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4 | IF EXILE IS NO GOOD, WHO NEEDS IT? (CONT.)D’var Malchus / Likkutei Sichos Vol. 24, Pg. 167-176

6 | THERE’S NO ESCAPING TISHREI WITH THEREBBEMoshiach / Rabbi Levi Yitzchok Ginsberg

10 | THE PRAYERS OF CHASSIDIM ON THE YOMIMNORAIMYomim Nora’im / Shneur Zalman Berger

16 | SHLICHUS IN THE EYE OF THE STORMShlichus / Chanie Nussbaum

22 | THE SHOFAR OF MOSHIACHInsight / Rabbi Nechemia Schmerling

26 | IN THE CELLARS OF THE N.K.V.D. AND THEPALACE OF THE KINGMemoirs / Rabbi Schneur Zalman Chanin

32 | FROM A MOTHER’S PERSPECTIVEShlichus / Esther Meizlich

37 | ‘I WAS SHOCKED TO READ THIS’Igros Story / Shai Gefen

40 | STOPPING THE EROSIONShleimus HaAretz / Shai Gefen

43 | A PAINFUL LOOK AT WHAT IS UNFOLDINGBEFORE USPerspective / Chana Katz

45 | R’ TZVI MEIR STEINMETZ A”HObituary

WISHING ALL OUR READERS A KASIVA VA’CHASIMA TOVA,L’SHANA TOVA U’M’SUKA!

CONTENTS

BEIS MOSHIACH - Erev Rosh HaShana 57664

(Continued from last week.)

3. The following question, however, can be askedregarding this very principle:

The Gemara in Tractate Taanis says: “R. Yochanan said:‘Three keys are in the hand of the Holy One Blessed Be Hewhich He did not entrust to the hand of a messenger. Theseare they: the key of rain, the key of life, and the key of theresurrection of the dead.” And “In the West [i.e., EretzYisroel] they say: also the key of livelihood.”

We see here that, on the contrary, in the West, in EretzYisroel, they [add further] detail, including a forth item(livelihood), whereas the Bavli is more general and concise,considering livelihood not as a separate item but merely asan outcome that results from rain. As the Gemaraconcludes there, “And with regard to R. Yochanan, whydidn’t he enumerate this? He would tell you, ‘rain islivelihood.’” That is, livelihood is an outgrowth of rain, “forseeds and fruits grow from it to sustain the world” [Rashi.See Footnote 27 original].

The explanation [of this seeming inconsistency] issimple: The aforementioned principle (in Section 2)concerning the Talmud Bavli and the Talmud Yerushalmi ispremised by the notion that the Bavli is a later text(chronologically) with respect to the Yerushalmi. Theopinion (in Tractate Taanis) of “the West,” cited above, was,however, not said prior to the time when “R. Yochanansaid, etc.” On the contrary, “they say: also” means (in thesame time period or) later.

In fact, the author of the statement in Bavli who said,“Three keys etc.,” is R. Yochanan, who, “compiled theGemara Yerushalmis.” Accordingly, the discussion appearschronologically: The saying of R. Yochanan (following theprinciple as it applies to the Talmud Yerushalmi) is earlier(concise and general), and thereafter in the West “they say:

also,” meaning later with respect to [the statement of] R.Yochanan, and therefore, more in detail and etc.

4. We must, however, understand with regard to thetopic at hand:

Since there is regret and the negation of the principleand the cause (the Evil Inclination), there is apparently, noroom to enumerate the result (Exile), which is alreadynegated as a consequence of the regret for the cause. [Thus,this difficulty applies to the approach of the Talmud Bavli,which enumerates Exile separately.]

At first glance, this can be brought to light throughpreempting another question, something that is at leastsomewhat awkward: How is it appropriate to enumerateExile among the things which the Holy One Blessed Be He“regrets having created”? Exile is not a creation which G-dcreated as an existent unto itself, as is the Evil Inclinationand the others. Rather, its entire existence is dependent andconnected with the conduct of man (when the EvilInclination persuades the person to transgress and he doesnot repent thereafter). It comes out that the entire existenceof Exile is dependent upon the conduct of Jews.

For this reason we must say, at first glance, that theregret for the creation of Exile does not mean simply[regret] for the creation of punishment for their sins, butfor the fact that G-d created Exile (a new thing) as apunishment. Indeed, “there are many means available tothe Omnipresent” how to punish for transgressions andsins, and we find in the Rebuke itself numerouspunishments and afflictions, may G-d have mercy upon us,which come for neglecting to fulfill the Torah andcommandments.

5. Accordingly we could say that this is the meaning of,“There are four things which the Holy One Blessed Be He

IF EXILE IS NOGOOD, WHONEEDS IT?

LIKKUTEI S ICHOS VOL. 24, PG. 167-176

TRANSLATED BY BORUCH MERKUR

D’VAR MALCHUS

Issue Number 526 - BEIS MOSHIACH 5

regrets having created” (in Bavli), where Exile isenumerated separately: Notwithstanding the fact that Exileis a result of the Evil Inclination (it comes as a punishmentfor transgressions which result from the Evil Inclination),Exile is not a thing that is a necessary consequence of the(persuasion of) the Evil Inclination, but a creation andinnovation unto itself, which G-d created as an additionalpunishment, and thus it is regretted unto itself.

This also comes to answer the fact that the Bavli(according to the text of the Talmud) precedes Exile to theEvil Inclination in its enumeration, notwithstanding thefact that in actuality, Exile comes after the deedaccomplished by the Evil Inclination. [The reason for thisorder is] to emphasize that the fact that the Holy OneBlessed Be He regrets the Exile does not (only) mean [thatHe regrets] the Exile in actuality (as a punishment fortransgressions, after the domination of the EvilInclination), but (primarily) the verycreation of Exile (as a punishment), asmentioned above.

6. However, it would, therefore,seem that the distinction between theBavli and the Yerushalmi is (not onlywith regard to the style of learning,whether in general or specific terms,but) a matter of a dispute. Namely,according to the opinion of theYerushalmi, the regret is only withregard to Exile in actuality – since it isincluded in the regret (“taha”) for theEvil Inclination – but it is not for thevery creation of Exile (for theYerushalmi does not cite Exile in itsenumeration). Whereas this is not sowith regard to the opinion of the Bavli,as mentioned above.

Moreover, the order of the itemsenumerated in the Bavli remains unclear: There is a reason,as mentioned above, why it precedes Exile to the EvilInclination, however, it is not understood why Exile isplaced first of all the four things (and similarly with regardto the proofs from the verses).

7. The proposed explanation of the entire matter:The distinction between the Bavli and the Yerushalmi is

expressed not only in the number of items (in Bavli fourthings are enumerated, whereas the Yerushalmi [cites only]three). Rather, there is also a distinction in the terminology,and of consequence, also in the meaning:

The terminology of the Bavli is, “There are four thingswhich the Holy One Blessed Be He regrets having created,etc.,” whereas the Yerushalmi reads, “There are three thingsthe Holy One Blessed Be He created and He regrets that Hecreated them.”

That is, the Bavli expresses the matter as a singleconcept, namely, G-d “regrets” (having created them).Whereas the Yerushalmi emphasizes two concepts: 1) thefact that “the Holy One Blessed Be He created [threethings]” and 2) the fact that “He regrets that He createdthem.”

And this is the distinction in meaning: It is understoodand obvious that regret On High is not to be understood inthe simple sense of the term, G-d forbid – that He changeshis mind and regrets, G-d forbid, a thing that He had made.Rather, this expresses that there is a concept of negativityassociated with it. On the other hand, it is understood thatsince we say that this is a thing which “the Holy OneBlessed Be He created,” it emphasizes the positive elementit entails.

It comes out that the Bavli speaks only of the negativequality, of the opposite of good, which exists in the four

things, whereas the Yerushalmi, inaddition, emphasizes their positivequality.

This subject (as is true with regardto every subject), which is discussed inTorah (whether in the Written Torah orin the Oral Torah), is not (only) relatedin order to describe G-d’s conduct andrelationship (and how much more so ifit is negative) with regard to thecreations which He has created.Rather, it is (relevant to know thenature of the creations in order toderive from them) an instruction inman’s service of his Master.

And this comprises the distinctionwhether it is only mentioned that“There are four things which the HolyOne Blessed Be He regrets havingcreated” or if is prefaced with, “There

are three things the Holy One Blessed Be He created”:In saying “regrets” and nothing more, this expresses the

notion that the four things are not true existents; they willeventually be nullified, since “He regrets having createdthem.” That is, their [being] is not the inner will of G-d.

But when we speak prefatorily to the concept, sayingthat “the Holy One Blessed Be He created,” this emphasizesthat they comprise the creation – and of consequence, thewill – of G-d. Thus, they contain an element of eternality(on account of the spark of G-dliness within them), as isthe case with all things that “the Holy One Blessed Be Hecreated.” However, together with this, it adds that theylikewise possess an aspect of negativity.

But on the contrary: this aspect does not possess trueexistence, and it will [eventually] be nullified.

(To be continued.)

It is understood andobvious that regret On

High is not to beunderstood in thesimple sense of the

term – that He changeshis mind and regrets,

G-d forbid, a thing thatHe made...


HaRav Shmuel HaLevi Gurevitch,the Rebbe MH”M’s shliach in Lyon,France, tells the following story aboutthe great influence that comes fromtraveling to the Rebbe, even without allthe stringent preparations:

“One day, one of the regularparticipants in Chabad House activitiesin Lyon, a young fellow who frequentlycame to classes and farbrengens, camein to my office and told me thatcongratulations were in order: he isabout to get engaged. When I askedwho the bride was, I was surprised tohear the young man say, withoutskipping a beat, that the girl is notJewish. She has some very finepersonal qualities, they found eachother quite suitable, and they arepreparing (r”l) to get married.

“I tried to explain to him that whathe is planning to do is a grave injusticeto the Jewish People and the Torah. Itis forbidden for a Jew to marry aGentile, and even if the Jew ispresently not Torah observant, such astep is considered a betrayal of theJewish People. His children will not beJewish, and no good will come out ofsuch a union for either side.

“But all my explanations fell ondeaf ears; he was simply not prepared

THOUGHT

THERE’S NOESCAPING TISHREIWITH THE REBBE

BY RABBI LEVI Y ITZCHAK GINSBERG, MASHPIA, YESHIVAS TOMCHEI T 'MIMIM - LUBAVITCH, KFAR CHABADTRANSLATED BY MICHOEL LEIB DOBRY

Chassidim always say “If he comes in by

himself” – someone who comes to the Rebbe

empty-handed, then “he goes out by himself” –

when he comes home from the Rebbe, he also

may go home empty-handed. However, “if he is

married” (baal isha) – if he has prepared

himself appropriately and comes to the Rebbe

with “fire” (“isha” comes from the root “eish”),

with the fervor of holiness and G-dliness, then

“his wife will go out with him,” he will bring

back from the Rebbe the “fire” that penetrates

his most inner levels, influencing his entire

metzius and his very life. A chassidic

farbrengen in preparations for the thousands

soon to arrive at Beis Chayeinu – 770, in

honor of Rosh HaShana 5766.

to listen. ‘I don’t believe that the Torahshould get involved in a person’sprivate life and interfere with hishappiness,’ he claimed. ‘I have foundthe right woman for me. We want tobe happy together, and no one has theright to come between us and ourhappiness.’

“When I saw that none of myexplanations and convincing weredoing any good, I suddenly got aninteresting idea. ‘You know that thetime before a person’s wedding isextremely precious,’ I told him. ‘It’s atime when there is a special need forG-d’s blessings far more than usual.Among Lubavitcher chassidim, thegroom customarily travels to the Rebbebefore the wedding, spends time in hisholy courtyard, and receives blessingsfor the new stage of life that awaitshim. Perhaps you should also travel tothe Rebbe and receive his blessingprior to your wedding...’ Naturally, Ihoped that the trip would have aneffect upon him, and even though Ididn’t know how, the very fact that hewas going to be in 770 would certainlybring about some change for the good,to the point that he even might give upthe idea of marrying this non-Jewishgirl altogether.

“My suggestion appealed to him,and since he came from a wealthyfamily and had the necessary funds forthe travel expenses, he agreed to gotogether with me to the Rebbe.

“This was at a time when the Rebbehad already stopped receiving peoplein personal yechidus. On the otherhand, his custom of distributingdollars on Sunday had not yet begun,and thus, there was virtually noopportunity to meet the Rebbepersonally, except for public events,such as farbrengens.

“Traveling to the Rebbe at this timewas not done quite as frequently. Sowhen people heard that someone wasgoing to the Rebbe, it was a cause forcommunity celebration. Such was thecase here. Everyone came to wish their

friend a bon voyage, and gave himletters for the Rebbe, asking that hebring them answers to their requests.

“When we arrived at 770, we wentinto the secretariat and gave in theletters that we had brought. But whenthe man heard that it would beimpossible to meet the Rebbepersonally, he was unmoved, statingcategorically that he wanted toapproach the Rebbe, either before orafter davening, and give him his letter

directly. The secretaries tried toconvince him not to do so, and eventried to speak to me about it, but theman would hear nothing of it. For mypart, I did not try to dissuade him; if Ihaven’t been able to talk him out ofmarrying a non-Jew, how can Ipossibly prevent him from meeting theRebbe?! Maybe this is the very thingthat will influence him away from hiswayward plan.

“And so it was that on one occasion

when the Rebbe came out afterdavening, he went up to the Rebbe andsaid that he wanted to give him hisletter personally. The Rebbe smiled,and placed the letter in his coatpocket.

“In his letter, he wrote that hewants to marry someone who is notJewish, however, Rabbi Gurevitch toldhim that it is forbidden to do soaccording to Torah. For his part, hedoes not believe that the Torah shouldget involved in a person’s private lifeand prevent him from being happy,and therefore, he has decided to getmarried and asks for the Rebbe’sblessing. At the conclusion of theletter, he added that since severalmembers of the Jewish communitysent letters with him to request theRebbe’s bracha, if the Rebbe thinks asdoes Rabbi Gurevitch that the marriagewould be inappropriate, he requeststhat it should have no effect upon theother requests for the Rebbe’s blessing,since his plans are final and nothingwhatsoever will change them.

“The Rebbe responded that he hasnothing to worry about in connectionwith the other requests for blessings, asit is quite certain that no one canprevent a Jew from receiving a brachaif he is in need and deserving of one.With regard to his own request, theRebbe wrote that if he really loves thisnon-Jewish woman, it is for her owngood that he save her from any harmor misery, and nothing good will comeout of a marriage between a Jew and anon-Jew. The man received the letterand was most impressed with thegentlemanly manner of the Rebbe’sexplanation, but his decision remainedfirm.

“We returned to France, and thewedding preparations went into highgear. The non-Jewish girl was also froma wealthy family, and the young coupleprepared to celebrate the wedding ingreat pomp and splendor at one of thefinest venues in the city.

