilitated his tshuva process, a certain Chassid, Rabbi F.S. from northern Israel, to whom he would give sandakaus. The night before the bris, the father and some friends sat and farbrenged. At this farbrengen, the following story about F.S. was told. It was about thirty years ago when the Rebbe said the Tanya should be printed wherever Jews live. The idea was to conquer the world with the teachings of Chassidus. Chassidim began printing editions of the Tanya in every city and town in the world. F.S. considered how he could get involved. He came up with

the idea of printing the Tanya in pocket-sized format so it could be easily carried anywhere. This would surely add to the purification of the atmosphere through the study of Tanya

on trips and on the road. F.S. decided to dedicate this edition to the Rebbe as a gift. He first asked the Rebbe permission to follow through on his idea and he also offered to include notations on the pages following the daily study calendar (something which was later done by Heichal Menachem). The Rebbe gave his approval to the printing but did not agree to have the notations inside the body of the work, saying it was not yet the time for this. The main problem was preparing an edition that would fulfill opposing requirements; that it should be pocket-size while also having a large, clear print. After many attempts, he was successful. He sent the edition to the Rebbe and hoped to receive the Rebbes bracha of yashar

30 12 Kislev 5774

koach and encouragement, but he received nothing at all. This distressed him greatly. At this same time, F.S. committed to various penitential practices and had decided, on his own, to fast. At first, he fasted on Mondays and Thursdays, but then his fasting extended throughout the week. He ate only at night. This went on for ninety days! That year, F.S. planned on traveling to the Rebbe. When he arrived at 770, he submitted a letter about his arrival and mentioned his fasting. Not even two hours went by and R Groner was looking for him. He had a response from the Rebbe: The directive of the Alter Rebbe in Igeres HaTshuva is known, that in our generations one should not fast etc., aside from the fasts we are obligated in, and especially the practice of Chabad Chassidim to conduct themselves this way in actuality. Therefore, you

The Rebbes handwritten response about not fasting

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 "
Story

24

Tell him you studied medicine for six years and did very well. Your grades show that you did well in both medical school and dental school. All you are missing is the dissection of the cadaver which you cannot do. If he wishes to give you your degree without operating, fine; if not, not. Then turn around as though you are leaving.
should immediately annul that he thought the Rebbe did the aforementioned practice not want him to cancel his vow (more than three times) with a retroactively but only henceforth. Lubavitcher rav and do as all The fasts that he did until that Chabad Chassidim do, and may point should remain in force. Hashem grant you success to R Dworkin called in two serve him with joy and as per other men and in the presence of the teaching of the Baal Shem the three of them, they annulled Tov [on the verse] assist shall his vow. R Dworkin asked him you assist with him, with the whether he would have fasted "body. ," " had he known that the Rebbe F.S. asked R Groner what he would be displeased. When the should do and R Groner advised man responded no, his vow was him to go to R Zalman Shimon annulled. Dworkins home, as he was the R Dworkin immediately rav of Crown Heights, and annul got up and left the room and his vow. returned with a plate of cake and F.S. went to R Dworkin a bottle of wine. He told F.S. to straightaway and told him what eat something and say lchaim. happened. R Dworkin examined They got to talking and F.S. the Rebbes answer and said told about printing the pocket-

size edition of the Tanya and his tremendous disappointment about not receiving feedback from the Rebbe. R Dworkin smiled and said he had a story to tell: A Jewish student in an American university became involved in Jewish life and became religious. This student exerted himself for four years and did well on his tests. When he finished all that, he was told that the last thing he had to do was an autopsy. If he did that well, he would receive his degree. The student was from a traditional home and he remembered that he was a Kohen. He knew that Kohanim cannot come in contact with the dead and he did not know what to do about this requirement. It was all that remained for him to receive his degree and it was a tremendous nisayon. After making inquiries, he was told that the Lubavitcher Rebbe in Brooklyn was the one to consult. He sent the Rebbe a letter and the answer was to speak to R Dworkin. The student went to R Dworkins house and told him the situation. R Dworkin said, You cannot dissect cadavers since you are a Kohen and the Halacha forbids this. Perhaps you should study dentistry instead. That way, you can receive your degree without having to perform a dissection. This was a tough decision for the student since it would entail another two years of study and tests. His parents did not understand his dilemma and were upset. Are you crazy? After so many years of study, you wont get your degree because you are a Kohen?! The student eventually decided to do as R Dworkin suggested and went to dental

