contents

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featured Articles WEEKLY columns

FIERY LAG BOMER EVENTS IN 770

Menachem Sharir

A NEW REBBE 14 HES EVERY DAY

Rabbi Yehuda Leib Groner

4 Dvar Malchus 13 Moshiach & Geula 23 Farbrengen 26 Parsha Thought

18

MIRON, THE REBBE 18 IN DOUBLED THE BRACHA

Nosson Avrohom

REBBE MUST BE 20 A OBEYED

R Chaim Ashkenazi ah

THE 30 SPREADING MESSAGE DIRECTLY AND INDIRECTLY

Rabbi Yaakov Shmuelevitz

THE 34 CLOSING GENERATION GAP

Nosson Avrohom

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MY YECHIDUS 40 WITH THE REBBE

Racheli Green
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

Dvar Malchus

35 YEARS LATER HES CLOSER TO US THAN EVER

Thirty-five years have already passed since the histalkus of my revered father-in-law, the Rebbe. G-d forbid to say that for thirtyfive years he has not been among us. G-d have mercy upon us for such a mindset! * Source materials compiled by Rabbi Shloma Majeski. Underlining is the emphasis of the compiler.
The foregoing were all examples of the Rebbe MHMs approach in the wake of the Rebbe Rayatzs histalkus. However, the Rebbe clearly maintained these views even decades later, as we see, for example, in the following sicha of 5745. In fact, the Rebbe himself draws attention to the long passage of time since the histalkus, thirty-five years, saying that that only causes his influence to be more active and more efficacious in the world: (After Moshiach Tzidkeinu arrives, when the promise of awaken and sing, you who dwell in the dust will be fulfilled [i.e., when those who have passed away will be resurrected], certainly the [Rebbe Rayatzs] teachings on Chassidus will still be studied, and his Chassidim will continue to go upon the straight path he has instructed of his ways, and we shall walk upon his path forevermore (Tanya Igeres HaKodesh Ch. 27, pg. 146a). Indeed, together with the fact that Jews will learn Torah from the mouth of Moshiach Tzidkeinu A new Torah shall issue forth from Me each Chassid will go with his Rebbe. All of us each of us will go with our Rebbe, the leader of our generation, who continues to live even now hu bachayim he is alive.) Hu bachayim, of course, means chayim life in the literal sense, being alive in the physical world, below ten handbreadths. This is apparent from the context in which the phrase (hu bachayim) appears in the Gemara. Namely, in answer to the question, Was it in vain then that they eulogized and embalmed [Yaakov Avinu], etc.? That is, the Gemara anticipates that there will be those who argue that since there was a histalkus, a funeral procession, the saying of Kaddish, etc., they deduce that he is not [alive] in this physical world. In response to this perspective, the Gemara declares the ruling that notwithstanding the performance of these burial rites, etc., they all knew that the truth is that he did not die, rather, hu bachayim he is alive! In fact, not only does he remain alive after the histalkus, but more than that. After the histalkus he is present, alive, in this world more than he was before the histalkus, as stated in the Zohar: The righteous who pass on are present in all worlds more than when they were alive. Indeed, the Alter Rebbe elaborates in Igeres

4 16 Iyar 5773

HaKodesh that even in this world of action [the physical world] (not just the supernal worlds)he is more present, more than when he was alive. The underlying reason, as explained there in Tanya: The life of a tzaddik is not physical life but spiritual life, which is faith, and [the] fear and love [of G-d]. Thus, when the tzaddik was alive upon the earth, these three qualities were contained within their vessel and garment in the realm of physical space, which is the dimension of the soul as it is bound to its body. This passage of Tanya teaches that during the physical life of the tzaddik he was subject to the limitations of a physical body albeit a holy body, even holy of holies, but ultimately he was still limited by a physical body. For example, when the body becomes fatigued from Torah study, from giving tzdaka, and the like, it must rest. However, after the histalkus, it is understood that the Rebbe is not constrained by bodily limitations. Thus, his efforts and influence are constant. This is so with regard to the Rebbes service in the World of Truth [in Heaven]. There, he is constantly involved with the study of Torah and the fulfillment of Mitzvos (in the

The opposite is true. For thirty-five years now the Rebbe has been present among us and within us more than when he was alive, and from year to year his vitality and activity in the physical world progressively gains force.
have mercy upon us for such a mindset! The opposite is true. For thirty-five years now the Rebbe has been present among us and within us more than when he was alive, and from year to year his vitality and activity in the physical world progressively gains force. That is, he is becoming more active and his activities are being performed with more vitality, in a manner of maalin bakodesh advancing in matters of holiness. This goes well with what the Rebbe discusses in the hemshech distributed on the day of his hilula [Yud Shvat 5710, the day of his histalkus]. There the Rebbe states that the term istalek signifies bringing about a more profound manifestation and revelation of G-dliness. Thus, [the related term] histalkus is to be understood in the sense that he is manifest and revealed in a greater way, more than when he was alive!
(From the address of 12 Tammuz 5745)

manner by which Mitzvos can be performed in the World of Truth). Likewise this is true with regard to the Rebbes service in this world of action [the physical world], for his progeny is alive. That is, his students/emissaries study Torah and fulfill Mitzvos with his energy and on his shlichus the emissary of a man is like himself [going] upon the straight path he has instructed of his ways, and we shall walk upon his path forevermore. All those who add in the study of Torah and the fulfillment of Mitzvos overtly add in he is alive, including with regard to evoking blessings and bringing about salvation and success to the Chassidic community and to all the Jewish people. After his histalkus, all of this beneficence is bestowed more than when he was alive. It comes out that although thirty-five years have already passed since the histalkus of my revered father-in-law, the Rebbe, G-d forbid to say that for thirty-five years now he has not been among us. G-d

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Issue 877

Feature

FIERY LAG BOMER EVENTS IN 770

Over the years, the auspicious day of Lag BOmer was often marked by special events, some of them complete surprises, which took place at 770. * Beis Moshiach presents a brief diary of some of these events.
Compiled by Menachem Sharir

ag BOmer in the seventh generation, is a day devoted to the chutza. Thousands of children around the world take to the streets to march in parades in honor of the holy Tanna, Rabbi Shimon Bar Yochai. Since the 70s, this day is used to spread the teachings of Chassidus among the hundreds of thousands of people who visit R Shimons grave in Miron. In Crown Heights, when Lag BOmer falls out on a Sunday, a grand parade is held for all children of the greater New York area. The following incidents, compiled from books and diaries

that describe the going-on at Beis Chayeinu, describe some of the wondrous things that took place on Lag BOmer over the years. Ultimately, we hope to participate in the Great Parade with Moshiach at the Third Beis HaMikdash.

5710/1950 READING PANIM AT THE OHEL IN THE POURING RAIN

On Lag BOmer 5710 there was still no (official) leader of Chabad. Chassidim looked to Ramash who, although he did not formally accept the nesius,

did not hesitate to make demands of Anash. One of the topics he spoke about a lot was spreading the teachings of Chassidus. Among Anash there was the feeling that the focus should be on building up Lubavitch, but the Rebbe felt otherwise. At his farbrengen, upon accepting the Chabad leadership, he cried out in a voice choked with tears, Avrohom caused the name of Hashem to be proclaimed in the mouths of all passersby. In the months leading up to that, he repeatedly said, Kasi Mar, LKSheyafutzu Maayonosecha

6 16 Iyar 5773

Chutza Moshiach will come when your [the Baal Shem Tovs] wellsprings spread outward. The Rebbe demanded that Anash spread the teachings of Chassidus to all Jews. The Rebbe agreed to farbreng on Lag BOmer and spoke about the special quality of this day, the Mattan Torah of Pnimius HaTorah, and demanded that Chassidus be disseminated. This is how people who were there describe it: The Rebbe began the farbrengen with the statement of Chazal there is nothing that is not alluded to in the Torah. In the teachings of our Rebbeim it

is explained that the allusions to Lag BOmer in the Torah have to do with Yaakov running away from Lavan. Lavan caught up with him and they made a treaty which was cemented by heaping a pile of stones Eid HaGal HaZeh (this pile is a witness, gal having the same letters as Lag). Said the Rebbe, Lavan ran after Yaakov to do him harm, but in the Zohar Rashbis book it explains that the inner reason for Yaakov working in Charan Hashems Charon Af, wrath was to sift out the holy sparks. Lavan had some sparks left that had not been extricated by

Yaakov, which is why he chased after him. The lesson here for us is about our avoda. In previous times, people could have erred and thought that learning Chassidus applied only to tzaddikim and elevated people. But now is the time of Ikvisa dMeshicha, as the Rebbe, my father-in-law said that now is the time of behold, he [Moshiach] stands behind our walls, the final time before Moshiach. Weve already left Charan and have only to finish the final sparks, and therefore, there is no time to which we can postpone the learning of Chassidus. As we have

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farbrengen, after explaining the significance of the day, he said the following painful, sharp words: The situation today, due to our many sins, is that there are tens, hundreds, and thousands (not just individuals but tens, hundreds, and thousands) of Jewish children whom they want to compel and cut off from Judaism, G-d forbid. These children come from homes of G-d fearing, religious people, and even now they want to be G-d fearing and religious, but there are those who want to remove them from under the wings of the Shchina and force them to repudiate their religion, to transgress the Torah of Hashem and His mitzvos, to the point of heresy, Heaven forefend! Since these children are in a situation in which they cannot save themselves and must have outside help, the holy obligation and privilege is upon each one, wherever he may be [even from far away, but the information reached him (through the newspaper, word of mouth and the like), about what is going on miles away] and no matter his situation [even if he has a lack, G-d forbid, regarding children, in 248 limbs and 365 sinews], to do all in his power to save these children! If you can do something via peaceful means, well and good, but if peaceful means are not successful, protests must be utilized. If protests are ineffectual, fear tactics need to be used, and if that too is ineffective, then when it comes to danger to life, saving souls from spiritual annihilation, G-d forbid, the rule is that pikuach nefesh sets aside everything! The Rebbe went on to say more and he used sharp

The Rebbe at a Lag BOmer parade in 5713

seen in recent years, the Rebbe, my father-in-law, had Chassidus published in Yiddish too, in HaKeria VHaKdusha, so that even those with the most meager grasp, those whose language is Yiddish, will understand Chassidus. When we spread Chassidus, then every Jew, even the most simple, will be involved in the study of Chassidus, and we will thereby hasten the true and complete Geula. *** At the end of the farbrengen, the Rebbe said that in the Maaneh Lashon it says, in the merit of the Tanaim and Amoraim. . . and in the merit of the tzaddikim who are buried here, i.e. at the gravesite of the tzaddik, especially the gravesite of the Rebbe, you have all the tzaddikim. Based on this, it would be fitting that tomorrow everyone go to the gravesite of the Rebbe, my father-in-law, Rashbi of the generation, and ask him about children, health and ample livelihood, and all of them ample. The next day, Friday

afternoon, the Rebbe went to the Ohel, with many of Anash following in buses. Before the trip, a significant turning point came to pass in Lubavitch history: each member of the community submitted a pidyon nefesh to the Rebbe, which he read afterward at the Ohel. A heavy rain poured down as he stood there, but the Rebbe continued reading them.

5711/1951 THE CHASSIDIM SHUDDERED AT THE SHARP SICHA

Those were days of religious persecution. Tens of thousands of children from Muslim and other countries made aliya. Once in Eretz Yisroel however, they were torn away from their parents, teachers and pure chinuch, and turned against their religion with nary a protest. Only a handful of yeshiva bachurim, including R Sholom Dovber Lifschitz and R Yisroel Leibov, worked to help them. The Rebbe, faithful shepherd of his flock, could not restrain his pain. During the Lag BOmer

8 16 Iyar 5773

The Rebbe at a Lag BOmer parade in 5720

terminology such as, We have never had, down to this day, such tzaros and persecutions from those who ruin and destroy you, about whom it is said that they go forth from you, and, With activities such as these, not only are they not helping protect the state and the country and the Jews who live in it, on the contrary, they are destroying it! The Chassidim shuddered at these words, for they were not used to hearing talk like this. R Yoel Kahn, who was a young bachur and in charge of editing the notes taken of what the Rebbe said, was told by the secretary, R Chadakov, to quickly write up the sicha since the Rebbe wanted to publish it, or part of it. This position of the Rebbe explains why he helped and supported Peilim-Yad L Achim over the years, as well as the urgent need he saw in establishing branches of Reshet Oholei Yosef Yitzchok all over Eretz Yisroel.

