CONTENTS

4
FEATURED ARTICLES

4 PREPARING FOR WAR

OR PLAYING CHESS?
Prof. Shimon Silman

8 SPAIN 52:
KASHRUS ON CAMPUS

14 DONT GIVE UP!

Rocheli Dickstein

20 20
AN OUTSTANDING
CHASSID IN TORAH,
TFILLA AND GMILLAS
CHASSADIM
A. D. Mur

28
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1058_bm_eng.indd 4 2017-02-21 11:20:05 AM

 DVAR MALCHUS
MOSHIACH CONCEALED
From Chapter Fourteen of Rabbi Shloma
Majeskis Likkutei Mekoros, Volume 2.
(Underlined text is the compilers emphasis.)
Translated by Boruch Merkur
14. Among the things mentioned
in Meseches Sota that will transpire
in Ikvisa DMeshicha, at the
threshold [literally, heels] of the
Messianic redemption [when you
can already hear the footsteps of
Moshiach approaching], is that
pnei hador kpnei hakelev the
face of the generation is like the face
of the dog.
All details enumerated in this
passage of Talmud, bpnimiusam
in their inner aspect, are
actually blessings. The blessing
concealed within the likening of
the face of the generation to that
of a dog is that the period leading
up to the Messianic redemption
(especially through our avoda of
disseminating the wellsprings of
Chassidus outward) evokes in the
entire generation the hunger for
the word of G-d (see Amos 8:11)
[hunger being characteristic of a
dog]. In fact, the hunger is so great
that it is described as they did not
experience being satiated, for as
much as they attain and consume,
they are overridden with hunger;
give, give they demand, pleading
for more and more.
The notion of bringing out the
inner blessing is connected with
the beginning of the sidra [Parshas
Rei]: Behold (rei) I give before
you today a blessing and a curse.
This verse alludes to the fact that
even the curse will be transformed
into a blessing. []
And through the transformation
of Parshas Rei, we segue straight to
the next sidra, Shoftim vshotrim
(judges and officers) you shall
appoint for you at all of your city
gates that there will be I shall
1058_bm_eng.indd 3
return your judges as in former
times,* in the true and complete
redemption through Moshiach
Tzidkeinu, may he come and redeem
as very soon.
(From the address of Shabbos Parshas
Rei 5728; Likkutei Sichos
Vol. 9, pg. 105) written in Rambam Sanhedrin 14:12
NOTES:
*Footnote 74: Yeshayahu 1:26 for the
return [of] your judges will precede
the advent of Moshiach, as in the
conclusion of the verse, afterwards you
shall be called City of Righteousness,
etc. (cited in Rambams Perush
HaMishnayos (Sanhedrin 1:3)).
Regarding the commentary of Radbaz
on Rambam (Laws of Sanhedrin 14:12),
It is possible that he (Moshiach**)
will bestow smicha upon the Great
Court (Beis Din HaGadol) [i.e.,
Moshiach will actually come first,
before the Great Court is restored]
this opinion is dependent upon the
determination of whether or not it is
possible to grant smicha in the current
era (bzman hazeh), and Radbaz follows
his approach on the matter.*** (See
Rambam Laws of Sanhedrin 4:11 and
Radbaz there.)
Some further investigation, however, is
still required into Radbazs commentary
on Sanhedrin Chapter 14, from Eruvin
(43b), where it says that Moshiach
comes to the Great Court. It cannot
be said that this Great Court receives
smicha from the descendants of Reuven
[who are destined to return before the
advent of Moshiach and wage wars],
nor can it be said that it is received from
Moshiach when he first reveals himself
(as Radbaz writes in Laws of Sanhedrin
4:11), because the difficulty still remains
that the descendants of Reuven have
not yet appeared, nor has Moshiach
arrived (especially in light of what is
that in the future the Great Court will
first return in Teveria).
We may, therefore, assert that (at least
to Radbaz) the members of the Great
Court referred to in Eruvin is a casual
use of the term meaning, the great(est)
court of the generation [and not the
Great Court proper] and its members
are not necessarily bestowed with
smicha. (In any case, this understanding
of Eruvin is more logical, for how is
smicha relevant to the coming of
Eliyahu the Prophet?)
**It still remains to be determined from
whom Moshiach will receive smicha.
***It is not necessary to ascribe to
Rambam that the Talmud rejects the
notion [brought in Midrashim] that
Moshiach will be revealed and then
later conceal himself (nor must we
assume that in Yad HaChazaka Rambam
changes his opinion from what he writes
in Perush HaMishnayos, that I will
return your judges precedes the advent
of Moshiach) as in his proof (Laws
of Kings 11:3), Do not assume that
[HaMelech HaMoshiach must perform
miracles] for Rebbi Akiva said
about him (about Ben Koziba) that
he is Melech HaMoshiach because
Ben Koziba was in fact concealed for a
period of time (in the caves) during the
course of the war, and in his time there
was a court that had received smicha,
etc. Regarding the coming of Eliyahu,
see Laws of Kings 12:2.
2017-02-21 11:21:06 AM
 MOSHIACH & SCIENCE
25 Years of Swords into Plowshares:
PREPARING
FOR WAR OR
PLAYING CHESS?
By Prof. Shimon Silman,
RYAL Institute and Touro College
W
hile state
budgets are
struggling to
fund peoples
essential social needs, military
spending is growing. Money is
easily found for sophisticated
weapons whose destructive power
is comparable to that of the
weapons of mass destruction; for
submarines whose single salvo
is capable of devastating half a
continent; for missile defense
systems that undermine strategic
stabilityIt all looks as if the world
is preparing for war. (Mikhail
Gorbachev, former president of
the Soviet Union, writing in this
months Time magazine)
The way things are going,
I think that if there is awarin
the future, the two countries
will just play a chess game with
each other. (U.S. Department
of Defense scientist, expressing
his personal opinion in a private
communication to me)
Who is correct, the president
or the scientist?
4 28 Shvat 5777
1058_bm_eng.indd 4
THE STATE OF THE WORLD statistics, the world has in fact
become more peaceful.
We ask this question against
So why does Gorbachev say,
the backdrop of 25 years of
It all looks as if the world is
Swords into Plowshares. It was
preparing for war? Gorbachev
25 years ago this week that the
is now 85 years old but back in
Rebbe MHM said his famous
the 1980s he played a major
sicha identifying the declaration
role in the transformation of
of the heads of state meeting at
Russia that led to the Swords into
the UN, announcing a new era
Plowshares declaration.
of peace and mutual cooperation
among the nations of the world There is a well-known
story that when Gorbachev
as the beginning of the fulfillment
of Isaiahs prophecy that in the first came to power the Rebbe
MHM called in Professor
Era of Moshiach the nations of
the world will beat their swords Branover (Yirmiyahu ben Devora
shyichyeh we mention him for
into plowshares.
a speedy and complete recovery
Over the past 25 years we
from his illness) and told him
have reported frequently on
to start working on a project to
Swords into Plowshares (SIP)
provide housing and employment
type developments: military
in Israel for the thousands of
technologies and resources
Russian Jews who will soon be
transformed for peaceful uses,
coming out of Russia.
nations that have given up
Branover was shocked by this
their militaristic agendas and
request since nobody knew of
now pursue peace, and quoted
any such event on the horizon.
extensively from the annual
So he contacted his friends in the
Human Security Reports
showing that, when you do the Soviet Union to see if they knew
2017-02-21 11:20:08 AM

of any indication that the Jews
would soon be leaving Russia.
They told him that there was no
indication of any such thing and
that in fact from all indications it
was expected that things would
get worse under Gorbachev.
Branover wanted to be sure that
he understood the Rebbe MHM
correctly so he went back to
the Rebbe MHM to verify the
instruction. The Rebbe MHM
told him again that very soon
thousands of Jews would be
leaving Russia, that there must
be housing and employment
ready for them and that Branover
should work on this project with
such intensity that he would even
dream about it at night! The
rest is history: Jews came out
by the thousands, many settled
in Israel and Branover had built
a community with housing and
employment for many of them.
But thats not the end of
the story. Years later, after the
communist regime fell and
Gorbachev was out of power, he
1058_bm_eng.indd 5
came to visit Israel. The Israeli
government assigned Branover to
show him around. At one point
Branover told Gorbachev about
the Rebbe MHMs prediction
that soon the Jews would
leave Russia by the thousands.
Gorbachev was shocked.
He couldnt believe that any
person could have known this.
Gorbachev said that he himself
had no plans to make major
changes when he came to power.
In fact, he said, he had no idea
what he was going to do. But he
wanted to preserve communism.
Gorbachev is not to be taken
lightly. But is he correct that
It all looks as if the world is
preparing for war?
To answer this, lets first
take a look at the Swords into
Plowshares sicha and see what
we should expect to see in the
world after 25 years of SIP. Then
we will take a look at some of
the data that will tell us what has
been happening and where we
are holding. Then we can decide
if the world is in fact preparing
for war or for a chess game.
THE SWORDS INTO
PLOWSHARES SICHA
The characterization of
the Swords into Plowshares
development is described in the
first few sections of the sicha.
Here are some excerpts:
It is well known that
everything that happens in
the world is through Divine
Providence, especially major
events connected with countries of
great importance whose influence
and leadership affect the whole
world.
First of all, there was the
event which occurred on the eve
of this Shabbos, a conference
of the heads of state of the
major world powers, led by the
leaders of the two superpowers.
At that meeting they decided
upon and announced a new era
in international relationsan
era in which warfare would be
eliminated, weapons would be
reduced or destroyed, and peace
and unity, cooperation and
mutual aid would prevail among
the nations of the worldfor the
good of all mankind ...
One of the prophecies of the
Geula by Moshiach regarding
the conduct of the nations of the
world is: They shall beat their
swords into plowshares and their
spears into pruning hooks. Nation
shall not raise a sword against
another nation nor shall they
learn any more war.
Since these days the heads
of state of the nations of the
world are making decisions
and announcements regarding
the reduction and elimination
of weapons and the increase
in things required for the
maintenance of the economies
of their individual countries and
Issue 1058 5
2017-02-21 11:20:09 AM
 MOSHIACH & SCIENCE
The game of chess is all about strategy,
positioning, projecting power, exerting pressure
and bluffing. In my opinionI agree with the Defense
Department scientistits all about positioning and
projecting power rather than preparing for war.
the world as a whole, which
is the content of the prophecy
They shall beat their swords
into plowsharesdismantling
the instruments of war to
construct from them instruments
for working the ground, the
earth from whence comes forth
breadthis is a clear sign of the
beginning of the fulfillment of this
prophecy as part of the true and
complete Geula by Moshiach.
(Translation from Chapter III
of my book Scientific Thought
in Messianic Times, where a
more complete translation can be
found.)
I would like to focus on
several elements emphasized in
this description:
1) The nations. There is an
emphasis on countries of great
importance whose influence
and leadership affect the whole
world. a conference of the
heads of state of the major world
powers, led by the leaders of the
two superpowers. The meeting
was the first ever between the
heads of state of the 15 members
of the Security Council. But there
are only 5 permanent members
on the Security Council U.S.,
Russia, China, England and
France and they are the major
world powers.
2) The era. An era in which
warfare would be eliminated,
weapons would be
reduced or destroyed, and
peace and unity, cooperation and
mutual aid would prevail among
the nations of the worldfor the
good of all mankind.
6 28 Shvat 5777
1058_bm_eng.indd 6
3) The transformation.
The reduction and elimination
of weapons and the increase
in things required for the
maintenance of the economies of
their individual countries and the
world as a whole.
So to see how Swords into
Plowshares has progressed
over the past 25 years, we
should focus primarily on how
this transformation has been
implemented by the 5 major
world powers.
Over the years, we have
extensively documented specific
transformations in each of these
countries, but now lets see
if we can quantify the overall
transformation for each of these
countries.
There are many organizations
and institutesincluding the
UN itself, when its not busy
criticizing Israelthat have
been studying this, and that fact
alone is a sign of how the world
is changing and what the world
now expects from itself.
MR. GORBACHEV,
TEAR DOWN
In recent years, the Bonn
International Center for
Conversion (BICC), whose
reports we have used extensively
over the years, has published
the Global Militarization Index
(GMI) which is a measure of how
militarized a nation is. It evaluates
over 150 countries using a
complicated formula which
considers: military expenditures
as a percentage of GDP, military
expenditures relative to health
spending, military personnel in
relation to the population and
heavy weapons in relation to the
population.
The Global Militarization
Index, then, would be a good way
to quantify the transformation
of military to peacefulthe 3rd
focal point on the list above.
The one drawback of the GMI,
however, is that it only goes back
several years, not all the way
back to 1992. But we will note
the ranking of the 5 major world
powers on the GMI list for the
year 2016:
Nation Rank
Russia 5
U.S. 31
France 60
England 71
China 91
Surprise! None of the major
world powersexcept for
Russiaare even in the top 20%
of militarized nations. Most of the
highly militarized countries are
small countries (that youve never
heard of) and are certainly not
countries of great importance
whose influence and leadership
affect the whole world.
The Stockholm International
Peace Research Institute (SIPRI),
however, has data going back
to 1992. Their data considers
military expenditures as a
percentage of GDP for numerous
nations throughout the world. We
have generated a graph to show
this percentage for the 5 major
world powers. (Credit goes to
Yan Zverev of Touro College for
generating the graph. The graphs
are color coded, but if you are
reading this in black and white,
it may be hard to identify which
graph represents which country.
The curve that ends off highest
in 2015 is Russia, and the one
2017-02-21 11:20:09 AM
 below it is the U.S.)
Surprise again! What do
we see? In all cases except for
Russia, this Militarization Index
has gone down.
BICC also considers a Global
Hunger Index (developed by
the International Food Policy
Research Institute) and notes
that most states suffering from
hunger also have comparatively
low levels [of] militarization. So
for Gorbachev to say that While
state budgets are struggling to
fund peoples essential social
needs, military spending is
growing is an exaggeration.
We politely say to him,
paraphrasing President Regan,
Mr. Gorbachev, tear down that
picture youve painted of the
world.
A GAME OF CHESS
This brings us to the
alternative theorythe chess
game which, I think, is a good
model for whats going on in the
world now.
Firstly, lets ask the basic
question: Since we are in the
era of Swords into Plowshares,
should there be any military
conflicts in the world at all?
1058_bm_eng.indd 7
To answer this, lets take a
closer look at this prophecy of
Isaiah. He says:
And they shall beat their
swords into plowshares and their
spears into pruning hooks; nation
shall not raise a sword against
nation nor shall they learn any
more war.
We notice something very
interesting here. First he says that
the nations will beat their swords
into plowshares because (as the
Radak explains) they wont need
them any more as a result of
Melech HaMoshiachs influence
on the nations of the world. Then
he says, Nation shall not raise a
sword against nation. It would
seem that the order should be
reversed. First it should say that
the nations will not raise swords
against each other; then, since
they wont be fighting each other
they wont need their weapons
any more so they will beat them
into plowshares. From the fact
that beating the swords into
plowshares is stated first, we see
that this process will begin even
before all wars cease. Then, as
a further development, nation
shall not raise a sword against
nation, i.e., there will be no
more war. And finally, nor shall
they learn any more war. They
will not even maintain a readiness
for war. There will be no military
exercises, no military training or
even any computer simulations of
conflicts.
The game of chess is all about
strategy, positioning, projecting
power, exerting pressure and
bluffing. In my opinionI agree
with the Defense Department
scientistits all about
positioning and projecting power
rather than preparing for war.
A case in point would be the
controversy over the islands in
the South China Sea, claimed by
China as well as other nations.
A recent Bloomberg News
report analyzes this situation
and explains that while there is
a possibility of this leading to
war, its unlikely, because China
does not want to interrupt the 5
trillion dollars in trade that passes
through the area every year.
Its all about posturing.
One might even say that the
last line in Isaiahs prophecy,
nor shall they learn any more
war, means that they will stop
playing these chess games.
So raise your glass, say a
bracha, take a SIP and say,
Lchaim!
Issue 1058 7
2017-02-21 11:20:09 AM
 MIVZTAIM

