contents

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featured articles WeeKlY cOluMNs

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We Must PrOclaiM tHat tHe reBBe is aliVe!

Nosson Avrohom

a GiaNt Of GeNerOsitY

Shneur Zalman Berger

farBreNGeN 24 a PuriMall liMitatiONs aBOVe

Menachem Ziegelboim

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Dvar Malchus Moshiach & Geula Viewpoint Parsha Thought Crossroads Viewpoint

28 PuriM turNaBOut Menachem Mendel Arad 30 iN tHe rOGatcHOVers PreseNce

Noach Zevuloni

34 eterNal JOY Menachem Ziegelboim

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DvaR MalcHus

WHEN YOU GROW UP YOULL UNDERSTAND!

the truth is that Moshe did not die. If the public accepts these words all the better. However, if they have difficulty understanding it, then, when a child asks a question to his teacher and the teacher doesnt know what to answer, he slaps him on the face and tells him: when you grow up, youll understand! So you should answer the Jew who asks questions: this is the fact, even if you dont understand! * Source materials compiled by Rabbi shloma Majeski. (Translations appear in bold; underlining is the emphasis of the compiler.)
Translated and presented by Boruch Merkur

On the night of Simchas Torah 5711, addressing the Tmimim who were about to go out on Tahalucha, dancing Hakafos in shuls outside of Crown Heights, the Rebbe encouraged them to maintain the same enthusiasm they have at their headquarters in Crown Heights, irrespective of the discomfort of being in a strange place: Even though the nature of a person is that upon arriving in a strange place, he does not feel as confident as when he is in his own neighborhood with regard to Jews, it is not so. This special quality, particular to Jews, is illustrated by the fact

that even after the destruction of the Beis HaMikdash, when we were exiled from our land, the Jewish people continued to stand strong in the fulfillment of Torah and Mitzvos, dong so with selfsacrifice. This concept also applies to visiting shuls in other neighborhoods: Irrespective of the fact that the talmidim will be going to a strange place, unaware of what sort of shul they will be visiting or what kind of Jews they will meet there there is no concern that they will be put off by the Jews they encounter and be adversely affected, nor is

there concern that they will fail to have an influence upon their hosts. For wherever Jews go, they stand in full force, with the same fortitude they have in their own place. With regard to Tahalucha, upon arriving at these shuls, they have the same force as when they are in close proximity to the Rebbe, within his Daled amos. And with this strength, they influence other Jews and draw them close to the Rebbe. *** Along these lines, a lesson and directive, a message of practical inspiration can be derived from the reading of Parshas Bracha, according to the custom of reading Shnayim Mikra VEchad Targum on Erev Simchas Torah (in the Diaspora, on Shmini Ateres, and in Eretz Yisroel on Hoshaana Rabba): The parsha begins with, This is the bracha that Moshe blessed, etc., prior to his death. The truth is that Moshe did not die (Sota 13b, end; Zohar I 37b, end); just as earlier [we saw that] he stands and serves On High, so too here he stands and serves On High. In fact, not only On High but also here below. And when it says, prior to his

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death, it means prior to when there was room to entertain the possibility that Moshe had died, G-d forbid. The spiritual source for this potential to err is the general concept of tzimtzum (the contraction of G-dliness in order to permit finite existence) and the creation of the worlds. In so doing, the Alm-ghty granted the possibility to consider that He removed Himself, His Being, G-d forbid, from the world a potentiality that exists even in the realm of kdusha, holiness, as mentioned in Tanya Shaar HaYichud VHaEmuna Ch. 7: causing some of the sages to err They erred and were mistakenand they understood the concept of tzimtzum in the literal sense, etc. This spiritual source allows for the possibility to entertain the notion that Moshe had departed, G-d forbid, and is no longer present in the world. The verse continues that prior to his death (i.e.,

prior to there being room to entertain the possibility that Moshe had died), he said, G-d came from Sinai and shone from Seir for them, etc., in His right hand is a fiery law for them: Seir is etymologically related to the word saaros hair. The vitality of a strand of hair is very contracted, enlivened by only a haara metzumtzemes. Moreover, the vitality passes through or is interrupted by the skull. [Although the first part of the verse speaks of a limited, constrained source of energy] the latter part of the verse, in His right hand is a fiery law for them, alludes to the generous and bountiful right hand of the Alm-ghty. The explanation of these contradictory allusions is that although we are presently in a state of shone from Seir for them, for we are graced with only a very contracted ray of energy (like that of a saar, a hair) [lending itself to doubt

and uncertainly], nevertheless, His right hand is a fiery law for them that is, afterwards, the abundant right side is revealed [and the truth shines forth]. With the power of the right hand it is possible to go out to other shuls and explain to the Jews they meet there that the truth is that Moshe did not die. There is no change other than the fact that now it is possible to err, etc. If the public accepts these words all the better. However, if they have questions and difficulties understanding it, then, when a child asks a question to his teacher and the teacher doesnt know what to answer, he slaps him on the face and tells him: when you grow up, youll understand! So you should answer the Jew who asks questions: This is the fact, even if you dont understand! The Rebbe concludes this part of the sicha by relating it to the custom of dancing and rejoicing with closed and covered Torah scrolls, alluding to an appreciation of the preciousness of Torah irrespective of its being beyond our ability to fully comprehend. But it doesnt end there. Ultimately the right side prevails, obviating the need to answer complaints, as in the story of the Tzemach Tzedek: The Rebbe the Tzemach Tzedek once said on Erev Shabbos that Moshiach should come. Someone asked: It says in the Gemara that Moshiach doesnt come on Erev Shabbos? (see Eruvin 43a-43b). The Tzemach Tzedek answered: When Moshiach comes and answers all difficulties, let him answer this one too!
(Toras Menachem 5711, pg. 35-37)

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REB YISROEL SCHNEEBALG, SCION TO NUMEROUS CHASSIDIC DYNASTIES:

WE MUST PROCLAIM THAT THE REBBE IS ALIVE!

He is the son, grandson, and great-grandson of a number of Admurim from various Chassidic courts, but he got a taste of Chassidus and became a Lubavitcher Chassid. Today, he farbrengs and is mashpia in many places around Eretz Yisroel and inspires people to connect to the Rebbe, to write to him, and to live with Moshiach and Geula without cutting corners. * A fascinating interview with R Yisroel Schneebalg who tells how he came to Lubavitch and about the tremendous drift towards Chabad in the Chassidish and Litvishe worlds.
By Nosson Avrohom Photographs by Meir Alfasi and Yossi Ben-Shoshan

hen R Yisroel Schneebalg begins talking about the innovative aspect of the seventh generation, about

Melech HaMoshiach, and chai vkayam, one cant help but wonder. He doesnt look anything like a Chabad Chassid. He looks like a Polisher Chassid, down to

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the last detail of his Chassidishe garb. R Schneebalg has illustrious ancestry from every direction. He is the son, grandson and great-grandson to a noble chain of Chassidus. He is the son of the Admur of Veretzky of Bnei Brak, and on his fathers side he is the grandson of the Admur of Ziditchov. On his mothers side he is the grandson of the Admur of Kretchnif in Rechovot and the grandson of the Admur of Seret-Vizhnitz of Haifa. He is also a descendent of the Divrei Chaim of Sanz and other giants. One year ago he married the granddaughter of the Toldos Avrohom Yitzchok Rebbe and he lives in Mea Sharim. I sought truth, he told us. He alluded to the fact that he could have continued life as it was and eventually become a leader of a Chassidic community, but now his heart burns with a fire of hiskashrus to the Rebbe. A short conversation with him revealed an astonishing familiarity with all the intricacies of the sichos and maamarim, as well as Chabad Chassidic stories and even Chabad history, as though he grew up with it all. Only someone who learns the sichos of 5751-5752 can get out of his prior reality and rise up to the level of the seventh generation, he says at the beginning of the conversation. R Schneebalg, who became drawn to Chabad as a young student in the renowned Yeshivas Tchebin, does not hide his views. He spreads them in the heart of Mea Sharim and in other Chassidic centers. There are thousands of others like him, Polish Chassidim and those from Litvishe circles, who have been exposed to Chabad Chassidus in recent years. Even outside of Chabad this is accepted, he says. Thousands of young men and bachurim learn Chassidus. There is an enormous interest and if someone thinks that chai vkayam and Melech HaMoshiach turns these young people away, they are mistaken. On the contrary, by explaining it properly and bringing the sources, it is mekarev them to Chassidus Chabad. It is only with this that they become Chassidim and mekusharim. What turns people from the outside off is when they see Lubavitchers talking in the middle of davening or not behaving as would be expected from someone who learns Chassidus and is mekushar to the Rebbe. In recent months, R Schneebalg has been farbrenging in a number of Chabad centers, in Chabad houses and various communities, and he has been mchazek many people. He knows a lot but there is also an element of simple sincerity about him. He speaks straightforwardly and persuasively. He infused me with a fire of enthusiasm in what had become old hat for me, said a friend of mine who attended one of his farbrengens. R Schneebalg is an influential person among Polisher Chassidim. If you were to ask him, he would say the revolution is just beginning. The work with Lubavitcher Chassidim is much harder, he says. It was hard to sit down with him because he keeps running from shiur to shiur and is in touch by phone with many bachurim whom he guides and advises. He has many plans for the near future. Learning Chassidus got me to start thinking, delving deeper, and understanding that there is something here that is incomparable to what I had been taught previously dveikus in Hashem of the highest order but learning about Moshiach and hiskashrus to the Rebbe MHM got me on the right track, he says with his refined smile. How did a grandson of Polish Admurim come to Chabad Chassidus and to such a strong hiskashrus to the Rebbe? It was a winding road that was not strewn with roses, to say the least. But from the moment that he understood and decided to connect to the Rebbe, nobody could stand in his way. In our home there was always respect for the Rebbe. My great-grandfather, R Dovid Moshe of Kretchnef, spoke a lot about the Rebbes greatness back in the early years of the nesius when the Rebbe was not well known. My grandfather, his son, quotes a lot from his impassioned words about the Rebbe. In my parents home there was also great respect for writing to the Rebbe through the Igros Kodesh. When I was a little boy, I heard my paternal grandfather, the Admur of Ziditchov, who had been to the Rebbe for dollars, talk about the Rebbe. The Rebbe blessed him then with the words may you have length of days upon your kingship. He described the Rebbe as someone with X-ray vision from whom nothing is hidden. My uncle, the rav in Kretchinef, also went for dollars. He learns Chassidus and has a regular shiur in Tanya. He went past the Rebbe when he was engaged. In addition to brachos, he also received a letter with a check. In the letter, the Rebbe refers to him as a relative, because of the family connection through the Alter Rebbe. So in our family,

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A Hei Teves farbrengen in Netanya

there was always esteem for Chabad and the Rebbe, but also for other rabbanim and gdolim. The fact that we are descended from the Alter Rebbe, the founder of Chabad Chassidus, certainly added to this connection. His curiosity for Chabad began to blossom when he went with his father to daven in the Chabad shul in Rechovot. I began to realize that there are Chassidim who are Meshichistin and those who are not, but it didnt mean anything to me. The truth is, I thought of both of them as a weird type of Chassidim. Why? Because they were different than me, different than what I knew and how I had been raised. Where I came from, I did not see people going on mivtzaim. In the khilla that my father leads in Bnei Brak, there were copies of Sichat HaGeula and Geula MAnyein vAchshavi, which is very popular in Bnei Brak. I began reading them and saw there is something big here that gives another dimension to

being a Jew. It fascinated me. I visited R Chananya Kurkus Chabad house in Shikun Hei and saw copies of Beis Moshiach magazine there. They made quite an impact on me, especially the articles by the mashpia R Levi Yitzchok Ginsberg. I dont think he realizes how influential his articles are. I would watch a lot of videos of the Rebbe, whether in Bnei Brak or in Rechovot. There in the lobby of the mosdos there is a VCR which runs around the clock. I remember that for a long period of time the niggun VHi ShAmda played in my head after I watched the Rebbe singing it. When I started learning in Tchebin, one of the best and well-known yeshivos in the Chassidishe world, I became even more interested in Chabad and the Rebbe. I went from curiosity to active learning. I felt that I had many questions for which I wasnt finding answers. I tried getting close to Hashem, tried being more connected,