5730/1970 THE DAY THE REBBE BEGAN THE BATTLE FOR MIHU YEHUDI
Rebbetzin Chaya Mushka once said, There were three things that made my husbands beard turn white, and one of them was Mihu Yehudi. The Rebbe devoted all his strength and energy to the great battle he waged to amend the Law of Return, so that it would say that a Jew is only someone born to a Jewish mother or someone who converts according to Halacha. Many dont realize that the Rebbe began his open battle for Mihu Yehudi on Lag BOmer 5730. The sicha, which was publicized even in the American media, was said at the parade that took place on that day. It was continued during the surprise farbrengen that took place that evening. The sicha included an analysis

of the problem and explained its severity; an explanation of how it was delaying peace among the Jewish people and the complete Geula. The Rebbe then demanded that the religious ministers resign from the government. Orthodox Jewry was taken aback by this, for it did not see eye to eye with the Rebbe regarding the severity of the matter. For the first time, the Jewish world was being appraised of the situation, but tragically, it did not quite get it. As a result, the amendment was pushed off so that as of today, thousands of gentiles have been and continue to be registered as Jews in Eretz Yisroel. That Lag BOmer was a turning point for the Rebbes wars on behalf of Shleimus HaAm. It is interesting to note that after the Shabbos Mevarchim farbrengen for the month of Sivan, an announcement was issued that the Rebbe would not be receiving anyone for yechidus

Issue 877

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the farbrengen, the Rebbe said a maamer, L Havin Inyan Hilula dRashbi. Then he gave out dollars through the bachurimshluchim to Australia, and through the Tankistin who worked on the Lag BOmer mivtzaim, and through Nshei UBnos Chabad. After Birkas HaMazon, the Rebbe gave kos shel bracha. During kos shel bracha, the Rebbe said to R Mordechai Mentlick, rosh yeshiva of Tomchei Tmimim 770, Since when do you have such a big yeshiva? with a big smile. This was followed by brachos and comments about the qualities of Eretz Yisroel. At the end of the farbrengen the Rebbe said, To forestall questions [apparently the Rebbe was referring to the fact that they were farbrenging before Maariv, even though in Shulchan Aruch it says it is forbidden to sit down to a meal until the Omer is counted] we will relate that the Rebbe, my father-in-law, once farbrenged in 5692 on Lag BOmer at this time. [It was at the Tanaim for his son-in-law, R MM Horenstein and his daughter Shaina.] He anticipated the issue of Maariv and sfira, pointing out that since they were many people they will remind each other, and this reasoning is sufficient. It is interesting to note that before Lag BOmer a note went out to the hanhala of the yeshiva about the behavior of the bachurim on mivtzaim. It said, To the talmidim of the yeshiva who came from Eretz Yisroel, [even though] there is the heter of the Rambam in Yad HaChazaka, obviously they should sit and learn diligently, observing all the sdarim of the yeshiva punctiliously.

The Rebbe at the Lag BOmer parade 5744

until after Shavuos. Rumor had it that this was because the Rebbe was preoccupied with Mihu Yehudi.

5735/1975 SURPRISE FARBRENGEN AND KOS SHEL BRACHA ON LAG BOMER

As he usually did on this auspicious day, the Rebbe went to the Ohel. He returned about three quarters of an hour before sunset. After davening

Mincha, he called for R Dovid Raskin and R Leibel Groner. After a few minutes, R Groner came out and the message spread, Run downstairs. The Rebbe immediately came out to farbreng. He washed his hands for this farbrengen as did the crowd. The sichos at this farbrengen dealt with the special quality of Lag BOmer and how it differed from 7 Adar. The Rebbe spoke about mivtzaim and the gateway to them Mivtza Torah. During

10 16 Iyar 5773

5746/1986 THE CROWD SANG WE WANT MOSHIACH NOW FOR ONE HOUR AND FORTY MINUTES
Dollars were distributed from the moment the Rebbe arrived from his house. This was a relatively new practice which began on 11 Nissan of that year. It lasted 22 minutes. Many women who wanted a bracha for childrenas Lag BOmer is known as an auspicious day for yeshuos regarding childrenwere told bkarov (soon) and bkarov mamash (really soon) or zara chaya vkayama (living, enduring children). When R Yeshaya Hertzl of Kfar Tavor went by, the Rebbe called him back with a smile and said, You always take for your entire district, and gave him another dollar and said, Take for the district. The Rebbe asked R Asher Sasonkin, Why dont you smile? At 10:10 pm, after returning from the Ohel and davening Maariv, the Rebbe told R Groner that there would be a farbrengen in ten minutes. The joy was indescribable. All of 770 was in an uproar, but they managed to set up in time, and when the Rebbe came down everything was in order. The farbrengen began at 10:25 or so. After a maamer (which was said like a sicha), sichos were said about Ahavas Yisroel. In the third sicha the Rebbe spoke forcefully about the daily shiur of Rambam, a man should not marry a woman and intend to divorce her, and connected this to the marriage of the Jewish people and G-d, that He shouldnt marry with intentions of divorcing her, and

The Rebbe at the Lag BOmer parade 5751

consequently we need to make a true commotion, Ad Masai? The words came from the Rebbes heart and penetrated the hearts of the listeners. For an hour and forty minutes they sang, We Want Moshiach Now, with ever increasing intensity. In the middle, they screamed Now, now, now for about ten minutes. The Rebbe motioned strongly to Meir Abeserah to whistle. At the end, they began to silence the crowd and then the Rebbe said, When doing hakafos, it is customary to say, Ad Kan Hakafa Alef. The Rebbe, my father-in-law, once said that if they didnt announce that, they wouldnt know when to stop and would be unable to continue with the second hakafa. Therefore, if there were to be an arranging committee, gabbai or shamash, they should choose someone and appoint him to announce Ad Kan Hakafa etc., so they can think of the next hakafa, until the

seventh hakafa. In any case, may this be an immediate preparation to go and greet Moshiach Tzidkeinu. The Rebbe urged the opening of new Chabad houses, strengthening old ones, and forming Tzivos Hashem and Tiferes Zkeinim organizations everywhere. Then he spoke at length about Beis Agudas Chassidei Chabad (the replica of 770), which was being built in Kfar Chabad and said the construction should be speeded up and he himself would contribute money so that it would be ready by 12-13 Tammuz. Although this seemed impossible, the Chassidim did it; the building was completed by 12 Tammuz.

5751/1991
Lag BOmer 5751 was at the start of a new, unique era. Many

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Feature
things occurred on that day, but well focus primarily on the work of the Tmimim to bring Moshiach. Lag BOmer is an auspicious day for a bracha for children and forty or so women stood near the mikva, waiting to ask the Rebbe for a bracha. The Rebbe gave them coins for tzdaka and blessed them. He returned from the mikva at 1:30. The Rebbe returned from the Ohel at 8:38 and at 8:47 he davened Mincha and Maariv. He announced ahead of time that dollars for tzdaka would be distributed after Maariv. After davening and the gabbais announcement, the Rebbe descended from the bima and gave each person a dollar for tzdaka. The Rebbe smiled at some people and at boys and girls; to children who said Moshiach now he responded with amen. The distribution took twenty minutes and then the Rebbe put two bills into his Siddur, gave one bill to R Binyamin Klein, and turned to the Aron Kodesh. After touching the paroches, another woman showed up who hadnt received a dollar and the Rebbe took out a dollar from his Siddur and gave it to her. At 9:24 he left the shul as the crowd sang, Shuva Hashem. The crowd continued to dance in shul for a while longer to this niggun. About a quarter of an hour later, an emergency meeting was held by the Matteh HaTmimim HaOlami L Havoas HaMoshiach. Nearly all the bachurim gathered, spoke, gave reports of the work done thus far, and planned future activities. Bachurim spoke as well as members of the hanhalos of yeshivos in Crown Heights: R Sholom Charitonov of Oholei Torah, R Dovid Raskin of 770, and R Nachman Schapiro, mashpia in Oholei Torah. The main points raised at the Kinus were: 1) To continue strengthening the sdarim and everything they had committed to, 2) to thoroughly know the sichos and maamarim on inyanei Moshiach and Geula in the teachings of the Rebbe, 3) to publish chiddushei Torah in these inyanim that would be ready for 28 Sivan (marking fifty years since the Rebbe and Rebbetzin arrived in the US), 4) the Tmimim are soldiers of the house of Dovid and everybody wants to know what they are doing and what they are involved in, and therefore, they need to be role models of activities connected with the hisgalus of Moshiach who is in our midst, and cannot be deterred by those who cool off and weaken these activities. Later on, there were Chassidishe farbrengens for the Tmimim throughout Crown Heights in honor of Lag BOmer.

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Radio Moshiach & Redemption

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

MOSHIACH & GEULA

WILL WE EVER UNDERSTAND THE PROFOUND HALACHIC POSITIONS OF RASHBI?

By Rabbi Gershon Avtzon

Dear Readers shyichyu, At this time of year, everyone is preparing for Lag BOmer. Whether it is a Parade, childrens rally or community BBQ, everyone is preparing. The main theme of the day is Achdus Yisroel and the main person associated with the day is the great Tanna Rabbi Shimon Bar Yochai. Rabbi Shimon bar Yochaiwas Tanna, a famous 1st-century active after the destruction of Second Beis HaMikdash. the He was one of the pre-eminent Rabbi Akiva, and is disciples of attributed with the authorship Zohar, the chief work of the ofKabbala. In addition, the important legal homilies called Sifri and Mechilta are attributed to him. In the Mishna, he is often referred to as simply Rabbi Shimon. He is the fourth-most mentioned Tanna in the Mishna. His merit was so great that the Talmud states, In the merit of Rashbi, the entire world can be elevated! Yet, we find something very interesting: Given his tremendous stature in Mishnaic lore, one would assume that when there is a dispute between R Shimon and one of his colleagues,

Halachic rulings would always be in accordance with Rashbis opinion. The truth is, however, that in most cases the Halacha is not like Rashbi. The reasoning is simple: Halacha is not based on the most profound opinion. Rather, it is based on the majority opinion of the Beis Din of the time. Accordingly, although Rashbi was one of the greatest Tanaim, he was, so to speak,too smart(see Menachos 4a) and the majority of his contemporaries could not fully grasp the reasoning of his opinions and therefore disagreed. This will change in the times of Moshiach. In that era the Jews will be great sages and know the hidden matters, grasping the knowledge of their Creator according to the full extent of human potential. (Rambam Melachim 12:5) Thus, the chachomim will comprehend the full depth of the halachic positions of Rashbi and will rule accordingly. (See Seder Hadoros) Rashbi is also famous for constantly talking about the redemption. One of his more famous quotes associated with the Geula is as follows: R. Simon bar Yochai said: Come and see how beloved are

Bnei Yisroel in the sight of God, in that, to every place to which they were exiled the Shchina went with them. They were exiled to Egypt and the Shchina was with them, as it says, Did I reveal myself unto the house of your fathers when they were in Egypt. They were exiled to Babylon, and the Shchina was with them, as it says, For your sake I was sent to Babylon. And when they will be redeemed in the future, the Shchina will be with them, as it says, Then the Lord your God will return [with] your captivity. It does not say here VHeshiv [and he shall bring back] but rather vshav [and he shall return]. This teaches us that the Holy One, blessed be He, will return with them from the places of exile. (Megilla 29b) However, the principal association of Rashbi with the redemption is as it is said, With this work of yours [the Zohar] they shall go out of exile with mercy Rabbi Avtzon is the Rosh Yeshiva of Yeshivas Lubavitch Cincinnati and a well sought after speaker and lecturer. Recordings of his in-depth shiurim on Inyanei Geula uMoshiach can be accessed at http://www. ylcrecording.com.

