1006

CONTENTS
13
5
FEATURED ARTICLES
WEEKLY COLUMNS
3 Dvar Malchus
8 Parsha Thought
19 Bitachon Bytes
24 Hakhel & Moshiach
32 Crossroads
34 Tzivos Hashem
SHLICHUS UNDER
CONSTANT FIRE
By Zalman Tzorfati
AND
11 REVELATIONS
CHARGED EMOTIONS
Shneur Zalman Berger
FROM THE
13 SAVED
CLUTCHES OF THE
MISSION
Nosson Avrohom
IS WRITTEN IN A
20 WHAT
HOLY TEXT HAS A SEAL
OF TRUTH
R Meir Arad
WITH TEARS IS
26 SOWING
AN OBLIGATION
Menachem Ziegelboim
FROM TWO
28 EXPANSION
TO FIFTY IN ONE YEAR
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04 19 Shvat 5776 - Hakhel

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DVAR MALCHUS
ATTACH YOURSELF
TO THE ANOINTED
AND YOU TOO WILL
BE ANOINTED
From Chapter Five of Rabbi Shloma Majeskis Likkutei
Mekoros Vol. 2. (Underlined text is the compilers
emphasis.)
Translated by Boruch Merkur
6. The main thing is that since

[what it says regarding Moshiach]
has already taken place that
he will fight the wars of G-d]
and he will be victorious there
must immediately be the true and
complete redemption brought about
by Moshiach Tzidkeinu. Indeed,
Moshiach Tzidkeinu is the shliach
referred to in the verse, shlach
na byad tishlach, none other
than my revered father in-law, the
Rebbe, leader of the generation,
and the same is said of the one who
subsequently assumed his position.
[The leader of our generation has
assumed his position] just as the
Rebbe [Rayatz] filled the position
of his father, the Rebbe, nishmaso
Eden, as we have said several times
regarding the seven branches of the
Menora and regarding the Seven
Ushpizin, etc.
Identifying the Rebbe as
Moshiach is even alluded to in his
name, Yosef, which is connected
with the prophecy about the
gathering of the exiles from all
corners of the earth, And it shall
come to pass that on that day, yosif
Ad-noi (the L-rd shall continue to
apply) His hand a second time to
acquire the rest of His people who
will remain, from Assyria and from
Egypt and from the islands of
the sea. The exiles will be gathered
from as far as the islands of the

sea, which refers to all places that
are not on the hemisphere where
Mattan Torah took place, including
the place where we are now, the
place where my revered father inlaw, the Rebbe, lived for ten years.
From all these places, Moshiach
gathers all the Jewish people to go
to our holy land, Eretz Yisroel, as
its boundaries will be in the Future
Era until the great river, the River
Pras (Euphrates): Since Pras is
mentioned in association with Eretz
Yisroel, it is referred to as great.
A popular parable says: A kings
servant is a king. Associate yourself
with the ruler, and people will bow
down to you; attach yourself to
a person anointed [with oil] and
you will become anointed [with
oil yourself] (krav legabei dhina,
vidhan). (Rashi on Dvarim 1:7)
(To elaborate: Dhina relates
to shemen oil, and oil alludes to
the inner dimension of Torah, and
the advent of the true and complete
redemption is particularly connected
with the revelation and study of
pnimius haTorah. Shemen also
refers to shumen and essence
(as the concept is explained in
maamarei Chassidus), the root and
essence of all things.)
Another connection between Pras
and the leader of our generation
is that his leadership began in the

year 5680 (1920), Tav-Reish-Pei,
letters that spell Pras. Even from
the beginning of his leadership there
was a victory over all opposition
(both with regard to men as well as
women and children, for the concept
of war and opposition to their
concerns applies even to women
and children). How much more
so is this the case after the victory
fully materialized in subsequent
years, throughout all the forty years,
when G-d gave them the heart to
know and eyes to see and ears to
hear, referring to the perfection
of the three aspects of Chabad
Wisdom, Understanding, and
Knowledge. During this period, the
avoda and the shlichus of the leader
of our generation was fully manifest,
to the point that he becomes
unified with Moshiach Tzidkeinu
immediately, with the true and
complete redemption.
This is especially the case as
we are presently a full year after
the completeness of Chabad was
achieved throughout this period of
forty years. We have now entered
the second year after this state of
completion. Thus it is understood
that in this year we must attain the
ultimate perfection of the victory
discussed above.
(From the address of Shabbos Parshas
Chayei Sara, 25 MarCheshvan, at the
International Shlichus Convention; Sichos
Kodesh 5752, pg. 318-319)
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SHLICHUS
his
morning,
when I drove the
children to school
in Beitar Ilit,
said R Yossi Nachshon, shliach in
Chevron, We passed the Beit Anun
junction. I was amazed to see
soldiers there without a jeep. There
is a huge Arab school at the junction
and the soldiers always stand there
in front of a jeep with their backs
to it so as not to be surprised from
behind while securing the area.
Today, they stood there without the
protection of a jeep.
When we returned, the entire
stretch of highway at the junction
was strewn with stones, rocks,
and bottles. There were many
soldiers there and we realized
there had been a stabbing just
then.
Then you got out to do
mivtzaim and encourage the
soldiers? I asked.
Are you crazy? asked
R Nachshon. It was clearly
dangerous and in such cases
we make haste and try to leave
the danger zone as quickly as
possible.
A few hours later we were
in the area of the Meoras
HaMachpeila and once again
there was a stabbing attempt.
Thank
G-d,
the
soldiers
overpowered the terrorist before
he managed to cause serious
harm. We got out and circulated
among the soldiers to raise
their morale.
Tfillin here, a
good word there, a hug. In the
craziness going on here, every bit
of encouragement strengthens the
soldiers.
DAILY MESIRUS NEFESH

The third Intifada, this current
wave of terror, or however you
want to refer to the lunacy that
prevails in our streets, does not
differentiate between the Green
Line, red, purple or any other

imaginary line. Arab bloodlust
has stricken Yerushalayim, Tel
Aviv-Yaffo, Raanana, Beer Sheva,
Afula, Hadera, Netanya, and even
Ramat Beit Shemesh. Wherever
Jews live and Arabs can move
about freely.
Even when things seem to
have quieted down a little, things
are still volatile in the Chevron
area. Since back in 1929, the
Arabs of Chevron are known for
their hatred toward Jews and their

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SHLICHUS
UNDER
CONSTANT
FIRE
Under a barrage of stones and Molotov cocktails,
outbreaks of violence, stabbings and attacks on a
daily basis, the shluchim of the Rebbe operate with
mesirus nefesh in one of the most dangerous parts of
the world. * R Yosef Nachshon, shliach in Chevron,
gives us a glimpse into what it is like to work in the
Chevron area. * About Mivtza Tfillin for every soldier,
the hurdles, the miracles and wonders, and about the
special connection to Avraham Asher Hasano Hyd.
By Zalman Tzorfati
cruelty, and the entire area is

known as one of the strongholds
of Hamas in Yehuda-Shomron.
Amid all this security and
political chaos, the Rebbes
shluchim work with mesirus
nefesh on a daily basis. Every
time they go on mivtzaim, each

time they put tfillin on with
someone or offer a drink to a
soldier, it entails danger.
We
read
constantly
of
stabbings, attempted stabbings
and violence in the Chevron-
Kiryat Arba area, so we opted to

focus on the positive activities
taking place there which arent
often written about. The original
idea was to present a photo
essay on a day in the life of
the shluchim in Chevron. We
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Shlichus
wanted to tag along with R

Yossi Nachshon for a full day
of activities and bring you an
authentic report of the sights
and sounds of Chevron. But
when I suggested the idea to R
Nachshon he asked whether I live
in Eretz Yisroel.
Tell me, where do you live?
Do you know what is going on
here? Whoever doesnt have
to be here doesnt come here.
People dont leave their homes
for unnecessary reasons. And
you want to come here with a
photographer to write an article?!
As for personal matters,
whatever is not a must, I try to
postpone to quieter times, says
R Nachshon. But when it comes
to outreach, not only are we not
doing less; on the contrary, there
are more soldiers here, the people
who live here need more chizuk,
and there is more work to do than
ever.
CAUTION NOT FEAR

Tell me honestly are you
not afraid?
Afraid, no.
But careful,
definitely. Fear is paralyzing. We
try to think positively, to trust in
Hashem, and are definitely very
careful. We try to be exposed as
little as possible. When we go out
to the soldiers, we get as close
as we can to them with our tank
which is armored. When we get
off the tank we always try to have
something behind us so we are
not surprised.
Unfortunately, in this latest
wave of terror we see that you
dont need to be connected to

terror organizations or go through
training in order to attack Jews.
Any kid with a kitchen knife can
wound and kill, G-d forbid. This
is why every Arab is suspect. We
try to be careful as much as is
normally possible and Hashem
does His part. Boruch Hashem we
constantly see miracles. Its not
an infrequent occurrence for us
to be hit with rocks and Molotov
cocktails while on shlichus. On
our visits to soldiers we go to
places that ordinary Israelis dont
dare go to.
On Sukkos, for example, we
went to the Halhul Bridge which
connects Chevron and Halhul.
Israelis dont go on this bridge;
they have no reason to. There is
only a military position there. Last
Chol HaMoed we had a mobile
sukka and the Arabs were sure
we had lost our way and began
congregating. The soldiers were
in shock when they realized we
had come especially for them.
A number of families of
shluchim join the work of the
Chabad House of Chevron and
work together with mesirus nefesh
and beautiful harmony.
The
outreach extends over a large area
which extends from the outskirts
of Kiryat Arba to the Mount
Hebron area. A typical day of
work at the Chabad House of
Chevron includes all the work of
your average Chabad House in
addition to the special challenges
of this area.
We
operate
throughout
the area.
Our work includes
shiurim, home visits, checking

tfillin and mezuzos, koshering
kitchens, tfillin stands, activities
for children and women, shuls,
farbrengens, and all the seasonalholiday programs.
This is in
addition to our work with the
security forces.
When R Nachshon talks
about outreach to soldiers, he
is speaking about a significant
proportion of the total activities of
the Chabad House. That includes
driving around with the mitzva
tank every day among dozens and
even hundreds of soldier positions,
and special activities geared for
soldiers, starting with Chabad
Run and Mivtza tfillin for every
soldier.
One of the special programs of
Chabad in Chevron is called Ratz
Chabad Chevron (the Chabad
of Chevron Run).
It is the
initiative of the Chabad Hhouse
of Chevron. It is a sort of roving
patrol of bachurim who visit all
the bases, outposts, positions and
checkpoints every day, wherever
soldiers can be found, and
providing them with gashmius
and ruchnius. It consists of mivtza
tfillin by day and conversations
and farbrengens at night, food
and drink, Evenings with Chabad,
and social events for soldiers in a
Chassidic, joyous atmosphere.
In addition to his wide-ranging
activities, R Nachshon also
serves as rav of the Chabad shul
in Givat Mamreh (Charsina). In
his position as rav, he needs to
support the congregation in times
of tragedies.