but wasnt successful. I would daven Shacharis every day for an hour and a half. I shuckled and shouted, I clapped my hands, but my mind didnt sense anything. The heart moved but the mind refused to join the celebration. I was able to shuckle like a lulav while thinking about other things. Its impossible to describe the feeling that you have this desire to come close to Hashem, but realize that you have no tools to help you do it. I began learning Tanya, and later on, sichos and maamarim of the Rebbe. Those in Chabad may not realize how much power Chassidus has to change someone, and not only spiritually, but mainly physically. You become calmer, nicer. I remember my friends telling me, at that time, We dont know what Chabad is, but the fact is that your face has become more cheerful and less pained-looking. The one who got me deeply into hiskashrus to the Rebbe and belief in Melech HaMoshiach and chai vkayam was the mashpia
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R Yosef Yitzchok Zilberstrom of Lud. I attended a farbrengen of his in Bnei Brak and he spoke openly and enthusiastically about the whole inyan of Moshiach and brought halachic sources. I saw him as a role model of a Yerei Shamayim, someone serious, someone who truly loves Hashem, and this is what influenced me to listen to what he had to say. Friends in yeshiva who saw that I was becoming a Lubavitcher, coming back from farbrengens in Toras Emes, being an active participant in the shiurim of Mayanei Yisroel etc. began worrying about me. Be a Chabadnik, they advised, but do it quietly, at least until after you marry. We only marry the grandchildren and children of Admurim and they were worried about me. What granddaughter of an Admur would want a Lubavitcher, and a Meshichist yet They kept nudging me until I decided to write to the Rebbe. Not far from Tchebin is a Chabad shul. I went in and said some chapters of Thillim. Then I took a volume of Igros Kodesh and asked for advice and a bracha from the Rebbe. It was plain to me that the Rebbe was with me in every step I took. I opened the volume and was flabbergasted. The Rebbes letter was written to a yeshiva bachur in Yerushalayim who had gotten involved in Chassidus and the Rebbe explained that in the past there were fine Jews who were afraid to reveal Chassidus to the masses, but after they saw that it was those who learned Chassidus who were moser nefesh for Torah and mitzvos, and it was they who prevailed, their opposition dissipated. In the postscript, the Rebbe added that he was pleased to hear that I was attending farbrengens at Toras Emes. One day, I was called in by one of the rabbanim of my yeshiva who was following my progress. For three hours we had a lively debate. He told me that he highly esteemed the Rebbe, who was a big tzaddik, but this is not our path. I looked at him and asked, Do you have a better path? I tried everything. I learned all the sfarim, sifrei musar and Polish Chassidus, and havent found what Im looking for, so what are you referring to? Towards the end of the conversation, he threatened that if I continued along this path, I would be dismissed from the yeshiva. Some time before this, there had been a group who learned Chassidus, and indeed by the time bein hazmanim was over, they received phone calls from the hanhala and were told not to come back. I was very nervous about this. I was not yet deeply planted in Chabad, but I knew one thing, that there is a Rebbe among us. I went back to the Chabad shul and asked for the Rebbes bracha. The answer I opened to was clear and astonishing. The Rebbe wrote to someone that all the opposition he faced was sourced in the opposite of kdusha, and if he stood strong, all the obstacles would disappear. Its easy to relate this now, but back then I had to strengthen my emuna each day, that those obstacles would in fact disappear and I would not be expelled from the yeshiva for the commotion I was making about learning Chabad Chassidus. Towards the end of bein hazmanim, the hanhala did call my parents and one of the rabbis said that they had no problem with me learning Chassidus and attending farbrengens. They just didnt want me schlepping other talmidim with me. This showed me how the Rebbes answers were fulfilled and from then on, writing to the Rebbe became a regular thing for me. When I became of age, my mother, who is herself a shadchan for the children and grandchildren of Admurim, began looking into a shidduch for me. She was afraid that nobody would want a Chabad Chassid and a Meshichist to boot. She spoke to me about her fears and I, of course, wrote to the Rebbe. The Rebbes answer was that he was surprised at the haste and pressure regarding shidduchim, and in any case, there would be miracles and wonders. I showed the answer to my mother and told her there was nothing to worry about. I had had experience with the Rebbes brachos. She said that if she saw that it worked, she would publicize it to all her friends and acquaintances. It turned out that the fact that I was a Chabadnik did not bother anyone. The shidduch suggestion that my parents accepted was with a granddaughter of the Toldos Avrohom Yitzchok Admur on her mothers side. My wifes father is the rosh kollel in Toldos Avrohom Yitzchok and is a Satmar Chassid. It was a miraculous shidduch. When my friends in yeshiva heard who I did a shidduch with, they hung up flyers with the Rebbes picture on it, the famous one from the Lag BOmer parade, and had Didan Natzach written underneath. My mother was no less surprised and excited than me. She was true to her promise and publicized the inyan of writing to the Rebbe through the Igros Kodesh. I, who had already become a fiery Chabadnik, had to fly to 770

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before the wedding. But where would I get the money? I wrote to the Rebbe and in the answer I opened to the Rebbe blessed me with outstanding wealth. I understood that I had nothing to worry about and waited for the miracle which took place a few days later. A relative of mine, who is wealthy, came over to me and said that he heard that I wanted to fly to the Lubavitcher Rebbe. If you have a problem with money, come to me. Since I had a problem with money, I went to him. He told me to find out how much a ticket cost and he gave me the money in cash. 770 was the makke bpatish (final blow) and I became a complete Chassid and mekushar. I went to the Rebbe on 11 Nissan. On Pesach, I met a Satmar Chassid. He saw me dancing Yechi and acting like one of the crowd, and yet I was wearing the hat of children and grandchildren of Admurim. He asked me who I was. I told him that I was the grandson of the Divrei Chaim of Sanz and the Yismach Moshe of Satmar. He couldnt get over it and he asked me, What are you doing here? I explained that I had come to be in the presence of the Nasi Hador. He was shocked and began chastising me. In situations like these, I dont get worked up. I smile and respond patiently. When he finished lecturing me, I asked him what he was doing in 770. He told me that he had been coming every Pesach for twenty years. I asked him why and did not wait for an answer from him. I said, Because it surely touches you and it touches me too and thousands of others. Its just that I took the next step. I allowed my inner truth to lead me. You need to understand that for many

of my friends Chabad is the path of truth, but to announce this publicly takes a lot of courage. When I returned to Eretz Yisroel I began going on mivtzaim and spreading the wellsprings. When my future father-in-law heard about this, he was taken aback. He sent a neighbor to try and deter me, but I explained to him what Chabad is, and how everything done in Chabad has halachic backing. We sat for hours, and in the end, he had nothing to say. He called my father and told him that his son was stubborn and the Rebbe was everything to him, even if the shidduch would be called off. There is no question that the Rebbe gives enormous powers. Today, I dont know how I did it,

I explained that I had come to be in the presence of the Nasi Hador. He was shocked and began chastising me.
I had no worries. When they were unsuccessful in dissuading me, they tried going to mekubalim to ask them to alter me through kabbalistic means, but the kabbalists said that if they were talking about Lubavitchers, then they couldnt guarantee anything. They tried making deals with me Chabad yes, but not mivtzaim. I sent them to my mashpia R Zilberstrom and said, What he decides is what Ill do. My father-in-law went to Shikun Chabad in Lud. He came out a different person. He saw a man who is a true Chassid, and since meeting R Zilberstrom, things quieted down. Our wedding took place in Yerushalayim and was attended by rabbanim and Admurim. It was a very happy occasion. My wife comes from a different

but apparently that is the power of truth. I wrote to the Rebbe about great pressure being exerted on me and the answer I opened to was: mazal tov on your shidduch in the holy city of Yerushalayim, and I was happy about your going immediately on shlichus. And this that you say that by natural means you cannot accomplish, we have seen this many times that Chassidim were not able to operate according to the ways of nature, but they arrived with joy and not despair and then the supernatural entered into the ways of nature. The Rebbe added that mans footsteps are ordained by G-d, and if Hashem gives a Jew a shlichus, He also gives him the strength for it. After a clear answer like that,

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background than me. She was raised in Satmar and was a teacher in their school, but she also understood that this is a way of life and not whimsy or slogans. She herself wrote to the Rebbe and opened to clear answers. Today, she is active among her friends and family. the greatness of Hashem, the order of hishtalshlus, the Divine energy invested into creation. Even when you are involved in material things you understand that there is Elokus. Chassidus enables you to feel how there is G-dliness within everything, that this world is under constant supervision. This naturally changes you. Before this, I would constantly think about what others would say about me. I would daven and make sure that people would see that I was really serving Hashem. If someone criticized me it disturbed me, because I considered the world as something to reckon with. In Chassidus, there is no reality of the world at all. You can truly daven to Hashem and not be preoccupied by what people think of you. An adolescent boy has questions about emuna but is embarrassed to ask. In the worst case scenario, he despairs. In the best case scenario, he fights all his life to break the evil. In Chabad they explain to you, before all the challenges and struggles, what a Jew is, how he differs from a goy, the order of hishtalshlus of the worlds, the reasons for mitzvos, and you begin to love Hashem, to do mitzvos joyfully, not out of fear, and you understand that there is hashgacha of the world and you are on shlichus. In order to gain a complete understanding of this, learning Chassidus is 80% of the work and the other 20% is hiskashrus to the Rebbe. If you just learn Chassidus, then your mind opens. The mashpia, R Meir Blizinsky, said that when he was a boy in Poland, he belonged to the Chassidus of Porisov. But it wasnt enough for him and he looked for the path of truth. During his search he also went to non-Jewish places. When he once tried to enter a forbidden place, two former Lubavitcher bachurim stood there. When they saw him with his Chassidishe garb, they sent him away and said, This is not a place for Jews. Go and learn Chabad Chassidus and you wont have questions. Just picture it. Two former Lubavitchers, bareheaded, who even when they were on the lowest level had their neshamos burning within them. They had no problem with G-d. They knew very well what the truth is, they knew there is a Creator and in the end that they would also do tshuva. This is the innovation of Chassidus. It raises emuna to such a level that a Chassid all his life cannot truly enjoy this world. Why is it that the emuna that was fine generations ago, before Chabad, is not sufficient now? The Rebbe writes that there are no complaints against those who lived before the Alter Rebbe, but once Chassidus came down to the world, we must know it and it applies to one and all. In the past, they sufficed with the tradition that was passed down from generation to generation. Jews lived simple lives and didnt delve into things; they accepted everything wholeheartedly. Rabbi Chaim Vital (d. 1620) writes in his introduction to Pri Eitz Chaim that pnimius haTorah must be revealed, since the atmosphere of the world has grown coarser and conceals G-dliness. He wrote this 400 years ago! The Alter Rebbe calls it a lofty mitzva, so imagine what it is in our times. One of the great Acharonim, whose sfarim are learned in the yeshiva world, headed a famous yeshiva. They say that

THE DIFFERENCE IN APPROACH BETWEEN POLISH CHASSIDUS AND CHABAD CHASSIDUS

R Yisroel doesnt stay holed up in Mea Sharim. Wherever he goes, he spreads the wellsprings. He farbrengs and gives shiurim. Since he studied both Polish Chassidus and Chabad Chassidus, he can clearly see and explain the differences in approach. The approach of the Polish Admurim is to learn Chassidus not in a methodical way but through vertlach (brief aphorisms). Most of the Chassidishe world learns Kdushas Levi and Meor VShemesh which are based on short, sometimes deep, Chassidic explanations. The Admurim of Poland interpret a certain level in Avodas Hashem based on a given verse, and you dont necessarily understand this level. In the musar and Chassidic works there are gates the gate of love, the gate of meditation, the gate of fear. Chassidus comes from the highest source, as is explained in Kuntres Inyana shel Toras Hachassidus. It doesnt work through gates; its far more than that. It reveals to a Jew what his place in the world is, before he even begins to deal with individual issues. The approach of the Alter Rebbe and the other Chabad Rebbeim is that you contemplate

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the talmidim of his yeshiva would daven with dveikus, but in the dormitory they would walk around without yarmulkes and would be Mechalel Shabbos. I say this not to promulgate negativity, but to stress the importance of learning Chassidus. People can learn Nigleh just to advance intellectually, but in order to arouse love and fear of Hashem we must learn Tanya and Likkutei Sichos. It is just like the Rebbe Rashab describes in detail in the Kuntres Eitz Chaim about what happens to someone who learns Nigleh without Chassidus. It is known that the Baal HaTanya began his work with the word Tanya in order to break the klipa called Tanya, which is a klipa that is attached primarily to Torah scholars. What is this klipa? Just like an army has the feeling of invincibility, the same is true in yeshivos. Torah learning can lead to arrogance. I know some Masechtos so I walk around proud as a peacock, because the I is very much on display in the yeshiva world nowadays. Chassidus puts you in your place relative to Hashem who brings the world into existence at every moment. Chassidus removes you from the equation of selfcentered existence. A bachur in a Chassidishe yeshiva told me that for a long time already he has a problem with putting on tfillin. He had put tfillin on until that point because he was afraid for the World to Come, but now he stopped being afraid. Ill do tshuva after 80 years, he said. When you learn Chassidus you dont think about Olam Haba; you think and live in this world and want to make Hashem a dwelling place down here,

Torah learning can lead to arrogance. I know some Masechtos so I walk around proud as a peacock, because the I is very much on display in the yeshiva world nowadays. Chassidus puts you in your place relative to Hashem who brings the world into existence at every moment.
the point about Moshiach. R Y.Y. Zilberstrom and R Zalman Landau farbrenged there. People today are seeking out the Rebbe, seeking out Moshiach. We must talk about it and not hide it, because the truth will come out, and better sooner than later. I have a friend who opened a kollel for Chassidus in Yerushalayim the second year after he got married. I asked him how he manages, and he said its miraculous. What do they learn there every evening? The sichos of 5751-5752. There is a revolution going on that most Lubavitchers dont even know about. In the sicha of VaYeishev 5752, the Rebbe says that on the 19th of the month the moon is waning so why is the celebration on the 19th of Kislev? The Rebbe

bringing G-dliness down. It is no secret that there is a strong pull towards the study of Chassidus these days. Why do you think this is happening now and where do you think it is heading? Its been going on for many years now. There is a thirst for it, but now we need to go up a level and talk about Inyanei Moshiach and Geula too. There are Chabad organizations that only teach Chassidus and avoid the topic of Geula. They expose people to only half the truth. The entire truth is found in the sichos of 5751-5752. There is a Litvishe fellow who opened a shul in Beit Shemesh. The mashpia R Zalman Notik gives shiurim there, and this fellow and a group of other young married men got