32 12 Kislev 5774

school. His father was wealthy and paid the tuition even though he was angry. He spent the next two years studying and passed all the tests. However, shortly before receiving his degree, his professor told him that in order to graduate he had to perform an operation on the mouth and jaw of a cadaver. Once again, it was his career versus the Kehuna. The student wrote to the Rebbe again and the Rebbe referred him to R Dworkin. He went to the rav and told his story. R Dworkin said, You cant handle the dead because the Halacha forbids it. I have an idea for you. On the day that the graduation certificates are given, go to the deans office and even though he is not Jewish, tell him, Out of all of the mass of humanity there is one special nation, the Jewish people. Among the Jewish people, there is one special tribe, the priestly tribe. Priests are not permitted to have contact with the dead. I am a member of the Jewish people and I am also a member of this special tribe of priests. Therefore, I cannot operate on the cadaver. Tell him you studied medicine for six years and did very well. Your test marks show that you did well in medical school and dental school. What you are missing is the operation on the cadaver which you cannot do. If he wishes to give you your degree without operating, fine; if not, not. Then turn around as though you are leaving. The student did what R Dworkin told him. He went to the dean and repeated the script. The dean said he could not give him his degree without the operation. When the student heard this, he turned around and began walking out.

A moment later, the dean called him back and said, Okay, Ill approve it, and on the spot he signed both degrees, medical and dental. The student received two distinguished degrees instead of just the one he had hoped for. About a month later, he called R Dworkin and said he was going to get married and he wanted R Dworkin to be the officiating rabbi at his wedding, as a sign of appreciation for his help and advice. R Dworkin only officiated at weddings in Crown Heights but since he knew this student and was impressed by his mesirus nefesh, he agreed to officiate. At the appointed time, he went to Manhattan where the wedding took place. The driver brought him to the exclusive hotel. Everyone waited for the arrival of the rabbi for the chuppa to begin. As soon as he arrived, the final arrangements for the chuppa were made. Then a phone call came in from the Rebbes secretary who told the chassan that the Rebbe asked that they wait with the chuppa because he wanted to give a gift to the bride and groom. The

secretary said the messenger was on his way. Out of respect for the Rebbe, everyone waited. The messenger arrived shortly and he brought a pocket-sized Tanya which he said the groom should hold while under the chuppa. This Tanya, said the shliach, in order to underscore its importance, was always kept in a drawer in the Rebbes desk. This was the Rebbes gift to the chassan who was moser nefesh for the Kehuna. *** This is the story that R Dworkin told F.S. and he said, What do you think, that the Rebbe sent you to me just so I could annul your vow about fasting? The Rebbe wanted me to tell you this story I was personally witness to, so that you would know how much he valued the Tanya you published. Not only was it kept in the Rebbes drawer but this was the gift that the Rebbe chose to give the bride and groom. Now you can be certain that you gave the Rebbe much nachas.
(I heard this from F.S.)

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MOSHIACH & GEULA

MOSHIACHS WEDDING
By Rabbi Gershon Avtzon

Dear Reader shyichyeh This Sunday, Yud Daled Kislev, is the 85th wedding anniversary of the Rebbe and Rebbetzin. It is also sixty years since the Rebbe explained the deep significance of this day. During that (surprise) Farbrengen sixty years ago, the Rebbe said that, This day connected me with the Chassidim and the Chassidim to me. I would like to share some thoughts that the Rebbe spoke about in the winter of 5752, that connect to 14 Kislev: 1) The engagement of the Rebbe to the Rebbetzin lasted for five years. One of the reasons for this long engagement was that the Frierdike Rebbe did not have money to make the wedding. When he obtained the money, he made a Royal Wedding in Warsaw, Poland. The question begs to be asked: Why did the Frierdike Rebbe insist on spending large sums on the wedding? Would it not have sufficed with a smaller scale wedding? In the Sicha of Chayei Sara 5752, the Rebbe addressed this question with regard to the wedding of Yitzchak and Rivka. The Torah tells us (BReishis 24:10) that Avraham gave up all his money for the wedding of Yitzchak and Rivka. Why did he do that?

