BH. 18 Tevet 5775 9 January 2015 Number 956 Price: $6.

00 Part 2 of 3

The international weekly heralding the coming of Moshiach

The service of the Jewish people must now be to bring

about the Days of Moshiach, to finally reveal, immediately
in the world, how the state of who come into Egypt, in
exile, is actually the state of the redemption of the Jewish
people, by means of preparing themselves and readying
others to the state of the Days of Moshiach.
(Shabbos Parshas Shmos 5752)

RAMBAM VS.
THE MAHARAL
OF PRAGUE
DVAR MALCHUS:
BASI LGANI

THE FIRST
SHMITA
UNDER THE REBBES
LEADERSHIP

LETTERS FROM
THE REBBE
EDUCATION COSTS,
NATURAL HEALING
& DRUGS

BH. 18 Tevet 5775

9 January 2015 Number 956
Price: $6.00 Part 2 of 3

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LONG LIVE THE REBBE MELECH HAMOSHIACH FOREVER AND EVER!

06/01/2015 03:20:27

CONTENTS

6
FEATURED ARTICLES

WEEKLY COLUMNS

3
5
13
20
34

THE FIRST SHMITA

UNDER THE
REBBES LEADERSHIP
Shneur Zalman Berger

COSTS,
16 EDUCATION
NATURAL HEALING &

Dvar Malchus
MOSHIACH & GEULA
Parsha Thought
Shlichus
Tzivos Hashem

DRUGS

20

CUSTOMS
22 CHASSIDIC
AND PRACTICES
SEARCHING
30 LITERALLY
HIS KIDNEYS
Nosson Avraham

Brooklyn, NY 11213-3409

of the residents would have to

evacuate their homes.
The school building is located
in an area far from the fire
so we were able to continue
learning in the hopes that
by evening, the fire would be
extinguished.
When I returned home, the
fire continued to burn. It had
been months since rain fell and
the trees were absolutely dry.
And the wind that blew during
the fire spread it within seconds
in every direction.
I sat in my room at home
and wondered: what did the
fire come to tell us? How did
it lead to the Geula and the
revelation of Moshiach? I went
over to the window and looked
I
out at the reddened sky.
saw planes with the name of
a different country written on
each one: Greece, Turkey, US
I watched the planes trying
to extinguish the fire with
powerful streams of water and
remembered the question I had
asked in my dream.
One minute, what about
the promise of kings being

your nursemaids and their

ministers being your nurses,
that the nations of the world
will serve the Jews? I could
visualize the details of the
dream, the rows of gentiles
waiting to help every Jew in his
service of Hashem.
Yes, I thought, as I watched
That
the firefighting planes.
s of
nation
The
.
answer
the
is
in
aid
our
to
came
world
the
us
remind
to
fire
this
g
fightin
that in a little while the true
and complete Geula will take
The promise of kings
place.
will be your nursemaids and
their ministers your nurses will
become everyday reality, the
reality of Geula.
Note: The Mount Carmel
forest fire was a deadly forest
fire that started on Mount
Carmel in northern Israel,
just south of Haifa. The fire
began at about 11:00 on 2
December 2010, and spread
quickly, consuming much of the
Mediterranean forest covering
the region. The fire claimed 44
lives, making it the deadliest in
Israeli history.

Beis Moshiach (USPS 012-542) ISSN 1082-0272

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22
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time was 7:15. Wow! What

a fantastic dream. I stretched
after I said Modeh Ani and
washed my hands.
I
that
pity
a
What
before
woke up just then
seeing the Rebbe, I thought
I
Its late.
disappointedly.
r
anothe
have to be in class in
three quarters of an hour. I
rushed to complete all my
morning tasks and soon I was
standing at the bus stop near
our house in the Haifa area. I
waited for the bus to take me
to my school on the other side
of the city.
The day passed with me
feeling not my usual self. The
special dream I had had was
on my mind and it gave me
the feeling that something
unusual was about to happen.
And then, in the afternoon
something happened. A dense
cloud of smoke began to waft
through the city and we soon
learned that a huge fire was
raging in the Carmel forest not
far from us. If the firefighters
would not be able to put it
out, it was possible that some

Tel: (718) 778-8000

Fax: (718) 778-0800
admin@beismoshiach.org
www.beismoshiach.org

EDITOR-IN-CHIEF:
M.M. Hendel
HEBREW EDITOR:
Rabbi S.Y. Chazan
editorH@beismoshiach.org

ENGLISH EDITOR:
Boruch Merkur
editor@beismoshiach.org

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DVAR MALCHUS

BASI LGANI
5715
How the concept of shtus dkdusha, which
transcends reason, is connected with the general
concept of making a dwelling place for G-d in the
lower realms. * Beis Moshiach presents the maamer
the Rebbe MHM delivered on Yud Shvat 5715, in
accordance with the custom established by the Rebbe to review each
year a section of the Rebbe Rayatzs maamer Basi LGani of 5710. This
year we focus on the fifth section of the profound and foundational
chassidic discourse. Part 3
Translated by Boruch Merkur

HOW SHTUS DKDUSHA CONTRIBUTES TO

MAKING A DWELLING PLACE FOR G-D
3. It would seem that the intent of shtus
dkdusha is simply to enable a person to fight
against and nullify shtus dlumas zeh, evil folly.
However, since in general, the purpose of the
world, as well as the war that takes place within it
(meaning the struggle between shtus dlumas zeh,
which covers over and conceals the truth, and shtus
dkdusha, which vanquishes it and eradicates it),
is to become a dwelling place for G-d, Creation
at its quintessence, it follows that the concept of
shtus dkdusha, which transcends reason, must be
connected with the general concept of making a
dwelling place for G-d in the lower realms.
In order to trace the connection the avoda
of shtus dkdusha has to the general concept of
making a dwelling place for G-d in the lower realms,
my revered father in-law, the Rebbe, continues in
the maamer: Thought simply cannot fathom the
Infinite Light, the Ohr Ein Sof; it is utterly beyond
the realm of comprehension ... Intellect cannot
grasp it at all ... In order to reach G-ds very
essence, it is by means of utterly forgoing ones will,
transcending reason, which is why it is called shtus,
folly.
It is worthwhile to elaborate on the precise
wording here that not only is thought unable to

fathom the Infinite Light, the Ohr Ein Sof, but, it

is utterly beyond the realm of comprehension. To
comprehend means that one grasps a concept.
A concept, however, may be beyond the capacity
of the person to comprehend, although he may in
some way be cognizant of it, knowing what to rule
out from it, what it is not.
The Rambam explains at length, in A Guide
for the Perplexed, that in general, there are two
types of descriptions: positively stated descriptions
and negations. The adjective wise, for example,
being a positively stated description, means that
those who are called wise possess all qualities
connected with wisdom. Likewise, with regard to
the term benevolent, or others such terms. The
fact is though that positive descriptions do not apply
to G-d; only statements that rule out qualities do.
Chassidus calls this yedias hashlila, knowledge of
what something is not. Thus, even when regarding
the Alm-ghty the [positively stated] adjective
wise is invoked, or benevolent, or living or
omnipotent, and the like, [it is not meant to be
directly describing G-d, but] it is only negating
those qualities that are the opposite of wisdom, and
likewise regarding the other terms.
Knowing what something is not, of course,
is not knowledge of the thing itself (as is the case
with direct knowledge, knowing somethings
properties); it is merely ruling out from the thing
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Dvar Malchus
in question qualities that may apply to other things.
Nevertheless, Rambam writes that through many
statements of negation meaning, acquiring much
knowledge in a manner that negates qualities,
ruling out numerous properties from the subject
at hand it is possible to approach knowledge
of the subject as it is. Moreover, the capacity
for having indirect knowledge through negation
applies not only to physical things but also to
spiritual matters. Although indirect knowledge of
a concept, knowing what it is not, does not entail
a grasp and understanding of the idea itself (like
direct knowledge of a concept, knowing positively
stated qualities about it), nevertheless, since many
properties can be negated, it is [at least] within the
realm of understanding.
According to the teachings of Chassidus,
positive descriptions can be stated even about
aspects of G-dliness, but their application is limited
to the level of Memaleh Kol Almin, meaning the
level of keilim (vessels), which invest themselves in
the world.

Commenting on this dispute, the Tzemach

Tzedek offers that although the Alter Rebbe
said explicitly that the words of the Maharal are
correct that intellect is also a creation and not,
chas vshalom, tantamount to G-ds essence
nevertheless, it is impossible to say that intelligence
is a creation like other creations. If that were the
case it would follow that G-d possesses knowledge
of something that is outside of Him [yet all of
Creation exists within G-d Himself]!
The resolution of this quandary is that even
after the creation of intelligence, it is not separate
from G-dliness; it remains united with the Creator
in a manner described as, He is one with His
vitality; He is one with His vessels [that contain
it]. The Alter Rebbe himself addresses this in a
note in Tanya. There he states that the concept of
tzimtzumim, concealment of G-dliness, as well as
the concept of Hishtalshlus, gives rise to a place and
a dimension where He is the Source of knowledge,
the One Who knows, and the knowledge itself.
[That is, at this lower level of G-dly revelation, it
can be said that He is one with
When we speak about the very essence of G-d, His intelligence.]
It transcends even the realm of intellect (as my
The same is true of all the
descriptive
terms said of G-d
revered father in-law, the Rebbe, states in the maamer).
in tfilla, in prayer. When these
Not only is it beyond direct, positively stated descriptions, Divine names are uttered, the
but negations as well fail to yield knowledge of G-ds intent is G-ds very essence, but
as It is invested in the particular
essence. G-ds essence is absolute negation.
quality associated with that
particular name, and not in a
manner whereby G-d and those
qualities are separate. Thus, in
this
sense,
positively
stated descriptions, such as
RAMBAM VS. THE MAHARAL OF PRAGUE
He is the Source of knowledge, etc., also apply
Now, the position of Rambam is well known to G-dliness.
that G-d is the Source of knowledge, the One
At a higher level, negatively stated descriptions,
Who knows, and the knowledge itself. In this way,
negations, signify a higher dimension of G-dliness.
Rambam explains how G-ds knowledge does
In general they refer to Ohr HaSovev Kol Almin.
not amount to a change in Him, insofar as His
Although by means of negations one cannot
knowledge is not something that is outside of Him.
grasp the subject itself (as is the case with direct
Rather, He is the intellect, the source of intellect,
knowledge), nevertheless, by having knowledge
and the intelligence itself. However, there are those
of what it is not, it is at least within the realm of
who disagree with Rambam on the matter. To that
understanding.
end, the Maharal of Prague explains at length that
it is impossible to say about the Alm-ghty that
BEYOND THE REALM OF REASON
He is the intellect, the source of intellect, and the
intelligence itself, all as one, for intellect is actually a
When we speak about the correct application of
creation, like other aspects of Creation [so how can both kinds of descriptions of G-dliness positively
Creator and a creation be equated?]. Rather, the stated and negations we are speaking about the
Alm-ghty is entirely beyond the realm of intellect, dimensions of Memaleh Kol Almin and Sovev Kol
the Maharal argues.
Continued on page 12

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MOSHIACH & GEULA

CHINUCH AND

MOSHIACH
By Rabbi Gershon Avtzon

Dear Reader shyichyeh,

In our previous article, we started
going through the explanation
process to some of the basic
questions that our younger bachurim
have. We finished off last lesson by
quoting the Rambam that explains
in great detail the greatness of
Melech HaMoshiach. I would like
to continue that discussion, by
addressing the question that is most
likely to follow:
You
just
explained
that
Moshiach is the most amazing
person that will ever live. He will
bring perfection to creation. Yet,
why do we insist on referring to
the Rebbe as Melech HaMoshiach?
Whats the benefit? On the contrary,
we see that there are people (even
within Chabad communities) who
are not comfortable with the whole
idea!
It is especially important to
address this matter in the current
month, in the weeks before 10
Shevat, when the terms Kabbalas
HaNesius
and
Kabbalas
HaMalchus are used often. This
question was brought up in Yeshiva
recently, and all the steps that I
outline here, I am currently doing
myself.
In my Shabbos Drasha on
Parshas VaYigash, I was explaining
to the Talmidim the importance of
going to the Rebbe for 10 Shevat and
the nachas that is generated by such
a trip. I quoted the Psukim (45:27):

And they told him all of Yosefs

words that he had said to them, and
he saw the wagons (of Bachurim
coming for 10 Shevat)that Yosef
had sent ... and the spirit of their
father Yaacov (the Rebbe) was
revived.
I then explained to them that
while there are different Shvatim
(representing in our story the holy
ways to prepare for 10 Shevat), there
must be VaYigash Eilav Yehuda
Yehudastepped forward. We
must put an emphasis on the Shevet
of Yehuda (stressing the Kabbalas
HaMalchus as an integral part of the
preparation).
Before we delve into our method
of answering the above specific
question, it is worth sharing a very
basic foundation in Chinuch (which
I heard from many experienced
mechanchim): In answering a
question or preparing a lesson,
it is always better to assume that
the students knows less and is less
familiar with terms than what you
would normally assume.
Experience has shown that many
times after giving over an entire
lesson, you hear from the students
that they did not even know (or
properly grasp) the foundations
upon which the lesson was based.
In such scenarios, the teacher and
the students walk away frustrated. It
always pays to address an issue from
the foundation up. This will help
those students who need clarification

of the most basic concepts, while

being a quick and healthy review
for those that already know the
information.
The same is true regarding the
answer to the above-mentioned
question. In order for it to be fully
answered, the teacher must clarify
four very important things:
1) The role of a Jewish King
Dont we already have Hashem
as our king, the students might be
wondering? What is the reason we
need a Jewish King?
2) The uniqueness of Malchus
Beis Dovid Is there an intrinsic
specialness in the kingship of Beis
Dovid, as opposed to that of other
Jewish kings like king Shaul?
3) Moshiach
Is there a
difference between his kingship and
that of any of the other kings of Beis
Dovid?
4) Kabbalas HaMalchus What
does that mean? How do we do it?
In our upcoming articles, we
will be addressing all four of these
points. I will also provide the sources
(mainly from Likkutei Sichos)for
the ideas that will be stated.
Rabbi Avtzon is the Rosh Yeshiva
of Yeshivas Lubavitch Cincinnati
and a well sought after speaker
and lecturer. Recordings of his indepth shiurim on Inyanei Geula
uMoshiach can be accessed at
http://www.ylcrecording.com.