Issue 877

13

Farbrengen

HES A NEW REBBE EVERY DAY

Reb Leibel Groner offers us a rare glimpse into the Rebbes inner sanctum, along with some lessons we can draw from the Rebbes tireless devotion to the welfare of others.
By Rabbi Yehuda Leib Groner Secretary of the Rebbe

he way of the world, when they want to speak about the Rebbes greatness, is to focus on the Rebbes achievements and uniqueness as a great leader, tremendous scholar, tzaddik, etc. Allow me, as someone whose job it was to let people in to see the Rebbe, to bring you into the Rebbes room. There you can try and see a little bit of how the Rebbe dealt with things and you will be able to learn a lesson about how to conduct your own life. When R Moshe Leib Rodstein, my wifes uncle, lived in Poland before World War II, he served as the secretary of the Rebbe Rayatz. His job was to type the letters the Rebbe wrote and to send them to the addressees. After the war, when he arrived in the United States, he continued working for the Rebbe Rayatz. After the passing of the Rebbe Rayatz, the Rebbe asked him to stay on in his job, which he did until he passed away. R Moshe Leib once told me,

It is hard to understand. When an apprentice trains under an electrician, carpenter or the like, after a while he learns the trade and opens his own business. I thought that after working for the Rebbeim for many years that Id learn the profession of Admurus and would be able to open my own Admurus and be a Rebbe. I asked him why this hadnt happened. He said, I saw a new Rebbe every day! The Rebbe of today is not the Rebbe of yesterday. What do you mean? I asked. Every day, I saw new giluyim and new conduct on the part of the Rebbe. Each day, there were things I had never seen before. So I could never learn the trade and I did not become a Rebbe. *** There was a Chassid by the name of R Yochanan Gordon. He was the gabbai in 770 and was the treasurer of the Shomrei Shabbos gemach. During his

nesius, the Rebbe Rayatz was the president of the gemach. After his histalkus on 10 Shevat, the current Rebbe became the president. Once a year, R Yochanan would give a report to the Rebbe with a list of what had been accomplished. The report included the number of donors and investors in the gemach, how many people received loans, the amounts of the loans, and most importantly how many borrowers were able to repay their loans. R Yochanan told us that each time he gave a report to the Rebbe Rayatz he was thanked and given a warm smile. In the first year of the nesius, he had to submit a report to the successor, the Rebbe. He wrote up the report and in comparison with the reports of previous years he noticed that that year more people had contributed to the gemach. This enabled him to give out bigger loans to more people and most importantly, many

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more people repaid their loans than previously. R Yochanan said: I thought to myself that if when the report wasnt as stellar, I got such a nice smile from the Rebbe Rayatz, it was hard to imagine how the Rebbe would react now! But when I went to the Rebbe and gave him the report, he went over each line and then said, R Yochanan, you couldnt do more? The Rebbe saw the confusion on his face, for he had been expecting a big thank you, and he said: R Yochanan, why dont you learn from me? R Yochanan did not understand what the Rebbe meant and the Rebbe went on: At night, before going to sleep, we say the bedtime Shma. Chassidus tells us to make a spiritual accounting at this time. We sum up our actions and achievements of the previous day: What did we achieve? What more could have been done? Were our actions

and achievements worthy? What required change and what required improvement? R Yochanan told us what the Rebbe then said: Every night, when I make an accounting, I say to myself: Is that all you did? You didnt accomplish more than that? Let us stop for a moment and describe the Rebbes day. The Rebbe worked twenty hours a day! We, members of the secretariat, were witnesses to that. The Rebbe used his time to learn, to read and respond to letters, and much more. On nights when there were no private audiences, the Rebbe would leave 770 between eleven and twelve at night, but he did not leave without taking a big bag of mail that had come that day, that he hadnt found the time to answer. The next morning, when he arrived at 770, he would bring a pile of answers that he had taken care of during the night. The Rebbetzin once told us that

when she noticed that the Rebbe did not sleep much at night, she asked him how he had the strength to do his work. The Rebbe told her: Do you want me to sleep in a bed when people are waiting for an answer from me? I cant do that. So the Rebbe took home a pile of letters. A typical yechidus night ended at three-four in the morning. The Rebbe would go home for a few hours and immediately return to 770. One year, 1600 guests came from all over the world to spend Tishrei with the Rebbe. One day of Chol HaMoed Sukkos, the Rebbe told me that after Simchas Torah or Shabbos BReishis the guests would be going home, and before they left, he wanted to see them. This was a very brief span of time. I said, Rebbe, 1600 people in one night? How can we do that? I suggested dividing the yechidus over two nights, some on Tuesday night and some on
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Wednesday night. The Rebbe agreed. I did a raffle to see who would go in on the first night and who on the second night. The Rebbe began yechidus at eight in the evening and finished at 10:30 in the morning, fourteen and a half hours without a break! Afterward, I went to the Rebbe and said I had a request. I said I had not anticipated that yechidus would take so long, and I wanted to postpone the second night of yechidus to Thursday night. Why? asked the Rebbe. So the Rebbe will have some time to rest. The Rebbe said it was a very good idea, but the people who were waiting for yechidus lived overseas. If we postponed yechidus to Thursday, they would not be able to return home in time for Shabbos. In Eretz Yisroel, Sunday is a regular workday. So if they waited until Thursday night for yechidus, they would have to stay over Shabbos and not be with their families for Shabbos and the guests from Eretz Yisroel would lose another workday. Do you expect me to do this? asked the Rebbe. There will be no changes. We will start yechidus tonight at eight oclock. The Rebbe davened Wednesday morning, went home for a few hours, returned, davened Mincha, and then went to his usual workday schedule, which included learning, reading and responding to mail, and more. At eight oclock, yechidus began and it ended at eleven Thursday morning fifteen hours! *** Since 5711, the Rebbe did not go on vacation for even a single day. When I tell people that the Rebbe never took a day off, they ask me what I mean. I explain that I mean it literally. The Rebbe was in his office every day including Shabbos. On Yomim Tovim he was in his office and also on Rosh HaShana and Yom Kippur. I once spoke to a group of balabatim. One man asked: I dont understand. I thought the Rebbe was a Shomer Shabbos! How could he be in his office on Shabbos, Rosh HaShana and Yom Kippur? I told him it was a good question and that I would have to describe the Rebbes office to him. The Rebbes office was not a place of business. The Rebbe learned in his office, davened, gave brachos, advised, and gave instructions. The Rebbe told us (the secretariat) that if on Rosh HaShana or Yom Kippur there was an emergency in which an answer was needed immediately, and he was in the office and not in shul, that we had permission to come in and present the question. The Rebbe was available to us 24/7; and when I say 24 hours, I mean it. When the Rebbe went home at two or three in the morning and we got a call from Eretz Yisroel where it was already morning, and sometimes it was an emergency, a woman experiencing difficulty in labor or someone who needed an emergency operation, and they wanted an immediate answer, Rebbetzin Chaya Mushka gave us permission to call at any time. vacation for a few weeks. We went to Long Island and found an isolated house which we felt was suitable for the Rebbe. We planned on having a minyan but no phone and no mail. We wanted the Rebbe to be cut off from the world so he could rest. We sent one of the older secretaries to present our request to the Rebbe. When he came out, he told us that the Rebbe had thanked him but then dissected the idea: You mean to say that I should be somewhere without a phone for three weeks? What will you do when you are in the office and you get an urgent call about someone whom the doctors say needs an operation within 24 hours who, without my permission, will not do the operation? What will you tell him? Im sorry but you will have to wait two or three weeks? And what will happen if a bachur and girl want to get engaged, will you tell them they cant get a bracha for three weeks? And so on, the Rebbe gave other examples. Then the Rebbe said: Ill ask you a better question. How many letters arrive daily? About 250-300, he said. And how many are 250 pieces of mail times two weeks? The Rebbe said: Ill come back after a vacation and you will bring me all the sacks of mail that accumulated while I was gone and you will tell me, Rebbe, people are waiting for answers. Do you call that a vacation? The Rebbe did not take any days off. And what did the Rebbe tell R Yochanan Gordon? That at night, when he made a spiritual accounting, after 20 hours of work, with no personal time, and as the Rebbetzin said the Rebbe did not take even a handful for himself but was completely devoted to his people, the Rebbe

WE WANTED THE REBBE TO TAKE A VACATION

Once, after a few years of work, we secretaries decided we had to give the Rebbe a

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told R Yochanan: Learn from me. I am not satisfied with my accomplishments. I need to do more. The Rebbe went on to say: When Hashem gives us additional life, the purpose is to do more than you did until now. At every stage, and not just every day, you need to think about how to do more. What more can I do? You cant stand in place but have to continuously grow. *** When the Rebbes father passed away in 1944, the Rebbe had to daven for the amud. He chose to daven with the 13-14 year old boys. Davening was at nine oclock. The Rebbe would show up at 8:55 in order to start at 9. The boys were not punctual and were not always ready to begin at 9. Sometimes, it took five minutes and sometimes ten minutes. R Shmuel Levitin was at the Rebbe Rayatz for something, and before the end of the yechidus the Rebbe Rayatz said, R Shmuel, my younger son-in-law has a complaint. R Shmuel asked what it was and the Rebbe said, My sonin-law wants to daven with the younger boys and they are not ready until 9:05 or even 9:10. R Shmuel said he told the Rebbe five minutes later wasnt so terrible. The Rebbe said: To my son-in-law, a minute is a year. If you take five minutes from him, you took five years. If you take ten minutes, you took ten years of life. Why? Because he could have filled every minute with good things. So we see how much every minute meant to the Rebbe and that is testimony from the Rebbe Rayatz.

LISTENING TO PEOPLE
One of my jobs, thanks to which I acquired many good friends, was to make sure that a person who went in for yechidus came out as soon as possible. I would go into the room to hurry the person up, but the Rebbe would often motion to me to leave as though to say, let him stay. At the end of yechidus one time, the Rebbe quoted a pasuk, Worry in the heart of man, he should speak about it. When someone is worried and he talks about it, it makes him feel better. As the saying goes, a stone is rolled off his heart. The people who sat here and shared their worries, felt stones roll off their heart. Whenever they repeated their worries, another stone went off their heart. So why should I stop them? To the Rebbe, every minute is a year but when it entails helping someone, he did not take himself into consideration. To the person

who needed his help, the Rebbe gave his minutes and hours.

TO TRULY HONOR THE REBBE

These are things we need to learn from the Rebbe; having genuine concern for others, using every minute, and not being complacent with what we have already done but to try to do more and more. The Rebbe cares for every single person, not only Jews but everyone, and not only before Gimmel Tammuz but now too. He is with us and looks out for us all the time. May Hashem bless us that we carry out the Rebbes wishes and continue to be involved in the Rebbes inyanim more and more, and as the Rebbe said, by spreading Judaism and Chassidus, it will further hasten the hisgalus of Moshiach and that is the Rebbes goal, that Moshiach be here. That will be the ultimate way of honoring the Rebbe.
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IN MIRON, THE REBBE DOUBLED THE BRACHA

By Nosson Avrohom

very year, for Lag BOmer, bachurim from the Chabad yeshiva in Tzfas set up an Igros Kodesh stand. Whoever wants to write to the Rebbe can do so. The bachurim explain how to go about it and the significance of writing to the Rebbe. Jews of all backgrounds are helped in various matters. Eliyahu Alma is a religious, Sephardic young man, who was born through the Rebbes bracha. His parents waited over twenty years for him. He is an only son with four sisters. At the Igros Kodesh stand he asked the Rebbe for a bracha for a shidduch. One of the Lubavitchers manning the stand heard his lifes story and took his phone number in order to interview him for an article in Beis Moshiach. For various reasons, the phone call was postponed for nearly half a year. When we finally reached him he said, The Rebbe not only gave a bracha for me to be born, but now you are invited to my wedding in another week. Right after I wrote to the Rebbe I met my wife-to-be.

THE REBBES LETTERS ARRIVED THE DAY OF THE BRIS

We wanted to hear the first part of his story from his mother, Mrs. Flora Alma. She was happy to talk to us. We lived in Ramat Yitzchok in Ramat Gan at the time. I was 40 already, and we had four wonderful daughters but no son. I constantly prayed for a son. I asked for brachos, I did segulos, I went to tzaddikim, but I had no son. I began attending shiurim given by a Lubavitcher woman in our neighborhood. The shiur took place in the evening in one of the preschools and many women attended. We loved to listen to her. She knew how to teach in a way that we could relate to. She included miracle stories of the Lubavitcher Rebbe and we were all amazed by them. At that time, there was no religious group operating in the neighborhood except for Chabad. My oldest daughter was very influenced by the Chabad

spirit, and every Shabbos she held Mesibos Shabbos for the neighborhood children in nearby Ramat Amidar. Many children attended these parties. Every so often, the woman who gave the shiur would write down all the names of the participants in order to send them to the Rebbe with a request for a bracha. One time, I got up the nerve and I wrote my name and my mothers name and added two things. One was about our apartment on the third floor, and it was difficult for me to climb so many flights of stairs, and one was a request for a son. I had no hopes or expectations. I had already made peace with the fact that our family consisted only of daughters. The teacher explained that as soon as you write to the Rebbe, even before sending the letter, the bracha arrives, but I did not understand how powerful a bracha from the Rebbe is. As soon as I left the shiur, I forgot all about it. What really shook me up was when I realized a short time

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later that I was pregnant. I was in shock. There are no words to describe how I felt; it was something between tremendous joy and utter disbelief. I had been waiting for a child for nine years and just when I stopped waiting, I was expecting. Then it hit me that this was connected to the bracha that I had asked the Rebbe for just a few days earlier. At one of my checkups, I told the doctor that I was sure it was a boy, because I had a bracha from the Rebbe, and the pregnancy was thanks to his bracha. After nine exciting months, my son was born in Tel HaShomer hospital. There are no words to describe the joy of our relatives and friends who participated in our simcha. But the surprises hadnt ended with that. The morning of the bris, I went to the mailbox and discovered, to my enormous surprise, a letter from New York. I opened it as I wondered, who was writing to me from New York? Then I saw it was a letter from the Lubavitcher Rebbe. It said that my request had been received for bracha and success, and we would be mentioned at the tziyun. This was nearly ten months after I had asked for a bracha. At the bris which took place

that day, I told everyone the miracle of the Rebbes bracha. I told them that baby Eliyahu had been born with the Rebbes bracha and about the letter from the Rebbe that had arrived that morning.