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answers that it seems to be waning, but the reason for this is that it is getting closer to its light source, the sun. The same is true for our generation that within the darkness we see the light; we see the Geula. More and more people are becoming close to the Rebbe. Before Gimmel Tammuz, when we saw the Rebbe and the connection was through letters or dollars, how many people became Lubavitchers each year? Dozens? Hundreds? Today we are talking about thousands, and I am not exaggerating. This is a powerful trend of people who arent even changing their way of dressing, which is why people dont know about the changes in their lives. I heard from a non-Chabad source that a delegation of educators in one of the yeshivos went to one of the well-known chinuch advisors in the frum world, whose name I wont mention, in order to ask him what to do about this trend in their yeshiva in which bachurim are learning Chassidus. He told them, I cant deal with those who are involved with Chabad. Thats beyond me. How did you get caught up in the topic of chai vkayam? Cant you learn Chassidus without getting to the sichos of 5751-5752? The sichos of 5751-5752 are hiskashrus to the Rebbe. You cant say, I am battul to the Rebbe, but only in those sichos and maamarim that I like. That kind of thinking might be found among other groups, but its not the thinking of a Chabad Chassid. R Mendel Futerfas once said that he met a former friend who had learned in Tomchei Tmimim and then became a communist. R Mendel asked him, You know the truth so how can you deny it? He said, I know the truth, but I didnt work on it. I heard it but didnt internalize it through the work of the heart. In this case too, you can learn Chassidus and it definitely has an effect, but the aspect of chai vkayam is the avoda, the real bittul, the turning yourself around 180 degrees. Mivtza tfillin and mivtza Moshiach go hand in hand, with the greater emphasis on mivtza Moshiach, because each mivtza must be permeated with Moshiach A Polisher Chassid told me that he could never be a Lubavitcher because he is mekushar to his Admur at most 30%, and in Chabad, the bond with the Rebbe is 100%. Just like the Admur is a metzius (an entity), he too is a metzius, and if the Admur would tell him to go to Thailand he would say, you go first and Ill follow you. You can only reach the level of complete inner bittul with the insight of Moshiach and chai vkayam. I have ties with many young men who learn Chassidus. There is a Litvishe bachur who just finished all of Hemshech 5672 but hasnt grown a beard yet. Why? Because he did not get the point and the point is Moshiach. Only Moshiach can change your very being. Actually, all of Chassidus is Geula and Moshiach, yet we see that the Rebbe himself drew a distinction, and in the sicha of Tazria-Metzora it says to learn the part pertaining to Geula and Moshiach within Chassidus and this part is mostly found in the sichos of 5751-5752. You farbreng a lot about the need to learn Inyanei Moshiach and Geula. Why? Because only through learning Inyanei Geula and Moshiach can you truly live day to day in the current generation. The Rebbe says himself in TazriaMetzora that we need to open our eyes. How do we do this? By learning Inyanei Geula and Moshiach. Learning Inyanei Geula and Moshiach gets you to internalize everything you learned, live with it, to feel it, and even to see through your minds eye, in a palpable way, how there is a G-d in the world. The Rebbe says the world is ready. This cannot be explained rationally. When you learn Inyanei Geula and Moshiach and you go out to the street, you feel that the world is ready. Even when someone opposes you, you see that its not genuine opposition. The reality is that many hold this way and there is a big revolution going on. Whoever is still not holding there simply does not know because he did not learn. There is a mashpia in one of the Chassidishe yeshivos, someone that many admire. I spoke to him about Moshiach and he was fascinated by it. He had to go to yeshiva but he delayed going; his eyes were opened. People realize that this is not an invention of Chassidim but Halacha. When you learn 57515752 and the rest of Inyanei Moshiach and Geula, you see how the world is ready and there are answers to all the questions; otherwise, we are stuck. Some are stuck in the 60s, some in the 70s, and some are still in the 50s, but the Rebbe moved on. Lets jump together with him. One who opposes this is someone who hasnt seen the reality, which is the reality of Geula. Its no secret that within Chabad there are those who think that publicizing Moshiach turns people off. What can you say from your experience?

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Turns people off? The opposite! It brings people in. Maybe, if they see someone spouting slogans and acting in ways unbecoming to a Chassid, it can turn people off. But in that case, it makes no difference whether the topic is Moshiach or tfillin. They wont accept it. A Chassid creates an atmosphere by being a role model, and only then can he explain how its all based on Halacha and is not his own invention. When you show them deep ideas, it captivates them, because they arent knowledgeable in this at all. If they knew about it, they wouldnt oppose it. Even if in the initial conversation they react otherwise, dont let that faze you; let them digest it. I spoke with a famous Admur and when we got to talking about Moshiach he said, Listen, you know that I greatly respect Lubavitchers. They are more knowledgeable on this topic than I am and since I dont know, I dont speak for or against it. Ive spoken with many Lubavitchers who are so-called antis and I know their position. They could have said it turns people off twenty or thirty years ago but today the world is ready. The problem is that they didnt study this topic sufficiently well and they are afraid to get into it with people. I have a relative who was a regular participant in the Igud HaTzeetzaim (organization of the descendants of the Alter Rebbe). He would learn Chassidus, but it didnt affect him until I started talking to him about Moshiach, and then he began to change. Turn them off? The opposite. And I am proof that this is incorrect. There is a bachur in Kretchinef, a descendent of the Chabad Rebbeim through the

Everyone should commit to bringing ten frum Jews to learn Chassidus. This is a shlichus and a hafatzas hamaayanos no less, and perhaps more, than working with not-yet religious Jews.

famous Slonim family. When I first spoke to him, he laughed at it, but after we learned for a few hours and I showed him all the proofs, he was convinced that the Rebbe is chai vkayam. A few days later he was somewhat cooled off. I asked him what happened and he said that he had met a Lubavitcher who told him that Meshichistin are mistaken. When he asked how they are mistaken, he didnt get into explanations, but that was enough to cool him off. So I ask you what turns people off, publicizing about Moshiach or not publicizing

about Moshiach? I think the answer is obvious.

BRINGING TEN JEWS TO THE REBBE

R Yisroel has a request: I think it was in 5711 that the Rebbe asked every Chassid to commit to bringing at least ten people to him. We should bring this to peoples attention and everyone should commit to bringing ten frum Jews to learn Chassidus. This is a shlichus and a hafatzas hamaayanos no less, and perhaps more, than working with not-yet religious Jews.

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A GIANT OF GENEROSITY
In Moscow, Tashkent, in displaced persons camps, in Paris, and in Kfar Chabad, during peacetime and war, R Zalman Sudakevich ah was a model of unconditional chesed. He helped individuals and the public at large. * The life of a Chassid who recently passed away at the age of 98.
By Shneur Zalman Berger

HE DOUBLED HIS CONTRIBUTION

To the onlooker, it looked like R Zalman Sudakevich was a wealthy Chassid who was concerned mainly with his business affairs, whether during World War II or in Kfar Chabad in the early years, or in the later years together with his sons. However, the truth was that this Chassid was completely involved in helping other Jews. This was his only goal, no matter the place or the situation, even on behalf of those he did not know. That was R Zalman, a generous soul and a master at getting things done. R Zalman was born in Poland on 15 Teves 5675/1915 to Gershon and Henya Sudakevich. In his youth, his family moved to Russia and settled in Moscow where he settled years later with his wife Sima Levin, from the Chassidishe family in Nevel.

R Zalman had a keen business sense and he was financially set at a young age, while many other Lubavitchers suffered from starvation. Being good-natured, R Zalman did not keep his money to himself. He opened his heart and his pocket and gave a fortune to help support many other Jews without keeping track of the money. R Yechezkel Brod related: Three boys hid in the attic of the Marina Roscha shul and learned Torah. One of them was R Zalman Leib Estulin, another was R Nechemia Liss, and there was a third bachur. They sat and learned day and night. Good Jews, including my father, took care of them. One day, my father went to R Zalman Sudakevich who was a man of means and asked for his help. I have a good shidduch suggestion for the bachur Nechemia Liss. We need an

apartment for the young couple. I have the opportunity to buy two apartments in a building that R Yisroel Kook is building and he wants to sell them to G-d fearing Jews. An apartment costs 10,000 rubles. If I raise the money, we can make a wedding for the bachur. R Zalman immediately committed to providing half the amount, 5000 rubles. My father was pleased and said he would go to other people and raise the rest. Then he diffidently said, The truth is, I want Zalman Leib for my daughter and I need an apartment for them too, but I dont know whether I am allowed to take from the money I am raising for Nechemia Liss for this purpose. R Zalman was astounded by this person who was taking care of someone elses child before his own, and only afterward revealed that he needed the same sort of

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help to marry off his daughter. On the spot, he said he would double his contribution and he gave my father another 5000 rubles to marry off his daughter. R Zalman suggested that he tell people that he was raising money for two brides and grooms and one of them was Nechemia Liss. That way, there would be no halachic question. My father did as he suggested. Within a short time, both weddings took place within a week of one another.

R ZALMAN AS A REPRESENTATIVE OF THE JUSTICE MINISTRY

During World War II, R Zalman fled from the approaching Nazis and went to distant Tashkent. Many Jews had fled there, including a significant number of Chabad Chassidim. The financial and spiritual conditions were difficult and R Zalman helped on various fronts. He assisted people financially and also worked hard to maintain the secret chadarim. There were also refugees who needed various documents and R Zalman did not hesitate to forge and buy documents in order to save these people from the dangers of wartime when millions of Jews perished. A number of families, including the family of R Avrohom Plotkin, R Zalman Kalmanson, R Berke Chein, R Shmuel Menachem Klein and others had lived in the suburbs of Leningrad from where they fled, until they arrived in a forsaken village where they lived for two years. Then they heard that in Tashkent there was a nucleus of Lubavitcher Chassidim. They immediately got ready to travel there, but then discovered a major obstacle to their plans. Since the war was at its height, the communist government asked all citizens who wanted to move from city to city to first receive an invitation from a relative who lived in that city. R Shmuel Menachem Klein wrote about this to his brother-in-law, R Yisroel Chosidov, who was already in Tashkent, and a few weeks later forged documents arrived at the village post office that had been sent from Tashkent for all the Lubavitcher families. The documents were signed by R Eli Lipsker as the representative of the Interior Ministry and R Zalman Sudekewitz as the representative of the Justice Ministry.

Photograph by Berush Blinitzky

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R Zalman was astounded by this person who was taking care of someone elses child before his own, and only afterward revealed that he needed the same sort of help to marry off his daughter.
During the war, two Chassidim, R Mulle Pruss and R Yosef Mochkin, were caught and sent to a labor camp near the city. R Zalman was the one who helped them. One of the commanders of the camp would occasionally visit the city and R Zalman bribed him with a lot of money and the man gave them a pair of tfillin. passport, I went to one of the officials with whom I was already friendly. I told him that this was my uncle who wasnt in the best of health and he could not leave his home. I asked that permission be granted for a long extension. In the end he agreed and gave a three month extension for residence in the Kraso area, which was far from the center of the city. There was a minyan in our house. The Admur kept the Torah scroll of the holy Baal Shem Tov, which he had obtained, with us. The apartment was tiny with just one room, and the women left the house during the davening. When three months were up, I went back to that official and managed to convince him to grant another three month extension. I was very happy about this because, according to the law, a citizen who received permission to stay in a city for six months had the right to receive permission to live there for an entire year. When the next three months were up, I did not go back myself to that official for an extension, because I knew that the Admur could receive an extension without any problem. I sent my brother-in-law with the passport to extend it for a year. However, the official to whom he gave the passport went outside to my brother-in-law and said that the police chief (under whose auspices the registration took place) wanted to see me. When I arrived, he told me that he wanted to speak to me

HE HELPED THE ADMUR OF MACHNOVKA

R Zalman was very close to the Admur of Machnovka ztl, Rabbi Avrohom Yehoshua Heschel Twersky (d. 1987). Their special relationship began before the war, when the Admur lived in Moscow and R Zalman helped him tremendously. During the war, the Admur moved to Tashkent, but the authorities ordered him to leave the city. The one who helped him was R Zalman. Years later, he revealed some of what he did: One day in Elul 1941, I met a friend who said that the Machnovka Rebbe had arrived, but when he tried extending his stay, they wrote in his passport that he must leave the city within 72 hours. He had no idea why he was different from others who were given unlimited extensions or extensions for long periods of time. This friend asked me whether I could help out so that the Admur would be able to remain in Tashkent without having to move from place to place. After receiving the Admurs

about a secret matter. He sent the other people out and when we were alone in the room he took out the passport and showed me that under occupation it said, tzaddikov. He told me he had looked up the word in the dictionary but did not find it. He asked me to explain to him what this mysterious profession is. With Hashems help, I came up with an idea. I said, You see that he was born in the Ukraine as it says in the passport. Over there, they give that title of tzaddik to a tailor who designs and sews exclusive clothing. I also pointed at the picture in the passport and said, Look at this picture. You can see that he is a special person. He looked at the picture and exclaimed, Indeed, a special man! But he still hesitated to believe me. I asked that he give the years extension in any case and with time, he could verify what I said. I added that I would append my signature as testimony to the veracity of what I had told him. This helped and he agreed to give a years extension, which enabled the tzaddik to live in peace for another year. When I returned from this meeting, I sent my brother-in-law to the Admur to tell him what had happened because tzaddik had been written on his passport. I suggested changing the passport, if he agreed, to prevent future problems. My brother-in-law came back with the response: The Rebbe refuses to change his passport. When the Admur came to our house to daven, I accompanied him after the davening in the attempt to convince him to change his passport. I made my case, In my humble opinion it would be greatly desirable to change the

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Elders of Kfar Chabad learning by the light of kerosene lamps. From the right: R Zalman Sudakevich, R Tzvi Lieberman, R Moshe Zalman Kaminetzky, R Avrohom Drizin, R Gavriel Kagan, R Shneur Zalman Garelik.