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Whenever
terrorism
increases, or there are tragedies,
people come and ask and want to
know what the Rebbe said about
this kind of situation.
The murder of Avraham
Hasano in cold blood, when
he was run over by an Arab, is
the most painful blow to the
residents of Kiryat Arba in this
latest wave of terror. He was a
familiar personality in Kiryat Arba
and Chevron, a close friend of
the Chabad community and the
shluchim, and a neighbor of the
Nachshon family.
The murder of Avraham was
a shock to us all. This isnt a big
place, especially Givat Charsina,
and everyone knows everyone.
Avraham was a big, impressive
person, opinionated with a strong
presence. We were neighbors
and close friends. He sometimes
davened in the Chabad shul and
even when he didnt, we would
meet after davening and talk.
He was a special person, a man
of chesed, of action. He came
up with all kinds of programs
for kids. On Shabbos he had
a Thillim group and he would
consult with me a lot about his
activities with children. After his
murder, we just couldnt believe
it; he was part of the very fabric
of the town and everyone loved
him.
Beyond the pain and tragedy
of the murder, there was also the
anger at the government who at
first refused to recognize Hasano
as a victim of terror. They
claimed it was an accident,
The third Intifada, this current wave of terror,

or however you want to refer to the lunacy that
prevails in our streets, does not differentiate between
the Green Line, red, purple or any other imaginary line.
says R Nachshon. There were

people who photographed the
whole thing, but they did not want
to disclose their pictures to the
public. Finally, the establishment
began to admit and talk about a
deliberate act of murder.
TFILLIN FOR EVERY

SOLDIER
One of the projects, and
perhaps the flagship project, of
Chabad in Chevron in its outreach
to soldiers is Tfillin for every
Soldier, in which thousands
of new pairs of tfillin have been
given to soldiers.
Every soldier who commits
to put on tfillin daily receives new
tfillin from us. The Rebbe often
quoted the statement of Chazal
on the verse, and all the nations
of the world will see the name of
G-d called upon you and will fear
you these are the tfillin of the
head, and spoke about tfillin as a
segula to deter the enemy. Thats
the thing we need most here,
deterrents.
There are numerous soldiers
who committed to putting on
tfillin and do so every morning
since their army service. It is
a leveraged form of the tfillin
campaign; instead of going to a
soldier once a week to put tfillin
on with him, you give him a pair

and he puts them on every day
even when on vacation, even when
he moves to a different sector, and
for many who finish their army
service the tfillin are still in use.
Tfillin for every soldier?
Isnt that an astronomical cost?
Where is the money coming
from?
True, this campaign is not one
of the cheaper ones, but thank
G-d good people are constantly
helping. From abroad too, people
hear about the campaign and
participate. Its quite a zchus to
be a daily partner in the tfillin
laying of a soldier.
Do you have a message for
your fellow shluchim? For Am
Yisroel?
My message is mainly for
Hashem. We plead that He bring
the Geula already. Am Yisroel is a
holy nation; we are all children of
the King of kings. Every second
that someone suffers in galus is
too much. We are sick and tired
of seeing Jews as mourners. We
are sick and tired of seeing the
wounded and hearing of more
and more suffering. Wherever
we go, with whomever we speak,
we hear the cry of the Jewish
people to Hashem, enough of this
terrible galus! Send us Moshiach
immediately.
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PARSHA THOUGHT
THE TEN DECLARATIONS

THAT WILL CHANGE THE
WORLD
By Rabbi Heschel Greenberg
COMMANDMENTS OR
DECLARATIONS?
NO OTHER CONTROLLING
INFLUENCES
The Ten Commandments are

actually referred to in the Torah
as Aseres Hadevarim, the Ten
Statements, because they are
not just commandments; they are
declarative statements!
A declarative statement, in
contrast with a commandment,
is a statement of fact; this is
the way it is, as opposed to a
commandment which expresses
a desire on the part of the
Commander that this is the way
He would like it to be. And,
indeed, this is the way the world
will look like in the future Age of
Redemption, when G-ds plan
will finally be realized.
Hence, we may take the
liberty, to retranslate the Ten
Statements in ways that will
reflect that future reality and the
state of humanity then:
2. You will have no other

controlling influences in your
life because you will all be in My
presence.
In the Messianic Age there will
be no false g-ds or other powers
or influences in the world. While
Moshiach will be our king and
leader, it will be manifestly clear
that he is simply channeling
G-ds power to the world. It
goes without saying that we will
no longer worship money, fame,
influence and power. We will be
liberated from these debilitating
obsessions.
TRUE FREEDOM
1. My very Essence and
transcendence will permeate your
consciousness, which will liberate
you from all constraints and
forms of bondage.
In this first declaration G-d
informs us how, in the ultimate
age of enlightenment, we will
experience true freedom because
our entire being will be suffused
with G-ds Essence.
NO COMPROMISE
3. You will no longer
compromise the name of G-d,
your Gd.
In the present, when we
refer to G-d by name, it does
not capture His true Essence.
Because of Galus conditions
we may not pronounce G-ds
ineffable name. Instead we use an
alternate name which describes
G-d in His mode of Master rather
than His transcendent Essence.
In the Messianic Age, the prophet
predicts G-d will be one and His
name will be one. The Talmud
explains that this means we will
no longer have to modify and
thereby compromise G-ds name.
In the present day and age we

tend to bifurcate G-d. There is
the elusive, transcendent aspect
of G-d associated with His
ineffable name, and there is the
aspect of G-d which is involved
in our world and in our lives.
To be in our world, G-d has to
contract and obscure His true
identity. In the Messianic Age
there will be no need for that
bifurcation. We will be able to
see that the transcendent G-d
and the contracted, involved
G-d are one and the same. Our
G-d will no longer require a
compromised name.
NO NEED FOR REMINDERS

4. You will be fully aware
of the Sabbaths illuminating
power, and experience its otherworldliness.
Today our lives are marked
with forgetfulness when it comes
to spiritual matters. While we
instinctively get out of bed and
go through the daily rituals of
getting dressed, etc., without
much thought, spiritual matters
demand special attention. We
have to be commanded to
remember those things that
ought to be an integral part
of our lives at all times. The
Messianic Age will be completely
different. It is referred to as the
ultimate Sabbatical Age. We will
enjoy eternal rest and tranquility

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and bask in G-ds utter sublimity.

We will not need to be reminded
of our spiritual nature and of
G-ds presence.
EXTERNAL AND INTERNAL

PARENTS
5. You will appreciate your
father and mother as well as the
intellectual faculties of chochma
and bina they represent.
In todays world, there is
(and, in truth, throughout
history there has been) a much
commented on generation gap.
Our parents are the bridge
between G-ds authority and us.
Resistance to G-ds authority
and the lack of appreciation for
parents, which is natural in preMessianic times, particularly in
exile, is what creates the schism
between children and their
parents and ultimately leads to
societal breakdown.
The breakdown of authority
can further be traced to
the failure to use our souls
intellectual powers of chochma
and bina, which are referred to
as the father and mother of our
emotions. Chochma is the ability
to conceptualize and bina is
the ability to develop and flesh
out an idea. When our internal
father and mother are respected
and valued we can control our
emotions.
In the Messianic Age, we will
fully appreciate the role of our
earthly parents. There will no
longer be an external generation
gap because there will no longer
be an internal generation gap
between our chochma-bina and
our emotions.
This list concludes the
First Tablet, which focuses on
our relationship with G-d. We
now proceed to the Second
Tablet which highlights the way
we will relate to other people
and retranslate the next five

statements to conform to the
reality that will become the
norm in the imminent Age of
Redemption.
DIVINE IMPRIMATUR
6. You will not deny the
image of G-d imprinted on every
human being.
Today, we can cause harm
to otherseven, G-d forbid,
murdering them. Before an
evil person can cause harm to
another, he must first devalue
the other and deny the others
each persons goodness and

righteousness.
In the Messianic Age, our
Animal Souls will be fully tamed
and refined.
There will be
nothing clouding our Divine
images and therefore nobody
will do anything to disrespect
another.
NO PENDULUM SWINGS
7. You will no longer
be capable of dividing your
loyalties.
Adultery is just the most
extreme example of betraying
The problem with relationships throughout

history has been their pendulum-like swings in
opposite directions. Either we demonize those who are
not like us and erect barriers between us or, quixotically,
we declare the equality of every member of society. Both
systemswhich reached their nadir of evil with the Nazi
and Stalinist ideologiesare responsible for the greatest
inhumanity to, and betrayal of the other.
humanity, which the Torah

defines as being created in the
image of G-d.
In the Messianic Age,
however, we will no longer see a
human being without also seeing
his or her Divinity. We will fully
value each other and recognize
that our faults do not define us.
In todays distorted world,
when a person does something
wrong, people commonly say
well, hes only human. That
is a misnomer. When a person
commits a crime we should say,
thats the animal soul within his
humanity. Only when someone
is doing something right should
we say he is human! G-ds
image, which defines humanity,
expresses
itself
through
ones loyalty to another. But we

currently engage in far more
subtle forms of this betrayal. With
the dawn of the Messianic Age
we will no longer compromise
our relationships any of them.
Betrayal is the consequence
when we forget that certain
individuals deserve more love
and attention than others. One of
the worst forms of contemporary
evil is the attempt to make
everyone equal by declaration.
This leads to our having no
special relationships with anyone.
Instead we extend our care and
concern to everyone, and in so
doing, dilute them. The Torah
demands that we discriminate
between people. We must
treat our spouses differently
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Shlichus
from everyone else. There are
also special roles for a friend,
members of ones family and
extended family and the Jewish
people.
The
problem
with
relationships throughout history
has been their pendulum-like
swings in opposite directions.
Either we demonize those who
are not like us and erect barriers
between us or, quixotically,
we declare the equality of
every member of society. Both
systemswhich reached their
nadir of evil with the Nazi
and Stalinist ideologiesare
responsible for the greatest
inhumanity to, and betrayal of
the other.
In the Messianic Age, while
we will grasp the underlying
unity of all existence, we will still
be able to recognize our unique
relationships for what they truly
are: precious.
role in realizing the purpose of

creation, underlies the evil of
theft in all its forms.
When G-d gives us our
bodies, and by extension our
material possessions, He does
so with a purpose. Our physical
aspect is not evil. On the
contrary, it is the only channel
we have to connect to G-d. The
only way we can connect to Him
is by performing a mitzvah which
involves our bodies and our
possessions. However, each one
of us is given our own exclusive
body and possessions to refine
and elevate. Stealing anothers
physical resources (be they body
or material) denies that person
the ability to elevate the physical
world and fulfill its purpose.
In
the
Messianic
Age
we will come to a complete
understanding of the value of the
physical and how our bodies and
possessions are ours to use in the
service of G-d.
THE SUPREMACY OF THE

PHYSICAL WORLD
TRUE INTEGRITY
8. You will not disrespect the

integrity of the physical world.
According to the Talmud, this
statement in its commandment
mode prohibits kidnapping, but
by extension, it may include all
forms of theft.
Although it may seem
counterintuitive, a lack of respect
for the physical world, and its
9. You will not misrepresent

who you truly are.
At the present time we
misrepresent
(bear
false
witness) ourselves by not having
our lives in perfect alignment
with G-d and our souls true
nature. When we go in directions
inconsistent with our mission
and soul, we are, in effect,
In Crown Heights area: 1640/1700AM
bearing false testimony about

who we really are and whom we
represent.
In the Messianic Age there
will be no dichotomy between the
reality of who we are and how we
comport ourselves.
NO NEED FOR RIVALRY

10. You will not need to
covet your neighbors possessions
and resort to the motivating force
of rivalry.
The
last
statement
of
Maimonides Code of Law, in
which he describes the more
advanced stages of the Messianic
Age, mentions that there will
be no more jealousy and rivalry
because everything will be
abundant and the world will be
deluged with the knowledge G-d.
It would seem that rivalry
and jealousy are the last human
frailties that will be remedied.
Because, after all is said and
done, rivalry is part of what
motivates us to grow. To get
rid of rivalry prematurely might
stifle our spiritual progress. We
may never be content with our
spiritual lives. However, once
we have seen the fulfillment of
the preceding nine declarations,
which will enable us to say
mission accomplished, we can
then shed our need for rivalry
entirely.
worldwide, online: www.RadioMoshiach.org
USA NEW phone: 347 990 1136

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THOUGHT
REVELATIONS
AND CHARGED
EMOTIONS
By Shneur Zalman Berger
ournalism and historical research

are often depicted as devoid of
emotion. A researcher, by nature,
investigates and checks out
historical details, authenticates facts,
and digs into the past. He does not
often take note of the emotional aspect
of his stories. Every now and then, I
am assigned the task of preparing an
article about a given Chassid who passed
away, and sometimes he is a friend, an
acquaintance, or someone from my
community whom I davened with every
day.
Despite this, it happens not
infrequently that emotionalism makes
itself felt in the work process. I will
share some of these moving moments
with you.
Intense
crying
during
an
interview. Sometimes an interviewee
suddenly bursts into tears and finds
it hard to calm down. One of these
instances happened sixteen years ago
when the Chassid, R Zalman Levin
of Nachalat Har Chabad, described
to me how, in the middle of the night,
his father, R Eliyahu Levin, returned
from imprisonment in the cellars of
the Russian secret police. He did not
recognize his father: The door opened
toward morning and an unfamiliar
person walked into the house. He had
a hard time walking and he grasped
the wall with both of his hands so he
would not collapse. Who are you?
I asked him. It looks as though you
made a mistake with the address. Who

are you looking for? He stood there
silently. He suddenly fell on the floor
and began to sob. From the sound of
his crying I recognized my father.
R Zalman, whom I knew as a
calm and quiet person, did not calm
down and his crying is etched in
my memory. It illustrates for me till
today the terrible suffering endured
by the Chassidim under communist
oppression, when young and old, with
the encouragement of our Rebbeim,
operated with real mesirus nefesh.
Emotions stirred by history. I
wrote an article recently about the
secret mission of Rabbi Uriel Zimmer.
Along with the article there were the
final pictures of him when he was in a
wheelchair while still carrying out the
Rebbes shlichus in Holland. I mailed
the article to his only sister, Mrs. Ruth
Parchi, who is 88. After nearly a week,
she called me and in a voice trembling
with emotion she said, I received the
article but I could not respond due
to being overwrought by emotion.
Those pictures brought me back fifty
years when Uriel my brother parted
from us, the family, in a wheelchair,
accompanied by his devoted wife, and
they went to Europe on the Rebbes
shlichus. I appreciate the photos,
copies of which have already been sent
to other relatives.
Is Yosef still alive? A few years
ago, I interviewed R Yosef Menkin
of Kfar Roeh, who is the brother of R