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FEATURE

THE FIRST
SHMITA
UNDER THE
REBBES
LEADERSHIP
E

rev
Rosh
HaShana
5712/1951 was the start
of the first Shmita since
the Rebbe became Nasi of
Chabad. Even before the Shmita
year began, the Rebbe said that
the Alter Rebbes view should be
publicized, that one should make a
Pruzbul Erev a Shmita year too.
After davening Shacharis on
Erev Rosh HaShana, the Rebbe
did Hataras Nedarim before
ten distinguished Chassidim.
Then the Rebbe said, Since
we are entering a Shmita year,
we also need to make a Pruzbul

The Rebbes note about pruzbul

as the Alter Rebbe writes in

Shulchan Aruch, that every
G-d fearing person should be
stringent and make a Pruzbul.
He adds the time for a Pruzbul
is, Lchatchilla, at the end of the
sixth year before Rosh HaShana
of the seventh.

After saying this, the Rebbe

said to the group, I dont
know whether anyone owes me
anything, but if so, I give over
to you all debts that people may
have with me so that I can collect
them whenever I want.
Once again, the Rebbe
turned to the congregation and
said, Surely everyone will do
likewise, and may all have a ksiva
vachasima tova.
The
Rebbe
wrote
the
instruction to publicize the Alter
Rebbes view to make a Pruzbul
Erev a Shmita year in a note to

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Since we are in a Shmita year, historian R Shneur Zalman Berger gives

us a historic overview of how Chabad observed Shmita in 5712 based
on the Rebbes horaos. * Also, the leadership roles played by three
distinguished Chabad rabbanim in carrying out those instructions: R
Shneur Zalman Garelik, R Yaakov Landau, and R Chaim Noeh.
By Shneur Zalman Berger

From left to right: R SZ Garelik, R Yaakov Landau, and his sons R Moshe
Yehuda Leib Landau, R Eliyahu Landau

a kuntres which was published

for Chai Elul, shortly before Rosh
HaShana. The Chabad posek, R
Chaim Noeh, immediately set to
publicize what the Rebbe said in
Hamodia (the only religious daily
newspaper at the time in Eretz
Yisroel).

5712 A TURNING POINT

The Shmita year of 5712
was a critical turning point
regarding everything having to
do with the laws of Shmita and
the establishing of a kashrus
infrastructure to deal with these

matters.
From the previous
Shmita to this one, the number
of Jews living in Eretz Yisroel
had doubled due to massive aliya.
Among the new immigrants were
many who were very religious,
who sought to observe all the
hiddurim of kashrus, especially
those required in a Shmita year.
However, unlike the previous
Shmita when it was possible to
buy produce from Arabs who
lived all over the country, after
the War of Independence the
number of Arabs in Eretz Yisroel
was very small and they were
not on good terms with the

neighboring Arab countries.

When there are no vegetables,
you eat other things. That would
seem to be the logical thing to
do, but in those days, when the
Israeli economy was terrible,
for which reason austerity
measures
were
instituted
in which basic food items
were distributed by coupons
only, there were shortages of
everything. Obviously, it was
nearly impossible to obtain
substitute products.
Due to these complicated
problems, those who were

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Feature

R Chaim Noeh with his announcement about pruzbul in Hamodia

religiously
observant
were
nervous about the approaching
Shmita year of 5712. All religious
people, from the rabbanim and
farmers to the housewives, were
nervous that they would have to
live through a Shmita year under
very difficult circumstances.

WITHOUT A
HETER MECHIRA
As is known, there are
rabbanim in the Mizrachi
movement who rely on the Heter
Mechira which entails selling
land in Eretz Yisroel to non-Jews
for the duration of the Shmita
year. They then work the land
as usual. However, the rabbanim
of other denominations paskened
that these leniencies should not
be relied upon, despite knowing
how difficult the Shmita year
would be.
The Rebbe strongly opposed
the Heter Mechira and in
anticipation of the upcoming
difficulties he made sure to
encourage the leaders of Kfar
Chabad to enlist help from

organizations in Eretz Yisroel

and abroad. Remember, Kfar
Chabad was founded in the
summer of 5709/1949, just two
and a half years earlier, and most
of the residents earned a living
from agriculture.
Now, they
would have to cease working in
the fields.
The situation in the Kfar
was very complicated.
Since
the Kfar had been founded, the
Rebbe Rayatz and the Rebbe
had invested tremendous efforts
into establishing farming in Kfar
Chabad so that the Chassidim
who survived the war and the
worn-out
Russian
refugees
would finally live peaceful lives.
The Rebbeim reached out to key
players in government offices and
relief organizations so that land,
tools, and whatever they might
need, would be given to them.
Jewish Agency officials and top
functionaries in the Agricultural
Ministry, who were touched by
the suffering of Chassidim under
communism and Nazi rule, and
others who knew Chabad from
before helped as much as they

could and more. Some even

provided budgetary means and
assistance above and beyond any
and all legal quotas.
Then came the Shmita year;
if agriculture would take a break
in Kfar Chabad, severe problems
in parnasa would result and the
government officials who had
helped them until that point
would not take kindly to their
break for an entire year.
R Shneur Zalman Garelik,
rav of Kfar Chabad, entered into
halachic negotiations with other
great rabbanim in Eretz Yisroel
to find out what to do. When he
wrote to the Rebbe, the Rebbe
responded that Kfar Chabad is
not the only yishuv where Shmita
is observed bhiddur and there
were other religious kibbutzim
that kept Shmita.
In light of this, it was clear
that in Kfar Chabad they would
not rely on any leniency and
therefore they would not work
the land. At this point, it was
feared that the government would
compel the residents to plant,
since it was the government
which supplied them with land
and agricultural equipment.
The Rebbe took advantage
of the visit of Mordechai Sirkis,
head of the council of Kfar
Saba and member of the acting
committee of the Histadrut
national labor union, to him in
5711 to discuss this with him.
Sirkis promised to see to it that
the government would not force
the residents of Kfar Chabad to
do agricultural work during the
Shmita year.
At the same time, the Rebbe
urged the vaad of Kfar Chabad
to obtain monetary help for the
farmers who were not working.
In the summer of 5711/1951,
the Rebbe encouraged the heads
of Kfar Chabad to try and get aid
from the Shmita Fund in the US.

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At the end of Av and the

beginning of Elul 5711, leaders
of the United Jewish Appeal
from the US, leaders of the
United Israel Appeal and leaders
from the Joint Distribution
Committee visited Eretz Yisroel.
When the Rebbe found out,
he wrote to the vaad of Kfar
Chabad that they should see to
it that these leaders visited Kfar
Chabad. After a nice welcome,
representatives of the residents,
along with representatives of
Agudas Chassidei Chabad and
representatives of Chabad shuls
all over the country, should meet
with them and ask for help for
the Shmita year.
During
the
visit,
a
memorandum about Shmita in
Kfar Chabad was given to Dr.
Schwartz, director of the UJA.
However, Chabad askanim in
Eretz Yisroel were afraid that
this request wasnt enough. So
leaders of Kfar Chabad asked
R Pinye Altheus, member of the
leadership of Agudas Chassidei
Chabad, to ask the Rebbe to
influence Dr. Schwartz to accede
to their request.
The Rebbe
gave the job to his representative
R Binyamin Gorodetzky who
carried it out; it seemed as
though the request would be
approved.
Then something went awry
and Dr. Schwartz denied the
request of the vaad of Kfar
Chabad, claiming he had no
funds for this purpose and other
excuses such as, It is hard to
explain to the donors here in
America, since they know that
the chief rabbinate found a way
to work the land.
The Rebbe expressed surprise
about this negative answer
in a letter to the vaad of Kfar
Chabad on 22 Cheshvan, and
found another possible source
of money: I have also found

THE REBBE SAID TO HELP

The dearth of fruits
and vegetables in the
Shmita year was a
particular problem for R
Noeh since he suffered
from diabetes; he had to
eat a balanced diet and
was not allowed to eat
bread. For this reason, The Rebbes letter about shipments of meat for R Noeh
the Rebbe told R Binyamin
Gorodetzky, who ran the Lubavitch office in Europe, to send R Noeh food
parcels. The Rebbe personally inquired as to whether the parcels arrived.
Other generous Chabad Chassidim sent food packages to the posek
who worked on writing practical Halachic works despite the shortages and
hardships. We can learn a little bit about the shipments he received from
a fragment of information at the beginning of a letter packed with Torah
thoughts that he wrote to R Yitzchok Dubov of London:
I received three parcels of meat, each containing twelve boxes from R
Yechezkel Goldman of London. I wrote him to tell me who is sending them
because he just wrote me that he is sending meat...and many thanks to your
honor for it is vital for me. I am not allowed to eat bread because of diabetes
and I dont eat vegetables in the Shmita year that were grown by Jews when
it was forbidden and there is no meat here. And there is little fish. That
[which I wrote to this point] is as far as the issue of physical eating has any
significance (and he then goes to discuss Torah topics at length).
out, and this is practically
relevant, that the Jewish Agency
designated a sum of 125,000 as
a Shmita Fund and for this you
need to speak directly with the
Agency in Eretz Yisroel with a
demand, and of course the earlier
the better.
The vaad of Kfar Chabad
began looking into the possibility
of receiving money from this
fund, but were told no. The
secretary of the vaad, R Yitzchok
Mendel Liss, reported to the
Rebbe who responded in a
telegram dated 20 Kislev, The
matter of the Agencys Shmita
fund is based on what [Dr.]
Schwartz told Gorodetzky and
he is currently visiting in Eretz
Yisroel.
On 12 Teves, the Rebbe
explained in a letter to the vaad
that he was surprised to hear
that they received a negative

answer since Dr. Schwartz spoke

explicitly about the Agencys
Shmita
fund.
The
Rebbe
expressed his apprehension that
they were hiding the Shmita fund
from them so that they would
not receive many requests or for
other reasons. Therefore, the
Rebbe suggested, If you can
meet with Dr. Schwartz and
remind him albeit pleasantly
and diplomatically about this
matter, he should be able to help
you with this.
Their efforts were in vain.
After a few months, in Sivan,
the Rebbe asked again what had
happened with the financial aid.
In addition to the proper
observance of Shmita in Kfar
Chabad, the Rebbe told R
Garelik to arrange shiurim in
the laws of Shmita and he told
Agudas Chassidei Chabad to

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Feature

To describe the privation at that time, I can tell

you that for Rosh HaShana of the 8th year, they
brought us half an apple grown abroad.
spread awareness of Shmita, i.e.
information needed for those
who observe Shmita.

SHMITA IN
TOMCHEI TMIMIM
In Yeshivas Tomchei Tmimim
in Lud, which had also been
founded just a few years before
Shmita, no dramatic change
was noticed in the meals that
were served since, in any case,
financial austerity was the norm
and the food was limited. Thanks
to the directors of the yeshiva,
R Efraim Wolf and R Avrohom
Drizin, there was no difference
in what was served. The two of
them spared no effort to take care
of the bachurim so they would
have food to eat and there would
be no reduction in their nutrition.
The hanhala of the yeshiva
had to plead and beg government
officials and wealthy people to
donate food to them. As the
same time, they enlisted help
from wealthy people abroad who
sent them shipments of meat.
But for certain reasons, these
shipments did not always reach
their destination. Despite all the
problems, the talmidim did not
feel any lack.
One
of
the
important
supporters of the yeshiva at that
time was R Shmuel Betzalel
Altheus of Melbourne, Australia.
R Avrohom Drizin turned to him
at the beginning of the Shmita
year and requested urgent aid:
Our financial situation which is
difficult to bear forces us to turn
to you once again and remind
you of the tremendous hardships
we have In addition to this,
this year is a Shmita year and

we do not use any produce that

is grown here and so we find
ourselves lacking on both fronts,
i.e. we have no food items since
our supply was used up and there
are no vegetables either for us
to use, and so we face a severe
problem which threatens the
existence of our institution, for
what shall we give our talmidim
to eat?
We have no other choice
but to turn to our friends abroad
for help. We turn to you to
invest your great and prodigious
energies into the matter of
sending food to our yeshiva as
soon as possible because each
additional day places a heavy
burden upon us.