“According to the prevailing


There’s no escaping;we must come close tohim and stand beforehim with all the filthwe have on us and

with a fervent desireto change our ways for

the better. We mustplead and request with

joy and gladness ofheart that he accept us

and help us to be aswe should, and as he

wants us to be.

custom, a number of idolatrousceremonies would be held in the localchurch. Afterwards, the couple wouldgo before a judge, who would ask thebride and groom if they will take eachother in marriage. When eachresponds ‘I do,’ the judge stamps themarriage certificate, and from thatmoment, they are considered legallymarried.

“The protagonist of our storyarrived at the church and wentthrough all the ceremonies without ahitch, and not even the slightestindication of an inner conflict ofconscience. Then the moment arrivedto come before the judge. The judgeasked the bride if she takes this man tobe her lawfully wedded husband, andshe responded, ‘I do.’ He then turnedto the groom and asked him if he takesthis woman to be his lawfully weddedwife. The young man was silent for amoment, and then suddenly said in aclear voice, ‘NO!’

“The judge was astounded. Here acouple is about to get married, and thisis how the groom responds?‘Apparently, you didn’t understand me,’the judge said. ‘You are here to getmarried. Do you take this woman to beyour wife?’

“Again silence, and then he calledout even more firmly, ‘NO!’

“Pandemonium broke out. Thebride’s family became furious. Theyhad spent thousands of dollarsplanning an expensive wedding forcountless family members and guests,and suddenly, the groom ruinseverything! In the ensuing confusion,the groom managed to escape with hislife. He didn’t even return to his house,out of a genuine fear over what thebride’s family might do to him.Afterwards, it turned out that hisconcern for his safety was wellfounded. The girl’s family came to hishouse, and when they found no onehome, they angrily broke down thedoor and destroyed the furniture andeverything else in sight. The story hit

the national headlines, and the youngman quickly understood that he couldno longer remain in France. He stayedin hiding for a few more days, andthen fled the country for several yearsuntil passions had cooled and thematter had been forgotten.

“Many years passed,” R. Shmuelrecalled, “and then one day, I met himin the street. I was delighted to seehim, and hugged and kissed him. Ithen asked him what had happened. Ithad appeared that nothing had had aneffect upon him. He went to hiswedding with a seemingly clearconscience, did all the pre-weddingchurch ceremonies without theslightest problem, and then suddenlyat the last possible moment, he breaksall rules of protocol and proclaimsbefore everyone that he won’t marrythe bride.

“To tell you the truth,” he replied,“from my point of view, nothing hadchanged. I was totally ready andwilling to complete the ceremony andmarry her. Then suddenly, as I wasstanding before the judge, I saw theRebbe’s image before me. The visiongave me such an overpowering feelingof fear and dread, I simply couldn’t gothrough with it, and you already knowthe rest of the story...”

Rabbi Gurevitch told this story atone of the farbrengens he conducted inLyon. When he finished, he surprisedthe participants and said, “This Jeweventually married a Jewish woman,and his children learn in the localChabad schools. He is here now, andhe can stand up if he wants and tellthe story himself!”

A moment of tense excitementprevailed as everyone waited for theman to identify himself, but no onestood up.

Rabbi Gurevitch realized that hehad not acted properly. Perhaps theyoung man was simply not ready to beexposed in front of everyone.Immediately after the farbrengen,Rabbi Gurevitch approached him and

apologized profusely if he embarrassedhim in any way.

“There is no need to apologize,” hereplied. “You didn’t embarrass me atall, and I’m very happy that the storyhas been publicized.”

“If that be the case,” I asked him,“then why didn’t you stand up andidentify yourself when I told thestory?”

“Very simple,” he replied. “Thetrauma that I endured at that momentwhen I saw the image of the Rebbeshlita standing before me was sointense, I was literally terrified and Ijust couldn’t go back and experiencethat moment again.”

* * *

“I heard this story last year from achassid who was having variousdoubts about whether he should travelto the Rebbe, when ‘by chance’ heheard this story. ‘I immediatelyrealized,’ this chassid told me, ‘howmuch a trip to the Rebbe can have aneffect, even upon someone who didnot make appropriate preparations.This person was not ready to listen tothe Rebbe and was preparing to r”lmarry a non-Jew. Nevertheless, the triphad a tremendous effect upon him. Iunderstood that the Rebbe was sendingme a clear message to make the trip,and so I did.’

Of course, this doesn’t mean thatthere is no need to make appropriatepreparations for a trip to the Rebbe.The exact opposite is true. Chassidimalways repeat the saying “If he comesin by himself” – someone who comesto the Rebbe empty-handed, then “hegoes out by himself” – when he comeshome from the Rebbe, he also may gohome empty-handed. However, “if heis married” (baal isha) – if he hasprepared himself appropriately andcomes to the Rebbe with “fire” (“isha”comes from the root “eish”), with thefervor of holiness and G-dliness, then“his wife will go out with him,” he willbring from the Rebbe the “fire” that



penetrates his most inner levels,influencing his entire metzius and hisvery life.

Therefore, it is vitally importantamong the other preparations toemphasize a very significant point,particularly to parents who are nowsending their children to the Rebbe.Make certain to stick to the schedulesat Hachnasas Orchim for young menand Beis Midrash L’Nashim for women,even if you think that you can managematerially without them. This is one ofthe most appropriate and vital tools toreceive properly what the RebbeMH”M shlita gives to each and everyone of us. Needless to say, a chassidshould be vigilant in keeping to thetimetable and not miss a single t’filla orfarbrengen with the Rebbe without anydiscussion or debate.

Even though the preparations arecritically important, the actual tripmust be made. If you haven’tcompleted your preparationsbeforehand, you can still continuepreparing during the journey and evenduring the time you spend in BeisChayeinu – with the help and strengthof the king himself – and not ch”vpostpone the trip until you’re “ready,”because who knows when a Jew is everreally ready.

Once there was a farbrengen withthe mashpia, R. Mendel Futerfas, andsomeone tried to explain that it isappropriate to put off a trip to theRebbe until the person is ready. Thischassid then brought the story aboutthe two goats that waited in the RebbeRashab’s courtyard. Whenever theRebbe went out and came in, they gotup on their hind legs and looked athim intensely until he left or wentinside. They did this for many years,yet they (obviously) remained goats –because from the very outset, theycame as goats!

R. Mendel’s response: “Better to bea goat – as long as you’re with theRebbe!”

Again, traveling to the Rebbe

neither starts nor ends from themoment you apply for your passport,get your visa, buy your airline ticket,or do all the other arrangements foryour trip. Naturally, all these things areabsolutely necessary, but we mustn’tforget that we’re talking about a trip tothe Rebbe, and we have to get our“passport,” “visa,” and “stay permit”not just from the United StatesGovernment or our country of origin,but primarily from the real baal bayisover everything: the Rebbe MH”M.

It is impossible to evade, run away,or whitewash over anything, becausethe Rebbe knows all too well the true

face of each and every one of us (evenwhen we’re quite far away, in everysense of the word). Therefore, there’sno escaping; we must come close tohim and stand before him with all thefilth we have on us and with a ferventdesire to change our ways for thebetter. We must plead and request withjoy and gladness of heart that heaccept us and help us to be as weshould, and as he wants us to be. Butmost importantly, we should carry outthe only thing remaining in the avodaof shlichus, and bring his hisgalus inactual deed.

There is a story about one of the

more prominent students of theMezritcher Maggid, who would not goto the mikveh prior to coming to theRebbe. His colleagues were perplexedby this behavior and asked him: Howis this possible? Don’t you think thatthere is a need to be pure and holybefore you go to the Rebbe?

“I want the Rebbe to see me as Iam, with all the filth still on me,” thechassid replied. “Not pure and holy, asI am after going to the mikveh. Onlythen is there some chance that theRebbe will pull me out of the mud.”

Of course, we should go to themikveh, especially before we come tothe Rebbe. Chassidim are verystringent not to enter 770 before goingto the mikveh first (except for uniquecircumstances). However, we can learnfrom this story that we can neither runnor hide from the Rebbe, and weshouldn’t try to conceal our dirt fromhim. On the contrary, we shouldapproach the king with all that wehave on us with the desire, request,and our repeated efforts to mend ourways and act in a befitting manner.

Thus, “anyone who wants(someone who at least wants and triesagain and again) to go and greet him ispermitted (and able) to do so, and hereceives everyone with a shining andcheerful expression for all.”

Then afterwards, when he comes tothe city through the avoda of advancepreparation, each and every Jew turnsinto “y’chidei segula,” the fortunate oneswho come towards the king to accepthis sovereignty willingly and request,“reign over the whole world in Yourglory...and everything that has beenmade will know that You have made it,and everything that has been createdwill understand that You have createdit, and everything that has the breath[of life] in his nostrils will say thatHashem, G-d of Yisroel, is King andHis kingship rules over all.”

Yechi Adoneinu Moreinu V’RabbeinuMelech HaMoshiach L’olam Va’ed!

“If he really loves thisnon-Jewish woman, itis for her own good

that he save her fromany harm or misery,for nothing good will

come out of amarriage between a

Jew and a non-Jew...”

Davening with “avoda” was acentral component in the chinuch ofthe T’mimim in Yeshivas TomcheiT’mimim in Lubavitch. Thedavening of the ovdim was ameditative outpouring of the soul,and was preceded by the study ofChassidus.

If this was the case on weekdays,and more so on Shabbos, then itwas certainly the case on the Yomim

Noraim, when we coronate theKing, something which requiresmuch preparation andcontemplation.

Many of the T’mimim inLubavitch merited to hear theprayers of the Rebbe Rashab onYomim Noraim. These t’fillos weresaturated with tears and copiouscrying, and whose heart wouldn’ttremble when the Rebbe cried?

They tell about the Tamim,Shimshon Milner of Vitebsk, whowas considered one of the greatovdim in Lubavitch, that one time,Erev Yom Kippur, he begandavening Mincha as is customary,together with Vidui. His daveningwas with enormous d’veikus andlasted for hours. When his friendswere up to Kol Nidrei after theSeudas Mafsekes, they found himstill davening Mincha with d’veikus.When he finished davening, herealized it was nightfall and so hecontinued to daven Kol Nidrei andMaariv without eating.

Even after the yeshiva inLubavitch was exiled because of thewar, the T’mimim continued in theways they had been taught. Eventhose who did not daven in thismanner would reminisce withyearning about the special t’fillos ofthe Rebbe Rashab. Both types “drewin” more Chassidim with theirprayers.

Ah! Yom Kippur in the spirit ofLubavitch...

A QUIET PRAYER AND APUDDLE OF TEARS

R’ Mulle Pruss related:

I has the privilege of being close


YOMIM NORA’IM

THE PRAYERS OFCHASSIDIM ON THE

YOMIM NORAIMBY SHNEUR ZALMAN BERGER

My father would take his time with theShmoneh Esrei on the first day of RoshHaShana, davening for hours with sweetnessand chayus, until the others finished daveningand went home to eat the Yom Tov meal. Theyreturned after the meal to wish my father ashana tova, and my father was still standingthere and davening Shmoneh Esrei ... after thedavening his face was red, and his yirasShamayim was apparent on his face. * Storiesabout the prayers of Chassidim on the YomimNoraim.

with the Chassid, R’ ChonyeMorozov (may Hashem avenge hisblood). He was a maskil,tremendously intellectual.Furthermore, he was a baal nefesh(a man of spirit). On two occasions,I spent the Yomim Noraim withhim. His davening entailed greatcontemplation and was immersed inmaamarei Chassidus. He seemed tohover in the upper worlds.

Although hisdavening was

quiet,occasionally hesang quietly, Isaw an actualpuddlegathering at his

feet, as a resultof his tears.

This was a p’nimiyusdikeChassid.

SHACHARIS AT EIGHTIN THE EVENING

A group of Chassidim settled inDitzky Silo, a suburb of Leningrad,before World War II, including someT’mimim who had learned inLubavitch. The latter stood on theirfeet throughout the Yomim Noraimprayers, wrapped in their speciallythick talleisim, and tears streamedfrom their eyes.

Occasionally you heard a quietniggun, a broken cry, and the t’fillacontinued.

After Musaf on Rosh HaShanawas over, the people would go homefor the Yom Tov meal. But the

Chassid, RavAvrohomEliyahu Plotkinremained inhis placewithoutnoticing that

the others hadleft the shul.

Mincha time,when the first people arrived backat shul, they were astounded to seeR’ Avrohom Eliyahu sitting in hisplace and still davening Shachariswith an outpouring of his soul.

COMPLETELY AFIREStarting with Rosh Chodesh Elul,

the famous Chassid, Rav YisroelNeveler (Levin) became a differentperson: somber, ominous, Eluldiker.

Pain

ting:

Zal

man

Kle

inm

an

The rest of theyear you couldhear from himhis trademarksharp andhumorouscomments, butin Elul “hisseriousness wasdownright scary,” asthose who knew himtestified.

Sometimes, during Elul, he sat inshul, his tallis over his head, hiseyes closed, as he contemplatedsome inyan in Chassidus inpreparation for the davening.Chassidim would watch him andwould relate that he would suddenlyopen his eyes and streams of tearswould flow, “as though two faucetswere opened,” and this was done

silently.

On Rosh HaShana, he was theshofar-blower. His seriousness atthat time was doubly severe. Bydawn, he was sitting in shul andlearning. Then he would daven atlength. Sometimes they had to waitfor him to finish davening Shacharisin order to hear the t’kios from him.

When he approached the bimawith the shofars in hand, he wascompletely afire. His face was redand his eyes were teary. He wouldgrasp his tallis forcefully and coverhis head down to his chin andsuddenly there was a bang. R’Yisroel dropped his hands on to thebima, bent his head, and a wailcame forth from the tallis. Thislasted for some time until hestraightened up and with the tallis

still covering his face, he wouldshout, “Laminatzei’ach livnei Korachmizmor.”

“It was literally a roar,”remembers R’ Mulle Pruss, “and theentire congregation was terrified ofthe Yom HaDin.

KOL NIDREI AFTER THEFARBRENGEN

Rav Zushe Gross relates:

Erev YomKippur 5702(1941) inTashkent wasspecial. ManyChassidimlived thereafter fleeingthe terrors ofthe Nazi

In the assembly hall they all prepared for the grandperformance. Hundreds of military doctors, as well asthe leading intelligentsia in the Russian army, awaitedthe concert with the main event being the performanceof the Jewish chazan. The cultural committee set thedate for the concert for Yom Kippur. The Jewishchazan, the Chassid R’ Zalman Bronstein, worriedabout what he could do. Could he, Heaven forbid,profane this holy day?

The soldiers did their final rehearsals and R’Zalman joined in the rehearsals but in his heart heknew that he would not sing on Yom Kippur, nomatter what! But how would he get out of it? He didn’tknow but he knew that he would be absent, despitethe expected protests of the senior military figures.

Yom Kippur arrived. The morning of that day R’Zalman lay in bed and informed the musical directorthat he had a headache and his throat hurt and therewas no way he could perform. All attempts on the partof the director to pressure him to make the attempt inany case failed. R’ Zalman said he just could notperform.

The choirs were in their place and sang militarysongs beautifully, the chazanim’s voices thundered, and

the music of the orchestra filled the hall.