Moshe Tzvi Neria. R Yosef told me
stories of the lives of mesirus nefesh
of Chassidim in Moscow. The editors
of Beis Moshiach decided to delay
publishing the article until the Chag
HaGeula of 12 Tammuz.
A few months passed since the
interview and 12 Tammuz was
approaching and one day I got a call
from Ronen Amit who lives near Kfar
HaRoeh. He told me that R Yosef
Menkin had passed away. I was
shocked by the news and wondered
why he called to tell me for he did not
know I had interviewed R Menkin.
He also found it hard to explain why
he had called to tell me. The article
was published a few days later and
readers were informed that the subject
of the interview had just passed away.
A student of the Rebbe located a
relative. For Yud Shevat of last year, I
wrote an article about Mrs. Ruth Bezek
who learned with the Rebbe when he
was in Nice during the Holocaust. As
expected, along with those who were
excited over the revelation there were
those who were skeptical.
A few days after the article was
published, I got a completely different
reaction.
R Yaakov Horowitz of
Rishon LTziyon called, wanting
to know the family background of
the girl. A few days later, a moving
meeting was arranged between
relatives of R Horowitz and the family
of the student after they had been out
of touch for decades.
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PROFILE
week before his beloved

grandfather
died,
he asked to speak to
his grandson.
The
grandfather knew that his days
were numbered, that he suffered
from many chronic illnesses,
including dementia. His strength
waned from one day to the next
and his memory failed him. Unlike
previous encounters which revolved
around general worldly topics, at
this meeting the grandfather hardly
said a word. His grandson helped
him get out of bed and the two of
them walked into the living room
in the assisted living home. On
the table was a siddur which the
grandfather opened to the first
page and he asked his grandson to
read what it said.
On the first page was written
the family tree which extended
back hundreds of years. Fifteen
generations back was the
Maharam Schiff whose incisive
Torah work is learned throughout
the yeshiva world. Before that,
the family is linked to Rashi
and other Torah giants such as
the Maharal and Rabbi Dovid
Kitzis. The page also noted that
the family descended from the
Shpole Zeide. The grandson
read and copied the list of names
and the visit was over. The
grandfather died a week later.
The grandson was Amitai
Schiff, today a Tamim who learns
in the yeshiva in Ramat Aviv. But
back then he was drawn into the
cult of Messianic Jews and had
become a missionary who worked
to convince Jews to convert rl.
He stood out among the others
and was sent by the organization
to festivals and outreach efforts
in Jewish communities in
Germany, New York, Britain, and
India. Wherever he went he tried
to convince Jews to believe in J
(Yoshka).
In that visit before his
passing,
my
grandfather
hardly said anything, recalled
Amitai. In general, that entire
visit, which took place a week
before he died, was a heavenly
experience.
After years of
blind faith, cracks appeared in
the religion he was trying to sell.
Many questions and theological
contradictions came up to which
I had no answers. When I asked

the old-timers in the group, I got
convoluted explanations that just
intensified the feeling that I was
on a false path.
After the visit with my
grandfather,
I
looked
for
information
about
those
righteous people I descended
from and found that they were

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SAVED
FROM THE
CLUTCHES OF
THE MISSION
The fascinating personal story of

Amitai Schiff, who was caught
in the net of missionaries and
himself became a missionary who
entrapped other Jews, until the
day he discovered the truth.
By Nosson Avrohom
geniuses, tzaddikim, and elevated

individuals. The question that hit
me was, if the messianic path was
correct, how come those wiser
than me did not discover it?
Perhaps I was too hasty and had
been swept up in a false religion.
Whenever I am asked what
saved me from the missionaries,
I say that it was a combination of
my searching and the merit of my

ancestors.
OPEN MIRACLES
AT THE BORDER
Amitai grew up in a traditional
home in Ramat Gan.
When my grandmother
was alive, we would go to her
every Shabbos for kiddush.

Sometimes, someone would
quote something from the
parsha. Aside from that, there
wasnt much content. Judaism
was no more than Jewish folklore.
At some point, my father
became interested in Chabad
Chassidus and starting attending
farbrengens with the shliach, R
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Profile
Motti Gal ah. I joined a few
farbrengens and I connected
and there was a time that I was a
mekurav at the Chabad House.
Amitais first encounter with
Chabad was when he walked
down the street and a Lubavitcher
asked him to come into the
Chabad House to complete a
minyan.
I was happy to oblige and
after that I became a regular
visitor there.
For a while I
attended Tanya classes and
was enthusiastic about the
through some tough times, as

well as open miracles which
shook him up.
After months of training,
I was assigned as an NCO
Intelligence Officer to the
Southern Command and served
on the border with Gaza. I was
a good boy from Ramat Gan and
the loudest explosion I had ever
heard was firecrackers before
Purim. And there I was visiting
outposts that were being sighted
every day for mortar and sniper
fire.
Those first days were
My grandfather was a celebrated soldier in

the Irgun who fought to found the State and I,
the third generation, was always looking for the happy
ending of what he fought for. I looked for Moshiach, I
looked for Geula, and I sought a world without war and
without hatred, a world of love and peace.
Rebbe and his global work, but

unfortunately, like observing
traditions, it impressed me but
did not penetrate in a deep way.
When I was drafted I dropped it
all.
Amitai Schiff abandoned
every crumb of tradition that he
had from his home even though,
he says, he always had a strong
feeling of searching.
My grandfather was a
celebrated soldier in the Irgun
who fought to found the State
and I, the third generation, was
always looking for the happy
ending of what he fought for. I
looked for Moshiach, I looked
for Geula, and I sought a world
without war and without hatred,
a world of love and peace.
It was with these sentiments
that he was drafted into a field
Intelligence unit. As a young
soldier in the army he went
traumatic for me.

When the reverberations
of bombs started to become
routine and my fear dissipated,
I began to experience open
miracles. The first miracle was
when one morning I visited
the border crossing near the
Erez industrial area from where
workers came and went from
Gaza to Israel. As an Intelligence
person I had to install various
intelligence gathering aids. One
time, before I left the crossing
area for the nearby army post, I
noticed an Arab woman who was
being examined by two border
policemen stationed there.
I
had just gone out when a strong
explosion shook the area.
I quickly went back to where
the explosion had occurred and
saw that that Arab woman was a
suicide terrorist who murdered
the two policemen checking her.

I pushed aside the thought of
what would have happened if I
had tarried there another minute
or two.
Two years later, in 5764, I
was observing by way of cameras
two armored personnel carriers
that had gone to the Philadelphi
Corridor in order to search out
tunnels. All was tranquil until
suddenly, the earth opened up
and two strong blasts demolished
the vehicles and killed the thirteen
soldiers in them.
I watched all this on the
cameras. The images of the dead
shook me up. The pain struck me
much more deeply when I found
out that among the dead was my
good friend, Lior Vizenski. From
that point, the situation in our
sector only got worse and being
there was like playing Russian
roulette, miracles and death.
Ill never forget how I climbed
up to a pillbox position when a
bullet whistled over my head,
or another time we did work on
the protective fence and a few
minutes after we left a shaped
charge IED exploded which was
meant to kill us. It turns out
that the delay mechanism had
miraculously malfunctioned.
ENSNARED
Toward the end of his military
duty, Amitai went on furlough for
a week.
While running around taking
care of some important personal
matters, I came across three
guys who were manning a stand.
On their shirts it said, Jews for
J. I was curious. As foreign as
this was to me, I was still very
curious. I wanted to understand
how a Jew could believe in J while
still continuing to be a Jew.
After talking a little bit I
wanted to leave but they offered

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me a booklet with questions and

answers on the subject. I took
the booklet and read it at home.
I met the guys again and once
again got into a conversation.
The missionaries clever tactics
did their magic and in my naivet
I believed they were a small but
interesting branch of Judaism.
I did not realize it was all a lie.
The fellow who spoke to me was
an Israeli who had been studying
mathematics in the US. After
talking for fifteen minutes, I
gave him my personal contact
information and we arranged to
meet again.
After
nine
months
of
independent, intensive learning
of their books, Amitai came to
certain conclusions which he
believed in wholeheartedly.
I mastered the theological
material I had been given to
read, but did not do any real
deep research into the Jewish
version of things regarding the
prophecies that supposedly are
about J. My intensive army duty
did not leave me time to delve
into things deeply, and I became
focused on the messianic version
as absolute truth.
After those nine months
of study while simultaneously
completing an officers course, I
decided to become a missionary,
though thats not what we were
called. One of the old time
missionaries in the group trained
me, and for a long time I was
happy to have become an integral
part of the group that calls itself
Messianic Jews. At that time it
was important to me to join a
congregation of believers and be
surrounded by fellow sharers of
the secret, belief in J. I tried a
few congregations until I landed
in the one in Bat Yam.
After a short time he felt
emptiness once again and
switched to a congregation in Tel
Aviv.
I quickly felt I had found the
right place where I could deepen
my faith in J. On my first visits
to messianic Jewish communities,
I was afraid that they were
just playing with me and that
these were completely Christian
congregations.
I looked for
Christian symbols but when I
did not find any I was happy
that these were in fact Jewish
communities that believed in J
and not in Christianity. I loved
the idea that you could remain a
Jew, 100%, and at the same time
believe in J.
Its only now, in hindsight,
that I know that I fell victim to
their fraud. Now I know that the
fact that there were no Christian
symbols in their messianic
communities was for only one
purposeto catch as many
innocent Jews as they could in
their net in order to convert them
to Christianity. Sad to say, I was
caught and became a spreader of
the word. Its not for naught that
these cults call themselves Jewish
congregations and they have
Jewish symbols and their prayer
houses are not called churches.
For a number of years I was
deeply involved with Jews for J,
and as soon as my military service
was over, I went on missions to
New York and Berlin together
with other Jews who were caught.
Unfortunately, I was successful.

I took an active role in missionary
trips to various festivals that take
place around the country, in the
south and the north. I dropped
everything else and devoted all
my time to this. Wherever we
went, we found creative ways to
ensnare Jews.
How did they convince
someone who as a teenager
participated in farbrengens and
attended Tanya classes?
After I became interested in
Judaism I thought a lot about
how the missionaries had been
able to exploit me. The reality
is they are clever and operate
wisely.
I was in a sensitive state
after the dramatic events I had
experienced in the army and
I was looking for something
spiritual and this is how they
got to me. Aside from that,
they know how to market their
wares in a way that doesnt scare
you off. They dont tell you to
become a Christian, but come
and be a better Jew. They also
know how to connect you right
away with the right community
that suits you and will be a
support group.
In the first community I was
in, in Bat Yam, I met a member
of the community, a Company
Sergeant Major in Givati. You
meet ordinary Israelis, people in
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Profile
high-tech. It is very important
to them to create a sense of
togetherness and it definitely has
an effect. They speak to you a lot
against religious Jews and create
a sense of segregation.
How did your parents,
traditional Jews, react when
their son became a missionary?
In the initial stages, I hid it
from them. My family became
aware of my being part of a group
hard and was beside himself with

anguish. When I returned home
I got it over the head from him.
Some time later things between
us heated up even more and a
short time later my father told
me sadly that he was unwilling to
have me live at home as long as I
continued to talk about messianic
Jews.
That night I found myself
at a loss, out of my home. The
I asked the experts in the messianic cults but

discovered that the answers did not comport with
any serious academic research. The false genealogical
tree taught me that Js so-called messianic identity was
just as fictional, which was in addition to the fact that
the description of him does not fit the description of
Moshiach according to Torah and Jewish tradition.
of messianic Jews only at a later

point, when I started working
to convince Jews to believe in J.
Ill never forget a conversation
I had with my father after
neighbors and acquaintances
in the neighborhood saw me set
up a stand in the train station
in Arlozorov. My father was in
shock about what he heard. He
suggested that I meet with rabbis
who would explain my mistake to
me but of course I refused.
In the summer of 5766 I
went through one of my most
difficult times as a missionary.
During a campaign that I was a
part of in Jewish communities in
New York, I met the rabbi from
Ramat Gan who learned with
me and prepared me for my bar
mitzva. He just appeared out of
nowhere. He tried to talk to me
but was not successful. When
he returned to Eretz Yisroel he
told my father sadly what I was
up to. My father took this very
breakdown in my relationship
with my father saddened me
tremendously because family
is important to me. I had to
wander from one friends house
to another and they supported me
and became my family. This only
served to deepen my connection
within the messianic community
and strengthened my faith in J.
***
After seven years as a
missionary, Amitai decided to
learn more about messianic
theology and he went to study
at Israel College of the Bible, a
seminary in Netanya which trains
missionaries.
There he was
exposed to messianic ideology
and to the gaps between it and
the traditional view of Judaism.
I discovered believing Jews
who go to a Lutheran church
and call it, in innocence or
denial, a Jewish community.
After studying for two and a half
years, I chose not to continue
my studies and moved to Beit

Emanuel in Yaffo.
FIRST DOUBTS
I began to have doubts. It
started with a gut feeling that
they werent telling me the whole
truth, but I couldnt put my finger
on what the lies were. When I
later started doing research, I
found that Christianity is divided
into denominations and subdenominations that are different
from one another not only in
their dress and practices but
in their entire grasp of what
Christianity is about.
I also
saw that Christianity has no set
principles and every priest does
what he wants and the faith
changes according to the spirit of
the time and place.
After seven years of blind
faith I began to sober up but it
did not happen instantly. G-d
began showing me different
things in order to get me out of
the clutches of the missionaries.
In 5770, after Amitai left
his studies at the missionary
seminary, he decided to pursue
academic studies, first in a
college prep academy and a year
later he started attending Bar
Ilan University. Two years after
that, he took a course on Jewish
Thought.
Despite the many
cracks, there were moments
when he thought that along the
way he would be able to convince
at least some of the lecturers and
participants about faith in J.
In the various courses I
found myself defending messianic
belief. As the topics of free
choice and the fate of the Jewish
people came up, I started delving
into books of Jewish thought and
the differences between Judaism
and Christianity.
I saw that
the messianic faith which I had
worshiped had fed me falsity in
fine packaging.

