CONTENTS

5
FEATURED ARTICLES WEEKLY COLUMNS
3 Dvar Malchus
5 TO BRING MOSHIACH
WITH HUMOR TOO 11 Parsha Thought
Nosson Avrohom
20 Moshiach & Hayom Yom
14 THE SERIAL
INCITER EXPOSED!
33 Tzivos Hashem
Zalman Tzorfati

24 THE STORY OF THE

FIRST BETH RIVKAH IN
EUROPE
14
28 COSTUMES
NOT ONLY ON PURIM
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1060_bm_eng.indd 4 2017-03-07 10:22:53 AM

 DVAR MALCHUS
AN ANSWER TO ZIONISTS
From Chapter Fourteen of Rabbi Shloma
Majeskis Likkutei Mekoros, Volume 2.
(Underlined text is the compilers emphasis.)
Translated by Boruch Merkur
And G-d spoke speak to May G-d bless you
May He shine May He lift His face And you shall
set My name And I will bless you.
May the Alm-ghty seal [the fate of] each of you
[individually] and everyone together, and grant you a
gmar chasima tova for a good and sweet year, with overt
and revealed goodness, below ten handbreadths. May
you all be blessed with abundant and wondrous success,
especially in the study of both the revealed as well as the
esoteric dimensions of the Torah. And may the Torah
study bring to the practical fulfillment of Mitzvos in a
scrupulous and beautiful way, along with good health,
joy, and gladness of heart.
May you experience a Hakhel in the study of Torah,
gathering together all dimensions of the Torah pshat
(literal), remez (hermeneutics), drush (homily), and sod
(mysticism), unifying them as one until they actually
become one. And may this unity bring about the simple,
perfect unity of And the glory of Havaya will be revealed
and all flesh will together see (equally Rashi VaYeira
22:8). As a result of this unification in Torah, the true
and complete Redemption through Moshiach Tzidkeinu
will be drawn closer and become revealed,* literally in
our times, below ten handbreadths.
May you be blessed with a good year and a chasima
and gmar chasima tova.
(Blessing to the Tmimim, prior to Kol Nidrei, 5727)
NOTES:
*It says in Midrash Rabba (11:20), He [Moshiach] will be
revealed and [then] concealed, etc. And in Rambams Laws
of Kings (Chapter 11, end) it says, bchezkas bvadai
presumed to be Moshiach with certainty. See the well-
known correspondence of the Rebbe (Rashab), nishmaso
Eden, in his elucidation of the saying of our Sages, Ben Dovid
comes in contrast with Dovid comes.
[In a letter from 5664, the Rebbe Rashab responds to the use of a
teaching from the Alter Rebbes Siddur misconstrued to support
Zionist ideologies. Specifically, the Rebbe challenges the notion
that the advent of Moshiach takes place after the ingathering
of the exiles (leaving room for a non-Messianic leader to lead
the Jewish people to the Holy Land). The Rebbe Rashab points
out how the correct reading of the Siddur is that the advent
of Moshiach actually precedes not only the ingathering of the
1060_bm_eng.indd 3
exiles but also the
building of the
Beis HaMikdash.
When the Siddur
speaks about the
ingathering of the exiles taking place prior to biyas Moshiach
it refers to the revelations Moshiach will bring about below,
a later stage of Moshiachs impact on the world (which the
Rebbe Rashab links to Moshiachs revealing the reasons of the
Mitzvos, an esoteric dimension of Torah knowledge).
[In the lengthy discussion of the order of events in the
Messianic Era, the Rebbe Rashab distinguishes between Ben
Dovid and Dovid (which the Rebbe MHM references in
the footnote above), appearing at the end of the following
translated selection of the letter.]
Certainly it will be [none other than] Moshiach who is
responsible for the ingathering of the exiles. And after that there
will the G-dly revelations of the Messianic Era, the concept of
Malchus Beis Dovid. []
The Beis HaMikdash is destined to be built prior to
Malchus Beis Dovid (See HaBachs commentary in
Orach Chaim siman 118 regarding the concept of Birchas
Yerushalayim, where he explains at length how everything
must be prepared in advance.) After the Beis HaMikdash and
Yerushalayim are built, and the throne of Dovid is established,
Dovid then comes and sits upon the throne that G-d prepared
for him.
This should not be seen as contradicting what Rambam writes
that Moshiach will build the Beis HaMikdash for certainly
the advent of Moshiach precedes the building of Yerushalayim
and the Beis HaMikdash. Indeed, the Beis HaMikdash will be
built by Moshiach, and he shall be the one who orchestrates the
ingathering of the exiles. But only thereafter will there be his
kingship, which is referred to as Malchus Dovid.
Thus, the Gemara is precise in saying, When Yerushalayim
is build, Dovid comes; it does not say Ben Dovid comes.
The reason for this specific wording is that Moshiach is called
in several places in Midrash Rabba and in Gemara by the
name Ben Dovid, yet here it says Dovid comes, referring
to his kingship [and not to him as an individual, for he had
already arrived and performed wondrous deeds e.g., building
the Beis HaMikdash], as it is written, My servant, Dovid, is
king upon you (Yechezkel 37:24), see the commentary of the
Metzudos there.
2017-03-07 10:22:55 AM
 PROFILE
He won national karate competitions,
hes a thoughtful professor, a responsible
shliach, but also an entertainer who
knows how to laugh and get others to
laugh. * R Yiftach Luzia is someone with
whom it is impossible to sit without
laughing. He jokes around while giving
a glimpse into the world behind the
curtains. * A Chassidic comedian? It
depends how you look at it.

By Nosson Avrohom

W
hen I asked R Yiftach
Luzia about feedback he
gets from his comedy,
he smiled and said:
After a performance at a jail,
one of the inmates who is behind
bars for a series of thefts came
over to me and said, I admire you.
At home I have all your CDs, the
videos, books, and also all your
silver and gold items ...
R Yiftachs face turns serious.
It seemed to me that after the few
jokes with which he began our
conversation, he was going to start
talking tachlis. Then he said, A
Lubavitcher recently got a call from
his bank manager. The Lubavitcher
was very nervous as the manager
gravely told him he had an
overdraft of 24,000 shekels. The
Chassid was very taken aback and
asked in dismay, But according
to my calculations, the amount is
much lower, just 6000 shekels!
The manager replied, You forgot
that for the next few days, every
shekel of yours counts for four ...
Fine, says R Yiftach, now
I am serious. A group of young
guys, not yet religious, came to
spend time at Ascent in Tzfas.
The custom there is that they send
all the guests out to different host
families of Anash in Kiryat Chabad
for the Friday night meal, and then
everyone returns to Ascent. On this
occasion, one of the young fellows
returned early and he looked like

4 12 Adar 5777

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 TO BRING
MOSHIAC
WITH HUM H
OR
TOO
Issue 1060 5

1060_bm_eng.indd 5 2017-03-07 10:22:58 AM

 Profile
someone who had been insulted.
The man in charge of the
group asked what had happened,
but he refused to answer. Finally,
after much importuning, he
shared the trauma he had just
experienced. It seems that the
host, a bearded Lubavitcher,
had poured wine into his cup
and then turned to him with the
following question, To be motzi
you or will you be yotzei on your
own? Truly insulted, the young
man was yotzei (lit. Heb. to leave)
on his own...
It is already ten years that
R Yiftach Luzia has been
performing on stage as a
comedian, mostly for children.
It started small, as an activity in
Camp Oro Shel Moshiach, and
progressed to many and varied
audiences, fundraising events
for Chabad Houses, evenings
for women, and events and
gatherings for children. If you ask
him, his favorite audiences are
the children of Tzivos Hashem.
They come to these events open
and ready to laugh; they are the
easiest crowd to work with.
In everyday life, R Yiftach
serves as a professor at the
Technological Institute in Tzfas
and as a shliach in Kibbutz
6 12 Adar 5777
1060_bm_eng.indd 6
Machanayim and Moshav
Mishmar HaYarden. So how
did he get into the field of jokes
and comedy? How does this
talent help him in his work
as an educator and shliach?
What differentiates a Chassidic
comedian from any other? What
are the limits? And how does
one introduce the concept of
Moshiach in these appearances?
We asked these and other
questions, and in the spirit of
Purim, we got some serious
answers alongside many jokes
and clever turns of phrase that
will bring a smile to any face.
LIFE IS NO JOKE
It all started when he was
a boy in the third grade in Kfar
Saba, a shy and introverted
child who barely opened his
mouth. He always preferred to
have other children respond to
questions that were directed at
him by his teachers. Towards the
end of that year, he signed up
for a karate class to help build
his self-confidence as well as to
be able to hold his own against
those children who saw him as
an easy target. It worked. His
self-confidence soared, and along
with his progress in his karate
studies he also began to open his
mouth, surprising himself and
those around him.
The greatest surprise was
that I discovered a talent for
acting and joking. I would imitate
political figures, the principal and
the teachers, even my neighbors
and the local grocer. The other
guys, even the older ones, would
get a kick out of it and sneak a
laugh. For the production at the
end of sixth grade, I was given
a major role, and the entire
audience enjoyed it and laughed.
The applause that he was
getting led him to apply to join
the media program in his high
school, as the school did not
offer a theater program. In that
program, he produced a number
of comedy short films, together
with two friends, which won
acclaim and positive reviews. It
was clear then that my future
was in the world of theater and
acting.
And then you became a baal
teshuva?
My return to Judaism began
at age fourteen and a half. Until
that point I had a general feeling
that I had a good and fulfilling
life, I really had it all. I won two
youth championships in karate,
2017-03-07 10:22:58 AM