R’ Zalman the Chassid was lying down in a sideroom and quietly praying what he remembered byheart. When he finished, he began saying chapters ofT’hillim in a sad, quiet tone. It was Yom Kippur, theholy and awesome day.

When he finished praying, R’ Zalman, weak fromthe fast, tried to rest a bit, when he suddenly heard aknock at the door. Three senior officers in the Russianarmy were there.

“Are you the singer Bronstein?” they asked.

“Yes,” replied R’ Zalman, and his heart fluttered infear of what was to come.

The most senior of the men turned to R’ Zalmanand said, “Bronstein, do you know what day it istoday?”

R’ Zalman realized he was done for and he decidedto stand by his decision with pride and strength.

“Of course I know, it’s Yom Kippur!”

The men’s faces lit up.

“Right,” they said, “and that’s why we’re here. Weare Jews and we want to hear you sing something,


A KOL NIDREI THAT MOVED OFFICERS IN THE RED ARMYBY MENACHEM ZIEGELBOIM

conquerors who invaded Russia.After Shacharis of Erev Yom Kippur,the Chassid Rav Nissan Nemenovasked my father, R’ Mulle Gross, ifthere was any mashke in the house.

My father said there was, and R’Nissan came to our house andbegan farbrenging with my father.Word got around and slowly, manyChassidim began to join thisfarbrengen on the eve of the holyday. The many Chassidimfarbrenged in our house and themashke flowed like water.

It was only as the sun wasstarting to set that they all ran to anearby pond, quickly immersed,and rushed to daven in the houseset aside as a shul, because therewas no time for the Seuda Mafsekes.

The usual “baal t’filla” for Kol

Nidrei was the Chassid, R’ PeretzMochkin, but he had drunk manyl’chaims... The Chassidim feared hewould not be able to lead thedavening but that t’filla of R’ Peretzwith the outpouring of the soul, wassomething the Chassidim hadn’t

heard in years. He seemed to giveout his entire being in a powerfuleruption of the soul.

THE BODY TREMBLESWHILE SAYING T’HILLIMThe davening of the mashpia R’

Nissan Nemenov was extraordinarythroughout the year, all the more soon the Yomim Noraim. For all thet’fillos of the holy day he stood in acorner, his face aflame,and he davenedwith a Chassidicniggun that wasan outpouringof the soul.

RabbiSholom BerButmanremembers R’

something from Yom Kippur so we can remember thisholy day, and feel its holiness.”

R’ Zalman blanched and he said, “How can I singhere when I didn’t participate in the concert becauseI’m sick. If I start to sing they’ll all come in!”

The officers nodded in understanding and said, “Ifso, let us go out to the forest that is behind the camp,where you can sing something for us without fear ofanybody hearing you.”

R’ Zalman followed the officers and they silentlywalked among the trees until they arrived at a treewith broad branches.

Apparently, these high officers had come fromobservant Jewish families, had been drafted, and hadrisen in rank to general. Now, after a long break, theyyearned for the warm Jewish life they had abandoned.

R’ Zalman began the Kol Nidrei t’filla. Softly, hebegan with the traditional tune to the words, “Withthe consent of the Alm-ghty and the consent of thecongregation, in the yeshiva up above and in theyeshiva down below, we permit the praying alongsidethe transgressors.” How significant these words were...

The moist eyes of the officers spoke of the feelingsof their hearts filled with longing for their pasts. R’Zalman’s voice rose and overflowed with emotion.

He finished Kol Nidrei and immediately continued

with the heartbreaking tune for “U’nesaneh tokefk’dushas ha’yom.” The officers shuddered as herecited, “And all people of this world pass before Youlike sheep ... and You count and record the soul ofevery living person.”

His sweet tones took on a pleading quality, “Whowill live and who will die, who a timely death andwho in an untimely death; who will have peace andwho will suffer; who will be lowered and who will beraised up.” The heart felt a twinge and the tearsflowed. “And T’shuva, T’filla, and Tz’daka avert theevil decree!”

R’ Zalman opened his eyes and saw the three toughofficers, whose appearance made every soldier quake,standing there bent over, crying like little children. Itwas the uncovering of the Jewish neshama in itspurity.

R’ Zalman felt that these were rare moments ofinspiration and he ended with a portion of the t’fillafrom the Musaf K’dusha of Yom Kippur. “Shma Yisroel... Hu Elokeinu Hu Avinu, Hu Malkeinu HuMoshi’einu...”

“I put all my heart and soul into those awesomewords,” said R’ Zalman Bronstein of Kfar Chabad yearslater. “At that moment, as the tears coursed down theirfaces, I saw how beautiful and elevated is the Jewishsoul.”


When he finisheddavening, he realizedit was nightfall and sohe continued to daven

Kol Nidrei andMaariv without

eating the SeudasMafsekes.

Nissan Nemenov’s recitation ofT’hillim on Rosh HaShana: R’ Nissanwould say T’hillim before davening,saying that he did so in order toarouse the heart before thedavening.

Aside from that, he would sayT’hillim every free moment he hadon the two days of Rosh HaShana.

I remember seeing him sayingT’hillim in the afternoon of one ofthe days of Rosh HaShana. Herecited it while vigorously shucklingright and left, his voice very low,and he grasped his right ear so thathe could hear what his lips werewhispering.

As I watched him, I saw that hisbody suddenly began to tremble in anunusual way...

T’FILLOS WITH LOUD CRIESAND INTENSE EMOTIONRabbi Yosef

Yitzchok Pevsner,shliach inFrance, relates:

I rememberthe Chassid,Rav YisroelNoachBlinitzky, whocame to the zalof YeshivasTomchei T’mimim inBrunoy on Erev Yom Kippur,holding numerous handkerchiefs towipe his tears. He sat at a table nearthe wall, his tallis covering his head,and remained that way throughoutthe day of Yom Kippur. His t’filloswere with loud cries and intenseemotion, which gave the yeshiva aspecial atmosphere.

I will never forget his t’fillos onYom Kippur.

RECITING THE SHMAFOR HALF AN HOUR

The Judge Mr. Tzvi Tal relates:

Rabbi Menachem Mendel

Kupershtoch (aChassidic ravand dayan, oneof the leadersof Aguch inEretz Yisroel,who was awitness to theRebbe’s k’suba)was a shliachtzibbur and he meltedhearts with his t’fillos.

I remember something about hisdavening from one Rosh HaShana.Each year, the night of RoshHaShana, he would appear to davenwith the tzibbur, but after everyoneelse left, he would remain alone inshul and only then begin to daven.

Some of the people, myselfincluded, would stand behind theshutters and watch him. He davenedwith d’veikus and at length. Hisrecitation of the Shma alone took overhalf an hour.

THE LONGEST T’FILLA –ROSH HA’SHANA NIGHTRabbi Yeshaya

Horowitz (adistinguishedChabad rabbiwho served 15years as rav ofthe Chabadcommunity inTzfas and 30years as rav inCanada) said all thet’fillos, the brachos and T’hillimwith unusual fervor. His enthusiasmintensified in Elul when he learnedZohar with unimaginable spiritualarousal and chayus.

His longest t’filla was on RoshHaShana night, as his son RavShmuel relates:

“At the Shmoneh Esrei prayer ofthe first day of Rosh HaShana, myfather would take many hours withhis davening with sweetness andchayus. There were people who

finished davening and went homeand ate the Yom Tov meal, whoreturned later to shul to be blessedby him with a shana tova, but hewas still standing and daveningShmoneh Esrei...”

RIVER OF TEARSOn the Yomim Noraim, Rabbi

Chaim Mendel Rosenberg (adistinguished Chassid inYerushalayim who served as amaggid shiur in Yeshivas TorasEmes) was transformed into a modelof d’veikus. On the three days ofRosh HaShana andYom Kippur hedid not speakany mundanetalk. Duringthis time, hist’fillos were aunique avoda.

For manyhours, he stood inhis place with utterhumility and purified himself beforehis Maker with an outpouring of theheart and with kabbalas ol malchusShamayim, with rivers of tearspouring from his eyes. The holy fire,which was normally hidden withinhim, broke out unrestrainedly.

FROM TEARS TO JOYOn Rosh HaShana, the Chassid

R’ Berish Rosenberg would serve asthe “reader” for the shofar-blower, R’Aryeh Leib Lipsker. During thet’kios R’ Berish wailed, until thewomen in the Ezras Nashim burstinto tears.

Yet on Motzaei YomKippur, when he

was certain thatthe Jewishpeople weresealed forgood, he didn’tstop dancingeven when the

others rushed togo and eat.


Boruch Hashem, Elul 5765

Mivtza: HELPING THE NEEDYTo every member of the Lubavitcher community:

During this month of preparation for Rosh Hashonoh, the ”head” of the New Year, we fondly recall our

Rebbe’s words that this is an especially auspicious time for strengthening our deep bond of

Hiskashrus with the ”Rosh Bnei Yisroel,” the ”head” of the Jewish people and leader of the generation.

Our Rebbeim explain that an important way to strengthen Hiskashrus is by participating in

the Rebbe’s activities and concerns, consequently, by supporting an organization that

brings together a number of these activities, the Hiskashrus is greater and stronger. Such

an organization is Kupas Rabbeinu, which seeks to continue many of the Rebbe’s activities and

concerns without change from the way he would conduct them himself.

Every year at this time, the Rebbe would call upon us to contribute generously to help needy families

with their extra expenses for the coming month’s many Yomim Tovim. This also coincides with the

special emphasis during this month of giving extra Tzedokah, (indicated in the Hebrew letters of the

word ”Elul,” as explained in many Sichos etc.), as a vital way of preparing ourselves for the new year

and arousing Divine mercy upon us.

We therefore appeal to every individual man and woman to contribute generously to Kupas

Rabbeinu, enabling us to fulfill the Rebbe’s desire to help all those who anxiously await our

help. The greater your contribution, the more we can accomplish.

Your generous contribution to Kupas Rabbeinu will be the appropriate vessel for receiving the

abundant blessings of the Rebbe, who is its Nasi, that you may be blessed with a Ksiva Vachasima

Tova for a good and sweet year, materially and spiritually. May it help to bring the full revelation of

Moshiach - our Rebbe - immediately now!

Wishing a Ksiva Vachasima Tova for a good and sweet year,

In the name of Vaad Kupas Rabbeinu

Rabbi Sholom Mendel Simpson Rabbi Yehuda Leib Groner

P.S. Of course, you may send to Kupas Rabbeinu all contributions that you would send to the Rebbe; all

will be devoted to the activities to which the Rebbe would devote them.

You may also send Maimad, Keren-Hashono (this coming year 5766 - 354 days), Vov Tishrei, Yud Gimmel

Tishrei Magbis etc. to Kupas Rabbeinu.

P.S. Please send all correspondence only to the following address.

KUPAS RABBEINU / P.O.B. 288 / BROOKLYN, NEW YORK 11225

Eretz Yisroel address: KEREN KUPAS ADMU"R / P.O.B. 1247 / KIRYAT MALACHI / ISRAEL

eup, rchbu,j, bahtu, f"e tsnu"r nkl vnahj

7333-657 )817(

Kupas RabbeinuLubavitch

(718) 467-2500 P.O.B. 288 Brooklyn, New York 11225


SHLICHUS

SHLICHUS IN THEEYE OF THE STORM

BY CHANIE NUSSBAUM

The current rash of hurricanesmay have made us forget that oneyear ago, the East Coast was struckby four hurricanes. Hurricane Ivankilled 33 people, 14 of them inFlorida. In addition, another 70people were killed on theCaribbean islands of Granada,Jamaica, and the Cayman Islands.Ivan was a mighty storm, whichsent huge waves onto the shore andset off flooding which destroyedhomes, cars, and people.

As of last year, Ivan was thestorm with the most fatalities in theU.S. since Hurricane Floyd in5759. But that was beforeHurricane Katrina ...

In the face of Hurricane Ivan,over a million people, from NewOrleans until northwestern Florida,evacuated their homes. Themeteorologists assigned a rarecategory 5 to Hurricane Ivan andthe winds were clocked at up to300 kilometers an hour. No wonder

there was so much damage done.

This storm hit one month afterHurricane Charlie, which killed 40people, and before that wereHurricanes Frances, Fabian, andIsabel. Three hurricanes hit Floridathe summer of 2004, and onequarter of a million people wereleft without electricity andtremendous damage to their homes.2004 was called the worsthurricane season since 1964.

Many residents of the coast ofFlorida left their homes whileothers stocked up on food andboarded their windows and doors.Among the millions of peopleliving in that area are shluchim andtheir families. We spoke with twolocal shluchim to hear how theydealt with the disaster. BothShulamit Konikov of Satellite Beachand Rachel Bercovits of MiamiBeach said the hurricane actuallystrengthened them and theirfamilies.

They haven’t forgotten whathappened in 5752 when HurricaneAndrew threatened their area. Thelocal authorities, the municipalitiesand the police began evacuating theresidents. This was after the Rebbe’sfirst stroke on 27 Adar and theshluchim reported the news of thehurricane to the Rebbe’s secretaries.

Rabbi Groner reported this

Last year’s news reads like this year’s news.One year ago, four hurricanes hit states on theEastern seaboard. There were winds clocked at300 kilometers an hour, which destroyedhomes and cars. Hundreds of people werekilled and cities were bereft of water andelectricity. The damage done was in the tens ofbillions of dollars. * Shluchos ShulamitKonikov of Satellite Beach, Florida and RachelBercovits of Miami Beach, Florida told BeisMoshiach about how they contended with thestorm and about the new insights they hadErev Rosh HaShana.


information to the Rebbe, and onthe shluchim’s behalf, Rabbi Gronerasked the Rebbe whether theyshould leave their homes for a saferarea. The Rebbe shook his head inthe negative. Rabbi Groner askedagain to verify the answer and onceagain, the Rebbe shook his headindicating they should not leave.

Wanting to be absolutely sure,Rabbi Groner asked a third time,wording it: should the shluchimstay home. And the Rebbe smiledand motioned with his hand toindicate that nothing wouldhappen.

“The slightest motion of theRebbe’s holy hands can conveyimportant instructions, directionsfor us to live by,” say the shluchos.

Shulamit Konikov: “Despite thepanic, we saw miracles from thevery start. The day before the last

hurricane (that began before RoshHaShana), the radio news said thatthe power of the storm would abateand go down from a level 4 to alevel 2. With all the hardships, wesaw miracles every step of the way.It was amazing and touching to seethe beautiful achdus among thepeople, expressing a deep concernfor others.

“Around 18 Elul, when we hadto leave the area for a few daysbecause of the storm, the shluchimfrom the surrounding area called toinvite us to stay with them. Thismoved me to tears. I take thisopportunity to give a heartfeltthanks to the shluchim we stayedwith.

“While leaving for a safer place,we met an Israeli who told myhusband he wanted to put ont’fillin in order to thank Hashem

Rabbi Konikov

that he was escaping the hurricane.At that moment I thought, maybe itwas only for this neshama that wehad to leave our house. That wasonly the first encounter.

“Throughout the trip, bothleaning and returning home, wemet people, Jews and non-Jews,who asked how we were and askedhow they could be of help. Weasked Hashem, if only in the meritof this achdus that we personallywitnessed, to bring the completeRedemption.”