The Rebbe explains that the wedding of Yitzchak to Rivka was not a regular wedding. It represented the continuation of Klal Yisroel and the process of bringing Moshiach. This was the essence of Avraham Avinu, and he would not hold anything back from that goal. The same is true for the By the wedding of the Rebbe. Rebbe marrying the Rebbetzin the Rebbe officially joined the Royal Family thereby setting the stage for him to officially take over the leadership of Lubavitch. This was the beginning of the Dor HaShvii, which its entire goal is to bring Moshiach. In the words of the Rebbe himself, in his first Maamer: It is this that is demanded of each and every one of us of the seventh generation and all those that are seventh are cherished: Although the fact that we are in the seventh generation is not the result of our own choosing and our own service, and indeed in certain ways perhaps contrary to our will, nevertheless all those who are seventh are cherished. We are now very near the approaching Moshiach, indeed, footsteps of we are at the conclusion of this period, and our spiritual task is to complete the process of drawing down the Shchina moreover, the essence of the Shchina within specifically

our lowly world. 2) The wedding took place in the year 1929. The Rebbe explains (Sicha VaYishlach 5752 footnote 110) that if you expand the letter ( which is the numerical value of 9), you will get the word (burst out) which is the theme of the Rebbes leadership Spreading the word of Hashem to all corners of the earth through his Shluchim thereby preparing the whole world for Moshiach. Let us prepare for this special day by strengthening our connection to the Rebbe. The Rebbe tells us that even in a time when one does not see the Rebbe, one can still connect to him. In his words (HaYom You ask how Yom 24 Sivan): can you be bound (mkushar)to me when I do not know you personally... The true bond is created by studying Torah. When maamarim, read you study my and associate with thesichos those dear to me the chassidic community and the Tmimim in their studies andfarbrengens, and you fulfill my request regarding saying Thillim and observing Torah-study times in this is the bond. May we very soon all dance by the Royal Wedding of Hashem and Bnei Yisroel and the Rebbe will be Mesader Kiddushin!

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CROSSROADS

EXPULSION ORDERS NEXT SUMMER?

Were talking about a questionable gesture to the head of the PLO, a terrorist organization dedicated to the principle of murdering Jews men, women, and children. At the end of this process, at least as far as the prime minister is concerned, there will be another expulsion rl. The question now is whether we should wait until they start pounding on the doors with expulsion orders, or should we wake up and fulfill the Rebbes instructions to protest vigorously and save the Jewish People?
By Sholom Ber Crombie Translated by Michoel Leib Dobry

1.
Last week, one of the ultraOrthodox media channels conducted an interview with Shas Knesset Member Ariel Attias. Speaking in rather cynical tones, the former housing and construction minister presented the harsh truth about the governing coalition: You build in Yehuda and Shomron, yet you release terrorists and murderers? This time, Attias is right. The current situation has reached a level of absurdity beyond all logic and reason. The leaders of the Bayit Yehudi Party pledged unequivocally prior to

last winters Knesset election that their new coalition government would not permit another construction freeze, and they were prepared to do everything to uphold that principle. They dont care that theyre releasing terrorists with Jewish blood on their hands after all, they hadnt promised not to free murderers. Furthermore, its not that there isnt a construction freeze. No one is building in Yerushalayim. Construction is not being allowed freely in Yehuda and Shomron either. We only hear about the various public tenders that the prime minister occasionally promises to issue. Thus, there is

a virtual freeze on construction in Yerushalayim and a partial freeze in Yehuda and Shomron, while the government in Eretz Yisroel continues to release terrorists wholesale. Apparently, whats most important is that the Bayit Yehudi Party and its Cabinet ministers can sit in the coalition government. The price for maintaining this coalition is far too high. Approving housing contracts in exchange for the safety of human life is extremely dangerous. It is one thing when the leftwing released terrorists we have sadly come to expect that. Now, however, a Likud-NRP

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government has released over one hundred terrorists to date and no one dares to say a word in protest. Coalition members come to demonstrations, speak as if theyre in the opposition, and afterwards they continue to preserve this leftist government dressed in right-wing clothing as a means of legitimatizing its policies. The time has come to put an end to this charade. As long as the demonstrations are made against the prime minister alone and not against his coalition partners, they will continue to remain firmly ensconced in their places around the Cabinet table.