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During a sociology class,

for example, we learned about
genealogy and roots and we were
shown firsthand how one goes
about doing a proper research
project on family histories,
in Torah, in Scripture and
throughout the generations, as
opposed to entire nations which
left behind mighty archaeological
monuments but no family
trees. The Jewish nation always
preserved its genealogical tree. I
spent days and nights trying to
piece together the ancestry of J,
and to my disappointment found
that most of it is full of holes and
contradictions that no rational
explanation could resolve for me.
I tried to deal with this
fact. I asked the experts in the
messianic cults but discovered
that the messianic answers did
not comport with any serious
academic research. The false
genealogical tree taught me that
Js so-called messianic identity
was just as fictional, which was
in addition to the fact that the
description of him does not fit
the description of Moshiach
according to Torah and Jewish
tradition.
The doubts in messianic faith
were painful for him. At first he
decided to keep them to himself.
He felt ashamed by the very fact
that he had doubts about his
faith. After thinking about it
some more, he decided to clarify
things in depth, to rethink it and
to try and salvage his messianic
faith that he had held for years.
His doubts gave him no rest.
He decided to share them with
some of the shepherds of the
community, teachers, preachers,
and fellow believers. Despite the
desire by some of them to help
him, the theological answers he
got were not satisfying. Their
stutters and stammers led him
to conclude that the teachings
Amitai with Yoav Robinson
of messianic Judaism are a reengineering of the texts by the

Catholic church. He discovered
that the Torah warns the Jewish
people not to exchange their
belief in G-d with belief in
another G-d, that a person
or image cannot be ascribed
to G-d, and the choice of the
Jewish people as His nation never
wavers throughout the scriptural
narrative.
When he delved deeper into
the verses he discovered that the
Christian commentators took
many of them out of context.
There is a chapter that the
missionaries always wave about,
Yeshayahu 53, where it speaks
about a suffering servant of G-d.
They decided it is talking about
J. When I opened the Navi and
read the chapter before it and
the chapter after it I realized that
the prophet was using the term
eved for the Jewish people and
not a specific person. I found
distortions of verses nearly every
day and I began to feel I was
living a lie.
REKINDLING THE LIGHT

At that time of inner turmoil,
one day Amitai went to bring in
the mail and he found a brochure
published by Yad LAchim.
I had no idea how they got
my address. I had heard about

the organization during the seven
years I was living a mistake, how
they destroy our work. I began
reading their publication. It had
questions and answers and I felt
such a relief reading them.
He read it from beginning
to end and all that night he did
not sleep. He mulled over the
invective he had constantly heard
against Yad LAchim, about how
they were thugs and violent
people.
Despite everything,
he decided to take a big risk
and make a move. The many
doubts he felt, along with the
questionable statements he was
hearing from the shepherds of
the community and other people
around him, had lit red warning
lights in his mind.
On the last page of the
booklet there was a phone
number with an invitation
to
members
of
messianic
communities to sit and discuss
theology with them. In light of
my doubts I decided to meet up
with them in order to check out
my faith. My fingers shook as I
dialed the number.
On the line was a nice person
by the name of Danny who
arranged a meeting for him at the
Yad LAchim office. Amitai went
to the meeting and another nine
meetings were arranged with
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R Asor. Although he already
understood the lies of Jews for
J, his animal soul was not willing
to surrender so quickly. Amitai
fought like a lion. He asked
tough questions and fought for
the messianic faith. But after
the long series of meetings, each
of which took several hours, he
finally acknowledged the lie of
messianic Judaism.
That happened three years
ago. After much soul searching
and a long inner journey he
decided to return to his roots,
to his parents, his family and
friends.
Even his elderly
maternal grandfather who was
95 and suffered over his being
lost to his people, managed to
have one happy year with him
before he died, satisfied with his
descendants who carried on the
Jewish chain of tradition.
How did your former
friends, the missionaries, react?
They were in shock. You
have to understand that in these
communities there are Jews
and gentiles, some of them are
innocent, i.e. they truly and
Continued from page 19
other stories about the Rebbe
are lessons for us in how to
appropriately observe the mitzvah
of kibbud av vem. But how do
we implement these lessons into
our daily lives? By remembering
that the respect is not only for
the physical parent of flesh and
blood, it is respect for a parent
who contains a part of Hashem
Himself7.
This is a wonderful message
that parents can convey to their
children as a matter of fact (and
without vanity). If a parent tells
a child he must listen because, I
am the parent, power struggles
are sure to ensue and the goal
of teaching this mitzvah may
not be achieved. If instead the
innocently believe in these things.

They were stunned that I had
crossed lines. When I made the
move, I decided, in consultation
with someone at Yad LAchim, to
do it loudly. I was interviewed
together with Rabbi Asor for
one of the religious Internet
sites, and one by one I refuted
their claims. Then I shut my cell
phone because I knew that they
would hear about the interview
and would be calling me with
attempts to dissuade me. I later
found out that the messianic Jews
produced a magazine in order
to respond to all the points I
brought up.
Because I left, more and more
young people left. I checked
things out and know that
whoever got involved in Jews for
J through me, ultimately left it.
TRUE HOMECOMING
After returning to his Jewish
roots, Amitai met a Lubavitcher
by the name of Yoav Robinson
and they became close friends.
During the past three years
parent says, Hashem gave us a

mitzvah to honor ones parents,
and by honoring ones parents
one honors Hashem Himself
(via the in the parent),
the possibility of confrontation
is lessened and the objective will
certainly be reached.
Great and holy tzaddikim may
be born with an innate feeling
for this notion, but the rest of
us would do well to convey
to our children this humilityinducing and bitachon promoting
message. We will thus assist our
children in having a more G-dly
perspective of us and it will hold
us to the task of behaving more
G-dly, which will ultimately bring
to better, more peaceful and
happy homes.
he has been helping me execute

a tikkun for the past and connect
me in a deep inner way to the
Rebbe and Chassidus.
According to Amitai, the
closure to his story took place
on Simchas Torah of this year in
770.
Last year I was with Yoav
in Kfar Chabad and we wrote
to the Rebbe through the Igros
Kodesh. The answer I opened
to was that before going to 770
I needed to have study sessions.
So this past year, along with my
job as a traffic light inspector, I
have regular study sessions, some
with study partners in the yeshiva
in Ramat Aviv. And then I went
to the Rebbe for Simchas Torah.
The experience is indescribable.
It entered my neshama in a deep
way.
Throughout my visit I
thought of my previous visit to
New York when I had come to
talk about J. This time, I wore a
suit and hat and was in the home
of the Nasi Hador, Moshiach
Hashem.
Rabbi Zalman Goldberg is

a well sought after speaker and
lecturer on Chassidic thought.
His writings and recordings on the
topic of Bitachon can be accessed
at http://www.gotbitachon.com.
(Endnotes)
.) 1
.) 2
. 90 ) 3
,) 4
.
) 5
.
.) 6
.94-95 ) 7

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BITACHON BYTES
HOW BITACHON LEADS TO PROPER

OBSERVANCE OF MITZVOS
By Rabbi Zalman Goldberg
hassidus explains that all

Mitzvos are the Ratzon-Will
of Hashem1. As such, it is
understood that Mitzvos
dont need to be logical. If they were
manmade they would need to be
logical, but since Mitzvos stem from a
source completely beyond any sphere
of understanding, Hashems Will,
they transcend logic. Nonetheless,
Mitzvos do have some reasons and
explanations that relate to us, a logic
based species. However, it is vital to be
aware that these explanations are only
auxiliary to what the Mitzvos truly are.
Remembering that Mitzvos are
G-dly and not necessarily logical
is related to Bitachon and exclusive
reliance on Hashem. When ones
reliance on Hashem is complete, his
perspective on the Mitzvos will play
a similar tune. If we view our lives
from a worldly perspective, then our
view of Mitzvos may be based on our
logic, which can in turn affect our
observance of Mitzvos. If instead
we view life as a G-dly and spiritual
experience, Mitzvos will be viewed
in a similar manner, i.e. they are
Hashems will, and their fulfillment
will be with kabbalas ol.
To illustrate, lets explore the
mitzvah of honoring ones parents.
From a practical perspective, not
necessarily does everyone practice
this mitzvah as a G-dly mitzvah all
the time. It is important to ponder
how we view this mitzvah. Do we
consider it to be a rational mitzvah
that we fulfill because we owe our
parents for all the good theyve done
for us2, or is it a G-dly command to
be fulfilled beyond any reason, and
that no reason can make the mitzvah

more or less compelling to fulfill?
The Rebbe3 clearly advocates the
latter of these two approaches when
discussing which way is the Yiddishe
way.
Based on the Ramban4 who
writes that the reason for the mitzvah
of honoring ones parents is because
the parents partnered with Hashem
in the creation, and therefore
honoring ones parents is in essence
honoring Hashem, it is clear that it is
not a rational explanation of repaying
good (of the parents) with good
(respectful children). The meaning
of partnered in his creation in
the words of the Ramban is not
only that Hashems partnership as
the third partner is crucial (for the
parents partnership to work), as
He provides the neshama, rather it
means that even the parents input
would be ineffective if not for the
infinite power of procreation that the
parents possess, because of which
the generations carry on.
To put it plainly, Hashem is not
only a partner, He is a part of the
parents share of the partnership as
well. The Ramban is therefore very
well understood to mean that the
mitzvah of honoring ones parents
is essentially honoring Hashem.
When we look at our parents and
realize that they contain the power of
creation (so to speak) from Hashem
and that is the only thing that made
it possible for them to be parents,
then the honor we accord them is a
G-dly reverence.
Practically, this means that
respect to ones parents should be
constant, even when its difficult

to do so, and even when the parent
him/herself makes it challenging
to do so5. (This of course does not
allow parents to test their childs
devotion to this mitzvah and say,
He has to follow orders and show
respect anyway! as this may place
a stumbling block in front of their
child and cause him to sin6.)
The Rebbes conduct exemplifies
the mitzvah of Kibbud Av vEm.
The Rebbe had a practice to never
turn his back to his mother. This
practice began when he was three
years of age. That is the extent to
which his respect went. He would
make a point that others should not
mention to her the hard times in
Russia and successfully kept news
of his brothers passing from her.
Many methods were necessary to
prevent her from finding out about
this loss, including continuing to
visit even during the Shiva, forging
his brothers periodical letters
with making the return address an
English one, just so that she should
not experience the tremendous pain
of losing a son.
Perhaps the most astonishing
example of the Rebbes kibbud av
was when Reb Shmuel Gruzman
wanted to take the Rebbe to
Lubavitch, to the Rebbe Rashab (the
Rebbe was then 15 years old) and
the Rebbe had a very strong desire
to go. He was standing near his
mother when his father expressed
a lack of approval of the plan to
travel. The Rebbe did not wince or
say anything in response, not even
a quiet articulation to his mother
escaped his lips. These and many
Continued on page 18
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CHINUCH
WHAT IS
WRITTEN IN A
HOLY TEXT HAS
A SEAL OF TRUTH
Is it better to give a series of lectures or should

each shiur be self-contained? Should you teach
from a text? What is the right balance between
explaining in-depth and covering ground?
What topic should you pick when starting a
new Chassidus shiur? * Principles, advice and
examples, to intensify Mivtza Hakhel by giving
shiurim in Chassidus. * Second article in a series.
By R Meir Arad