* * *

Shulamit wentstraight todiscussing theirsudden departurefrom their home,but I wanted tohear more of thetechnical details.

How do yousimply pack upand quickly leavehome? How doyou organizeyourselves? Whatdo you packwhen you don’tknow how longyou will be awayand what thehouse will looklike after thestorm hits?

“When weheard about the hurricane,” saysShulamit, going back to thebeginning, “we began to pack thosethings which we had to have. Wehad to do this as quickly aspossible. There was no time to gothrough our things. And we didn’tknow for sure where we weregoing, whether to Miami or toGeorgia. We also were apprehensiveabout what would await us uponour return, if we would return.What would we find - if we wouldfind anything?

“During that difficult time, I feltthat the hurricane was also comingto teach us about what is trulysignificant in life and what isextraneous. We were thinkingabout the house and ourpossessions, and decided we wouldtake as much as we could with us.But the main thing was our familyand our purpose was: life andshlichus. The cheshbon ha’nefesh Imade with my family was a perfectpreparation for Rosh HaShana. Welearned from personal experience

what is important in life.

“Throughout our stayfar away from home,there was tremendoustension,” Shulamitadmits. “We wanted toknow what was hit andwhat remained, ifanything. When wereturned home and foundour house intact despitethe hurricane, wethanked Hashem and

rejoiced. Yes, we weretremendously happy, like onSimchas Torah. We experienced thejoy of Simchas Torah even beforeSimchas Torah!

“We discovered that the roof ofthe shul in the Chabad house had ahole in it, but this wouldn’tinterfere with the davening thereon Rosh HaShana. We did notforget to thank Hashem for thistoo, because we heard that othershuls had been destroyed andpeople were left without a place to

daven on RoshHaShana.

“Among themany people whocame to our shulon Rosh HaShana,were also some“Conservative”Jews, who cameto daven with usbecause of whatthey called, ‘theirgreat appreciationfor Chabad.’

“When wereturned homeafter the storm wehad to prepare forShabbos. Forthree hours, Isearched for eggsthroughout thecity and didn’tfind any. The city


The sign being put back up for Yom Kippur

Removing the sign before the storm struck


had been without electricity for afew days and many food itemsspoiled. Right after the storm it wasreally rough with three millionsresidents of Florida withoutelectricity, the groceries empty, andvery hot and humid weather. Ifthere is no electricity, there is noair conditioning!

“But we did not forget to thankHashem and the Rebbe, ourmeshaleiach, in whose merit wemanage through every moment ofshlichus. With the miracles wepersonally experienced, we felt theRebbe close to us. We must carryon with our work for the Rebbe’scloseness and our avoda areinterdependent.”

Although Rabbi Konikov’spicture appeared in all the media ashe had the Chabad house signremoved so it wouldn’t bedestroyed, the shluchim are back atwork (and the sign was put backup).

* * *

“When we heard about theapproaching hurricane,” saysRachel Bercovits, “we didn’t forgethow the Rebbe changed the courseof the storm back in 5752 with awave of his hand. When you livewith the Rebbe, it’s a whole lot

easier!

“Up until a few hours before thehurricane hit, we didn’t knowwhether it would reach us or not.Slow and steady pressure fromchanging winds could have veeredthe storm towards the north or thesouth. In the end, the storm didnot come, but we had moments offear and tension. The only thing

that helped us was the thought ofthe Rebbe’s smile and the wave ofhis hand.

“My husband bought a planeticket for New York for 18 Elul. Itwas right at the beginning of thestorm and we didn’t think myhusband would make it. But hedecided to fly and believed in thepower of the meshaleiach. Indeed,he was one of the last people toboard the plane. Right after that,the airport was closed because ofthe impending storm.

“When my husband was askedin New York, ‘What?! You ran awayfrom the storm?’ he answered,‘What do you mean? The best proofthat I didn’t run away is that mywife and children are still inMiami!’

“As the Rebbe’s shluchim, wemade a number of spiritualpreparations like checking ourmezuzos. When I went to the storeand there was an atmosphere ofconfusion and upheaval like beforea war, I smiled to myself because Iremembered the Rebbe’s smile andknew that nothing bad wouldhappen, with Hashem’s help.

“Even when my son wanted toput sandbags in front of myhusband’s office, my husband toldhim it was unnecessary, and thatwith Hashem’s help nothing badwould happen. However, my sonwas nervous and he went to getsome sand. A police officer wasstanding there and didn’t let himtake any. We saw Divine providencein this and trusted that nothing badwould happen.”

I was amazed by the strength ofthis bitachon and asked Rachelwhat went through her mindduring those days of uncertainty.

“I’ll tell you what I wasthinking. I asked myself: Why isHashem sending storms rightbefore Rosh HaShana?

When we returnedhome and found ourhouse intact despitethe hurricane, we

thanked Hashem andrejoiced. Yes, we weretremendously happy,

like on SimchasTorah. We

experienced the joy ofSimchas Torah even

before SimchasTorah!

Rabbi Konikov at a ceremony at the Kennedy Space Center

“The answer I thought of wasthat Hashem loves us so much andwants us to make our preparationsproperly, to take things moreseriously. When there isuncertainty, you suddenly thinkmore about the purpose of life.

“Even when you take the veryreal possibility into account thatyour house and car may be underwater in a few hours, you are awareof the purpose of life. I think thereis no greater t’shuva than this as apreparation for Rosh HaShana. It isonly after a preparation like thisthat you know what to daven foron Rosh HaShana.

“Before Rosh HaShana we sawhow G-d is omnipotent: unleashingthe forces of nature, 2.8 millionpeople are forced to flee from theirhomes. And a hurricane teaches usthat the most advanced technology

is in Hashem’s hands, and we mustuse the time given to us, everyminute, every second.

“We get swept up in our dailyoccupations but we have to keepfocused on the truth and increaseour avoda and not allow a wind touproot us.

“It’s hard to absorb themagnitude of the miracles. On thenews, they reported that forty hugeyachts sank, and we weren’tharmed in any way. The hurricanetaught us the meaning of eternallife. The hurricane gave us spiritualwork and showed us howeverything is ready. We mustprepare a kabbalas panim, becausewe are going to re-conquer the city,we just have to prepare the party.The hurricane gave us a point offocus and the answer to theimportant questions in life.”


“I asked myself: Why isHashem sending

storms right beforeRosh HaShana?

Hashem...wants us tomake our preparationsproperly, to take thingsmore seriously. Whenthere is uncertainty,you suddenly think

more about thepurpose of life.”

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Mivtza Shofar is one of thespecial campaigns that the Rebbeinnovated. The Rebbe said that theshofar should be blown whereverthere are Jews.

If we think a bit about thisShofar Campaign, we might wonderabout it, for according to ShulchanAruch, there are variousqualifications that a chazan, ideally,should have, and there are manylaws about the blowing of the shofarand the qualities of the one who

blows it. Yet, the Rebbe wanted allhis Chassidim to go out on RoshHaShana and blow the shofar, sayingthis was the job of every person.This is something that we never sawany other gadol b’Yisroel do.

Furthermore, on Yom Tov there isan inyan of rejoicing with one’s wifeand children, yet the Rebbe wantshis Chassidim to travel to him or tobe busy with his mivtzaim, such asMivtza Shofar. So too, with regard toother Yomim Tovim. This conduct

seems to be the opposite of what itsays in Shulchan Aruch, which we’vealways been accustomed to follow.

I think that there are groups thatsay or think: Look at how thoseLubavitchers tire themselves out onYom Tov, running around in theattempt to (maybe) find someforsaken Jew so they can blow theshofar for him. It’s definitely notaccepted as something logical orreasonable.

If you examine the Rebbe’samazing hanhaga, you sense thatbeyond the Shulchan Aruch (whichconsists of four sections), there’swhat Chassidim call the “FifthShulchan Aruch.” This is not anythingthat ch”v goes against ShulchanAruch, for we know that everythingthe Rebbe does is according toShulchan Aruch.

The Shulchan Aruch is thefoundation, of course, but there arenumerous additions that are meantto “increase light in the world.”

Someone asked the Rebbe inyechidus why he keeps on devisingnew campaigns, things that werenever done before. The Rebbe said:What can I do when the “opposingside” increases the darkness? I haveno choice but to increase the lightand holiness.

Someone wrote to the Rebbe thatit wasn’t customary in his home for


INSIGHT

THE SHOFAROF MOSHIACH

BY RABBI NECHEMIA SCHMERLING, SHLIACH IN KFAR YONA

Already back on Yud-Alef Nissan 5751 theRebbe wrote, “and the time is a contributingfactor, Yemos HaMoshiach” or as the Rebbesaid in a yechidus of 20 Kislev 5752, “thepreparation for this is in ‘Yemos HaMoshiach,’which we are now in, literally.” * A Chassidwho hears this, is actually hearing the Shofarof Moshiach. Especially when in recent years,the Shofar of the Rebbe is heard from one endof the world to the other, particularly with thesinging of “Yechi.” * An essay on the Shofar ofMoshiach in our days and the ways ofChassidim.

girls to light Shabbos candles. TheRebbe wrote him back, asking, “Didyour grandfather read newspapers?”

In other words, the greater thedescent into undesirable areas, themore we must increase the light andk’dusha. Years ago, there were alsocomplaints about Chassidim whoadded things that are not in ShulchanAruch. There’s the story that peoplecomplained to Rabbi Chaim OzerGrodzinsky (d. 1940) thatChassidim added Yud-Tes Kislev as a“Rosh HaShana.” R’ Chaim Ozerlamented: They add, while wesubtract...

The Rebbe constantly added, forthis is the remedy for the lastgeneration of Galus, which is alsothe first generation of Geula. TheRebbe added in k’dusha in inyanimthat perhaps didn’t exist in previousgenerations, but we do not see that

the Rebbe retreated in inyanim ofTorah, Yahadus, and Mitzvos.

* * *

The Rebbe’s Mivtza Shofar,perhaps symbolizes, more thananything else, the inyan of “Shofarshel Moshiach.” It’s an inyan thatwas revealed specifically in ourgeneration. Jews go all over in searchof another Jew to blow the shofar forhim or her. There was neveranything like this before in ourhistory. But if you examine how theRebbe does things, and have theability to discern the way the Rebberefined the “last generation,” youdiscern and hear the footsteps ofMoshiach, the Shofar of Moshiach.

This is the goal, to bring aboutthe hisgalus of Moshiach, in thesefinal moments of Galus. The Rebbedemands that, in this final period ofGalus, we go beyond the Shulchan

Aruch. Where there are instanceswhen people do less than it says inShulchan Aruch, as well as facingchallenges, Heaven forbid, todiminish Torah and Yiddishkait, the“soldiers of the house of Dovid” leadthe way and increase k’dusha, evenwhen at first glance it seems theseare things which have no source inhalacha. Those with a sixth senseknow what it says in the “FifthShulchan Aruch,” and they know thatit contains it all.

There’s no question that this isthe chiddush of our generation. TheRebbe began the process of “blowthe great shofar for our liberation,”that includes all of the mivtzaim andall the activities and additions inTorah and mitzvos. Let’s not closeour eyes and try to forget that everychiddush of the Rebbe was opposedand fought against. Rabbanim


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opposed the Rebbe and there werecomplaints about every mivtza thatthe Rebbe initiated. Not one of themgave any credit to Chabad, regardingthose holy mivtzaim, many of whichare copied by other groups today.

When the Rebbe announcedMivtza T’fillin and there wasn’timmediate opposition, the Rebbesaid the lack of opposition madehim nervous! Since this was such aholy endeavor, one would expectmighty opposition to it... Bottomline: you cannot point at a singlething the Rebbe initiated that didn’tengender opposition, even fromgroups that ostensibly liked Chabad,claiming they were concerned aboutChabad appearing “normal.”

The complaint that Chabaddoesn’t follow Shulchan Aruch didn’tstart today. A good friend of minetold me at a farbrengen that hisfather was in jail in Russia with aMisnaged. When Shabbos came, thelearned Misnaged had a ready excusefor everything, why he was allowedto do various forbidden acts onShabbos. There was shvus, onegShabbos, not to mention pikuachnefesh. He was an expert in ShulchanAruch.

Meanwhile, his father theChassid did nothing. They both keptShabbos, but what kind of Shabbosdid the Litvak observe and whatkind of Shabbos did the simpleLubavitcher observe?

The Rebbe in his sichos says thatthere were complaints about theRebbe Rayatz too – that according tohalacha it was forbidden for him tobe moser nefesh against thecommunists. They even said thatthis went against the Shulchan Aruch.

Look at what resulted from thosewho “kept” the Shulchan Aruch inRussia: nothing remains of them.And look at what happened with theChabad Chassidim who went to waragainst the communists and weremoser nefesh, even at times when

seemingly they were not required orallowed to be moser nefesh.

There’s a vort from the KotzkerRebbe about the difference betweena Misnaged and a Chassid: AMisnaged fears the Shulchan Aruch; aChassid fears G-d.

The same holds true when wetalk about bringing Moshiach. Thereis the well-known sicha of the Rebbeabout the talmidim of the Arizalwhom he asked to accompany himto Yerushalayim. They replied thatthey would first go and consult withtheir wives, which is properaccording to Torah and ShulchanAruch. But because they delayed, theGeula was delayed by hundreds ofyears.

The lesson the Rebbe derivesfrom this story is that you cannotbring Moshiach with the ShulchanAruch alone. There should have beenbittul to their Rebbe even if itseemed that the Arizal was goingagainst Shulchan Aruch by notinstructing them to consult withtheir wives first.

In order to bring Moshiach, analtogether different type of avoda isrequired, to go beyond the ShulchanAruch, with total bittul and constantadding in holiness and light. Thisinnovation, and the drawing downof this lofty avoda, wasaccomplished by the Rebbe MelechHaMoshiach, and as such representsthe Shofar of Moshiach.

This is the chiddush ofMoshiach, when Jews in this lastgeneration, stand ready with theutmost bittul and add in k’dushaand inyanim of Moshiach and Torah,the likes of which were never seenbefore in earlier generations. TheShofar of Moshiach teaches us thatonly in the way the Rebbe leads uscan we march towards Moshiachwithout being embarrassed, G-dforbid.

The concept of a shofar inChassidus is that the sound of theshofar is simple, and this representskabbalas ol and adding in ways ofk’dusha that go beyond reason. Theapproach is based on the principlethat the more you add in Torah andmitzvos, the less you will detractfrom Torah and yiras Shamayim.

There are things in Chassidusthat are definitely in the category ofhergesh-feelings, because you cannotexplain them rationally to someonewho wants to understand everythingaccording to Shulchan Aruch. This isespecially true for the mainchiddush of the Rebbe in ourgeneration, the eternal connectionbetween Rebbe and Chassid andHashem.

The inyan of the Rebbe not beingan “interrupting intermediary” G-dforbid, but a “connectingintermediary,” goes beyond what wecan understand. In a sicha ofAcharon shel Pesach 5710, theRebbe himself said, “I haven’t seenthis said explicitly in TorasHaChassidus, for it is a hergesh, andtherefore, whoever wants to feel it,will feel it, and whoever doesn’t, Idon’t want to argue with him; he canhave it his way.”