Shaked we did expect from Mrs. [Orit] Struk and Eli BenDahan. Thus, we again saw evidence of the pasuk, Bribery blinds the eyes of the wise and perverts the words of the righteous. Netanyahu knew how many years Uri Ariel has dreamed of being a Cabinet minister, and his most cherished dream was to be minister of housing and construction. Bibi gave him the opportunity to fulfill his lifelong aspiration, thereby blinding him to everything else happening

The same person who spoke all these years about baseless love is the same one who brought baseless hatred upon the countrys one million ultraOrthodox residents, when he supported the political covenant with Yair Lapid. He conducted the negotiations with the ruling Likud Party, and he essentially became the architect of the current government. But theyre only a small portion of the Bayit Yehudi Party. Why are you coming to them with complaints?

During the Six Day War, the generals expressed concern over bombing Yerushalayim with 2. artillery fire and possibly damaging its historic structures. We also heard last week about Instead, they sent infantry troops to conquer the city, the start of construction on the Jordan Valley security fence, and many of them were sacrificed as a result may G-d reportedly designed to demarcate avenge their blood. When the Rebbe heard about this, he the countrys future eastern border, in accordance with the cried out that the army preferred buildings to the lives of prime ministers objectives. its soldiers.
These reports were issued as a crisis in the negotiations between representatives of the PLO and the pseudo-right wing Israeli government loomed in the background. Once more, we could hear the calls for quiet acquiescence. Were building a security fence, were conducting talks. The main thing is that Naftali Bennett and Uri Ariel wont just be rank-andfile Knesset Members sitting on the coalition back-benches. Last week, I spoke with Chevron resident R Baruch Marzel. Its not Bennett, he told me. Its Uri Ariel. I asked him why hes directing his attack against Bayit Yehudis number two man, and not against its chairman. We expected nothing from Bennett, he explained. However, what we didnt expect from Bennett and [Ayalet] around him. Uri Ariel who had once been the hope of those faithful to Eretz Yisroel has become the freeze minister. Bibi has put yet another freeze on construction in Yerushalayim, Yehuda and Shomron and Uri Ariel has become its enabler. Ariel was certain that he would manage to fix Netanyahu, but Netanyahu ended up fixing him. As housing minister, Ariel has transferred hundreds of thousands of acres to the Bedouins in the Negev. He has virtually put a halt to all construction throughout Yerushalayim, Yehuda and Shomron, and as one of the prime movers of the governing coalition, he played a role in the release of 104 Arab murderers. How could the Knesset Members from the Tekuma faction support the legislation placing cruel edicts upon countless families blessed with many children? How could they sit quietly while their political leader recognized the Reform Movement and now gives them a foothold near the Temple Mount? Netanyahu is currently preparing to agree to additional painful concessions, and his governments diplomatic representative, Justice Minister Tzippi Livni, is working vigorously for more harsh and dangerous withdrawals from portions of Eretz Yisroel! We say to Uri Ariel, Eli BenDahan, and Orit Struk exactly what they would have said to the

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CROSSROADS
government ministers a year ago: Stop betraying the Land of Israel and the Torah of Israel! Cabinet table. One of the speakers during the recent International Shluchim Conference in Beis Chayeinu 770 was the Rebbes shliach in Flatbush, Rabbi Zalman Liberow. Today, he said, everyone with some degree of human intellect understands the issue of Eretz Yisroels territorial integrity. Hes right. Unlike in previous years, theres no longer a need to wage a public relations battle to explain why its forbidden to give away portions of the Holy Land. Yet, while Israeli awareness has changed, the nations leaders still understand nothing. They operate just as they did in the past. Public figures who once spoke in outrage against territorial compromise have now become political pragmatists in their support for an autonomy plan. While they understand the dangerous threat this poses, they fail to realize that protecting the lives of millions of Jews requires strict adherence to the uncompromising instructions of the Torah. Releasing terrorists has been a powerful objective for this government. A more comprehensive plan is in the works behind the scenes. If they really are making peace, then why is there a need to free terrorists? And why did the prime minister choose to announce the release of these murderers? Were talking about a questionable gesture to the head of the PLO, a terrorist organization dedicated to the principle of murdering Jews men, women, and children. The reason for this gesture is a desire to advance a far wider process. At the end of this process, at least as far as the prime minister is concerned, there will be another expulsion rl. The question now is whether we should wait until they start pounding on the doors with expulsion orders, as we again stand at intersections with orange ribbons and cry out, I have called and no one answers, or should we wake up and fulfill the Rebbes instructions to protest vigorously and save the Jewish People?
vww c