Spain 52:
KASHRUS
ON CAMPUS
in Madrid, and mentioning a visit
Since G-d has brought you to Madrid, even if
of Rabbi Gorodetzky to Spain
it is for a short while, the inner purpose of it (translated from Yiddish Igros
Kodesh Vol. 5 page 200):
is to help a fellow Jew in matters of Torah and
I was gratified to hear from
Mitzvos * Seeing the extreme interest these my personal representative
students take in eating Kosher and, myself, and director of our European
Aid Bureau, Rabbi Binyamin
feeling the urgency of it, I was obliged to help Gorodetzky, regarding his visit
them * I receive letters from more students to Madrid.
I was very happy to hear
expressing their desire to eat kosher * I feel sure about your important work for
that you have instructed Barcelona to provide the benefit of the community,
that you and your spouse have
kosher for Passover food for all the students in dedicated a synagogue for
Madrid * Mivtza Kashrus on Campus the community, etc., and now
you have taken upon yourself
to significantly add to the
In the summer of 1975 the activities in Europe and North community by establishing a
Rebbe launched Mivtza Kashrus. Africa, was directed by Rabbi Kosher kitchen, and you have
However the Rebbes campaign Binyamin Gorodetzky. dedicated a building for this
to encourage Kosher eating These fascinating documents purpose in the center of the
dates back many years earlier, are part of the JDC Archives city
with the Rebbe encouraging the (which were digitized and
creation of Kosher Dining Clubs uploaded online, thanks to
in Colleges and Universities THE INNER PURPOSE
a grant from Dr. Georgette
across the globe, to encourage Bennett and Dr. Leonard OF LIVING IN MADRID
Jewish men and women to marry Polonsky CBE). In a letter dated Adar 5 5712,
Jewish spouses, and prevent the Rebbe writes to Rabbi Moshe
intermarriage. Dovid Schildrkraut, the Shochet
ESTABLISHING A KOSHER
In this installment we present in Madrid, expressing thanks for
the Rebbes earliest known
KITCHEN IN MADRID his help in establishing the Kosher
involvement in such a project, In a letter dated Shvat 3, Kitchen in Madrid (translated
creating a Kosher kitchen for 5712, the Rebbe writes to Mr. from Hebrew Igros Kodesh Vol.
students in the University of Moshe Levanda the following 5 page 249):
Madrid (Spain), in 1952. This letter, expressing thanks for his When my representative,
project, as all other Chabad sponsorship of a Kosher Kitchen