These are not things that you canargue about. Those who want to beinvolved in this can thereby receivethe hashpaos and inyanim accordingto the concepts that the Rebbeinnovated and brought down to theworld, and those who don’t want it,

What can I do whenthe “opposing side”

increases thedarkness? I have no

choice but to increasethe light and holiness.


can have it their way.

The same applies to “blow thegreat shofar for our liberation,” theshofar of Moshiach. There are thingsthat pertain to the YemosHaMoshiach, but since we are stillwithin certain limitations of Galus,you cannot force them on people.However, those who want to live thisway can be said to live withMoshiach.

Years have passed since theRebbe shlita MH”M announced thatthe only avoda that remains iskabbalas p’nei Moshiach.Additionally, we have an abundanceof amazing sichos in which theRebbe said things we never heardbefore, namely, that we are in theYemos HaMoshiach. As the Rebbewrote on 11 Nissan 5751 to RabbiSholom Dovber Wolpo, “and thetime is a contributing factor, Yemos

HaMoshiach,” or as he said on 20Kislev, 5752, “Yemos HaMoshiach,which we find ourselves in now,literally.”

A Chassid, who hears this andlistens, is actually hearing the Shofarof Moshiach. Especially when inrecent years, the Shofar of the Rebbeis heard from one end of the worldto the other, particularly with thesinging of “Yechi.” Chassidim knowthat this is the only thing “to livewith,” and not G-d forbid in a waythat dismisses the Shulchan Aruch,but to increase in Torah andmitzvos! So that everything is aninseparable part of the chayus of aChassid that the Rebbe MH”M iscoming and redeeming usimmediately.

The chayus of Chassidim today,who don’t want to be separated fromthe Rebbe for even a second, is to

live with the emuna that the Rebbeis Moshiach and to publicize thiswith the singing of “Yechi.” Simplyput, whoever lives with the inyanthat the Rebbe is Moshiach, liveswith the inyan of Moshiach. Andamong those who prefer to keep thefact of the Rebbe’s being Moshiachunder wraps, the tendency is toactually keep the whole topic ofMoshiach undercover.

* * *

As Rosh HaShana approaches,and we hope to hear the shofar inthe Beis HaMikdash from the Shofarof Moshiach, may we see thefulfillment of the prayer we davendaily, “Blow the great shofar for ourliberation and raise up a banner togather our exiles and join ustogether from the four corners of theworld to our land...”

Otsar Sifrei Lubavitch718-773-5497 [email protected]

We are pleased to anounce that we will have

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CHAPTER 8THE WOODEN SUITCASE

AND THE GENERALMy grandfather, Rav Shmuel

Nimotin, was known as adistinguished Jew and a man whocould keep a secret. He had a finereputation among gentiles too. Evengovernment ministers and leaders ofrenegade groups like the communistsand the Yevsektzia who hated him as areligious person, respected him as a

reliable person. They nicknamed himsviyetoi (holy). When there was asecret they were afraid to relate, evento their wives, or when they wanted tohide something expensive, they wentto R’ Shmuel Nimotin.

But it was his righteousness, hisreliability, his honesty, and hisinnocence, which included somemeasure of naiveté, that nearly costhim his life.

In the year 5679 (1918), duringWorld War I, many generals came to

Petersburg, each for reasons of hisown. The common denominatoramong them was that they were allthieves who had been involved inlooting during the war. Instead ofgiving the loot to the government,they hid it.

A famous general by the name ofAbainik came to Petersburg formilitary consultation. Before he left, helooked for a place to hide hisvaluables until he returned from thefront. He was ready to pay goodmoney for the favor and asked friendsto recommend a reliable person whowould be willing to guard his preciouspackage until he returned.

Whoever he asked recommendedShmuel Nimotin. Even at the inn, asthey drank and celebrated, when heasked his friends about an honestman, they all said: in Leningrad is aJew, a holy man, by the name ofShmuel Nimotin and you can trusthim completely. The general wasthrilled that they all recommended thesame individual and he took hisadjutant along and went to mygrandfather’s house.

When he arrived at the house, he


MEMOIRS

Part 2 in the biography of R’ Shmuel Nimotin,father-in-law of R’ Chaikel Chanin. * His lifewas comprised of terrible suffering andpersecution as well as spiritual delights. *Between one incarceration and the next, therewere three occasions when R’ Shmuel took partin the preparations and was present at themeeting of the Rogatchover Gaon and theRebbe Rayatz.

IN THE CELLARS OFTHE N.K.V.D.

AND THE PALACEOF THE KING

BY RABBI SCHNEUR ZALMAN CHANIN

asked to speak privately with mygrandfather. They went into a roomand closed the door. The general saidthat since had heard that mygrandfather could keep a secret andwas honest, he was going to ask him abig favor, for payment of course.

He had a small suitcase thatcontained a valuable treasure andsecret military documents. Since hewas going to be traveling for a fewdays and was afraid to take histreasure with him, he wanted todeposit it with my grandfather. Hewould return, he said, in a short timeand would take his belongings. Heasked that this remain an absolutesecret.

My grandfather innocently agreedto guard the general’s suitcase. It wasmade of wood and was locked, and ithad a royal seal on it. The general keptthe key.

But the general did not return anddid not send anyone to take thesuitcase. Time passed and thecommunists took part of mygrandfather’s apartment from him. Thecrowding was terrible. My grandfathertook the suitcase and hid it outsidethe house, underground, in a shed.

POWDER OF REBELLIONWartime was a time of distress and

starvation. The hunger and cold wereoverwhelming and people walked thestreets in search of firewood.

One day, when the children wentin search of wood to put into thestove, they decided to break a smallwooden, tumbledown structure in theyard. This would provide them withfirewood and nobody was using thehut anyway. So they broke the hut andthe household rejoiced over the largequantity of fuel.

When my grandfather noticed the

wood, he asked where they had gottenit from and they told him. Not onlyhad they broken apart the hut, theyhad found a wooden suitcase, rottingin parts, which they had also brokenapart. They had thrown out thecontents.

My grandfather wasunderstandably horrified for herealized immediately that this was thesuitcase he had hidden. What couldhe do? He was responsible for it and ifthe general were to return, he wouldhave to pay him, perhaps with his life.With the children’s help, they foundwhat they had discarded from thesuitcase and to his surprise it waspowder.

Naturally, R’ Shmuel didn’t knowwhat this dust was but he realized thatif the general had given it to him toguard that it was precious powder thatthe army needed. He showed it tosome people but nobody could helphim. Then he remembered that he hada friend who was in the Navy andperhaps he could solve the riddle. Thesailor took a sample of the dust andgave it to a pharmacist to analyze.

On Shabbos, a unit of soldierssurrounded the house. Some of thementered the house to do a search andinterrogate the occupants, including R’Shmuel. His answer to all thequestions they asked was, I am a Jewand today is the holy Shabbos, and Ido not speak of mundane matters onShabbos. If you want an answer, waituntil Shabbos is over.

The soldiers didn’t care aboutShabbos, nor did they care about thetears and pleading of the family. Theyplaced R’ Shmuel’s hands and feet inchains and threw him into a vehiclethat was designated for dangerousprisoners. They brought him to thesecret police NKVD station and beatand tortured him so he would answertheir questions, but he insisted: It isShabbos! I do not speak of mundanematters on Shabbos!

After Shabbos, he answered all

R’ Shmuel Nimotin

their questions and innocently toldthem the truth and the name of thegeneral who gave him the suitcase.However, they in their wickedness didnot believe him and threw him intojail.

FROM DEATH TO LIFEYou can well imagine the

atmosphere in my grandmother’shome. They went about likemourners. They were enormouslyworried about my grandfather for thiswas wartime and the BolshevikRevolution was in full force andpeople’s lives were worthless. Not onlydid the family not know where R’Shmuel had been taken, but neitherdid they know what he was beingaccused of and how he was.

After some research and searching,they located the sailor and asked himto find out what was going on. A fewdays later, he returned and told themthat the powder was medical gradeopium (morphine). The police did notbelieve my grandfather’s story aboutthe suitcase and that someone hadgiven it to him to hold. They said thatnot only was he a thief but a traitor.That is, during the war, opium wasextremely precious because they usedit as an anesthetic for soldiers who“fought for the dear motherland,Mother Russia.” Stealing opium, ascarce commodity, was consideredtraitorous.

The accusation against R’ Shmuelwas severe and the NKVD did notwant to wait for the usual process in acourt of law which could take time.They wanted to judge him quickly. Sothey formed a troika of three judges,who sentenced my grandfather todeath by firing squad.

The Nimotin family was besidethemselves. And when news of thetroika’s decision got out, R’ Shmuel’sfriends were devastated. However,they did not give up but pleaded forhis life. They spoke to variousgovernment figures, until, withHashem’s help, they were successful.

After six months in jail, mygrandfather was released, a brokenman, sick and weak. This was his firstarrest.

YET ANOTHER SUITCASEIn 5680 (1920) when the news

came of the passing of the RebbeRashab, my grandfather decided totravel to Rostov immediately in orderto be with the Rebbe Rayatz. This wasduring the Revolution, but he did notthink about the dangers of traveling.He tore kria as a talmid does for histeacher, especially a teacher he is closeto, and took his stick and bag andsecretly left before the members of the

house would dissuade him fromgoing.

On the train, he got a place on theupper berth and under him slept afamous actor from the Machat theaterin Moscow. In the middle of the night,someone stole the actor’s suitcase andso he complained to the authorities.They called in the police and their firstsuspicion fell upon poor R’ Shmuel,who slept on the upper bunk.

They brought him in chains to theGPU office for an interrogation. Hewas released after a few hours due tolack of evidence.

THE SUN SETAND THE SUN ROSE

After the passing of the RebbeRashab, my grandfather went toRostov to the Rebbe Rayatz at everyopportunity. He did not wait for aspecial day in the calendar but justpacked his belongings and picked upand went.

The following is a letter from 13Tishrei 5684 written by Zev WolfSavashinsky who was the son of mygrandfather’s sister, Chana Feiga, to hisgrandfather, Rav Yehoshua Nimotin:

Shmuel came for Yom Kippur fromRostov for he was there for RoshHaShana at the Rebbe and came withamazement over the giluyim ... There’sno other news. His restaurant feedspeople and my father’s store sellskosher slaughtered meat [his father,Rav Moshe Isaac was a shochet andhad kabbala from the RogatchoverGaon] ... and I haven’t seen your sonAvrohom for a few months ...

My uncle, my mother’s brother,Refael, told me that in 5684 YeshivasTomchei T’mimim opened in Neveland my grandfather wanted to sendhim and his brother Yosef to learnthere.

Before they went to Nevel, theirfather took them to the Rebbe to askfor a bracha. At the yechidus, mygrandfather said, “My sons are goingto Nevel to learn in Tomchei T’mimimand I request a bracha that the Rebbebless them to be G-d-fearing Jews.”

The Rebbe said to the boys, “Try todaven from a siddur and try to serveas baal korei. If you cannot read fromthe Torah then at least look into theTorah while it is being read.” And theRebbe added with a smile, “Don’twander around in the beis midrash‘among the straps,’” i.e., referring tothe straps of t’fillin. That is how theyused to refer to wandering aroundamong those who were davening.

R’ Avrohom Maiyor (Drizin) wasthe rosh yeshiva in Nevel. He was still


The police did notbelieve my

grandfather’s storyabout the suitcase

and that someone hadgiven it to him to

hold. They said thatnot only was he athief but a traitor.

29Issue Number 526 - BEIS MOSHIACH

a bachur himself but despite his youngage delivered deep shiurim in Gemarato 18-19-year-old bachurim. Thetalmidim were thrilled when their roshyeshiva became engaged to thedaughter of the local shochet, themashpia Rav Zalman MosheHaYitzchaki. Their joy was double asthey rejoiced with him in his joy andlooked forward to a bit of vacation.

According to my uncle Refael’stestimony, they did not end up havinga break. On the day of the wedding R’Avrohom Maiyor gave a shiur andstayed in yeshiva until the learningsession was over at seven in theevening. Then he went to his ownwedding. The next morning hesupervised the T’mimim early in themorning, as usual, as they learnedChassidus.

When my uncle told me this headded: As talmidim, this made anenormous impression on us and ouradmiration for him grew tremendouslybecause we appreciated his qualities asrosh yeshiva. We saw how to him theyeshiva came first and only after thatcame his personal needs.

THE REBBE AND THE GAON

I already mentioned about thefriendship between Yehoshua Nimotinand the Rogatchover Gaon. Thisconnection extended to his sonShmuel, who accompanied the RebbeRayatz on his visit to the Gaon.

The Rebbe highly esteemed theGaon. When the Rebbe Rayatz went toLeningrad in 5684, he visited theRogatchover at his home. Since theGaon was older than the Rebbe,therefore, apparently, the Rebbe felt heshould be the first to visit him in hishome and after that, the Rogatchovervisited the Rebbe.

The Rebbe took R’ Shmuel on thevisit. My father related, quoting hisfather that the Rebbe prepared for thevisit and considered it very important,like a meeting of kings. The Rebbeasked my father if his clothes lookedappropriate. And he said with a smile,“Tell me Shmuel, are the ends even?”The Rebbe was referring to cuffs at theends of the sleeves (as was customaryin those days that the collar and theends of the sleeves were not sewn tothe shirt, and only those who couldafford it bought and wore them).Before leaving the house, the Rebbestood tall and his holy face shone like

that of an angel.

When R’ Shmuel went in to tell theGaon that the Rebbe had arrived, theGaon immediately went out to greethim. He brought the Rebbe into hisroom and they sat together for twohours.

Some time later, the Rebbe calledR’ Shmuel and said, “Shmuel, gotake a buggy to greet theRogatchover Gaon.” And R’ Shmuelwent and brought the Gaon to visitthe Rebbe.

R’ Shmuel saw how theRogatchover acted with the greatestrespect. When he told the Gaon hehad come from the Rebbe to bringhim there, the Gaon said, “Ah right,that is what we agreed upon. The Nasiis calling!” and the Gaon asked for hiscoat and was ready to go.

His Rebbetzin said the Gaon stillhadn’t eaten and the Gaon replied,“She is right.” The Rebbetzin served alight meal of sprats (small fish likesardines), a cup of milk and a cookie.The Gaon took a fork, ate the eye ofthe fish and took a sip of the milk.Then he said, “We must hurry. TheNasi is waiting.”

When my grandfather arrived backat the Rebbe with the buggy thatbrought the Gaon, the Rebbe came outto greet him and they sat together forsome time and then the Rebbeaccompanied the Gaon and theyparted.

My father said that to the best ofhis memory, his father said that he waspresent on three occasions at meetingsbetween the Rebbe and theRogatchover Gaon.

PREPARING FORTHE SANHEDRIN

The following is an interestingletter R’ Shmuel sent his father aboutthe Rogatchover Gaon, whichdescribes the meeting of the Gaon andthe Rebbe Rayatz. It’s interesting howeven then, the Rebbe and the Gaon

The Rogatchover Gaon

prepared the world for the coming ofMoshiach.