CHABAD RABBANIM IN THE

NATIONWIDE KASHRUS
AGENCIES
There were three large
kashrus agencies at that time
in Eretz Yisroel, and the three
of them handled the Shmita
issue devotedly, though each
was on its own. These kashrus
agencies were run by the
Eidah HaChareidis, the Vaad
HaRabbanim of Agudas Yisroel,
and by Rabbi Yaakov Landau,
rav of Bnei Brak, a distinguished
Chabad rav.
The kashrus division of
Agudas Yisroel was founded
just a few years earlier (when
Agudas Yisroel and the Eidah
HaChareidis split) and this was
run by three rabbanim including
the Chabad posek, R Chaim
Noeh. He had vast experience in
kashrus and Shmita since he had
been part of the kashrus division

of the Eidah HaChareidis for

many years.
Lets take a look at the
kashrus divisions in which
Chabad rabbanim were actively
involved. The Vaad HaRabbanim
of Agudas Yisroel, which was
headed by three distinguished
geonim, R Noeh, R Yitzchok
Zilberman, and R Gershon
Lapidot, did much to supply
produce without any Shmita
concerns despite all the obstacles
this entailed. At the same time,
they had to supervise the stores
which sold merchandise intended
for religious customers.
Apparently, gentile produce
was not available in the Shmita
year of 5712. Religious people
who lived through that time have
painful memories of that period
seared into their hearts. The
directors of the kashrus divisions
put in tremendous effort into
getting the austerity rules
changed for the ultra-Orthodox
so they could receive rations that
had no Shmita concerns, like rice
from abroad and eggs instead of
fruits and vegetables. That year
it was very hard to get a sack of
flour or sugar without Shmita
concerns. If you found such a
sack it was quite a find.
Representatives of Agudas
Yisroel went all over the country,
climbing on sacks in wheat silos
and large warehouses and they
also visited importers.
They
looked at sack after sack for
clear signs that the wheat was
from abroad in its original
packaging. The bakeries under
excellent
hechsherim
baked
limited amounts and there was
always the fear of what would
be available to bake with on the
morrow.
After
exerting
mighty
pressure, the ultra-Orthodox
leaders were able to reach an
agreement in which there was

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increased importation of sugar,

wheat, dried onions, potatoes,
apples etc. for those observing
Shmita.
Since the laws of Shmita were
not familiar enough to people,
especially not to new immigrants
who had never observed this
mitzva before, R Chaim Noeh
took on the job of explaining
and teaching the laws of Shmita.
He publicized many practical
Piskei Halacha regarding the
laws of Shmita in his column in
Hamodia. These Piskei Halacha
were written on numerous
topics having to do with Shmita
produce, other things that grow,
biur of Shmita produce, Pruzbul
(the cancellation of financial
debts), and more. His first article
on the subject of Shmita was
published on 26 Tishrei 5712.
These Piskei Halacha on
Shmita were published in 5712
and 5713 and were welcomed
by the religious public, as they
were clearly written.
These
articles covered a vast array of
pertinent topics and were based
on the rulings handed down by
the greats of earlier generations,
many of which he heard directly
when he was involved in kashrus
work for the Eidah HaChareidis.
With these Piskei Halacha,
people knew what to do about all
growing things, how to handle
actual Shmita fruit, and when
and whether things could be
bought in the market without
concern.

MY ADVICE
BUY LETTUCE NOW
Pesach was approaching and
in addition to the year-round
concerns, many people were also
worried that they would not be
able to buy enough lettuce. R
Noeh found creative solutions for
this too which he publicized in

NOT TO VISIT ERETZ YISROEL IN A SHMITA YEAR

Whether it was due to the Halachic complexities involved or the food
shortages that resulted or a combination of the two, the Rebbe told many of
those living outside Eretz Yisroel not to visit Eretz Yisroel during the Shmita
year and certainly not to make aliya in that year.
To someone who wrote the Rebbe that he planned on visiting Eretz
Yisroel after Sukkos 5712, the Rebbe wrote him in surprise, Regarding
your question about visiting Eretz Yisroel after Sukkos, I have doubts if this
is appropriate in a Shmita year.
R Yisroel Noach Blinitzky wanted to make aliya at the end of 5712 and
the Rebbe said: In general the reasoning is good in my opinion, but dont
rush to make aliya; it is out of the question in the Shmita year of 5712.
his column on 2 Nissan.
First he brings the Halacha
that the main way to fulfill the
mitzva of maror is with lettuce, as
well as the din in Shulchan Aruch
that one fulfills his obligation
with the leaves only when they
are moist, while the stalk can
be used whether dry or moist.
Based on this R Noeh wrote the
following suggestion for Shmita
observing Jews:
Therefore, I suggest that
you buy lettuce today and keep
it under careful supervision for
Pesach, hiding it away in a cool
place. By Pesach the leaves will
wither and rot, but the stalk
will remain in good condition
since the leaves were covering
it all along and preserving its
moistness (and even if it becomes
dry it is also kosher for maror).
On Erev Pesach remove the
leaves and throw them out and
leave the stalk in its outer layer,
and on Pesach night, before the
Seder, peel the stalk and fulfill
the mitzva of maror. You can
also remove the leaves and eat
them now, just leaving some
leaves around the stem so that it
remains somewhat moist and be
more fit to eat than if its dry
But do not leave the lettuce for
24 hours in water because then
it will be considered pickled and
you are not able to fulfill your
obligation with pickled maror,

neither with the leaves nor the

stalk.
Many years later, R Noehs
Piskei Shmita were published in
book form.

SHMITA IN BNEI BRAK

R Yaakov Landau served as
the rav of Bnei Brak from the
year 1936. In this position, he
had to oversee the entire kashrus
infrastructure required by the
residents of Bnei Brak.
Back in 1938 he oversaw the
kashrus operations for Shmita,
as well as in 1945, but in those
years produce was bought from
Arab farmers and the Shmita
year passed relatively smoothly.
However, in 5712/1952, Bnei
Brak also opened a special
division to supply produce even
though the city of Bnei Brak
was just starting out and its
population wasnt that big, as R
Moshe Yehuda Leib Landau, son
of the rav, related years later:
In 5712, before Pesach, a
shortage of kosher potatoes was
expected, so R Yosef Kristal
worked on importing potatoes
from Cyprus.
Starting from
that Pesach 5712, a Shmita vaad
was formed which took care of
the peoples needs so they could
observe Shmita properly. That is
how proper care in observance of
Shmita was established in Bnei

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Feature
Brak. Obviously, from Shmita to
Shmita things developed further
for more people were keeping
the halachos and more and more
products were needed. Today,
its hard to imagine Bnei Brak
with only a few people observing
Shmita bhiddur. To describe the
privation at that time, I can tell
you that for Rosh HaShana of
the 8th year, they brought us half
an apple grown abroad.

TO PREPARE FOR
THE NEXT SHMITA
We will conclude with the

Continued from page 4

Almin respectively. But beyond
these two levels, when we speak
about the very essence of G-d,
It transcends even the realm of
intellect (as my revered father
in-law, the Rebbe, states in

Rebbes horaa to the hanhala of

Kfar Chabad to prepare for the
next Shmita year, 5719. Farmers
in Kfar Chabad complained
already in the middle of 5717
that the vaad of Kfar Chabad was
not preparing enough in advance
of Shmita. The Rebbe responded
that one should learn from the
places where they observe Shmita
properly where immediately after
one Shmita year ends, they start
preparing for the next one. The
Rebbe writes that they could find
out how to proceed by inquiring
of those involved in Shmita at
Moshav Komemiyus and Kibbutz

Chafetz Chaim.
In 5719, the situation was
far better, for some of the
arrangements
made
during
the previous Shmita year were
already in place. The Israeli
economy had also greatly
improved. Although produce was
expensive, those living in Eretz
Yisroel were not hungry.
May we observe this Shmita
year 5775 punctiliously and in
peace and soon merit everlasting
peace with the coming of
Moshiach Tzidkeinu.

intellectual grasp] even

negations are negated [for they
fail to convey any knowledge of
G-d Himself].
In fact, these three categories
exist also when talking about
the oros (G-dly illuminations)
themselves, as elucidated at

and revelations, which is not

something that is grasped, but
still has a connection to the realm
of intellect; and absolute negation
applies to G-ds essence, which is
beyond both oros and keilim, for
the concept of descriptions does
not at all apply to It not direct
descriptions nor negations.
The above sheds light on how
shtus dkdusha is connected with
making a dwelling place for G-d
in the lower realms. Since we
are speaking about a dwelling
place for the very essence of
G-d, which transcends the realm
of intellect, there also must be
effort on the part of man in a
manner that transcends reason,
shtus dkdusha (which nullifies
and transforms shtus dlumas
zeh). Also, like the role of making
for G-d a dwelling place in the
lower realm, the avoda of shtus
dkdusha is something that is
demanded of each and every
individual. This lofty avoda
is demanded of even simple
Jews, for it does not pertain to
intellectual prowess; it is totally
beyond reason.

When we speak about the very essence of G-d,

It transcends even the realm of intellect (as my
revered father in-law, the Rebbe, states in the maamer).
Not only is it beyond direct, positively stated descriptions,
but negations as well fail to yield knowledge of G-ds
essence. G-ds essence is absolute negation [i.e., totally
beyond any possible description, utterly beyond the
realm of intellectual grasp] even negations are negated
[for they fail to convey any knowledge of G-d Himself].

the maamer). Not only is it

beyond direct, positively stated
descriptions, but negations as
well fail to yield knowledge of
G-ds essence. G-ds essence is
absolute negation [i.e., totally
beyond any possible description,
utterly beyond the realm of

length elsewhere. However, in

general,
direct
descriptions,
knowledge
derived
from
positively stated descriptions,
apply to keilim (vessels, which
contain G-dly illuminations);
knowledge
derived
though
negations
applies
to
oros

[To be continued be"H]

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PARSHA THOUGHT

SEEDS OF
LIBERATION
By Rabbi Heschel Greenberg

LIBERATING NAMES!
The book of Shmos-Exodus
begins with the story of our
Egyptian bondage, followed by
the description of our Exodus.
The first parsha of this book,
Shmos (which shares its name
with the entire book), covers
the period of our bondage. It
discusses the bitter exile and
enslavement, Pharaohs attempt
to annihilate all newborn Hebrew
males, Moses selection by G-d
as the redeemer, followed by
Moses failed attempt to have
Pharaoh free the Jews from
slavery. Moses proved unable
then even to convince Pharaoh
simply to ameliorate conditions
for his brethren. Indeed, the
parsha concludes with Moses
complaint to G-d about how
badly things had deteriorated
since he was sent to demand
liberation. Matters had come to
the point where even Moses, the
redeemer of Israel, could not see
a light at the end of the proverbial
tunnel.
Yet, this entire sidra, with all
of its exile/bondage drama, is
part of a greater book known as
the book of Exodus! We are thus
compelled to conclude that when
we dig deeper we can find the
seeds of liberation in this sidra.
Indeed, our Sages tell us that
the opening verse itself contains

within it the secret of our ultimate

liberation from Egypt:
At the very beginning of the
parsha, the Torah lists the 12
sons of Jacob who came to Egypt
with their families. The Midrash
comments that they and their
progeny kept their Hebrew
names throughout their sojourn
in Egypt. The fact that they kept
hold of their identity as children
of Abraham, Isaac and Jacob
gave them the power to survive
and ultimately be freed from
bondage.
The lesson for our times
is clear: As we stand on the
threshold of Redemption, we
must never allow our Jewish
identity to be compromised.
Preserving our identity means
much more than surviving the
forces of assimilation; it will
actually empower us to overcome
the forces of exile and be
redeemed.

LIBERATING BY
PROLIFERATING
Another
seed
of
Redemption can be found in
the Torahs description of the
incredible rate at which the
Hebrew population grew. The
Torah uses six expressions to
describe this growth:
The children of Israel

were fruitful and swarmed and

increased and became very, very
strong. These six expressions,
our Sages teach us, indicate
that the women gave birth to
sextuplets!
On the surface it would seem
that it was their proliferation that
Pharaoh found threatening and
propelled him to enact even more
harsh decrees against them. In
truth, the opposite is true. Their
proliferation actually was the
force that led to their ultimate
freedom.
Our Sages (Talmud Yevamos
62b) teach us that the Messianic
Age will come about when all
the souls destined to enter this
world have done so. The birth
of every child with a Jewish soul
introduces a new liberating force.
Their aggregate force becomes so
powerful that nothing can stand
in the way of their freedom. It is
reasonable to assumeespecially
when
the
prophet
Micah
compares the future Redemption
to our Exodus from Egyptthat
the same was true with respect
to the Exodus. Each newborn
soul brought them closer to their
Redemption from bondage.
The lesson is clear. Contrary
to all the negative prognosticators
and their dire predictions, the
material condition of society
has improved commensurately
with the increase of the worlds
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PARSHA THOUGHT
population. This is because
the introduction of each soul
unleashes G-dly power that
changes the very fabric of the
physical world, rendering it less
resistant to the Divine liberating
forces.