8 28 Shvat 5777

1058_bm_eng.indd 8 2017-02-21 11:20:09 AM

 Rabbi Binyamin Gorodetzky,
visited Madrid, he met you
again, and he wrote to me
about you and about the
help he received from you
for establishing the Kosher
Kitchen in the city. May you
continue with strength in
matters of Torah and Mitzvos
to help others. Since you live
there, you will surely look after
this matter to ensure that it is
done in the proper manner and
it should be a lasting project.
Thanks for keeping me updated
on this matter.
It is known that G-d plans
the footsteps of man, and
since G-d has brought you to
Madrid, even if it is for a short
while, the inner purpose of it is
to help a fellow Jew in matters
of Torah and Mitzvos.
And even more so, the Baal
Shem Tov has taught that a soul
may come down to this world
for 70 or 80 years to do a favor
for another Jew, physically or
spiritually.
There is no need to
expound on this matter, and
I am sure that you try with all
your might to spread the light
of Torah in your surroundings
through action, which this is
the channel to bring down
1058_bm_eng.indd 9
and receive blessings from
the source of all blessings, in
all your personal needs, the
physical and the spiritual.
POOR JEWISH STUDENTS
FROM MOROCCO WANT
KOSHER FOOD
On February 26 1952 [Shvat
30 5712] Rabbi Binyamin
Gorodetzky wrote a letter to
the Chairman of the JDC in
Europe, Mr. Moses Beckleman,
describing his visit to Madrid,
Spain and the urgent need for
Kosher food for Jewish students in
Madrid:
You are perhaps aware of
my recent visit to Madrid and
of my efforts there to help a
group of poor Jewish students
from Spanish Morocco to
realize their ardent wish to eat
Kosher.
Seeing the extreme interest
these students take in eating
Kosher and, myself, feeling the
urgency of it, I was obliged to
help them. These young men
are of poor Jewish families
from Spanish Morocco.
They pay their board and
residence themselves. But it
will cost a little more if they
have to pay their board and
residence separately. This
little difference in the cost of
living the students have no
possibility to pay.
I take the liberty to ask
you that you request your
representative in Barcelona to
help these students. So much
the more that the help they
need is a very small one
We have organized in
Madrid a Committee of
these young people which
is especially concerned
with eating Kosher Your
representative can also contact
the Shochet of Madrid, Rabbi
Shildkraut who is highly
interested in this problem too.
I feel confident that you
will do your best to help in
this matter and thank you in
advance for it.
JDC: WE WILL
LET YOU KNOW
A few days later, on March 2
1952 [Adar 5 5712], Mr. Herbert
Katzki (JDC Paris) responds to
Rabbi Gorodetzky:
We have your letter of
February 26 regarding the
group of Jewish students from
Spanish Morocco now in
Issue 1058 9
2017-02-21 11:20:10 AM
 MIVZTAIM
Madrid, who you write wish to
arrange for Kosher food. The
information which you present
to us is new and we have no
knowledge concerning it. We
shall try to make some inquiry
and let you know as soon as we
have any word which we can
pass along to you.
THE KITCHEN IS
ALREADY FUNCTIONING!
Two days later, on March
4 1952 [Adar 7 5712), Rabbi
Gorodetzky responds to Mr.
Katzki, clarifying that he isnt
asking for approval, rather
reporting that the project has
already begun, and needs
financial support:
I have your letter of March
2 regarding the group of Jewish
students in Madrid and beg to
inform you about the following:
A kosher restaurant for
these students in Madrid is
already open. It has begun
functioning on February 26. A
group of 12 students eat there
actually A fitting apartment
was rented for this purpose.
Moreover, I receive letters
from more students expressing
their desire to eat kosher. But,
unfortunately, I cannot afford
to authorize them to eat in the
restaurant because the 100$.00
I left them to compensate the
difference in the cost of kosher
and not-kosher food till the
help of the JDC reaches them,
is not enough for a greater
number of students. There is
no ground to refuse the new
students and make a difference
between the 12 students eating
already kosher and those willing
to. It would be good if your
representative in Barcelona visit
the students to see on the spot
what can be done.
I do hope that the JDC
10 28 Shvat 5777
1058_bm_eng.indd 10
and you in particular will be
interested in this matter and
will do whatever possible for
the students.
KOSHER FOR
PASSOVER MEALS
On April 2 1952 [Nissan 7
5712] Rabbi Gorodetzky reminds
the Chairman of the JDC in
Europe, Mr. Moses Beckleman,
that Pesach is around the corner,
and the students need Kosher
LPesach meals:
Pursuant to our
conversation, and the letter
I received from Mr. Katzky,
I trust that you have by now
received a detailed report from
Barcelona, concerning the
matter of providing kosher
meals for the Jewish students
in Madrid, especially kosher
Passover food.
Inasmuch as the time to
Passover is very short, I feel
sure that you have instructed
Barcelona to provide kosher
for Passover food for all the
students in Madrid, and for
kosher meals thereafter.
I shall appreciate receiving
word from you to that effect,
as you can well understand our
concern in the matter.
With best wishes for a
kosher and happy Passover,
and warm personal regards,
JDC: SUPPORT FOR A
COUPLE OF MONTHS
On April 8 1952 [Nissan
13 5712] Mr. Katzki responded
to Rabbi Gorodetzky that they
agree to support the kitchen for a
few months (until the end of the
school year):
We have your letter of April
2 concerning the students in
Madrid. We shall try to make
some arrangements to be of
some aid to the students on
a trial basis for a couple of
months, to see how it works out.
We learned that Rabbi
Shildkraut has received his
visa for the U.S. and expects
to be emigrating shortly. This,
of course, may have some
effect on whether or not the
common kitchen can continue
and especially whether kosher
meat, etc., will continue to be
obtainable in Madrid.
We shall watch the situation
carefully.
THE REBBE: I HAVE
SPOKEN TO RABBI
GORODETZKY
At the end of the school year
the JDC decided that they will no
longer support the Kosher kitchen,
especially since the Shochet left
town. In a letter dated Teves 1
5713 the Rebbe writes to Mr.
Yosef Ben Maimon of Madrid
about this issue (translated from
Hebrew Igros Kodesh Vol. 7
page 107):
I have received your letter
from the 5th of Kislev, and
since my secretary does not
write in Spanish, I must
respond to you in Hebrew and
you will surely understand the
gist of my letter.
When my personal
representative, Rabbi Binyamin
Gorodetzky, was here not
long ago, I spoke to him again
about the situation regarding
the kitchen for the students in
Madrid; about ten days ago
Rabbi Gorodetzky returned
to Paris, and he will surely do
whatever he can to correct
the situation; if anything has
changed since then, please
report it directly to Rabbi
Gorodetzky, so he can take
care of it quickly, and send a
copy to me.
2017-02-21 11:20:10 AM
 PARSHA THOUGHT
JUDGMENT:
PRELUDE TO
MOSHIACH
By Rabbi Heschel Greenberg
THE FIRST PARSHA
AFTER SINAI
The first parsha that follows
the giving of the Torah at Mount
Sinai is called Mishpatim. It deals
with the so-called man to man
or societal laws. This underscores
the Divine nature of these laws.
Every civilized society has its
own system of law that keeps
its people civilized and protects
them from harm caused by illegal
behavior.
What makes the regulatory
laws different in Judaism is that
these social laws are not man-
made. They come from G-d,
just as the laws that govern our
relationship with Him. There is
no theological difference between
the laws that dictate what we
believe in, revere and love G-d,
and the laws that tell us to not
mistreat our fellows.
This symbiotic relationship
between man-to-G-d
commandments and man-to-man
commandments is demonstrated
by the Torah in at least five ways.
FIVE HINTS
First, when G-d gave Moshe
1058_bm_eng.indd 11
the Ten Commandments (or
more accurately the Ten
Statements) they were etched
on two tablets instead of just
one. Moshe carried these tablets,
which were divided into the two
that G-d took us out of slavery
subjects of man-to-G-d and
man-to-man commandments,
side by side to underscore their
equal nature.
A second demonstration of
the equality between these two
categories of commandments
derives from the juxtaposition
of Mishpatim with the parsha of
Yisro which records the giving of
the Torah at Mount Sinai.
A third and stronger
indication is that the Torahs
opening letter in the text of
Mishpatim is the letter vav-and.
Rashi explains that this indicates
that the laws contained here were
also given at Sinai.
More specifically, the Parsha
begins with the description of
a Jew who sells himself as an
indentured servant and who
refuses to leave after completing
his six-year service commitment.
His ear has to be pierced with an
awl. Rashi, citing the Talmud,
explains: The ear that heard G-d
say For the children of Israel Are
slaves to Me; they are My slaves,
but they are not slaves to slaves.
In other words, the Torah
disapproves of a Jew subjecting
himself to even a limited form
of servitude. Why? Because
in so doing he has violated the
Divine declaration in the first
commandment/statement, i.e.,
exclusively to be His servants.
This too connects the laws
governing society with G-ds
direct communication of the Ten
Commandments.
A fifth indication of the
synergy between these two
sets of commandments is what
happened after Moshe returned
with the second set of Tablets.
The Torah relates that on the
very next day Moshe was already
sitting in judgment of the Jewish
people. He was so preoccupied
by this duty that his father-
in-law Yisro had to counsel
him to delegate some of that
responsibility.
In his commentary on a later
parsha (VaYakhel) Rashi informs
us that on the same day, Moshe
gathered all the Jews to instruct
them concerning the construction
of the Mishkan, G-ds dwelling
place. In effect, Moshe accorded
the same degree of importance to
adjudicating civil law as he did to
Issue 1058 11
2017-02-21 11:20:11 AM
 PARSHA THOUGHT
constructing the Mishkan, G-ds
sanctuary; the most powerful
expression of the Divine in this
world!
Indeed, G-ds approval of
the construction of the Mishkan
showed that He was willing to
forgive the Jewish people for
the construction of the Golden
Calf and would dwell among
them. The construction of the
Mishkan was the climax of G-ds
revelation at Mount Sinai; the
most dramatic revelation of G-d
to the world. What happened at
Sinai, though, was a momentary
revelation that dissipated with
the sounding of the shofar.
Construction of the Mishkan
was actually the first step in
concretizing G-ds presence in
this physical world; a process
that continues to this day and
will be completed with the Final
Redemption.
What emerges from this
analysis is that the need to judge
the people and ensure a prompt
resolution of their disputes was
considered no less urgent to G-d
and Moshe than the momentous
commandment to solidify the
relationship between G-d and
Israel by building the Mishkan!
SINAI JUSTICE
One may reasonably ask why
the civil laws are accorded so
much significance here? In an
earlier parsha, the Torah states
that the civil laws had already
been given at Mara, prior to
Sinai:
[T]here [at Mara G-d]
gave them the commandments
and judgments
Rashi, citing Talmudic
tradition, says that the
judgments referred to here are
the civil laws.
Why was it necessary to
restate these laws and with the
12 28 Shvat 5777
1058_bm_eng.indd 12
added emphasis that they came
from G-d at Sinai?
The simple answer is that the
revelation at Sinai changed the
entire dynamic of the previously
revealed laws. Before Sinai, these
laws were intended to protect
society from self-destruction.
After all, there can be no place
for a relationship with G-d if we
cant get along with each other.
A world of chaos and anarchy is
headed to self-destruction just
as it did in the generation of
the Great Flood in the days of
Noach.
The revelation by G-d at
Mount Sinai introduced another
dimension to these same laws.
Rather than just controlling
threats to society, these laws now
underscored G-ds relevance
in every facet of our lives. Sinai
linked G-d to the most mundane
aspects of existence. Similarly,
the Mishkan demonstrated that
G-ds presence is compatible
with the physical world. In fact,
the only world in which G-ds
essence can be manifested is our
physical world.
The social laws introduced
at Sinai and implemented
immediately after Moshe
descended from the mountain
reflected a much more positive
and sublime objective of these
laws. Rather than being a
distraction from the construction
of a Sanctuary for G-d, the social
laws served the same purpose:
bringing the Divine into the
ordinary.
FOCUSING ON THE
PAST AND FUTURE
There can be another way of
understanding the need for and
emphasis on the social laws after
Sinai, which corresponds to the
foregoing explanation:
There are two focuses
we must always have in lifes
journey. The first is to remember.
We must always keep the
memory of the Patriarchs and
Matriarchs in our consciousness.
We can never forget the Exodus
from Egypt that molded us into
a nation under G-ds exclusive
sovereignty. We must never
forget the evil violence of Amalek.
The echo of Sinai must always
reverberate in our ears.
At the same time, we must
always look to the future, when
G-ds plan for the Universe will
be fully realized. It will be a world
of justice, peace and harmony
among all of G-ds creatures.
We will experience total
harmony. There will no longer be
dichotomies between the upper
and lower, inner and outer,
spiritual and physical, collective
and individual. All that seemed
to be in conflict will experience
complete unity. This will be the
ultimate and true form of justice.
The prophet Isaiah declared
that Zion will be redeemed
with Mishpat-Justice... Zion is
Isaiahs metaphor for Jerusalem
and the Beis HaMikdash.
Jerusalem is the City of Peace,
which, ironically, has known
scant peace throughout its
long history. This is consistent
with the notion that the most
important ideals are also the
most challenged and threatened.
Only in the Messianic Age
will Jerusalem become the
fountainhead of peace for
the entire world, when it will
house the third and final Beis
HaMikdash.
When the Torah speaks
of justice in the post-Sinai
era, particularly as we stand
on the threshold of the Final
Redemption, the focus must
be on the higher function of
Mishpat. That will bring the
world to its ultimate state of
2017-02-21 11:20:11 AM

fulfillment. This state is not just
simply the absence of strife and
discord; it is characterized by the
positive energy of unmitigated
Divine unity pervading all of
existence.
The above thoughts on
Mishpat tie into the Rebbes
statement that, while love of
our fellow Jew will repair the
communal flaw that lead to
the destruction of the Beis
HaMikdash and exile, our focus
today is no longer rectification
of the past but rather on riding
the peaceful, loving and unifying
wave of the future.
HEBREW SERVANT
= MOSHIACH
The laws discussed in our
Parsha this week allude to the
future, as evidenced by the
opening theme of Mishpatim: the
Eved-Ivri-Hebrew servant. The
Gematria (numerical value) of
this term is 358, the same as the
word Moshiach. This righteous
descendant of the House of
David will be the ultimate
Hebrew servant, whose life is
dedicated exclusively to the idea
of serving G-d.
One can explain the entire
verse concerning the Hebrew
Servant in light of the above:
If you buy a Hebrew slave,
he shall work for six years.
But in the seventh year he is
to be released without liability.
The Hebrew word for you
buy is tikneh, which can also
mean you perfect. The verse
1058_bm_eng.indd 13
Jerusalem is the City of Peace, although,
ironically, it has known scant peace throughout
its long history. This is consistent with the notion that
the most important ideals are also the most challenged
and threatened. Only in the Messianic Age will Jerusalem
become the fountainhead of peace for the entire world,
when it will house the third and final Beis HaMikdash.
can now be interpreted to mean Second, one of the defining
When you bring the world to its characteristics of Moshiach is his
state of perfection, it will be done fidelity to the highest standards of
through Moshiach (the Hebrew justice, righteousness, goodness
slave). and kindness. The Prophet Isaiah
And the Torah continues: he (Chapter 11:3-5) states in his
shall work for six years. This description of Moshiach:
can be interpreted to mean that And his delight shall be in
Moshiach will perfect the world the reverence of G-d; and he
while standing on the shoulders shall not judge after the sight
of six millennia of efforts (we of his eyes, neither decide
are now at the tail end of the after the hearing of his ears;
sixth millennium). Moshiach is but with righteousness he shall
the container that holds all the judge the poor, and decide
cumulative energies of the past. with equity for the meek of
As result of these mighty efforts, the land and righteousness
we will be set free from all the shall be the girdle of his loins
constraints of exile and sin. and faithfulness the girdle of
his reins.
TWO MESSAGES Moshiachs fidelity to
Mishpatim will be based on his
The fact that this hinted
reverence for G-d and will lead us
reference to Moshiach is found
to universal peace, as described
in the context of Mishpatim-
metaphorically in verse 6:
social laws, informs us of two
messages: And the wolf shall dwell
with the lamb, and the leopard
First, the social laws of the
shall lie down with the kid,
Torah based on the revelation at
and the calf and the young
Mount Sinai (as opposed to their
lion and fatling together, and
secular counterparts) play an
the child shall lead them...
integral role in bringing the world
to its state of perfection.
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Issue 1058
Radio Moshiach
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 PROFILE

DONT GIVE UP!

This is a story about teachers and counselors
who did not give up on a tough student. * Anya
Kavnovsky lived through many challenges in a
life that seemed hopeless, but from a Ukrainian
street kid she became a Chassid of the Rebbe
who is now married and fulfilled.