B”H 8 Teives

To my dear parents yichyu, dearfather,

Yesterday the delight of our eyes,the Gaon yichyeh, traveled from ourmidst. Our hearts were pained, and allof his acquaintances came to hishome. Even more people came to thetrain station. The Rebbe also came tohis home to inquire after his well-

being and to see him off. He (theGaon) received him (the Rebbe) withlove, and he sat there for about half anhour. They spoke together about ourrighteous Moshiach, how the order ofevents will be.

Nobody was with them, just theGaon’s son-in-law, Rav [Abba Dovid]of Moscow. Then the Gaonaccompanied the Rebbe until thestairwell, and told his grandson tolight a candle until he [the RebbeRayatz] sat in his wagon.

Then the Gaonspoke with us andtold me that theconversation wasaimed at him, andthat he had told theRebbe that theSanhedrin need tobe in their placebefore Moshiachand from there[they will gather] inTeveria, andtherefore he had to

travel to Dvinsk, as he intends to bepart of the Sanhedrin.

He blessed each one, and therewas a large crowd and it was all veryinteresting.

[After he left] we remained behindwith Lazerov.

Please write, your son who lovesyou,

Shmuel

The Gaon explained to mygrandfather that he was leavingLeningrad because he had to be in hiscity [Dvinsk] when he is informedfrom Heaven that he has to be readyto travel to Tveria to be on theSanhedrin.

This wasn’t just talk, of course.The Gaon actually went to Dvinsk,and did a physical act as a preparationfor the coming of Moshiach. If thatwas the case, then all the more somust we be ready and do all we can,taking physical action, to greetMoshiach!


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I spent Rosh HaShana at theChabad house in Mexico with myson, Rabbi Yosef Yitzchok Meizlich,and his wife Tova. Two days beforeYom Tov the place was extremelybusy. There was a sense of urgency,of “everything must be done, andthe sooner the better”; it was like awell-oiled machine with many gears,engines humming. I thought tomyself: My son is not a machine; howcan he manage with all this? I hope andpray for his success.

SHLICHUS

FROM A MOTHER’SPERSPECTIVE

BY ESTHER MEIZLICH

The shluchim are “big boys,” who work farfrom their parents’ homes. Their shlichus workdoes not allow them time off to visit theirparents on Shabbos and Yom Tov, so theparents visit their children and see just whattheir children are busy with * A mother whovisited her son and daughter-in-law for RoshHaShana last year, describes her experience.


Men and women (and younggirls) from various places around theworld, wanted to stay near the shulat the Chabad house for the twodays of Rosh HaShana and theShabbos that follows it. Livingquarters had to be found quickly.

Israeli backpackers count onChabad and call until the lastminute. T’mimim have to be sent toother locations in Mexico to provideminyanim and to run all the holidayprogramming. This means that mealsand places for sleeping have to bearranged.

In the midst of all of this, it wasrealized that the shul wouldn’t bebig enough for the t’fillos and themeals. They have to put up a tentand something for a floor. Therearen’t enough chairs and so theyhave to buy more. That this will costmoney doesn’t faze them since theirdebts are astronomical anyway.

All this is in addition to runningthe regular shiurim at the Chabadhouse and the daily t’fillos. My sonthinks that the eastern wall, which isconnected to the tent, doesn’t lookgood and it must be painted. Paint isbought, but there is no painter. Twopeople volunteer to paint it.

The bachurim who are going outto distant places for Yom Tov needto be given instructions. The localpeople have problems that needattention and they want to consultwith the rabbi. They must contactthe people at the embassy beforeYom Tov and visit Jewish prisonersin jail. And there is the constantnagging thought of perhaps theyhave forgotten to invite someone.The phones ring constantly.Everything is urgent and nothing canbe postponed.

The shliach, my son, has bagsunder his eyes and looks as thoughhe hasn’t eaten and slept enough. Isee this and I feel a twinge in myheart. Others don’t seem to notice it.

As for my daughter-in-law, there’sthe house and the children. Theyoungest one has a fever, maybe anearache. She has to be checked by adoctor. They are waiting for fish toarrive. What color should thetablecloths be so that the room looksattractive? Menus are needed foreach meal for three days in a row.More food definitely needs to beordered.

There is an urgent call for theshliach and he tries to take care ofit. How? I still don’t understand andhaven’t figured out the secret. Ialways knew that the Rebbe hasimmeasurable kochos, but this is myson, and I know that he’s not all thatstrong physically. One can truly seehow the strength goes from the greatmeshaleiach to the shliach;otherwise, there is no explanation.

What else could move a couple,busy with a large family, to work atsuch a feverish pace and to riseabove all the difficulties?

Some people help out. In thisregard, I would like to mention theChassid, R’ Shlomo Markowitz, andhis family, who do so much to help.I am grateful for his help because Ifeel that my son is not alone —there is a group of people who helpthings along. There are supporters,like David, who covered the entireChabad house with flowers andprepared a dessert.

And there’s Malka, a woman whois always there when you needsomeone to keep the childrenoccupied. Her kindness towards thefamily warms my heart. There areother supporters whom I do notknow, and there are many otherswho just offer their blessings, fromfar and near, brachos, brachos andmore brachos; if only it could all beexchanged for money....

The cook has to be shown whatto do. Gifts have to be sent tosupporters. Nobody can beforgotten!

An Israeli girl shows up at thehouse, famished and exhausted. Shehas to be taken care of, and thechildren are enlisted to help out.The salads, the fish heads, the honeyand the SheHechiyanu have to beprepared. Every table has to haveeach of the items on it. More phonecalls and more brachos. A hot mealhas to be prepared for the tmimim in

Rabbi Yosef Yitzchok Meizlich

What else could movea couple, busy with alarge family, to workat such a feverishpace and to riseabove all thedifficulties?


yeshiva, something they like. Theydeserve it.

ALL UNEXPECTEDThe day before Rosh HaShana:

They have to find a alternate formeat because they cannot bring meatinto the kitchen. The shlucha thinksabout it but doesn’t seem upset.When I ask why she’s getting thismessage now, at the last minute, shesays, “I learned not to ask if it won’tbe productive.” That’s that. I thinkabout how shlichus entails dailylessons and how it refines, upliftsand makes you grow.

Tova took the baby and left forthe doctor and the shopping centerin order to find a alternate for meat.The half an hour trip gave her timeto think and when she got to thestore, she had already thought of anidea. She would serve largemushrooms, fried and spiced in aspecial sauce on a bed of vegetables.That should taste like meat, andwith vegetable soup, would be fine.She buys what they need and has itdelivered.

Now for the doctor. In themeantime, she sees how the otherchildren are doing, and once again,has to handle all sorts of requests,some of which I think are odd forErev Yom Tov, but everybody istreated with respect.

Finally, some time late at night,she packs their suitcases for thethree-day stay at the Chabad house.

Time is rushing onwards andthere is no way that the shliach canget home and change his clothes andmaybe have a haircut too. At the lastminute, we take Yom Tov clothes forhim. This is done withunderstanding and acceptance, aspriorities are different here. The longview is taken. Whatever needs to bedone is done in the quickest, mostefficient way. I get a differentperspective on life here. The word“hard” is not in their dictionary.

Who has time for it? Onward andonward, everything is done in orderto plant seeds and to bringMoshiach.

An Israeli couple that was theresaid to me, “What’s appealing here isthat everything is done without anyartifice. You truly feel thegenuineness and find yourself beingwon over. We’ve been over half theglobe but this Jewish experience isthe most impressive.”

It’s not enough to just maintainthe status quo; new projects areconstantly dreamed up. Everythingis done simply and with devotion,until the end. You really feel that theshliach is fully dedicated to an ideal.

And this is the ko’ach of the Rebbe.

FROM WHERE DOESHE GET THE STRENGTH?The women and girls light

candles. The shlucha is in thekitchen and the children are runningaround in Yom Tov clothes. My son,the shliach, is still in the midst of anintense conversation with T’mimimwho were sent to other parts of thecity. They are reporting difficultiesand asking for guidance.

The children give outmachzorim. The group of Israeliswho are dressed as they would be athome, stand out. If Rabbi LeviYitzchok of Berditchev was here, he

would certainly highlight thepositive and would say somethinglike, “Master of the universe, Yourchildren came to daven just as theyare, just to absorb a bit ofYiddishkait. Have mercy on themand bring the Redeemer!”

This is also how the shluchimlook at them, but I wasn’t socharitable. I thought that perhapsthey should have made an effort toput on a “front” of a bit morek’dusha and a bit less of Israeliinformality.

The davening is inspiring, acombination of song and pleading.It’s almost as though he hadn’t put inall the exhausting work. Where doeshe get the strength? It could only bethe Rebbe’s ko’ach, real mesirusnefesh. I look at my son and my pitychanges to pride — fortunate am Ithat I have merited...and I cry.

The atmosphere is one of simchaand k’dusha, and the congregation isa stunning mix of different types.

The two oldest boys, mygrandsons, follow their Abba. Youcan easily see their special pride. Ihear their voices in the midst of thevoices singing and davening and Isay to myself – the traditioncontinues.

NOT FORGETTING THECHILDREN

In the tent, the tables are nicelyset up for dozens of people. Tovamakes her rounds while holding hermachzor. Every so often, shemanages to say a portion of thet’filla. She goes back and forth fromthe shul to the kitchen and from thekitchen to the people; saying“shalom aleichem” to one, a kindword to another, listening to yetanother, then returning to check andsee that everything is as it should be.Beforehand, I saw a woman who wasexhausted and over her head withwork; now she glows as though shejust had a nap.

Where does he get thestrength? It could

only be the Rebbe’sko’ach, real mesirusnefesh. I look at my

son and my pitychanges to pride.


The t’fillos end with singing andpeople head for the tables. Kiddushis recited. My son hasn’t gone to thefamily table yet. The oldest boywants to hear kiddush “only fromAbba,” and he waits patiently. Aroyal feast is served. The shluchafinds it necessary to apologize forthe lack of meat even though themushrooms are a delectablealternative.

One of the Israelis says, “Youhear that?! They’re apologizing to us!They owe us even more! Did youever hear anything like it?” And I

could see how people open up.Apparently, the truth is uplifting.

The shliach sits with his familyfor a while, talking and singing withthe children. He asks one of them totell a Rosh HaShana story. Hecirculates among the tables withl’chaim.

Standing near one of the tables,he explains the significance of theholiday to the crowd. At anothertable, he encourages the singing. Hetries to suggest a repertoire ofpopular songs of k’dusha but theyonly remember “Dovid Melech

Yisrael” and “Heveinu SholomAleichem.” What can you do...themain thing is that Jews are b’simcha.

The shlucha takes theopportunity to invite more and morewomen to the weekly shiur. She alsosits with the children and they singtogether and talk about RoshHaShana.

Surprise: In the middle of themeal, two Israelis walk in holdingbackpacks and pulling suitcases onwheels. They had obviously justcome from the airport straight to theChabad house. The shluchimimmediately give them theirattention; giving them kippot,bringing them kiddush, showingthem how to hold the Siddur, andexplaining what Rosh HaShana isabout.

They are invited to join thedavening and shofar blowing. Theyleft only after they raised little cupsand said - may there be moreChabad houses in the world!

SHOFAR BLOWING ONTHE STREETS OF MEXICO

At eight o’clock the followingmorning, I listened through thewindow of the Ezras Nashim to aninteresting Chassidus shiur that myson gave in English and Hebrew onthe topic of Rosh HaShana,comparing it to a person’s head andbrain.

We daven Shacharis with achayus and then there is t’kiasshofar. The shliach says the p’sukim.Actually, he doesn’t just say thembut pleads and silently cries. Theatmosphere in shul is electric.

At the end of the davening, theygo out on mivtzaim, dividing intogroups. Some take a three-hourwalk, to hospitals and other places,the shliach among them. I wonderwhy he doesn’t have other people doit when he is so tired. But again, itseems the Rebbe lives, and gives ofhis immeasurable kochos.

A farbrengen at the Meizlich home

A shiur at the Chabad house

On the second day of Yom Tov, itturns out that the number of peopleeating is greater than what wasinitially estimated, and stocks haveto be replenished: challa, fruit,vegetables etc. In the end, nothing islacking.

In the evening, Friday night, oneof the Israelis said that he had joinedone of the groups out of curiosityand he was simply amazed. Twobachurim stood in front of a largestore and asked passersby whetherthey were Jewish. If they said theywere, they recited the bracha andblew the shofar. You could see tearsin the eyes of those listening to theshofar.

The area was hustling andbustling with people and everybodywatched the spectacle, “includingsome Jews who looked like goyim,”he thought.

Shabbos arrives. On the side isan urn with boiling water, coffee,tea, milk, and cake for whoeverwants it. The Shabbos candles are litand everything is done with a smile.After the candle lighting there isanother scene, common at Chabadhouses, but one that moved megreatly:

An English-speaking fellow withlong hair came in. One of theT’mimim asked him if he heard theshofar and he said no. He wasn’tsure what the T’mimim wanted fromhim. They immediately put a kippaon his head, recited the bracha withhim word by word like a child, and

then blew the shofar. He was verymoved. It was the first time heexperienced this in his life. Iwhispered: “Oy, Master of theuniverse, You do not forsake anyone!Bring Moshiach and reveal Yourmajesty throughout the world. Givethe strength and the means to allthose who sacrifice their souls,bodies, and money al kiddushHashem.

I GOT PERSONALATTENTION HERE

On Shabbos, the shliach repeateda sicha on Parshas Haazinu andexplained it to the crowd. They sangthe ten niggunim of the Rebbeimand I felt myself hovering over timeand space. There was somethingmagical in the atmosphere.

Havdala was recited and the

tourists asked the shliach for theaddresses of other Chabad housesthey could visit on their travels. Oneof them told me, “I was at a fewChabad houses. The shluchim wereterrific people, but here I receivedspecial personal attention. Thisshliach managed to touch myneshama; I hadn’t planned on this,but now that it happened to me, Idon’t know just what I’m going todo with it....”

I davened for him, and now, withHashem’s help, he is going on ajourney to another world, a difficultjourney to the True Light.

SPECIAL PEOPLEI’m finally going home. My son is

driving and I pray there shouldn’t bean accident, since he is so wipedout. More phone calls, morerequests. Why doesn’t he say, “Callme back tomorrow?” It can wait!And how come people don’t realizethat after all, he is only human andnot an angel!

That is what I am thinking, butthey remind themselves that one ofthe mekuravim, “a special man” (andwho do they not consider special?)hadn’t shown up on Yom Tov. Theyimmediately call him to see how heis doing.

The children fall asleep,exhausted, some of them stilldressed in Yom Tov clothes. My sonand daughter-in-law the shluchimare beginning to plan for theupcoming days.


He wasn’t sure whatthe T’mimim wanted

from him. Theyimmediately put akippa on his head,recited the brachawith him word by

word like a child, andthen blew the shofar.