and in other competitions I took
second or third prize. Socially, I
was outstanding and everything
seemed to revolve around me and
I felt great.
During that period, my father
began to attend services in the
local shul. In the beginning
I was not involved in the
spiritual awakening that he was
experiencing, until one Friday
night I decided that I had to
express my gratitude to Hashem
for all of the good He was giving
me, and I joined my father for the
prayers. I came home inspired
and from that point on I began to
join him every Shabbos.
When we moved to Tel Mond,
I met the shliach there, R Amram
Shaatal, and he was very mekarev
me. I took upon myself to keep
Shabbos, then to wear tzitzis, and
at age sixteen and a half, to the
utter shock of all my classmates
and all my karate friends who
were sure I would make it big
in the sport, I switched to the
Chabad yeshiva in Tzfas.
So when you became a
Lubavitcher you put all your
talents on hold?
The truth is, yes. Like all
newly-minted baalei teshuva,
I was flying. I stuck my head
1060_bm_eng.indd 7
in the sfarim for about twenty
hours a day. But then comes the
coming down to earth stage.
I really began to open up when
they had me perform at Camp
Oro Shel Moshiach. I did a
karate show for the kids along
with jokes that I improvised on
the spot. When I saw that it was
possible to do entertaining shows
in the spirit of Chassidus, and the
children enjoyed it, I knew I had
to continue doing this.
His friends in yeshiva who
discovered his talent asked for
more and more. He started using
it on mivtzaim.
I saw people happy and
feeling good about themselves.
R Yiftach improvised. This is
the secret to his charm. I didnt
have a script. I would stand up
there and it just flowed.
What is the difference
between comedy in the world
of Chabad as compared to your
previous world?
Its a big difference. Today,
I would never insult anyone with
my humor, which often happened
in the previous world I was in.
Furthermore, I always have a
hidden message in my jokes
while the non-religious world has
no message at all.
Does every joke have to have
a message?
No. If you look for a clear-
cut message in every joke, you
are mistaken. However, the
Alter Rebbe writes in Tanya that
when a Jew is happy, it helps
him progress in his connection
to Hashem, while a Jew who
is sad will continue doing sins.
Therefore, the added value of
jokes, even if they dont have a
message, is that people should be
happy and then it will be easier
for them to fulfill mitzvos and
cleave to Hashem.
I once saw bachurim sitting
and joking around and someone
went over to them and told them
this is leitzanus. I asked him
afterward, Why leitzanus? Jews
are sitting during their break
and laughing among themselves
without insulting anyone and
within clear halachic guidelines,
so whats the problem with that?
I teach at the Technological
Institute and sometimes I sit with
guys for twenty minutes and we
laugh. Is that a waste of time?
Absolutely not. Tomorrow or the
next day, when they will want to
ask a serious question, they will
come over to me and be more
open. The Amoraim also did
this, beginning their talks with a
humorous remark to open people
up. Afterward, people listen.
It is not necessary to find the
immediate benefit every single
time.
They tell about a farbrengen
attended by some mashpiim
where one of the people finished
talking by saying that they need
to leave the farbrengen with
something practical. A mashpia
next to him asked, Isnt the
farbrengen itself something
practical?
The same is true with the
jokes themselves. Some have a
message and some dont. The
Issue 1060 7
2017-03-07 10:22:59 AM
 Profile
latter are told just to make people
laugh. The message is that a
Jew should laugh and let that
be our reward. Nonetheless, I
think that even jokes without a
clear message definitely have an
indirect message.
Who is it easier to work
with, adults or children?
Its no secret that its
easier to make children laugh
and definitely the children of
Tzivos Hashem. They come to
performances already happy
and it makes no difference who
will stand on the stage. Kids are
forgiving and what they feel and
think you see on their faces. The
world of adults is naturally more
skeptical and cynical. Adults are
more closed when they go to a
show, with an attitude of, Lets
see if you can make me smile.
THE DAY FATHER STOPPED
TALKING TO MOTHER
When I first became a baal
teshuva, I went through many
things that after becoming
a Lubavitcher, I laughed at.
Today I even talk about them in
performances.
I remember that when my
father became a baal teshuva,
he learned the Mishna that says,
dont talk excessively with a
woman. He took it at face value
and didnt talk to my mother for
a week
I remember that when I
was first becoming religious, I
read the bedtime Shma, known
as Krias Shma al HaMitta
(literally, Shma on the bed) by
standing on my bed and reading
the prayers. One night, my
mother came in and saw me
standing on my bed and striking
my chest with my fist and was
sure this was yet another karate
move that I had learned.
The funniest thing was when
8 12 Adar 5777
1060_bm_eng.indd 8
I went to learn in the yeshiva in
Tzfas. They told me that you
dont say cancer; you say that
disease. When I committed
to doing the Rebbes horaa to
learn three chapters of Rambam
every day, and I got up to the
chapters about the laws of
sanctifying the month, and read
about the constellation called
cancer, I would say something
like this: The constellation of the
dreaded disease which crosses
the constellation of the archer,
etc. Someone who heard me
corrected me immediately.
R Yiftach shoots off jokes
in streams and you dont know
whats fiction and whats reality.
Heres another one:
There is another famous joke
about baalei teshuva who meet for
a shidduch. The bachurs name
is Eliyahu and the girls name is
Batya. When she asks him his
name, he says, Keiliyahu, and
when she is asked her name, she that are tailored to each type
says, Batka. of audience. But those who
know me know that the best
The message in these jokes
performances are those that are
is that baalei teshuva should get
improvised.
guidance and not be locked into
what they think is correct. The There is something else that
same is true for those who grew people need to know; what will
up in Chassidic homes; you dont ultimately determine whether
have to go around with somber a show is successful is the
faces and the feeling that the audience. A lot depends on the
whole world is on your shoulders. audience doing its part.
You should smile and rejoice and
even laugh. The very fact that a SHLICHUS AND COMEDY
Jew is happy and smiles in exile is You are already on shlichus
a blessing. in Kibbutz Machanayim for
How about sharing some six years. Does the talent to
trade secrets: Are you one of make people laugh help in your
those who prepares material for shlichus?
every performance? Are all your You have absolutely no
jokes written down and filed idea just how much. On the
away by topic, or is it all off the first Shabbos I was there, I
cuff? was given the aliya for Kohen
The truth is that I only in shul. Afterwards, one of the
recently began to keep notes. congregants asked me if I am a
People ask me to appear before Kohen and I answered in the
specific types of audiences, so negative. He then asked if that
I write down jokes and ideas was the case how could I receive
2017-03-07 10:23:00 AM
 the aliya of Kohen, and I told
him that I was in middle of the
conversion process to become a
Kohen. He seemed shocked by
my response, and asked how is it
possible for someone who is not
a Kohen to convert and become
one. I explained to him that since
my father is a Kohen and my
grandfather is as well, I decided
that I wanted to become a Kohen
too.
But really, on Shabbos I try
to be more serious and cut down
on the jokes, in order to avoid
transgressing the forbidden work
of tearing people up.
Okay, seriously now: The
humor helps me a lot on shlichus.
When people are happy and open
up, it is much easier to work with
them. When I arrived six years
ago in Machanayim, one of the
local women asked me to come
check the mezuzos in her home.
1060_bm_eng.indd 9
Before I went, people warned
me that her husband was anti-
religious, of the sort that scream
and attack. I went anyway.
While I was working
on removing the mezuzos in
the living room, he suddenly
appeared with a very serious look
on his face. He came over and
asked my name, and I answered
that my name is Yiftach Luzia
and I came to make him a baal
teshuva. As we were talking,
I took my hat off and put it on
his head. He smiled and the
conversation took off. Since then
we are good friends. He comes
occasionally to classes in the
Chabad House and even signed
up for a monthly direct deposit
donation. It was specifically the
most extreme and ludicrous
response that was totally
unexpected, which established a
connection between us. That is
the advantage of humor, it breaks
down all barriers.
What is the line between
being a comedian and a clown?
Obviously, you dont want to be
seen as the town clown in your
place of shlichus.
Good question. Perhaps
that is the difference between
a comedian who is a Chabad
Chassid and anyone else. After a
comedy show, there is a mission
to be accomplished, giving Torah
classes, preparing children for
their Bar-Mitzvas, and many
other serious activities. To a
certain extent, I am even seen as
the Rabbi, so I have to observe
some degree of ceremony. When
I teach Tanya, Im not going to
toss around any jokes. One can
share some words of humor at
a farbrengen or a home-based
class, but people understand very
quickly that there are limits.
One can balance humor
Issue 1060 9
2017-03-07 10:23:02 AM
 Profile

with being a role model. Let us
take as an example the Rebbe
Melech HaMoshiach. Nobody
thinks that the Rebbe is any
less fanatical about matters in
Shulchan Aruch because he is
more smiley and conciliatory
and greets each person with a
pleasant countenance. That is
why it is necessary to understand
told me over this or that joke, or
What a great time she had. The
fact that people in our generation
are happy, even for a brief time,
is a worthy goal onto itself.
Like any shliach, surely your
intentions include the hastening
of the revelation of the Rebbe.
Certainly. The Rebbe says
clearly in one of the sichos,
is happy, it is a lot easier to get
them to take on good resolutions.
Joy lifts a person out of his
existing state and situation.
During this month of Adar,
you are no doubt very busy.
When Adar comes around
my phone does not stop ringing.
Can you guess when my phone
gives me the silent treatment? In

the months of Av or Elul, nobody
While I was removing the mezuzos in the living thinks of inviting me to give an
inspiring talk; they have other
room, he suddenly appeared with a very serious speakers for that. Although in
look on his face. He asked my name, and I answered that truth it is a real shame, because
I have a whole collection of puns,
my name is Yiftach Luzia and I came to make him a baal jokes and witticisms for those
tshuva. As we were talking, I took my hat off and put it months.
on his head. He smiled and the conversation took off. It
PURIM IS SERIOUS
was specifically the most extreme and ludicrous response BUSINESS
which established a connection between us. That is the Throughout the month of
advantage of humor, it breaks down all barriers. Adar, R Yiftach receives dozens
of requests to participate in
events and gatherings in his role
as a comedian. For his part, he
that all of this humor has a goal that what is still lacking for the makes an effort to participate in
and a message; to connect more complete revelation is the matter all of them, since he sees making
Jews to the Rebbe, and even of joy. The Rebbe explains that Jews happy as a vital part of his
among Anash, to bring joy to joy is something that needs to life shlichus. However, if you go
the Chassidim so that they will be above the limitations of the looking for him on the day of
be that much more effective in rational mind, since when it Purim, you can find him in his
mivtzaim and the work to bring comes to bringing Moshiach place of shlichus, over his head
Moshiach. we need to do activities that with the work of visiting homes,
transcend rational limits, to delivering Mishloach Manos,
TO STEP OUT OF THE BOX go out of ourselves. When we reading the Megilla and gathering
R Yiftach tends to get a lot only think in rational terms, we everybody for the festive meal at
of positive feedback. Sometimes remain trapped in our own little the Chabad House. There is no
there are serious folks who worlds and are not able to really clearer distinction between an
will throw out some cautionary step outside of them. The Rebbe ordinary comedian and a Chabad
words about not letting the tells us that the Redemption is comedian.
joking get out of hand, but in the already here and we only need to R Yiftach concludes the
overwhelming majority of cases, open our eyes. Well, to open our interview: There is a saying out
people are happy and come over eyes in exile, it is necessary to there in the world, A comedian is
to offer thanks. Children will step outside of our preconceived like rain. It is nice to watch, but
actually come over to thank me notions. when it falls on you it is not so
before the show, even before they In general, you see how at pleasant. The guiding principle
got to laugh. That is how it is the distribution of dollars the of a Chassidic comedian has to
with children. Rebbe would smile at a lot of be that at all times it is pleasant
When I do a show in front of people and knew how to get to be around him, and his jokes
ladies, I get the feedback the next a smile or even a laugh out of should be encouraging and
day from the husbands. My wife some people. When somebody uplifting.