3.
During the Six Day War, when the Israel Defense Forces prepared to re-conquer the Old City of Yerushalayim, its leading generals expressed concern over bombing the city with artillery fire and possibly damaging its historic structures. Instead, they sent infantry troops to do the job, and many of them were sacrificed as a result may G-d avenge their blood. When the Rebbe heard about this, he cried out that the army preferred buildings to the lives of its soldiers. The rationale of those times hasnt changed. Today, they still prefer to put Jewish lives at risk in order to acquire a few buildings in Ofra and Beit E-l. Anyone who doesnt fight for the holiness of Eretz Yisroel in accordance with the holiness of the Torah loses all he holds dear. He is now prepared to endanger human life simply to remain seated at the

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VIEWPOINT

JEWISH HISTORY: THE IMPOSSIBLE JOURNEY

By Rabbi Yisroel Harpaz

hen Blaise Pascal, the 17th Century French rational philosopher, was asked to provide evidence for the existence of the supernatural, his response to King Louis was, The Jews, Your Majesty, the Jews. Any objective analysis of world history, whether it focuses on the probability criteria of logical mathematics or on the methodical examinations of postmodern exegesis, inevitably reaches the same conclusion: The history of our people makes no sense. Where we begin our analysis matters much less than the fact that we end up with the realization that the Jewish people are a supernatural phenomenon that has withstood the tests of time and the worst malevolence that humanity has to offer. Our continued existence is incomprehensible and our enduring identity is impossible; we are a freak of nature. But is it fair to assume that our historical journey and our current existence are miraculous, or do we simply have a secret weapon that enables us to survive and thrive through the passing epochs of human history? Leo Tolstoy dramatically stated that, The Jew is the emblem of eternity. He who neither slaughter nor torture of thousands of years could destroy, he who neither fire, nor

sword, nor Inquisition was able to wipe off the face of the earth. He who was the first to produce the Oracles of G-d. He who has been for so long the Guardian of Prophecy and has transmitted it to the rest of the world. Such a nation cannot be destroyed. The Jew is as everlasting as Eternity itself. And Mark Twain once wrote, All things are mortal, but the Jew. All other forces pass, but he remains. What is the secret of his immortality? Many thinkers have shared these questions, but few, if any, have found the answer. The answer lies in a simple yet profound fact. Every Jew, no matter what his status is as a Jew, how Jewish he thinks he is or even if he considers himself a Jew at all, is ultimately and completely bound to G-d his G-d the G-d of his parents and grandparents going back 134 generations to our great father Avraham. The faith and universal truths are part of our genetic makeup, and the greatness of our ancestors, the steadfastness of their faith and the aggressiveness of their minds, have left their imprint on us. But even more than this, our connection transcends reason; it transcends whether we express our desire to maintain it, and it transcends our actions as well. In the words of the book of Tanya, every Jew is literally a part of

G-d above. And because our connection to the One living G-d, the Creator of all created beings, is so transcendent, we in ourselves embody an element of transcendental existence. We are, in a certain sense, part of the Infinite. That is why miracles have been part of our experience since the days of our earliest inception as a nation. The lives of our forefathers, Avraham, Yitzchak and Yaakov, were replete with miracles in their dayto-day lives. The splitting of the Sea of Reeds was a profoundly mystical experience during which the lowliest maidservant experienced a greater revelation than the greatest prophets of later generations. The whole idea of a miracle is that it reminds us that life itself is a miracle, a product of G-ds direct involvement in every facet of our existence. The awesome miracles that we are witnessing today the survival and thriving of our people and our homeland, the reawakening of a latent national-spiritual consciousness these are all testimony to the intensity of our connection to G-d. So dont be surprised if you find that you can walk on water. But take my advice and learn to swim just in case. We are human after all. Enjoy the journey.
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TZIVOS HASHEM