By Rocheli Dickstein

I
went to high school with
Anya Kavnovsky, but aside
from knowing her name
is Anya and that she was a
superstar in English and that she
sang nicely, I knew nothing about
her. When I finished interviewing
her, all I could say was, Wow,
wow, wow! So much can hide
behind a smiley, normal exterior.
How did I miss all that?
So before you even get to
know Anya, the first and very
important lesson is, when they
tell you that every Jew is an entire
world, believe it. If you dont see
it, go a little deeper. You wont
believe what you will discover.
And now, let us hear Anyas
fascinating story.
DESCENT FOR THE
PURPOSE OF ASCENT
I was born in Kiev in Ukraine
to a Jewish mother and a
Christian father. I did not know I
was Jewish until I was five, when
my mother sent me to a Jewish
school. I asked her why I was
going there and she answered
because we are Jews. There
was nothing Jewish in my home;
we observed nothing, no mitzvos
and no customs. The rule was:
Go with the flow and do whatever
you believe is right for you. That
might sound like an excellent
approach for raising children
with strong personalities, but
as a girl, it wasnt fun. This was
mainly because, as I grew up, I
discovered that in other homes
there were rules, and I liked
that. A child loves rules. They
provide him with security. But in
my parents home there were no
rules.
When I was eight, I was sent
to Eretz Yisroel as part of the
Chernobyl project. The idea
was to send children away so
they would regain their health.
The children arrived without
their families and acclimated in
Kfar Chabad. Despite the new
language and new people, I liked
it a lot. The staff was amazing
and the place was terrific, but I
was homesick and after several
months I returned to Ukraine.
I should have been happy being
back in the Ukraine but I had
become too connected to that
place. I told my mother, I want
to go home. She said, You I remember that it was winter
are home! I said, No, I want
a home in Eretz Yisroel. My
mother explained that wasnt
possible because its not a bus
ride away. If we go back, its
permanent.
When I was around ten,
my mother was diagnosed with
Parkinsons disease wherein a
person progressively loses control
of their body. My mother, who
was especially active and did
not rest for a minute, stopped
functioning and suddenly, our
lives changed. A non-functioning
mother means a mother who
cannot attend parent-teacher
meetings, who cannot go to
work, who cannot cook I
began doing more around the
house, not all the time, but when
I could. As the quality of life
deteriorated in my house, the
less I wanted to go to school.
Eventually, I was absent more
than I was present.
I attended a Chabad school
in Kiev where they served three
meals a day. The children in the
school were from good families,
meaning, their parents could
buy them clothes and shoes. In
my house, that did not exist.
and I wanted pants and closed
shoes. My grandfather said to

14 28 Shvat 5777

1058_bm_eng.indd 14 2017-02-21 11:20:12 AM

 me, We dont eat pants and
shoes. Instead of buying me
clothes, they bought two big
sacks. In one were potatoes and
in the other there were tomatoes.
That is what we ate that winter.
As for clothing, I wore my
grandmothers clothes, from
when she was young. Obviously,
I did not look too attractive and
as a result, I had no friends.
I yearned for a hug, for
someone to fight on my behalf,
for someone who could make me
feel socially accepted. But I was
the least successful girl in the
class. The kind of girl to whom
they say ugly to her face, the
one kids keep their distance from.
The teachers did not encourage
me and did not try to lift me
up. I do not blame them but the
situation got worse. At first, I
went to school just for the food.
But in the end, I decided to go
to a school that had children in
similar circumstances to myself.
I left the Jewish school and went
to public school. But the situation
got worse there and I quickly
found myself outside.
I could not find a place for
myself, not at home and not in
school. I was out on the street.
1058_bm_eng.indd 15
I did not sleep there but I spent
all day on the street and at night
I went home. Being on the street
isnt pleasant, to say the least,
and the miracle is that nothing
untoward happened to me and
that I am here to tell the story.
Street life provided me with
all kinds of friends. I got clothing
from here and there, and as far as
dress went I looked a bit better.
But my general appearance was
still bad. My face was full of acne
and I did not know how to treat
it. I tried to cover it with makeup
but that just made it look worse. I
hated myself.
I remember that when I was
twelve I was standing with my
mother in front of a mirror and
I said to her, Look what kind
of child you raised ugly and
a failure. I wished she would
have said, Nonsense! or at least
would have encouraged me, but
she remained silent. That is when
I realized that our home was in
a state of complete despair and
I had to return to Eretz Yisroel
if I wanted to get out of this
depressing cycle.
This time, they werent
willing to readily accept me into
the program. There was a lot
of red tape, bureaucratic forms
and questions such as, why is
she coming back? But a year
later, I joined a new group of
the Chernobyl project. During
that year, when it was hard for
me, I would stand in front of the
mirror, with no one looking, and
say to myself: Everything will be
all right. You will yet be happy.
I would sing to myself, laugh
to myself, try to provide myself
with what I wasnt getting from
anywhere else. It was good
for me. The mirror was my
psychologist.
CHERNOBYL PROJECT #2
At the age of thirteen, in the
middle of eighth grade, I arrived
in Eretz Yisroel. I had nothing to
pack. In my bag I put my pajamas
and my diary; thats all. I went to
Eretz Yisroel with the clothes on
my back and I relied on the staff
to help me. The staff was truly
special. I was flooded with care
and with questions like, How do
you feel? How are you? Do you
like it? That kind of attention
was foreign to me.
For a long time, they were
unable to get a smile out of me,
but they accepted me as I was. I
Issue 1058 15
2017-02-21 11:20:14 AM
 Profile
The Rebbe wrote that the souls of all the children
who learn in Chabad schools are special souls
and that I should stay and not leave. I took it personally.
The Rebbe said I was special! I, who had felt superfluous
wherever I went, was special to the Rebbe! I decided to
prove to the Rebbe that he is right.
tried to be tough, the kind that
doesnt cry and doesnt care,
the modern, cool, stubborn,
problematic one. They would
ask me how I am and I would
answer, What do you care?
Inside, I wanted to unload and
talk, I wanted more attention,
but this was belied by my tough
exterior. Nonetheless, the staff
did not give up. They constantly
focused on my good qualities
even when I wasnt doing well.
They encouraged me and said
nice things, even when I tried
to put a distance between us. It
took time but it finally happened.
I started believing them, and in
them.
The change from Ukraine to
Eretz Yisroel was extreme and
manifested in many ways. For
example, at home I was used to
being the one who decided what
to do and when, and suddenly, I
had to follow rules imposed on
me by others. I had to follow what
they told me. In the dormitory,
there were endless rules, tznius,
for example. It was all clear and
detailed. I had to listen, which
wasnt at all easy for me.
During my first month in
Eretz Yisroel, I attended an ulpan
in which I learned the language.
I am good at languages. It
was important to me to speak
and listen to how things were
said, and I caught on quickly.
Afterward, I went to eighth grade
in Beis Rivka in Kfar Chabad.
The girls were excited over me.
They came over, they caressed
16 28 Shvat 5777
1058_bm_eng.indd 16
me, touched me, and said to each
other, See how pretty she is.
All my life I had heard I was ugly
and suddenly they claimed I was
pretty!
In general, the classroom
culture was foreign to me.
The girls walked around the
classroom freely. They ran and
shouted in the hallways. It was
a culture shock for me. In Kiev,
everyone is closed in, restrained.
To go over to a classmate and
touch her? There is no such
thing. But I quickly adjusted
to the Israeli culture. I realized
that the Ukrainian lack of
demonstrativeness caused all my
social problems. Here, I felt as
an equal among equals and that I
did not need to be someone else.
It was an intoxicating feeling.
At the same time, the dormitory
staff worked on drawing out my
innate talents. I learned to play
the guitar and took part in plays,
I sang I discovered things in
me that I did not know existed.
Eighth grade came to an end
and I continued on to Beis Rivka
high school in Kfar Chabad
Beis. In my high school years,
I grew stronger in my Jewish
identity. For Yomim Tovim we
were sent to stay with families.
I did not have a steady family.
I was once in Nachala, once
in Yerushalayim, once in Kfar
Chabad. And each time I thought
which custom will I choose to
take to my future home? And do
I like this Jewish-Chassidic way
of life? I remember writing in
my diary, What should I pick?
Life like in Ukraine or life like in
Eretz Yisroel? I wanted a Jewish
life and wrote this to the Rebbe.
The answer I opened to in the
Igros Kodesh was not to commit
to everything all at once because
that leads to despair, but to work
consistently, a little each time.
And that is what I did.
When I was in twelfth
grade, I considered returning to
Ukraine. I wrote to the Rebbe
and the answer in the Igros
Kodesh was written in Nissan,
the month I wrote my letter, and
the Rebbe wrote that the souls
of all the children who learn in
Chabad schools are special souls
and that I should stay and not
leave. Although the sentence
was written in the plural (souls,
children), I took it personally.
The Rebbe said I was special!
I, who had felt superfluous
wherever I went, was special to
the Rebbe! I decided to prove to
the Rebbe that he is right. I wrote
to the Rebbe a lot, and each
time the answers were special
and exact. At a certain point, I
no longer opened to such exact
answers and a rabbi explained to
me that there is a stage in which
the Rebbe leads you by the hand
2017-02-21 11:20:14 AM
 and a stage in which the Rebbe
expects a Chassid to learn and
grow on his own.
THE OTHER HALF
In order to tell you how we
met and got married, an article
isnt enough; it can fill a book,
laughed Anya.
Ill just mention that just like
the Rebbe led me step by step,
the same is true for my husband,
from birth. There is a twelve-year
age difference between us and
we are happily married for seven
years, boruch Hashem.
I was eighteen when we
married and we have three
children. The biggest compliment
I can receive today is from
strangers who think I have always
been religious and they have pity
on me for marrying so young. Its
a compliment, because it was a
long journey for both of us and a
huge transformation, with emuna
and free choice. When people on
the outside think I was born into
this, its flattering.
MY MOTHER
After we were married for
five years, my father died in
Kiev. I went to visit him in the
hospital shortly before he died
and saw what sort of treatment
he was given. Until that day, I
did not know anything about
1058_bm_eng.indd 17
his medical condition. He knew
about my mothers condition and
decided to stay out of my life so
it wouldnt be harder for me. On
that trip, I saw the conditions my
mother was living in and decided,
no more.
I told my mother that I want
to take her to Eretz Yisroel. We
didnt do it on that visit. First of
all, there were practical things
to take care of. We moved to
an apartment with more space
and boruch Hashem, she is here
with us. She has nachas from me
and our beautiful family. I try to
honor her as much as I can, and
to show her that although she
cannot sing, play music, draw
and teach, all those activities
that she did so well in the past,
she is still important and needed.
My dream is to introduce her to
good people who will really take
an interest in her and provide her
with friends other than me; that
she should feel that her life is not
over.
CRAFTWORK
My main occupation these
days is jewelry design and
giving workshops. I started it
as a hobby. Mrs. Kabakov of
Yerushalayim, whom I stayed
with on holidays when I was
and better until the true and
in the dorm, taught me how to
make jewelry, but I didnt think
it would turn into a profession.
I became an English teacher at
an ulpan with a dormitory and
tried to find myself One day,
someone saw me wearing jewelry
that I made and loved it and
wanted one too. I bought a basic
kit and made one for her. The
rest is history.
The principle behind my
workshops is the idea that
everyone can do it. Even someone
who says she has two left hands.
Even someone who thinks she
doesnt have talent in this area.
Anybody can, if they want to.
This is an idea that comes from
my life experience. If people had
given up on me, if I had given up
on myself, I would not be where I
am today. The strongest message
that I took for life from my
personal story, and the message
I want to share is, dont give up!
We have a very strong inner
strength and we just have to
bring it out into the open and
use it. Thank G-d and thanks
to the Rebbe that despair is no
longer a part of my life and that
I succeeded, against all odds, to
build a Jewish home with my dear
husband, to be a Chassid of the
Rebbe out of true free will, and to
be in such a fulfilling and positive
space. May Hashem help that it
continues and even gets better
complete Geula.
Issue 1058 17
2017-02-21 11:20:14 AM
 HALACHA 2 GO
NU, NODS,
AND NATTERING
Selected Halachos from the
One Minute Halacha project
Mara Dasra and member of the Badatz of Crown Heights
NOT NONCHALANT
ON A NAME CHANGE
Shinui hashem (changing a
persons [Jewish] name) is not
done lightly. A persons name
is a tzinor hachayim (channel
of life) for the individual. The
pasuk (verse) in BReishis states,
nefesh chaya hu shemo (a living
creature, this is his name); this
is interpreted to mean that the
life-giving nefesh (also called
neshama) is bound with the
individuals name. It is further
taught in the name of the Arizal
(16th century kabbalist) that
the name the parents give their
son at his bris is chosen bruach
hakodesh (Divine inspiration).
There is a tradition that
shinui hashem can remove a
gzar din (negative Heavenly
decree) from a person. There
are two explanations for how
a name change can affect this.
The Midrash says that the
shinui hashem of Avram to
Avraham was associated with the
mazal (destiny) of the different
names: Avram was childless,
but Avrahamwith the letter
18 28 Shvat 5777
1058_bm_eng.indd 18
By HaRav Yosef Yeshaya Braun, Shlita,
hei added to his namewas
able to father children. In this
manner, the original name had
been an impediment to blessing.
Alternately, a name change can
indicate a type of rebirth like the
process of tshuva (repentance),
and the needed blessing can
then be channeled to this new
individual. The most common
situation which calls for a name-
change is for a choleh (sick
person) in the case of critical
illness, lo aleinu. (If the choleh
does not recover, chas vshalom,
halacha dictates that the new
name is no longer relevant, and
should not be used. But if the
choleh recovers, the added name
remains part of their name, even
if they pass away at a later time.)
There are times when people
may otherwise wish to change
their name. When it comes to
shidduchim, for example, shinui
hashem may be warranted,
since many are careful that a
prospective in-law not share a
name with the bride or groom
(see Halacha # 370). In these
cases, it is the accepted practice
to consult with a chacham
(an especially learned person)
who will weigh the current
circumstances and may offer
suggestions for appropriate
names. We are cautious not to
make these decisions except
under guidance, since messing
with our spiritual makeup in this
way may be potentially damaging.
Shinui hashem (under the
proper halachic guidelines)
usually occurs before the Torah,
when a specific mi shBeirach
(prayer for an individual at the
end of a Torah reading portion)
is recited in front of a minyan
(prayer quorum [of ten men]).
(The subject of the name
changeman or womanneed
not be present.) The custom
is not to drop the old name;
the new name is added to the
existing one, and becomes the
first of the given names. The new
name should be used for at least
thirty days so it becomes a name
that is muchzak (halachically
established); we should be sure to
call the individual with their new
name (in addition to the original
one) so that it does not become
nishtaka (obsolete).
2017-02-21 11:20:14 AM
 HEFSEK: NATTERING,
NU OR ONLY A NOD
During certain parts of
davening, and between making
a bracha on a mitzvah and
performing it, we may not divert
our attention from the task at
hand by making a hefsek bdibbur
(a verbal interruption).
What constitutes dibbur?
It is common to hear a person
attempting to avoid a hefsek
bdibbur by saying, Sha! or
Nu But these expressions are
as problematic as other phrases;
any verbal communication, in any
on a grain product that is not
prepared in the conventional
manner of most breads.
(As an aside, the bread for
which this product is named is
rooted in a passage in Yechezkel,
but the circumstances of the
original baking of this bread is
not of a positive nature. These
associations seem lost on many
marketers and consumers of the
prophet Ezekiels Bread).*
Ezekiel bread contains
sprouted grain. Theres a
discussion in halacha whether
we recite the bracha of HaMotzi
wheat, barley, rye, oats and
spelt) versus other types would
determine the volume of Ezekiel
bread that would need to be
consumed to qualify for Birchas
HaMazon (the Grace after
Meals).
*The halachic implication
of the source for this bread is
found in the Gemara regarding
using such bread for eiruv
chatzeros ([creating] a mixed,
i.e. common property). The
prophet Yechezkels bread was
considered unfit for normal
human consumption, to be eaten