10 12 Adar 5777

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 PARSHA THOUGHT
JUST ONE
DROP OF OIL
By Rabbi Heschel Greenberg
BRING THE OIL TO MOSHE
One of the most important
functions carried out in the
Mishkan (the portable Sanctuary
in the desert) and later in the Beis
HaMikdash (the Holy Temple)
was the lighting of the Menorah,
the seven branched candelabrum.
The primary objective was to
extend the light of the Sanctuary
where G-d was revealed to the
entire world. It would not suffice
for there to be a single place on
Earth that reflects the Divine
reality; the ultimate objective
is that the entire world will
be illuminated by and bask in
Divine light. This, indeed, is the
very rationale for the creation
of the world and which will be
realized in the imminent Age of
Redemption.
This weeks parsha begins
with G-ds instruction to Moshe:
You should command the
children of Israel that they should
bring to you clear olive oil
The question is asked, why
did they have to bring the oil to
Moshe? After all, it was Aharon
and his sons who lit the menorah,
not Moshe.
Another question is asked
concerning the use of the
word olive [oil] in the singular,
[shemen] zayis. Why does it not
use the plural [shemen] zeisim
1060_bm_eng.indd 11
oil of olives, in the plural?
The Chassidic work Panim
Yafos answers that in Moshes
merit one drop of oil sufficed!
This was similar to the miracle
of the Western light of
the Menorah that would not
extinguish on its own. This
miracle lasted for the duration
of the first Beis HaMikdash,
and then for a brief period in the
Second Temple era. This was
also the essence of the Chanukah
miracle; one nights supply lasted
for eight nights.
BREAKDOWN OF ANALOGY
But here is where the analogy
breaks down:
There is a well-established
principle of Jewish law that a
Mitzvah should be performed
within the parameters of nature.
If one must invoke supernatural
forces to facilitate the fulfillment
of a Mitzvah, it undermines the
spiritual quality of the Mitzvah.
There is a well-known story
of the Alter Rebbe on this point.
When he was rowed across a
waterway to transfer him from
one prison facility to another,
the Alter Rebbe noticed the new
moon shining brightly in the sky.
So he asked the prison official
who was rowing the boat to stop
so he could say the traditional
Sanctification of the Moon
blessing. The official refused.
The Alter Rebbe resorted to his
supernatural powers to cause
the boat to stop on its own. As
soon as it stopped, he recited a
preliminary psalm and then the
boat started to move again. The
Alter Rebbe asked the official
once more to stop the boat. This
time the official acceded to his
request and willingly stopped the
boat, whereupon the Alter Rebbe
recited the blessing on the new
moon.
The question has been asked:
If the Alter Rebbe had the power
to stop the boat, why did he let
it resume moving? Why did he
again ask the official to stop the
boat when he had the ability to
stop it himself?
The answer given by the
Rebbe is that the Alter Rebbe
refused to do a Mitzvah with the
aid of a supernatural force. He
wanted the official to decide to
stop the boat of his own free will,
so the Alter Rebbe could fulfill
the Mitzvah without the support
of a miracle.
Why then would the central
Mitzvah of lighting the Menorah
in the Mishkan be based on a
miracle; that one drop of oil
would suffice when there was no
shortage of olive oil?
Issue 1060 11
2017-03-07 10:23:04 AM
 PARSHA THOUGHT
The fact that the Western
light did not go out on its own
is not a good analogy. There
was sufficient oil for the entire
night, which satisfied the basic
requirement of the Mitzvah to
light a Menorah so that it lasts
from evening until morning.
The miracle merely allowed one
flame of the Menorah to extend
beyond the time it was required
to burn.
Likewise, the miracle of
Chanukah was designed by G-d
to show His love for the Jewish
people and highlight the victory
over the Greeks. Furthermore,
their only alternative was to use
contaminated oil which was
much less preferable than the use
of miraculous oil. (See Likkutei
Sichos, volume 5 n. 35).
Which brings us back to the
original question, why did G-d
invoke Moshes merit to cause a
solitary drop of oil to suffice and
thereby compromise the integrity
of a Mitzvah that should be done
within the parameters of nature?
WHY THE FOCUS ON
NATURE?
To answer this question, we
must review the reasons for the
insistence that a Mitzvah should
be done through natural means.
The Rebbe provides two
explanations: (See Likkutei
Sichos, volume 35 p. 226):
The first is that G-d cherishes
the natural order, for it is His
Handiwork. Therefore, He does
not want us to alter nature, even
to perform a Mitzvah.
The second reason is
that, although the Torah itself
transcends the parameters of
nature, it was given precisely
to affect and refine nature. To
perform a Mitzvah with miracles
circumvents the very objective of
a Mitzvah.
12 12 Adar 5777
1060_bm_eng.indd 12
Now let us examine the
lighting of the Menorah in
the Mishkan, which relied on
a miracle that one drop of oil
brought to Moshe sufficed.
If the reason we attempt
to perform a Mitzvah within
the parameters of nature is to
respect the laws of nature, then
one can argue that this rule did
not apply during the sojourn in
the desert wherein everything
that happened was miraculous,
from the splitting of the Red
Sea, Manna from Heaven, the
Clouds of Glory and Miriams
Well. Indeed, the supernatural
phenomena were more common
than the natural. A child who
grew up in the desert would be
more surprised to see an apple
slowly growing on a tree than by
the ration of Manna that rained
from Heaven daily for forty years!
If lighting a Menorah from
one drop of oil was miraculous
for us it was commonplace for
them and, indeed, was a part of
their natural world.
If, however, the reason for the
need to perform a Mitzvah within
the confines of nature is to affect
nature and refine it, the question
still remains, why would they
light the Menorah with but one
drop of oil?
Two answers come to mind:
NOT OPERATIONAL YET
The first is that the objective
of Torah to refine the world was
not fully operational until the
Jewish nation conquered the
Land of Israel. According to the
Alter Rebbe, the reluctance of
the spies to enter the Promised
Land was due to their preference
to remain in the totally spiritual
desert environment. They could
not adapt to living within the
parameters of a natural world
with the duty of changing it.
They chose to live in a spiritual
world and remain pure and
G-dly rather than engaging
the material world and risk the
danger of being swallowed up by
its physicality.
Thus, as long as the Jewish
nation was in the desert, the
objective of refining the world
by entering into its precincts and
changing it from within, was on
hold. There was thus no problem
with using the supernatural for
the observance of a Mitzvah
because they were not yet in
the mode of refining the natural
world from within its own
boundaries. It was an era of the
miraculous overwhelming, and
not changing, the world with
G-dly light.
AHEAD OF ITS TIME
A second but opposite
approach can be offered: the
lighting of the Menorah by
Moshe in the desert was actually
ahead of its time. Rather than
suggesting that the mission to
change the world had not yet
begun in earnest, this explanation
posits that Moshe was setting
the tone and paving the way for
the ultimate future, when the
natural world will have been
fully refined and changed to the
point that there will be a seamless
transition from the natural to the
supernatural.
This can also explain why the
miracle that occurred specifically
with the lighting of the Menorah
was associated with Moshe and
not Aharon, who actually lit the
Menorah.
Our Sages tell us that Moshe
is the first redeemer and he will
be the final redeemer. This, they
explain, means that Moshiach
will possess the soul of Moshe
and represent his essence, which
is Torah.
2017-03-07 10:23:04 AM

The Menorah, in
contradistinction to the Altar
and the Table, was designed
to illuminate the Divine in the
world. The Menorah channeled
the Divine light from the first
day of creation that illuminated
from one end of the world to
the other. And it is that light
which will be fully revealed in the
Messianic Era.
Thus, when the oil (the
power of Moshiach) was brought
to Moshe (the first and final
redeemer) to light the Menorah
(the portent of the light of
the Messianic Age), one drop
sufficed, because in the future
there will be no dichotomy
between the natural and the
supernatural.
THE POWER OF FAITH
There is one very important
caveat: The Torah does not
actually say that Moshe took
one drop of oil for the Menorah.
Rather, it states that the Jewish
people were commanded to bring
their olive oil, in the singular,
to Moshe. No one dwelling in the
desert thought it was bizarre that
a single olive was enough!
The lesson here is that the
Jewish people had total faith
1060_bm_eng.indd 13
No one dwelling in the desert thought it was
bizarre that a single olive was enough! The
Jewish people had total faith in the ability of one drop
of oil to burn for as long as needed. That pure faith was
a miraculous phenomenon and a taste of the Messianic
future; that the Jews of the desert, who were always
murmuring and doubting, would have a spiritually lucid
moment and behave in a futuristic Messianic fashion.
in the ability of one drop of oil and deliver our one drop of oil,
to burn for as long as needed. the core of our soul that will bring
That pure faith was a miraculous about the true and complete
phenomenon and a taste of the Redemption, then G-ds light will
Messianic future; that the Jews spread to the entire world.
of the desert, who were always
murmuring and doubting,
would have a spiritually lucid
moment and behave in a
futuristic Messianic fashion.
The contemporary
Chassidic work Shefa Chaim
suggests that it was this faith
that actually caused the miracle
to happen.
Our generation has
witnessed countless miracles
and we have, as the Rebbe
taught, reached the point of no
return to our exile past. When
we respond to the Rebbes call
with simple and profound faith
Issue 1060 13
2017-03-07 10:23:04 AM
 FEATURE

THE
SERIAL
INCITER
EXPOSED!
Someone anonymous, who has been inciting many
Chabad Chassidim for some time now, including
veteran shluchim, has been exposed this week
thanks to Beis Moshiachs reporter who was
sent to conduct an interview about a successful
Chabad House in Eretz Yisroel. The reporter left
behind a running video camera and when he
returned to retrieve it, he discovered that the
camera had documented a secret meeting in
the middle of the night between the veteran
shliach and a very senior figure in the frum/
Chabad world. * This rare documentary
rips the mask off his face and reveals the
despicable tactics of the anonymous inciter
who uses the images of Rabbanim and
Chassidim and various cover stories to
carry out his nefarious plans. * Zalman
Tzorfati brings the complete story in
an exclusive expose and there was a
turnabout and the Jews prevailed ...

By Zalman Tzorfati

14 12 Adar 5777

1060_bm_eng.indd 14 2017-03-07 10:23:05 AM

 T
he last of the shop owners
in the shopping mall
closed the heavy metal
shutters over their shop
window displays. Morris always
closes up last as he tries to gain
yet another customer who might
wander through after the other
stores are closed. The waiters at
the nearby cafe hurried the last
patrons to order dessert before
the kitchen closed as they piled up
chairs and wiped down tables.
The mall which is bustling
during daytime hours emptied
out, and between the stores all
you could see were employees of
the citys sanitation department,
who dragged green garbage
cans and held straw brooms and
long-handled dustpans as they
attempted to erase the remnants of
another busy workday.
On the second floor of the
mall, between the laundromat
and the private medical clinic,
sat R Mendel Neeman, shliach
of the Rebbe, in his office in the
inner room of the Chabad House.
The reception area was used as
a Judaica store and to welcome
people, while his office in the
inner sanctum was where he ran
his empire that he built up over
twenty years of shlichus. This
included an elementary school for
boys and for girls, four preschools
around town, another Chabad
shul in addition to the central
shul where he was the rav, and
of course shiurim and seasonal
programs and activities.
MYSTERY FIGURE
OUTSIDE THE CHABAD
HOUSE
It was close to midnight and
the Chabad House door was
locked. The Judaica store was
dark, and light shone only in the
office. R Mendel sat in front of
a computer screen, staring at the
1060_bm_eng.indd 15
Otzar HaChochma program.
Various sfarim were open around
him. He was preparing for a shiur
on the topic of The Relevance
of Torah-based Law in the
Millennium Generation, which
he would be giving the next day to
a group of lawyers at a prestigious
firm in the city, but he had not
been able to concentrate. He tried
again and again to shake off the
distracting, disturbing thoughts.
A mysterious figure walked
outside the Chabad House. It
paced back and forth, casting
furtive glances at the darkened
Judaica store. It looked as though
he was hesitating about entering.
Every now and then, he placed
a hand on the locked, glass door
but immediately withdrew it and
continued pacing.
R Noach, or as he was known,
HaRav, HaChassid, HaTamim,
HaGaon R Noach Kluginker
shlita, paced for a long time
outside the locked door. He
waited for just the right time to
enter. His white, majestic beard
blew in the nighttime breeze. He
straightened his hat and fastened
his coat.
It wasnt the first time he was
visiting R Menachem or other
shluchim. In his role, he often
visits with shluchim, Rabbanim
and Chabad askanim all over
the world and even with Anash
communities. He never tires and
is not put off by long hours on
planes or inclement weather.
Those in the know say he always
has a small suitcase with him
and as soon as he feels the time
is right to influence someone, R
Noach, much like a highly trained
emergency first responder, takes
his bag and flies to the ends of the
world to carry out his mission.
R Noach sensed the thoughts
that were disturbing the shliachs
peace and he rushed to the scene.
He loved these opportunities.
Difficulties and challenges were
always fertile ground for his plans.
He was well acquainted with those
active souls, and he knew the ways
to get through to their hearts like
the back of his hand.
Now he paced and waited for
the opportune moment to pounce.
He sensed the internal conflict
taking place in the shliach and he
waited for just the right moment
to burst in. I will let him stew
a little bit more, he thought. A
bitter taste rose up in his mouth
as he recalled their previous
encounter. He had been thrown
out of the office by R Mendel who
did not even want to listen to him.
But R Noach was not one to give
up; on the contrary, R Mendel
had become a challenge, and he
did not want to fail again.
Only fools do not learn a
lesson, he said to himself. This
time, he came well prepared after
doing a lot of homework. He was
armed with the best arguments,
which he collected with sweat and
tears from the back benches of
shuls and battei midrashim.
R Mendel looked up and cast
a surprised glance at the person
standing before him. The persons
upright stature and luminous
countenance greatly impressed
him. The facial features were
familiar to him, but he could not
remember from where. He was
wearing a silk sirtuk, tied with an
expensive, handmade silk gartel.
His long white beard flowed
beautifully, and his green eyes
gazed at him with a pious and
solicitous look.
PUSHING MOSHIACH?
Shalom aleichem, R
Mendel, began R Noach in a soft
voice as he held out a warm hand.
R Mendel got up out of respect
for his distinguished looking
guest, shook his hand, and added
a Chassidishe kiss on his right
Issue 1060 15
2017-03-07 10:23:06 AM
 Feature
cheek as is the custom.
Nu, how is shlichus? asked R
Noach, as R Mendel went off to the
kitchenette in a corner of the room.
Boruch Hashem. What do you
want to drink?
Black coffee without sugar,
thanks, said R Noach.
A minute later, R Mendel was
back. He put two cups of steaming
coffee on the table and looked
questioningly at the guest.
I see that you are busy. I
dont want to disturb you, began
R Noach smoothly, as he glanced
at the open sfarim. Whats that?
What are you learning? he asked.
Its okay, said R Mendel.
Tomorrow I need to give a shiur at
a large law firm on the subject of the
relevance of Jewish jurisprudence
in the new millennium. I am trying
to connect it all to Moshiach but I
have not been able to concentrate
...
R Mendel flipped through the
seifer in front of him. R Noach
concealed a satisfied smile behind
his thick mustache. He felt the time
was propitious.
Its okay, you dont have
to connect every single thing to
Moshiach, said HaRav Kluginker.
These are respectable people. They
asked you for a class on Jewish law;
you dont have to bring Moshiach
into everything. Come, let us work
on this together. I will help you
construct a beauty of a lecture. You
will see that they will all love it. Just
do me this favor and dont push
Moshiach into everything.
What do you mean by pushing
Moshiach into everything? How
can a Chassidic Jew like yourself
even say that? asked R Mendel in
alarm.
Youre right, said R Noach
calmly. A Chassidic Jew like me is
not even able to express himself in a
manner that is inappropriate.
16 12 Adar 5777
1060_bm_eng.indd 16
WHERE DID THE
REBBE SAY BOFEN
HAMISKABEL?
You are a Chassidic Jew? R
Mendel continued to defend his
position while taking out a Dvar
Malchus for Chumash BReishis.
What are we supposed to do if not
to publicize to whoever we possibly
can about the imminent Geula?
This is precisely what the Rebbe
asked of the shluchim at the last
Kinus HaShluchim when we heard
a sicha from the Rebbe. Didnt you
learn the sicha of Chayei Sarah
5752? Here, see it for yourself, he
said as he pointed at one piece in
the sicha:
You need to go out and
proclaim to all the shluchim that
the avoda of shlichus now, and
that of every Jew, is expressed in
their welcoming pnei Moshiach
Tzidkeinu Every shliach needs
to prepare all Jews in his place
and city etc. to welcome Moshiach
by explaining what Moshiach is
about as it is explained in the
Written and Oral Torah.
You are right, said R Noach
with a smile, while waving his hand
dismissively. Apparently, you dont
know who you are dealing with.
Not only am I familiar with the
sicha, but I was even there when the
Rebbe said it. Back then already, I
was a senior shliach. I heard it with
my own ears.
But since then, many years
have passed, and in the meantime,
the Rebbe also limited the
involvement with Moshiach so
that it is solely bofen hamiskabel.
And I dont think that talking with
lawyers about Moshiach is bofen
hamiskabel.
Where did the Rebbe say
that?
I dont remember at the
present, but its a known thing. You
can ask anyone in Chabad.
OFEN HAMISKABEL
OBLIGATION, NOT AN
EXEMPTION!
How odd that that phrase was
said in that very same sicha that you
said you heard directly from the
Rebbe. Fine, maybe it was precisely
when you dozed off. So first of all,
here is the complete sentence. The
Rebbe said:
Every shliach needs to
prepare all the Jews in his place
and his city etc. to welcome pnei
Moshiach Tzidkeinu by explaining
what Moshiach is about, as it is
explained in the Written and Oral
Torah, bofen hamiskabel in a
way that will make it acceptable
by everyone, according to each
ones intellect and understanding,
including and especially by
learning inyanei Moshiach and
Geula, especially in a way of
chochma, bina, and daas. And
since this is the avoda of this
time, obviously it pertains to every
single Jew without exception.
And by the way, I agree with
you and even will add and say
that everything connected with
spreading Judaism needs to be
bofen hamiskabel.
How lovely, then you agree
with me? You are ready to drop the
whole idea of Moshiach?
Of course not! Quite the
opposite. Do you understand what
you did? You took a phrase out of
a whole long sicha, took it out of
its context, and turned it around
so that it militates against the
core idea of the entire sicha! Ofen
hamiskabel is the Rebbes demand
that we take this seriously, not to
stop talking about Moshiach, but
to explain it to everyone until it is
fully settled in their intellect and
understanding.
But dont you see how it turns
them off from Judaism? R Noach
tried again.
Who? The lawyers? You make
2017-03-07 10:23:06 AM