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SEPARATE TOPICS OR
LEARNING FROM A TEXT?
Sometimes, when preparing
for a new group, those giving a
shiur wonder whether to pick
a new topic every time or to
learn continuously from a seifer.
Each of these options has an
advantage and a disadvantage.
When your classes are part of an
ongoing series, someone who did
not connect to the topic in the
beginning might stop coming.
With classes that are selfcontained on different topics,
you can always challenge your
audience with an interesting topic
for the next class and advertise it
as something new.
On the other hand, teaching
one subject, chapter after
chapter,
class
after
class,
creates a consistency, a better
understanding, and a sense of
accomplishment which you dont
get in a one-time shiur.
Perhaps with new groups,
when there isnt yet enough
familiarity with the material being
learned and with the participants
themselves, and you want to
generate interest, it is better to
start with separate topics. After
several of those, when the group
has solidified, and the one giving
the shiur has gotten to know the
people, and they are familiar with
the lecturer and his style, you can
switch to learning from a text.
Of course, this does not apply
in the case where a group is
clearly defined and knows what
its objective, and from the outset
they ask for a shiur on a topic or
a certain seifer, like a Tanya class.
LEARNING FROM THE TEXT

OR ORALLY
Another
question
about
shiurim given on separate topics
is whether to give the shiur orally
or to read and learn together with
the participants from written

material.
For example, when the topic
of the shiur is Bitachon and
Positive Thinking, should you
learn the topic with them from
the letters and sichos of the
Rebbe or maamarei Chassidus,
or prepare the material lecture
style? Naturally, the answer to
this question depends a lot on the
style of the one giving the shiur
and the quality of his explanatory
skills, in his ability to keep them
interested and not put them
to sleep and on the audience
themselves and their preferences.
The general guideline, in
most instances, is not to give an
entire shiur orally but to include
written material in the shiur.
This is for a number of reasons.
First, when you include written
material, the shiur takes on a
different character. You can even
have the participants do some of
the reading, which draws them
further into the shiur. Also, there
is often the inclination to get off
topic, which happens sometimes
because of questions from the
audience.
When there is a
written page in front of everyone,
it helps focus people on the topic
of the shiur and it is easier to get
back to what you were saying.
There is another important
reason in that written material
makes an impression on people
because the topic being studied
is anchored in sources. When
you teach an idea unscripted,
especially if it is a deep topic
that the audience is not used to,
or ideas that you are presenting
with a new perspective, someone
might object and there is more
of a likelihood of arguments and
questions. The person hearing
the shiur feels that its his word
against the lecturers word and
sometimes you end up having
to work harder and do a lot of
convincing for the idea to be

accepted.
On the other hand, human
nature is such that people are
more willing to accept the written
word with kabbalas ol. We see
that if a point is read inside,
rather than delivered orally, it is
more readily accepted. There
is a certain basic respect for the
written word and the discussion
becomes more about what is
meant by what we just read rather
than its veracity. The written
word conveys that its not me,
the one giving the shiur, who is
saying this; we are all students
of the idea and trying together
to learn it and explain what is
written.
[One of the former teachers
at the Beis Rivka Seminary in
Kfar Chabad recounted (Derech
HaMelech issue 16):
In every geography book
there is a chapter on how the
world came to exist as part
of the explanation about the
differences in topography, why
there is a mountain here and a
valley there, a river here and a
sea there, etc. I would generally
introduce the chapter with a very
special reading of a yechidus
in which students asked the
Rebbe questions about the
contradictions between science
and halacha, and mainly the
topic of evolution and the age
of the universe. The gist of the
explanation is that all of science
is based on theories, many of
which are constantly changing
and are not fixed and immutable.
Despite the explanations and
bringing the Rebbes view on the
matter, I was surprised to see in
the work of a student reference
to the universe being millions of
years old! I didnt know how to
handle the situation.
In Tishrei 5734 I went to the
Rebbe and had yechidus. Before
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Chinuch
What a fool. I wanted to learn with him the way

my grandfather (the Alter Rebbe) learned with
me. At first he read all of Tanya with me. The second
time around he explained the meaning of the words. The
third time, he taught it in depth.
the yechidus I wrote to the Rebbe
at length about my questions,
both personal and educational,
and mentioned this issue as
well. The Rebbe told me that
what people see in writing they
consider to be the absolute truth
since it seems authoritative to
them, as opposed to something
said orally.
Furthermore, said the Rebbe,
the fact that students get the
textbook within the seminary
and from the teacher, who was
hired by the seminary and who
is responsible for their Chassidic
education, makes what is written
in the book seem to have a stamp
of truth and worse, a hechsher,
as though the contents are all al
taharas hakodesh.
I asked the Rebbe what I
should do when there were
no other books and my job is
to prepare the students to be
teachers in these subjects. The
Rebbe suggested a number of
options, either to cut out the
unsuitable pages or, alternatively,
to photocopy from the book just
those parts that were acceptable
and to teach them. Another and
better choice was to get (or write)
books written to our liking, like
they do in Beis Yaakov.
That story says it all.
ENOUGH PSHETLACH
One
thing
that
needs
attention, especially when the
shiur uses written material, is
the balance between explaining
the ideas that are being learned
and covering ground in the text.
Sometimes there is a mistaken

impression that a good shiur is
a shiur where only two or three
lines were read from the text
and most of the shiur was an
explanation of that material.
This is usually a mistake. A
person listening to a shiur wants
to come out of the shiur having
covered ground.
Although
fantastic, lengthy explanations
were forthcoming, he looks to
see how much was covered. If
he sees that he only learned a
few lines, this can create a sense
of frustration or a feeling that he
wasted his time because there
wasnt much progress.
For example, when learning
Tanya, when each line and word
have numerous explanations
(especially
nowadays
when
there are so many books of
compilations and explanations),
when you prepare well for a shiur
there is the desire to expand a
lot on individual words and lines
but, as mentioned, there has
to be progress and a sense of
achievement.
There is another point. Aside
from the feeling of satisfaction,
which is so important in ongoing
learning, sometimes, with all the
explanations,
interpretations,
versions, details and allusions,
the simple meaning of the words
is not conveyed clearly, nor the
general idea. For example, if you
open to Tanya chapter one and
start teaching a new group who
are learning these ideas for the
first time from the text, the one
giving the shiur reads, Tanya.
Then he stops and explains
that the Tanya is an important,

fundamental work and every
word is precise and the reason
the Alter Rebbe begins with the
word tanya (and not Omar R
Simlai as it states in the source
in the Gemara in Nidda) is in
order to do away with the klipa
which is found among those who
learn Torah which interferes with
them learning pnimius haTorah.
In addition, the word tanya has
the same Hebrew letters as the
word eisan which alludes to the
essence of the soul, and there are
three meanings of eisan, and so
on.
Then he reads the words,
they place him under oath, be
a tzaddik, etc. and explains
that the word place him under
oath has three meanings, from
the root meaning seven, satiety,
and oath, and he explains each of
these and what the seven middos
are, and so on.
With all the explanations and
fine points, he forgets to explain
in the simplest, clearest way (or
it gets lost in everything else he
says) that the line We learn at
the end of the third chapter of
Nidda means that it says in
a Braisa which appears in the
Gemara at the end of the third
chapter of the tractate Nidda,
that the neshama of every one of
us is placed under oath before it
descends to this world and what
the content of this oath is.
It sometimes happens that
the basic meaning, which is not
obvious to the listener, is glossed
over or its given perfunctory
treatment and instead tangential
explanations are given. You need
to remember that understanding
the simple meaning in a clear
fashion is the most important
thing in learning and that is
where the emphasis should be
placed.
In connection with that, there

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is the following story (brought

in Nezer HaTanya, volume 2,
chapter 21):
A Chassid carried out a
certain assignment from the
Tzemach Tzedek which gave
the Rebbe much nachas. The
Rebbe said to him, as a reward
I will learn Tanya with you. The
first time they learned together
the Rebbe read chapter one but
did not explain anything. The
second time they learned together
he read chapter two the same
way. The same for chapter three.
After three of these sessions, the
Chassid decided not to bother the
Rebbe anymore and did not show
up.
After some time, his brother
had yechidus and the Rebbe
asked him why his brother
stopped coming to learn. He
said that since it was just reading
the words, he was sure it wasnt
worth taking the Rebbes time
for that. The Rebbe said, what
a fool. I wanted to learn with
him the way my grandfather (the
Alter Rebbe) learned with me.
At first he read all of Tanya with
me. The second time around
he explained the meaning of the
words. The third time, he taught
it in depth.
So my brother should come
back and learn, suggested the
Chassid.
To which the Rebbe replied,
Now it is no longer possible.
We do not learn from this
story that when giving a Tanya
shiur we should only read the
words the first time, but we can
definitely learn that there is a
gradual approach to learning
Tanya, and the same goes for any
shiur.
There is a letter from the
Rebbe about this (Igros Kodesh
volume 14, page 372):
You write about how to go
about learning Tanya like
CHOOSING INTRODUCTORY MATERIAL

When creating a new framework of shiurim for a new audience, there is
often much indecision about which topics and messages to start with out of
the vast cornucopia of Chassidus, through which to touch the inner world
of the audience.
Experience shows that the topics in Chassidus that speak to peoples
inner worlds are those which help them in their personal lives. These topics
are always relevant and inspire interest and the desire to continue learning.
For example, ideas that address bitachon in Hashem, positive thinking,
joy, dealing with disturbing thoughts, and dealing with parnasa troubles,
are topics that most people deal with in daily life, each in his way, and
learning these ideas will no doubt speak to them and penetrate into their
consciousness. Also topics like the purpose of the neshama coming down
here, ones personal mission in life, relationships and chinuch, human
relations and social bonds are topics that people are interested in and feel are
meaningful in their learning.
Since in every crowd and with every category of people, these are
issues that people contend with, whenever you dont know what topic to
pick, especially when its a new audience and you dont know what theyre
about and what direction the shiur will go in, what the level will be and what
kind of people will stick around for more, choosing one of these topics and
teaching them in depth and with clarity is a good idea.
learning all parts of our holy
Torah, the first times not to
linger over the specific details,
questions from other places and
the like, and as our Sages say
to first become versed and then
analyze the reasoning.
Although you want to
show the listeners how precise
every word and letter is, you
need to think about what is
necessary now for the person
who is there to learn Tanya
and getting acquainted for
the first time. In order for
the listener to understand
the utmost exactitude and
holiness in every word of
Tanya, you can occasionally
bring a textual analysis or a
nice and amazement inducing
explanation, but the way to
learn at first should be where
the simple meaning is clear to
all and the listener understands
things and sees them as they
relate to his own inner world.
There is obviously a
difference between a shiur for

those unfamiliar with Tanya and
a shiur for Anash or Tmimim
who learn the daily shiurim in
Chitas and are coming to the
shiur with the expectation of
understanding things beyond the
simple meaning. In the latter
situation you can explain more,
but even then, not at the expense
of a clear understanding of the
simple meaning and context.
Issue 1006
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HAKHEL & MOSHIACH
TEACHING
CHASSIDUS TO
BEGINNERS?
A LESSON FROM TU BSHVAT
By Rabbi Gershon Avtzon
Dear Reader shyichyeh