R Zalman in his grocery store in Kfar Chabad

passport in order, once and for all, to be rid of any problems. Who knows what new problems and troubles might arise because of this? But he remained firm in his refusal to change the passport. He explained, This is how my holy father registered me. This is how my father and grandfather were registered, so I dont want it changed. *** While the Admur was living near R Zalman, he davened in the Sudakevich home. R Zalman said that due to communist persecution, the Admur tried not to arouse undue attention. He did not sit on the eastern wall but amidst the other people, and when people sat down for the third Shabbos meal, he would quietly sing the zmiros as was his custom. It was only on holidays that Chassidim went to him (during the war, Chassidim from different groups went to Tashkent) to spend time in his presence and then he gave out shirayim, lchaim and the like. R Zalman helped many people during the war. He also wanted to provide financial assistance for the tzaddik who lived nearby, but the Admur refused, saying, People go to

you and benefit from you [your money]; people are afraid to come to me [lest they be punished by association]. It is better then, that the money remains with you and Hashem will provide for me. Since he did not want to accept financial help, R Zalman provided him with work. R Zalman ran a sock weaving business from which many Jews earned a living. They took the raw materials home and made socks which R Zalman sold. The Admur agreed to join the business. A weaving machine was obtained for him and he learned to operate it and began weaving socks. He recited Thillim and learned Zohar as he worked, as R Zalman related, You could watch him operating the machine with one hand while holding a book in his other hand. When the war was over, the Admur returned to Moscow. Chassidim began preparing to escape the country via Lvov. R Zalman went from Tashkent to Lvov, stopping in Moscow along the way, where he asked the Admur to escape, as R Zalman related: At the beginning of 5707, I was planning on taking the opportunity of crossing the

border as a Polish citizen as many did. I was living in Tashkent and I heard from friends that the secret police had their eyes on me and I should no longer remain at home. I went to Moscow for Simchas Torah to the Admur of Machnovka. He rejoiced greatly with me and did not let me go. He asked me to stay as his guest. At first, I refused. Their home was small and barely sufficed for them and I did not want to burden them, but the Admur insisted. He wanted to repay me for what I did for him in Tashkent. On Motzaei Yom Tov, I secretly told him my plans to cross the border in a few days and move to Eretz Yisroel, and I suggested that he join us. I told him that I could arrange this with all the documents, if he would agree, and within a few days we could leave this vale of tears. He thought a little bit and then said, Go in life and peace! I must remain here. There is nobody here today that Jews can turn to and Jews come to me for me to strengthen them in emuna and Judaism. With Hashems help, I will yet get to Eretz Yisroel. The Admur remained in

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WHEN REB ZALMAN GOT TO HEAR THE REST OF THE STORY

One Shabbos afternoon in the shul in Kfar Chabad, people were sitting around tables and farbrenging, listening to the elder Chassidim speak words of inspiration or relate stories of Chassidim of yesteryear. Between niggunim and drinking lchaim, one of the seniors, R Zalman Sudakevich, began telling a story from his youth. It was 5707 and he was living in Paris after escaping communist Russia. A large group of Chassidim had managed to cross the border after years of suffering and observing mitzvos in secret. Paris was a way station. The refugees gathered there and waited for instructions from the Rebbe Rayatz about where to go. The Rebbe sent Chassidim in a number of directions. Many were told to move to Eretz Yisroel, others were told to go to the United States, and some were told to go to Australia. R Zalman was told to go to Eretz Yisroel and he was one of the founders of Kfar Chabad, but at this time, he lived in Paris. One day, two Chassidim who were older than he was, R Yehuda Chein and R Chaim Schreiber, told him that the Rebbe Rayatz instructed them to walk in the streets of Paris. The Rebbe did not state the goal and they assumed they would figure out the reason somehow. R Zalmans curiosity was aroused and he went along with them. They walked aimlessly as they passed through the ninth arrondissement, on one of the tiny streets, and suddenly heard someone calling from one of the buildings. They looked up and saw an old Jewish woman on the fifth floor motioning to wait for her. They waited for her to come down. She came down and in fluent Yiddish she said that she needed help. She had a grandson who lived in that district whose parents were not religious. Her grandson was becoming bar mitzva, and there was no one to learn with him about the significance of this day in the life of a Jew. With tears in her eyes she explained that it was very important to her that the boy have an Aliya in shul, but she did not know anyone who taught bar mitzva boys. When she saw them walking down the street, she felt they had been sent to her from Heaven so they could direct her to the people who could help her grandson prepare for his Aliya lTorah, and take charge of the simcha in shul. The Chassidim were happy at the opportunity to help her and they referred her to the nearby shul. The Chassidim were moved by this encounter and assumed that this was the reason the Rebbe had told them to walk in the streets of Paris and now they could return home. After several weeks of study, the boys Aliya to the Torah took place in the shul, to the grandmothers great joy. She warmly thanked the Chassidim and then, almost in a whisper, she added, Who knows, maybe the day will come when this boy will be able to say Kaddish for me. R Zalman finished his story. His audience was duly impressed by the Hashgacha Pratis, but one person present, R Dovid Lesselbaum, felt a cold sweat break out. Tell me, he said to R Zalman, do you remember the name of the shul where the bar mitzva took place? Of course, said R Zalman. It was called the Rashi shul. R Dovid had another question or two before he blurted out, I was that boy! R Dovid and R Zalman looked at one another in disbelief. After he had calmed down, R Dovid said, I remember my grandmothers concern that I have a bar mitzva ceremony in the traditional way. At that time, I did not even know a single Hebrew letter and I did not know about Torah and mitzvos. I did it just because she asked, out of respect for her. My grandmother lived in the twentieth arrondissement, but she often visited my aunt who lived in the ninth arrondissement, where I also lived and where she met the Chassidim who directed her to the shul where I had my Aliya. The bar mitzva celebration and the Aliya to the Torah were what changed the direction of my life to that of full mitzva observance and years later to my becoming a Lubavitcher. When my grandmother died, I was the only one out of the entire family who observed her yahrtzait with davening and Kaddish. There are many yahrtzait dates in my family that I dont remember, but I remember hers. My grandmothers request was honored. How amazing are the ways of hashgacha. We all knew R Yehuda Chein and R Chaim Schreiber, genuine Chassidim from Kfar Chabad who are no longer with us. I would never know that they were the ones who were sent to save me, if R Zalman had not accompanied them and told us about it. The Rebbe Rayatz sent his emissaries to help a French boy to return to his roots.

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Moscow for many more years and R Zalman left the country for Poland and then Austria.

WITH THE REBBE IN PARIS

A group of about three hundred Lubavitcher Chassidim settled in Vienna. Among them were the great mashpiim, R Shlomo Chaim Kesselman and R Yisroel Noach Blinitzky. Shortly after arriving in Vienna, a meeting was held in which a vaad hapoel (working committee) was elected. The purpose of the vaad was to supervise material and spiritual matters of Anash. R Zalman, who was known as an askan and a generous person, was chosen as a member of the vaad that also included: R Shmaryahu Sasonkin, R Betzalel Wilschansky, R Moshe Zalman Kaminetzky, R Yosef Goldberg, R Shmuel Betzalel Altheus, and R Yisroel Kugel. The vaad established an elementary school for the children of the Chassidim. From Vienna the Chassidim continued to Paris where they were put up in a hotel. R Zalman told about his ties with Ramash (later to be the Rebbe) at this time: After Ramash arranged all the papers for the trip, a goodbye party was held in the home of R Zalman Schneersohn. Anash gathered and Ramash sat and farbrenged with them. Ramash asked R Isser Kluvgant: What is your name? He said: Isser. Ramash said to him: Where do we see Isser in the Torah, do you know? And the future Rebbe began explaining the meaning of the name but nobody heard the explanation except for Isser himself. I was suddenly called to the phone. I got up and when I

With Shazar in Kfar Chabad

returned to my place the future Rebbe told me to sit. Then he asked me my name. R Shneur Zalman Butman jumped in and said, Shneur Zalman! But R Isser intervened and said, I was the Torah reader in Tashkent for three years and they called him Efraim Zalman! Ramash said: Shneur Zalman is one name. Shneur is a great light and Zalman in Greek means light. Shneur Zalman is one name. Efraim Zalman are two names. Like Efraim and Menasheh. Look at what Rashi says on this and that verse, and Ramash told me which Rashis to look at. In that Rashi it gave a solution to the problem that I had been thinking about at that time about arranging a visa (a problem I had not shared with anyone). After the farbrengen ended at seven in the morning, R Meir Charlov came with children from school (which was in the nearby shul, next to the room where we farbrenged) and began saying brachos out loud with the children. The Rebbe opened his eyes as though he had slept for the previous twelve hours and said: We need to go.

We got up and he went into the room where the children said the brachos. There were about ten or twelve children. They held onto his gartel and the Rebbe danced with them for a long time, for fifteen to twenty minutes. R Bentzion Shemtov and R Isser Klugvant went out towards the end, and I remained until Ramash left (in accordance with the Halacha that you dont leave a gathering as long as the leader remains). When we left, Ramash said to me: It must be arranged that nobody tell my mother that we sat here all night because it would aggravate her.

ONE OF THE FOUNDERS OF KFAR CHABAD

After two years in Paris, R Zalman Sudakevich and his family moved to Eretz Yisroel. He ended up as a guest in the home of the chairman of Agudas Chassidei Chabad in Eretz Yisroel, R Eliezer Karasik. R Zalman spoke about his warm hospitality: When I arrived in Eretz Yisroel in 5719, I was greeted by my brother Moshe, who had
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arrived a few months before me. He told me that there was a warm-hearted Jew in Tel Aviv by the name of R Karasik who welcomed immigrants from Russia. Thats the first house people would go to where they get a hot glass of tea and benefit from the wise counsel of the rav. I followed his advice and went to the Karasik home. R Karasik was very helpful to me. He took a great interest in me and took care of my familys needs. In the following months, the Rebbe Rayatz said to found a village for the Chabad Chassidim who had come from Russia. The Lubavitcher immigrants elected a vaad which included R Zalman. R Zalman Feldman was voted chairman of the vaad. There were five additional members: R Zalman Bronstein, R Avrohom Shmuel Garelik, R Yitzchok Meir Greenberg, R Zalman Sudakevich and R Dovid Chein. The vaad worked hard together with the heads of Aguch, and together they chose the location where Kfar Chabad is today. R Zalman did not suffice with founding the Kfar, but along with his work in running a grocery store, and afterward the air conditioner factory that he opened in Kfar Chabad, he did a tremendous amount to establish Kfar Chabad and develop it. He was well-liked and made good connections with senior members of the Israeli government, through whom he received much aid for Kfar Chabad and its residents. When Kfar Chabad was founded, R Zalman served as director of the religious council of the Kfar. He did this as a volunteer, seeing to all religious matters of the new village. He also saw to the salaries and work conditions of the rav, shochet, secretary, bookkeeper, mikva attendants, those in charge of trumos and maaser, the Shamash of the shul, supervisor of the eiruv, etc. In this way, he helped Jews with their parnasa. In copies of letters that I have, one can see the extent of his work, along with others, to obtain a significant budget for the religious needs of Kfar Chabad as well as improving and maintaining the mikva and eiruv. In later years, he made connections with supervisors in the Education Ministry and with Mr. Zalman Shazar. He was greatly helped by them with aid for Kfar Chabad and its schools, which continued to grow and needed a great deal of help. One of the things he spoke about was his efforts on behalf of establishing that Jewish studies take place before secular studies in the schools, as the Rebbe instructed. He was appointed a member of the hanhala of Aguch as a representative of Kfar Chabad. For decades he worked on behalf of Kfar Chabad and mosdos Chabad, whether with financial help or with his connections. He himself raised significant funds for the Tomchei Tmimim yeshivos in Lud and Kfar Chabad. *** R Zalman passed away last month. He is survived by his wife Sima and his children: R Shraga Feitel, R Gershon, Chana Ashkenazi and Chaya Aaronson, grandchildren and greatgrandchildren who follow in his ways.