IN BUBBYS WASHING MACHINE

ROSH CHODESH KISLEV

By Yisroelik Fried

ave you ever heard of Time Machines? Yes, yes, the ones in the stories that can take you from one period of time to another. And have you heard of washing machines? Well, nearly all of us have a machine like that at home. And have you heard of a washing machine that travels back in time? You are probably thinking that I am talking about a machine from some old childrens tale, but no. I am talking about a real Chassidishe machine! Do you still not know what Im talking about? My name is Shneur Zalman, but everyone calls me Zalmy. I am a shliach of the Rebbe to Yishuv Dromim. The closest school to my home is in Beer Sheva, which is near where my grandparents live. Every Tuesday, school finishes early and I have a few hours of free time until the bus comes, which I use to visit my grandparents. My grandfather is the mashpia of the community, and every visit to his home turns into a Chassidishe farbrengen. Last Tuesday, I walked toward my grandparents house as I always do. Before I got there, I heard strange noises coming from their house. It sounded like two pieces of metal crashing into one another. I opened the door and a

metallic smell wafted in the air. Bubby wasnt in the kitchen but the cookies she always makes in my honor were there on the counter. I took a cookie, said a bracha, and began to eat. Oh Zalmy! I heard Zaidys voice from the living room. Ive been waiting for you. Zaidy entered the kitchen. His hands were black. As he washed them, he said to me, I have a surprise for you. I knew that if Zaidy says he has a surprise, it would be something interesting. But this time, I couldnt have imagined how interesting it would really be! Zaidy took me to the laundry room. Instead of the dryer, there was a huge washing machine, the kind that you only see in big laundromats. Zaidy, whats this? I asked, as I examined the monstrous device from all sides. This is Bubbys old washing machine or, more

accurately put, continued Zaidy with a hint of a smile, this is my time machine. Then he gave it a pat and said, I had to oil it, but now its fine. A time machine! I marveled as I tried to look for the settings and examined the dozens of little buttons. This is a Chassidishe time machine, Zaidy said in reply to my unasked question. Press on the red button and youll understand. I stretched out my hand nervously and gently pressed the button. The machine began whirling around quickly. Now go over to the glass window of the machine, said Zaidy. He bent over toward the window and I quickly followed suit. It looked foggy inside, and within the fog

40 12 Kislev 5774

shone the words, The night of Shmini Atzeres 5738. The fog slowly dissipated and I could see Eastern Parkway outside of 770. Thousands of Chassidim were standing there, and they all looked sad and worried. Zaidy, why are they sad? I asked. Its Yom Tov! Zaidy turned from the machine to look at me and said, That night, the Rebbe had a serious heart attack. Already on the morning of Erev Yom Tov, the Rebbetzin had called the secretaries and asked them to try and not burden the Rebbe at the hakafos. The Rebbe also asked the secretaries to speed up the amount of time for saying the Ata Horeisa psukim. Nobody knew the reason for this request. For the first hakafa, the Rebbe danced with his brother-in-law Rashag (R Shmaryahu Gurary) with greater joy than usual. All the Chassidim who were present in 770 danced with all their might. The dancing of that hakafa lasted an entire hour. By the third hakafa,

some of the Chassidim noticed that the Rebbe looked pale and unwell. When the Rebbe turned to the crowd at the fourth hakafa, they could see that he was white and that when he tried to clap, his hands barely met. Zaidy paused and wiped a tear. He seemed to be reliving the experience. As the hakafos went on, the Rebbe asked the secretary, R Groner, to bring over a chair. The secretary did so and the Rebbe sat down. Then cries could be heard throughout 770, Air! Go out! Open the windows! Within minutes, 770 had emptied out. Only a few doctors remained and a few curious people. The Rebbe said the hakafos should continue nonetheless, and he even took a Torah for the seventh hakafa and went to the bima to dance there with Rashag. When the hakafos were over, the Rebbe went up to his room where the doctors began to examine him. They discovered that during the hakafos, the Rebbe had experienced a serious heart attack, one that a normal