This week we celebrated Tu
BShvat. Although this day is
the Rosh Hashanah for trees,
we attach special significance
to this holiday because Man is
[compared to] the tree of the
field (Dvarim 20:19). Through
cultivating strong roots faith and
commitment to Gd we produce
many fruitsTorah and Mitzvos.
In the Sicha of Tu BShvat
5748 a year of Hakhel the
Rebbe explained a fascinating
lesson from Tu BShvat that can
be connected to Hakhel:
Tu BShvat is associated
with fruits, trees and orchards
as opposed to wheat, barley and
fields. While both categories
(fruits and grain) are eaten by
people, there is a big difference
between them. Bread which
comes from wheat is eaten by
a person in order to live, while
fruits are eaten by a person to
enjoy. It is a pleasure item.
There are two ways in which
we can serve Hashem: 1) with
complete obedience to the laws
that Hashem gave us but without
inner feeling and enjoyment;
2) Serving Hashem with love
and enjoyment. These two
approaches do not just reflect on
the person that does the Mitzva,
but also reflect in the Mitzva that
is being done. The person that is

just serving Hashem because he
is following orders will not look
to beautify the Mitzva. He will
do the basic requirement and
be done with it. When someone
serves Hashem with enjoyment
and inner love, the Mitzvos
that he or she does will reflect
that love and pleasure in the
wholeness in which it is being
done.
From where does one get
such a deep love and inner
pleasure for Hashem? That is by
learning the Fruits of Torah in
addition to the Bread of Torah.
The bread of Torah is the basic
laws about the daily lifestyle of
a Jew. The Fruits of Torah
on the other hand reflects the
inner dimension of Torah the
teachings of Chassidus which
touch the inner part of the Jewish
soul, which in turn arouses the
inner love and delight that a Jew
has for Hashem.
[This is reflected in the title of
the first discourse that the Rebbe
said upon accepting the mantle
of leadership of world Jewry,
Basi LGani welcome to my
pleasure Garden. While most
people view this world as a jungle
populated by humans, the Rebbe
wants us to view this world as the
place where Hashem wants not
only to come and dwell, but more
importantly to enjoy himself

and reveal his essence.]
This is a very important lesson
for us in the year of Hakhel. We
all know that during the year
of Hakhel we are supposed to
gather the Jewish people together
and to teach them to follow in the
ways of Hashem. In the words
of the Pasuk (Dvarim 31:12):
Assemble the people, the men,
the women, and the children, and
your stranger in your cities, in
order that they hear, and in order
that they learn and fear the Lord,
your God, and they will observe
to do all the words of this Torah.
And their children, who did not
know, will hear and learn to fear
the Lord, your God, all the days
that you live on the land, to which
you are crossing the Jordan, to
possess.
One may think that when
we are teaching people men,
women and children of all
different
backgrounds
and
knowledge to serve Hashem,
it is enough if we teach them the
basics i.e. the laws of how to
live like a Jew. The fruits of the
Torah i.e. the mystical dimension
of the Torah, which arouses the
inner love and fear of Hashem,
does not need to be taught. This
is the practical lesson from Tu
BShvat: Every Jew is connected
to the Trees and fruits of Torah

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and we should be inspiring them

with and encouraging them to
learn the teachings of Chassidus
that will bring out their inner soul.
This is reflected in the Rambam
(Hilchos Tshuva 10:5): Therefore,
when one teaches children, women,
and most of the common people, one
should teach them to serve out of
fear and in order to receive a reward.
As their knowledge grows and their
wisdom increases, this secret should
be revealed to them [slowly,] bit by
bit. They should become accustomed
to this concept gradually until they
grasp it and know it and begin

serving [God] out of love.
This idea of all Jews starting to
learn the inner dimension of Torah
is very much connected to bringing
and getting accustomed to the
times of Moshiach. As the Rambam
describes the times of Moshiach
(Hilchos Melachim 12:5) In that
era, there will be neither famine or
war, envy or competition for good
will flow in abundance and all the
delights will be freely available as
dust. The occupation of the entire
world will be solely to know God.
Therefore, 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, as the Navi
Yeshayahu (11:9) states: The world
will be filled with the knowledge of
God as the waters cover the ocean
bed.
Continued from page 33
recognition?
Most outrageous of all is that the
Prime Minister and his Cabinet claim
that they want to fight the terrorist
organizations, but the United States
is preventing them from taking the
necessary action. This nonsense
reached its climax when the Obama
Administration recently tried to get
involved in the issue of the Amutot
Law. Justice Minister Ayelet Shaked
is currently working to amend the
legislation and limit the ability of
foreign countries to interfere through
the activities of left-leaning non-profit
organizations in matters pertaining
to Eretz Yisroel. Fortunately, the
Prime Minister stood firm this time
against the demands of the White
House and rejected its efforts to
intervene on behalf of the leftist front
organizations.
from the nations of the world.

It is quite true that due to the
darkness of the exile, a Jew needs
the help of the nations of the world,
especially when were talking about
a kingdom of kindness, the Rebbe
began. However, he must always
remember his own quality. He has
to stand erect before them and tell
them about the Seven Noachide Laws
that they should fulfill, not because
they appear to be logically sound
but because this is what G-d has
commanded. And when he comes
to ask them for financial or military
assistance, he does so only because
this is G-ds command. For since
we are still in the time of the exile
(prior to the coming of Moshiach
Tzidkeinu), we need help according
to natural means.
The Rebbe continued to explain:
And when the approach is in a
manner of standing erect and
upright, this leads to the fulfillment
of G-ds blessing as stated in the
pasuk before, And I will lead you
upright I will grant peace to the
land, a true peace emanating from
the fear the Gentile has towards a
Jew, as is written, And the nations
of the earth will see that the Name of
G-d is called upon you and they shall
fear you, i.e., not just those nations
of the earth living beyond the sea,
rather primarily those located near
Eretz HaKodesh.
from one of the nearby Arab villages,

passed through a breach in the
fence, and came to her house. This
is what happens when, in the name
of co-existence, they allow terrorists
to roam freely close to Jewish
settlements and no one can prevent
this due to the fear of the politically
correct authorities.
It is the height of absurdity that
the recent terrorist attacks have
occurred in the background of a
public debate over the role of leftist
front organizations in the terror
industry. Its quite clear that if the
IDF would try to stop movement
between the Arab villages until
the current wave of terror was
completely terminated, all the leftist
organizations would immediately
rise in protest against the destructive
occupation. Breaking the Silence
would certainly run to the world
community and cry out against the
ill treatment of the Palestinian
population. Its just a terrible pity
that these groups aiding and abetting
the terrorist enemy have not been
classified as illegal fifth columnist
organizations engaging in actual
treason. Why are ultra-nationalist
movements persecuted by the legal
system, whereas those organizations
assisting the terrorists and fighting
against the IDF receive government
4.
In a sicha from Yud-Tes Kislev
5743, the Rebbe spoke about the
inclination to grovel before the
Gentiles. He also related to the claim
that we are obligated to listen to the
Americans because of the tremendous
financial assistance they provide to
the government of Eretz Yisroel. The
Rebbe explained that for the benefit
of the budget allocations we receive
from the United States, there must be
a change in approach towards help
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 1006
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STORY
SOWING WITH
TEARS IS AN
OBLIGATION
By Menachem Ziegelboim
In 5713 a group of boys

and girls from the Mizrachi
movement in Mexico City
traveled to a youth village in New
Jersey to train to be counselors.
Toward the end of the course,
which took close to a year, it was
decided to send the group for a
series of meetings with Jewish
leaders in the United States,
mainly in the New York area
which had numerous Jewish
leaders. Among the many people
they met, the group visited the
Rebbe in 770. Even then, only
two years since he accepted the
Chabad leadership, the Rebbe
had acquired a reputation as
a wise, warm person to whom
chinuch (Jewish education) was
dear to his heart.
After making arrangements
with the Rebbes head secretary,
Rabbi Chadakov, the group of
boys and girls arrived at 770.
It was a summer day. While
on their way there, on the
subway, their leader, Shlomo
Eckstein
(later
Professor
Eckstein, president of Bar Ilan
University) prepared them for
their encounter with the Rebbe.
He wrote down for himself some

points about chinuch on which
he wanted the Rebbes opinion.
When they walked into the
Rebbes room, the secretary
asked the boys and girls to stand
separately. It was early evening.
The Rebbes face shone in
welcome as though he had just
begun his day.
The Rebbe went over the
list of participants from a list he
was given and then looked at the
group. Silence filled the room.
Does anyone want to present
any questions? asked the Rebbe
encouragingly.
Due to their awe in the
Rebbes presence, they were shy
about speaking up.
Shlomo Eckstein took a
step forward and cleared his
throat. The Rebbe looked at him
encouragingly.
For a long time now, I have
been very much pondering the
issue of investing heavily in the
area of chinuch, he began.
My students here are future
educational
counselors
and
they will invest, as I have done,
many hours in the education
of children. We invest so much

time into chinuch, sometimes
at the expense of attaining great
personal goals. My experience
has shown that often a great
investment goes nowhere when
a child, into whom so much has
been devoted, ultimately leaves
religious life and sometimes
even assimilates among the
gentiles where he lives. Such a
student is a stinging failure for
the educator. Instances such as
these raise the question why
should we try so hard?
Then Eckstein added, It
would be a privilege and pleasure
to hear the view of the Rebbe on
this matter. How can I know
that my huge investment is
worthwhile?
The Rebbe listened closely
and for a brief moment silence
returned to the room. Then the
Rebbe began to speak about the
words in Thillim, Those who
sow in tears will reap with joy.
To sow in tears is a mitzva;
an obligation on every Jew.
To sow Yiddishkait requires a
tremendous investment, with
tears; we cannot avoid this

1006_bm_eng.indd 26
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command. But at the same time,

the Torah promises the one who
sows in tears that he will reap in
joy. There is a guarantee that
ultimately we can harvest the
fruits we planted.
The Rebbe paused and then
added, But it is not always
guaranteed that the one who
sowed in tears will himself merit
to see the reaping too.
At this point, the Rebbe
illustrated this idea by describing
a possible scenario that could
occur with this very group.
When you are in Mexico,
said the Rebbe, directing his
gaze at Eckstein, you hold
educational activities for children
on Shabbos afternoon. Imagine
that one Shabbos, after you
begin your program, a Jewish
child passes by. You dont know
him and he doesnt know you,
but since he sees Jewish children
sitting together, he joins you in
order to hear whats being said.
Since you are in the middle of
talking to your group, you dont
stop even to ask his name, but
you think that at the end of the
program you will go over to him.
In the meantime, you continue
talking and you tell your students
about the history and magnificent
legacy of the Jewish people. You
tell them about the Fathers of the
nation, Avrohom, Yitzchok, and
Yaakov, about their self-sacrifice
to fulfill the commands of G-d,
and about our privilege to be
a direct continuation of these
giants. Its a privilege which is
also an obligation, an obligation
to observe the mitzvos of the
Torah and to live as a proper Jew
who is faithful to G-d in every
circumstance.
Before you finish what you
have to say, the boy gets up and
leaves without you having asked
him his name. He doesnt know
you and you dont know him and
Professor Shlomo Eckstein
now your paths diverge forever.

Years go by and the boy
grows up and his spiritual state
deteriorates until he decides
to marry a gentile woman rl.
On his wedding day he already
reaches the steps of the church
and then, suddenly, he has a
thought. He remembers how one
time, he doesnt remember when,
where, or with whom, he heard
about his history as a member of
the Jewish nation. He remembers
that he is a descendant of
Avrohom, Yitzchok and Yaakov
and the great privilege as well
as obligation to preserve his
Judaism at all costs.
These thoughts rouse him
to repent. He recoils and on the
spot he decides not to take this
step which will disconnect him
from the magnificent chain of the
Jewish people. He informs the
gentile woman that the wedding
is off and he immediately leaves
with the resolution to start living
a proper Jewish life.
That is an example of
reaping in joy, explained the
Rebbe patiently. You or your
students who are here wont see
it, and wont even know about it,

but that is reaping in joy, which
is a direct result of sowing in
tears.
***
This extraordinary yechidus
lasted close to two hours.
Throughout the yechidus the
Rebbe spoke in Yiddish, a
language which most of the
youth understood.
Even the
few who did not understand,
expressed their deep impressions
at the end of the encounter, from
the loving expression on the
Rebbes face and his eyes which
radiated infinite goodness along
with genuine interest in the state
of Jewish education in the world.
Shlomo Eckstein continued
over the years to climb the ladder
of excellence. He earned his
doctorate at Harvard University.
I was one of the few who wore
a yarmulke and was religiously
observant at the university, he
once said. He eventually became
a professor of economics and
later, president of Bar Ilan.
In the various leadership
positions I held at Bar Ilan
University, including a period
when I served as president of
the university, I met hundreds of
Jewish leaders and well-known
public figures. However, there
was never an encounter that
compared to those two hours
of fascinating yechidus with the
Rebbe.
The many years that passed
since then left their mark and
most of the things spoken
about in that long yechidus are
gone from my memory. One
thing I will never forget from
that yechidus however that
extraordinary teaching of the
Rebbe about sowing in tears and
reaping in joy. That teaching
was my guiding light throughout
the years to come and defined my
approach to education.
Issue 1006
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FEATURE
EXPANSION FROM
TWO TO FIFTY
IN ONE YEAR
Once the JDC agreed to support the Chabad
activities in Morocco, the question was how
fast should Chabad expand * The JDC wanted
Chabad to focus on opening a Central Yeshiva
and training teachers, while Chabad expanded
with schools across the country * What was
the Rebbes view on this? * What was the JDC
reaction to Chabads straying into the military
zone? * Part Four
n the previous installment

we find the American Joint
Distribution
Committee
(JDC) agreeing to sponsor
the work of Chabad in Morocco.
This weeks installment will focus
on the JDC plan for Chabad,
namely that they focus on a Yeshiva
to train teachers; whilst Chabad
took the approach that they need to
open schools in every village. We
will also present the Rebbes view
on this matter.
These fascinating documents
are part of the JDC Archives
(which were digitized and
uploaded online, thanks to a
grant from Dr. Georgette Bennett
and Dr. Leonard Polonsky CBE).
EXTEND & ESTABLISH

SCHOOLS WHEREVER
FEASIBLE
On June 4, 1951, Mr.
William Bein (JDC Morocco)
writes to Mr. Judah Shapiro
(JDC Paris) reporting on his trip
to the Chabad Yeshiva in Meknes,
Morocco, and his view on what
Chabad will be doing:
I just returned from a trip to
Meknes where we have visited
the Lubavitcher Yeshiva
In one of my previous letters, I
wrote to you that the main reason
forwarded by Rabbi Gorodezki
for their intention to establish
Yeshivoth in Morocco is that they
found that there is a great lack of

rabbis, teachers and schochtim.
Looking closer at their activities
and program, I am convinced that
the reason of their entering the
Moroccan scene could so called
Religious Hatzala or better to
say Orthodox Hatzala
The lubavitcher state that
they are preparing rabbis for
Morocco. In my discussion with
Rabbi Matusov, I explained
to him that if they wish to
prepare teachers and rabbis
for Morocco, their curriculum
must be different. Future rabbis
and teachers in Morocco must
be acquainted with French and
secular subjects
What concerns the program
of the Lubavitcher in general,
it makes the impression that
they will extend and establish
schools wherever feasible As
you will see from the enclosed
memorandum
they
strayed
out into five places and their
intention is to establish one larger
yeshiva in Casablanca.
FOREIGNERS IN THE
DANGER ZONE
The next letter from Mr.