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22 12 Adar 5773

Radio Moshiach & Redemption

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

MosHIacH & Geula

PAY YOUR TAXES!

By Rabbi Gershon Avtzon

Dear Reader shyichyeh, This week we will be discussing the Halachic status of the Mitzva of donating Machatzis HaShekel, the half-shekel coin that is to be collected for purchasing communal offerings, in the times of Moshiach. The Torah tells us (Shmos 30:11): The L-rd spoke to Moses, saying: When you take the sum of the children of Israel according to their numbers, let each one give to the L-rd an atonement for his soul when they are counted; then there will be no plague among them when they are counted. This they shall give, everyone who goes through the counting: half a shekel according to the holy shekel. Twenty gerahs equal one shekel; half of [such] a shekel shall be an offering to the L-rd. Everyone who goes through the counting, from the age of twenty and upward, shall give an offering to the L-rd. The rich shall give no more and the poor shall give no less than half a shekel, with which to give the offering to the L-rd. The reason that Hashem wants all Jewish people to give only a half-shekel is explained in many places in Chassidus: Every Jew has to know that he is only a half. If he wants to reach his own wholeness and completion,

he must unite with Hashem by uniting with another Jew. In the Seifer Taamei HaMinhagim the author explains a fascinating opinion: This biblical commandment that we should only give a half-shekel will change in the times of Moshiach. While historically we only gave a half-shekel, in the times of Moshiach we will give a full shekel! The reason for the change can be explained from a few angles: 1) In the times of exile, we need to give the half-shekel as a reminder to unite with another Jew. In the times of Moshiach, when In that era, there will be neither famine or war, envy or competition for good will flow in abundance and all the delights will be freely available as dust. The occupation of the entire world will be solely to know G-d, there will be no need for such a reminder. 2) One of the main reasons of the Mitzva of the half-shekel is to atone for your souls. By giving a half, it reminds the Jew that he must be humble and repent. Since in the times of Moshiach there will be no more sins and the evil inclination will be eradicated, we can give the full shekel.

3) When one gives a halfshekel, it is a reminder that he must continue to give more Tzdaka. In the times of Moshiach, when everything will be available in abundance, we do not need that special reminder. (It must be noted that not all commentaries agree with the above opinions. See Yemos HaMoshiach Bhalacha, Vol. 2 page 441, for an in-depth discussion on the above.) I would like to finish with an interesting thought that I read on the Mitzva of Machatzis HaShekel. There is a saying told in the name of the Tzemach Tzedek that the word shows that a person has to be connected to a Tzaddik. There are five letters in the word . The is in the middle of the word and near it, on either side, are and spelling ( life) and on the outside of the word, are and ,meaning the opposite of life. Hence, to be truly alive one must be connected to the Tzaddik. Rabbi Avtzon is the Rosh Yeshiva of Yeshivas Lubavitch Cincinnati and a well sought after speaker and lecturer. Recordings of his in-depth shiurim on Inyanei Geula uMoshiach can be accessed at http://www.ylcrecording.com.
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PuRIM

The Rebbe Rayatz at a farbrengen with Chassidim, illustration

A PURIM FARBRENGEN

ABOVE ALL LIMITATIONS

What took place on Purim 5681, the first Purim after the passing of the Rebbe Rashab?
By Menachem Ziegelboim

24 12 Adar 5773

PART I
Purim 5681/1921: the situation in Russia was very tense. These were the days of war and revolution. The situation in Rostov was also very severe. For the Chassidim, the situation was far worse. It was less than a year since the passing of the Rebbe Rashab. His only son, the Rebbe Rayatz, refused to lead as a Rebbe. He referred to himself as one of the Chassidim, a brother, a fellow mourner. The Chassidim knew they had to wait. They hoped that soon, at the end of the year of mourning, the sixth Chabad Rebbe would formally accept the nesius. In the meantime, they felt like orphans. If that wasnt enough, that winter the Rebbe Rayatz was seriously ill with typhus which had felled numerous victims. Doctors were called to the Rebbes house. They examined the Rebbe and feared for his life. The Rebbes condition became critical. He later wrote describing his illness, how he was confined to bed for three months, and how there were days when he hovered between life and death. It was first in Adar that his condition took a turn for the better, but he was still very weak. Nevertheless, he fasted on the Fast of Esther. He fainted in the middle of the fast and the family called for the doctor, Mr. Landau, who said, He fasted so he fainted. The Rebbe continued the fast until nightfall. The Rebbe asked the doctor, Tomorrow, the Chassidim and Anash will come. Can I farbreng and say Chassidus? The doctor said that the Rebbe could farbreng, but not for many hours as he had to be careful with his health. He also asked the Rebbe to say Chassidus briefly, no more than fifteen

minutes, and that the Rebbe not meditates beforehand at length since this sapped his strength. The Rebbes face was pale during the reading of the Megilla but he stood the entire time. However, he asked the reader to read the Megilla quickly.

PART II
The political situation in those days was very tense. A terrible civil war raged between the Whites and the Reds. Both sides found the Jews convenient scapegoats and vented their fury on them. The Bolsheviks already ruled in Rostov and everyone knew that they faced danger. Under these circumstances, one couldnt help but think about the events of the previous Purim 5680 with the Rebbe Rashab on

a short farbrengen. The Rebbe consented, but they all knew that he would not spend a long time at the table. He would say a brief sicha and after he was done, all would leave. The Bolsheviks reigned supreme. They issued a series of severe decrees in an attempt to prevent additional civil war. The rules stated it was forbidden to go out at night after 11:00. Even during daylight hours they refrained from going out except in the most urgent situations. Every gathering was forbidden and was considered a serious crime. No wonder then that the Chassidim who went to the Rebbes house for the Purim farbrengen were quite nervous. Each of them washed his hands

They knew what the regime did with those who broke the law. But the Rebbe did not stop the simcha and niggunim for even a moment. He continued until those evil ones left without saying a word about all the crimes which they had witnessed.
the last Purim of his life. Just thinking about it brought a lump to ones throat. It seemed that due to the establishment of Bolshevik rule, everything had changed by the Rebbe Rashab. He was suddenly sequestered in his room a lot; he hardly received Chassidim. It was like a black cloud had descended. The once bustling Chassidus became still. Chassidim hardly visited the Rebbes home which was most unusual. However, on Purim 5680, the Chassidim decided they could not allow Purim to just pass them by and they decided to visit the Rebbes home, even for

and ate a portion of HaMotzi knowing that he might have to get up and leave immediately. The Rebbe Rashab washed his hands and then poured mashke and said lchaim. Those present sensed a change in the Rebbes state of mind. The Rebbe began encouraging his Chassidim to increase their joy. He even took money out of his pocket and asked for more bottles of mashke to be brought. Then he said joyous niggunim should be sung as was always done on Purim. Mashke was brought to the table and the Chassidim, seeing the Rebbes uplifted spirits, were uplifted themselves. The Rebbe

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PuRIM
ensured that each person drank mashke and he began singing loudly so that his voice could be heard outside, even though his apartment was located in the center of the city. His only son, later to be the Rebbe Rayatz, was very frightened and did not know what to do. He feared that there would be reprisals against his father, but his father reassured him. At one point, he even took him into both of his hands in a gesture of closeness and said, Yosef Yitzchok, do not fear! I am not impressed by them. It will be peaceful for us. I dont mean only in our innermost chambers, but with our entire outwardness and extension! With our entire essence, I will continue to go on, whether in an orderly fashion or in a manner of jumping the wall. This is what I hear and how I feel. It will be peaceful for us because klipa in the face of holiness has no existence. I want that the holiness be in a revealed state ... The Rebbes face was aflame. Everything that went on that night was wondrous to the Chassidim. We had been to the Rebbe on many nights of simcha at farbrengens, but we never saw simcha like this before. The divrei Torah that we heard were deep and esoteric, said one of the Chassidim later on. Now, a year later, one could not help but remember the unexpected, or perhaps the anticipated, visit of the Bolsheviks, in the middle of the Purim meal. The Chassidim were terrified because they were a large gathering in the Rebbes house and this was illegal. They knew what the regime did with those who broke the law. But the Rebbe did not stop the simcha and niggunim for even a moment. He continued until those evil ones left without saying a word about all the crimes which they had witnessed. That extraordinary Purim meal lasted twelve hours and was a goodbye party of sorts, as two weeks later the Rebbes holy soul departed. farbrengen and without minding the doctors warnings he sat and farbrenged for hours. In the middle of the meal he began saying a maamer with the words, Rava said, a person is obligated to drink on Purim ... The maamer took two and a half hours and one could see that the Rebbe had risen above all physical constraints. It was surprising that after all this the Rebbe began to suddenly hurry up in order to conclude the farbrengen as quickly as possible. The Chassidim recited Birkas HaMazon and all went home. The Chassidim were sure that the Rebbe had finished the maamer early so that they would not have to go out to the street after 11:00 at night when the curfew began. The next day the Rebbe said, People thought that I rushed because of the late hour. That is not why! The reason is that my father said that when saying a maamer Chassidus and all goes well, one should leave off in the middle and stop. That was Purim 5681, the first Purim under the leadership of the Rebbe Rayatz. (Based on Shmuos VSippurim and Reshimos Dvarim)

PART III
One year later. The political situation continued to be tense, but all of Anash and the Tmimim who were in Rostov gathered for a Purim farbrengen. The Rebbe Rayatz came out for the

26 12 Adar 5773

vIewPoInt

LAUGH AT HATE
By Rabbi Yisroel Harpaz

hats so funny about Purim? The plot line is tragically familiar. The Jewish nation faces the first of many crises to its existence through the long years of exile following the destruction of the Temple and the Israelite Kingdom. Why do celebrate by dressing up, getting drunk, pulling pranks and living the most laughable day possible?

perceive us as a threat. But a threat to what exactly is difficult to articulate. A threat to hegemony, a threat to the absolute power of reason, a threat to moral relativism Perhaps they see our leadership in so many fields as a threat, or perhaps we have not done enough to capitalize on out collective talents and truly lead humanity to a new era; they

have to simply acknowledge the absurdity of it its utter futility and self-destructiveness. Futile, because those who propagate it betray an absurd arrogance that they can defeat that which the tides of history have never been unable to and will never. Selfdestructive, because without the Jewish people humanity would never have evolved anywhere near where we are today.

The existence of the Jewish people for so long, under such extreme circumstances, is completely absurd. What are the odds of a people surviving a bitter exile as minorities in foreign lands? What are the odds of retaining an identity and culture through the seismic geographic, political and cultural shifts of two millennia of world history? What are the odds of these people being the greatest contributors to human progress in virtually every field? What are the odds of their culture surviving intact, and returning to rebuild their homeland after two thousands years? The only thing more absurd that our survival is the fact that, throughout history, people have hated us for surviving. We have never done anything to wrong humanity, at least nothing that would warrant such extreme derision. It is a hatred without any rhyme or reason. People throughout history and today is no exception

So the only options are to freak out and get overwhelmed by all the hatred, or to put it in perspective and laugh at the mongrels who spew it.

accuse us of plotting to take over the world, which is partly true since we possess an uncanny drive and desire to contribute toward humanitys quest for utopia and make the world in our moral image. But these are very abstract criticisms, and there are plenty of people who have perpetrated very tangible evils, yet no such extreme hatred is reserved for them. The only answer to those who adopt the doctrine of Haman and desire to wipe us off the face of the earth (like the rulers of his Persian homeland today), is to laugh. You cant argue with such absurdity, since there is no logic to it. So you

So the only options are to freak out and get overwhelmed by all the hatred, or to put it in perspective and laugh at the mongrels who spew it. Freaking out about it never helped anyone. So we laugh, recognizing the absurdity of hate for what it is. And then, having delegitimized our enemies, we can fight back from a position strength, detached from their absurd reality, and proceed with our plans to conquer the world because world domination is what the Jews are really after (didnt your grandmother tell you?). Reprinted with permission from Exodus magazine

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PuRIM stoRy

PURIM TURNABOUT
By Menachem Mendel Arad

MIRACLE BIRTH
I heard this story from a friend who heard it from the person it happened to. A shliach was busy doing what shluchim do and he was successful. There was just one source of aggravation. There was a certain Litvishe fellow, a man of means and influence, who did all in his power to interfere with Chabads work. What made this mans opposition even more painful was the fact that his name was Yosef Yitzchok, since he had been born through a bracha from the Rebbe. His parents had waited for years for children, but all the womans pregnancies ended in miscarriage. Top doctors oversaw her

pregnancies, but nothing they tried helped. The couple spoke to the local community rabbi who, although he served the entire community, was an ardent Chassid of the Rebbe and tried to direct everyone who came for blessings to the Rebbe. He advised them to get a bracha from the Rebbe. Having no other recourse, the couple flew to New York to get a bracha. When they had yechidus, they asked for a bracha for children. The Rebbe told them to be particular about observing the laws of family purity and blessed them with a son. He asked that they name him Yosef Yitzchok for the Previous Rebbe. A year went by and the couple had a son whom they named Yosef Yitzchok. The child grew up and became a successful man. However, not only did he not feel gratitude towards the Rebbe and Lubavitch, his Litvishe chinuch made him hate anything associated with Chabad. He directed this hatred

towards the shliach in his city.