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IGROS STORY

The incredible phenomenon ofthousands of Jews around the worldwriting to the Rebbe and receivinganswers in the Igros Kodesh is growingdaily. The following story took place ina settlement called Even Yehuda,which is near Netanya. Once the storybecame known, many peopleapproached the local shliach, RabbiMenachem Neuman, and asked towrite to the Rebbe.

I contacted the protagonist of thestory, Rami Suchayik, who was oncefar from religious observance. He toldme that he became involved withChabad when he was in South Africawhile working for the Herbalifecompany. He stayed at a resort townlocated at the southernmost point ofSouth Africa. Little did he dream thatit would be there, of all places, that hewould begin his journey towards

Judaism.

“On my trip there I met theshliach, Rabbi Shlomo Weiner andthrough him, I began to strengthen myconnection to Judaism. It was therethat I first learned about the Rebbe andthat you can write to him and ask forhis bracha. Because of uncertainty onour part, we asked the Rebbe whetherwe should move to Eretz Yisroel. Theletter, which was written in Yiddish,was about Eretz Yisroel. I didn’tunderstand Yiddish and since I wasjust starting out, it didn’t seem genuineto me. I asked the Rebbe again.

“I opened to another letter, thistime in Hebrew, and it contained aclear directive to move to Eretz Yisroel.So since 5757 we are living in EretzYisroel and my wife and I havecontinued to grow spiritually.”

THE BEIS DIN PASKENED –BUY A HOUSE

After a few trips to various cities,we moved to Even Yehuda, where webecame friendly with the shliach,Rabbi Neuman. I bought a house therethrough a bracha I received from theRebbe in the Igros Kodesh. This wasthree years ago when I went to theRebbe.

At that time, we were looking foran apartment but even after searching,didn’t find anything. While I visited770, I heard an amazing story at afarbrengen about how the Rebbe toldRabbi Mendelsohn, the rav ofKomemiyut, to pasken that the yeshivain Kiryat Gat needed to pay up itsdebts.

I decided to adopt this approach,and we made a beis din with threeshluchim and rabbanim: RabbiMenachem Volpe, Rabbi Neuman, andRabbi Garelik. They paskened that Ineeded to find an apartment. Oneweek after I returned to Eretz Yisroel,we bought a house we liked, in a waythat we didn’t dream we could do fromthe outset.

CHECKING THE MIKVAWhen Rami tells the story of the

mikva, he gets very excited. Not onlydid he get a bracha from the Rebbe,but it was through him that aninstruction of the Rebbe was conveyedthat affected the purity of the Jewish

‘I WAS SHOCKEDTO READ THIS’

BY SHAI GEFEN

Thousands of people have seen miracles whenconnecting to the Nasi and Moshiach HaDorthrough writing to the Rebbe and readinganswers in the Igros Kodesh. The followingstory, which took place in Yishuv Even Yehudamade waves after an answer in the IgrosKodesh led to the fixing of a serious problem inthe yishuv’s mikva.

people and the fixing of the onlymikva in Even Yehuda.

When I asked Rami to tell me thestory he refused and it was only afterhe asked the Rebbe through the IgrosKodesh whether he should publicizethe story that he agreed to tell us whathappened.

“In our building is a woman whoworks from home. She is traditionallyobservant. One day, she asked us tohelp her write a letter to the Rebbeabout some personal problems shehad. She opened to an answer that wasaddressed to Esther, which is hername. The letter contained fantasticbrachos and the woman was veryhappy.

“A few days later, the woman’ssister said she also wanted to write tothe Rebbe and ask for his bracha, forshe had been married for many yearsand did not have children. I explainedto her that writing to the Rebbe entailsmany things and she had to make apositive resolution and be mekasher tothe Nasi HaDor.

“The letter she opened to was involume 11, p. 177, letter #3568. Theletter was addressed to R’ SaadyaLieberov and the Rebbe wrote:

Regarding the mikva, although oneword is not clear in your letter,apparently you are saying that thewater from the mikva goes out and isblocked by an iron stopper, whichstops up a hole in the floor of themikva. I was shocked to read this andmaybe this is not what you meant. Theheter for this has already been decriedand certainly you have a copy of theletter from the Rebbe Rashab who didnot want the stopping up of a holeeven with rubber because some saythis is mekabel tuma. And he advisedthat in a number of places they shoulduse blocks of wood, which are madevery smooth. Since it is difficult to getan exact fit between wood and stone,the solution is that the corner of thefloor should be made of wood and in itthe hole that is sealed with the wooden

stopper. Fitting wood into wood ismuch easier, but even better, and thisis the custom wherever my influencereaches – that there should not be ahole in the floor altogether. And thewater should be removed by way of apump, and preferably the type that iscalled a siphon, and is known by thoseinvolved in these matters.

“When I read the letter, I realizedthat the Rebbe was pointing out aproblem with the mikva, which isconnected of course with a bracha forchildren. I felt that the Rebbe wasreferring to a problem with our mikvain Even Yehuda, and that if thisproblem was solved, then the brachawould be fulfilled.

“This was only my feeling, and

therefore, great care had to be takennot to cast aspersions on the kashrusof the mikva. I asked the woman whohad written the letter not to talk aboutthe answer.

“In the meantime, in order to makea ‘vessel’ for the Rebbe’s bracha, Iasked her to bring me their t’fillin andmezuzos to be checked, and I tookthem to a friend of mine in Netanya, aTzanzer Chassid. As he opened thet’fillin, I told him the answer in theIgros Kodesh in which the Rebbe warnsabout a problem with the mikva. I saidthat this weighed on my mind and thatI felt that the Rebbe wanted me to havethe mikva in Even Yehuda checked.

“The Tzanzer Chassid said that

after such an answer, I shouldn’t waitbut should have the mikva checked tomake sure it was 100% fine. He saidthat by Divine providence, his goodfriend was responsible for the kashrusof mikvaos in the Netanya area and hesaid he would call him immediately.

“He called his friend, then andthere, and then gave me the phone so Icould tell him the story. I told him thatit seemed from the Rebbe’s answer thatthere was a problem with the pipe thatconnected the water in the mikva withthe rainwater pit.

“He asked me how I knew therewas a problem and I told him thewhole story about the woman whoasked the Rebbe for a bracha andopened to a letter about a problemwith a mikva. Instead of responding,the man angrily hung up the phone onme.

“A few minutes later, feelingsomewhat contrite, he called his friendthe Tzanzer Chassid back andexpressed his indignation over beingasked to speak to a nut like me. TheTzanzer Chassid explained thatanswers from the Rebbe in the IgrosKodesh ought to be regarded withrespect, and that the mikva reallyneeded to be checked. He concludedby saying, ‘Even if you don’t thinkthere’s a problem, please check it outso we know that everything is allright.’

“The man asked to speak to meagain. We arranged a time for him tocome to Even Yehuda. Since I didn’twant word about this to get out, Iasked him to be discreet. I shouldpoint out that this was a new mikvabuilt two years before.

“In order not to involve officialpeople in Even Yehuda, I spoke withthe manager and the mikva lady andasked them to be ready for the mikvaexaminer’s visit. After a few meetingsthat were postponed at the last minute,the man finally came on the Thursdaybefore Shavuos.


He called his friendthe Tzanzer Chassidback and expressedhis indignation overbeing asked to speak

to a nut like me.


“He wanted the official people incharge of mikvaos to be present but I

said that we could not wait andpostpone things any longer. ‘If we need

to call them, it will get postponed timeand again.’ He finally agreed to checkthings out.

“As he was examining the mikva,the mikva lady called and said theyshould wait for her because shewanted to empty the mikva and ask anumber of questions. In the meantime,until she came, we began to empty thewater.

“He examined the mikvathoroughly and everything was fine. Iasked him to check the line thatconnects the rainwater pit with themikva as the Rebbe had written in theletter. He stuck a broomstick insideand at first everything seemed fine butthen he felt something blocking thepipe all the way inside. It seemed thatthe blockage had gotten there duringthe construction and had remainedthere ever since. It wasn’t clear whetherthe blockage was complete or partial,but it was serious either way and wasfixed on the spot.

“We were all shaken up when wefinally left the mikva building. Eventhe mikva examiner was all keyed up.We were all in shock over this problemnot being discovered sooner and it wasonly thanks to the Rebbe’s letter thatthe problem was solved.

“The story got out and everybodyspoke about the Rebbe’s letter that ledto the fixing of the mikva. Somepeople committed to extra care in thelaws of family purity and now we awaitthe fulfillment of the brachos in themerit of fixing the mikva.”

The Rebbe giving coins to children as he leaves the mikva

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LIQUIDATOR OFTHE JEWISH YISHUVIN ERETZ YISROEL

Whoever heard Sharon’s speechat the United Nations, heard aspeech delivered by the “LiquidationGeneral.” The politicalcommentators defined it as Sharon’sparting speech from the Likud.Actually, it was a speech that couldbe better defined as Sharon’s partingspeech from Eretz Yisroel.

This defeatist speech, which wasreplete with verses from Tanach,references to Avrohom, Har Sinaiand Moshe, and various clichés,made it clear that this is a manendangering the very existence ofthe Jewish nation in Eretz Yisroel.His goal is to eradicate the Jewishyishuv in Eretz Yisroel.

The elimination of thesettlements in Gush Katif (andYamit) was only a preview for whatSharon really plans on doing. Onthe day Rechavam Zeevi wasmurdered he said that Sharon is the“Hertzel of the Palestinian State.”Indeed, Sharon said in his speech,“We have no desire to rule over thePalestinians, who also desirefreedom and who deserve their ownstate.”

If we analyze Sharon’s speech atthe U.N., with everything he saidand everything he did not say, it isclear that Sharon plans to concede

on the entire Yehuda, Shomron,Jordan Valley, and the GolanHeights, on most of Yerushalayimand on the rights of the Jewishpeople to all of Eretz Yisroel.

This explains why the Leftistleaders all rejoiced at this speechand called Sharon, “the courageousleader for peace.” He spoke aboutthe Palestinians as his peacepartners, and neglected to mentiontheir behavior just a few days beforein vandalizing shuls and insmuggling weapons to the GazaStrip along with Al Qaeda terrorists.These are the people he’s makingpeace with, and to whom he isconceding the heart of our country,as part of the Palestinian plan towipe out Israel.

Sharon was a lauded general, buthis leadership since he enteredpolitics proves that he is dangerousto the Jewish people! Since theCamp David Accords, when Sharonserved as defense minister, he hasbeen the man responsible for allcapitulatory agreements andwithdrawals up until the recentwithdrawal from the Gaza Strip andthe expulsion of the Jews there.

(A friend pointed out to me thatin the letter that the Rebbe sentSharon 35 years ago, the Rebbe said:Based on the above, my opinion isthat there is no reasoning, Heavenforbid, for you to leave to dosomething else, all the more so [to

enter] the political arena, includinga position as minister and the like.It is not your role and this is not theway for you to use your talents andknowledge, on the contrary...)

WHY DID I COME ANDNOBODY IS HERE, I CALLEDAND NOBODY ANSWERED?

A few hours went by sinceSharon gave the PhiladelphiCorridor to the Egyptians, a majorchange in the Camp Davidagreement, and contrary to Egyptiancommitments, the border betweenGaza and Egypt was wide open fortwo days, with unmonitoredmovement of personnel andweapons between the two areas.And this was something which wasdone openly, in front of the wholeworld.

Everybody knew ahead of timethat this would happen. It’s nosecret that Egypt has beencollaborating with the terrorists,funding them and supplying themwith weapons. And Sharon, contraryto the opinions of all the securityfigures, gave the PhiladelphiCorridor to the Egyptians and a fewdays later Israel said it wouldpresent a complaint against Egyptand the P.A.

There’s really no reason whyEgypt shouldn’t break theircommitment when the other side isa debased partner like Israel. If the

STOPPINGTHE EROSION

BY SHAI GEFEN


SHLEIMUS HA’ARETZ


other side stretches out its neck forthe hangman’s noose, there’s noreason not to hang him.

In a sicha of Parshas Eikev 5730(1970), when the ceasefire withEgypt was broken, the Rebbe criedout about how they wereendangering the security of theJewish people. Things have onlygotten worse since then.

Hashem made a miracle thatduring the first breaking of theceasefire, when Egypt brought itsmilitary equipment to the SuezCanal, they did so openly, with nopretensions, even though they couldhave easily disguised the equipmentand maintained afterwards that thevehicles contained buildingmaterials in order to repair the citiesdestroyed on the Suez Canal ...

And those who ought to haveknown of this fortification, knew,but instead of immediately blowingup these fortifications, they sent aprotest to Washington, at the sametime that the Egyptians continued tobring in more weapons andcontinued fortifying. If theycontinue with these fortifications,Heaven forbid, then even Phantomjets will be unable to destroy thesefortifications!

Nasser maintains: You knew webroke the ceasefire for six days andkept quiet, so why are you suddenlystarting to scream? And there’s noanswer for him.

And when military people ask: Ifyou announced a ceasefire whichthe other side obviously used tofortify themselves and to bringmissiles closer, then what was thepurpose of the korbanos that fell,the blood that was spilled, and thetremendous expenses?

They are answered: Since youwant peace, there first has to be aceasefire as a first step towardspeace.

What did they need this ceasefirefor? Over time, there have beendozens of wars in the world andwhen the warring sides wanted tolive in peace, they did so withoutfirst making a ceasefire. And ingeneral, there has been a ceasefirefor three years now that was signedby all the countries!

It’s well-known that duringWorld War II (and in wars prior tothat), the vanquished side askedthat before peace negotiations weremade, they should call for aceasefire. All the military opposedthis, explaining that they would usethe ceasefire to fortify themselves,and that a ceasefire would decreasethe chances for peace!

My melamed was happy when hefound a verse connected to currentevents. Today, when I read theHaftora, I saw there an allusion tothe difficult situation we are in now.It says, “Why did I come andnobody is here, I called out andnobody answered, is My hand short,i.e., unable to redeem?”

FROM CAMP DAVID TODISENGAGEMENT

On 15 Elul 5738, Israel signedthe unfortunate Camp DavidAccords. Most Jews rejoiced overthis agreement, including religiousZionists and chareidim. Back then,27 years ago, the Rebbe said thatthis agreement meant givingeverything away in exchange fornothing.

The Rebbe explained that even atheoretical concession was seriousand was a slap to the gift Hashemhad given the Jewish people, buthere, with this agreement, it wasclear that Israel was concedingeverything, including Yehuda andShomron!

This certainly sounded quitestrange. People asked what Egypthad to do with Yehuda and

Shomron and ignored the problem.The Nasi HaDor was the only one tocry out and say that the Jewishpeople faced one of the greatestdangers.

“You have begun to fall beforethem” – the Camp David Accordswas the first step and from thenuntil today, we see how the Rebbe’swords were prophetic. Sharon wasthe “father of the settlementmovement” and now he is theliberator of Palestinian land and thebiggest enemy of Israel’s security.