languageLashon hakodesh
(the Holy Tongue), common
jargon and even ad-hoc lingo that
is audible and comprehensible are
all considered a hefsek bdibbur.
Is a niggun (tune)
considered dibbur? Most poskim
agree that a niggun, which is often
used as a vehicle for uplifting our
davening, is permitted during the
tfillos (prayers) that are said in
unisonas long as it is wordless,
relevant and not overly lengthy.
What if I need the bread
knife? Making a hefsek between
washing for bread and reciting
HaMotzi is not as strict as other
circumstances requiring our
undivided attention, and it is less
problematic to speak during this
time. In addition, it is always
okay to indicate if anything
is required that is related to
performing the mitzvah at hand.
So if salt or other item is needed
to make the bracha of HaMotzi,
it is halachically permissible to
denote, Nu! for the occasion.
KNOW THY BREAD
While there is much brouhaha
surrounding the purported
health advantages of the popular
Ezekiel Bread, there is also
much discussion in the halachic
realm as to the bracha we make
The bread for which this product is named
is rooted in a passage in Yechezkel, but the
circumstances of the original baking of this bread is not
of a positive nature. These associations seem lost on
many marketers and consumers of the prophet Ezekiels
Bread.
on a baked product made of a
flourless grain. only during times of hunger;
In the case of Ezekiel Bread, according to Rashi, it cant be
this discussion is actually not classified as lechem anashim
relevant. The optimal preparation (bread for people). The Gemara
of sprouted grain products is discusses which aspect of the
when the kernel is still partially recipe deems it unfit the
intact, so the bread contains ingredients used in preparation
a small percentage of crushed or the particular method of
wheat kernel as well, and roasting which Yechezkel was
the bracha is unquestionably instructed to use (the details are
HaMotzi. According to this found in Yechezkel 4:9). While
criteria as bona fide bread, we the Gemara is inconclusive on
must ascertain that it is baked to this matter, many poskim rule
the highest required standards of that Ezekiel Bread, or bread
pas Yisroel (bread [baked with made with similar ingredients,
the participation] of a Jew, see may not be used for an eiruv
Halacha #694 for some of these chatzeros.
parameters). One Minute Halacha is
However, the bracha a succinct daily presentation
acharona (the after-bracha) on practical Halacha in video,
is less simply calculated. The audio, and text formats, and
ratio of grainsthose from the can be accessed by phone
chameishas minei dagan (five at 718.989.9599, by email,
species of [noteworthy] grains halacha2go@gmail.com, or by
WhatsApp 347.456.5665.

Issue 1058 19

1058_bm_eng.indd 19 2017-02-21 11:20:15 AM

 OBITUARY

AN OUTSTANDING
CHASSID IN
TORAH, TFILLA
AND GMILLAS
CHASSADIM
Thousands of his students accompanied the gaon and Chassid, Rabbi Meir
Tzvi Gruzman ah on his final journey. For nearly sixty years he served as
teacher and rosh yeshiva of Tomchei Tmimim in Kfar Chabad. * Along with
his genius in Torah, he was venerated for his lofty character. He had a smile
for everyone and his sensitive heart was alert and open to any suffering.

By A. D. Mur

A
mong the thousands
in attendance at the
funeral of Rabbi Meir
Tzvi Gruzman ah,
who passed away at the age of
83, were rabbanim, mashpiim,
roshei yeshivos, and members of
battei din. Many of them were the
students of the veteran Chabad
rosh yeshiva. R Gruzman, who
was known affectionately by all as
R Munke, was without a doubt a
unique Chassidic personality with
an old world flavor, permeated with
deep inner avoda and absolutely
immersed in the world of Torah.
EARLY DAYS
R Gruzman was born in the
Soviet Union on 17 Shevat 5694.
His parents were R Mordechai
and Mrs. Pella nee Berger. From
the earliest age he absorbed
the Chassidic experience in a
very deep way. When he was
ten he lived with his family in
Samarkand where he imbibed in
large measure the Chassidishe
atmosphere from the great
Chassidim who lived there. He
would daven sometimes in R
Yisroel Noachs minyan, as he
later recounted:
On Shabbos I would go to
R Yisroel Noachs [Blinitzky]
house, in order to see the
Chassidim daven with avoda. R
Yisroel Noach himself davened
in the first minyan that began at
9:00 and ended at 11:00. Only
after the first minyan ended did