SUDDEN ARREST
Then one day, without prior warning, Yosef Yitzchok was slandered. Because of the suddenness of his arrest, as well as the fact that on his official papers his name Yosef Yitzchok did not appear, but rather it was a gentile name that he used for business purposes, the police did not inform the Jewish community of his arrest as they usually did in this country. What would normally have taken place is that the Jewish leadership would have done all it could to have the Jew released on bail until the trial. However, due to the lack of timely notice, the man was taken to jail like a criminal. Consequently, his ability to go free until the end of the legal process was complicated and nearly impossible. At this point the community leadership was afraid to get involved due to the publicity that had developed around the complex case and because of the status of the incarcerated Jew, i.e. the criminal. It was Erev Purim when the shliach heard what happened. He hurried over to the jail and asked

28 12 Adar 5773

permission to enter so he could read the Megilla. According to the rules, the prisoner was not permitted visitors until the conclusion of the proceedings. However, due to the importance of this religious matter, and the connections the shliach had with the prison chief, he was allowed entry but was not allowed to talk to the inmate. Just read the Megilla and leave, said the warden. The shliach agreed to the condition, but pointed out that there were certain parts of the Megilla that the listener repeated. The warden said that was okay.

Fortunately for him, he was not allowed to say anything, which prevented him from further embarrassment.
him, he was not allowed to say anything, which prevented him from further embarrassment. The shliach read the Megilla which took about half an hour. At the end he read the final lines, And Mordechai the Jew was second to the king Achashverosh, preeminent among the Jews, and held in high esteem by most of his fellow Jews, because he worked for the good of his people and spoke up for the welfare of all their offspring. In the same breath, the shliach said, Do you need to speak to anyone? What needs to be done to have you exonerated? Yosef Yitzchok, who was a seasoned businessman, immediately caught on and said, Speak to Yankel and ask him and Moshe can also help my lawyer is Mordechai from the Shoshanas Yaakov shul and tell my wife that I hope all will be straightened out soon with G-ds help. The shliach left and did what he could to help Yosef Yitzchok. Thanks to his contacting those people mentioned, Yosef Yitzchok was able to prove his innocence and he was released. Since that Purim, Yosef Yitzchok has done a turnabout from being a bitter antagonist to one of the big supporters of Chabads activities. As people know, True mesirus nefesh and Ahavas Yisroel, even for someone you know well, even for an enemy and one who seeks to undermine you, exists only in Lubavitch.

THE STORY OF THE MEGILLA REVISITED

The shliach walked down the long corridor leading to the cells. Yosef Yitzchok, seeing the shliach whom he had harassed come to visit him and enable him to perform the mitzva of Megilla, was mortified. Fortunately for

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Issue 870

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PRofIle

IN THE ROGATCHOVERS PRESENCE

In the monthly publication called Turei Yeshurun, in 5735, there was an article written by the journalist Noach Zevuloni who spent a year with the Rogatchover Gaon, Rabbi Yosef Rosen. * Presented for the gaons yahrtzait on 11 Adar 5696/1936.
By Noach Zevuloni

was in the presence of the Rogatchover Gaon, author of Tzafnas Paneiach on the Rambams Yad and tractates of Shas, for an entire year. This was 1932-1933 in Dvinsk, Latvia. I studied in the yeshiva that had been founded in that city. I entered Latvia from Poland illegally, and thanks to the Agudas Israel representative to the Latvian parliament, R Mordechai Dubin (who perished in prison in the Soviet Union during World War II), I was given permission to remain in Latvia. The rav of Dvinsk, Rabbi Yosef Rosen, who is known as the Rogatchover in the Torah world, never led a yeshiva or gave smicha. He would stand on his feet day and night with an open

Gemara in front of him on a small lectern and learn Torah or respond to halachic queries that came to him from all over the world. The Rogatchover would

answer briefly on a postcard. He did not check out the questioner and most of the thousands of inquiries were made by people he did not know. Aside from his greatness in Torah, Halacha, Agada, poskim, etc., there was another reason people turned to him. Since people heard that he responded to everyone, all kinds of people wrote to him, some wanting his autograph for an album. They often asked him foolish questions, and he, in his wisdom, answered them. Some people received answers full of citations of where to look and when they looked up the sources they saw that all of them dealt with an ignoramus. His wife, who was learned and knew several languages, was the one who addressed the postcards.

30 12 Adar 5773

STAMPS AND POSTCARDS

The Rogatchovers material circumstances were poor. The Jewish community in Dvinsk was impoverished and did not receive government assistance. For this reason, he thought twice about every letter he responded to. Those who included a stamp solved the financial problem, but most correspondents did not know of his impecunious state. He would calculate and affix a stamp that was half of what the postcard required, and the recipient, by law, had to pay the rest. His Tzafnas Paneiach, despite meaning unlocking that which is hidden, is still rather obscure till this day, even to great scholars. It was written with great brevity

and with subtle references. It is full of ayeinim look here, look there, with sources cited without explanation. In recent years, R Menachem Kasher and R Moshe Grossberg of Yerushalayim have been working to explain his teachings. However, one who was in his presence knows how to differentiate between the Rogatchovers written Torah and his oral Torah. The Rogatchover had an outstanding ability to explain things. He explained everything in a logical and simple manner. Most of his chiddushim that were publicized, and even those that have not yet been published, were taken from notes that he wrote as he learned in the margins of his old Gemara.

If one visited his humble abode one saw that he did not possess a large library as other rabbanim did. He managed with a small shelf that contained a Shas, a Rambam (whom he referred to as my Rebbi), Turim, and some Rishonim. Opposite the shelf with sfarim was a large pile of sfarim that he did not use and did not even look at. These were Acharonim and other sfarim that were sent to him to be critiqued. His clever sayings were oft repeated by the masses, especially in the world of the yeshivos. His sharp remarks about many of the Gdolei HaTorah of his generation and even of previous generations did not generally arouse animosity. The Rogatchover, who lived

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PRofIle
from), please see to it that Vafsi does not call Riga. that which he has, not that which he is given. From here we see that if one is given and he refuses to take, he is called a shoteh and I dont want to be included in that category.

DIN TORAH
R Yosef Rosens conversations were those of a real talmid chacham. His mundane talk was a mix of Divrei Halacha and Agada, and this was true all his life. He told me about a famous Din Torah that dragged on for a long time about an astronomic sum of money, which ended with a compromise between the two sides. The beis din was comprised of three gdolim including the Rogatchover, the rav of Shavli R Meir Atlas, and the famous R Chaim Brisker (Soloveitchik) or R Chaim Ozer Grodzenski of Vilna (it is not clear which one since the Rogatchover said he sat with Chaim and Meir at the Din Torah. He would call

THE LETTER AND THE SIGNATURE

The Rogatchover feared no one, not even his supporters. With my own eyes I saw the head of the khilla bring him a letter about an important communal matter that needed the Rogatchovers signature. The Rogatchover took the pen and the stamp and stamped in the middle of the letter saying: Up till here I am an agreement with what it says in the letter and Ive signed. From this point and on, I disagree and I wont sign. The head of the khillas importuning him was to no avail. There has yet to be a biography about the Rogatchover that conveys his greatness in Torah and in all areas of wisdom and Jewish thought. Nothing was concealed from him. His mouth uttered pearls and he had complete mastery of Talmud Bavli, Yerushalmi, Rambam, etc., word by word and letter by letter. It once happened that while talking in learning he momentarily forgot what Rashi says in a certain place. He immediately stamped his foot and said: One who forgets something from his learning is considered as liable for his life (Avos 3:10). But then he immediately remembered it and went on to quote the Rashi. Even in other matters, his whole world was one of Torah. In Dvinsk it was customary to collect money twice a year for the poor of the city before Pesach for the holiday, and at

Obviously I wont argue with the Yerushalmi. I suggest that the Yerushalmi operate on the rav, and not I.
a life of material deprivation, was very particular about not making long-distance calls from his home. In Dvinsk there was a monthly charge for phone usage which was unlimited except for long-distance calls, each of which was marked down and required payment. I once was witness to the following. The gabbai of the Planover shul where the Rogatchover davened, Mr. Vafsi (the father of Dr. Vafsi, one of the doctors accused in Stalins Doctors Plot), came into the house and asked to use the phone. Permission was granted, but the Rogatchover motioned to me to come over and he said to me, Koidonover (which is what he called me after the city I came gdolim, even those of previous generations, by their first names). After the two sides agreed to compromise, they took out money with which to pay the members of the Beis Din, but R Meir and R Chaim refused to accept it. The Rogatchover, on the other hand, took the money and he demonstrated for me how he swept the money off the table and put it in his pocket saying: There is an explicit Gemara to take it as it says, A deaf-mute, a mental deficient and a minor etc. Regarding the mentally deficient it says in Chagiga Daf 4, Who is a shoteh? One who destroys what he is given. The question is asked, we would expect it to say that he destroys

32 12 Adar 5773

the beginning of the winter for firewood. The Jewish community asked the Rogatchover to announce to the public at large to donate at the bi-annual appeal so that the poor would be able to withstand the bitter cold. The Rogatchover agreed and publicized an announcement asking people to contribute. The announcement was pithy and replete with Torah sources about the danger of cold weather.

MEDICAL KNOWLEDGE
The Rogatchover was very knowledgeable in medical matters from his expertise in Talmud where all sorts of illnesses and cures are mentioned. For example, when he needed an urgent operation, after his personal doctor, the famous surgeon Professor Mintz of Riga, examined him and diagnosed the illness, R Rosen tried to argue with him by quoting a Yerushalmi about the course of the illness. He said that according to the Yerushalmi the surgery needed to be done elsewhere and not where the professor said it should be done. Prof. Mintz, who remembered the learning of his youth, got up and said: Obviously I wont argue with the Yerushalmi. I suggest that the Yerushalmi operate on the rav, and not I. Rabbanim and talmidim of yeshivos abroad who visited Dvinsk would come to the home of the Rogatchover. Some were afraid to go in and asked to be escorted and introduced.

One Shabbos, I accompanied R Gronem Landau, one of the outstanding students of Kamenitz in Lithuania who is today the head of Yeshivas HaDarom in Rechovos. I introduced him to the Rogatchover, and after a polite exchange I left for yeshiva as R Landau remained behind. On Motzaei Shabbos I met R Landau who said that the Rogatchover was looking for me. I was a bit nervous because the Rogatchover was suspicious of people illicitly taking sfarim from him (he didnt have anything else ) and I went to him right away. When he saw me, he took off his warm coat and put it on my shoulders and said, Koidonover, the winter is in full force and you go about without a coat. Take my coat. I dont have money to buy you a new coat but if there is no choice, this will do fine. I could not refuse, because one may not refuse a great man and I had to take it. Till today, I still have it as a keepsake.

TZADDIK AND CHASSID

R Shila Refael, rav of Kiryat Moshe in Yerushalayim and the grandson of R Yehuda Leib Fishman (Maimon), told me an interesting story which shows the Rogatchovers greatness and his quick grasp. It was when the Turks ruled Palestine, when every Jew who was not born in Eretz Yisroel expected to be expelled. Many of those who were born abroad swore they were born in Eretz Yisroel and that satisfied the Turks.

The rabbanim in Eretz Yisroel discussed whether it was halachically permitted to make this false oath. R Fishman and R Abba Citron, rav of Petach Tikva, who was the Rogatchovers sonin-law, asked the rav of Dvinsk, R Rosen. The answer he wrote them said merely: It is surely permissible, see Ksubos daf 75. On that page it says on the verse (Thillim 87), And of Zion it shall be said, this man and that man was born in her, for the Most High Himself will establish her, that Rav Maisha, the son of the son of Rebbi Yehoshua ben Levi said, one who is born in it and one who anticipates seeing it. Rashi there says, One who anticipates seeing it is called one of its children. In addition to his greatness in Torah, the Rogatchover was a tzaddik and Chassid. There were things he was exceedingly particular about. He did not look at women, even unmarried women. When he walked to shul he walked in the gutter and not on the sidewalk, lest he encounter a woman and be forced to look at her. He did not discuss with youngsters those Halachos which pertain to man and wife. If a youngster went to him and wanted to talk about these topics, the Rogatchover would immediately ask him whether he was married or not. These are just a few glimpses into the life of a great man of Israel, a man of luminous countenance whose face shone like that of a heavenly angel.

TO BRING MOSHIACH NOW!