This fact explains an importantpoint that needs to be clarified,especially now. The tiniest veeringaway from the d’var Hashem meansit’s all over, even when somethingseems like a marginal detail (andeven something that must be done).For what could be better than

From the beginning ofhis nesius, the Rebbestated that the beliefin the State as the“is’chalta d’Geula”distances Moshiach,and like the otherfalse messiahs, thebelief in the Statebrings tragedies andkorbanos!

making peace? But when the Torahsays that this approach is dangerous,we end up seeing how this is so.

The question is: when will wewake up? How much blood needs tobe spilled before we get it?

THE DARKNESSTRANSFORMED TO LIGHT

The darkness of the Galus in ourgeneration is seen in the fact thatdarkness itself is considered light.Agreements in which we makeconcessions are called “peaceaccords.” Fleeing and fearmongering is called bravery. Thegeneral in charge of the expulsionwasn’t ashamed to say, “We areleaving Gaza with heads held high,”when everybody knows that Israelwithdrew under fire and thousandsof Kassam missile attacks.

The same applies to calling theState of Israel the “beginning ofGeula,” when large numbers of thesettlers and their rabbis continue toidolize the State while the Stateslaps them in the face.

The Rebbe told the story ofpeople who were in a dark pit for along time and after a few yearssomeone came and discovered them.He was shocked to see them sittingin the dark, and when he askedthem, “Why are you sitting in thedark,” they answered that it wasn’tdark but light, since they had sat indarkness so long they thought it waslight.

Our situation is like that of thepeople sitting in the dark andcalling it light. The Left says thatgiving away vital land to goyim islight; to allow Arabs to establish astate whose goal it is to destroy Jewsis the source of light itself. Andthere are still good Jews whocontinue to believe that the State isthe “is’chalta d’Geula,” which is likesaying that the doubled darkness ofGalus is light itself. It’s incredible

that although we see how dark it isthat we still don’t get it!

The time has come to tell theG-dly truth loud and clear: Removethe foreign gods from amongst you!Stop believing that the State is theGeula or the beginning of it! Fromthe beginning of his nesius, theRebbe stated that the belief in theState as the “is’chalta d’Geula”distances Moshiach, and like theother false messiahs, the belief inthe State brings tragedies andkorbanos!

Fortunately we are seeing a bit ofregret and a cheshbon ha’nefeshtaking place in the religious-nationalist camp which has wroughtthis destruction, but as Chabad

Chassidim we must show them thealternative, the real thing! In orderto stop tragedies and hasten thehisgalus of the Rebbe MH”M withchesed and rachamim, we must goout and explain about the Geula,about how it comes only through aking from the house of Dovid, as theRambam paskens. We have beenpromised by Moshiach that whenthey know that darkness is darknessand light is light, then naturally, “anend is placed to darkness.”

WHY IS THISHAPPENING NOW?

People ask why these terriblethings are happening now if the

Rebbe said “behold, Moshiach iscoming.” I found an answer insomething the Rebbe himself said ina sicha delivered on ShabbosParshas Bo 5736. The Rebbe spokeabout rabbanim outside of EretzYisroel who are quiet and don’tprotest about the plan to give awayland. The Rebbe also explains thesituation we are in:

The rabbanim outside EretzYisroel are not doing anything andare not protesting about the plan togive away land. When you ask themwhy, they answer that they cannotdo anything without instructionsfrom Eretz Yisroel!

When it’s about somethingnegative, they don’t say that, butwhen it’s about taking positiveaction, protesting about shleimusha’Aretz, they say they cannot getinvolved with matters concerningEretz Yisroel because there are manyrabbanim over there!

Their point is notunderstandable, for there is aprohibition of not standing by yourfriend’s blood, even when your“friend” is (not in your house but)far away and in danger. It’s yourobligation to save him!

And they hear that they want toreturn land, which is a matter ofdanger to life! But they keep quietand do nothing, and theconsequences of such behavior arevery serious, as it says in theGemara.

We already had behavior likethis in Egypt. Although Moshe saidthat the Geula was coming, therewere Jews who allowed the goyim toenter their homes. So too now,Moshe says Moshiach is coming andthey are still impressed by the goy,and they run after him and bringhim in among Jews, Heavenforefend.

May we merit the coming ofMoshiach Tzidkeinu very soon!


People ask why theseterrible things are

happening now if theRebbe said “behold,

Moshiach is coming.”I found an answer...


A PAINFUL LOOK ATWHAT IS UNFOLDING

BEFORE USBY CHANA KATZ

We weren’t left hanging very long.

A few weeks ago we wrote about avery emotional experience twoChassidim had when they succeeded,with the Rebbe’s ko’ach, to reenter theevacuated and desecrated northernShomron settlement Sa-Nur.

The Chassidim gave a very movingaccount of what now appears to havebeen the very last t’fillos at the newlybuilt synagogue at Sa-Nur, which hadbeen one of three remainingstructures. For the governmentdecided not to tear down thesynagogue, but rather to bury it. Thatwas the solution to the “problem.”And that is what our Jewish soldierswere told to do. And that is what theyindeed carried out.

They poured concrete over theshul to seal it and then piled heaps ofdirt upon it. They mamash gave it aburial. And that is the state of EretzYisroel in Elul 5765 – destroyinghouses, leaving thousands of Jewshomeless and helpless while lying tothe public that these abandonedfamilies had proper alternatives andburying the houses of prayer.

We also weren’t left hanging verylong about what the future holds instore, r”l, for the remainingsettlements in the Shomron andJudea...

The very same general who drewup the Aza (Gush Katif)-Shomrondisengagement plan, has pennedanother work – this time calling forthe eradication of another 32settlements including ShaveiShomron, which we’ve often writtenabout on these pages.

Like a major storm that is born as

a “mere” tropical disturbance – onlyto later gain strength – this latest planof destruction is only first beingrevealed to the public eye as aseemingly innocuous plan brewingsomewhere out at sea.

* * *

But being this is Elul, a time oftrue cheshbon nefesh, we have to take

a painful look at what is unfoldingbefore us and examine where westand in its midst.

We saw in America how muchmore quickly the government andpublic reacted to Hurricane Rita, inthe face of the devastating losses ofHurricane Katrina.

Perhaps the most painful questionof all right now is: what can we do toavoid future repeats of evacuationsand destruction. And perhaps thetoughest answer to reckon with is thatnone of us really has the answer.

Many have proposals. And stickersand banners and bumper stickers andflags and meetings and strategysessions abound.

Is what’s happening in EretzYisroel today like a powerful Category5 hurricane which cannot be stopped?Can we, as Lubavitchers, unite on acourse of action, or are our divisionson other issues too deep to draw ustogether at this critical time?

Is one united approach necessary?Or does each individual act ofk’dusha add to the general merit ofAm Yisroel?

In the meantime, many are simplyasking what can be done. Theuncertainty adds to the darkness.

* * *

PERSPECTIVE

We also weren’t lefthanging very long

about what the futureholds in store, r”l, for

the remainingsettlements in the

Shomron and Judea...


I do know that when we weredeciding to go to our very firstShabbaton at Shavei Shomron, therewas much disagreement between meand my husband and questions thatcame up regarding the safety ofbringing our children there. In ourcase, the Rebbe MH”M, gave us a veryclear answer and the Rebbe evenbegan the letter by addressing ahusband and wife who were having adifference of opinion on a veryimportant issue.

The Rebbe continued by talkingabout the wife being supportive of thehusband’s plans, and continued byexplaining that the more difficult apath one pursues, the more theultimate reward. And when the Rebbeconcluded with a blessing for futureChassidishe success from ourchildren, I know longer had the fear

of making this particular journey intothe Shomron.

* * *

I hope our relationship with theShomron will continue. Although myhusband said from the outset that thechildren would continue their Chabadschooling in northern Israel, we still –for now – are also maintaining ourapartment in the Shomron. There issomething very sobering about livingin a settlement where you arecompletely surrounded by Arabvillages in every direction. It tunesyou in much more powerfully thandoes hearing about these areas fromafar.

Hopefully we will be able to haveShabbatons there and farbrengenswith the holy words of our Rebbeimmaking their own spiritual hurricaneon our land. Also on the settlement

where we were located, there arestrong reports that the noted lecturerand author Rabbi Yitzchak Ginsburgh,is planning to open a yeshiva thereafter the chaggim, similar to the OdYosef Chai yeshiva he founded not tofar down the road at Sh’chem.

* * *

Still, all in all, is trying to stopfuture disengagements a little liketrying to stand in the middle of theocean and holding back a hurricane,which is impossible? A hurricanecomes in the form of nature, and yetwe know that nature has the samegematria as the holy name Elokim, aswe say in Shma every day – natureand the Infinite holy name are one.

K’siva VaHatima Tova. YechiAdoneinu Moreinu V’Rabbeinu MelechHaMoshiach L’olam Va’ed!

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Rabbi Tzvi Meir Steinmetz, knownby his penname, Tzvi Yair, passedaway on Friday, Erev Shabbos ParshasKi Seitzei at the age of 90. Rabbi TzviMeir was born in 5675 (1915) in thevillage of Brister in CarpathianRussia, on the border of Galicia. Hisfather was Shlomo Dov, and TzviMeir was an only son among sevendaughters. Being the only son, hisfather exerted himself to give him thebest chinuch. He hired the bestteachers to teach Tzvi Meir Torah.

By the tender age of eight, TzviMeir had discovered the beauty ofpoetry. He especially loved the bookof Rabbi Moshe Roth called SfasAmeinu, which contains many poemswritten long ago. Tzvi Meir wrote hisown composition at the age of eightabout the month of Nissan, themonth he was born, in which heenumerates the special qualities ofthe month. Then he wrote anotherarticle about t’filla.

Even though his father was soattached to him, he sent Tzvi Meir tolearn in yeshiva far away. Tzvi Meirdid well and was regarded fondly byhis rosh yeshiva. When he grewolder, he began to follow RabbiSamson Raphael Hirsch’s approach toJudaism, which combines Torah andderech eretz, a more worldlyapproach to life than devoting oneselfexclusively to Torah study.

His literary abilities developedand he wrote more and more. Articlesof his were published in the Agudapaper called Di Yiddishe Blatt. Hebecame more involved in literarypursuits and wrote on topical issues.Throughout this time, he observedthe traditions of his fathers andChassidic customs, while mastering

the sciences and German culture. Inorder to protect himself from beingdrawn towards an alien world, he didnot touch his beard, which was achiddush in those days among theyouth.

After the second world war, helived for a time in Vienna, but in5712 (1952) he emigrated to theUnited States. At first, he had adifficult time adjusting and findingwork, but he was determined tomake it and provide his children witha proper Jewish chinuch.

Shortly after he arrived in theU.S., the Chassid, Rabbi YisroelJacobson offered him a teaching andadministrative position in the schoolthat he ran in Crown Heights. Beforebeginning his new job, R’ Tzvi Meirhad a yechidus with the Rebbe. Hisjob at Beis Rivka exposed him toChabad educational materials, whichhe found very interesting.

This is how R’ Tzvi Meirdescribed his first yechidus:

“My first impression of the Rebbe

was awakened in me because of thechiddush I saw in his davening. I hadseen tzaddikim in Europe, and all ofthem davened with fervor that wasapparent to the observer. The Rebbe’sdavening was unusual for there wasnothing apparent to the observer, yetthe very first time I saw him I couldsee that the man davening in front ofme is an Ish Elokim.”

R’ Tzvi Meir got up his courage totell the Rebbe that he wrote poetryand that he also wrote poetry on non-Chassidic topics. To his surprise, theRebbe asked to see his poetry saying,“You can show it to me; it won’t harmme.”

When he shared his concernswith the Rebbe about whether writingpoetry was bittul Torah, the Rebbesaid, “Those people who will learnTorah under the influence of yourpoetry – the merit of their learningwill be credited to you.”

Over the years, the Rebbeencouraged him repeatedly to publishhis poetry. One time, the Rebbe evensaid, “Many sichos are incorporatedinto these poems.”

“Since that yechidus,” said R’ TzviMeir, “I was drawn to Lubavitch asthough with a magic wand.”

R’ Tzvi Meir began attending theRebbe’s farbrengens. He said thatwhen he had been in Europe and hadattended lectures of rabbanim, he hadbecome bored after a few minutes,but to his amazement, his interestgrew as the Rebbe delivered a sicha.“The wellspring continuously grewfrom moment to moment.”

Whenever some topic in hashkafaand emuna bothered him, he wouldtell the Rebbe in yechidus and theRebbe would graciously and patiently

OBITUARY


R’ TZVI MEIR STEINMETZ A”H

respond, guiding him in the properpathways. R’ Tzvi Meir was won overby the fact that in his conversationswith the Rebbe, the Rebbe wouldquote a lot from non-Chabad workson emuna and Musar.

Even when he left teaching inChabad, he continued to regularlyvisit the Rebbe and would bringalong many talmidim, being mekarevthem to Torah, Chassidus, and theRebbe.

R’ Tzvi Meir’s poetry becamefamous and his poems were warmlyreceived even among religious circlesfor they are written with a Jewishflavor. Even the supervisors at theMinistry of Education were impressedand included his poetry in thecurriculum. Additionally, an entireanalytical thesis was published on hispoetry.

The Rebbe gave him constructivecriticism on his poetry and continuedto encourage him. For example, inone poem he expressed the fact thatthe Jewish people are like a lame manwho uses a stick, and we askHashem, “give, give,” using Hashem,as it were, to fulfill our needs. Thepoem was a protest over thisapproach but the Rebbe told him itwasn’t right to express himself thus,because the bottom line is that askingHashem for our needs is a halachicobligation.

The Rebbe didn’t tell him to forgetabout this poem but gently said, “Iam sure you can rescue this poem.Write it differently...”

Even before he became involvedwith Chabad, R’ Tzvi Meir wrote apoem about Elul and the YomimNoraim in which he describes a Jewtrying to hide his sack of sins fromhis Creator, like a housewife whorushes to hide a bag of garbage beforea guest comes. When he presentedthe poem to the Rebbe, he apologizedand said he had written it forty yearsearlier, before he became aware ofToras HaChassidus.

The Rebbe read the poem and

said he had better hurry and write apoem in the defense of the Jewishpeople. The Rebbe said this poemshould be written before RoshHaShana, “and since my name isTzvi, certainly I would do it quickly;and since my name was Yair, it wouldbe done in an illuminating fashion.”

R’ Tzvi Meir, as a disciplinedChassid, did as the Rebbe told him.He wrote a poem in defense of theJewish people and submitted it to theRebbe. The secretary called him backand told him, in the Rebbe’s name,“many thanks for the speed, measure

for measure.”Among R’ Tzvi Meir’s poems are

many poems about the Rebbe as NasiYisroel.

* * *A beloved figure in the Chabad

world was taken from us, a man ofspirit who was able to express deepChassidic feelings in writing. RabbiSteinmetz is survived by hisdaughters Mrs. Yehudis Lazar, Mrs.Rochel Yaffe and Mrs. Esther Tauber,and many grandchildren and great-grandchildren serving as the Rebbe’sshluchim around the world.


R’ Tzvi Meir receiving lekach from the Rebbe

R’ Tzvi Meir at his grandson, R’ Berel Lazar’s bar mitzva,with his son-in-law R’ Moshe Lazar

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