20 28 Shvat 5777

1058_bm_eng.indd 20 2017-02-21 11:20:16 AM


the minyan of the ovdim begin.
In this minyan there was an
extremely rarified atmosphere.
During the tfillos nobody paid
attention to their daily suffering.
The Chassidim, who were
educated in Yeshivas Tomchei
Tmimim in Lubavitch, were
immersed in their davening like
in the good days. The house
consisted of one room with a
small, narrow hallway. There was
a knitting machine in the room
1058_bm_eng.indd 21
from which R Yisroel Noach
barely eked out a living. The
machine took up a quarter of
the room and there were beds on
the sides of the room. While the
ovdim davened, R Yisroel Noach
and his wife sat at a narrow table
for the Shabbos meal. In the
middle, in the space left between
the beds, the machine and the
table, about fifteen Chassidim
packed in who davened at length
and with dveikus.
In 5708, his family was able
to escape Russia and move to
Eretz Yisroel. Leaving the Soviet
Union entailed great danger.
The expenses for this escape
were large, he recounted many
years later. First, we had to pay
for the trip to Lvov and then pay
for forged documents, etc. The
familys financial situation during
the war was terrible, which is
why my father did not initially
join those traveling to Lvov.
When R Yisroel Noach heard
that he wasnt planning on going,
he convinced him to go to Lvov
where money for the trip would
be arranged for him. Thanks to
his persuasion, we went to Lvov
and then left the Soviet Union,
being freed forevermore from
communist confinement.
R Mordechai Gruzman settled
in Ramat Gan and founded the
first Chabad shul there, while his
son who was fourteen was sent to
learn in Yeshivas Achei Tmimim
in Tel Aviv. When I arrived at the
yeshiva as a fourteen-year-old, R
Chanzin was the maggid shiur.
He gave a shiur klali in Nigleh. I
remember him as an outstanding
lamdan with a sharp mind. When
he read the Gemara, he would
incorporate into his explanation
the elucidations of the various
commentators on the topic. I
loved to hear his deeply analytic
shiurim.
For us, the students who
came from Russia at that time,
this kind of learning was a
novelty. This was because in
Russia there werent sfarim for
every student, and each class
learned somewhere else, while
in Eretz Yisroel all the classes
learned in the same building and
each of us had his own Gemara.
Aside from his genius, I was
captivated by his special regard
for every student; a feeling of
respect and closeness.
Issue 1058 21
2017-02-21 11:20:18 AM
 Obituary
FROM TOP STUDENT TO
EXPERT MASHPIA
The mashpia in the yeshiva
at that time was the Chassid, R
Shlomo Chaim Kesselman. R
Shlomo Chaim would draw close
those students who were gifted,
and that appears to be why he
gave special attention to young
Meir Gruzman who was treated
especially fondly by R Shlomo
Chaim. They even shared a room
on those nights when R Shlomo
Chaim slept in the yeshiva
dormitory.
In an interview that was
held with R Gruzman about
his relationship with R Shlomo
Chaim, R Gruzman refused
to say much. Nevertheless,
he answered the interviewers
question about what, more than
anything else, in his opinion,
contributed to R Shlomo
Chaims having so many
mushpaim who received from
him in such a deep and unique
fashion as compared to the other
mashpiim of that generation:
His special quality was that
he was someone who served
Hashem. When a Jew serves
Hashem, he has love and fear
of Hashem and he consequently
has Ahavas Yisroel. R Shlomo
Chaim loved every bachur, took
a genuine interest in them, and
really cared. Everyone felt this
and this was his special quality.
R Gruzman also remembered
something unique about R
Shlomo Chaim which was that he
remained awake Thursday nights
under any and all circumstances.
This was an instruction that he
got from the Rebbe Rashab and
he was particular about carrying
it out.
GEMARA TEACHER IN THE
YESHIVA AS A BACHUR
Yeshivas Tomchei Tmimim
22 28 Shvat 5777
1058_bm_eng.indd 22
Rabbi Gruzman
in Pardes-Lud was founded in
5709 and when, in the summer
of 5711, Yeshivas Achei Tmimim
of Tel Aviv merged with Tomchei
Tmimim in Lud, R Shlomo
Chaim and Meir Gruzman also
moved there.
Being a bachur, R Munke
was one of the founders of the
periodical Pardes HaTamim
(which ended up having only
one issue, in 5714). The single
issue was published under
the chief editorship of Rabbi
Boruch Shimon Schneersohn,
later rosh yeshiva in Tchebin
in Yerushalayim. At that time,
he was rosh yeshiva in Lud. At
the beginning of the issue was
a letter from the editors which
called upon rabbanim to send
their comments and questions.
It was signed by R Meir Tzvi
Gruzman and another two well-
known Chabad rabbanim, R M.
Y. Landau and R Y. Friedman.
This demonstrates how their
talents were already outstanding
at that time.
In Bitaon Chabad we find
some insight into the qualities of
the young R Gruzman, in that
when he became engaged on 8
Nissan 5715, it says, Tenaim
were held for Mordechai Tzvi
Gruzman with the daughter of
R Yosef Schneersohn ah. The
groom is one of the outstanding
students of Yeshivas Tomchei
Tmimim Lubavitch in Lud. A
few months later it reported about
the wedding and noted that The
groom is one of the outstanding
students in the Yeshivas Tomchei
Tmimim Lud and now serves as
a teacher in one of the yeshivas
divisions. The fact that even
before he was married R
Gruzman was appointed to teach
in the yeshiva, testifies to his
exceptional abilities.
When the yeshiva moved
from Lud to Kfar Chabad in
5723, the mashpia, R Kesselman
and the rosh yeshiva, R Yisroel
Grossman, and the maggid shiur,
R Gruzman, moved too. R
Gruzman was later appointed as
menahel ruchni and as one of the
Roshei Yeshiva.
He continued giving shiurim
to the talmidim in Kfar Chabad
until his final years. Thousands
of students were impacted by him
over sixty years, during which he
not only gave shiurim but also
farbrenged with the bachurim
and strengthened them in avodas
hatfilla and hiskashrus to the
Rebbe.
THE REBBES
STRONG DESIRE
The most important thing to
R Gruzman was his talmidim.
Even when he had a private
audience with the Rebbe, a
significant part of the time
was devoted to discussing the
education and guidance of the
talmidim.
One year, in the 1970s,
he had yechidus in the course
of which the Rebbe told him
2017-02-21 11:20:18 AM
 Rabbi Gruzman walking to his chuppa
about his strong desire that the
Tmimim be proficient in Nigleh.
R Gruzman told about this
yechidus on many occasions. The
following is a summary of what
he said:
When I went in for
yechidus, the Rebbe spoke to
me about our yeshivos not being
developed enough in quantitative
achievement, as compared to
non-Chabad yeshivos. When I
said that they follow the idea of
learning not for its own sake,
which might be why they were
more successful in this area, the
Rebbe said we can also have a
Chassidic version of not for
its own sake, i.e., to use the
understanding of Torah for
other purposes. So for example,
when bachurim travel on Merkos
Shlichus, if they know how to
learn then they can go to the local
rav and talk to him in learning,
and then the hafatza will be
altogether different.
As we spoke, the Rebbe
said that a bachur who does not
know Shaagas Aryeh (and the
1058_bm_eng.indd 23
Rabbi Gruzman at a wedding
That line epitomizes R Gruzman himself. He
was sensitive to the suffering of all who turned
to him and their problems really bothered him. Their pain
is what got him to help, without personal consideration
and without asking for anything in exchange.
Rebbe mentioned the names of know Nigleh well, they were
other sfarim but R Gruzman exceptions. But Torah speaks of
did not remember which ones), the majority and you generally
desecrates the name of the cannot understand Chassidus
holy Baal Shem Tov, the Rav without understanding Nigleh.
HaMaggid, the Alter Rebbe Before traveling home, I had
until the Rebbe, the shver! That yechidus again and I wrote two
is what the Rebbe said in that points: 1) about speaking to the
yechidus bachurim about learning Nigleh
The Rebbe said there are not for its own sake in order
bachurim who are very involved to be successful in hafatza and to
in the haskala (intellectual understand Chassidus well, and
grasp) of Chassidus. Thus, 2) since hiskashrus to the Rebbe
they need to know that you can speaks to the bachurim, should
only understand Chassidus well that angle be exploited in the
when you understand Nigleh efforts to get them to learn.
well. Otherwise, you cannot The Rebbe took a long time
understand Chassidus. The reading my note even though
Rebbe added that although he usually read these notes very
in Lubavitch there were quickly. He said, Not for its
great Chassidim who did not own sake? They need to learn
Issue 1058 23
2017-02-21 11:20:19 AM
 Obituary
Rabbi Gruzman at his sons bar mitzva
for its own sake! But when they
are not successful in learning
for its own sake, at least they
should learn for this. As far as
what I wrote about hiskashrus,
the Rebbe said, Hiskashrus
means carrying out what the
meshaleiach wants. What I want
is for the bachurim to be excitedly
immersed in learning Nigleh.
The Rebbe used a few terms
about ratzon to express his
desire, and when I left, I could
not remember them all. The
Rebbe used phrases like ratzon
pnimi, ratzon atzmi, and other
similar expressions. These are all
deep and lofty levels of will that
express how deeply the Rebbe
wants a bachur to learn a lot of
Nigleh.
You can inspire a bachur to
love to learn Torah and mainly
Nigleh of Torah whether for
success in mivtzaim, success
in the study of Chassidus, and
mainly, to connect to the Rebbe,
because by learning Nigleh one
fulfills his will (pnimi, atzmi,
etc.).
THE FIRST CHARTER
Another interesting way-
station in the life of R Meir Tzvi
24 28 Shvat 5777
1058_bm_eng.indd 24
Gruzman is his participation in
the first charter flight organized
by Lubavitcher Chassidim in
Eretz Yisroel. It was arranged for
Tishrei 5720.
In an interview, R Gruzman
shared some of his memories
from this exciting experience.
He said that Chassidim were
very excited. Most of them had
never seen the Rebbe before
and knowing how Chassidim in
Lubavitch of yore had prepared
before seeing the Rebbe, they also
began to purify their thoughts
and speech and were as involved
as possible in Torah, tfilla and
farbrenging, because we are off
to see the Rebbe!
One stopover was at the
airport in Paris. Since it was a
planned stopover, a large crowd
of Anash in France went to meet
the Israeli passengers at the
terminal. For some reason, the
local authorities did not allow
the passengers to join those who
came to welcome them. They
could see one another, since the
passengers waited downstairs
and those who went to greet
them could see them through the
glass windows upstairs, but they
could not join them.
Rabbi Gruzman
In any case, they were very
joyous and while the Chassidim
were dancing down below, Anash
from France began dancing
upstairs. It was an extraordinary
sight that was engraved in the
hearts of whoever was there. R
Gruzman had a special memory
of R Yisroel Noach HaGadol
(Blinitzky), who also came to
welcome the passengers from
Eretz Yisroel, and clapped and
danced enthusiastically. He was
very emotional and he rejoiced
to see us traveling to the Rebbe,
concluded R Gruzman.
The first maamer they heard
from the Rebbe was, Lecha
Omar Libi, and the Rebbe
even allowed them to listen
to a recording of the maamer
even though, in those years,
permission was not granted to
publicize photos or recordings.
R Gruzman told the
interviewer, The maamer can
be summed up in words, but the
experience of being there, seeing
the Rebbe and hearing him speak
as he said the maamer, cannot
be conveyed, certainly not in
writing.
2017-02-21 11:20:20 AM
 GLOWING COUNTENANCE
Along with his greatness
in Nigleh which can be seen
somewhat in his work Imrei
Tzvi on the tractate Shabbos, R
Gruzman was a man of avoda
pnimis exactly as R Shlomo
Chaim taught his mushpaim.
R Munke spent hours on
avodas hatfilla, and even had a
special room in his home for this.
In the early years of his working
for the yeshiva, when he would
farbreng with the bachurim more
often, he would demand that
they be involved in service of the
heart.
Along with his greatness in Rabbi Gruzman receiving a dollar from the Rebbe
Torah, being a talmid chacham
and oved Hashem, he was a
genius in noble character traits
and receiving every person
graciously, no matter whom,
when or where. Many remember
his pleasant manner of speaking
with every person, and his
shiurim delivered to Anash in
Kfar Chabad which were always
said calmly and smilingly.
I think that in this arena, he
elevated himself to very high
levels, even though many were
unaware of his greatness in giving
and chesed. This was because he
did so quietly, modestly, far from
the limelight. He modeled the
trait that Chassidim wished to
acquire, a chush (sense/talent)
in doing a favor for a Jew.
R Gruzman was a person that
Rabbi Gruzman passing by the Rebbe in a general yechidus for guests
many turned to, Lubavitchers
and not Lubavitchers. They experience produced creative Rabbi Levi Epstein, a shliach
considered him wise and solutions in every area, but the in Hod HaSharon, relates:
attentive. In addition to his greatest assistance he provided In recent years, I was
official job as one of the roshei was in the very act of listening. in regular contact with R
yeshiva of Tomchei Tmimim, he He was a master listener. People Gruzman and witnessed his
was an educational, marriage, could unburden themselves to special touch when it came to
and financial adviser. His phone him for hours and he would sit doing a favor for another Jew.
number was known to all, and and listen. And it wasnt that he He never conveyed a feeling to
without screeners many people was indifferent, G-d forbid; it those who came to him for help
found him to be a source of was an active listening with care that they were a bother. On the
comfort and counsel. and empathy, and that alone contrary, they felt like part of
His wisdom and life solved half the problem.

Issue 1058 25

1058_bm_eng.indd 25 2017-02-21 11:20:24 AM

 Obituary
You can only understand Chassidus well
when you understand Nigleh well. Although in
Lubavitch there were a few great Chassidim who did not
know Nigleh well, they were exceptions. Torah speaks
of the majority and you generally cannot understand
Chassidus without understanding Nigleh.
the family and considered him
like a grandfather. His greatness
was such that he reciprocated
by attending their simchas and
accompanied them through each
step as though he was part of
their families.
A few months ago, R
Gruzman called me and asked me
to get involved with someone. I
expressed my reservations saying
I was afraid it would intrude on
my peace of mind and suck me
in. R Gruzman listened and
said, And what do you think?
From whom can we ask for
help, from someone who doesnt
get sucked into the problem?
Its the sensitive people, who
are bothered by other peoples
suffering, who should get
involved in helping them.
I think that that line
epitomizes R Gruzman himself.
He was sensitive to the suffering
of all who turned to him, and
their problems really bothered
him. Their pain is what got
him to help, without personal
consideration and without asking
for anything in exchange. In
fact, just this past year I found
out about an amazing story,
in which R Gruzman exerted
himself to travel to the far north
of the country to meet with a Jew
who got himself into a problem
situation.
His grandson, Mendy
Gruzman, tells the story:
During the Shiva, I heard
about a family that Saba knew
personally, who lived in a city far
26 28 Shvat 5777
1058_bm_eng.indd 26
from Kfar Chabad. A few months
ago, Saba became aware that the
family was having serious shalom
bayis problems. Saba tried to
engage the father of the family
in order to discuss the issue with
him, but the fellow avoided any
discussion and would not answer
his phone calls. Saba put aside
his personal honor and made a
special trip to that distant city,
spent a few hours in the home
and would not leave until peace
was restored.
Regarding his sensitivity to
every person, a family relative,
Mendy Zajac, shared the
following:
I remember the first piece
in his work Imrei Tzvi, which
I learned when I arrived in the
yeshiva in Migdal HaEmek. I
enjoyed the clear reasoning and
was happy with the fact that the
author was the grandfather of my
cousin.
One day, I traveled to Kfar
Chabad, and my cousin who
had just arrived there from the
yeshiva in Cholon, invited me
to join him to visit the home of
his Saba and Savta. I agreed
and somewhat hesitantly entered
the home together with him. I
expected in advance that I would
be showered with questions by
Savta Chaya, but I totally did not
expect to meet the Rav.
As soon as I entered, R
Munke exited his side room [the
room that my cousin had told me
amazing things about, where he
sat and davened and learned],
and he bumped right into me
and his grandson. I did not
expect him to interact with me
directly overmuch, but R Munke
approached me with interest,
asking who I was and where I
learned. When he heard that I
learned in Migdal HaEmek, he
reentered his room and came out
with a copy of his work which
had just been printed in a new
edition, and asked if I could take
one to R Goldberg.
As I stood there somewhat
overcome by the shower of
personal attention [we are talking
about a sixteen-year-old from
Brazil standing and conversing
casually with a respected Rosh
Yeshiva], he went back to the
room a second time and came
out with another copy and
handed it to me. Actually, take a
copy for yourself too, he said to
me, I am sure R Goldberg wont
be jealous.
I can still recall how moved
I was at that moment, holding in
my hands the two volumes that R
Gruzman had handed along with
the warm feeling in my heart.
That is what he was like, not
only a tremendous Torah scholar,
an esteemed rosh yeshiva, a deep
and inward oved Hashem who
invested many hours in davening
and learning, but before all that
he was a great man who would
talk to everybody as an equal, and
did so naturally and simply, while
truly relating to each individual.
R Refael Heruti recounts the
period when he was renewing
his tshuva process after having
backslid, and he was still beset
with doubts and ambivalence:
That Shabbos Shabbos
Mevarchim Elul one year
exactly from my first Shabbos in
Kfar Chabad, I participated in
a farbrengen for the bachurim
that took place after davening.
Suddenly, in middle of the
2017-02-21 11:20:24 AM
 farbrengen, the mashpia R
Munke Gruzman turned to me
and said, It is time for you to
come out of hiding. I already
came out, I answered with
satisfaction, and he seemed
truly happy and told me to say
lchaim. Afterwards, he spoke
for a long time to the bachurim
about how a new bachur who is
first coming close to Judaism and
Chassidus goes through a process
of completely reinventing himself
relative to his prior situation,
whereas a regular bachur is only
asked for a small drop of change
to his character and habits, to add
here and there another mitzva or He received everyone graciously
an enhancement, and still and all packages. This was something manner possible.
we see that the bachurim have a that was simply out of the R Gruzman is survived by his
hard time with this. question for him. wife Chaya, and their children
The residents of Kfar Chabad R Gruzman was a model of Rabbi Yosef Yisroel Gruzman,
became accustomed to seeing R modest self-containment in his Rabbi Yitzchok Gruzman
Munke in his utter simplicity. In everyday behavior. His students (Rishon LTziyon, Israel), Rabbi
the morning you could see him testify that they never saw him Shmuel Gruzman (Teveria,
carrying home a bag of groceries agitated or angry, or raising Israel), Rabbi Sholom Dovber
that he purchased at the local his voice to a student or any Gruzman (Vienna, Austria),
market. With a measured pace, a other person. We might say that Rabbi Shneur Zalman (Tzfas,
bit lost in thought, he would walk his inside was like his outside Israel), Rabbi Moshe Gruzman
leisurely without showing any and his outside was like his (Rishon LTziyon, Israel),
signs of tiredness or weakness. inside, and his inner world Mrs. Shoshanna Zaiantz (S.
He always rejected any offers found outward expression in the Paulo, Brazil) and Mrs. Yaffa
of assistance in carrying his most honest and straightforward Reichmann (Modiin, Israel).