Issue 870

ADD IN ACTS OF GOODNESS & KINDNESS

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ETERNAL JOY
By Menachem Ziegelboim

PART I
Shaintzy the pious stood behind the counter and took care of customers who came to the tavern. She had taken on this position a few years earlier upon being left a childless widow with the passing of her husband Abishl. The great wealth that became hers did not cause her to become haughty. On the contrary, she used her money to help young Torah scholars, primarily amongst the Chassidim and the talmidim of the holy Baal Shem Tov, who would often sit

in the nearby beis midrash and occasionally send someone to buy mashke. She hardly took any money from them for the mashke they took. She considered it a privilege to help these members of the Holy Brotherhood. She always generously added a fifth and more to the amount they asked for. Often it was one of the people who davened in the beis midrash that was sent to buy mashke, but it was usually R Dovid Leikes himself, one of the dear students

of the Baal Shem Tov, who would be sent to the tavern and who would carry the bottles of mashke with him to the beis midrash. R Dovid did not stand on ceremony and would often honor his compatriots with mashke, and he cherished this mitzva of bringing it in person. They say that one time, as the Chassidim sat together and began talking, there was a need for mashke. R Dovid said to one of the Chassidim who stood nearby, Yitzchok, contribute money towards buying mashke. The Chassid shrugged and motioned that he didnt have

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a cent in his pockets. R Dovid pondered this and then said, Ah, are you Chassidim? Do you have faith? I will tell you a story about truth faith. I was sitting with my friends at the table of my master, the Baal Shem Tov, and drinking mead. Mead was expensive and one bottle cost two gold coins, a fortune. When the mead on the table was finished, our master turned to me and said lovingly, Dovidl, give money to buy mead. I knew that I had not had a cent in my pockets for over six weeks, but without hesitation, I put my hand in my pocket, knowing that if the master said I should give money, then I had money to give. I found two gold coins in my pocket. Thats emuna!

Without hesitation, I put my hand in my pocket, knowing that if the master said I should give PART II R Dovid Leikes was a tzaddik. money, then I had money to give. I found two gold coins At the Baal Shem Tovs table he in my pocket. Thats emuna!
would sit humbly, like anybody else. Even when the talmidim of the Holy Brotherhood sat amongst themselves, he would sit humbly. R Dovid always looked joyous. He sang a lot and danced in G-ds honor. He excelled in the attributes of joy and trust in G-d. Often, his joy overflowed and he would burst into song and get up and caper about. Chassidim would say, Fortunate is the one who saw R Dovid go forth in dance. He once said that if had the ability to do so, he would annul the days of fasting and tears except for Yom Kippur and Tisha BAv. Even on the Yomim Noraim, when Jewish people led by the disciples of the tzaddik were somber in their service of G-d, his face shone. R Dovid internalized, more On the official bonfire day, the Baal Shem Tov suddenly arrived at R Dovids home. The Jews had been warned that morning that they had better not have any more Gemaras in their homes. R Dovid took a Gemara and hid under the hot water urn in his house and sat and learned with great fervor, as though he was in his usual spot in the beis midrash. At precisely twelve noon, the church bells began to peal. Wild voices began to be heard in the streets. R Dovid emerged from his hiding place and ran over to the Baal Shem Tov who was pacing back and forth. Pale and trembling, R Dovid stood before his master and in a broken voice he said, Rebbe, why are you silent? The evil

than others, the path of simcha in the service of Hashem which he learned from the Baal Shem Tov. Thanks to his simcha, he even saved the Jewish people from a terrible decree. This is what happened: A proclamation was issued that the volumes of Talmud would be burned and none would be left. The cursed evildoers wanted us to forget our Torah. People tried to intervene and have the decree annulled, but it seemed that the gates of mercy had been locked and all pleading and bribes did not help. On a certain day, at twelve noon, the police were supposed to descend upon the Jews and confiscate the sfarim.

decree is descending upon us. Pour forth supplications, bang down the gates of heaven! All at once, the Baal Shem Tov emerged from his thoughts and faced his talmid with a joyous countenance. Dovidl, with your fire and enthusiasm you quenched their fire. The decree was suddenly annulled without anyone knowing why.

PART III
R Dovid did not have an easy life. Terrible tragedies were the lot of this great man. Within a few years all seven of his children died four boys and three girls. He did not attend the wedding of a single one of them.

Even during these awful years, his spirit remained unbroken. His faith and trust stood by him during these most difficult moments as he stood at the open graves of his children. The same glow that always graced his face was still there. All were astonished to see how powerful his spirit was. Even after these tragic events, R Dovid continued his avodas Hashem. The day after Shiva was over he would get up and return to the beis midrash, to daven and learn in joy. He spent the rest of his days with his righteous wife, who drew strength from her husbands simcha. There was only one time that R Dovid burst into tears. It was when he carried the coffin of

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his dear master, the Baal Shem Tov, and saw the masses walking behind the departed and sobbing. At that moment, there emerged a small crack in his simcha. He was affected by the sight of all those people, orphans all, without a leader. He wasnt crying over the passing of his Rebbe. He knew that the Baal Shem Tov had not departed and was still with them, but he cried over the bereft people who had lost their captain in the stormy sea. However, he quickly recovered and returned to his usual state of faith. His face shone and the sadness was gone. At the conclusion of the Shiva and Shloshim, R Dovid went off to Shaintzys store and took a large bottle of mashke. He shared it with his fellow Chassidim as is customary among the Chassidim of Poland. After the passing of the Baal Shem Tov, R Dovid packed his bags and became a Dayan in Bahr. Here too, he continued his davening and learning with simcha and bitachon. The people of the community greatly admired their esteemed rav. Dovid did not want them to talk about death, the World to Come and reward and punishment. R Dovid spoke about the Baal Shem Tov and his ways in fear of Heaven and Chassidus. He told stories about the life of his Rebbe and spiced them with Torah lessons, as much as the Halacha would allow. All knew that more than they had come to console him, R Dovid had comforted them. Word of the passing of R Dovids wife spread far and wide. There were two Maggidim who would go from town to town in order to inspire Jews to tshuva. They heard the news and felt they should go and comfort R Dovid, even though they had never met him and had only heard about him. They traveled to Bahr and arrived on the final day of Shiva. As soon as they put down their belongings, they hurried over to R Dovids house. The house was full of people, members of the Holy Brotherhood and others. They were unfamiliar with R Dovids ways. They shared in his sorrow and spoke words of consolation, sadness and mourning. They discussed Midrashim about this world and the next and spent a long time on mans worthlessness. R Dovid listened attentively to what they said and it was as though all the pain and sorrow he had experienced came to a head. A crack gaped in the wall of his fortitude and joy and he burst into tears. All joined him and wondered at the unusual sight of R Dovid crying. At some point he recovered and stopped crying, and quickly returned to his usual happy state. He began humming a niggun which turned into a loud song as people joined in. The Maggidim gazed upon this peculiar sight, tears followed by joyful song in the midst of Shiva. It was beyond their understanding. When R Dovid saw their surprise, he paused and exclaimed, Listen my dear brothers. Our holy Rebbe did not teach us sadness and tears. A Jew is a precious vessel in which resides the G-dly light; he is more precious than an angel. A Jews neshama is hewn from under the Throne of Glory and the Shchina shines upon his head in this world and the next. In order to approach the Creator, we need to rejoice over being His children. Fortunate are we to be Jews! Rejoice because we are royal children!

PART V
Days and weeks passed. R Dovid went back to his place in the beis midrash. Even when he was a distinguished Dayan in Bahr he still brought mashke on festive days, and even on ordinary days, when he would sit with Chassidim and the members of his community. His joyous learning and davening, along with the drinking of mashke, were the weapons he employed in his battle with Satan who tried to topple him into despair because of his tragic life. After the passing of his wife, R Dovid knew that Satan was exerting his force upon him and he knew a tough battle would be taking place between the forces of holiness and the other side. He was nervous about being enticed by the wiles of Satan and he decided to take action.

PART IV
When R Dovid was 73, he experienced yet another tragedy. His devoted wife passed away. R Dovid remained alone, widowed and childless. He sat Shiva according to Halacha. Although all knew that R Dovid was never sad, his colleagues came to visit and console him. They saw that he was still joyous. When he davened for the amud, he continued davening with the same sweet tune that he always used. The people who went to console the tzaddik knew that R

PART VI
Notke, a learned and pleasant Jew, showed up at Shaintzys tavern and conveyed R Dovids

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wish to marry her. Shaintzy wiped her hands on her stained apron and looked wide-eyed at Notke. Was he serious or having a good laugh at her expense? When she saw how serious he was, she blushed. A day later she sent her answer to Notke. I dont know how I merited having an outstanding tzaddik interested in marrying me. I am a simple woman who pours drinks, a widow. I have no children and R Dovid is quite an old man ... The shadchan conveyed her response to R Dovid who was sitting in the beis midrash wrapped in his tallis and wearing his tfillin and learning. R Dovid thought for a while and then his face brightened. He got up and said to Notke, Tell her that I believe with complete faith that we will have children and will bring them to Torah, chuppa and good deeds. Notke was taken aback. He was not used to hearing clear guarantees such as this. He hurried back to the tavern and told Shaintzy what R Dovid had said. She shrugged and smiled and dismissed Notke. She wasnt interested. Customers left for home and the last of the drinkers also left the tavern. Shaintzy cleaned up and then sat down to recite Thillim as she did every night.

She fought off the sleep that threatened to overtake her. Not many minutes later, she was surprised to hear the sound of music and rejoicing. She looked about and saw people dancing but did not know the cause for the joy. As she looked about her, she suddenly noticed a chuppa over her head and members of the Holy Brotherhood dancing around. In the center stood a venerable man whose face shone like the sun. Considering the honor they gave him, she concluded that it was none other than the Baal Shem Tov. She looked around and wondered who the groom was, but could not identify him. Then the venerable man came forth from the dancers and pointed to the groom. She looked and saw

The Baal Shem Tov came over to her and said, I promise that you will have children and will derive much nachas from them. Shaintzy awoke from her deep sleep. It was nighttime and she was bent over her Thillim. She realized that she had just had a powerful dream. In the morning, she sent for Notke and gave her consent to the shidduch. Before the shidduch was closed, she and R Dovid met and R Dovid told her about the dream he had of his Rebbe and the Holy Brotherhood dancing at their wedding and the Baal Shem Tov promising him he would have children.

PART VII
The wedding took place. R Dovid and Shaintzy had three sons and one daughter. The

He knew that the Baal Shem Tov had not departed and was still with them, but he cried over the bereft people who had lost their captain in the stormy sea.

a man whose face shone like the primordial light, and who danced with a holy fire about him and angels standing above him. She took a good look and saw that it was R Dovid Leikes.

daughter married the tzaddik R Mordechai of Chernobyl. R Dovid lived to be over 100. Until his final day he continued adjudicating Dinei Torah with all parties concerned leaving with smiles on their faces.

www.MoshiachForKids.com
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MESSIANIC JUSTICE
By Rabbi Heschel Greenberg

THE CHOSHEN: BREASTPLATE OF JUSTICE

This weeks parsha highlights the making of the priestly garments. Each Kohen-Priest would wear four garments, but the Kohen Gadol-High Priest would wear eight garments. One of the additional garments reserved for the High Priest was the Choshen, the Breastplate. This, the High Priest wore over his heart and consisted of twelve jewels with the names of the twelve tribes engraved in them. The Torah refers to the Choshen as the Choshen Mishpat, the Breastplate of Justice. What does justice have to do with a breastplate? Rashi explains that the priestly garments were worn to serve as atonement for the various sins of the Jewish people. The Choshen, specifically, atoned for the sin of Kilkul HaDin-corruption of the law. However, this too requires clarification. What connection is there between the breastplate worn over the heart and the integrity of justice?

CHOSHEN AND MOSHIACH

One answer to this question can be found by referring to an interesting observation made

by the Tosafos commentary (a collection of Midrashic comments by the French Tosafists who thrived in the 13th through 15th centuries): The word Choshen has the numerical equivalent of the word Moshiach (358). Tosafos explains the connection between the role of the Choshen to atone for corruption of justice and the coming of Moshiach by citing Isaiah (Chapter 11), that Moshiach will judge by using his sense of smell. This is a metaphor for his ability to sniff out any miscarriage of justice. Moshiach will be endowed with Divine Inspiration that will guarantee the integrity of justice. The role of justice in relation to Moshiach is actually spelled out in the verse in Isaiah (Chapter 1): Zion will be redeemed with justice. However, there are two stages in justice: In the Pre-Messianic age, justice cannot be perfect. However, the sincere pursuit of justice is needed to hasten the process of Redemption. The second stage follows the coming of Moshiach and the final Redemption at which time the higher, more Divinely inspired form of Messianic justice will be revealed. This sheds light on our prayer, recited thrice daily, Return our judges as in earlier

times. We ask G-d to restore justice the way it was in the days of old when we had the Holy Temple and the Sanhedrin. And this will occur after the coming of Moshiach with the restoration of the Sanhedrin. Yet, the prophet avers that we need justice now to bring Moshiach. Does justice precede Moshiach or follow him?

TWO STAGES OF JUSTICE

In light of the above, there are two stages of justice. The pre-Messianic stage is where we make a sincere effort to ensure the integrity of justice within the limits of our existence in galus/exile. And there is a more advanced form of justice that will come with and follow the coming of Moshiach. However, the question still remains. What connection is there between the twelve jewels of the Choshen, that it was placed over the heart, and justice? More specifically, how does it relate to the coming of Moshiach? The twelve stones of the Choshen, representative of the twelve tribes, point to the reality that despite our differences we are all jewels. As the Rebbe told a woman who was amazed at his ability to stand hours to distribute dollars for tzdaka and blessings to thousands every Sunday: When you count diamonds you do not tire! Notwithstanding the stark

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differences between the twelve tribes, they are all equally represented in the Choshen and they are all precious jewels. Equipped with this realization, there is a smaller likelihood for the miscarriage of justice to occur based on the judges jaundiced view of one of the litigants in a case he must adjudicate.