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to Mr. Judah Shapiro (JDC

Paris), on June 9, 1951
discusses the danger that
Chabad faces by going into
military zones:
To
answer
your
question
whether
their
straying out into the military
zone is good or bad is
likewise difficult to answer.
You know that Morocco is
divided into two parts, the
military zone and the civilian
zone. The first extends from
Agadir-Taroudant, through
Beni-Melal-KhenifraMidelt, nearly to Debdou.
If you will take a map you
will see that this is the zone
bordering the Sahara and
certain mountainous regions.
I just returned from the TiznitTaroudant region where I made
a courtesy visit to the Colonel
of the region. Any foreigner or
anything foreign in this region is
viewed with great suspicion and,
frankly speaking, sooner or later
the Lubavitcher will step there
into Tzores
SCHOOLS IN EVERY
TOWN OR ONE CENTRAL
YESHIVA?
On September 4, 1951, Mr.
writes to Mr. Judah Shapiro
(JDC Paris), about on a 3-hour
meeting with Rabbi Gorodetsky,
which discussed the differing
views on how Chabad can help
Judaism in Morocco:
My time does not allow me
to give you more details of the
discussion we had with Rabbi
Gorodetski. I communicated
Rabbi Gorodetzki that in my
preliminary report to H.Q. I will
present 4 problems concerning
their activities here:
1. They started operating
in
Morocco
comparatively
recently and without previous

consultation with us. They are
likewise
expanding
without
consultation with us
4. I told Rabbi Gorodetzki
that we gave much thought to
the problem as to where and
in what form the Lubavitcher
could provide best service to the
cause of the Jews in Morocco.
(They are spreading out into the
entire country, being a foreign
organisation they are engaged
in activities which are the duty
of the Government or the
Communities.)
(I gathered from Rabbi
Gorodetski that they wanted
to establish Talmud Torahs
practically in every town where
there are no Talmud Torahs)
They are expanding their
activities at the time when a
committee was established by
the Council of Communities, to
help the Jews of the small towns
of Morocco. This committee
has a good chance to receive
Government subsidies and if they
will step in, their presence may
prevent action on the part of the
local effort.
But they could render

an excellent service if they
would develop a high grade
Yeshivah in Meknes for not
more than 80-100 students
and educate there badlyneeded Rabbis and teachers
who would spread out in the
Communities and function
as teachers simultaneously
spreading the Gospel. In
the latter case they could
concentrate all their efforts
and they would serve there
where help is most needed.
I have the feeling that
Rabbi Gorodetzki understood
our arguments; he however
reparted, saying that in order
to have a Yeshivah they have
to have Talmud Torahs on
which to draw from students.
He also argued that their aim is
of course to save the Jews from
assimilation and from the type
of education they receive in the
Alliance type of schools.
Another letter from Mr.
Paris), written a few months later,
on January 18, 1952 shares the
same sentiment:
After careful consideration,
I came to the conclusion that,
concerning JDC, we should
face the problem and admit to
ourselves a certain weakness, and
in admitting this, let us make a
decision which is not based upon
the merits of the activities of the
Lubavitcher in Morocco, but
based upon the tradition that we
are subsidizing the activities of
the Lubavitcher without asking
too many questions. Now,
speaking plainly, in my opinion
we shall have to look at this
problem in the following manner:
1. The Lubavitcher came
upon the Moroccan scene
somewhat too late.
2. The Lubavitcher came into
Issue 1006
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FEATURE
Morocco with two purposes: (a)
to occupy a certain field which,
if it would not be occupied by
them, may fall into the hands
of other religious groups. (b) to
fulfill a duty towards their own
conscience that they do their part
in Morocco for the perpetuation
of Torah study in accordance
with their own doctrine.
4. The Lubavitcher are
here in Morocco and JDC would
be the last people who would
wish to do anything in order they
should be obliged to leave.
5. Bearing the foregoing in
mind, we must figure upon it that
the Lubavitcher will continuously
try to expand their activities and
present the bill, or part of it, to
JDC.
7. I wish to repeat for
the xth time that the field where
the Lubavitcher really could
contribute would be if they would
organise and put all their efforts
into the organisation of a Yeshiva
which would produce Rabbis and
teachers who could improve the
religious stock of education in
Morocco. This is a field where
I think JDC should definitely
support the Lubavitcher.
8. A few days ago I was
in Sefrou and I saw a young
man, a pupil of the Yeshiva in
Meknes, teaching Hebrew in the
Alliance School. I must say that
I was extremely impressed by the
activity of this young man
9. As a conclusion, I would
suggest that we should approve
a certain global budget for
Lubavitcher activities in Morocco
with the provision that our budget
represents a certain percentage of
their total expenditures
CHABADS ACTIVITIES:
FIFTY SCHOOLS IN REMOTE
VILLAGES
Despite the JDCs view on
Chabad, the reality on the ground

was different, as seen from an
article published by the Jewish
Telegraphic Agency (JTA) on
January 28, 1952, reporting on
the Chabad activities in Morocco:
Fifty
religious
schools
have recently been established
in remote mountain villages
of
French
Morocco
by
representatives of the Lubavitcher
Rabbis European office under
the direction of Rabbi Benjamin
Gorodetzki, it was reported here
today.
During a 300-mile expedition
into the roadless wilderness
south of Marakesh, the Chassidic
teachertraveling on donkeys
found what must be one of the
poorest, disease-ridden Jewish
communities in the world.
The Jews in this area dwell in
mud huts and caves and eat
the pickings of refuse from
the markets of their Moslem
neighbors. When they can afford
it, they eat a sort of unleavened
bread which is baked with mud.
Horrible skin, scalp and other
diseases abound among these
Jews, who mend shoes and ply
other simple crafts when work is
available.
The Lubavitcher Rabbis
representative found that the
Jews in this region marry off
their daughters from the age of
eight. They spend much time in
the study of the Talmud. Rabbi
Gorodetzki, who as mission
was financed in part by the
Joint Distribution Committee,
established a boarding school
for 150 students in Meknes and
a girls seminary in Sefrou. It is
hoped that when these students
complete their studies, they will
serve as teachers in a network of
religious schools in Morocco.
Shortly after this report
was published, on February
8, 1952, Mr. William Bein
(JDC Morocco) wrote a letter

Paris) discussing this report, and
summarizing what he heard from
Rabbi Binyamin Gorodetski
during two short few-hour
meetings and his request that
Rabbi Gorodetski should not
expand without prior approval
from the JDC:
During our todays meeting,
they presented to me a list of
their Talmud Torahs, Yeshivoth,
etc., in accordance with which
they are working at present in 45
localities, where 66 Rabbanim
are teaching 2059 pupils
Included in the list of his
schools are included all types
of institutions, the Yeshiva
in Meknes; a Girls so-called
Seminary in Sefrou for 48 pupils;
evening classes for Alliance
children in several towns,
amongst others in Sidi Rahal,
etc.
Upon my enquiry as to
their further programme, I
was told that they want to
provide the much-neglected
religious education for girls,
all over the country, and they
wish to establish girls schools,
particularly in Casablanca. I
made clear to Rabbi Gorodetski
the following:
1. That JDC cannot accept
his interpretation of control but
that it was ready to go along with
the suggestion contained in your
letter of January 7th, namely that:
Rabbi
Gorodetski
has
pointed out to us that he cannot
accept a limitation of one yeshiva
or three smaller institutions for
the future. I believe that he is
justified but have pointed out to
him that any program he wishes
to add to the existing one can
only be undertaken by him with
the approval of AJDC. In other
words, he is left the right to argue
with us and we neither reject

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his arguments in advance nor

prevent him from presenting us
with such programs as may have
validity.
I added that JDC cannot
be expected to be a partner in
any programme which was not
discussed in advance, frankly
speaking, I do not know whether
he agreed to this procedure, but
had the impression that, with
the exception of the extension
of the girls programme, [they]
may come to a kind of standstill
unless they will be able to bargain
out with JDC such conditions
that will give fertile ground to
unlimited expansion with no
particular regard for local or
community contribution
LUBAVITCHERS ARE
CONTINUALLY SPREADING
The next letter sent from Mr.
Paris), dated February 25, 1952,
shares how Chabad took over a
Cheder which was supposed to be
shuttered:
With further reference to
my previous correspondence on
the subject of the Lubavitcher,
we have for a long time been
negotiating with the Marrakech
Community to liquidate the
Hedarim there. During my last
trip to Marrakech I agreed with
the Community on a complete
transformation of the Hedarim,
which hold about 500 children,
into a type of kindergarten I
was there on Friday, for one day,
to meet Dr. Nahum Goldman,
and I found out that in the
meantime, the Lubavitcher, again
without any previous consultation
with us, have established there,
in conjunction with the Jewish
Community, a Talmud Torah
heder for 65 children
This once more shows what
a hard job it is to do a planned

thing, if organisations like the
Lubavitcher
are
continually
spreading
THE REBBE: THEIR

COMPLAINTS ARE RIGHT!
In a letter written to the
Rebbes Shliach to Morocco,
Rabbi Shlomo Matusof, on
Kislev 22, 5713, the Rebbe
takes the middle-road approach,
between the demands of the JDC
and the activities of Chabad:
I acknowledge receipt of your
letters from the 17th of Kislev,
and of the 5th of Kislev, and it is
self-explanatory that the state of
affairs of Oholei Yosef Yitzchak
in North Africa is unfortunate,
and the main point is not what
Mr. [...] etc. are claiming, but

rather that it seems that their
complaints are justified, and I am
saddened by this, for I am also of
the opinion that that our energy
should not be used for spreading
even wider, rather it is better
to strengthen the branches of
Oholei Yosef Yitzchak wherever
they are, and improve them. It is
possible that both approaches can
be done, but if it is not possible
to do both simultaneously, then I
think that in the current situation
we should focus our energy to
invest in the improvement of
existing institutions.
Next installment introduces
the new JDC Head in Morocco,
his campaign to abolish religious
education in Morocco, and the
Chabad response to it.
Issue 1006
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CROSSROADS
POLITICALLY
CORRECT
TERRORISM
Has Mr. Netanyahu now internalized the
fact that we must decry this senseless act
of bloodshed without any apologies and
without looking for the scapegoat of the
week to blame for the murder of Jews?
Only when the government gives its full
and decisive backing to the settlers of
Yehuda and Shomron will the world also
begin to accept the fact that our presence
in Eretz HaKadosh is not negotiable and
there can be no legitimacy to harming the
lives of the settlers.
By Sholom Ber Crombie
Translated by Michoel Leib Dobry
1.
Prime Minister Netanyahus
declaration that the Israel Defense
Forces will demolish the house of
the terrorist who murdered Mrs.
Dafna Meir, may G-d avenge
her blood, comes too late to help
her family and her six orphaned
children. This announcement also
doesnt make much difference to
the family of the sixteen-year old
terrorist, who will immediately
rebuild their home with the help of
Hamas money. This is a symbolic
act of protest, designed to placate
the citizens of Eretz HaKodesh

and exempt the government for
its helplessness and inaction in
the face of the terrorist menace.
The bottom line is that if this
has turned into an answer to
terrorism, it would be preferable
if we would simply refrain from
demolishing terrorists homes.
In this way, it will at least be
made clear that this is not a true
response to terror.
Anyone
who
mistakenly
thought that terrorism would
stop on its own got his answer
last week. Two serious attacks,
in Otniel and Tekoa, have proven

that the current wave of terror
has not come to an end it has
merely intensified. Sixteen-year
old children have become a major
threat to the strongest army of the
world, and what does the Prime
Minister do? He demolishes
their houses. The recent wave
of terror commenced more than
four months ago (!), and thus far
there hasnt been a single military
response. The Prime Minister,
who asserted that he would crush
the Hamas leadership and restore
security to the Jewish homeland,
stands with his hands folded
against a murderous intifada that
has claimed the lives of nearly
thirty innocent Jews within four
months! At the moment of truth,
Mr. Defense has forgotten how
to deal with terror.
Under normal circumstances,
there shouldnt even have been a
chance that the terrorism would
stop on its own. As long as the
Prime Minister sits and wrings his
hands while instructing the IDF
to continue acting with restraint,
the security situation will remain
unchanged. At the present stage
of this conflict, the army still
chooses not to be a part of the war
on terror. All those steps taken
until now have been defensive
in nature, not preventive. The