THE REBBES SON ASKED FOR A BRACHA FOR A SHIDDUCH

We heard the second part of the story from Eliyahu himself. I was looking for a wife for three years. Ideas were suggested but nothing worked out. There were high hopes and many disappointments. Only someone who went through it knows what Im talking about. There were times that I despaired. On Lag BOmer, I went to the gravesite of Rabbi Shimon Bar Yochai to daven for a shidduch. On my way there, as I went up the mountain, I met a group of Lubavitchers at their Igros Kodesh stand. I suddenly recalled to whose credit it was that I had been born. Im a child of the Rebbe and I had the right to ask the Rebbe that just as he gave a bracha for me to be born, he should give me a bracha to find my intended. I went over to the stand

and told one of the bachurim standing there that I felt like a son to the Rebbe and I explained why. He was excited by my story and explained how to write to the Rebbe. I stood off to the side and wrote what had occurred over the previous three years. I wrote that I had been born with a bracha of the Rebbe and asked that he arouse mercy on my behalf so that I would find my match. I did not open to a clear answer in the book, but a short while later I had an answer when more reasonable suggestions for a shidduch came my way. I was engaged in Elul, four months later. I am convinced that my shidduch came about thanks to the Rebbe. Eliyahu concluded his story with a message: I wish that everyone feels what I feel today. Its a great feeling to know that you were born with a bracha from the Lubavitcher Rebbe and this bracha is with me all the time. My parents live in Petach Tikva and are connected with Chabad. My mother continues to attend a shiur given by a Lubavitcher who lives in the neighborhood. We speak highly of the Rebbe and Chabad Chassidus and if only we already merited the coming of Moshiach and the Geula.
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Stories

A REBBE MUST BE OBEYED

A compilation of Chassidishe stories on the topic of hiskashrus and obeying the Rebbe
By R Chaim Ashkenazi ah

WHEN THE REBBE NEEDED A NOTEBOOK

Once, when the Rebbe Rashab was in France, he sent a telegram to the wealthy Chassid R Shmuel Michel Treinin, saying that he urgently needed him. When R Shmuel Michel received the telegram, he did all he could to get to the Rebbe quickly, even though it cost him a lot of money. He paid for a room in a hotel near where the Rebbe was staying, and paid for someone to inform him as soon as the Rebbe needed him. Suddenly, the Rebbe called for him and said he wanted to go out with him for a walk. When the Rebbe and the wealthy man went outside, the Rebbe asked him to enter a nearby store and to buy him a notebook (probably in order to write a maamer Chassidus). However, the wealthy man said: In that store, everything is expensive. Perhaps I should go to a side street and buy it for less over there. Hearing this, the Rebbe said he no longer had a need for a notebook.

OBEYING THE REBBE

One of the first Tmimim in Lubavitch was a smart and very learned bachur. (He eventually lived in Yerushalayim and was blind and would give a shiur in Gemara by heart because he was fluent in Shas. He wrote a commentary on Thillim called Neos Desheh.) When he learned in Zembin by R Shmuel Gronem Esterman, he became of age for a shidduch. A wealthy man arrived at the yeshiva from the town of Dubrovna. The man had an only daughter and he asked R Gronem to pick the best bachur for her. He was willing to support his future son-in-law for twenty years, and when he would pass on after 120, the father-in-law would bequeath all his wealth to his daughter and her husband. R Gronem suggested the shidduch to this bachur who went to see the girl. He liked her and decided to marry her. When R Gronem heard this he asked him: Did you ask the Rebbe Rashab? The bachur wondered: What

is there to ask? The shidduch seems most suitable. I have no doubts that compel me to consult the Rebbe. R Gronem explained that the Rebbe should be asked about a shidduch, and the bachur agreed and went to Lubavitch. Since he was a Tamim, and Tmimim were highly regarded by the Rebbe, they arranged a yechidus for him. The bachur told the Rebbe about the shidduch and the Rebbe said: If you would listen to me, dont go through with this shidduch. The bachur asked him again, because he thought the Rebbe hadnt heard the details and did not realize what a wonderful shidduch this was, but the Rebbe told him again not to go ahead with this shidduch. The bachur asked: Why? The Rebbe said: If you knew, you yourself would be the Rebbe! When the bachur returned to Zembin, he told R Gronem what the Rebbe said, and said that nevertheless, he did not think he had to listen to the Rebbe in this matter.

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R Gronem tried for weeks to convince the bachur to listen to the Rebbe (R Peretz Mochkin told this story in order to emphasize that in the past, hiskashrus wasnt as strong by the Tmimim as it is in our generation).

One of the reasons for his hesitation was the fact that the Rebbe Rayatz was not a member of the Moetzes Gdolei HaTorah. R Shlomo went to consult with the Sadigora Rebbe. The Rebbe thought a bit and then said: Lubavitch is malchus. Did you ever hear of a king who listens to the opinions of the other ministers?

REGARDS FROM THE REBBE

The son of R Asher of Nikolayev related that when he was a boy, he once returned from Lubavitch, from the Rebbe Rashab. When he arrived at the shul, they put him up on a platform and everyone was invited to listen to his live regards from the Rebbe. The boy sat on that high place and just reviewed the beginning of a maamer, i.e. the pasuk on which the Rebbe expounded in the maamer. That was the regards that everyone received from the Rebbe.

the year 5703/1943), he struggled regarding whether to get involved with Chabad or not. One of the reasons for his hesitation was the fact that the Rebbe Rayatz was not a member of the Moetzes Gdolei HaTorah. R Shlomo went to consult with the Sadigora Rebbe. The Rebbe thought a bit and then said: Lubavitch is malchus. Did you ever hear of a king who listens to the opinions of the other ministers?

ONE WHO DOUBTS

A Chassid of the Tzemach Tzedek once visited the Viledniker, who was a great miracle worker and would read peoples thoughts. The Viledniker

LUBAVITCH IS MALCHUS
When R Shlomo Kupchik arrived in Eretz Yisroel (around

would sit in a special room and nearby there would be a minyan. After the davening, his Chassidim would wait until he finished davening, and then he would go out to them and wish them a good Shabbos. The visiting Chassid also stood there and waited for the Viledniker to come out. In the meantime, he began thinking over a maamer Chassidus that he heard from the Tzemach Tzedek, which began with the words, Ein Aroch Lecha. He was so deep in thought that he did not realize that the Viledniker had left his room. The Viledniker went over to him and said: Ein Aroch Lecha? A bissel gegangen, a bissel geforen (you

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went a bit, you traveled a bit, i.e. you were lost in thought), good Shabbos! Over Shabbos, the Chassid went to hear his teachings, and he thought to himself how he would say the same Divrei Torah differently. The Viledniker said: Hameharher achar rabbo kemeharher achar hashchina, one who thinks [doubting thoughts] after his Rebbe, is like he thinks [doubting thoughts] after the Shchina. The Chassid thought: Is he also considered my Rebbe? I have my own Rebbe. The Viledniker repeated the same Hebrew phrase, explaining it thus: One who thinks that acheir rabbo (someone else is his Rebbe), is like he thinks [doubting thoughts] after the Shchina. The Chassid thought: By us in Lubavitch, they did not like wonder workers like these. They would have laid him out on the table and given it to him for that. The Viledniker again repeated the same phrase with a new twist: One who thinks to give it to his Rebbe on his achorayim (rear end), is like etc. When the Chassid heard this, he burst out laughing, although nobody else understood what was going on. The Rebbe acquiesced and said a maamer Chassidus just for him.

FROM A SHOCHET TO A RAV AND FROM A RAV TO A SHOCHET

A Chassid went to the Rebbe Maharash and asked for a bracha for a position as a rav. The Rebbe said: Why do you need to be a rav when you are suited to be a shochet? The Chassid said that his vision was a little weak, and therefore, he did not trust himself to shecht. The Rebbe advised him to shecht only by day and not at night. The next Chassid who had yechidus wanted to be a shochet. The Rebbe said to him: You are suited to be a rav, not a shochet. That is what they did one was a shochet all his life and the other was a rav all his life.

NOT NOW!
R Hillel of Paritch once went to the Tzemach Tzedek and asked to hear a maamer Chassidus. The Tzemach Tzedek said, not now. R Hillel left the Rebbes room and remained standing near the door. Late at night, when the Tzemach Tzedek left his room, he saw R Hillel standing there and he asked: Why are you waiting? R Hillel said: The Rebbe told me not now, and so I am still waiting.

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Farbrengen

THE WORLDWIDE PONZI SCHEME

By Rabbi Akiva Wagner

he following story was told by the Rebbe, in the name of the Frierdike Rebbe, on a few occasions:

R Shmuel Michel Treinin was a Chassid of the Rebbe Rashab who resided in Petersburg. R Shmuel Michel was a very wealthy Chassid, and, in addition, was very organized and put together by nature. Furthermore, he was a moroh shchora, a solemn and grave individual. He had dealings with numerous important government officials (which was one of the reasons that he was approved to live in Petersburg), and was always dressed immaculately. Once, the celebrated chassid R Michoel der Alter came to Petersburg for the purpose of getting a bachur freed from the draft (so that, rather than serve in the army, he could spend his time learning Torah). He came to R Shmuel Michel for assistance, and R Shmuel Michel accompanied him to visit some important officers who, he hoped, would be able to help their cause. R Michoel went around the streets of Petersburg the same way that he did in Lubavitch, i.e., he didnt pay any special

attention to his attire. R Shmuel Michel walked alongside R Michoel in the street and felt distinctly uncomfortable. Here he was, the respected businessman whom everyone knew and held in such high esteem, and he was being escorted by what looked like a vagabond! Of course he wouldnt say anything to R Michoel, of whom he was in awe, but every time one of his acquaintances passed by them he felt like running away and hiding. Finally, he could not contain himself, and a long sigh burst out of his mouth. Startled, R Michoel asked him if everything was alright. R Shmuel Michel tried very respectfully to suggest to R Michoel that at least when walking in the streets of Petersburg he could make himself more presentable. When R Michoel heard that this was what was troubling his colleague, he turned to him reproachfully and exclaimed: Gevald, R Shmuel Michel, in vos ligt ihr?!! (Gevald, R Shmuel Michel, is this what you are into??!!) R Shmuel Michel Treinin was a chassidisher Yid (as is apparent from the letters of the Rebbeim to him), a philanthropist

andaskan, who was cherished by the Rebbeim. He was at the time of the story on his way to work selflessly on behalf of another Jew. He wasnt being vain or conceited, rather, he was justifiably concerned about a negative impression (a chillul Lubavitch) that R Michoels appearance would make on his associates (people whose association with him was utilized for the betterment of other Yidden). So why did R Michoel reprimand him? What was so wrong with that? Why does this reflect being into the wrong things? Perhaps we can gain insight into this story from what the Alter Rebbe writes in Likkutei Torah about USefartem: In davening in the brachos of Krias Shma we beseech the Eibeshter Vlo Neivosh L olam Vaed [May we not encounter any embarrassment forever and ever]. What is the nature of this terrible embarrassment that at the peak of birkos Krias Shma, at the very climax of davening, we worry about it? The Alter Rebbe tells us that this does not refer to embarrassing experiences in our lifetime (as painful as they may