human being would not be able to survive. They couldnt believe that the Rebbe had managed to remain on his feet and dance and then go up to his room! The Rebbe remained in his room from that point on. He responded to letters and said sichos and maamarim from his room, but the Chassidim could not see the Rebbe. They longed to see him and they made good hachlatos so that the Rebbe would recover and they would be able to see him. What happened next? I asked. When did the Chassidim get to see the Rebbe? We will let the machine show that to you, said Zaidy, as he bent toward it again. The machine began to shake. The words Rosh Chodesh Kislev 5738 shone from the window. Once again, I could see Eastern Parkway outside 770, but this time, the thousands of Chassidim were dancing and looked utterly joyous. On Rosh Chodesh Kislev of that year, explained Zaidy, the Rebbe emerged from his room. The news spread rapidly and thousands of Chassidim headed for 770. At 7:30 the Rebbe left 770 for his house and the joy of the Chassidim reached the heavens. They danced all night and the mashke poured like water. If the simcha was so great after the Chassidim did not see the Rebbe for so long, I thought out loud, just imagine what joy there will be with the true and complete Geula when we see the Rebbe after a much longer time.

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YOUNG CHASSID
THE HUMOR CORNER
D.J. Granovetter
Before Rabba would start to teach his students, he would tell them a funny story. Shabbos 30b All the boys in first grade were most excited; they were going to be making a farbrengen in class for Yud-Tes Kislev! Each boy was assigned to bring some kind of nosh or drink for the farbrengen. Chaimke was assigned to bring pink lemonade. On Yud-Tes Kislev, he brought yellow lemonade; he looked sad. I really wanted to make pink lemonade, he sighed to his rebbe. But... I couldnt find any pink lemons!

FROM BUBBYS DELICIOUS RECIPES:

BUBBYS BORSCHT
Ingredients: 12 beets 6 teaspoons ginger 1 cup wine vinegar 12 ounces semi-sweet chocolate 1/2 cup chicken fat 1 cup strong coffee 1 cup chopped walnuts 1 can sour cherries 2 cans baked beans 4 portabella mushrooms 1 carton heavy cream 1 leather belt (preferably with a metal buckle) Since beets are best beaten, skin all the beets and place them in a large plastic bag. Hang it from a hook, put on boxing gloves (if you dont have a pair of boxing gloves, oven mitts will do just fine), and punch the bag for at least half an hour, or until it starts to drip. Place the beaten beets in a large pot, and bring to a boil, and let simmer for a while. In a mixing bowl, mix together the chicken fat and the beans, walnuts, sour cherries and mushrooms. In another bowl, beat the shaving cream until smooth and lumpy. Melt the semi-sweet chocolate in a pan, and add some sugar to make it sweeter. Add the ginger, too. Scoop it into the heavy cream, then combine the two bowls into a bigger one, and mix well. Then pour it all into the simmering pot of beaten beets. Since borscht needs to be made with a borscht belt, dip the belt into the borscht, then whap the borscht violently, making sure not to splatter too much. After five minutes, change your clothes, since theyll be covered in splattered borscht, and mop up the floor. Since the floor will now be slippery, make sure not to slip and hurt yourself. Let simmer another three hours, and add a tray of ice cubes to cool it down.

ADVENTURES OF SOLLY THE SEIFER

Yes you are. mostly day-dream and doodle in Shalom Uvracha! But... how Yippee! Yud-Tes Kislev is class. I dont like learning at all. But if you dont like learning, do I fight the coming up, next week. I love YudYetzer Hara? Its Tes Kislev. We get to start the how come you go to school? Tanya, from the beginning! Do My parents make me. But I so hard to fight the Yetzer Hara, you learn Tanya every day? If not, cant wait till Im grown up. theres no better time to start, this What do you want to be when he sighed. Yud-Tes Kislev. Ah, that is why you ought to you grow up? You know, I was walking along I want to be a soldier! In the read the Tanya! I told him. The the other day, and was reciting army! I want to do lots and lots of Tanya explains all about how to do just that! Tanya by heart. A young boy fighting, cause I love fighting! stopped me and asked me, what Then Im going to learn Tanya! Then heres good news for am I saying by heart? you, I told the boy. You already exclaimed the boy. Im going right I told him, Tanya! The boy had are a soldier in Tzivos Hashem! now, to learn! And he ran off! never heard of Tanya. You must And you are a fighter against the Well now! I just love seeing not go to a Chabad school, I Yetzer Hara! such enthusiasm over learning observed. I am? said the boy, most Tanya! Dont you? Actually, I do! said the boy. surprised. Bsuros Tovos, But I dont learn very well. I Your Friend, Solly the Seifer

42 12 Kislev 5774