QUADRUPLE VISION
We can find another seed
of Redemption in this weeks
parsha:
When Pharaoh commanded
the Hebrew midwives to murder
all the newborn male children, he
told them: When you help the
Hebrew women give birth, and

Hebrews that G-d would provide

Manna to them the next morning.
How can we connect all these
Torah references to seeing? And
how do they relate to the process
of liberation?
These expressions are used in
four different contexts: the birthstool, the land, the tzitzis and
G-ds glory.
The sages tell us that G-ds
glory in the morning alludes to
the Messianic Age when G-ds
light and glory will be fully
revealed.
How are we to bring that
about?

While each soul is capable of making a unique and

unprecedented contribution to the world, each
and every soul also brings us closer to the Redemption,
first just by showing up and then exponentially by
translating our capabilities into practice.

you will see them on the birthstool, if it is a son

The words and you will
see appear in three other,
totally unrelated, places in the
Torah. Traditional rules of Torah
construction encourage us to
find the common underlying
theme that runs through these
references:
When Moses sent the Twelve
Spies to survey the Land of
Canaan, he told them: You will
see the land
In another verse, where the
Torah commands us to wear
tzitzis-fringes on the corners of
our garments, it says of them,
You will see it and remember the
commandments of G-d.
Finally Moses and Aaron used
the same expression: In the
morning you will see the glory of
G-d when they informed the

REFLECT ON THREE
THINGS
One interpretation of these
three other references to seeing
is based on Ethics of the Fathers.
We are counseled there to reflect
on three things to avoid coming
close to sin: know that you come
from a putrid drop, that youre
going to a place of worms and
maggots, and that you will be
judged by G-d.
These
three
reflections
parallel three things the Torah
says we will see:
The birth-stool is linked
to the putrid drop; the land is
the resting place of worms and
maggots where we all must end
up; and the reference to seeing
the tzitzis to be reminded of
G-ds commandments can be
understood to refer to G-ds
judgment.

When understood at a literal,

superficial level, these three
reflections appear intended to
humble and intimidate us so that
we dont get out of line.
When we delve more deeply
into the three things which the
Torah says we should see, we
discover a far more positive
understanding of them and how
they relate to the process of
Redemption.

CELEBRATE
YOUR BIRTHDAY
First, it is necessary for us
to look at the birth-stool; and
through it, the significance of
bringing a new soul into the
world.
The Rebbe explained the
real reason for celebrating our
birthdays. It is the anniversary of
G-ds declaration to us that you
are needed and special! Your soul
is unique and its contribution to
the world cannot be matched by
anyone else. If I had another soul
identical to yours, it would not
have been necessary for Me to
send your soul into this world.
G-d, we are taught, does not do
redundant things.
Moreover,
as
mentioned
above, the birth of every child
is instrumental in hastening
the time of Redemption. In
other words, while each soul
is capable of making a unique
and unprecedented contribution
to the world, each and every
soul also brings us closer to the
Redemption, first just by showing
up and then exponentially by
translating our capabilities into
practice.

THE HOLY LAND PARADIGM

Second, we must see the
land. Moses intention in
sending the Twelve Spies was
for them to bring back glowing

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reports about the land so that the

Jewish people would enter it with
relish and delight. After all, Psalm
106 refers to the land of Israel as
a land of desire.
One
of
the
necessary
preparations for the Messianic
Age is to show our delight in
the land and that we will never
relinquish any part of it; every
inch of the Land of Israel is
precious to us.
Moreover, seeing the land
can be understood as looking
beyond its physical assets to
reflect more deeply on its inner
spiritual dimension. We must see
the land as a Divine gift. It is the
place which evinces a desire to
fulfill G-ds will.
The Land of Israel, known
as the Holy Land, is the
model for the entire world.
The terms land and holy
are usually understood to be
mutually exclusive. One who
is obsessed with the physicality
and materiality of the world is
not holy. The Land of Israel
demonstrates that there is no
meaningful dichotomy between
the physical and the spiritual. The
Land of Israel presents us with a

paradigm for the entire world to

follow. And in the Messianic Age,
the dynamic synthesis of Holy
and Land will spread and extend
to the entire world.
Thus, seeing the land is
the message we must internalize
now as we stand on the cusp of
that Age: we must transform our
lives and our environment into a
Holy Land in preparation for the
age when that synthesis of socalled opposites will become the
manifest reality for all.

SEE ALL OF THE MITZVOS!

The third preparation for
the Redemption is seeing the
tzitzis, which serve as a constant
reminder of observing all of the
commandments. While every
Mitzvah stands on its own,
there are certain Mitzvos that
encompass all the others. One
such Mitzvah is tzitzis because
it relates to the number 613, the
total number of commandments
in the Torah. (Rashi cites a
Midrashic commentary that the
word tzitzis has the numerical
value of 600. When we add the
eight strands and five knots of

the tzitzis, it yields the number

613.)
While every mitzvah prepares
us for the future, we must be
reminded of this and prepared
for the prospect of observing all
of the commandments, including
the hundreds we are denied
because of exile and the lack of a
Beis HaMikdash in Jerusalem.
Awareness that our ability to
fulfill all of the commandments
is compromised by virtue of our
being in exile is integral to our
preparation for Moshiach. We
must therefore look at the tzitzis
and recognize that we need to
bring wholeness and integrity to
our Judaism. That quest, in and
of itself, is a force that brings us
closer to and prepares us for the
Redemption.
Thus, when we see, a) the
value of every new soul, b)
appreciate the Land of Israel
paradigm, and c) are mindful of
and crave the totality of Jewish
observance, we will be ready
for the final Redemption. We,
while still in exile, will have
internalized the primary energies
of Redemption.

ADD IN ACTS OF GOODNESS & KINDNESS

TO BRING MOSHIACH NOW!




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LETTERS FROM THE REBBE

EDUCATION
COSTS, NATURAL
HEALING & DRUGS
Beis Moshiach presents a selection of letters from the Rebbe on
a variety of relevant subjects in todays challenging world.
By the Grace of G-d
6th of Av, 5716
Brooklyn, N.Y.
Greeting and Blessing:
After such a long interval,
I was pleased to receive your
letter of the 8th of Tammuz,
in which you write how you
settled down in your new
locality. I must express my
surprise, as well as regret, that
for financial reasons, as you
write in your letter, there came
about a change in the education
of your children and not in the
direction of strengthening their
religious upbringing. You felt
that this was justified because
you felt you could not afford
to do otherwise by reason of a
decrease in your income.
Needless to say, that this
reasoning has no basis. For
apart from the fact that money
matters can always be improved,
and if a loan is necessary it can
always be paid off, this is not
so in the case of spiritual loss,
and particularly in the matter of

a Torah education of children.

A spiritual loss of this kind
leaves a lasting impression, and
which is often difficult to rectify.
Besides, all Jews, including
yourself, are believers, the
children of believers, in the
saying of our Sages, that for
the upbringing of children and
expenses on Torah matters, G-d
provides a special budget, which
is not included in the general
budget which G-d provides
during the time between Rosh
Hashanah and Yom Kippur.
That is to say, that where one
spends more on the Torah
education of his children, he
receives more, and if he spends
less, he receives less (Talmud
Bavli, Beitza 16A). Thus, if you
were spending on your children
even more than before, it would
not in any way diminish your
income. It is possible that my
pointing out the above, may
have some practical results in
connection with your childrens
education during the summer

time, as for instance with regard

to Day Camp etc., but I trust
that it will definitely lead to your
taking the necessary steps in
connection with the new school
term in the Fall. For I hope
that you will carefully study the
above Talmud quotation with
its commentaries, and will act
accordingly.
May G-d help you and your
wife to have lots of nachas,
Chassidic nachas, from all
your children. As usually is the
case in such matters, when you
make a firm resolution in the
right direction, you will very
likely see a change for the better
immediately.
With blessing,

By the Grace of G-d
26th of Tishrei, 5718
Brooklyn, N.Y.
Blessing and Greeting:
I received your letter of the
beginning of September. My
reply was delayed on account of

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the intervening Holy Days.

Inasmuch as you do not
mention anything about your
health, I trust that everything
is in order, and I shall always
be glad to hear good news from
you.
In reference to what you
write about the two schools of
medical thought, namely, one
that favors artificial means and
external treatment, and the
other favoring natural recovery,
seeking to bring about an
improvement in health through
the internal strengthening of the
natural powers of the organism
itself; and for some reason you
think that the Jewish religion
prefers the first method --In general, you are mistaken
in this view, inasmuch as our
religion has expressed no
specific preference for one or
the other. On the other hand,
one of the greatest adherent[s]
of the naturalistic school was
none other than the great

Maimonides, who was both

the outstanding Talmudist and
Codifier, as well as one of the
greatest physicians of his age,
whose influence in medical
science is felt to this day. At
the same time, he is also one
of the greatest authorities on
Jewish law to this day. In his
famous Code of Jewish Law, he
strongly defends the naturalistic
approach (cf. Hilechoth Deoth).
Your
defense
of
the
naturalistic school does not
entirely hold good, as can also
be seen from Maimonides,
quoted above. Your arguments
that there should be no
interference with the course of
nature and the Divine order,
and to permit the organism
itself to recover without outside
interference, etc., would be
valid if we were dealing with a
perfect organism in its perfect
natural state. Unfortunately,
such a thing hardly exists, for
there is no perfection in this

physical world, largely due

to the fact that extraneous
factors come into play, such as
accidents, war, and the like, or
an unnatural way of life, such
as over-indulgence in food and
material pleasures. In a case
of an organism thus affected,
it cannot be argued that no
extraneous methods be used
to correct that which has been
caused by extraneous forces,
and that nature itself will do the
job. Moreover, the maladies of
present day are often the result
of cumulative effect, not only
of the individual himself, but of
generations that sinned against
the Divine order.
Needless to say, it is not my
intention to convey the idea
that I leave no room at all for
the naturalistic method of
treatment. My only intention
is to exclude the extreme form
of application of this method,
as the best method is the
combination of both, in the

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LETTERS FROM THE REBBE

proper ratio, which depends in
each case on its own merit.
Finally, I would also mention
that here too we find an analogy
between the physical and
spiritual, especially in the life
of the Jew. I mean to say that
the spiritual health of the Jew is
determined by his daily conduct,
in accordance with the Torah
and Mitzvoth, and, similarly,
his physical health is dependent
upon his spiritual health, which
is the natural way of life for the
Jew. Hence, the observant Jew,
who has led as nearly perfect
a life as possible, requires no
special precautions to guard
himself against temptation,
etc., whereas the one who is
not so well equipped, must take
precaution upon precaution,
and set a fence around a fence
to protect himself through
doing even a little better than
the minimum required by the
Torah. It is surely unnecessary
to elaborate on this.
With prayerful wishes to
hear good news from you, and
With blessing,
By
The enclosed message, which
is of timely interest throughout
the year will, I trust, be of
interest to you, and you will
make good use of it.

By the Grace of G-d
20th of Menachem Av, 5718
Brooklyn, N.Y.
Greeting and Blessing:
This is to acknowledge your
letter of July 3rd.
I was very gratified to read
of the great strides that have
been made in your community
towards strengthening true
Torah Yiddishkeit. At all
times, efforts to strengthen
our traditional faith had a
priority claim on public-

minded individuals; in our

times such efforts are simply
a vital necessity, especially
in communities where there
is an inadequacy of Torah
institutions.
Moreover, efforts in the
field of Kosher education are
truly rewarding, because the
accomplishments are lasting
and cumulative. For every
influence during the receptive
and formative years of growing
children and youths has a
decisive effect on adulthood,
as in the example of a seed or
seedling, where even a slight
defect, if not corrected, might
irreparably damage the grown
tree and its fruit for generations.
I would also like to
emphasize, what is indeed selfevident, that inasmuch as the
Torah and Mitzvoth are the
Truth, as the Torah is called
Tora[t]h Emeth, and as our
Rabbis have also said There
is no truth but the Torah
(Jerusalmi Rosh Hashanah,
ch. 3, Hal. 8), there can be no
room here for compromise and
half-truths. For compromise
and
truth
are
absolutely
contradictory.
Moreover, experience has
long disproved the fallacy,
perhaps well-meant, but quite
misguided, that if you tell
youths and adolescents the
whole truth about the Torah and
Mitzvoth, they will be frightened
away from Yiddishkeit. The
contrary is true, for, give a lad
or girl the whole truth about
Yiddishkeit, they will accept it
enthusiastically; dilute it - and
you arouse their mistrust and
antagonism. Similarly, in the
case of adults who, for one
reason or another, are as yet not
straightened out on the question
of the Torah and Mitzvoth, they,
too, will be impressed only by

the feeling of awareness of the

whole truth, while they will view
with suspicion and derision
any effort to dish the truth out
to them in palatable pills
which they could swallow in the
estimation of those who would
be presumptuous to think for
them and judge their capacities.
In education, above all,
gaining the childs confidence is
the teachers primary objective.
The child is quick to detect the
teachers sincerity and sooner
or later he will also find out
whether or not he has been
deceived by his teacher, no
matter what the motivation was.
Should the child lose confidence
in the teacher for teaching him
only half-truths, he will reject
the whole.
On the occasion of Rosh
Hashanah, the beginning of
the New Year, may it bring true
happiness to all our people,
when we all pray For Thou, O
G-d art truth, and Thy Word, O
our King is Truth and endureth
forever, may every one of us
resolve to spread the Truth,
through the dissemination of
Torath-Emeth, and make it a
living truth in every-day life.
In the merit of this the
Almighty will surely inscribe
each and every one of the
workers
for
Torah-true
Yiddishkeit, in the midst of all
our people, to a truly happy and
prosperous New Year, materially
and spiritually.