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seem); rather, it is the shame of L olam Vaed, of our afterlife, that we are davening to be spared from. In this world, our vision is clouded. We do not perceive the reality of G-dliness, of ein od milvado. We do not recognize how the one and only existence is Hashem; instead, the world and its inhabitants appear to us to be genuine. However, when the neshama completes its mission down here and returns to its roots, then, when its view is no longer distorted by the presence of the physical body, it suddenly acquires a whole new perspective. All at once the truth becomes clear, the truth of Emes Havaya L olam, that this was the true (although unacknowledged) reality even down here. At that point, the neshama looks back and realizes that its life was spent under a misconception, that it was duped, dedicating itself to the pursuit of nothingness and vanity, and it becomes mortified. Were not talking about aveiros here, mind you. Because, even someone who is meticulous in the performance of Torah and mitzvos may still find that his efforts, his main focus, revolved around worldly pursuits and material gain. He too will then discover that his primary achievement in life was worthless and misguided. Imagine you have a sum of money that you put aside; maybe its your chasuna money, your share of an inheritance, or just what you managed to painstakingly save up over the years. Youre looking for a safe place to put the money, and some of your friends in the know tell you about this solid investment opportunity that you must take advantage of. The company is very well established, and the return is excellent. In fact, its headed by a nice little Yiddel, a Jew by the name of Bernie Madoff or something like that, who sits in themizrachin his shul and gets Maftir every other week. A prudent businessman, you recognize the opportunity and grasp it enthusiastically. And, indeed, it turns out to be one of the best decisions of your life. Every month without fail your statements show how your investment is paying off beyond your wildest imaginations. Your earnings are being reinvested, and your interest is compounding. You are becoming a truly wealthy man. Now, when you lie in bed at night and have difficulty falling asleep, you dont count sheep. No sirree, not you! You just count all of the dollar bills that Mr. Madoff is increasing on your behalf, and you immediately fall into a blissful sleep, with a smile of contentment on your face. You have a hard time concentrating by Shmoneh Esrei, because you are so busy daydreaming about your astounding portfolio. Whenever you see a friend who is struggling to make ends meet, you thank Hashem anew for directing you to Madoff. In fact, at times you Anshei Kneses wonder why the HaGdoladidnt establish an Birkos additional bracha in HaShachar, to thank Hashem for making Madoff (but, then again, they didnt have the privilege of knowing him). Every time you deny yourself one pleasure or another, you comfort yourself with the fact that one of these years youll finally cash in your investment, and then therell that you cant buy benothing (and of course youll finally be able to givesomuch tzdaka). Finally, after years of watching and waiting and dreaming, the time finally arrives to enjoy the fruits of your labor. With a spring in your step and excitement in your heart and an immense feeling of gratitude to Hashem Yisborach, you go to pick up your check. On the way you pause to glance at the newspaper headlines, and your heart stops for a moment. You turn back and read it again, having trouble believing your eyes, and the words are staring right back at you, glaring at you, mocking you. You realize that while you were right about the number of zeros on your check, it doesnt have any other digit on it besides them. In a split second, all of your dreams turned to dust and ashes! It wasnt that it was a bad investment, or even a very bad one that fell very short of your expectations. Rather, it was no investment at all. It was a lie, a fake, a Ponzi scheme. All these years you were running after nothing at all! Your dreams, your efforts, your expectations, they were all nothing more than a figment of your imagination. The pain is acute, the agony indescribable. And the shame and embarrassment are overwhelming. Ribbono Shel Olam! How did I delude myself into spending my entire life chasing a pipe dream? How could all of my means been invested in the pursuit of nothing? What could I have been thinking? How could I have been so foolish? How can I live with this disgrace! Well, this is precisely what the neshama experiences when it returns to the real world. It suddenly recognizes that the

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world is really non-existent. Its not that its bad or wicked or grob; its nothing at all. Its one big fat Ponzi scheme, a pipe dream, a figment of many overactive imaginations. And I spent my whole life, all of my time and all of my kochos pursuing this nothingness! Ribbono Shel Olam! How did I delude myself into spending my entire life chasing a pipe dream? How could all of my means been invested in the pursuit of nothing? What could I have been thinking? How could I have been so foolish? How can I live with this disgrace! Its not just aveiros chv, which will cause humiliation. The mere involvement in physical pursuits, the importance that I attributed to them, suddenly becomes a source of great embarrassment. Imagine youre buying a soda. Youre standing there and examining each of the sodas in the machine, trying to determine which one youll enjoy the most. Then you move to the snack machine, and try to decide whether to buy a smoked sushi sandwich or a chocolate covered pickle. Nothing wrong there, you have to eat and be healthy, in order to serve Hashem. But suddenly, you notice a strange feeling in the air, you turn around, and you see that R Mendel Futerfas (or your mashpia or Rov or you-name-it) was standing right behind you watching the entire time. Suddenly youre acutely embarrassed, and dont know where to bury yourself. Imagine, then, realizing that the Eibeshter is constantly at your side, that the Rebbe is constantly with you, watching you. Your entire perspective of the world

and your priorities will suddenly change dramatically! R Itche Springer ah used to farbreng with us, as bachurim in 770, and say: A bachur has to keep his room in such a way that he would be prepared at any time for the Rebbe to walk in. A bachur could have, for example, a picture of a car in his room (because hes into cars etc.). Whats wrong with a car? Its not a lack of tznius, its not goyish. But if the Rebbe were to suddenly walk into your room and look at it, why, you would die of shame! When the neshama ascends on high and realizes that the whole world is G-dliness, and

perspective of Ein Od Milvado the way that a chassid of his caliber could have been and should have been. And now, in these days of sfira, as we learn the Likkutei Torah (in Parshas Emor) about Sfiras HaOmer, we have to ask bachur, ourselves:Gevald, gevald yungerman, in vos ligt ihr?!! We were given the opportunity to learn Torah in general and Chassidus in particular and to live a life that will spare us from the terrible shame that could occur when the truth becomes undeniably clear. We have to take matters into our hands,

You have a hard time concentrating by Shmoneh Esrei, because you are so busy daydreaming about your astounding portfolio.

nothing is devoid of the presence of the Eibeshter, it is filled with great shame over any time it spent focusing on anything at all other than the Eibeshter. It is from this shame that we beg Hashem at the climax of davening, inBirkos Krias Shma to spare us. This, then, is what R Michoel demanded of R Shmuel Michel. Theres nothingwrong or sinful with his concern about the state of R Michoels buttons and it is true that when one is in a public place he should be presentable (and cause a Kiddush Hashem). But Gevald, R Shmuel Michel, in vos ligt ihr?!! R Michoel felt that R Shmuel Michels discomfort, his preoccupation with what the goyim would now think of him, was a reflection of his attaching undue importance to the worldly perspective. Hanachos He was into the Haolam, and not into the

to do what we can to be into what we should be into and to such a degree that it impacts our mindset and viewpoint. Gevald, bachur, gevald yungerman, in vos ligt ihr?!! The answer should be: into davening, into learning, into ahavas Yisroel, and into Moshiach! In dem ligt men! L chaim! May we all be into things that reveal and strengthen our connection with Hashem, and may He in turn be into strengthening and revealing His connection with us, which will be plain for all to see with the immediate hisgalus of Moshiach Tzidkeinu Teikef Umiyad Mamash!!! From a written Farbrengen director towards Alumni of Yeshivas Lubavitch Toronto

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Parsha Thought

DOUBLE TALK
By Rabbi Heschel Greenberg

PURIM IN THE SPRING

Torah, as Divine wisdom, defies the limits of time, space and personality. A non-Kohen can study the laws of the Paschal offering in the present day and age, in the Diaspora, and in so doing, have the same spiritual effect as though a Kohen had actually sacrificed the animal in the Beis HaMikdash-Holy Temple on the eve of Passover. To perform the ritual properly one must be a Kohen, before Passover and in the Beis HaMikdash. When it comes to Torah study, however, these requirements of time, space and personality are irrelevant. Based on the premise that as if can take the place of it is, this week we celebrate every single Jewish Holiday. Parshas Emor contains within it the laws of Shabbos, Passover, Sfira, Shavuos, Rosh Hashanah and Yom Kippur. Even the rabbinic Holiday of Chanukah is hinted at in the discussion of lighting of the Menorah which follows Emors section on Festivals. This week we can plug into or download all of the spiritual energies of these Holidays! One important Holiday appears to be missing, though, the holiday of Purim. However, our Sages have shown us a connection to Purim

in the very beginning of the Parsha, where it introduces the laws that pertain to the Kohen. The verse commences with the following statement: G-d said to Moses, Say to the priests, Aarons sons, and say to them Our Sages were intrigued by the repetition of the word say in this verse. In their attempt to find an explanation, they cited a parallel repetition of this word in the Book of Esther, which discusses the miracle of Purim. The Midrash cites the verse in Esther: King Achashverosh said and he said to Queen Esther Here, too, the Midrash asks why the repetition of the word said? The Midrash cites the interpretation of Rebbi: Before he knew that she was Jewish he spoke to her through an interpreter. Once he discovered that she was Jewish he began to communicate with her [directly]. There are two ways that people communicate: directly and indirectly. When we speak directly to an individual it is an indication that we are on the same wave-length. When a translator or interpreter is necessary it is an indication that a gulf exists between the two individuals who are trying to communicate. Based on this premise, the question can be asked

why Achashverosh began to communicate to Queen Esther directly only after he discovered that she was Jewish? Achashverosh was not exactly a paragon of virtue. He also harbored no love for the Jewish people as was evidenced by the fact that he was so eager to grant Haman the license to annihilate all the Jews that he even refused payment for the license. What suddenly occurred to him and changed his attitude towards the Jewish nation? Furthermore, why would he not speak directly to his queen before her disclosure?

YOU CAN RUN BUT YOU CANNOT HIDE

When a Jew tries to hide his or her Jewishness, the non-Jew senses that there is something amiss. A Jew who is a product of exile conditions is a walking contradiction. On the outside he or she is like everyone else, but on the inside he or she is a Jew. The non-Jew senses the discrepancy and is unnerved by it. Is the Jew trying to deceive me? Much of anti-Semitism can be explained by the fear that outsiders have of a Jew whose identity is thus blurred. Achashverosh was no exception to this rule. He sensed contradiction and tension and could not communicate directly.

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Only after Esther shed her facade and fully revealed her Jewish identity did he feel comfortable communicating directly to her. The question arises, though, as to why we do not feel ourselves conflicted when we live a dual life?

When a Jew tries to hide his or her Jewishness, the non-Jew senses that there is something amiss. A Jew who is a product of exile conditions is a walking contradiction. On the outside he or she is like everyone else, but on the inside he or she is a Jew. The non-Jew senses the discrepancy and is unnerved by it. Is the Jew trying to deceive me?

THE DREAM
The answer can be found in the word Galus. Galus has been likened to a dream, a state of mind that allows opposites to coexist. The dreamer neither feels the conflict nor is even aware of the contradiction. An outsider granted the ability to watch anothers dreams would be baffled at the inconsistencies that he would observe. This lesson appears in the Midrash on Parshas Emor, the parsha that focuses on the chosen and exalted role of the Kohen. In truth, every Jew is a Kohen; a member of the Chosen People. The Torah establishes this in the Book of Exodus during the run up to the giving of the Torah at Mount Sinai: And you shall be for me a nation of priests and a holy nation. When we know who we are and where we belongthat being in the Beis HaMikdashthen the King Achashveroshs of the world seek to communicate with us directly. To them it is the greatest honor to speak directly to a member of a priestly class and of a Divinely Chosen people. It is only when they feel that the Jew hides his true identity and denies his or her chosen status, that they feel comfortable in delegitimizing us as well. Then they speak to us indirectly because they are distrustful of the Jew who is not honest about his or her identity.

ACHASHVEROSH AND QUEEN ESTHER: THE METAPHOR

On a deeper level, the reference to King Achashverosh and Queen Esther is a metaphor for G-d and the Jewish nation, respectively. The Midrash takes the name Achashverosh and dissects it into three words, Acharis vreishis shelo-The end and the beginning are His, and applies it to G-d. G-d also has two ways of communicating with us. In times of exile, he speaks to us through an interpreter. We do not receive direct commands from Him, but we must find Him hinted in nature and in Divine Providence. The Book of Esther is a perfect example of this phenomenon. G-d was hidden and the miracle of Purim occurred within the confines of nature. The entire Purim saga occurred when the Jewish people began to lose their own Jewish pride by participating in a lengthy, orgiastic celebration and feast designed to humiliate the Jewish people. As our Sages teach, Achashverosh threw this huge party when he felt confident that the Jewish hope for the rebuilding of the Beis HaMikdash had been dashed. When we lack self-respect, G-d too uses indirect means to communicate with us. The Jewish community

was shrouded in misery and confusion in the days of Esther. However, when a Jew demonstrates his or her chosenness, and feels his or her priestly status, G-d (King Achashverosh) speaks to us directly. We see miracles and we have an open relationship with Him. When Queen Esther finally divulged her true identity, the Heavenly King (just as the human monarch Achashverosh) changed His whole attitude towards the Jewish people.