JEWELS OR CRIMINALS?
One might ask: Doesnt viewing both litigants as being both equally precious and righteous contradict the teaching of our Sages in Ethics of the Fathers: When the litigants stand before you, regard them both as wicked; but when they leave your presence, regard them as innocent, once they have accepted the verdict. How can we reconcile this statement that we regard both litigants as equally wicked with the earlier assertion that we view them both as precious gems? The answer lies in a more literal translation of the words employed in the foregoing citation from Ethics of the Fathers: When the litigants stand before you, they shall be in your eyes as if they were wicked; but when they leave your presence, they shall be in your eyes as if they are righteous, once they have accepted the verdict. The key words here are in your eyes and as if.

as if) wicked. The Alter Rebbe raises the question. This dictum appears to contradict the statement in Ethics of the Fathers: Be not wicked in your own estimation. Furthermore, if a person considers himself wicked, he will be grieved at heart and depressed and will not be able to serve G-d joyfully and with a contented heart. And if his heart will be at all grieved by this self-appraisal, he may be led to irreverence, G-d forbid, by such an attitude. Based on these questions, the Alter Rebbe develops the thesis that one should certainly not view himself as being truly wicked. Rather, as the literal wording of the foregoing Talmudic phrase suggests, one should imagine that he is as if he were wicked. What does as if mean? It suggests that acting righteous does not mean that one is internally righteous as well. One may actually have negative traits that may have been suppressed. We should never judge ourselves by an external examination and conclude that we are righteous. Beneath the surface there may be a tempest brewing and a fierce struggle between the animal soul and the G-dly soul, waiting to erupt. We must always been on guard and not be complacent based on our superficial assessment of our character and status.

In your own eyes, one should view oneself as wicked means that you could and should conclude that your iniquity is only superficial. You should, however, recognize that deep down there is a core of righteousness. There is a difference between the way we view a person with our eyes and with our heart. When we use our eyes to judge another we can only see the external. We see not a diamond but a person who is involved in a bitter dispute with his fellow alleging injustice and perhaps even criminal behavior. The judge is admonished not to draw any conclusion based on what his eyes see because they can only see the external. Therefore, Ethics of the Fathers counsels the judge to view them both equally as if they were wicked. Dont conclude that they are inherently evil; merely act towards them and treat them equally.

RECONCILIATION
Both of these approaches serve to reconcile the idea that the judge should view each litigant as a jewel with the statement in Ethics of the Fathers that they should be viewed as wicked. First, the judge may only view their external character in his eyes and not their essence. Second, he may only view them as if they were wicked, i.e., that they have inner struggles that cause them to be involved in bitter squabbles but they are essentially good people. And it is the process of justice that will deal with these externalities by helping to remove the effects of bad choices.

IN YOUR OWN EYES

There is another approach to answering the Alter Rebbes question. Shev Shaamtsa (authored by a contemporary of the Alter Rebbe) offers (in the introduction to his classic work on Jewish law) the following reconciliation of the two Talmudic statements of how one should view oneself:

AS IF
The Alter Rebbe in his classic and seminal work, the Tanya, cites the words of the Talmud: Even if the entire world tells you that you are righteous, regard yourself (literally: be in your own eyes) as (literally:

OVER THE HEART

There is another lesson in the Choshen serving as the symbol
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of integrity in administering justice. In an earlier discussion, the Torah relates that, in response to Moses request that G-d select his brother Aaron to be the liberator, G-d replied that Aaron will rejoice in his heart. Rashi comments: Not as you think that he will resent your attaining a high position. Because of this [Aarons goodness and humility], Aaron merited the ornament of the breastplate, which is placed over the heart (Exod. 28:29). In other words, wearing the Choshen over his heart indicated that Aaron did not begrudge the honor given to another. The ability to not be upset, moreover, to exult at anothers good fortune, is the ultimate sign that our connection to our fellow in not superficial.

ALL OF US JUDGES
This, then, is the lesson for us in the final days of galus as we prepare for Geula. Although most of us are not judges, we are all in the business of judging others. A teacher judges his students, a parent his children, an employer his employees, a rabbi his congregants, a doctor his patients, a donor the recipients of his charity etc. and vice versa. And based on these judgments, we determine the degree and tone of our relationship with the other. With the knowledge that the proper approach to judgment is the way to hasten and prepare for the ultimate Redemption, it is crucial that we look to the Breastplate as our guide. And there are at least two powerful lessons we should take to heart:

We must view the other as a jewel; the negative is merely on the surface. We must also make sure that our view of the other is free of any trace of malice and envy. On the contrary, we should rejoice at the good of the other just as we would grieve at their loss. Indeed, Moshiach is the ideal judge because, like Aaron who wore the Choshen, he sees the diamond, empathizes with everyone and rejoices with them in their moments of happiness. And while we still need improvement in this area, the pursuit of this goal of integrity in our justice system is the catalyst that will bring about the final Redemption when we will experience the more advanced stage of true and impeccable justice on all levels.

Continued from page 42

THE REBBES SOLUTION TO END THE CALL FOR DRAFTING YESHIVA STUDENTS
It is impossible to speak about the deepening rift between the secular and the ultra-Orthodox populations in Eretz Yisroel without also referring to the latters obligation to change its overall approach and be more connected to the former. Its true that the chareidi community is usually rather segregated and reserved, quietly conducting their lives according to the traditions of Torah. However, perhaps the recent media campaign against this lifestyle will serve as a warning light for their community leaders to understand at long last the G-dly vision of the Rebbe, Melech HaMoshiach, to spread Yiddishkait and Chassidus throughout the Jewish People, regardless of their background or class.

We have previously brought the discussion between the Rebbe, Melech HaMoshiach, and the Gerer Rebbe on the issue of drafting yeshiva students into the IDF. The Rebbe had already foreseen that the day would come when we could no longer avoid the question of military induction. The Rebbe tried to propose an idea that would save the ultra-Orthodox community from charges of draft dodging and provide a real contribution to the People of Israel. This happened when the Gerer Rebbe visited the Rebbe MHM on the 24th of Iyar, 5737. During their conversation, the Rebbe demanded that kollel students should be sent out to Israeli cities and trained as teachers, thereby bringing real change to many of these places where there were no practicing rabbis. The Gerer Rebbe: The problem is that its difficult to send out an avreich, as how would he deal with his childrens education?

The Rebbe MHM: For a child to go to cheider, he has to be four years old. Thus, when these kollel students go out an avreich who studied in yeshiva will need just one year to receive his smicha in Yoreh Deia (or at least a year and a half will be sufficient); until the child turns four, when they will start thinking about his education he will be able to serve as a rav on a moshav, etc. Another point: Every concept must be according to the ways of nature. And since theres a great deal of noise, and theyre afraid of yeshiva students being drafted, this is a chance to invalidate the claims, the confusion, etc. They claim that those who watch on the borders serve for three years and are released afterwards. Thus, when they tell them that the yeshiva trains and sends out teachers who go out to the kibbutzim, settlements, and development towns this invalidates all the claims and confusion.

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INDUCTION OR INCULCATION?
they claim that they want to draft the ultra-orthodox in order to save the country, to increase the level of partnership, to enable all to join in bearing the national burden, and to prevent the Chareidi sector from being cut off from Israeli society. However, the truth is that they only want to draft the ultra-orthodox out of a desire to show them whos the boss.
By Sholom Ber Crombie Translated by Michoel Leib Dobry

former IDF chief of staff and minister of defense, who was re-elected to the Knesset by the skin of his teeth about three thousand votes. Regrettably, those who followed his path have not learned the lesson. A new covenant in Israeli politics has been made between the leaders of two relatively new parties in the Knesset, steadfast in their determination to fight against the chareidim. Such are the actions of Israeli political novices lacking any true agenda.

he feeling has been growing in recent weeks among the Israeli public that the countrys most burning issue is whether to draft the ultra-Orthodox into the military. The left initially employed the mantra: equal sharing of the burden. Its inconceivable, they shouted, that only a portion of the population should be carrying the stretcher. However, it has since become quite clear that the Israel Defense Forces simply dont need the chareidim to serve. Evidence shows that the highest percentage of draft dodging comes, of all places, out of Tel Aviv In response, the claim has been slightly rephrased: This isnt just a technical question; its a matter of principle. They want the ultra-Orthodox community to be a part of Israeli society. It must play a vital role in forging the national melting pot. The call for inducting the

ultra-Orthodox into the IDF is designed primarily to create headlines for the leaders of the less prominent parties, desperately in need of some populist agenda to advance in the hollow world of Israeli politics. Instead of dealing with matters of genuine national interest, they focus on the chareidim, as if they are the greatest threat to the Jewish nation today. At first, it was the leader of a disintegrating ruling party in danger of not passing the electoral threshold, searching for some way to restore his political relevance. He established a committee designed with one objective in mind: bombastic headlines based upon the principle of strike the chareidim and save yourself. However, this aggressive campaign against the ultra-Orthodox did not produce any tangible benefits for this

THE ULTRA-ORTHODOX ARENT PROBLEM CHILDREN IN NEED OF EDUCATION

They claim that they want to draft the ultra-Orthodox in order to save the country / to increase the level of partnership / to enable all to join in bearing the national burden / to prevent the chareidi sector from being cut off from Israeli society. However, the truth is that they only want to draft the ultra-Orthodox out of a desire to show them whos the boss. Before last months election, a panel discussion was held with leading Israeli politicians at a hitech conference. When the topic turned toward the subject of the ultra-Orthodox, the speakers seemed to be talking about chv handicapped and disabled children, or at least a community of people with very limited

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intellect in need of government assistance to integrate into a normal life. Everyone spoke about integrating the chareidim and getting chareidim out of poverty, relating to the entire ultra-Orthodox sector like a disabled child who doesnt know whats good for him. But these politicians do know better (in their estimation), and therefore, theyll establish committees, make initiatives, and render decisions, helping these primitive souls to act according to the dictates of logic. At one point during the discussion, the moderator couldnt restrain himself and directly asked one of the panel members why he speaks about the ultra-Orthodox with such arrogance, as if he really knows whats in their best interests. In response, the speaker tried to explain how much he appreciates the chareidi community. However, when he was asked about his knowledge of this sector, it turned out that this hitech young man from Raanana was totally unfamiliar with the ultra-Orthodox and knew virtually nothing about them. He related to them like a degenerate society that must be cultured and refined; otherwise theyll never know how enlightened people are supposed to behave The recent uproar over the chareidim, stemming from this unholy alliance in Israeli politics, reminds us of other periods in Jewish history. For example, the call to bring the ultra-Orthodox into the work force is nothing more than an attempt to reeducate them. Last week, one of Eretz Yisroels newest political stars dared to claim that sending the ultra-Orthodox out to work and putting an end to their cycle of poverty is his primary mandate, an even holier one than the forced conscription of the chareidim... Why should this young successful politician care whether the ultraOrthodox community lives in poverty? If this is their choice, why shouldnt they be allowed to conduct their lives as they wish? By the way, this is also why an amendment to the Marriage Law, raising the legal age for getting married by one year, was passed six months ago. The stated reason for the legislation: Concern over the early age of marriage among the ultra-Orthodox community. One of the Knesset Members who opposed the legislation was Rabbi Nissim Zeev. Just a week earlier, I had participated in a wedding he made: the chassan was eighteen years old, the kalla was seventeen, and no one on either side seemed to be concerned. However, the enlightened community is deeply troubled that the ultra-Orthodox are marrying off their children as such a young age. So what do they do? They try to force their beliefs upon another sector through legislative enactments. * Several days ago, I received an e-mail from a currently nonobservant Jew, and he expressed his displeasure over the fact that chareidim dont serve in the army. It bothers me a great deal, he wrote to me, that theres an entire community that treats the issue of military service as a matter of choice. Why should only one sector bear the national burden? Of course, the real answer is the partnership of Yisachar and Zvulun: One sector of the population provides for the countrys security by enlisting in the IDF, while another does the same in the merit of its Torah study. However, this Jew is not prepared to accept such an argument. Therefore, I replied that according to his logic, the ones who are truly exercising choice regarding whether or not to serve in the army are those who sit in the coffee shops in Tel Aviv, where the percentage of those avoiding the military draft is at its highest. With regard to the ultraOrthodox community, I continued in my reply, he has nothing to worry about, because they find their own unique way to contribute to the national good, no less than the young Israeli who serves for just three years. The chareidi sector carries the stretcher on its own the stretchers of Ezer Mizion, Yad Sarah, Hatzolah, Zaka, and many other marvelous health organizations with tens of thousands of chareidi volunteers working on behalf of the entire Jewish population. But more than carrying the stretcher, there are also hundreds of charitable associations operated by chareidi volunteers. Before each Jewish holiday, we find thousands upon thousands of our fellow Jews facing a most serious financial crisis, and in the merit of these fine non-profit organizations, they are able to celebrate the holiday in a befitting manner. In the ultra-Orthodox community, I wrote to this Jew, the spirit of volunteerism does not end with three years service in the IDF, rather it accompanies them throughout their lives. Therefore, before people start talking about carrying the stretcher, it would be appropriate to check which community contributes more to the public at-large...

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