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Issue 1058 27

1058_bm_eng.indd 27 2017-02-21 11:20:25 AM

 FEATURE
I AM NO LONGER
ALONE
About a hundred guests attended the exclusive,
invitation only event that was held in the Chabad
yeshiva in Ramat Aviv. * The speech that moved
everyone most was given by a businessman, Mr.
Moshe Katz, who spoke briefly but powerfully
about a spontaneous visit to 770 and the
surprising transformation that followed. * The full
speech is presented here.
28 28 Shvat 5777
1058_bm_eng.indd 28
W
ith permission from
the rabbanim, good
evening to all. I came
here this evening to
share with you an experience that
changed my life.
My story begins with my
childhood. I grew up as an
only child in the Tel Kabir
neighborhood in southern Tel
Aviv. For those who are not
familiar, some call it a high crime
neighborhood; it is certainly not
a simple place. It is definitely not
one of the better neighborhoods
that each of you would have
wanted to grow up in.
At thirteen I found a best
friend, a friend for life. We had
something in common; we were
both only children without sisters
or brothers, which served to
strengthen our bond. We were
like brothers. At a relatively
young age we became partners,
and we built ourselves up in
the world of business. Boruch
Hashem, together we did well.
Then suddenly, at the age of
39, my dear friend died suddenly.
I took it very hard. Life as I knew
it had suddenly been cut short. I
felt alone. The next day already,
I left the country. I told my wife
that I had to leave. We packed
and took a flight to the US.
As is common by Israelis, we
headed straight for Manhattan.
A few brief days just to recover
went by and then I said to my
2017-02-21 11:20:25 AM
 wife, I must go and see the
Rebbes house. I figured I would
go for a few minutes, take a
picture outside, and come back.
I arrived there and saw the
beautiful, impressive looking
building, what you see in the
pictures. I took a picture and
then, on the spur of the moment,
I went inside to take a look.
I opened the door and stood
there in amazement and said
wow! There were so many
people praying, learning, what a
commotion, and I said to myself:
Maybe I made a mistake. Maybe
I should go back out? Within a
few seconds, as I stood there and
wondered, two guys came over to
me and invited me to join them.
I hesitated, wondering what they
wanted from me.
Then one of them smilingly
introduced himself as Yosef and
he escorted me in. I quickly found
myself in the middle of a large
crowd. I felt myself being swept
up in a special and unfamiliar
experience. I slowly began to feel
drawn in by it. It touched me. I
wanted to see the places he was
talking about and he took the
time to explain where the Rebbe
prayed and farbrenged.
Throughout the visit, he
showed me on his tablet images
to explain and demonstrate
what transpired in each place. I
did not need the tablet because
what my eyes saw and what my
heart felt were the best tangible
demonstration for me.
I saw all the yeshiva bachurim
praying and heard the noise
around us, but in my own silence
I felt a feeling of something that
cannot be explained in words.
I am sure that everyone has felt
this within themselves. I enjoyed
it tremendously and felt that
something was happening to me,
deep inside.
At first, I did not think that
1058_bm_eng.indd 29
the tour would take longer
than a few minutes, but I can
tell you that the few minutes I
designated for the visit turned
into a few hours. I opened up
and began to show more interest.
The bachur challenged me and I
tried to challenge him back with
questions. I wanted to know
more and more, proofs and
explanations, and he knew how
to answer me on everything. It
was so interesting to me to hear
and to learn that I did not want
to leave.
I feel that the visit to the Rebbe really
strengthened me when I was feeling so alone.
My partner and I were like brothers since age thirteen.
Since that encounter I am no longer alone.
That is how several pleasant
hours of a unique experience
passed in the house of the Rebbe,
touring and comprehending what
I was experiencing, seeing and
feeling what they were all talking
about the Rebbe. For me, it was
something from which I felt quite
distant. And then I sat down to
write a letter to the Rebbe. Yosef
told me, Take something upon
yourself, a good resolution, and
you dont have to tell anyone.
I thought of two things that I
would be happy to accept upon
myself. What would happen
down the road, I had no idea,
Perhaps I will leave here and
forget about it. But friends, I
could not be sure, so I looked
heavenward and said Elokim
gadol (G-d is great), maybe
things will work out and I will be
able to keep to it with Hashems
help.
Afterward, the young man
didnt leave me. He accompanied
me and helped me get a taxi back
to the hotel. It ended up being a
few hours that he was with me
and I simply felt good. I said fine,
Im going back to the hotel and
life will go on.
However, the story did not
end there for me. I began to live
with the sense that this visit to
the Rebbes house really was
doing something to me. What I
had said to myself that I would
do, is actually happening. I took
upon myself resolutions and I
am keeping to them. A year and
a half has passed since that visit
and today I can tell you that
we are being more careful with
keeping Shabbos and family
purity.
Those were the things about
which I had said to myself
Elokim gadol, and perhaps I
would succeed in doing them.
I feel that the visit to the Rebbe
really strengthened me when I
was feeling so alone. My partner
and I were like brothers since
age thirteen and suddenly I felt
all alone. However, since that
encounter I am no longer alone.
Since then I have had the
opportunity to visit and see
many Chabad Houses in Eretz
Yisroel and around the world.
That is when I understood just
how important a Chabad House
is when you are out in the world,
especially when you only eat
kosher; you have to get your food
at the Chabad House because you
Continued on page 32
Issue 1058 29
2017-02-21 11:20:25 AM
 MOSHIACH & HAYOM YOM
MAKE A
RIGHT
TURN
By Rabbi Gershon Avtzon
Dear Reader shyichyeh,
This week is Parshas
Mishpatim. The Parsha focuses
on the societal laws of the
Torah. The laws are Divine, as
Rashi writes in the beginning of
the Parsha, Wherever it says,
these [in the Torah,] it [(this
word) is used to] separate from
what has been stated previously.
[Where it says,] And these
[it means that] it is adding to
what has been previously stated.
[Thus] just as what has been
previously stated [namely the
Ten Commandments] was from
Sinai, these too were from Sinai.
This idea is emphasized in
the HaYom Yom of 22 Shevat:
There are two types of statutes:
a) statutes that create life and b)
statutes created by life. Human
laws are created by life so they
vary from land to land according
to circumstances. The Almightys
Torah is a Gdly law that creates
life. Gds Torah is the Torah of
truth, the same in all places, at all
times. Torah is eternal.
This special HaYom Yom is a
quote from a Yiddish Maamer of
the Frierdike Rebbe (printed in
Seifer HaMaamarim Kuntreisim
Volume 1 page 108). The
Maamer is based on a seemingly
30 28 Shvat 5777
1058_bm_eng.indd 30
puzzling Gemara, where the
Avoda of Davening seems to
be devalued in comparison to
learning. The Gemara (Shabbos
10a) tells us the following: Rava
saw Rav Hamnuna praying at
length. He commented to his
colleague: They neglect Chayei
Olam (eternal life, i.e. Torah
study) and occupy themselves
with Chayei Shaah (temporal
life, i.e. prayer)!
In this Maamer, the Frierdike
Rebbe explains that we should
not merely translate the words
Chayei Olam and Chayei
Shaah as eternal life and
temporary life, rather we ought
to understand them on a much
deeper level.
Torah is called Chayei
Olam because Torah creates
the world. Chazal tell us that
Hashem looked into the Torah
and created the world. Torah is
not created by the circumstances
of the world; rather it is the
architect of the world. It also
gives us Olam, eternity. Every
Mitzva that we do has an eternal
positive effect on the world, and
it connects us to Hashem for
eternity.
Another meaning implied by
the term Chayei Olam is in
reference to Torah being our life
in the world. The Torah guides us
and gives us clear directives about
every part of our lives. These
laws start with family purity
before a person is born and fill a
persons life until it ends with the
laws of burial and mourning after
a person passes away. There are
Halachos that give us guidance
for how to connect with Hashem
at almost every opportunity. The
Torah instructs us how to sleep,
get up, get dressed and even how
to tie our shoes.
I heard the following story
while I was spending a summer
in Budapest, Hungary, which
illustrates this idea well.
One of the most beloved
kings of Hungary was the famous
Emperor Franz Joseph. He was
very respectful and open-minded
and he agreed that the parliament
should have a representative from
each religion.
When it came to the Jews, an
argument arose. The enlightened
Jews of Hungary wanted to have
their own representative and
did not want to be represented
by a primitive orthodox
Rabbi. They petitioned in front
of the Emperor, who asked
them what was wrong with the
Orthodox view and way of life.
2017-02-21 11:20:26 AM
 The petitioner started laughing,
saying that these Rabbis are so
old-fashioned and crazy that they
believe that there are certain rules
of Hashem that govern them and
dictate to them how they should
behave in the bathroom!
Instead of laughing and
dismissing the Orthodox Rabbi,
the emperor sat with a very
thoughtful look for some time.
Finally, the emperor said that he
is so impressed with these laws
and the belief system that there is
forgiveness and realizing that
they cannot help him, he turned
inward. He understood that if he
were to do tshuva, he must take
responsibility for himself.
Eliezer put his head between
his knees and cried until his soul
left his body. So profound was
his remorse and so powerful
the tshuva it produced, that a
Bas Kol came from the heavens
and declared that Eliezer, now
called Reb Eliezer ben Durdaya,
We can now truly understand
the comment that Rava made
about the Davening of Rav
Hamnuna. He was not making
a negative remark about the
Davening of Rav Hamnuna;
rather he was explaining to his
students the reason why Rav
Hamnuna was investing so much
time in his davening. He was not
asking for his personal needs. He
was really working on himself
and turning to Hashem.