me laugh.
Yes, no youre right. But
you cant deny that there are
many organizations today that are
mekarev religious Jews from other
Chassidic groups to the teachings
of Chabad Chassidus. And when
they hear talk about the Rebbe and
Moshiach, it distances them from
Judaism.
Distances them from
Judaism?! Who told you that?
Youre exaggerating ...
R Noach, who felt defeated
at this point, gave a start as
though suddenly coming to life.
Exaggerating? What are you
talking about? You are the one who
is living in fantasy land! I know of a
case, my mother-in-laws neighbor
told her that her friend knows
someone whose sister-in-law told
her that her husband had become
interested in Chabad, and was even
registered for a test on Shulchan
Aruch HaRav, and in the end, he
did not show up for the test because
he heard that in Chabad they say
the Rebbe is a prophet.
WHO IS THE PROPHET
OF THE GENERATION?
R Mendel looked at his
conversation partner, finding it
difficult to follow the chain of
women responsible for the rumor.
One minute, and the Rebbe isnt a
prophet? he asked in surprise.
Fine, maybe yes, but who
says you need to publicize that?
What are you saying? Who
said we need to publicize it?! The
Rebbe himself said so! See the sicha
for yourself in Shoftim 5751. He
took the volume from the shelf and
read:
You need to publicize to all
members of the generation that
we have merited that G-d chose
and appointed a person of free
choice who, in and of himself, is
1060_bm_eng.indd 17
But if you say that someone very high up in
Chabad said that, who am I to argue with you?
I just wish you luck and eagerly await your campaign
proclaiming the Rebbe Rayatz as the prophet of our
generation. I only hope that your campaign wont
distance anyone from Lubavitch ...
incomparably greater than the field, someone who understands
people of his generation, to be what the Rebbe really means, not
your judges and your advisers like you who only quote what you
and the prophet of the generation. like, once said that the Rebbe was
To give instructions and counsel speaking about the Rebbe Rayatz,
regarding the service of all the he concluded triumphantly.
Jewish people and all people of R Mendel smiled. It seemed
this generation, in all matters of this was the first time he was
Torah and mitzvos, and regarding hearing such risible interpretations
behavior in general daily life, of the famous and clear sicha of
including those things of (know Shoftim 5751. Perhaps, though
Him) in all your ways and all the truth is, I never heard the
your deeds (should be for the sake Rebbe use the expression high up
of heaven). in Chabad, he said with a smile.
R Noach stared at an invisible Interesting how does anyone
spot on the ceiling and listened determine what connotes seniority
closely. Then he suddenly jumped in Chabad? Is it based on age or
up as though stung by a bee. You diplomas? How come I was never
see? You contradicted yourself. offered the opportunity to join the
The Rebbe only talks about being senior track?
a judge and adviser, not a prophet. But if you say that someone
You are strong on slogans but if you very high up in Chabad said that,
open the actual sichos youll see who am I to argue with you? I just
who is right. wish you luck and eagerly await
R Mendel wasnt fazed. One your campaign proclaiming the
minute, he tried to calm down Rebbe Rayatz as the prophet of our
Rav Kluginker. I didnt finish generation. I only hope that your
reading. Here, listen: Until the campaign wont distance anyone
main prophecy, the prophecy of from Lubavitch ...
LAlter lGeula, and immediately You are being sarcastic, but
hinei zeh (Moshiach) ba. And look you should know that in 5751,
at footnote 116, Not only in the when someone very senior wrote
role of wise man and judge but as a that the Rebbe is a prophet, I heard
prophet, which is a certainty. that the Rebbe asked, Was I talking
There was silence in the room. about myself?
R Noach was quiet and then again, Yes, but at that same time, the
after a few moments he jumped up Rebbe made a dismissive motion
as though remembering something with his hand and said, Nu, let it
important. Yes, but who says that remain that way, responded R
the Rebbe is talking about himself? Mendel.
I once heard that someone high
up in Chabad in the publishing
Issue 1060 17
2017-03-07 10:23:07 AM
 Feature
A MISSION OR A
SEARCH FOR ACCLAIM
AND EXCITEMENT?
R Noach began moving around
in his seat uncomfortably. Yes, but
listen, he tried from a different
angle. If the lawyers enjoy the
shiur, they will keep inviting you
back and maybe they will hear about
it in other offices and they will
invite you too. Do you know what
acclaim you will have? You will be
the rabbi of all the lawyers in the
city. Not to mention the donations
that will start coming your way.
Only you know how urgent it is to
replace your car already. There is
no question that a new car will help
you with mivtzaim. You will also
be able to get places quicker and
people will respect you more...
In the last shiur I gave, I
connected the topic of the shiur
to Moshiach and Geula and
they actually liked it a lot and
immediately asked for another
shiur. Aside from that, I talk about
the heart and essence of shlichus
and you speak to me about acclaim
and a new car?!
R Mendel began losing
patience over this unexpected
visit. Something in the voice of the
Chassid with the impressive visage
was familiar, mainly his arguments.
He began suspecting that this was
the man who visited him some
time ago. The same animal in
a different skin, he thought to
himself. R Noach sensed this and
tried to divert the conversation to
a friendlier direction, trying to gain
time.
Youre right. I apologize that
we got into an argument. Nu,
whats new in your shlichus? R
Noach inquired. Did you hear
about the latest grants from the
Dira BTachtonim Fund?
You know you can get nice
amounts of money, you just have
to send in forms to the committee.
18 12 Adar 5777
1060_bm_eng.indd 18
But you know the views of the Hold it, my friend, he said
committee and its not worth after he managed to calm down a
pushing the points that they dont bit. No, I didnt mean to live in
go for. R Noach said the last Kfar Chabad, but like the Rebbe
sentence slowly and in a lower tone. said in the sicha, to be fully settled
in chochma, bina, daas that they
HOW CAN SENIOR should understand it well.
Ah, I get it, mumbled R Noach
SHLUCHIM CLAIM THAT
as he blushed in embarrassment.
MOSHIACH TURNS But still, how do you explain that
PEOPLE OFF? there are really big shluchim, those
who really understand shlichus,
R Mendel ignored the comment
who always sit in the front row
and continued looking into the
in the group photo at the Kinus,
seifer in front of him. But R Noach
who have many connections in
was not the type to capitulate after
the government, even the Knesset,
making it that far. He scanned
who are real soldiers of the Rebbe,
the room and noticed a wooden
who say that the topic of Moshiach
plaque on which the words Yechi
turns people off? How is it that the
Adoneinu Moreinu VRabbeinu
people in your city, the mekuravim,
Melech HaMoshiach Lolam Vaed
are not turned off and even want to
were etched in gold, over a large
hear more?
picture of the Rebbe.
What can I tell you Maybe
Tell me, people dont raise an
its because I do things bofen
eyebrow when they see that?
hamiskabel, the way the Rebbe
Actually, no. Some people
wants ...
ask me about it and its a great
opportunity for those who work
here to explain the subject the way THE WORLD IS READY,
the Rebbe asked us to, in a way OR IS IT?
that will make it comprehensible
The truth is, it isnt my
to his intellect and understanding
innovation. It is the case
until it will settle in Chabad (i.e.
everywhere. The Rebbe said that
chochma, bina, and daas).
the world is ready for the Geula.
What?! Settle in Chabad? See what the Rebbe writes here in
Because of people like you who send continuation to the sicha of Chayei
mekuravim to live in Kfar Chabad, Sarah 5752:
the rav needs to fight to bring down
What will the world say
the cost of apartments, and then
about a Jew doing his work
they even have the nerve to dance
especially, his work to hasten the
with flags in Beis Menachem! R
immediate and complete Geula
Noach tried to contain his anger
He claims that seemingly one
that suddenly burst forth against his
should reckon with the world!
will.
The answer to this is, the
All the discomfort and tension
world is already ready! When a
from the unexpected conversation
Jew does his job properly, in a
that suddenly landed on him in the
way that is beyond measure and
middle of the night was suddenly
limitation, and at the same time,
released with one long laugh. R
in a way that is invested in the
Noachs panicked face and green
vessels of nature, he will see how
eyes that bulged oddly when he
the world, the nature of the world,
spoke about the flags in Beis
and the nations of the world, help
Menachem, made R Mendel laugh
him in his work.
uncontrollably.
2017-03-07 10:23:07 AM