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only task assigned to the IDF in

the current battle is guarding
bus stops in Yerushalayim and
providing security at school gates.
Thats not the way to defeat
terrorism.
2.
Dafna Meir Hyd struggled
with the sixteen-year old terrorist,
but he managed to overpower her
and murder her in cold blood.
This was an act of unspeakable
cruelty. A sixteen-year old boy
slaughtered a mother before the
eyes of her children. It turns out
that ISIS is already here not just
in the organizations underground
activities among the Israeli Arab
population, but in its appalling
brutality that knows no limit. The
bloodthirstiness of the Islamic
world has never recognized any
red lines. The only thing that
has changed from the 5689/
Tarpat pogroms to todays violent
rampage is the level of deterrence.
However, when the restraints are
removed, the desire to commit
acts of cruel violence runs wild.
For his part, the Prime Minister
called upon the world to condemn
the murder without hesitation
or hypocrisy. However, has Mr.
Netanyahu
now
internalized
the fact that we must decry this
senseless act of bloodshed without
any apologies and without looking
for the scapegoat of the week to
blame for the murder of Jews?
When the government will give
its full and decisive backing to the
settlers of Yehuda and Shomron,
the world will also begin to accept
the fact that our presence in Eretz
HaKadosh is not negotiable and
there can be no legitimacy to
harming the lives of the settlers.
Is the Prime Minister ready
to proclaim openly to the entire
world that were talking about
terror organizations whether
PLO or Hamas whose objective
is to murder Jews for being Jews,

and anyone who aids them will
be tried as a collaborator with
terrorists? If not, the Prime
Minister will no doubt settle for
bombastic declarations against
terror while continuing the
diplomatic process, freezing
construction in Yerushalayim,
Yehuda, and Shomron, and
shaking the hands of the murderer
Abu Mazen.
The Prime Minister is right
when he says that if we want to
fight terrorism there can be no
wavering or uncertainty. However,
the one who must internalize this
on construction in these areas is

essentially declaring that Jewish
settlement there is temporary, and
he cant make any claims against
those who oppose our presence in
Yehuda and Shomron.
3.
Former
Deputy
Prime
Minister Eli Yishai was correct
when he attacked the political
left last week following the
horrific terrorist attack in Otniel:
Btzelem and Breaking the
Silence are responsible for
another despicable murder,
The Rebbe continued to explain: And when the

approach is in a manner of standing erect and
upright, this leads to the fulfillment of G-ds blessing as
stated in the pasuk before, And I will lead you upright
I will grant peace to the land, a true peace emanating
from the fear the Gentile has towards a Jew.
awareness first is Mr. Netanyahu

himself. It is impossible on the
one hand to delegitimize the
settlers by forbidding them to
build and conduct normal lives,
while on the other hand, express
our amazement when our enemies
take advantage of this weakness
and murder those whom the
government has abandoned. If
the Prime Minister means what
he says, and we do have the right
to live anywhere in our homeland,
he must prove the sincerity of his
statements by lifting the edicts
of
construction freezes and
army bulldozers off the settler
community. This time, were
not just talking about the quality
of life for the settlers in Yehuda
and Shomron, the question here
is whether Jews are allowed to
live in this region or is their
presence illegitimate chv? For
anyone who imposes a freeze
wrote Yishai. I am stunned

and shocked by the murderous
terrorist attack in Otniel. The
cruelty of the murderers knows no
boundaries. We again encounter
the face of unrestricted evil and
wickedness. [This was] a dreadful
slaying of a Jewish woman Hyd
in her own home, when her only
sin was being Jewish. The struggle
against incitement must continue
with greater fortitude. The
Palestinian incitement, alongside
Israeli [incitement] conducted by
left-wing organizations Btselem
and Breaking the Silence,
is
responsible
for
another
contemptible murder. May G-d
avenge her blood.
The sixteen-year old terrorist
who murdered Dafna Meir Hyd
arrived on the yishuv unhindered
Continued on page 25
Issue 1006
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33
1/26/2016 1:24:24 PM
TZIVOS HASHEM
HOUSEKEEPER
AND COUSIN
Presented for Chaf-Beis Shevat, the day that Rebbetzin Chaya Mushka,
the wife of the Rebbe, passed away.
By Nechama Bar
It was a sunny day in Florida

and Dr. Schild* and his wife
were sitting outside, enjoying
the breeze and the scenery.
There was a beautiful garden in
the yard with fruit trees date
palms, mango, avocado, citrus
Flowerbeds
fruits and more.
adorned the paths of the
garden with an array of colors.
It was a delight to sit there in
the shade and take it all in.
The Schild family put a lot
of money into their garden as
well as into their magnificent
home. Money was no problem
for them.
Is the suitcase ready? Did
you arrange with a driver to
take you to the airpor t? asked
Mrs. Schild.
Everything
Of course.
was arranged a week ago. I
am so excited about going
It will be an
to New York.
opportunity for me to see Rabbi
Schneersohn.
We can have a basket with
fruits and flowers that grow
in our yard arranged for him.
It will be mishloach manos for
*A pseudonym
Purim which is coming up soon,

said his wife. She went to fetch
a beautiful basket and began
filling it with fruits and flowers.
President Street.
He rang the bell and his
heart beat rapidly. The door
was opened by a refined looking
woman. The doctor held out
the basket and said, This
basket is for the Rebbe, for
Purim, from Dr. Schild. Please
give it to him.
The woman thanked him
warmly and asked him to
wait. A few minutes later she
returned with a five dollar bill
which she gave him as a tip.
I thank you very much but
there is no need for a tip. I
myself am Dr. Schild, said the
doctor, not taking the money.
Its gorgeous! I see you have

another talent that I didnt
know about, smiled Dr. Schild.
Maybe the Rebbe and
Rebbetzin will agree to come
and visit us, she said excitedly,
thrilled by the idea. We can
them
putting
them,
host
has
which
floor
on the first
They
ce.
a separate entran
will enjoy Floridas beautiful
weather which is wonderful
People flock
in the winter.
r. So
weathe
here for the good
Oh, if you are the doctor
it then please come in, said the
offer
to
please, dont forget
to them.
woman.
Her husband nodded. Yes,
Who are you? he asked.
this was the most wonderful
I am the housekeeper and
He
thing he could imagine.
cousin of the Rebbe, said the
hoped the Rebbe and Rebbetzin woman matter-of-factly.
would agree.
The doctor thought, How
The plane landed at Kennedy terrific it is that the Rebbe has
Airpor t in New York. The cab such a refined woman to run
driver brought the doctor to his house. Im sure she does her
his destination. The doctor did work faithfully and devotedly.
not delay. He took the basket
The doctor entered the
which he had guarded carefully
and began telling the
house
and
trip
the
throughout
the
about
keeper
house
hurried to the Rebbes house on

1006_bm_eng.indd 34
1/26/2016 1:24:25 PM
had
he
garden
beautiful
her
told
He
house.
behind his
I
and
wife
My
idea,
about their
and
Rebbe
the
g
thought of offerin
Rebbetzin to come and stay with
us. That way, the Rebbe, who
never takes a vacation, will be
able to rest a bit and restore his
strength. They will have absolute
privacy because there are many
trees close together surrounding
the yard which conceal the house
from passersby. In Florida the
weather is wonderful and warm
in the winter.
The doctor concluded his
enthusiastic description with,
We would be so honored to have
the Rebbe and Rebbetzin agree
to come to our house. Can you
convey this message to them?
The woman, who had given

him her full attention, said, I
will repeat exactly what you
said.
The doctor stayed a few more
The housekeeper
minutes.
made it so pleasant and he
enjoyed talking to her. When
he left the house he thought,
What a wonderful woman.
How blessed is a house that has
someone like her caring for it.
down
slowly
walked
He
t.
though
in
President Street, deep
a
tered
On his way he encoun
hat
and
suit
man dressed in a
who looked like a Chassid of the
Rebbe. The doctor, who was so
amazed by his visit, stopped the
Chassid to talk to him.
I was just in the Rebbes
fantastic
a
What
house.
housekeeper they have there, so
warm and devoted. I was so
happy to see that the Rebbe has
such good help.
The Chassid was taken aback
by this. He had never heard of
someone like that in the Rebbes
house. I am a bit surprised. I
dont know about any such
person. Please describe her.
to
began
doctor
The
of
all
describe the woman and
d,
jumpe
a sudden the Chassid
as though bitten by a snake.
He said, Oy! That wasnt the
That was the
housekeeper.
Rebbetzin! Why did you think
housekeeper?
the
was
she
The shocked doctor said,
Why did I think so? I did not
think so; she told me so! I asked
who she was and she said she ran
the house and is a cousin of the
Rebbe. Why did the Rebbetzin
tell me that?
and
smiled
Chassid
The
said, The Rebbetzin spoke the
truth. She does run the house
as every good Jewish woman
cooking,
does,
cleaning, doing laundry, and

And
putting things in order.
it is also true that she is the
Rebbes cousin because she is the
daughter of the previous Rebbe
who was a descendant of the
Tzemach Tzedek. The Rebbe is
also a descendant of the Tzemach
Tzedek so they are cousins.
It took the doctor a long time
to recover from the shock. He
had had the opportunity to see
how special the Rebbetzin was,
along with her incomparable
and
humility,
simplicity,
modesty.
The Rebbetzin made it a point
not to stand out, not to receive
honor, and not to announce who
she was when it wasnt necessary.
Issue 1006
1006_bm_eng.indd 5
35
1/26/2016 1:23:55 PM

1006

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CONTENTS

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

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04 19 Shvat 5776 - Hakhel

6. The main thing is that since

from as far as the islands of the

is that his leadership began in the

DAILY MESIRUS NEFESH

Line, red, purple or any other

4 19 Shvat 5776 - Hakhel

cruelty, and the entire area is

time they go on mivtzaim, each

Kiryat Arba area, so we opted to

wanted to tag along with R

CAUTION NOT FEAR

dont need to be connected to

shiurim, home visits, checking

6 19 Shvat 5776 - Hakhel

The third Intifada, this current wave of terror,

says R Nachshon. There were

TFILLIN FOR EVERY

on with him, you give him a pair

THE TEN DECLARATIONS

The Ten Commandments are

2. You will have no other

In the present day and age we

NO NEED FOR REMINDERS

8 19 Shvat 5776 - Hakhel

and bask in G-ds utter sublimity.

EXTERNAL AND INTERNAL

and retranslate the next five

each persons goodness and

The problem with relationships throughout

humanity, which the Torah

ones loyalty to another. But we

role in realizing the purpose of

THE SUPREMACY OF THE

8. You will not disrespect the

9. You will not misrepresent

In Crown Heights area: 1640/1700AM

bearing false testimony about

NO NEED FOR RIVALRY

worldwide, online: www.RadioMoshiach.org

USA NEW phone: 347 990 1136

10 19 Shvat 5776 - Hakhel

ournalism and historical research

made a mistake with the address. Who

of Kfar Roeh, who is the brother of R

week before his beloved

I had no answers. When I asked

12 19 Shvat 5776 - Hakhel

The fascinating personal story of

geniuses, tzaddikim, and elevated

my searching and the merit of my

every Shabbos for kiddush.

through some tough times, as

My grandfather was a celebrated soldier in

Rebbe and his global work, but

traumatic for me.

the two policemen checking her.

14 19 Shvat 5776 - Hakhel

me a booklet with questions and

Unfortunately, I was successful.