a G-d that really cares about each
aspect of the life of His people.
Chayei Shaah means a life
of turning towards Hashem. The
Torah tells us (BReishis 4:4):
,and and that nobody cares for him. But when another Jew
Hashem turned to Hevel and
to his offering. Through
davening, we turn away from
our physical life and pursuits
and we turn towards Hashem.
It is a time devoted to working
on our animal soul and to really
connecting with Hashem. While
engaged in Torah study, the
person is devoted to the subject
that he wishes to understand and
comes to understand. During
davening the devotion is directed
to what surpasses understanding.
In learning Torah, the Jew feels
like a pupil with his master;
in davening, like a child with
his father. (HaYom Yom, 26
Tammuz)
There is a beautiful
Chassidishe vort based on
this interpretation of the word
Shaah. In Avoda Zara 17a,
the Gemara tells the story of
R Eliezer ben Durdaya. After
a totally degenerate life (the
Maharal points out that even his
name, Durdaya, means dregs),
Eliezer was inspired to do tshuva.
Looking first outside himself to
the mountains, to the earth, to
the sun, the moon and ultimately
the stars for help in attaining
Every Jew has unlimited potential. The only
thing that holds a Jew back from growth and the
realization of that potential is his feeling that he is alone
turns to him and shows personal interest in his welfare, he
can save his decline and inspire fantastic results. Whole
worlds, for every person is a world, can be built with one
turn, i.e., a show of interest.
is invited to Olam HaBa. On This HaYom Yom is explaining
hearing of this event, Rebbi cried to us that Torah is the foundation
and said, There are those who and blueprint of the world and
acquire their World (to Come) the life in the world. It helps us
only after years (of Divine understand how Moshiach is
Service) and there are those who so fundamentally connected to
acquire their World (to Come) in the world. The Rambam writes
an instant (Shaah Achas)! (Hilchos Melachim 11:2) that
Chassidim have explained There is no need to cite proofs
this last statement as follows: about the validity and importance
There are those that acquire of the belief in Moshiach from
their world with one turn (Shaah the works of the Prophets, for
Achas). Every Jew has unlimited all their books are filled with
potential. The only thing that mention of this matter.
holds a Jew back from growth and On Shabbos Acharei-
the realization of that potential is Kdoshim 5751, the Rebbe
his feeling that he is alone and explained in a deeper way
that nobody cares for him. But the words for all their books
when another Jew turns to him are filled with mention of this
and shows personal interest in his matter. This doesnt just mean
welfare, he can save his decline that there are many places
and inspire fantastic results. in Tanach that speak about
Whole worlds, for every person Moshiach; rather it means that
is a world, can be built with one every single Pasuk speaks about
turn, i.e., a show of interest. Moshiach. The only difference

Issue 1058 31

1058_bm_eng.indd 31 2017-02-21 11:20:26 AM

 MOSHIACH & HAYOM YOM
between Psukim is that some
speak openly about Moshiach,
while in others the idea is more
concealed and one needs to look
into the various mefarshim. As
a matter of fact, Rabbi Nissan
Dubov (Shliach of the Rebbe to
Princeton NJ) has committed
himself to a project of this
nature. He has put out the series
of Sfarim entitled Yalkut
Moshiach UGeula Al HaTorah,
a digest of hundreds of different
mefarshim in each Parsha which
discuss Moshiach.
We know that the Almightys
Torah is a Gdly law that creates
life and that each part of Torah
is connected to Moshiach. Thus,
each part of the world, which
is created by Hashem through
the holy Torah, is inherently
connected to Moshiach. We
dont have to bring Moshiach
to the world. We need to reveal
the Moshiach that is inherently
part of the creation of the world.
The more we reveal Moshiach
in the Torah by learning those
mefarshim that explain the
Moshiachdik content of each
Continued from page 29
dont eat elsewhere. You cant
live very long on just bananas and
orange juice.
I can tell that what people
like me experience, how we feel
and become strengthened in our
emuna, that is the merit that all of
you have a part in. Also, today I
would like to announce that I will
in the near future be conducting
a Hachnasas Seifer Torah in
memory of my dear friend. And
that is hardly all. I am also a
partner in establishing Chabad
Houses in a number of places
around the world. Of course,
we are only a conduit. G-d is
delivering something through
32 28 Shvat 5777
1058_bm_eng.indd 32
pasuk, the more Moshiach will be
revealed in the world.
In the words of the Rebbe
(Tazria-Metzora 5751): Tiferes
refers to learning Torah, and
Malchus ShbTiferes refers to people the Inner Teachings of the
learning the Torah concerning
King Moshiach and Redemption
that is explained in many places.
These places are: the
Written Torah (particularly the
words of the prophets... for all
their books are filled with this
matter); the Oral Torah, the
Gemara (particularly the tractate
Sanhedrin and the end of tractate
Sota) and the Midrashim; and
especially the Inner Teachings
of the Torah, beginning with the
Zohar (with this book of yours,
the book of the Zohar, they
will leave their exile in mercy),
through Toras Chassidus (that
through the spreading of the
wellsprings outward the master,
king Moshiach, will come),
to the Torah of our Rebbeim,
our Leaders, and principally
the Torah (Maamarim and
Likkutei Sichos) of the Leader
of our generation. Learning
us, nothing really belongs to us.
With Hashems help, I hope to
do much more.
When I heard about this
evenings event and its purpose,
I promised myself that I would
attend. I am standing before
you today and find myself
being moved all over again.
Those moments spent in the
Rebbes house were not simply
a transient encounter of a few
hours that came and went. It
was an experience that changed
my whole life. To this very day, I
am still in touch with Yosef as a
result of that encounter.
You should just know this: It
is a wonderful feeling that chevra
like you take upon yourselves,
this material is a sample of and
preparation for learning the
Torah of Moshiach, For a new
Torah shall go forth from Me,
meaning he will teach to all the
Torah (the reasons of the Torah)
and knowledge of G-dliness
(know the G-d of your fathers).
This is in accordance with the
halachic ruling of the Rambam
that in that time... the Jews will
be great sages and know hidden
matters, attaining knowledge of
their Creator, etc.
This increase in learning
the Torah concerned with
Moshiach and Redemption
(Malchus ShbTiferes) is the
straightforward path to actually
cause the revelation and coming
of Moshiach and Redemption.
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
sincerely and seriously, the job
of giving and sharing with simple
folk like me. Yes, you need to
know how to talk, to say the right
word, to give each person care
and attention, because we all
have the Jewish spark inside, we
all come from the same source.
On the shlichus of the Rebbe you
ignite that spark and open it up.
This is a major undertaking,
and whoever takes part in it has
an enormous merit.
Thank you for inviting me
to this special evening. It is an
amazing feeling for me, and I
think we still have more to do to
fulfill what the Rebbe instructed
and guided everything towards
to bring the Geula.
2017-02-21 11:20:27 AM
 TZIVOS HASHEM
THE REAL
TREASURE
One time, a very poor man
traveled from his hometown
to another town in order to
collect donations. The local
beggars were nice to him and
invited him to join them on
their rounds. The poor guest
went with his new friends.
He collected one coin after
another and ate dry slices of
bread dipped in water.
As they went from house
to house, they arrived at a big
house with a beautiful garden
surrounding it. Our beggar
realized that the richest man
in the town lived there. He
figured they would get a nice
donation and a good meal
there. Unfortunately, his
friends went past the house
and did not even try to knock
at the door.
Why are we passing by this
nice house without trying to go
in? he asked his friends.
They explained to the
newcomer that the rich man
was a miser who hated parting
with money. They said that no
pauper had ever crossed the
threshold of his home.
This upset the poor man.
Was it possible that a Jew
could be so hard-hearted
and forgo the great mitzva of
1058_bm_eng.indd 33
tzdaka? This rich man was
pitiful.
At Mincha time, when the
beggars gathered to divide the
money they had collected and
to give maaser, the new beggar
announced that the following
Shabbos he would be the guest
of the rich man.
They looked at him in
surprise and some of them
even burst out laughing. It
is easier to cross raging rivers
than to cross the threshold of
the miser, said one of them.
The new beggar ignored their
reaction.
I have a plan but I need
your help, he said.
What do we need to do?
they asked.
All you need to do is spread
a rumor in town that the
new beggar told you in strict
confide nce that he brought a
valuab le diamo nd with him
which he found in the forest.
The beggars agreed to
cooperate. The next day, as
they made their rounds, they
publicized the secret about
the diamond the size of an
egg that the new beggar had
brought with him.
By Mincha time, everyone
knew about the secret, and
every woman wished that the
lucky beggar would come to
her house.
The beggar waited until
close to candle lighting time
and only then did he go to the
rich mans house. The maid
who opened the door shouted,
Get out of here immediately!
Dont you know this isnt a
hotel for beggars?
But the beggar kept calm
and said, I am a stranger in
town and I dont have a place
for Shabbos. I heard that the
master of this house has a
heart of gold.
The rich man who was
getting ready to go to shul,
heard the conversation at the
door. He had also heard about
the lucky beggar. He made as
though he knew nothing about
the new beggar in town and
angrily said to him, Why did
you come here to disturb my
Shabbos peace?
G-d forbid, said the
beggar. I heard that you have
a heart of gold and that you
only appear gruff I am a
stranger here and I would
like to consult with you about
something.
Oh? What would you like
to consult with me about?
Issue 1058 33
2017-02-21 11:20:27 AM
 Tzivos Hashem

privately, said the beggar.

The rich man took him shul,

I need to speak to you beggar a new suit to wear,
had him sit next
and was hospita
to
ble
him
like
in
he
promised a nice sum of
money. He had such a good
feeling, the likes of which he

Did
office.
his you hear never enjoye
was before in his life.
had not felt
long ain time.
. , to He
with .
d talking

his When Shabbo s was over,
something about a beggar who
"" found a ?re
treasu the
asked guest, , who highly Jews" .
praised the
rich
"man wante to d get
s. What size
beggar. and . their good
highlig hted charac. ter.
the The
mitzva busines to
down
is the diamond and how much

Yes, I heard that rumor. beggar
tzdaka and , doing
do want you . ?itfor asked. he
"" , of giving
I am that beggar.

erful.
Wond Then " youve
" chesed , . ?What diamond asked.
. The beggar also said divrei the guest innoce ntly. I dont
come to the right place. There at the Shabbo table s and have a nd. ,
diamo
no is .

greater diamond expert

Torah .
than not
me, to the . was rich man saw

mus his,
that
and guest
that ' . What you
Then !? are a
:
town
this in no ignora he !faker
mention that there is nobody
d

than
G-d' . forbid,





!
was

likely
more
learne
thesaid . .
beggar
Did I tell you
I
that found "
" ,
atreasu re or
that I possess a

diamond? All I
?
:

was
said ?" that
, I am the one .
they spread the


about ...,
rumor
then
He
added,
The

truth
: that is
" . did I
re, find
but , " a
treasu
of
not diamo nds. .

, I found a far
, ". ,

" : greater treasure,
? Jewish
your
in
heart. A treasu re
'
that until now.
"
"
been
has covere
d
" over with deep
,
else who can buy it and pay for mud.
cash. in it "... We lightin be ,
will ... g himsel The f. man',
rich enjoye The d rich
' man was silent.?' -
his guests compa ny and
candles very soon. Stay with He remembered the gloomy .
me , ?"
" for Shabbo , s andafter , " almost completely forgot about Shabbasos over the years and
diamond that he planne d
Havdala we "... will sit and
down the ,
on buying from the guest


right
this
Shabbo
joyous
recent s
talk.
after Shabbo s. when , the beggar was ", his
"
" The rich man hoped to get
.


guest. He though t, this beggar
rich man also noticed a .
a bargain . from
the beggar
?" change , The
in shul. The Jews of the must be one of those hidden
y shook
and maybe, thanks to his
town, who
.
genera
lly
avoide
tzaddikim. He
d
beggar
warml
hand s and
thanked
hospitality, the".. trust s
beggar , " the
in the rich man would increase
Good him, said
was", Shabbo
honore swith d to him warml
fory the treasu re "

" "... him. He
and he would get an even
an aliya to the Torah , and he him. t
brough .
bigger bargain. He gave the
" "
. " , " .
, "
.
34 .


28
Shvat 5777
, " ?" .
"


".
, ,
1058_bm_eng.indd
34 .
"... 2017-02-21 AM
11:20:28 ,