Shlichus is already completed
(as per the aforementioned
proclamation of Nasi Doreinu)
and nevertheless, the true and
complete Geula still hasnt
actually come. We must say that
something else remains to be done
to actually bring the Geula. That
is, based on every generation has
someone born who is descended
from Yehuda, who is fit to be
Moshiach for the Jewish people,
and based on what the Rebbe, my
father-in-law, the singular shliach
of our generation, the singular
Moshiach of our generation,
said that everything was already
finished, then obviously, the
please send in the hand of the
one You will send, of the Rebbe,
my father-in-law, has already
begun to be fulfilled. From this
we understand that the only thing
now left to do in the avoda of
shlichus is to welcome Moshiach
Tzidkeinu so that he can carry out
his shlichus and take the Jews out
of galus.
EVEN THESE SICHOS
NEED TO BE LEARNED
WITH MEKURAVIM
Dont tell me that you learn
this sicha with mekuravim! That
really, really, turns people off. They
will think you are crazy!
Interestingly, the Rebbe speaks
about this very point in the sicha of
VaYishlach 5748, said R Mendel,
as he went over to a set of Toras
Menachem in his large library. See
what it says here:
So too regarding talk
about the coming of Moshiach.
Seemingly, talking excitedly about
Moshiach coming imminently is
wildness, because these things
were already said many times
and nonetheless, nothing moved
(seemingly), and why continue
talking about this with such
fervor, Shabbos after Shabbos?
1060_bm_eng.indd 19
But still, how do you explain that there are
really big shluchim, those who really understand
shlichus, who always sit in the front row in the group
photo at the Kinus, who have many connections in the
government, even the Knesset, who are real soldiers of
the Rebbe, and who say that the topic of Moshiach turns
people off?
The answer to this is that True and Complete Redemption!
itself is the reason: Since after all
the talk and actions, Moshiach EVEN HIS ENEMIES
still did not come, there is no other
choice but to behave in a way of
SHALL MAKE PEACE
wildness, obviously according to WITH HIM
Shulchan Aruch, but in a way that The hour was already way
is above the usual way of doing past midnight. Rav Kluginkers
things. regal posture seemed somewhat
R Noach looked at the sicha arched. He walked back and forth
incredulously and R Mendel in the room, his face down and
decided to take advantage of his his hands behind his back. He still
shock and strike while the iron was had a long list of arguments that
hot. See this other paragraph, he had gleaned from pamphlets,
from the sicha of the night of publications and various works.
Hoshana Raba 5746: However, considering the turn the
There are those who claim conversation had taken, he realized
that if he wanted to preserve what
that these are wild words! Here
we are after Maariv and they are little dignity he had left, it would be
saying that Moshiach can come in best not to keep bringing up new
the next two hours! Furthermore, arguments.
they say that he can come in the R Mendel returned his
next hour! Further than that, that attention to the sfarim in front of
he can come in a moment, with him. The conversation that was
one shift. forced upon him had helped to clear
But the truth is that the exile and focus his mind. Amazingly,
itself is what is wild, since what he felt refreshed, his earlier
connection do Jews have with preoccupations that were disturbing
galus? Likewise, the time itself him had disappeared, and he felt
is wild, with darkness covering the class coming together quickly in
the land and deep darkness over his mind.
the nations and therefore it R Noach started from his
is entirely appropriate to speak thoughts and turned to R Mendel,
wild words! I have an idea for you. What about
Additionally, what does it concluding your class on Jewish law
matter what people think, whether with the concept of the role of the
it is wild or not, the main thing judges and advisers in the time of
is that Moshiach should come Geula?
and immediately bring down, R Mendel looked up in surprise,
below ten hand-breadths in one Actually, that is an excellent idea.
moment and in one instant, the
Issue 1060 19
2017-03-07 10:23:07 AM
 MOSHIACH & HAYOM YOM
THE COLD
WAR FINALE
By Rabbi Gershon Avtzon
Dear Reader shyichyeh,
This Shabbos (Tetzaveh)
is Shabbos Zachor, when we
remember what Amalek did to
the Jewish people when they left
Mitzrayim and our responsibility
to destroy Amalek. While we
cannot physically destroy Amalek
until the time of Moshiach, we
can still fight the klipa of Amalek.
This is described in the HaYom
Yom (13 Adar Beis):
Amalek came forth and
fought with Israel at Refidim.
Refidim implies weakness
of hands, Israels neglect of
Torah. When Jews become weak
in Torah and Torah study is
directed to fulfillment then
Amalek comes and cools the
Jews ardor. Amalek fought
with Israel. The word Israel is
an acronym in Hebrew for there
are 600,000 letters in the Torah.
(Every Jew has a letter in the
Torah, and this is the reason for
the universal Jewish custom of
each person writing a letter in a
Torah scroll.) Amalek cools this
sanctity of Torah.
The antidote for this is
(Moshes command to Yehoshua)
Choose men for us, Moshes
men, and In every generation
there is an extension of Moshe,
for in every generation there
are the heads of the thousands
of Israel. And go forth and
20 12 Adar 5777
1060_bm_eng.indd 20
fight Amalek. Note the verbs
in singular form (addressing
each individual), for Torah is
eternal, equally relevant in every
generation in every time and
place.
When a Jew is cooled off from
his excitement to serve Hashem,
he is in danger of deteriorating.
As the Rebbe writes (HaYom
Yom 16 Shvat): My father
said: Coldness and heresy
are separated by so slender
a barrier! It is said, For the
Eternal your Gd is a consuming
fire. Gdliness is a flame of fire.
Learning Torah and davening
must be with a blazing heart,
that all my bones may utter
the words of Gd in Torah and
prayer.
This is illustrated in the well-
known story of the Baal Shem
Tov: One winter day, the Baal
Shem Tovs students witnessed
a group of peasants who had
gathered on the surface of a
frozen river, from which they
carved a block of ice in the shape
of a cross to use in a religious
procession. They asked their
master what lesson they could
possibly derive from such an un-
Jewish scene. The Baal Shem Tov
replied, In the Torah, water has
spiritually cleansing properties;
but when it is frozen, even the
purest substance can be made
into an icon of heresy.
With this theme, the Rebbe
explains why the first plague in
Mitzrayim was the turning of
water into blood: Water is cold,
whereas blood is warm. There
are two types of coldness and
two types of warmth: a person
whose primary orientation in life
is material will be cold to spiritual
concerns and warm to material
concerns; a person whose
primary orientation is spiritual
will be cold to material concerns
and warm to spiritual concerns.
River water, particularly the
water of the Nile, signifies the
coldness of materiality toward
spiritual concerns. The annual
flooding of the Nile gave the
Egyptians the impression that
their sustenance was due to the
regular, orderly functioning of
nature alone, without any need of
reliance on a supernatural Gd.
Such an environment fostered
indifference to the notion that
there is a Divine force that
surpasses and controls nature. In
contrast, rainwater signifies the
coldness of spirituality toward
material concerns.
The Land of Israels
dependence upon rainwater
was conducive to keeping
its inhabitants aware of their
dependence on Gds good
graces for their sustenance. This
awareness of Gd bred a healthy
2017-03-07 10:23:08 AM
 indifference toward the facade
which the laws of natures draw
over our eyes.
The very first of the ten
plagues, the ten stages by
which Egypt was subdued, was
transforming the coldness of
its water into the heat of blood.
Allegorically, this signifies
the transformation of cold
indifference to Divinity into
warm enthusiasm for it. This
had to be the first step because
indifference can quickly lead to
a drastic decline in commitment.
Once this was precluded, the
path was open to additional,
more specific stages through
which Gds reality could be
impressed on Egypts (and the
worlds) awareness.
This is also the Chassidic
understanding of the following
Halacha: The Halacha rules that
if a snake is wrapped around a
mans heels while he is reciting
the Shmoneh Esrei prayer, he
mustnt move. Yet if a scorpion
is wrapped around his heels
he must run. A snakes venom
is warm while the bite of the
scorpion is cold.
The Mishna is teaching us
that if one is davening and he is
cold, which is symbolized by the
coldness of the scorpions bite,
he must stop and re-evaluate
his Avoda. Without warmth,
Everything becomes dry and
cold. Even a mitzva performed
by habit becomes burdensome.
Everything is rushed. One loses
the sense of pleasure in Torah-
study. The atmosphere itself
becomes crass. Needless to
say, one is totally incapable of
influencing others. (HaYom
Yom 23 Iyar)
There is a part of our natural
makeup which is naturally cold,
and that is our brain. We need
to bring life and warmth there
as well. The Rebbe teaches
1060_bm_eng.indd 21
us (HaYom Yom 12 Shvat):
Intellect and emotional
enthusiasm are two distinct
realms. One is cool and settled,
and the other is seething and
frenetic. Mans task is to fuse
these two realms into one. At
that point, the frenetic energy is
transformed into aspiration, and
the intellect becomes a guide
for a life of Divine service and
action.
In yet another HaYom Yom
(11 Sivan) the Rebbe elaborates:
From a sicha of my revered
father, the Rebbe [Rashab]: In
Avodas Hashem that is practiced
according to the teachings of
Chassidus, we find all levels.
The level of a corpse needs
little explanation. There is also,
however, a Resurrection of the
Dead in ones Divine service
(thank Gd!).
A corpse is cold. Now,
there is nothing colder than the
natural, mortal intellect. Yet,
when a persons natural intellect
grasps a Gdly concept and
the emotions within it become
excited and motivated by that
concepts sweetness that
is truly a Resurrection of the
Dead.
Amalek knows that when
Moshiach comes, we will destroy
it on every level. Therefore, it
works overtime to sow doubts
and cause our belief and activities
to bring Moshiach to become
cold. This is why the Rebbeim
founded Tomchei Tmimim
and gave us the special strength
to stand up to this final test
and attack from Amalek. The
following are famous words of
the Rebbe Rashab:
The Sages state: Whoever
goes out to a battle of the
House of Dovid writes a bill of
divorce for his wife. [Over and
beyond its historical meaning,
this teaching has contemporary
relevance, for] the House of
Dovid alludes to the revelation of
Moshiach, Dovids descendant.
The soul of the Baal Shem
Tov once ascended to the
heavenly realms. Having reached
the palace of Moshiach, the Baal
Shem Tov asked him:
Master, when are you
coming?
And Moshiach answered:
When
your wellsprings will be
disseminated outward.
In plain words, the coming
of Moshiach depends in large
measure on the spreading of these
wellsprings outward; it is our
labors in disseminating them that
will bring about the revelation
of the light of Moshiach the
House of Dovid, Dovids
descendant.
However, the House of Dovid
(i.e., the revelation of Moshiach)
faces battles. From the beginning
of creation, the spirit of Gd
[here interpreted by our Sages
to mean the spirit of Moshiach]
hovered over the waters; i.e.,
the presence of the spirit of
Moshiach from the beginning of
creation implies that the original
Divine intent underlying creation
was that this material world be
guided by the spirit of Moshiach.
However, the sin of the Tree of
Knowledge and the sins of the
subsequent generations who
repeatedly angered their Maker
prevented this purpose from
being realized immediately.
Instead, it became necessary for
the ultimate perfection of the
world to come about through
our Divine service. And when
the materiality of the entire world
has been sifted and refined, the
service of disseminating the
wellsprings outward will serve
as a prelude to the coming of
Moshiach.
Our Sages teach: The world
Issue 1060 21
2017-03-07 10:23:08 AM
 MOSHIACH & HAYOM YOM
will exist for six thousand years
two thousand years of Tohu
(Chaos), two thousand years of
Torah, and two thousand years
of the Messianic Era. The two
thousand years of Torah were
intended to correct the two
thousand years of Tohu, through
the refinement and elevation
of the Divine sparks which had
descended into this material
world following the shattering
of the vessels of the World
of Tohu. Then come the two
thousand years of the Messianic
Era. The revelation of Moshiach
in particular and the sixth
millennium in general are called
ikvos Meshicha, the footsteps
of Moshiach. And the fifty-year
period during which Moshiach
the son of Dovid will arrive, is
the period described in the Book
of Thillim: ,
Your
enemies, O Gd, have abused ...
the footsteps of Your Moshiach.
The fact is that I am bitterly
grieved over the Society
for the Dissemination of
Enlightenment. For years
now, they have been acting
as informers to the Czarist
authorities concerning the
Torah schools and teachers, the
chadarim and the melamdim,
which have remained faithful
to our time-honored tradition.
This is the tradition which they
seek to uproot, thereby polluting
the minds of Jewish children
by means of their disbelieving
teachers, and in particular by this
dire new plague, this delegation
of evil angels the teachers of
the schools which endanger the
faith of their pupils.
I hate them with the utmost
hatred, and hold them utterly
to blame. I am certain, however,
that I can see the woeful turn for
the worse and the suffering that
they will bring upon our people,
22 12 Adar 5777
1060_bm_eng.indd 22
and this will be followed by the
sweet conclusion of the fifty-
year period of the footsteps of
Moshiach, which will ultimately
bring about the coming of
Moshiach. But in the course
of that period, the battle of the
House of Dovid must be fought.
Our Sages teach, If
you see one generation after
another scoffing [at Gd and
His Torah], be on the watch
for the approaching footsteps
of Moshiach. For in the above-
quoted verse it is written, Your
enemies, O Gd, have abused...
the footsteps of Your Moshiach.
And what is written immediately
after that? Blessed be Gd
forever, Amen and Amen. I.e.,
when one generation of scoffers
follows another, we can expect
the ultimate Divine blessing, the
comprises all kinds of people;
coming of Moshiach.
in fact, it even includes quite
The first generation of
scoffers are the members of the
Society for the Dissemination
of Enlightenment, the founders
and teachers of the above-
described schools. They will
educate the second generation
of scoffers, who will bring on the
birth pangs of Moshiach which
the world at large and the Jewish
people must undergo. This is
what necessitates the battle of
the House of Dovid, whose task
is to strengthen our peoples faith
in the Messianic Redemption and
to ease its birth pangs.
There are two levels of
evil found in the time of the
footsteps of Moshiach. One
category comprises the enemies
of Gd, the veteran apikorsim
and maskilim, the above-
described teachers and their
disciples, who do not believe in
Gd or in the Torah, and whose
prime intent is to ridicule the
mitzvos and in particular the
faith in the coming of Moshiach.
The second category comprises
those who believe in Gd and in
the Torah, but do not appreciate
the holiness of the Torah.
[This category includes]
those who believe that they can
bring on the Redemption through
their own efforts such as
the new group that distorts the
meaning of the verse, Gd will
build Jerusalem and gather in the
dispersed of Israel, saying that
when the dispersed of Israel
will gather, they will rebuild
Jerusalem. May Gd protect us
from them and theirs, and ensure
that they do not bring about
a new spiritual and material
destruction.
The other category of
those who have abused ... the
footsteps of Your Moshiach
reputable Torah scholars, whose
faith in the imminent Redemption
is nevertheless weak. They may
well rationalize their beliefs with
explanations ostensibly based
on the fear of Heaven. The final
word, however, is that their faith
in Moshiachs coming is weak.
The guiding strategy for the
battle of the House of Dovid
is the principle, ,
Not by might, nor
by power, but by My spirit.
The use of might and power
signifies the rebuking approach
of musar; My spirit signifies
pnimius HaTorah, the inner,
mystical dimension of the Torah
embodied in Chassidus, i.e., the
comprehension of Gdliness and
the service of the heart.
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
2017-03-07 10:23:08 AM
 Continued from page 27
again contacted to help with the
expansion of the school. The fol-
lowing letter from May 21 1970
[Iyar 15 5730], from Mr. Louis
D. Horwitz (JDC Geneva) to
Mr. Samuel L. Haber (JDC
New York) describes the request:
Rabbi Gorodetzki was in
to see me yesterday concern-
ing his request for our help
in buying a parcel of land in
Yerres to be used for the im-
provement and extension of
the existing school facilities.
For some reason or other,
you and I have been unable to
meet on this subject and come
to a clear decision about this
request. I told Rabbi Goro-
detzki that I would be seeing
you in June and that I hope
that at that time a definite de-
cision will be reached.
Julie Breen and I think
we ought to take a positive
view towards this request.
While many people and agen-
cies do a great deal of talking
about the need for taking firm
steps with respect to expand-
ing facilities for Jewish educa-
tion In France, relatively little
has been achieved, while the
Lubavitch record on this sub-
ject speaks very favorably for
it.
I AM A CHOSSID
OF THE LUBAVITCHER
Mr. Haber responded to the
letter a few days later, on May 27
1970 [Iyar 21 5730], describ-
ing the financial situation, and
describing his appreciation for
Lubavitch:
I am sure that by now you
are very well aware of the
situation which is rapidly as-
suming crisis proportions in
the economy. The very sharp
stock market decline is having,
and will continue to have in-
creasing and serious repercus-
sions on the UJA cash collec-
tions. In several cities which I
visited recently, the impact is
already beginning to be felt.
Let me add that I am
as much a chossid of the
Lubavitcher as anyone else,
and my long years of asso-
ciation with Rabbi Gorodetski
resulted in a profound appre-
ciation not only of the Rabbi
himself but also of the move-
ment which he represents.
Unfortunately, we feel that
we cannot undertake any new
projects whether it is a one-
time grant, which is not the
case in this instance, or any
new obligations.
In short, coming back to
the question of the Lubavitch-
er, I do believe that you ought
to take the position, when next
you met with Rabbi Gorodets-
ki, that the uncertain situation
which throws into question
our program for 1971, pre-
cludes acceptance of any or
all new projects, and hopefully
we will be able to maintain
those which we now have on
our books.