THE MEIS-MITZVAH
At this point we must try to understand how the two modes of communicationdirect and indirectrelate to the subject matter of the two expressions of speech in this weeks parsha: G-d said to Moses, Say to the priests, Aarons sons, and say to them According to the Midrash the first [reference to saying] refers to how a Kohen should defile himself to bury a meismitzvah [a person who has no relatives who can bury him]; whereas the second [mention of saying] concerns all others for whom the Kohen may not defile himself, [with the exception of close relatives enumerated in the parsha]. In the first instance of indirect communication, i.e., in times
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Stories
of galus when a Jew is ignorant of his or her identity, the Jew acquires the sad title of a meismitzvah. According to the Zohar, the term meis, which means dead, refers to one who has fallen from his or her spiritual level. It is a reference to a Jew who is haplessly and hopelessly a victim of galus obfuscation. In these circumstances we must put aside all of our spiritual activities to deal with this individual. However, the status of meismitzvah is restricted to the time when the King does not recognize our Jewishness because we, as a people, are in the grip of the galus mindset. The second reference to saying in the verse parallels the second saying in the Book of Esther, i.e., promising a time when G-d will speak directly to the Jewish people because they are no longer hiding their identity. When galus is no longer a factor, the phenomenon of meis-mitzvah will disappear. This second say to them refers to the time of Geula-Redemption, when death will cease, at first in the spiritual realm and then also, literally, in the physical realm. other hand, our generation has been exposed to unprecedented miracles, where G-ds hand is clearly visible, and we have begun to see G-d communicating to us directly. Accordingly, we have a dual responsibility. While we cannot forget those whose Jewish identities are suppressed, we must also recognize, focus on and celebrate the new revelations THE TWIN APPROACH of G-dliness in the world. We As we stand on the causeway must, as the Rebbe exhorted that links us to the future us, open our eyes to the new period of Geula-Redemption, realities and share this with those Express Express service service we are witness to two related whose vision is still clouded by Fully Computerized phenomena: On the Fully one Computerized hand galus lenses. Indeed, the best way there are many Jews who due of getting 331 someone outAve. of Ave. galus 331 Kingston Kingston to no fault of their own are nd him nd is to awaken or her to (2 (2 Flr)Flr) Brooklyn Brooklyn NYthe 11213 NY 11213 slumbering in a state of meisincredibly positive phenomena mitzvah. They are the casualties we can already experience. This of galus and we must dotickets our Get Getyour your tickets within within minutes! minutes! is a sure way to getting rid of the part to save them from being Fax: (718) (718) 493-4444 remaining Fax: vestiges of 493-4444 negativity lost to the Jewish people. On the in the world.

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Stories

SPREADING THE MESSAGE DIRECTLY AND INDIRECTLY

The road to personal redemption, for those Jews regarding whom the Rebbe charged us with to reach out to them, often takes interesting turns. Some are affected by the straight path to bringing the Redemption, which the Rebbe told is through the study of Torah on the topics of Moshiach and Redemption. Others are impacted in a more roundabout way, starting off as observers looking from the outside in. The following is a sampling of shlichus stories that illustrate both types of spiritual journey.
By Rabbi Yaakov Shmuelevitz Shliach, Beit Shaan

he Rebbe said, In recent generations Jews sense and feel that Moshiach stands behind our walls. The Rebbe didnt just tell us what is happening behind the scenes; he guided us in how to get more and more people to feel Moshiach, through learning Inyanei Moshiach in Torah. There are shluchim who put a lot of effort into teaching Inyanei Moshiach to mekuravim. They give shiurim, and when their audiences get it, that Moshiach is already here, they happily accept his malchus and start doing what he says to do.

MOSHIACH ON KIBBUTZIM
Ive already had the pleasure, in this column, of introducing you to the shliach to the kibbutzim of the Beit Shaan Valley, R Roi Tor. R Tor is from the irreligious kibbutz Reshafim in the Valley, but after learning for several years in the Chabad Yeshiva Daat, run by R Yitzchok Arad, he became a shliach. R Tors approach is to instill Geula through learning Inyanei Geula. He spent a long time and much effort preparing a series of classes on Inyanei Moshiach with written sources. The series was made available to others and is

used by hundreds of shluchim. Whenever he has an opportunity to give a shiur or even say a short Dvar Torah in shul, at a memorial gathering etc. one immediately feels the footsteps of Moshiach behind our walls. He inspires people to look forward to Moshiachs coming and want to do more in Torah and mitzvos. R Tor told me a story about one of his students, a young man on a kibbutz. The young man understood from the sources that in every generation there has to be someone suitable to redeem the Jewish people and this person has clear identifying indicators. According to what he learned,

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he is certain that the Rebbe is Moshiach. He said that when he first realized this, he couldnt sleep at night. He constantly thought about this remarkable idea and was so excited that we have Moshiach and know who he is. He began to look into what was expected of him as a consequence of the Rebbe being Moshiach. R Tor told him that the Rebbe asks that he put on tfillin and encourage others to do so, that he keep Shabbos and so on with other mitzvos. The young man made this commitment. R Tor said that the man went to the hospital for a test and met a neurologist who is also a Lubavitcher Chassid, Dr. Amikam Reshef. To his surprise, he learned that the doctor was from the same kibbutz as he and they got to talking. Later, the doctor called R Tor and said in astonishment, How do you do it that a young man should be so convinced of the Rebbes malchus and accepting his directives?

playing Chabad niggunim. In his free time, he listens to shiurim on Chassidus.

READY WITH HIS KIPPA

R Yitzchok Lifsh, shliach in Tzfas, combines his shlichus work with Inyanei Moshiach. He has approached hundreds of rabbanim and Admurim to ask them to sign the psak din about Moshiach, and he has many stories about people who are excited and acting as they should in preparing for Moshiachs coming. R Lifsh spoke about the many conversations he has had with the manager of the Bank Leumi branch in Tzfas who got the message of Hinei, Hinei Moshiach Bah. One day, while talking with R Lifsh, the manager opened his briefcase and took out a kippa. He said, See this? Since you told me Moshiach is about to come, I take this kippa with me wherever I go. I need to be ready. Someone else from Tzfas showed R Lifsh a special carpet he made for Moshiach. The man told R Lifsh that before he started making the carpet, he went to the mikva. In fact, every day that he worked on it he went to the mikva so that the carpet would be pure and fitting for Moshiachs coming. Everybody in his home knows that the carpet is off-limits. It is ready and waiting for Moshiachs coming.

WHAT DOES THE REBBE SAY ABOUT THIS?

Another student of R Tor is a young man from Beit Shaan who attended his series of lectures. He still hasnt changed his manner of dress, but he wants to know the Rebbes view on every issue. This is why, when he saw a letter from the Rebbe which said that the nusach Thillas Hashem is the right nusach, he went and bought a Chabad siddur. Then he began convincing people to put on tfillin. When he saw the Rebbes sicha about the world shaking, he committed to saying Al Tira and Ach Tzaddikim. He works in a computer firm and his computer is always

MAKING A CHUPPA BEFORE MOSHIACH COMES

R Lev Weissman is known as a mainstay of the Chabad community in Kfar Saba and as a Chabad shliach at the Kodak company in Kfar Saba. He got to

this point thanks to one sentence he heard from a Chabad Chassid in London. Lev was a young married Israeli computer whiz, who received a job offer in London. He signed a contract for several years. After three years, he came down with a medical condition that necessitated his being hospitalized for a long time in a local hospital. He began to think who am I, what is a Jew, how am I different than non-Jews? Then he remembered that before leaving Eretz Yisroel his father had given him the phone number of a Chabad rabbi in London. He hadnt had a reason to call him in three years, but now he had many questions. He called R Tzvi Hirsh Telsner, a shliach and Dayan in London (today a Dayan in the Chabad community in Australia), and introduced himself as an Israeli who had many questions about Jewish philosophy. R Telsner told him he was very busy that evening, needing to urgently arrange a chuppa before Moshiach comes. Lev was startled to realize that Moshiach is about to come. This only intensified his wanting to get answers to his questions, because if Moshiach was coming and he wasnt ready, it wouldnt be pleasant. He insisted that R Telsner see him. R Telsner referred him to another shliach, one who spoke Ivrit. R Gabi Spritzer met with Lev and everything changed from that point on. At first, Lev got tapes with Chabad niggunim. He nostalgically recalls the day he first heard the Rebbes voice in the song Tzama Lecha Nafshi. For some reason, the moment the niggun began, I began sobbing. My neshama

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woke up. For several days I listened to the niggun over and over, hundreds of times, and I felt how my soul thirsted for Hashem and how I was beginning to see Your strength and Your glory. I saw the light at the end of the tunnel. going on for sixteen years. He arranged a printing of the Tanya at Kodak and on Purim everyone gathered to hear the Megilla. And it all began with one line, said offhandedly by R Telsner, that he was in a rush because Moshiach is coming. what they wanted and what we were involved in. We were just wasting time on nonsense. The books we read and the songs we heard were all full of the nonsense of this world and lacked inner meaning, while over there, they yearned for the Yetzer Tov and true service of G-d. Then and there, I knew that I would no longer be the way I was that day. I felt that I related more to their yearning than what was going on around me in my life. At that moment, although the change in me wasnt yet apparent externally, a huge change took place. Thanks to that song, I felt disgusted by the meaninglessness that was my entire world and began looking for the truth of Judaism.

THE POWER OF SPEECH

Lev kept in touch with R Spritzer. He also eventually flew to the Rebbe and went for dollars in Iyar 5751. Lev already felt like a Chassid, in every respect, but there was one hitch. His wife, who had remained in London, lagged far behind him when it came to Judaism. She identified with the Left in her political as well as her religious views. As Lev passed by the Rebbe, he had one main request, that his wife join him. Lev told the Rebbe, I came to ask for a bracha that our family not break up because of my involvement in Judaism. The Rebbe gave him a dollar for himself and another one for his wife and said, Bracha vhatzlacha. When Lev returned to London, he couldnt understand what had happened to his wife. At first, she didnt say a word for two weeks, as though she had gone mute. Then she started speaking but it was altogether different. She was no longer opposed to Judaism and Chassidus; on the contrary, she galloped forward and got her entire family to do the same. Today, she works as a preschool teacher in a Chabad school in Kfar Saba and spreads the light of Chassidus to the entire khilla. Lev works in the computer department of Kodak, and during breaks he puts tfillin on with those who did not do so yet. He gets employees together for a shiur in Tanya that has been

A CHASSIDIC TUNE IN A NON-KOSHER RESTAURANT

I heard the following story from Ofer, a young baal tshuva, from the Chabad House in Rosh Pina. Ofer, who is long past 30, always talks about how young he is since he counts the day he came to Chabad as his birthday. I am seven years old today, he said. Ill never forget Purim at the Chabad House when I was half a year old, and so on. The following story happened about a year before his (re)birth. Ofer relates: It was the first time that the Chabad House in Rosh Pina, directed by R Shlomo Berkowitz, organized a Simchas Beis HaShoeiva. I was sitting with a friend in a non-kosher restaurant, drinking beer and chatting, when I suddenly saw some activity going on outside. They were setting up loudspeakers, lighting, and a place for dancing. The Lubavitchers had chosen the most central location in Rosh Pina in order to bring simcha to as many Jews as possible. As we drank our beer, they began playing Chassidic music. I began hearing, again and again, the words, VTen Banu Yetzer Tov, L Ovdecha Bemes UBYira, UBAhava (Give us a Good Inclination in order to serve You in truth, in fear and in love). Despite the cynicism in our lives, I suddenly began to think about where they, the Lubavitchers, were and where I was. Look at

THANKS TO A HUG
I heard the following story from an old-time shliach in the center of the country who would like his name and other details to be remain private. A number of years ago, this shliach started a Chabad minyan in his city in the neighborhood bomb shelter. The minyan grew over the years, and with the help of donors they built a beautiful Chabad House for tfillos and other activities. One of the worshipers owns a large factory in the construction business. He donated all the aluminum that they needed, a donation that was worth over 100,000 shekels. The shliach told me how he met this donor: A few years ago, this mans father passed away. The son looked for a place where he could daven each day and say Kaddish for his father. He visited several shuls, but nobody paid him any attention. One day he tried the Chabad House. The shliach went over to him, as he did to

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every Jew who came in, shook his hand, showed him a place to sit, and even gave him a hug. The man remained at the Chabad House even after the year of mourning was over. Since then, he attends every tfilla, joins the shiurim, and when he heard they were building a new building he announced that he would be supplying the aluminum. He always says that his relationship with the Chabad House began on his first visit when the shliach warmly welcomed him. The shliachs daughter married and went on shlichus herself. When the donor heard about this new shlichus, he told her father that he owned a factory in that city and the young couple was invited to visit and get all the help they needed. The new shluchim did not yet have a building, a phone etc. when they went to the factory. They were given a furnished office (with a computer, phone, fax machine, printer etc.). Thanks to a hug.