With blessing,

By the Grace of G-d
20th of Marcheshvan, 5725
Brooklyn, N.Y.
Greeting and Blessing:

I am in receipt of your
letter of October 18th, which
you write in the name of your
friends and in your own behalf

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and ask my opinion regarding

the new drug called L.S.D.,
which is said to have the
property of mental stimulation,
etc.
Biochemistry is not my field,
and I cannot express an opinion
on the drug you mention,
especially as it is still new.
However what I can say is that
the claim that the said drug can
stimulate mystical insight, etc.,
is not the proper way to attain
mystical inspiration, even if it
had such a property. The Jewish
way is to go from strength to
strength not by means of drugs
and other artificial stimulants,

which have a place only if they

are necessary for the physical
health, in accordance with the
Mitzva to take care of ones
health. I hope that everyone will
agree that before any drugs are
taken one should first utilize
all ones natural capacities,
and when this is done truly
and fully, I am sure there will
be a need to look for artificial
stimulants. .

I trust that you and your
group, in view of your Yeshiva
background,
have
regular
appointed times for the study of
Torah, and the inner aspects of

In Crown Heights area: 1640/1700AM

USA phone: 718 557 7701

the Torah, namely the teachings

of Chassidus, and that such
study is in accordance with the
principle of our Sages, namely
The essential thing is the
deed, i.e. the actual conduct
of the daily life in accordance
with the Torah and Mitzvoth,
prayer, Tefillin, Kashruth, etc.,
etc. This is only a matter of will
and determination, for nothing
stands in the way of the will.
I trust that you are also using
your good influence throughout
your environment.
With blessing,
By

worldwide, online: www.RadioMoshiach.org

In Israel (Nechayeg Venishmah): 08-9493-770 (press 1 # / 9 # / 3 #)

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SHLICHUS

ANASH SHLICHUS
Name:
Avrohom Blecher
Age:
66
Lives:
Ramat Aviv HaChadasha
Business:
General Manager/Owner A.
Blecher Insurance Agency
By Zalman Tzorfati

SHLICHUS AT WORK
For many years now, I have been
an independent insurance agent,
retirement planner and financial
adviser. We are located in a large
office building in Tel Aviv and you
can say that our office is definitely
the Chabad House of the building.
In the office we have a place to
put on tfillin, some sifrei kodesh
and a set of Igros Kodesh. Every
employee in the building knows that
he can come in to put on tfillin, to
learn something, and to leave tfillin
or mezuzos to be checked, and he
will get the best service.
Aside from that, at all gatherings
of the office and of the building,
or at other various forums, I begin
with a short and catchy message of
the Rebbe that applies to the subject
at hand and I urge the audience to
prepare for the Geula.

SHLICHUS IN LIFE
I live in a building with thirteen
floors, three entrances, and ninety
apartments, which means there are
several hundred tenants, the size of a
small Jewish community abroad.
I consider myself the shliach of

the building. Every holiday we go to

each apartment, knock on the door,
and give a gift on Pesach its matza,
on Chanuka its a menorah kit with
candles, on Purim its mishloach
manos, before Rosh HaShana its a
jar of honey, and before Shavuos its
something sweet and dairy.
I make the rounds on my own
or with my wife. We give what we
brought to every family and add
a brief message from the Rebbe.
Sometimes a long conversation
ensues about the holiday and other
topics in Judaism.
These rounds take me several
days to complete both because the
building is big and because, on
principle, we do not leave anything
at the door. When nobody answers
the door, we go back and knock
every day until the holiday.
As for reactions, now they are
positive and encouraging.
You
have to understand that this is an
exclusive building with a doorman
who does not allow everyone to
enter. So people are not used to
having someone knocking at their
door. Also, the interactions between
neighbors in buildings like these is
not frequent and most of the time
neighbors dont know one another.

A few years ago, when we started

doing this, many people were afraid
to open the door at the sight of a
bearded religious person appearing
through the peephole, but over the
years they got used to it. We got
acquainted, and Boruch Hashem,
there is nobody who doesnt open
the door and accept the gift with a
smile.
Lots of stories have resulted. For
example, I knocked at someones
door and he said, How did you
know to come now? He had just
returned from his mothers funeral
and he was very willing to do what
he was supposed to do, but he had
no idea what that was.
I am new here and dont
know anyone, he told me. We sat
down and I explained to him about
mourning and Shiva. I arranged
for a shul nearby where he could
daven. Since then, he davens every
day in shul and has started making
significant strides in Jewish practice.
Or here is another instance when
I knocked on someones door for
the first time, when we started this
project. He opened the door and
when I said I was a neighbor and
that I came to wish him a happy
holiday and to give him something

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for the holiday, he was very

moved and suddenly burst
into tears.
It was all very awkward.
He invited me in and when he
calmed down he apologized
and said he was moved
because it was the first time a
neighbor approached him and
took an interest in him. We
became close friends.
***
When asked the following
question: A few years ago, you
and your wife traveled abroad
for Tishrei to run a Chabad
House in India. Your office
is an active Chabad House
and the busy days before
Yomim Tovim are dedicated
to mivtzaim in your building.
Where does your drive come
from?
He answered: Nine years ago,
when I was 57, I married (again).

I see that day as the day I became

a baal tshuva. I felt I had been
given new strength. I discovered
within myself many things that
I did not know existed until

then. I feel that the tshuva

uncovered hidden treasures
within me.
I think that the most
significant aspect of my
tshuva is my hiskashrus
to the Rebbe. Sometimes,
I encounter difficult and
unpleasant situations, and
I think of a picture of the
Rebbe and I ask myself, what
would the Rebbe do? What
does the Rebbe expect me to
do now? I try to do all the
outreach with lots of Ahavas
Yisroel, with simcha, and in
a pleasant way, not in a way
of contentiousness or debate.
Just with a smile and love.
All barriers drop.
Of course, behind it all is my
wife. She helps me and is my
partner in all our outreach. She
encourages me to continue and
do more.

www.MoshiachForKids.com
Check it out!! Educational and Fun!!

Issue 956

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CHASSIDIC CUSTOMS

CHASSIDIC
CUSTOMS AND
PRACTICES
In a reshima written by R Menachem Zev
Gringlass, mashpia in Tomchei Tmimim in
Montreal, he describes practices and hiddurim
that were performed by our Rebbeim and the
senior Chassidim and mashpiim in the previous
generation * From a tshura distributed at the
Rabinowitz-Yeruslavsky wedding.
Some of the practices quoted here are
apparently personal matters that some
Chassidim did as part of their individual service
of G-d and are not necessarily practices for one
and all. With some of the practices, R Gringlass
noted some possible explanations.
The author of the reshima

PRACTICES OF
THE REBBE RASHAB
During davening he had a cup
of water with a bowl underneath
to pour the water into. He would
use this when he wanted to clean
his hands.
He did not sit in his place in
the southeast. When he had to
sit, a chair was prepared ahead of
time, and he sat facing east.
During the Torah reading he

would sit facing north, inclining

somewhat toward the reading
table (in the small zal).
During the Torah reading
(aside from the Yomim Noraim)
the tallis was not covering his
head, just his shoulders.
For Kavei, Ein KElokeinu
etc. the tallis was also not on his
head, just on his shoulders.
In 5679/1918 there were no
esrogim and the Rebbe Rashab
obtained an esrog from Calabria.

He sat in the sukka with a

booklet of Chassidus and said
everyone should take the Dalet
minim just for the bracha.
Throughout that Sukkos,
until
Shmini
Atzeres,
the
Rebbe himself said Hallel and
Hoshaanas at the amud.
I heard from R Zalman
Havlin or from others who heard
it from him (I dont remember
exactly) that one time, when
he was in a resort area by the

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THE LIONS OF THE GROUP

Brief bios of the Chassidim mentioned in the article
By Uri Lichtman
R Menachem Zev Gringlass the one who wrote
the reshima
He was born in Krasnaloki. He learned in
Tomchei Tmimim in the Soviet Union, Warsaw, Vilna,
Shanghai and Montreal. Mashpia and rosh yeshiva in
Tomchei Tmimim in Montreal.
R Shmuel Levitin
He was born in Pahar in 5644/1884. He learned
in Tomchei Tmimim in Lubavitch. He was a rav in
Rakshik and Kirsanov, shliach of our Rebbeim to
Georgia, menahel of the beis midrash for rabbanim in
Nevel, mashpia in Tomchei Tmimim 770. Deceased
5734.
R Yitzchok Horowitz (R Itche der Masmid), may
Hashem avenge his blood
He was born in Brezhnevite in 5650/1890. He
learned in Tomchei Tmimim in Lubavitch. He served
as a maggid shiur in Ramen. He is famous for his
avodas hatfilla and his outstanding yiras Shamayim.
They said about him that he was on the level of a
beinoni in Tanya. He was an emissary of the Rebbeim
to the US and Europe. He perished in the Holocaust
on 10 Kislev 5702/1941 in Riga.
R Yehoshua Isaac Baruch, may Hashem avenge his
blood
He was from Zhitomir and a talmid in Tomchei
Tmimim in Lubavitch. He was known for his yiras
Shamayim and his outstanding ahavas Yisroel. He
served as a maggid shiur in Kovno from 5700-5701.
Was mashpia in Tomchei Tmimim in Vilna. He
perished on 9 Cheshvan 1941 in the Kovno ghetto.

Rebbe and it was the fast of 17

Tammuz, he was the chazan.
And after Tachanun they began to
recite Slichos, the Rebbe turned
toward him and he understood
that the Rebbe did not want him
to say Slichos and so he began
to recite Avinu Malkeinu. The
Rebbe turned toward him again
as though in surprise.
After the davening, the
chazan asked the Rebbe - but
in Lubavitch we say Slichos and

R Boruch Friedman (R Boruch Poilisher), may

Hashem avenge his blood
He learned in Tomchei Tmimim in Lubavitch
and was a big baal avoda. He was a mashpia and
mashgiach in Tomchei Tmimim in Ukraine and
Poland. He was taken from the ghetto in Radom on
Elul 5702.
R Yechezkel (Chatshe) Feigin, may Hashem
avenge his blood
He was born in Lukomye. He was one of the
talmidim who founded Toras Emes in Chevron. He
served as mashpia and menahel of a number of
branches of Tomchei Tmimim in the Soviet Union.
He served as the secretary of the Rebbe Rayatz from
the year 5688. He perished in the Holocaust in 5702
in Riga.
R Dovber Garfinkel (Gavrin) (Berel Kurenitzer),
may Hashem avenge his blood
He was born in Kurenitz in 5664/1904. He
learned in Tomchei Tmimim in Lubavitch in the years
5676-7. He served as mashgiach in Tomchei Tmimim
in Charkov. He was a chozer in Rostov for the Rebbe
Rashab and the Rebbe Rayatz. From Russia he went
to Poland and was appointed as bochein klali and
menahel ruchni of Tomchei Tmimim in Otvotzk. He
was taken by the cursed Germans when he left shul
with his tallis and tfillin under his arm in the middle
of Elul 5702 to a place from which he did not return.
R Chaim Shneur Zalman Schneersohn, may
Hashem avenge his blood
From Lodz ( R Zalman Velizher, the son of R
Yehuda Leib Schneersohn who served as rav in Velizh).
One of the three great Chassidim of the Rebbe Rashab
in whom he took pride and testified about him that he
was a gaon in nigleh and nistar. He perished by the
hands of the Nazis in the Lodz ghetto in 5700.

Avinu Malkeinu on a fast day?

The Rebbe said that in the Alter
Rebbes minyan they did not say
Slichos and Avinu Malkeinu on
a fast day and Lubavitch was no
proof, for whoever wanted to, did
as he pleased. The proof for that
was at Mincha on 9 Kislev, Erev
10 Kislev, they say Tachanun in
Lubavitch and it is known that
this need not be said.
In 5676/1915 the esrog from
Calabria was delayed and in his

anguish the Rebbe Rashab had

a great toothache. On the first
days of Sukkos he had a white
kerchief tied around his jaws.
During the reciting of the
Priestly Blessing, the Rebbe
Rashab would face the chazan.
After the first yihiyu lratzon
[at the conclusion of Shmoneh
Esrei] he would separate his
feet and then align them again
immediately.
After the tkios he would turn
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Chassidic Customs
toward the congregation.
During Kdusha his head and
eyes were raised upward and I do
not think he closed them.