Congregation Ohr Menachem in Crown Heights is

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Sealed Bids will be received at the Congregation Ohr Menachem office at 1729 President Street.

Specification for 208 suppers may only be obtained by contacting

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Monday through Thursday 9am-2:30pm
at 718-778-8770 Ext 200.

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Bids will be opened and read on 3/20/2017 at 2pm.hank you!

Issue 1060 23

1060_bm_eng.indd 23 2017-03-07 10:23:08 AM

 CHABAD HISTORY

THE STORY OF THE

FIRST BETH RIVKAH
IN EUROPE
24 12 Adar 5777

1060_bm_eng.indd 24 2017-03-07 10:23:11 AM

 This school, as the rest of the
Chabad educational institutions
in Europe and North Africa, were
directed by Rabbi Binyamin Eli-
yahu Gorodetsky, the Rebbes
personal representative.
These fascinating documents
are part of the JDC Archives
(which were digitized and up-
loaded online, thanks to a grant
from Dr. Georgette Bennett and
Dr. Leonard Polonsky CBE).
PLANNING THE
TEACHERS SEMINARY
On December 31, 1951 [Teves
2 5712], Rabbi Binyamin Goro-
detsky penned a letter to Mr. Ju-
dah Shapiro, the director of the
Educational Department of the
JDC office in Paris, discussing
the plans for opening a Chabad
Teachers Seminary to train
teachers for Morocco:
Up to my knowledge, dur-
ing your visit to the States
there will be considered
among other questions the
education activity in Europe
and countries beside and they will not support any edu-
Europe according to the plan
submitted by the newly orga-
nized department of the .
As far as I know the
intends to organize in France
when you discuss this matter
in the States. We intend to es-
tablish a Seminary for about
40 Moroccan boys and 30
girls. There will be no hous-
ing problem as we shall place
them in our institutions in
Paris but the AJDC must help
with everything necessary for
the pupils except housing.
Excuse me for bother-
ing you once more and wish
to stress that the only thing I
am asking is that the question
about our Seminary in Paris is
considered when the educa-
tion plans for 1952 are dis-
cussed. I hope that when we
meet personally we shall be
able to speak about the neces-
sity of such a seminary spon-
sored by our organization in
France notwithstanding that
we already have such institu-
tions on the spot in Morocco.
A few days later, on January
4 1952 [Teves 6 5712]] Rabbi
Gorodetsky received a response
from Mr. Shapiro, stressing that
their attitude has not changed,
cational programs in France:
I am hurrying to answer
this letter of yours because I
realize that you are improper-
ly informed about JDCs plans

I
n the fourth installment of
this series we presented
a letter from 1947 which
discusses the first steps of
the Beth Rivkah girls School
which was established in France
for the children of the refugees,
the first Chabad girls school in
the European continent. In this
ninth installment we return to the
story of Beth Rivkah in France, and
the support of the American Joint
Distribution Committee (JDC)
to this project. This installment
covers the 1950s plans for the
teachers seminary, and the 1960s
expansion.
Seminaries for Moroccan
children to prepare teach-
ers for Morocco. It is rather
a long time since we also
have planned to establish in
Paris a Seminary for Moroc-
can boys and girls for the
same purpose but the proj-
ect was postponed because
of some technical reasons
and also because I knew that
the AJDC was against bring-
ing children from Morocco
to France. Now when I see
that the attitude of the AJDC
has changed I should like to
ask you to consider our plan
and program for 1952.
I do not know from
where you received your in-
formation that the attitude
of the AJDC has changed,
for it has not changed and
we do not anticipate revers-
ing ourselves on this matter.
If your thought of establish-
ing a seminary in France for
North Africans were to de-
velop further, it would have to
be the entire responsibility of
your organization without any
hope of obtaining AJDC assis-
tance.
I shall, of course, be glad

Issue 1060 25

1060_bm_eng.indd 25 2017-03-07 10:23:13 AM

 Chabad History
to discuss this with you upon
my return to Paris, but believe
that you should have at the
earliest moment this state-
ment of JDC policy in this
matter.
HAS EVERYTHING
BEEN FORGOTTEN?
Rabbi Gorodetsky did not de-
spair and continued trying to get
the JDC to help with sponsor-
ing Chabads schools in Europe,
and had various meetings with
the heads of the JDC in Europe to
discuss this matter. It seems that
his efforts were not successful and
in the summer of 1953 he fired off
a letter summarizing his efforts
and feelings on the matter.
In a lengthy letter dated July
20 1953 [Av 8 5713] and ad-
dressed to Mr. Herbert Katzki
(JDC Europe), Rabbi Goro-
detsky makes the case for addi-
tional funding both for Morocco
and France, and specifies his
disappointment with the JDC at-
titude. The following quote sum-
marizes his feelings:
This all made a very bad
impression on me and I asked
myself whether the JDC staff
members treated our organi-
zation as it has been treated
by the AJDC for the last 33
years, or everything has been
forgotten and the AJDC has
changed its policy towards our
organization; whether the JDC
began considering our organi-
zation as its own organ inas-
much as every JDC officer had
the right to dictate us what-
ever he understood or wished
but with regard to financial
support we remained quite a
foreign body, or did the AJDC
continue to consider us as a
world renowned organization,
the first and only one of its
kind to work at religious edu-
cation on such a vast scale
26 12 Adar 5777
1060_bm_eng.indd 26
If all this was only a mis-
understanding and the AJDC
is willing to treat such an or-
ganization as ours in the right
way, then surely the negotia-
tions AJDC Lubavitch can
again take the same character
as before which is more suit-
able for both our organiza-
tions.
$60,000 FROM JDC FOR
THE NEW BUILDING
During the following years
Rabbi Gorodetsky managed to
convince the JDC to participate
in supporting the Beth Rivkah
School in France, both the prima-
ry and the seminary, and in 1964,
when a $100,000 building was
completed, the bulk of the fund-
ing came from the JDC. On May
14 1964 [Sivan 3 5724], when
the building was completed, the
JDC proudly sent a press release
about the new school building
and the dedication ceremony:
Jewish Leaders from
Four Countries at Dedica-
tion of Lubavitcher School
A new $100,000 build-
ing to house the Lubavitcher
Beth Rivkah Teacher Train-
ing Seminary for girls was
dedicated in Yerres, France,
last week; it was announced
by Moses A. Leavitt, execu-
tive vice-chairman of the Joint
Distribution Committee. At-
tending the ceremony were
Jewish religious, education,
and welfare leaders from
France, Belgium, Switzerland,
and Great Britain.
Representing the major
organizations which gave
funds for the building were:
Charles H. Jordan, director-
general of the Joint Distribu-
tion Committee; H. Oscar Jo-
seph, chairman of the Central
British Fund for Jewish Relief
and Rehabilitation; and M.
Sanouiller, Mayor of Yerres,
who represented the French
Governments Social Ac-
tion Fund. The Conference
on Jewish Material Claims
against Germany also provid-
ed funds for the new school.
Speaking on behalf of the
JDC, which allocated $60,000
to the project, Mr. Jordan
pointed out that the seminary
is part of a many-sided effort
of the JDC and French Jewish
educational and welfare agen-
cies to provide the thousands
of Jewish newcomers from Al-
geria and other North African
countries with vital educa-
tional, cultural, and religious
facilities. The JDC receives its
funds chiefly from the cam-
paigns of the United Jewish
Appeal.
Mr. Jordan said that over
$3,500,000 was earmarked
in France in 1963 by JDC,
the Claims Conference, the
French Jewish community
and the French Government
for Jewish schools and multi-
purpose synagogue-centers,
especially in areas which have
newly-developed Jewish com-
munities and no facilities.
The Lubavitcher are a
Hassidic sect, originating in
Russia, dedicated to bring-
ing up children in the Ortho-
dox Jewish way of life. They
maintain schools in Morocco,
Tunisia, France, the United
States, and Israel. The Beth
Rivkah school at Yerres was
established in 1956 with
a grant from JDC and the
Claims Conference as a re-
ligious boarding school for
some 76 girls from six to sev-
enteen years of age.
A teacher-training depart-
ment was added in 1958 to
meet the growing shortage
2017-03-07 10:23:13 AM
 of teachers qualified to teach
in day-schools and Talmud
Torahs in France. The short-
age has since been intensified
by the massive influx of Jews
from Algeria. The new build-
ing was designed to sepa-
rate the age groups, relieve
overcrowding, and provide
adequate classroom facilities
for higher-level instruction.
The modern, attractively-fur-
nished structure has accom-
modations for 30 students
(three to a room), four class-
rooms, laundry, kitchen, and
other facilities.
The school offers a three-
year course combining Jewish
subjects, general education,
teaching methods, and child
psychology. It has achieved
high scholastic standards
and its students, mostly from
North African countries, have
been assigned to teaching po-
sitions in the French Jewish
communities immediately af-
ter graduation.
1966: FOUR MORE
CLASSROOMS
A mere two years after the
new building was completed, the
school needed to expand, as is
described in communication be-
tween the Budget Department
of the JDC in Geneva (directed
by Mr. Julian Breen) and Mr.
Charles Jordan (JDC New
York), dated December 14 1966
[Teves 1 5727]:
This is with reference to
Moe Levines memorandum
addressed to you of December
13 1966 in which he deals with
the request of the Lubavitch-
er for support of a project of
$25,000 for the construction
of four new classrooms in
their installation at Yerres.
You know, of course,
1060_bm_eng.indd 27
that after much negotiation
Rabbi Gorodetzki has agreed
to place our financial arrange-
ments with his organization
on a more or less normal ba-
sis. We have agreed to cover
55% of their operating costs
including (and this is impor-
tant) repair and maintenance
charges within certain reason-
able limits. Now that we have
a working agreement as to
the extent of the Lubavitcher
participation in programs of
mutual interest, it should be
extended to comprise capital
expenditures as well. Con-
sequently it is recommended
that we take a rather firm line
on holding the Lubavitcher to
Letter of Rabbi Gorodetzki to Mr. Shapiro
a contribution of at least 45%
toward the $25,000 project
...(6) At the meeting the
now contemplated.
late Mr. Jordan and I had with
To sum up, there prob- Rabbi Gorodetski in Paris on
ably is no argument about August 4th, 1967 (see my
the merits of the project. memo to the files of 14th Au-
There is not only justifica- gust 1967) Rabbi Gorodetski
tion but also an obligation on stated that the Lubavitcher
our part, in the light of the could only contribute $10,000
attitude we have taken vis-a- to the projects of an addition-
vis other organizations with al floor in the Seminary build-
similar requests, to expect the ing and a pre-fab for 4 new
Lubavitcher to make a reason- classrooms (estimated to cost
able contribution to the proj- 70,000 frs.). The late Mr. Jor-
ect. dan stated that the Lubavitch-
er should meet their commit-
1967: BUILD AN ment (of $10,000) and we
would see about the extent of
ADDITIONAL FLOOR
the Lubavitcher commitment
A few months later, in the to the project of an addition-
summer break of 1967, the plan al floor once we knew how
expanded and in addition to the much money could be ob-
four new classrooms there were tained from other sources
plans to build an additional
floor to the Teachers Seminary
Building. This is described in a 1970: BUY MORE
Memo dated June 12 1968 [Si- LAND TO EXPAND
van 16 5728] sent from Mr. Mo- In 1970, the existing build-
ses Levine (JDC Geneva) to ing, with the additional floor and
Mr. Julian Breen, head of the additional classrooms, was not
JDCs Budget Department in Ge- enough to handle the growing stu-
neva, describing the advancement dent body, and the JDC was yet
of this project and its estimated
costs: Continued on page 23
Issue 1060 27
2017-03-07 10:23:14 AM
 CHINUCH