UNIQUE POINT OF VIEW ON MIVTZAIM

A woman who is a mekureves to the Chabad House in Ashdod and is friendly with Rebbetzin Kramer (the daughter of the shliach in Ashdod, R Shneur Goodman), told the next story. She works as a stewardess for El-Al. When she attended the farbrengen for women on Yud Shevat, she shared with the crowd her impressions from seeing a young bachur doing mivtzaim on the plane. Two years ago, I was on a flight from Eretz Yisroel to New York. I noticed a thirteen year old boy walking in the aisle and looking for something. I asked him if I could be of help, and

He called R Tzvi Hirsh Telsner, a shliach and Dayan in London (today a Dayan in the Chabad community in Australia), and introduced himself as an Israeli who had many questions about Jewish philosophy. R Telsner told him he was very busy that evening, needing to urgently arrange a chuppa before Moshiach comes.
on the same Eretz Yisroel to New York route when I met the same steward. I remembered how he had put on tfillin and I asked him if perhaps he wanted to put on tfillin that day too. If he did, I would look for some Chabadnik on the flight to do it with him. The steward said that when he saw how happy that boy had been, he had decided to put on tfillin every day. He had bought a pair of tfillin and managed on his own. Thank you to R Menachem Wolf, director of Kehos in Kfar Chabad, for this story.

what was he looking for? He said he was looking for someone who wanted to put on tfillin. I could see that this was very important to him and I said I would try and help him. He sat down and waited. After half an hour, I found one of the stewards who agreed to put on tfillin. I went over to the boy and told him that I had convinced a steward to put on tfillin. I introduced them and the steward put on tfillin. The boy was thrilled; the steward saw the look of joy on his face and thanked him. About half a year later, I was

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Interview

CLOSING THE GENERATION GAP

We sat with R Yaakov Moshe Spitzer, one of the leaders in the Sanz-Klausenberg community, and his son, R Yonasan Spitzer, shliach in moshav Mata. * How did R Yonasan become a Lubavitcher Chassid? * What the Klausenberger Rebbe had to say about the Rebbe, about Lubavitch, and about shlichus. * Part 1 of 2
Interview by Nosson Avrohom Photographs by Dovid Kotler

ne of the foundations of Judaism is the transmission of our tradition from one generation to the next, from father to son, starting with Moshe to Yehoshua, Yehoshua to the Elders, and the Elders to the Men of the Great Assembly down to this day. This is highlighted on Pesach, when the mitzva is and you shall relate to your son on that day. It is incumbent on every father to teach Torah and mitzvos to his children. In Chassidus, this principle is seen also in the relationship between a mashpia and his mushpaim, between Rebbe and Chassid. Through every yechidus, sicha and hanhaga (aspect of conduct), the Rebbe transmits the proper path to his Chassidim. A mashpia at a farbrengen or in a conversation also transmits ways of behaving through relating

stories of Chassidim, teachings of the Rebbeim, and his own conduct. But what happens when a child picks another derech, one of love and fear of G-d, but not the derech of his father? An interview between such a father and son left us inspired and uplifted.

WE ALWAYS FELT GREAT RESPECT FOR THE REBBE

Our story begins with the son, R Yonasan, who was born in Yerushalayim a few day after Operation Entebbe freed Israeli hostages from Uganda. The father said, With all due respect to Yonatan [Netanyahu, commander of the operation], my son was named for my maternal uncle. My grandfather was a Gadol

BaTorah, a close talmid of the Shevet Sofer. He did not have time to support himself and the burden of a livelihood fell on this uncle who was the one that paid for my parents wedding. A few weeks after the birth, my mother asked me to come to her house and she told me a dream she had. In the dream, her uncle said to her, You know that I died without children and you owe me for the great help I gave you. A grandson will be born to you. Please call him by my name. We generally do not name for someone who suffered tzaros in his lifetime or who did not have children, but since this request was made in this way, I directed the question to Rabbi Elyashiv zl, who is related to us. He said that meaning of the name Yonasan is that Hashem gave, so there is no problem with it. That

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is why, when my son was born, I named him Yonasan. R Yaakov Spitzer was born in Mea Sharim and grew up in the Shomrei Emunim Chassidus. R Yonasans mother comes from a Litvishe background going all the way back to the Vilna Gaon. That is the reason the house was a mixture of Chassidish and Litvishe practices. In my parents home, I was raised Chassidish. We are Kossover Chassidim for generations, going back to R Yaakov Koppel, the father of Kossov-Vizhnitz Chassidus, who was a talmid of the Baal Shem Tov. When my father settled in Mea Sharim, he became very close with R Aharon Roth, founder of the Shomrei Emunim Chassidim. My father sent me to the yeshiva of this Chassidus.

Later on, I wanted to learn in greater depth. I always felt drawn to learning in a deep way and so I took an entrance exam for Slobodka yeshiva, by the rosh yeshiva R Shulman. He asked me which Masechtos I had learned so he could test me on them. I told him I had learned one masechta biyun (in depth) and one masechta bekius (for basic knowledge). He asked me which one bekius and I said, Taanis. And which biyun? Megilla. He smiled and said that he couldnt accept me, because in their yeshiva they learned Yevamos, a difficult masechta that they did not learn in Shomrei Emunim. Instead, I went to learn in the yeshiva of R Elya Lopian (d. 1970) in Kfar Chassidim which excelled in iyun and pilpul. I always thought that we should combine the practices

of Chassidim with the way of learning of the Litvishe. When I started the Chassidish mosdos in Yerushalayim and Netanya with the blessings of the Klausenberger Rebbe, I spoke with him about what was the best method of learning. He thought that the iyun approach was very important, but that one could only become a talmid chacham by learning bekius. The fact that all our boys learned in Litvishe yeshivos is because back then, there werent as many good Chassidishe yeshivos as there are today. But they remained Chassidish in their conduct. R Yonasan was quick to affirm this and said that although he was sent with his brothers to learn in Litvishe mosdos, in their home the atmosphere was Chassidish.
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I would divide the chinuch I got in my childhood and youth into two parts. The first part was more Litvish. Until I was bar mitzva I dont remember my father wearing a shtraimel. He had abandoned the Chassidishe L vush he grew up with. This changed in 5741, the day he met the Klausenberger Rebbe in Yerushalayim. The Rebbe had come from the United States on a visit, and from that point on, my father became his right hand man. The Rebbe saw my fathers capabilities and appointed him to run his mosdos in Yerushalayim. Over the years, my father became a Sanzer Chassid and he is considered one of their distinguished askanim. Among other things, he is the one who founded Kiryat Sanz in Yerushalayim. As a matter of course, the shtraimel made its way back to his head. But it wasnt just the shtraimel; it was an inner change. The shtraimel represented my fathers going back to the derech of Chassidus. From that point on, he placed a much greater emphasis on Chassidic practices and following the ways of tzaddikim. Two of my brothers then went to learn in Sanz. The terminology used at home became more Chassidish, my father who had davened a different nusach changed nusach, and his pronunciation became that which is used by Poilishe Chassidim. We began davening in Chassidishe shuls. We regularly attended tishen by the Klausenberger Rebbe. I think it was a conscious decision to change direction, and not just something that resulted from the fact that he ran the Sanzer mosdos. I can testify, though, that both during the first period and

the second period, in our home we greatly respected Chabad and had enormous admiration for the Lubavitcher Rebbe. Its interesting that in the Litvishe elementary school that I went to, we were always considered Chassidish. I remember the elections of 1989, when there was a mighty uproar about the split between the Litvish and the Chassidish. Chabad, of course, went with Agudas Yisroel. Ill never forget the hatred there was for Chabad. All the kids in school were against me, and I suffered for being a Chassid without understanding what the difference was in the views. In hindsight, that was the first time that I realized that Chabad is counted amongst Chassidim. Until then, I thought Chabad wasnt a Chassidus. I knew Lubavitcher Chassidim before, and their clothing was different than others;

they dressed as the Litvishe do. I didnt quite understand who and what they are. R Yaakov Moshe Spitzer nodded as his son spoke. Yes, he remembered those days well. Until today, we are suffering from those events, he says without elaborating. As an askan, he knows good and well the damage of machlokes. Some time after the split, I arrived in New York. Of course, I went to 770 as I did whenever I went to New York. When I passed by the Rebbe, I told him that my son, who learned in Ponovezh at the time, had gone far away to Tzfas so as not to be part of the group that waged war on Chassidim. The Rebbe smiled and said in Yiddish, Thats the way it ought to be. I saw that what I said had given the Rebbe much pleasure.

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My father is a serious man, and as a child, I looked up to him tremendously. I remember thinking, if my father is so excited over the Rebbe, he must be someone of such great stature that is beyond our comprehension.
I went to the United States in order to attend the wedding of the Klausenberger Rebbes daughter. That was in Sivan. On Shabbos Mevarchim Tammuz I spoke with the Admur, and he asked me where I would be spending Shabbos. I was audacious and was curious to hear his reaction, and so I said I was thinking of going to Crown Heights to the Lubavitcher Rebbe whom I had never met and about whom I had heard so much. The Admur said, The Lubavitcher Rebbe is a very great man, and he encouraged me to go. He did not ask me to spend Shabbos with him in Monsey. I arrived in Crown Heights and went to R Klein, whom I knew from his childhood in Yerushalayim. His father, R Menachem, was the head of the Chevra Kadisha of the Perushim. He was a wonderful host and he arranged a place for me on the first bench behind the Rebbe. I was tremendously impressed by the Rebbe during the Shabbos. Each move he made was moradik (awe-inspiring). When dollars were given out on Sunday, I held the Rebbes hand and kissed it. I did not know of the custom in Chabad of not shaking the Rebbes hand. The Rebbe did not let go of my hand even when I was ready to. It was a Shabbos of utter spiritual elevation and elation. I handed the Rebbe a note with the names of all my children, five boys and two girls. The
Issue 877

HOW DID THE REBBE KNOW?

When Yonasan finished elementary school, he went to a high school called Maaneh Simcha, a Litvishe yeshiva in Mattersdorf. In his first year there, he felt a strong desire to learn Chabad Chassidus, especially Tanya. When I asked him where, as a young boy, he formed an idea about what Chabad is, he surprised us with a personal recollection of his father, who was sitting there with us and nodding. Ill never forget my fathers first trip to New York. He visited his Rebbe, the Klausenberger Rebbe, and then spent Shabbos in Crown Heights with the Rebbes secretary, R Binyamin Klein. He returned from the Rebbe more emotional than we had ever seen him before. He gathered the entire family in the living room and stood in the center, wearing

his hat and a gartel over his jacket. It was a sight that we did not see before or since, and then he began to sob. He told us about his encounter with the Lubavitcher Rebbe. Every so often he paused and wiped his tears. He gave each child a dollar bill and told us that he was a shliach from the Rebbe to give it to us. This was a complete shock to us, since we were Sanzer Chassidim who learned in a Litvishe school. We did not understand why he was so emotional over the Lubavitcher Rebbe. My father is a serious man, and as a child, I looked up to him tremendously. I remember thinking, if my father is so excited over the Rebbe, he must be someone of such great stature that is beyond our comprehension. My father also said that we do not understand and cannot grasp the greatness of the Lubavitcher Rebbe. From that point on, I began feeling a strong desire to learn and understand Chabad Chassidus. I began realizing that Chabad has a sincerity and pnimius that I was lacking. What was it about that encounter with the Rebbe that made his father so emotional, and in such a way that he wanted to share it with his entire family? R Spitzer told the following story with his voice choked up with emotion. Although many years have passed, it was obvious that this was still quite meaningful to him:

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he went to 770. When they announced that Tankistin should go up to the Rebbe and get a dollar, he decided to stand on line. My father looks nothing like a Lubavitcher Chassid and before reaching the Rebbe, R Leibel Groner asked him whether he was a Tankist. My father said he was a shliach of the Klausenberger Rebbe and R Groner became upset. The Rebbe noticed their interchange and smiled, and motioned that he wanted to give my father a dollar. The Rebbe blessed him with Bracha Vhatzlacha with a special graciousness. I always tell my father that by the Rebbe, things did not just happen; I feel that the Rebbe saw with his ruach hakodesh that not only would his son become a Lubavitcher Chassid, but he would become his shliach. R Yaakov Moshe Spizer added that he saw amazing things by the Rebbe, but the miracle that he thinks about every day is one that happened with his oldest son. My son was married for nine years without having children. The couple went to the best doctors and none of them were able to help. My son is a Slonimer Chassid and an askan who lives in Ramot now. At a certain point, the doctors began to doubt whether they would be able to have children. One day, my daughter-in-law had to fly to attend her brothers wedding in New York, and we suggested that she go and see the Lubavitcher Rebbe and get a bracha. She agreed, but when she went for a dollar, she wasnt able to say anything. I could understand that. The Rebbes appearance makes it hard to open ones mouth. She called afterward to say what had happened. We urged her to go back the following week and she did so. The following Sunday, she was able to ask for a bracha for children. The Rebbe blessed her and gave her three dollars. That year already, there was good news, and today they have three children, two girls and a boy. R Yonasan explained that this enthusiasm about Chabad and the Rebbe did not pass him by. He decided he wanted to be connected to Chassidus and to the Rebbe by whom his father was so impressed. I was a good Poilisher and had been educated on hergeshim (spiritual feelings), and this hergesh had an effect on me. I remember that when I was bar mitzva, I began saying the Rebbes perek of Thillim every day. Later on, I changed my nusach and began davening Nusach Arizal. Despite my fathers closeness to Chabad, Ill never forget his reaction over that. He was upset that I was changing the nusach of his ancestors. I dont know how to explain what motivated me to be stubborn over this, but I insisted on my way, without really knowing why I wanted this closeness to Chabad. I guess the Rebbe chose my neshama; there is no other way to explain it. One day, I saw a booklet with questions and explanation from the Rebbe, and in one of the answers, the Rebbe writes that a Sefardi is permitted to change his nusach hatfilla to Nusach Ari, but there is a problem with doing the opposite. I showed the Rebbes answer to my father and he was taken aback. I think that he realized that this wasnt a passing phase of mine and my connection to Chabad was only getting stronger. To be continued

The Klausenberger Rebbe

Rebbe did not open the note, but handed me four dollars, two for those who were above 18 and another five dollars for the rest of the children. I was stunned. How did the Rebbe know that only two were over 18 and that I had another five children? When I was ready to move on, they motioned to me to go back because the Rebbe had called me. The Rebbe gave me another two dollars, for the wife, for her investment in the chinuch of the children. Since then, whenever I went to the US, I went to the Rebbe. Naturally, when I returned home, I was in that emotional state which Yonasan described, when I gave each of the children the dollar the Rebbe had given for them. R Yonasan recounted another episode that occurred one year later which he says pertained to him. A year later, my father went to the US to fundraise for the Sanzer mosdos and was there for Yud-Tes Kislev. Of course,

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Viewpoint

PSYCHE REHAB
By Rabbi Yisroel Harpaz

magine if you could hack yourself. If you were to take a journey into the mainframe of your mind, what would it look like? Would you find the various components of the circuitry humming in harmony, or would you see a messy collection loose screws, stray wires and burned out pathways? Would the transformers all be in place, or have they shut down from lack of use? Would it even let you in, or would you be blocked by some firewall of trauma or And whatever it is you found in there, would you have the courage to confront it, or would you choose to replace the dusty cover and continue ignoring the problems until the entire system crashes? Lets face it. The greatest obstacle we face in the pursuit of peace and happiness is that we are full of belief systems that govern the way we perceive ourselves, the world and role in it. Prejudices about ourselves and others, conditioning that is the product of our education and upbringing and the intensity of life experiences and our reactions to them all contribute to the internal clutter. The question is how much were aware of the

effect these belief systems have on our daily lives, and the extent to which they can manipulate us and even dominate us. If left unchecked. The counting of the Omer is a 49-step program designed to strip away the belief systems and figure ourselves out for real. It is the ultimate system overhaul that systematically separates fact from fiction by exploring each detail and facet of our emotional and psychological make-up, to understand where we are and where we need to get to. In the journey of our lives, most of us make the mistake of trying to find ourselves, even though intuitively we know that true enlightenment and happiness come from letting go of ourselves. You cant lose yourself without knowing yourself, but you certainly cant lose yourself if youre obsessed with yourself. The subjectivity of this approach is at best futile, or even maddening. Some of us somehow manage to avoid this mistake and instead seek the euphoria of an objective, omnipresent truth. But in the

quest for objectivity we tend to lose sight of our place in all of it. In removing ourselves from the equation, the objectivity denies the significance of individual existence and providence. The balance then is to seek my own inner truth one that holds true in both the objective and subjective realities, encompassing both who I am as an individual and how I fit into the cosmic master plan. By extension, everything that follows from this refined and redefined self is that much more truthful and sincere, making the self a fitting conduit for something greater than the self. I usually like to think that my primary purpose lies in achieving something by harnessing and utilizing the strengths of my unique individual talents. But perhaps an even greater and less obvious purpose lies in confronting the challenges I face by peeling away the layers of falsehood, fantasy and disillusionment that clog each of the 49 components of my psyche until each one shines. And once the system is hacked, I can make it whatever I want it to be. Reprinted with permission from Exodus Magazine

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

MY YECHIDUS WITH THE REBBE

Mrs. Sarah Greenberg, who was the principal of Beis Rivka in Kfar Chabad for many years, tells us of her yechidus with the Rebbe.
By Racheli Green

rs. Sarah Greenberg of Kfar Chabad was not thrilled with my request. I asked her to tell us about her yechidus with the Rebbe, and she sounded astonished by the idea. You know

what, she said, Ill think about it. If I decide to do it, Ill call you back. I hung up the phone and began looking for someone else to interview. Usually Ill get back to you means Dont hold

your breath waiting. I hadnt made too many calls when I noticed Mrs. Greenbergs name on the Caller ID. Wow! She was actually calling back! I thought about how the topics the Rebbe spoke to me

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about are messages for people in general. I asked the Rebbe in the Igros Kodesh and the answer is to publicize it. So Im willing to do it.

I was amazed when I saw the Rebbe. There was no platform. He stood next to the Aron Kodesh throughout the davening, as though he was like anyone else, but we saw a king!
much of a presence from Eretz Yisroel. There were a few women who had gone to the Rebbe in the years preceding 5731. Some of them won tickets and some of them had relatives abroad. The way it worked was, when they returned, each of them arranged a gathering at which she told what she experienced at the Rebbe. However, when I myself went, I felt that I hadnt heard anything previously. Hearing about the shvil (pathway made for the Rebbe) and seeing it, were vastly different things. Still, despite not having known or heard, the feeling of hiskashrus to the Rebbe was very strong. We did not consider doing anything without asking the Rebbe, whether it was a shidduch, a job, anything. And we had to wait three weeks for an answer! That was considered reasonable and even quick. We had patience, knowing the answer would arrive. It wouldnt necessarily be positive, but we knew that regardless, we would follow the answer. So hiskashrus to the Rebbe was strong, even without constantly seeing and hearing him. But the addition of seeing and hearing was so special. Whatever I saw, I was seeing for the first time and it was extraordinary. I was amazed when I saw the Rebbe. There was no platform. He stood next to the Aron Kodesh throughout the davening, as though he was like anyone

RAFFLE WINNER
I went to the Rebbe in 5731 thanks to the women of Kfar Chabad. Back then, a ticket cost several months salary, which is why traveling to the Rebbe was a rarity. In Kfar Chabad, they decided to pool their resources. Mrs. Leah Hellman initiated the idea of a raffle. Each person gave a certain amount of money and then they held the raffle. My mother won that raffle, but she had made her participation conditional if she won, I would go instead of her. This was because her health wasnt good and she couldnt make a trip. I was really excited, as I had never gone to the Rebbe before. I had a job in the Midrasha at the time. The Midrasha was a school for girls in Kfar Chabad. Today, they go to high school and then to seminary, but back then they spent five years in Midrasha and got a teaching certificate. R Mordechai Levin, the principal of the Midrasha, heard about my trip. He requested of me to ask R Chadakov some chinuch questions. R Chadakov was the Rebbes head secretary and you couldnt just go over to him and ask him questions. You had to arrange it, but I didnt know that. I arrived in Crown Heights, met with R Chadakov, and asked him R Levins questions. The main things R Levin wanted to know about were tznius and what books to use. R Chadakov said to see what Beis Yaakov was doing, and do what they did. Today, that answer is wellknown. I heard later that R Tuvia Blau, principal of a high school in Yerushalayim, and Rebbetzin Sima Ralbag, principal of the elementary school in Yerushalayim, had received the same answer. On that trip, I had yechidus with the Rebbe. Those were years when there were still private audiences. My husband, who joined me for the trip, had yechidus with me.

LIVING WITH THE REBBE

Before I tell you about the yechidus itself, I want to emphasize the significance of first time at the Rebbe. There were no faxes coming to Eretz Yisroel at that time. In later years there were broadcasts and messages and whatever happened on Shabbos reached Eretz Yisroel on Sunday, but in 5731, it didnt work that way. Perhaps the thing I will say next only applied to me, but in those days we didnt hear or know much about what was going on in Beis Chayeinu. When I stayed with a family in Crown Heights and saw how the door opened and a son or daughter of the family came in and said, The Rebbe said ... that was a tremendous novelty for me. Just so that youll understand that year, only two other women went from Eretz Yisroel to Crown Heights. Its not that the Ezras Nashim was empty; there were many American girls who stood six and seven hours to reserve a place, but there wasnt

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Yechidus
else, but we saw a king! All eyes focused on one person, the Rebbe. I kept thinking, Hashem, why didnt they tell me about all this glory? And then, it was our turn for yechidus. tznius. When I returned to Eretz Yisroel, we held an assembly and I spoke to the girls about tznius. I said that I was speaking as per the Rebbes request of me in yechidus. I think that perhaps one of the results of this yechidus was a dress code that is familiar today to every Lubavitcher girl and woman. In later years, I had a job in the seminary, and tznius was always in the forefront for us. Together with Mrs. Tzippora Vishedsky and Mrs. Raizy Halperin, we formulated a dress code for tznius. Back to the yechidus, there was another message that pertains to all of us. I knew the yechidus was coming to an end, but I wanted to request something for the women of the Kfar. After all, it was thanks to them that I had come to the Rebbe. I was embarrassed to ask but felt that I had to. The Rebbe saw that I wanted to say something and leaned forward a bit. The movement made it possible for me to say an additional sentence. I heard myself asking for mashke for the women of the Kfar. Why did I ask for mashke? I saw from the Ezras Nashim how the Rebbe gave out bottles of mashke to people who arranged farbrengens in the places they came from, and I thought I could ask for the same, for the women of Kfar Chabad, as their representative. The Rebbe answered in surprise, Mashke for women?! I kept quiet. After a few seconds of silence, the Rebbe said, Go to the secretaries tomorrow. They will give you wine. Cook it and wrap it so that the wine is completely wrapped. The wine is for the women of Kfar Chabad. When I went to the office the next day, they told me the wine was already cooked and I only had to wrap the bottle.

BE A ROLE MODEL!
My feeling is that this yechidus wasnt just mine and that is why I am telling you about it. The Rebbe spoke through it and through me to all girls and women. The Rebbe is a visionary and sees things we cant see. Today, when you called, I wrote to the Rebbe and the answer I opened to was in Yiddish, in volume 5, p. 229-230. Its a letter for Agudas Nashim Tzeiros Lubavitch, and I think it has a lesson for every Chassidic woman, a lesson that could be a continuation of the yechidus of 5731. Here is an excerpt from the letter: It is also self-understood that your role is not merely, as you write in your letter, to raise funds for Lubavitcher mosdos, for as great as that is, it alone is not enough. And being such, that upon each of you depends to a great extent the influence in your homes and the influence on an appropriate environment, you need to be a role model of how a Lubavitcher woman needs to conduct herself, how she needs to establish her home, and what influence she has on her entire environment, so you can proudly say see who I have raised. This is a true Chassidishe woman from whom people can learn. So a genuine Chassidishe woman, aside from the fact that she is modest, as per the standards of Beis Yaakov, and doesnt drink mashke, is also the woman who establishes her home, who needs to be a role model and one who influences her environment. Thus, she hastens the hisgalus of the Rebbe Melech HaMoshiach, may it be immediately.

THE FIRST YECHIDUS

Before the yechidus, my husband and I made our preparations and said Thillim, of course. I felt nervous, uncertain about what would happen, but when I walked in I felt that the Rebbe was sitting there just for me, as though nothing else existed. The Rebbe welcomed us with a smile. I felt it was because my husband worked in chinuch. He was in the administration of the boys elementary school in the Kfar and some of his questions had to do with the school. There was a comfortable atmosphere in the room, which gave me the courage to open my mouth. It was an unusual feeling. I dont know what words to use to describe the feeling I had when I was there. The Rebbe looked at the papers we had submitted and referred to all sorts of personal matters which I wont go into now. He answered us in detail. He showered us with so many brachos that I couldnt remember them all afterward. Then the Rebbe suddenly said, When you return, ask the menahel to assemble the girls so that you can address them about tznius. The Rebbe spoke in Yiddish and since I did not immediately write it down, I dont have the precise words but that was the gist of what he said. That was very surprising to me, because I wasnt a regular teacher in the school. I was just a substitute, but it was important to the Rebbe that I convey regards in the form of a talk about

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