PRACTICES OF
THE REBBE RAYATZ
The winter 5681/1921 was
the year of mourning after the
passing of his father, the Rebbe
Rashab. Every Friday he davened
Mincha at 2 PM. One time, the
yeshiva students were late, and he
said that he had already davened
Mincha and did not need a
minyan.
On Pesach, during the meal
he ate matza before or after every
dish and he ate the food without
matza.
He once went for a walk in
Lubavitch with a young man
on Pesach and saw that the
mans shoes were polished. He
expressed his shock at how he
could use such things on Pesach.
Once, on Shavuos, he saw R
Chatshe Feigin carrying his tallis
under his arm to shul. The Rebbe
Rayatz told him that carrying a
tallis to shul on Yom Tov is fitting
for a balabus (a householder, and
here the Rebbe mentioned the
name of one of the Chassidim)
but not for a young man such as
himself.
On Pesach 5683/1923, I saw
that after they ate fish, he washed
out his mouth with water and
also ate matza beforehand. Then
he ate the fleishig soup (and did
not suffice with having drunk
water).
A talmid smoked on Shmini
Atzeres in the Rebbes yard in
Lubavitch. The Rebbe Rayatz
saw this and called him over.
He said that a yard is a public
place and how could he smoke in
public on Yom Tov?
In 5681/1921, on Taanis
Esther, the Rebbe fainted. They

R Yitzchok Horowitz
(R Itche Masmid)

called for doctors who said the

fainting was because of fasting.
Nevertheless, he completed the
fast and at night, at the Megilla
reading, he told the reader to
read quickly. The Rebbe asked
the doctors whether he could
farbreng the next day, Purim,
with the Chassidim and say
Chassidus. They said he could
farbreng and say Chassidus for
fifteen minutes and he should not
concentrate deeply on it.
The next day, at the Purim
seuda, he said the maamer
Omar Rava which took about
two hours (maybe longer).

MORNING WASHING
When R Dovber Garfinkel
washed in the morning for the
second time for netilas yadayim
of Shacharis, before the bracha
al netilas yadayim he would
pour three times, alternating, and
then three times in a row on each
hand (he washed his face before
that, apparently so that there
would not be an interruption
between the washing of the
hands and the bracha of netilas
yadayim).
Some
Chassidim
were
particular that even with the first

washing of the morning, while

they were still in bed, that the
washing be as careful as before a
meal, i.e. with a whole cup, not
wet on the outside, and they held
the cup with a cloth.
R Chaim Shneur Zalman
Schneersohn would not sleep at
night, even if he was just taking
a short nap or sleeping while
sitting on a chair, and even while
traveling on the train, without
first preparing negel vasser, so
that he would not have to walk
four cubits without washing his
hands.
Although R Itche Masmid sat
in a chair all Yom Kippur night
and was busy with davening and
learning, he still had water next
to him and every time he would
nod off for a few minutes, he
would wash his hands when he
awoke.

MORNING PRACTICES
I think it was R Itche Masmid
who would explain:
Since it says the order of
the brachos in the siddur, every
morning we need to say the
brachos in order, even if we were
awake all night.
R Itche Masmid said on a
number of occasions that one
should not speak, even something
necessary, before reciting the
morning Shma (and surely not
before the Torah brachos).
There
were
Chassidim
(apparently
by
specific
instruction) who in the morning
after saying Shma on time
with tfillin, would also daven
Shmoneh Esrei, and then later
they would daven again in the
proper order (research needs to
be done as to why, whether in
order to adjoin Geula to tfilla
or in order not to eat before
davening Shmoneh Esrei).
In the name of R Chatshe
Feigin:

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One who needs to eat

something in the morning before
davening, is better off washing
and eating bread with water
(because then there is no issue of
luxuries etc.), for eating mezonos
could possibly be considered
extras or lusts of the animal soul.
But R Yehoshua Isaac Baruch
opposed this.
He said that
according to Shulchan Aruch,
mezonos (in small quantity) is
not considered as having a meal,
unlike bread.

PRACTICES REGARDING
TZITZIS AND TFILLIN
R Dovber Garfinkel (and R
Itche Masmid and R Chatshe
Feigin) would wear a very large
size pair of tzitzis. In the front
they reached his knees, not
including the strings.
He was once asked the reason
for this and he said, Because
with this mitzva we need to be
completely enveloped.
R Boruch Friedman would
check the strings on his tzitzis
every day when he said Ketores.
R Dovber Garfinkel and R
Shmuel Levitin would say the
small Shma in the morning while
wearing tfillin.
R Chaim Shneur Zalman
Schneersohn and R Shmuel
Levitin put on the hand tfillin
while sitting.
R Chaim Shneur Zalman
Schneersohn would urge many
people, even boys after their bar
mitzva, to put on tfillin Rabbeinu
Tam saying it was an absolute
obligation.
R Itche Masmid would read
the Shma after the davening,
while wearing tfillin of Rabbeinu
Tam (or other tfillin), from a
mezuzah scroll.
R Dovber Garfinkel would
learn the daily portion of
Chumash and Rashi while

R Dovber Garfinkel

R Boruch Friedman

wearing tfillin of Rabbeinu Tam

and he also learned Chumash
with the cantillation.
The Rashi and Rabbeinu Tam
tfillin that were in individual
pouches within the larger pouch
(of the tallis) were placed by
some Chassidim as follows:
The Rashi tfillin on the left and
Rabbeinu Tam tfillin on the right
(and I think I heard the reason as
the Rabbeinu Tam tfillin being
the aspect of mochin dabba
so they need to be on the right,
and Rashi tfillin, being mochin
dimma, have to be on the left.
But this practice seemingly has
enough of a reason according to
Shulchan Aruch, so that when
he goes to put them on he will
encounter the Rashi tfillin first,
as in the tfillin pouch - the hand
tfillin are on the left so that he
will encounter them first, so too
with the two pairs).

is preferable.
R Dovber Garfinkel was
particular about saying amen,
yihei shmei rabba standing in
one place and having his feet
together like in Shmoneh Esrei
(and even if he was in the middle
of walking, he stood in place until
after responding). The other
Chassidim were particular only to
lift their bodies a bit when saying
amen, yihei shmei rabba.
R Itche Masmid and R
Yehoshua Isaac Baruch would
count the eleven spices of the
Ketores on their fingers and were
particular about this.
In the bowing of Shmoneh
Esrei, R Chaim Shneur Zalman
Schneersohn and R Dovber
Garfinkel would be particular to
do as it says in Shulchan Aruch
that when saying boruch to
bend the knees, when saying
ata to bow until the vertebrae
stick out and to bow the head
too, and when saying Hashems
name, to rise gradually, first the
head and then the rest of the
body.
The steps back - with the
head inclined somewhat, until the
end of oseh shalom.
They were all careful not to
speak and not even to look into

PRAYER PRACTICES
From R Shmuel Levitin I
heard in the name of the Rebbe
Rayatz that although it says in the
siddur that you are permitted to
interrupt between putting on the
hand tfillin and the head tfillin
in order to say Kaddish, Borchu
or Kdusha, to sit and be passive

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Chassidic Customs
a seifer during the chazzans
repetition.
R Chaim Shneur Zalman
Schneersohn yelled at those
who talked during the chazzans
repetition, saying it is forbidden
to speak. He would say kdusha
with his eyes closed.
R Chatshe Feigin would stand
during the chazzans recitation of
the priestly blessing and watch
the chazzans movements of the
head as he said it.
When R Chaim Shneur
Zalman Schneersohn would
daven in a room that did not have
a Torah scroll, if there was one in
the next room, he would go there
for Tachanun.
When saying, vayehi binsoa
haaron they would look at the
open aron kodesh. They would
kiss and hug the Torah with two
hands.
Some Chassidim, after the
davening, would say perek 23 of
Thillim.
The early Chassidim would
say Tfillas HaDerech every
day after davening (without
Hashems name) because they
were on the road (i.e. galus)
and supported this practice with
the fact that the Alter Rebbe put
this prayer after Shacharis in his
siddur.
R Chatshe Feigin was very
particular
about
davening
Mincha before sunset and if he
did not have a minyan at that
time, he would start davening on
his own.
When the Rebbe Rayatz was
in Otvotzk, a minyan of talmidim
came every day to daven in the
room next to his. If anyone came
late to daven, even just a few
minutes late, R Chatshe did not
let them in, saying this was not
in accordance with the Rebbes
wishes.
R Chaim Shneur Zalman

R Yechezkel (Chatshe) Feigin

Schneersohn would be very

particular
about
davening
Mincha and Maariv with a
minyan.
It happened several
times that he was suffering and
yet he still ran quickly like a
young person to shul, in order
to daven with a minyan (I think
they tell about R Hillel Paritcher
that he had mesirus nefesh for
davening Mincha and Maariv
with a minyan).
When R Chaim Shneur
Zalman
davened
Maariv
with a minyan [that did not
follow nusach Ari] and after
hashkiveinu they said boruch
etc. amen vamen etc. yiru
eineinu etc., he would be
particular about finishing the
hashkiveinu bracha after the
chazan finished the bracha of
yiru eineinu, so as not to
end up with a question about
reciting amen on the bracha of
yiru eineinu because of an
interruption (I think he told me
that explicitly).

PRACTICES REGARDING
BLESSINGS
R Boruch Friedman and R
Chatshe Feigin were particular
not to say the bracha mezonos
except on types of mezonos that
were baked from a runny batter
or on cake of honey or eggs
(without added water).

In the event that they needed

to say asher yotzar and
immediately after wash for a
meal, there were Chassidim who
did not wash their hands twice
but would wash their hands for
the meal, as usual, three times on
each hand, and then three times
alternating, and then say the
bracha al netilas yadayim and
then HaMotzi and only after
eating a kzayis would they say
asher yotzar.
Chassidim were particular
to eat while wearing an outer
garment (i.e. jacket) and hat.
They were careful not to
shake hands with someone who
did not wash his hands.

EREV SHABBOS PRACTICES

R Chaim Shneur Zalman
would go to the mikva on Friday
after davening Shacharis (he
spent a long time davening
and this was a few hours after
midday),
before
donning
Rabbeinu Tam tfillin.
Upon
returning from the mikva, he
would put on Rabbeinu Tam
tfillin.
R Itche Masmid, despite
usually taking a long time for
davening, even on Erev Shabbos
(and Erev Rosh Chodesh), until
after midday and sometimes a
few hours after midday, would
still say Tachanun since this is
part of the order of prayer [of
Shacharis].
They said about R Dovber
Garfinkel that he reviewed the
parsha, Shnayim Mikra VEchad
Targum three times a week, once
Erev (or the night of) Shabbos,
the second time on Shabbos
morning before davening, and
the third time after davening
before kiddush.

SHABBOS PRACTICES
R Chaim Shneur Zalman, R

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Itche Masmid, R Chatshe Feigin,

and R Yehoshua Isaac Baruch
would wear silk Shabbos clothing
(and later so did R Boruch
Friedman, R Dovber Garfinkel
and R Yehuda Eber, and I think
it was because the Rebbe Rayatz
told them to).
R Chaim Shneur Zalman
would sing Lecha Dodi to
himself with dveikus and with
the niggun of the Alter Rebbe (it
was not possible to hear the tune
that well since he cried a lot while
singing it).
R Chaim Shneur Zalman
would say Tanya for a long time,
from the seifer, and quickly,
before davening Mincha on
Shabbos afternoon (and it is
assumed that he surely finished
the entire first section at that time
and maybe more).
R Chaim Shneur Zalman
said yehi ratzon on his own
(which is called Tfillas Rav
[and is not included in the Alter
Rebbes nusach]) before Birkas
HaChodesh.
For the daytime Kiddush
there were some Chassidim who
recited it standing, as they did at
night, and some said it sitting,
and some stood only until the
bracha of borei pri hagafen.
R Dovber Garfinkel would
say a bracha and have lechem
Mishna [i.e. two pieces] even
on cake (and even when he ate
something in the morning before
davening). He explained that
this pertained not only to the
meal after the davening but that
everything on Shabbos is double.
(This requires research from a
halachic standpoint since lechem
Mishna establishes a kvius and
would thus require washing of
the hands).
By R Chaim Shneur Zalman
they sang old niggunim during
the third Shabbos meal, including
one called Der Maharils

R Dovid Meir Rabinowitz on the wagon, traveling from Otvotzk to the ship sailing to
Eretz Yisroel. On either side are standing roshei yeshiva and mashpiim of the yeshiva
in Otvotzk. On the right are: R Boruch Friedman and R Dovber Garfinkel. On the left
(near R Rabinowitz) appears to be R Yehuda Eber.

niggun (for R Yehuda Leib,

the son of the Tzemach Tzedek)
and it was called thus because
Maharil would daven with this
niggun, though it is actually
one of the Alter Rebbes ten
niggunim. Then they sang Bnei
Heichala and at the end, some
musical notes associated with his
father, R Leib Velizher, including
within it a musical note from the
Baal Shem Tov.
He said chapter 119 of
Thillim at the beginning of
the third meal while R Dovber
Garfinkel and R Chatshe Feigin
said chapter 119 after Mincha on
Shabbos.

MOTZAEI SHABBOS
PRACTICES
R Chaim Shneur Zalman
spent a long time saying Maariv
on Motzaei Shabbos. He would
spend some time singing Borchu,
and spent more time on the
Shmoneh Esrei, and especially
on VAta kadosh (it sometimes
lasted a full hour). He would say
this with audible sobbing.
When the moon was visible,

he would go quickly with his

minyan to the streets of the
city in order to sanctify it (after
Havdala before vyiten lecha),
and spent about an hour and a
half on Kiddush Levana. Even
when it was very cold he paid no
attention to that and he stood the
entire time with his feet together
and his eyes closed. We did not
hear what he was saying, just
for the shalom aleichem when
he raised his voice a bit and
responded to the others. Then
we knew where he was up to (he
would spend a very long time
getting to shalom aleichem).
Right after Havdala and
saying vyitein lecha, he
learned the tractate Sukka every
Motzaei Shabbos (I think he
said that the Tzemach Tzedek
told him to do so) because after
the time of raava draavin
which is like Yom Kippur, you
need to be involved with sukka.
After learning, he told stories of
Chassidim, especially about R
Hillel Paritcher (much of which
he heard from R Sholom, the
son of R Hillel).
Motzaei Shabbos he wrote
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Chassidic Customs

They were particular that

R Gronem said that when you read a newspaper or
nobody (except for those who
magazine it contaminates the yechida shbnefesh. were standing and holding the

Chassidus all night. Later on

he burned a lot of what he had
written with much effort.