COSTUMES
NOT ONLY
ON PURIM

As Purim approaches, a time when

people have the custom to dress up in
costume, we spoke with Rabbi Yoni Fein,
who lectures on chinuch topics and is a
veteran educator, NLP practitioner and
psychotherapist, to learn about the masks
children wear, and not only on Purim.
* When is a costume not a good thing?
When is it a red flag? How should we
respond to costumes and what should we
do when a child does not want to dress
up?

By Nosson Avrohom

28 12 Adar 5777

1060_bm_eng.indd 28 2017-03-07 10:23:15 AM

 T
he story goes that a
depressed man went to
see a psychiatrist. The
doctor tried to help the
man with various treatments and
even prescribed medication, but
nothing helped and the man felt
worse.
The psychiatrist decided
to change his approach and
suggested that his patient go that
evening to see a famous comedian
who would be performing.
Whoever saw his show would
roar with laughter. Go and buy a
ticket. I am sure that by going you
will be cheered up.
The patient, whose eyes had
been downcast all along, looked
up at the doctor and said, My
dear doctor, that comedian is
none other than me!
The message in the story
is clear. Throughout the year,
each of us wears and removes
endless masks and costumes until
sometimes it can be hard to know
when someone is really happy,
sad, angry, or calm.
This type of behavior is also
seen in children, but in a different
way. While adults, deep inside (for
the most part) know what they
are feeling, a child cannot always
explain his behavior. He can be
angry without knowing how to
explain why.
Purim is around the corner.
It is a time when the custom is to
dress up. Discerning people know
that a child often expresses, in the
costume he chooses, what is going
on inside.
We spoke with Rabbi Yoni
Fein, a longtime educator, about
the masks children wear and how
to react to them.
WHY CHILDREN
WEAR A MASK
R Yoni Fein says that when
he was a child he experienced
1060_bm_eng.indd 29
many traumatic situations in
school. When he got older, he
yearned to do things differently;
to have children wanting to go to
school and learn, despite whatever
hardships with which they might
be struggling. I recently read
this line in Chovas HaTalmidim,
to reveal that which is new in a
child. Chinuch is from the same
root as chanukas habayis, i.e.,
revealing something new. Every
child is a new entity and we need
to bring out the inner powers
hidden inside him.
After he got married, he wrote
to the Rebbe through the Igros
Kodesh and asked how he should
support himself. He opened to a
long letter that the Rebbe writes
about shlichus in teaching Jewish
children.
I did not understand how
I could do well in the field of
education. As a boy, I met tired,
burned out teachers and dealt with
a demanding and bloated system
that did not seek out the welfare
of the child, a tough system of
punishments. How could I be a
part of that?
Still, as a Chassid who carries
out orders, he began working as
a teacher in a Chabad school in
Ashkelon where he first saw an
educational system that operates
differently. I realized that it all
depends on the teacher.
This article will be published
for Purim, so I want to devote
it to the topic of costumes and
masks. Teachers and parents
regularly have encounters
with children after which they
wonder, what happened to him?
Why did he change? He used to
be relaxed; why is he irritable
now? There are kids who play
the tough guy, kids who play
the prince, a kid who plays
the role of the wise guy. How do
children get into these roles?
In psychology there is a
concept referred to as acting out,
which means that the child has not
yet developed his verbal abilities,
and he still cannot express what
he is feeling. He goes through
experiences but doesnt know
how to express how he feels about
them. Even when a child has
developed his skills for emotional
awareness, he has yet to develop
the skills needed to express it. He
first tries to express what is in his
heart, but oftentimes we parents
react and consider what he says
as chutzpa and rebuke him for it.
This closes him up emotionally;
its a tragedy.
Consider a child who is late
to class because of a traffic jam,
who is rebuked by his teacher.
He cannot explain that it is not
really his fault. Even if a student
comes late because of his laziness,
he doesnt know how to say, I
feel confused now, because his
emotional intelligence is still not
sufficiently developed.
When a childs emotional
world is developed and the teacher
is smart enough to listen and
understand, then this child wont
need to don a mask the next time
in order to make himself clear; he
can simply say whats on his mind.
But when a child does not know
how to express his feelings, or he
tried and was shut down, what will
happen the next time? He will lie
or make up an excuse, just so as
not to feel the pangs of guilt.
However, if we think why
the child is behaving like this,
and understand that he is trying
to convey a message; if we just
allowed him to speak and hear
him out, he wouldnt need a
costume or mask. Listening is an
entire subject onto itself and this is
not the time to expound on the art
of listening and how to acquire it.
A child sometimes complains
about a headache or stomachache,
what we call psychosomatic pains.
Issue 1060 29
2017-03-07 10:23:16 AM
 Chinuch
They really hurt! Why does it
happen? Its because of social
pressure or academic pressure.
When you dont ask him how he
feels and he doesnt know how
to express himself, and he keeps
everything inside, then you can
be sure the child will don a mask.
When a child cannot express
emotions, he hates where he is.
When it is hard for him, he wont
say, Its hard for me, because that even opposes the general
they didnt teach him to speak like
that. So he will don the mask of
a disruptive child who disturbs
the teacher in class or his mother
at home. When you try to ask him
how do you feel, he drops out of
the conversation and escapes to
his room because talking about
emotions is a skill they never
taught him.
How do we, as parents or
teachers, determine whether a
childs behavior is a costume or
a part of the childs personality?
Somebody who has learned a
bit about the structure of human
psychology can more readily
determine whether something
is truly part of the childs inborn
character. When a teacher
dismissively says, Thats his
nature, with those words he
is removing responsibility from
himself. I would expect that
someone who did not study
psychology would not make such
a claim because personality is a
complicated thing.
As to your question, a
personality is something that
changes. Although there is a
certain inner core that moves
the person toward a certain
personality structure, there are
many external influences that lead
a person to solidify his personality
accordingly. The personality
is also affected by ones
environment, by the behavior of
parents and teachers, and various
life experiences.
30 12 Adar 5777
1060_bm_eng.indd 30
In the Rebbes sichos and
letters, he says that every Jew,
including Jewish children, is
absolutely good. I remember that
when I was exposed to this view
of the Rebbe, I wondered about it.
Before I came to Chabad, I learned
entire philosophies about the
structure of the personality but I
had never come across a statement
so clear and unambiguous
to a few minutes before. After
worldview of the Chareidi world.
After all, the Torah says, the
inclination of the heart of a person
is evil from his youth.
But the Rebbe suggests a
different explanation. The Rebbe
explains that the evil within a Jew
is an external layer. If we would
intensify the good within each
person, the evil would disappear.
The yetzer hara is something
external and transient; it has no
deep-rooted significance. A Jew
by nature wants to behave well; he
loves Hashem and wants to cleave
to Him.
A childs nature is a good
nature. A child naturally wants to
do well, to do kindness, to help at
home, and to learn well in class.
Any negative behavior on his part
is nothing but a costume. Children
behave this way because they are
suffering.
Can you give an example of a
response or pattern of behavior
which is actually a mask
indicating an entirely different
issue?
I will tell you about something
that happened to me a few years
ago. I was invited to speak to the
students of Beis Rivka in Crown
Heights who came to tour the Old
City of Yerushalayim. The speech
went fine until a cat came in. The
girls panicked and ran. A moment
before the cat came in, one of the
girls asked me the same question
you just asked me.
When order was restored
I decided to play tough and I
remonstrated with them, How are
you not ashamed to get up in the
middle of my talk? What is with
this lack of manners? I spoke
forcefully and authoritatively A
person prepares a lecture and you
behave so badly. The girls were in
shock. They couldnt understand
what had happened to the nice
speaker they had been listening
a minute of this performance, I
asked the same girl whether she
wanted to continue hearing what
I had to say. She very honestly
indicated that she absolutely did
not. Why? She said I had not
assessed the situation correctly.
We werent disrespecting you.
It was just that a cat came in.
I smiled and said, That is the
answer to your question.
The child is wearing a mask
of a violent child? He is dressing
up like someone insolent? It is not
him; he is a part of G-d above. A
cat suddenly came in. Something
happened that caused him to act
like that. And when it happens,
what do we parents do? We react
like I reacted. We dont try to
understand the reason but react
strongly in a negative way and
consider it chutzpa. By doing this,
we intensify our distance from the
child and turn the childs costume
into a permanent feature. We
need to understand that a child
experienced something negative
which is why he decided that
violence is the best way to solve
his problems. This is a child who
does not know how to express his
feelings in words.
The more we, the parents or
teachers, will teach him to react
properly, giving him other options
of how to react, and doing this in
a pleasant environment, the more
the child will stop using negative
masks. When we genuinely inquire
what is bothering him, what he
finds difficult, and teach him to
2017-03-07 10:23:16 AM