HOLIDAY PRACTICES
The Chassidim, R Boruch
Friedman, R Dovber Garfinkel
and R Chatshe Feigin were
particular not to carry anything
in the public domain on Yom
Tov. They even wore their tallis
under the upper garment as they
did on Shabbos (except for the
Dalet minim on Sukkos and food
related items).
Chassidim are particular
on Rosh Chodesh to put on
Rabbeinu Tam tfillin before
davening Musaf, but R Yehoshua
Isaac Baruch, if he could not
hurry, would first daven Musaf
with the congregation and then
put on Rabbeinu Tam tfillin
(and he said that according to
Shulchan Aruch you have to
daven with the congregation,
especially Shmoneh Esrei).
R Chaim Shneur Zalman
had a white yarmulke from the
Tzemach Tzedek and a white
gartel from the Alter Liader
(the Admur, R Chaim Shneur
Zalman, the son of the Tzemach
Tzedek) and I heard that he used
them on Yom Kippur).
During Nissan, he would go
with his minyan to some park in
order to say the bracha on the
trees and this was something he
attached great importance to.
When baking matza and
drawing the water for the matza,
R Chaim Shneur Zalman
would work very hard. All were
amazed by this since he was very
weak and suffered from various
ailments.
I think that R Chaim Shneur

Zalman followed the view of the

Noda BYehuda not to allow a
firstborn to eat on Erev Pesach
even with the siyum of a tractate.
In Poland there was the
custom among Anash not to
drink, even water, during Sfiras
HaOmer from after sunset until
the omer was counted (obviously,
this pertains to an individual but
not when sitting with others [as
they will remind each other]).
R Chaim Shneur Zalman lit
the menorah on Chanuka by day
too (near the door) to publicize
the miracle.
Some Chassidim put on tfillin
even on Tisha BAv morning for
Shma.
On Tisha BAv after midday,
and in the evening at Mincha
time, R Dovber Garfinkel would
tell a group of talmidim Chassidic
stories
(mainly
about
the
beginning of the Rebbe Rayatzs
leadership in Rostov).
Other practices of R Chaim
Shneur Zalman and R Dovber
from whom exactly I saw it I
dont remember, but in general
its from the two of them:
He would recite the bracha on
the Dalet minim in the morning
before davening, in the sukka,
alone, without anyone present.
During the shaking of the
minim, in davening (when saying
Hallel), he would sing an old
niggun to himself between one
word and the next, and with
much tears.
When circling the bima
during Hoshaanas, they were
particular that the words said out
loud (from the letter samech or
ayin) be said while standing with
feet together and between letters
they would go around.

Torah) would stand between the

person circling and the bima.

VARIOUS CUSTOMS
There were elder Chassidim
who did not remove their socks
when going to sleep (research is
needed for the reason whether
it was a matter of avoda, not
to take excessive pleasure, or
whether it was a matter of fear
of heaven based on what it says
in Shulchan Aruch, siman 2: sif
12 to remove and put on the
anpilaos [which according to
many opinions refers only to the
knee length stockings that they
wore back when] under the sheet
etc. so that even the ends of the
feet are in the category of being
careful not to uncover them. And
maybe it is because at night, while
sleeping, part of the cover moves
away and it is for this reason that
they were particular).
R Chatshe Feigin was
particular to drink olive oil and
said its a segula for memory (or
to strengthen the mind).
R Dovber was particular
not to look in a mirror and
was careful about not reading
newspapers (R Gronem the
mashpia said that when you
read a newspaper or magazine
it contaminates the yechida
shbnefesh).
R Chatshe was particular
about the Chassidic practice
not to have any images made of
himself, not by an artist and not
with a camera (and he explained
this according to avoda).

REGARDING THE
STUDY OF CHASSIDUS
Chassidim were careful not to
learn Tanya without a jacket and
hat.

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R Chaim Shneur Zalman did

not lend his manuscripts (that
he wrote himself on Chassidic or
kabbalistic topics) to be copied
but certainly allowed them to be
learned from or looked at.
He would extol the greatness
of learning Chassidus, especially
accustoming oneself to think
Chassidus for an hour and more,
and he lowered himself with
excessive humility to the young
students to get them used to
thinking Chassidus and this was
more precious to him than any
treasure.
R Boruch Friedman said
that the matter that is discussed
about the greatness of thinking
words of Torah (or Mishnayos
and Tanya) while walking in the
marketplace, is specifically for
business people who are unable
to meditate in depth upon a
subject. But someone who is able
to do that while walking down
the street, that is a very lofty
thing to do. Because when just
thinking the words, it is possible
that although his external
thought processes are involved
in this, this does not negate
the possibility that his inner
thought processes are absorbed
in worldly matters, but when he
is engaged in an in-depth subject
in Chassidus, his thoughts are
completely connected to the
subject and there is no room for
anything else.
R Chaim Shneur Zalman was
not opposed to bachurim learning
kabbala; on the contrary. He
only said that they need to learn
it in an orderly way and I think
he said that they should start with
Shefa Tal.
R Chaim Shneur Zalman
would frequently quote the
wording of the Mitteler Rebbe
in a letter at the beginning of
his Imrei Bina, on the subject
of one who is negligent in

immersing his mind and intellect

deeply into Chassidus because
of false humility, that he is
called a deliberate sinner with
his neshama and a karkafta dlo
monach tfillin bruach (one
who spiritually never donned
spiritual).

HAVING SET TIMES TO

LEARN TORAH
R Chaim Shneur Zalman
would warn the bachurim (of
Tomchei Tmimim) that they
need to be proficient in about 300
dapei Gemara, all of Shulchan
Aruch Orach Chaim, and in
Yoreh Deia - what each person
is capable of learning according
to his abilities, and in Chassidus
at least fifty maamarim by heart.
Only then, was it possible to go
out into the world.

PROHIBITED AND
PERMISSIBLE
R Dovber Garfinkel did
not issue rulings for himself
in matters of issur and heter,
although he was sometimes sent
questions by Beis Rebbi.
There were Chassidim who
were careful not to eat liver that
was cooked after being broiled
(this is brought in
Darkei Tshuva siman
73).

need to wash your hands and say

the brachos in order.
He would fast every day from
when they started saying Slichos.
For Kaparos he would first go to
the mikva, wash his hands and say
brachos in order, and until after
the Kaparos were slaughtered he
was in such dveikus that he did
not hear what was said to him.
On Sukkos and Chanuka he
would stay awake until four or
five in the morning at a joyous
farbrengen.
For all of Pesach he only
baked twelve matzos. He was
particular that the bakers, the
rollers, and everyone involved,
even those who made the holes,
be Shabbos observant. In order
that the matzos not swell up he
would not have the holes made
with a wheel, as is customary,
but with sharp pieces of wood
and for each matza there were
separate pieces of wood.
He cooked the eggs for
Pesach on Erev Pesach.
He did not have his photo
taken except when greatly
necessary. He did not look at
pictures and certainly did not
have any in the house. He did
not wear wool clothes.

CUSTOMS OF R
ITCHE MASMID
Once, in Charkov,
after
a
farbrengen
which lasted all night,
he washed his hands
and said the bracha
al netilas yadayim. I
asked him but it says
in Shulchan Aruch
not like that? He said
that in the responsa of
the Rashba it says you

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MIRACLE STORY

LITERALLY
SEARCHING HIS
KIDNEYS
Every time Mrs. Dina Chadad passed by for
dollars, the Rebbe added an unexpected bracha
for her husband, and she didnt understand its
meaning. It later became clear that the Rebbe,
sitting in New York, foresaw her husbands
unstable medical condition. When she realized
that her husbands kidneys had stopped
functioning, there began a race against the
clock to find an appropriate kidney donor. At
the last minute, when it appeared that there was
no hope, she received a telephone call from the
Rebbes secretary with an amazing instruction
that saved her husbands life.
By Nosson Avraham
Translated by Michoel Leib Dobry

I have told this story

hundreds of times already, Mrs.
Dina Chadad of Tzfas Neve
Oranim neighborhood told us at
the outset. Yet, when we heard
her fascinating account on the
morning of the bris mila of her
grandson, born to her only son,
we could hear her voice choking
with emotion.
The story took place more

than thirty years ago, when the

Chadads were an average Israeli
family. My husband and I grew
up in very traditional homes with
stringently observant parents.
However, as with many Jews
from the following generation,
we got caught up with the free
and open society of the modern
Jewish state, and the only
mitzvah we kept to any degree

was Shabbos, Mrs. Chadad

said with a tinge of sadness.
Since then, she and her husband
have undergone a complete
transformation in their lives
and have returned to the timehonored path of their forefathers.
This vital and dramatic
change occurred largely due to
a stirring miracle in the merit
of a bracha from the Rebbe,

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Melech HaMoshiach. It led to

a deeply warm and heartfelt
connection with the local Chabad
community, which continues to
this very day.

AND HIS NAME IN ISRAEL

SHALL BE CALLED MOSHE
The story took place exactly
thirty-six years, recalled Mrs.
Chadad. We were a young
couple, parents to two sweet little
girls, the younger of which was
already a year old. Caring for

pregnancy had begun, it was

hard for me to bear, particularly
from an emotional standpoint.
One night, I had a dream
that was both strange and quite
amazing. Im not a woman who
generally has such dreams,
especially ones that seemed so
real In my dream, I saw myself
walking up Mt. Sinai, as I bore
my child in my womb. Suddenly,
I heard a voice piercing from the
mountain, informing me that I
would have a son to be named
Moshe, after Moshe Rabbeinu
Rabbi Groner called
and said that the Rebbe
asked me to tell you:
You personally can be
a good shlucha to help
your husband

whom I first met during my

pregnancy, expressed his wish
that the boy would come to learn
in the Chabad kindergartens.
Our son did join Rabbi Ceitlins
kindergartens, and a warm
friendship developed between our
family and Chabad, particularly
Rabbi Ceitlins family.
Our Moshe was a very sweet
child; anyone who spoke with
him was simply amazed. He was
a boy who always spoke favorably
about the Jewish People. He liked
everyone, always tried to help and
assist others, and he was admired
and accepted by everyone.
By Divine Providence, were
doing this interview today, a few
hours before we leave for the bris
mila of our grandson, Moshes
son

A PUZZLING BRACHA

our daughters consumed a great

deal of my time, and I felt that I
didnt have any time to myself. I
watched as my friends, many of
whom were still single, would
go out for their enjoyment and
recreation, free of any family
obligations. At a certain point, I
began to feel myself suffocating.
By the time my third

ah. I woke up with a start; the

dream was so vivid. It took me
quite a while to calm down from
this vision.
Six months later, we
celebrated the birth of our son
in a good and auspicious hour.
At the bris mila, we naturally
gave him the name I had been
told in the dream Moshe.
Rabbi Aharon Eliezer Ceitlin,

The Lubavitcher Rebbes

tremendous
miracle
began
twenty-six years ago, a few
years after our son Moshes
birth. My father, of blessed
memory, passed away suddenly
at the relatively young age of
fifty-seven. I was very close to
him, and his passing affected
me deeply. For a lengthy period
of time afterwards, I rarely
left my house. I was simply
brokenhearted.
One day, my husband met
with the chief rabbi of Tzfas,
Rabbi Levi Bistritzky ah. He
told him about what I was going
through, and then asked for some
practical advice. Rabbi Bistritzky
told my husband that the first
group from Tzfas making a trip
to the Rebbe was currently being
organized. He was certain that
if I joined the group, it would
improve my mood and things
would eventually work out. This
was a few weeks after the High
Holiday season, and the trip was
planned for Chanukah.
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MIRACLE STORY
My husband came home
and told me about the group
trip, suggesting that I follow the
ravs advice. He had no idea how
much this trip would help him no
less than it helped me. Naturally,
I gladly agreed. The Rebbes
reputation and the many stories
about him were well-known,
and I was very happy for the
opportunity to meet the Rebbe
personally.
After making the necessary
preparations, I boarded a flight
together with a group of other
local residents, similar to groups
that came from other cities to
visit the Rebbe. We stayed in
Crown Heights for three weeks,
and the group members would
come to 770 each day. The
trip was like a sweet dream.
Words are totally inadequate to
describe the magical atmosphere,
the wonderful hospitality we
received from the Crown Heights
community, and above all the
special attention from the Rebbe
himself. Each time I passed by
the Rebbe, he gave me a kind and
caring look, and his piercing eyes
like those of an angel of G-d have
accompanied me my whole life.
Throughout those three
weeks, I often found myself
crying from excitement. This
literally was a G-dly experience
that
only
someone
who
has actually been there can
understand. While there are
many outstanding rabbinical
figures, the Rebbe is a Heavenly
individual who is extremely hard
to describe.
During my encounters with
the Rebbe, I received some very
interesting treatment from the
Rebbe that I didnt understand
at the time. Whenever I passed
by for dollars, the Rebbe would
give me a dollar for myself, and
he often gave me dollars for the
members of my family. Then, the

Rebbe would hand me another

dollar for my husband and wish
him a refua shleima (a complete
recovery).
After this happened several
times, I asked Rabbi Ceitlin
why the Rebbe is blessing my
husband with health he was
as healthy as an ox! At first, I
sincerely thought that this was
the standard bracha for men.
However, Rabbi Ceitlin told me
that this was a special blessing, as
the regular nusach was Bracha
vhatzlacha. Therefore, Rabbi
Ceitlin concluded, if the Rebbe
is giving a bracha for a refua
shleima, there are obviously
things that he sees but we dont.
I heard Rabbi Ceitlins
explanation, and this eased my
concern.
At the end of the visit,
we were privileged to receive
answers to questions submitted
to the Rebbe. I received a reply
from the Rebbe in response to
various requests I had made in
an earlier correspondence. At
the end of the Rebbes letter,
I was amazed to see that he
again blessed my husband with
complete health. However, the
most stunning thing was that I
hadnt mentioned my husband
in my own letter. I had merely
written about my desire to do
tshuva and develop a closer
connection with the Creator. By
that time, I was already covering
my hair, and every day I spent
with the Rebbe, I became even
stronger in my observance of
Torah and mitzvos. Without my
even asking, the Rebbe on his
own initiative gave my husband
an additional bracha for a refua
shleima.

A MATCH MADE IN HEAVEN

A year had passed since my
thrilling visit to the Rebbe, and
I had gone from a traditional

Israeli lifestyle to being fully

Torah observant in every respect.
I participated regularly in Torah
classes, and the person who had
a tremendous influence upon me
in those days was Mrs. Rochel
Hendel. My connection with
her was very special indeed.
Regrettably, my husband still
hadnt been swept up by my fiery
enthusiasm, and he continued his
life devoid of any observance of
Torah and mitzvos.
One morning, my husband
didnt feel well and he suddenly
fainted. I was overcome with
panic. After a few moments of
hysteria and frenzy, I quickly
called for an ambulance to
transport my husband to the
emergency ward of Tzfas
Rebecca Sieff Medical Center,
where
they
stabilized
his
condition and admitted him for
a series of comprehensive tests.
A few hours later, the doctor
took me aside and gave me the
bad news: Both of my husbands
kidneys were not functioning;
or to be more precise, they were
holding at a dangerously low
level.
The doctors immediately
directed us to the dialysis
treatment area, where my
husband would need to stay until
a suitable kidney donor could
be found. The treatment began,
but unfortunately his body was
not responding well. With each
passing day, I saw my husband
wasting away. I was simply
beside myself. It took another
several days before I could
manage to regain my senses and
gather my thoughts. Suddenly, I
realized that all this hadnt come
upon us out of the blue. There
had been someone who knew
that this would happen: During
my visit to Crown Heights, the
Lubavitcher Rebbe had blessed
my husband several times with a
refua shleima.

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The Rebbes words from

a year and a-half earlier now
took on a new dimension.
They represented an actual
prophecy! There could be no
other explanation. When this fact
suddenly hit me, my whole body
began to tremble.
I immediately turned to
Rabbi Ceitlin. I told him about
my husbands condition, and he
remembered the brachos that the
Rebbe had given. He reassured
me that if thats what the Rebbe
said, we can be absolutely certain
that there will be a full and
complete recovery. His words
filled me with hope and faith in
the sea of anxiety and despair
engulfing me in those difficult
days.
Three long months had
passed since my husband had
first fainted, and his health was
only getting worse. It was clear
that if we didnt find him a
kidney donor soon, his medical
condition would chv become
a matter of life and death. Back
then, twenty-six years ago, there
was far less awareness of the
concept of organ donations.
Obviously, the best candidates
to be kidney donors were close
relatives. However, due to a
variety reasons, none of them
were able to do so.
When I saw my husbands
condition rapidly deteriorating,
I decided to take Rabbi Ceitlins
advice and wrote a letter to the
Rebbe in request of a bracha.
Ill never forget those
moments as I wrote that letter
from the very depths of my heart.
It was literally saturated with my
tears. I first wrote about what
had happened to my husband,
mentioning that someone had
already prophesized that this
would occur the Rebbe himself
during my Chanukah visit. I
pleaded with the Rebbe for a

bracha that we should find a

suitable kidney and allow our
familys life to return to normal.
I sent the letter with Rabbi Ceitlin
and hoped for the best.
A few days later, at two
oclock in the morning, I was
roused from my sleep by the
ringing of our telephone. On the
line was the Rebbes secretary,
Rabbi Yehuda Leib Groner.
He told me that the Rebbe had
received my letter and had a
message for me: You personally
can be a good shlucha to help
your husband...
I heard the message and
initially I didnt understand.
For several minutes, I sat totally
confused and perplexed. What
did the Rebbe mean? I tried to
guess. How could I be a good
shlucha to help my husband?
I had been a good shlucha all
these months, running around
and doing everything possible to
help him in his current medical
condition.
Finally, I had an idea, and
I promised myself that I check
it out first thing in the morning:
Perhaps the Rebbe wanted me to
check and see if I personally was
a suitable donor for my husband.
What were the chances that I
could be a match? I didnt know.
We were not related in any way,
not even as distant cousins. In
those days, I didnt even know
my blood type. Yet, I said to
myself: If thats what the Rebbe
said, Ill do it to the best of my
understanding. That morning, I
called Professor Shapira, director
of the transplant department at
Beilenson Hospital in Petach
Tikva and asked him if such a
possibility existed.
He listened politely and
then said that he had never
encountered such a case before,
although there was a remote
possibility that this could happen.

Despite his great skepticism,

I went in for an examination
to determine whether I might
be a suitable kidney donor for
my husband. Incredibly, the
test results showed that I was a
99% match. The medical staff,
realizing that I was his wife, not
his sister, was positively stunned.
This was something so
rare that I was actually the first
woman in Eretz Yisroel to donate
a kidney to her husband. When
the operation took place, all the
newspapers carried the story in
their front-page headlines. We
didnt waste any precious time.
Within a few days, we both went
into the operation room, and with
the Rebbes bracha, I was a good
shlucha to help my husband.

PEOPLE SHOULD
UNDERSTAND THE
TREMENDOUS GREATNESS
OF THE LUBAVITCHER
REBBE
Its been twenty-six years
since then, said Mrs. Chadad
as she concluded her story in
a voice filled with emotion,
and thank G-d, my husband
functions perfectly well with my
kidney. This story quickly spread
near and far, and in the years
that have passed, we have told
it at every available opportunity.
We want people to understand
the tremendous greatness of
the Lubavitcher Rebbe, who sits
in New York yet his power of
influence stretches to the four
corners of the earth.
His picture remains a
permanent fixture on the wall in
our home. This is our tzaddik,
and we are filled with hope and
faith that we will soon merit the
coming of Moshiach. Then, we
will meet with the Rebbe again.

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TZIVOS HASHEM

FIRE OF

GEULA
Large clouds flew through
the air, bringing many Jews
to the third Beis HaMikdash.
Finally, the sweet dream came
true, I thought to myself as I
observed Yerushalayim from on
top of a fluffy white cloud.
Near me stood Shmuely,
my good friend, who was as
fascinated as I was at the
impressive sight of masses of
Jews going up to Yerushalayim.
Every now and then we would
hear someone expressing his
amazement.
I was reminded of what we
learned in school, the prophetic
promises of the Geula. Back
then, it all seemed distant
Now it was
and imaginary.
happening before our very eyes.
The Rebbe Melech HaMoshiach
was revealed to all, the third
descended
HaMikdash
Beis
already built from heaven, and
all the Jews were going up to
Yerushalayim on clouds with
the global gathering of the
Jewish people.
Within a few minutes we
had landed in the vicinity of the
We jumped
Beis HaMikdash.
and landed
easily
cloud
off the
which was
earth
soft
on the
and
pearls,
nds,
diamo
full of
ly
Shmue
stones.
s
other preciou
and
wealth
the
all
at
looked
said to me, as though reading
my mind, It says, and all the

delicacies will be available like

dust. Do you remember our
teacher talking about that?
There must also be candies
growing on the trees
We noticed that nobody
was paying attention to the
was
Everyone
diamonds.
Beis
the
toward
rushing
HaMikdash, yearning to see
Hashems house in its glory
and the king from the house
of Dovid the Rebbe, Melech
HaMoshiach.
We followed behind a Jew
who, when he noticed us, said,
Dear children, now Hashem
is revealed in the world. The
period of concealment has
ended and now it is also
physically enjoyable to keep
Neither
Torah and mitzvos.
food nor money is lacking,
and all there is to do is serve
Hashem.
said.
I
minute,
One
e
What about the promis of
kings being your nursemaids
and their ministers being your
nurses, that the nations of the
world will serve the Jews?
man
looking
nice
The
pointed and said, Over there,
you can take servants, as your
heart desires.
I wanted to see for myself
the amazing sight of the nations
of the world standing at the
service of the Jewish people. I

hurried over in the direction

he pointed, pulling Shmuely
behind me.
As we approached, we saw
non-Jews from all the nations.
There were Japanese, Russians,
Americans,
Turks,
French,
and
Africans,
Englishmen,
Chinese. It was a mixture of
nations who stood humbly,
waiting for a Jewish master to
take them. They yearned to
fulfill their purpose, to help the
Jews in their service of Hashem.

Shmuely wanted to take

He started
a few servants.
servants
many
how
calculating
the
ering
consid
ed
he deserv
knots
and
strings
of
number
on his tzitzis, but in the end,
we decided to come back later.
We wanted to hurry over to
the Beis HaMikdash because we
heard that the Rebbe MHM
Elokim
Divrei
saying
was
Chayim.
We were so excited! In
another few minutes we would
see the shining, holy face of
the Rebbe! With every step
my excitement increased and
without realizing it, we both
began to run. A minute or two
passed as we ran and then,
with no prior warning, I woke
up.
Of course, Shmuely wasnt
there. When I raised my head
off the pillow, I saw that the

34 18 Teives 5775
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CONTENTS

6
FEATURED ARTICLES

WEEKLY COLUMNS

3
5
13
20
34

THE FIRST SHMITA

UNDER THE
REBBES LEADERSHIP
Shneur Zalman Berger

COSTS,
16 EDUCATION
NATURAL HEALING &

Dvar Malchus
MOSHIACH & GEULA
Parsha Thought
Shlichus
Tzivos Hashem

DRUGS

20

CUSTOMS
22 CHASSIDIC
AND PRACTICES
SEARCHING
30 LITERALLY
HIS KIDNEYS
Nosson Avraham

Brooklyn, NY 11213-3409

of the residents would have to

evacuate their homes.
The school building is located
in an area far from the fire
so we were able to continue
learning in the hopes that
by evening, the fire would be
extinguished.
When I returned home, the
fire continued to burn. It had
been months since rain fell and
the trees were absolutely dry.
And the wind that blew during
the fire spread it within seconds
in every direction.
I sat in my room at home
and wondered: what did the
fire come to tell us? How did
it lead to the Geula and the
revelation of Moshiach? I went
over to the window and looked
I
out at the reddened sky.
saw planes with the name of
a different country written on
each one: Greece, Turkey, US
I watched the planes trying
to extinguish the fire with
powerful streams of water and
remembered the question I had
asked in my dream.
One minute, what about
the promise of kings being

your nursemaids and their

ministers being your nurses,
that the nations of the world
will serve the Jews? I could
visualize the details of the
dream, the rows of gentiles
waiting to help every Jew in his
service of Hashem.
Yes, I thought, as I watched
That
the firefighting planes.
s of
nation
The
.
answer
the
is
in
aid
our
to
came
world
the
us
remind
to
fire
this
g
fightin
that in a little while the true
and complete Geula will take
The promise of kings
place.
will be your nursemaids and
their ministers your nurses will
become everyday reality, the
reality of Geula.
Note: The Mount Carmel
forest fire was a deadly forest
fire that started on Mount
Carmel in northern Israel,
just south of Haifa. The fire
began at about 11:00 on 2
December 2010, and spread
quickly, consuming much of the
Mediterranean forest covering
the region. The fire claimed 44
lives, making it the deadliest in
Israeli history.

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time was 7:15. Wow! What

a fantastic dream. I stretched
after I said Modeh Ani and
washed my hands.
I
that
pity
a
What
before
woke up just then
seeing the Rebbe, I thought
I
Its late.
disappointedly.
r
anothe
have to be in class in
three quarters of an hour. I
rushed to complete all my
morning tasks and soon I was
standing at the bus stop near
our house in the Haifa area. I
waited for the bus to take me
to my school on the other side
of the city.
The day passed with me
feeling not my usual self. The
special dream I had had was
on my mind and it gave me
the feeling that something
unusual was about to happen.
And then, in the afternoon
something happened. A dense
cloud of smoke began to waft
through the city and we soon
learned that a huge fire was
raging in the Carmel forest not
far from us. If the firefighters
would not be able to put it
out, it was possible that some

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EDITOR-IN-CHIEF:
M.M. Hendel
HEBREW EDITOR:
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editorH@beismoshiach.org

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Issue 956

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35

06/01/2015 03:20:30