say what he really feels, the more
he will behave naturally without
masks.
A CHILD LISTENS TO
HIS PARENTS TONE
OF VOICE
How can we teach a child
to speak openly about his
difficulties and emotions and not
to don a mask or costume?
I believe that it is possible and
at any age, even preschool when
children are still not fully verbal.
There is an amazing sicha of the
Rebbe in which he talks about how
to be influential. The Rebbe cites
three guiding principles: one, to
do it in ways of pleasantness and
peace. Two, to be a role model.
Third, to speak from the heart. So
too with a child, if you want him to
express his emotions, then you the
adult express your emotions. Be a
role model, and not in a facetious
way, so that he will identify with
you and want to copy you.
When a child cries and
screams, for example, I can tell
him to be quiet or yell back at him.
By doing so, I have not used the
second principle because I am
not a role model for him. On the
contrary, I am directly teaching
the child that screaming is okay,
and now the teacher or parent is
screaming louder. We wont teach
him not to scream in this way.
Instead, go over to the child,
ask him how he is, how he feels,
and if he is an older child, give him
time to come over and talk, and
then speak gently with him. Only
when we are talking the language
of emotions can we get the child
to speak this language with others.
If the adult, the parent or teacher,
does not speak that way, then the
child wont either.
A child needs to hear gentle
talk even indirectly, like in
conversations between his parents.
1060_bm_eng.indd 31
Its important to remember that a child sees
himself as his parents and teachers see him. If
we see him as a G-dly soul in a body, in a sort of exile, and
he is facing a tough test, any effort on his part to head in
the right direction is deserving of encouragement.
He needs to see how they manage
their lives peacefully.
It sounds easy but we know
its hard. How does one become
a parent or teacher like that?
There are four stages through
which we can teach a child to
speak the language of emotions
and express himself appropriately.
The first stage is the stage of facts.
We speak with the child about
something that all agree occurred;
nobody disagrees. It is possible to
argue about a feeling following
what occurred. To tell a child,
Your room is not in order, is
not an actual fact because maybe
to you the room isnt in order,
but to him it is. We need to make
sure that the child and you see
the facts in the same indisputable
way. When you say, Straighten
up your room, the child needs to
know what you mean by that.
You need to get into the
details; just what do you want him
to straighten up? When things
arent clear, frustrations set in.
You tell the child, You did not
clean your room up enough, and
he will say, I did so. But when
you ask a child to put the pillow
in place, there is no arguing about
that.
Also, in the stage of facts, it is
very important to be a role model.
If I ask a child to make his bed,
while my bed is unmade, he wont
accept that. Another example is
when a father asks his son to come
to shul and daven or learn. What
exactly does the father mean by
daven? What does he mean by
learn? I am sure there is a huge
difference between the fathers
idea and the sons idea when it
comes to these things.
After the first stage of stating
the facts and being a role model
of what we are asking the child to
do, we can move on to the next
stage, the stage of emotions, and
say to the child, When I saw that
you did not clean up your room, I
was upset. Or, I was sad when I
didnt see you at the davening and
would be very happy to see you
the next time.
Some time ago, a young man
called me and told me his boys
stopped wearing tzitzis and it
bothered him. He was asking me
for advice.
I asked him, Why does it
bother you?
He said, What do you mean?!
Its a mitzva dOraisa!
Thats what is bothering
you? I asked.
Tzitzis are protective ...
They shouldnt be different
than everyone else ...
Finally, he said, You know
what? I love them and want
them to wear tzitzis because I
understand how important it is.
Fine, I said. Did you tell
them that?
Probably not. We dont speak
the language of emotions, so why
should our children speak this
language?
In the third stage we can move
on to interpretations. Here are
some examples: When you didnt
come to daven, I interpreted that
as disdain for me or disdain for
Issue 1060 31
2017-03-07 10:23:16 AM
 Chinuch
yourself. The next sentence is
important, I assume that was not
your intention.
Another example: A teacher
tells a pupil, I hear you talking
while I am talking (fact) and
it frustrates me (emotion). I
interpret that to mean that you
dont reckon with me and are
disrespecting my rules. I assume
that was not your intention
(interpretation), but Id like to ask
you that when I speak, that you
wait until I finish so that you can
hear me clearly, and I will do the
same when you speak (request).
In the fourth stage you ask.
In many instances, the child will
apologize for not doing what he
was supposed to do. In other
cases, he will say that he didnt
mean anything in particular and
he will go clean up his room.
Parents who are used to talking
in the language of emotions,
and who utilize these four stages
in a positive way, will ask their
children to clean up their room,
and will tell them that they rely on
them and know that they will do it
because they are great kids. They
will later go and see the clean
room and compliment the child
and do so in detail, We see how
you straightened out the sheet and
how you put the pillow in place.
Its important to remember
that a child sees himself as his
parents and teachers see him. If we
see him as a G-dly soul in a body,
in a sort of exile, and he is facing
a tough test, any effort on his
part to head in the right direction
is deserving of encouragement.
There are instructions from the
Rebbe about the importance of
encouragement, especially to
children.
Are there situations in which
costumes are good for a child?
Just as a peel protects the fruit,
sometimes a costume or mask is
part of a childs defensive system.
32 12 Adar 5777
1060_bm_eng.indd 32
As long as the peel protects the
fruit, I know that the peel is
good, but when the peel causes
the fruit to rot, i.e., it makes the
child become impossible to handle
because his behavior is so poor,
then the mask is interfering and
even strangling.
All of us, adults and children,
use masks to protect ourselves.
The bottom line is effectiveness.
If the mask serves me, and I give
my parents nachas, and it is truly
good for me and I learn well,
whats wrong? But if the costume
gets me criticism from my teacher
or distances my classmates from
me, and every word thats said to
me makes me hole up in my room,
then this costume is not serving
me well.
WHAT ABOUT PURIM?
About the actual Purim
costumes, there are children who
dont want to dress up. What do
you think about that?
When a child does not want
to dress up and you want him
to, you need to figure out why
its important to you. Are you
bothered by his standing out
socially? He knows about that
just as much as you do, and that
doesnt bother him, or it does
bother him but he doesnt know
how to share his concerns with
you. So it is important to find
out what his reason is. There can
be many reasons; it could be he
does want to dress up but he has
a problem with a specific costume
that you want him to wear. Maybe
hes embarrassed to wear it. He
might feel he will be made fun of
by his friends, but he wont tell
you that outright; he might just
refuse to dress up.
If we discover the reason, we
can more effectively resolve the
situation.
What does it say about a child
if he wants to dress up in scary
costumes and as bad characters?
How should we handle it?
A lot depends on the age of
the child. Until age five or six, the
age of chinuch, I wont ask the
child why he wants to dress up
in a certain costume and wont
look too deeply at every request
of his. Not everything a child says
is engraved in stone. As a parent
or educator, I would set limits
and ensure they are not broken.
We can tell a child of this age, I
understand that this is what you
want, but in school and in this
home it is not acceptable, so I
dont allow it. Period. Id be happy
to explain it, if you want to listen.
For an older child I would
firmly say that its inappropriate,
but I would add an explanation in
the manner of an adult-to-adult
conversation. Then I can explain
that negative characters cause the
animal soul to rule us, or impure
animals are not appropriate for
the soul of a Jewish child. It is
also possible that this conduct
on the part of the child is a call
for attention to get close to the
parents, and create a dialogue.
Furthermore, there are
costumes that enable us to guess
what is going on in the childs
inner world. If he dresses up in a
costume with blood, it can show
that something hurts him and
you need to find out what it is. If
a child wants to dress up like an
Arab terrorist, it is possible he is
afraid, especially these days. If a
child wants to dress up in a scary
costume, maybe its because he
himself is living in fear and wants
to deal with it in this way. On the
other hand, if a child wants to
dress up like a clown, maybe its
because he wants to laugh and
be happier and maybe, food for
thought for parents, he feels this is
lacking in his life?
2017-03-07 10:23:16 AM
 TZIVOS HASHEM
GALUS IS JUST
A COSTUME
All my friends are already
preparing their costumes for
the contest at the schools
Purim party. I am still
deciding. To be more precise,
I am still looking for what
to dress up as. What is the
problem, you wonder? Do I
lack ideas for costumes?
The thing is, I am looking for
the most original costume. All
my sisters have been enlisted
and are trying to come up
with original ideas, but I have
nixed all of them. No
Geula Clock, no
Tree in the Time of
Moshiach, and no
Midget on Giants
Shoulders. These
are all nice ideas but
it is possible, and
likely, that someone
picked them already.
When I realized
that the party was
going to happen
quite soon, I had no
choice but to dress
up as a letter. Yes,
one letter out of the
22 letters of the
Alef-Beis. I am sure
nobody thought of
that. My mother
gave me a nice
amount of money
and I happily went
1060_bm_eng.indd 33
By D Chaim
which
off to the craft store where ready, I put glitter on it
made it shine and turned it
you can find materials to make
your own costume. I enjoyed into a special costum e.
perusing the shelves, smelling The truth is that I enjoyed
the various smells, and I chose creating it no less than
the items according to a list wearing it, but the results
that I made with my mother. were definitely outstanding
win
I had a lot of work to do and I was sure I would
in the
in the remaining days. My one of the top prizes
ly
mother sketched the outline competition. You are probab
what letter I
on the oak tag and I cut it out wondering
is that
carefully. After my mother dressed up as. The truth
ded
glued the parts together and with this too, I was undeci
letter
the shape of the letter was until I finally picked the
alef for the simple
reason that it is first.
On the day of the
party, I carefully took
the costume out of the
closet and tenderly
put it on. On the
special pants that I
wore, on the part that
stuck out of the large
letter, my mother
stuck on many little
alefs. On my face she
used a special marker
to draw a large alef.
My hands stuck out of
the sides of the letter
whose size covered
nearly all of me, and
brothers
my little
danced around me
and exclaimed, Alef,
happy Purim! Can you
turn around Alef?
Issue 1060 33
2017-03-07 10:23:18 AM
 Tzivos Hashem

because it was with difficulty the winner. Both the other

that I straightened myself up. boy, whose name was Yisroel,
When I went up the steps and I, got many votes and
Then I looked up and couldnt
of the schools auditorium were tensely awaiting the
believe my eyes. The big ball,
while wearing my costume, results.
that I had noticed earlier,
I noticed that the way was saw
was none other than a boy in Then everyone
blocked. I went over and saw the
costume! whispering going on among
a very large ball. Where did it they
But now, he was no longer eighth grader s and when
come from? Maybe it belongs
disguised. Half of his costume voted, it was a tie between me
to the magician who is going
was torn and dragged behind and Yisroel. We were both so
to perform at the party, I
him on the ground. Oy vay, surprised and the principal
thought. Rather than trying
what did I do? waited for an explanation.
on moving it, I tried passing
through the narrow space The boy was stunned. He One of the boys, apparently
between it and the door and went over to the principal the one who came up with
went inside. I sat down in in tears and told him what the idea, said, There is a
an empty place and waited happened. I wasnt afraid; reason we made it a tie. The
impatiently with my friends I knew I hadnt done it on microp hone was on before, and
for the program to begin. purpose, so I also went over we all heard what happened
to the principal and said, I to the marble costume. It
The principal began the
did not realize it was a boys was also hard to miss that it
assembly by asking everyone
costume. I thought it was a big wasnt intact.
who wanted to be part of the
contest to raise their hand. magicians ball or something Then I thought, this story
Then he had those in costume like that. If I had known, I contains an interesting idea
go up on the stage. Out of would have been more careful, and it was because of this that
the corner of my eye I could even if it meant that my own we decided to make it a tie
see something familiar rolling costume would have torn. between Mendel and Yisroel.
toward the stage. Yes, it was The principal thought We all know that the
the big ball that had blocked for a moment and then Rebbe says that the Geula
the way. asked the boy, What will not cancel anything that
One minute were were you dressed up as? we have in galus. On the
having a contest now, not the contra ry, it only reveals the
The boy said, I love to play true reality of everything as
magicians show, I thought.
up it is freed from its exile and
Then I suddenly realized that with marbles, so I dressed
it is appare nt that its source
the principal was calling me to like a big marble.
is G-dlin ess. And that is what
the stage. I felt very excited, Thats when I understood
knowing that my costume was the colors on the marble happen ed here
one of the best and that I was costume that a few minutes Mendel is dressed up like
on my way to winning. ago had been so beautiful. the letter alef which stands
Alufo shel Olam Master
I got up and walked toward You know what, suggested for
. And
the stage. Then, I guess from the principal, I will include of the World, Hashem
up like a
being so excited, I tripped on you in the contest anyway Yisroel is dressed
ents galus.
the leg of one of the boys and and you will stand in such a marble which repres
the word
nearly fell. I was afraid I would way that only the side of your When the alef enters
Hashem
get hurt and was especially costume that is not torn will gola, meaning, when
nervous about my costume show. is revealed in the world, what
getting ruined. Instinctively, I results is the Geula, because
Then the contest got
rid of it; it
grabbed the first thing I could underway. The classes voted Geula does not get
just removes the costum e and
reach. and when it was the turn of
shows what it truly is.
Uh oh. I heard a ripping the highest class, it turned out
sound. I did not have time to that their vote would declare
figure out where it came from

34 12 Adar 5777

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