contents

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featured Articles WEEKLY columns

CORONATION RABBI
Mordechai Segal

THE 10 SPREADING WELLSPRINGS ON

Refael Dinari

THREE CONTINENTS

4 Dvar Malchus 19 Parsha Thought 27 Viewpoint 28 Thought 36 Memoirs 40 Crossroads

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IS IT SO HARD TO 16 WHY DISCONNECT?

Ofer Dovid Dishon

22

WHAT THE REBBE SAYS, GOES

Rabbi Chaim Ashkenazi ah

SIBERIA TO 32 FROM WILLIAMSBURG

Menachem Mendel Arad

Beis Moshiach (USPS 012-542) ISSN 1082-0272 is published weekly, except Jewish holidays (only once in April and October) for $160.00 in Crown Heights. USA $180.00. All other places for $195.00 per year (45 issues), by Beis Moshiach, 744 Eastern Parkway, Brooklyn, NY 11213-3409. Periodicals postage paid at Brooklyn, NY and additional offices. Postmaster: send address changes to Beis Moshiach 744 Eastern Parkway, Brooklyn, NY 11213-3409. Copyright 2013 by Beis Moshiach, Inc. Beis Moshiach is not responsible for the content and Kashruth of the advertisements.

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Dvar Malchus

THE ETERNAL TZADDIK

Yehoyada, father of Bnayahu and Head of the Sanhedrin was utterly righteous, and tzaddikim, even in their death are called alive. * If the soul were to fall from its height, no longer maintaining its state of yearning to cleave to G-dliness, it is called death. The advise is to study and contemplate the teachings of Chassidus... * Source materials compiled by Rabbi Shloma Majeski. Translations are in bold. Underlining is the emphasis of the compiler.
Arranged and translated by Boruch Merkur

Whereas it is a widely accepted notion that souls are eternal, and that this applies universally, to all souls equally, the idea that this is somehow more prominent in certain souls is introduced in the Gemara Brachos 18a regarding the eternal life of the righteous: Tzaddikim [even] in their death are called alive. This is the opinion of Rebbi Chiya, which he voices in a conversation with Rebbi Yonasan: Rebbi Chiya and Rebbi Yonasan were walking in the cemetery. Rebbi Yonasans tzitzis [of his outer garment] were dangling over the graves. Rebbi Chiya said to Rebbi Yonasan: Raise your garment so as not to bring the dead to say: Tomorrow they will [die and] join us, but now they disgrace us [showing how the

living do Mitzvos but the dead cannot]?! It is clear from Rebbi Chiyas statement that he maintains that the dead are aware of events that take place in the physical world, perceiving when they are being slighted or dishonored. Rebbi Yonasan, however, argues that that is not so, bringing Scriptural proof, as follows. Rebbi Yonasan responds: Do the dead really know as much? Is it not written, For the living know that they shall die, but the dead dont know anything (Koheles 9:5)! Rebbe Chiya was by no means impressed: Rebbi Chiya tells him: If you have studied this verse that you have quoted, you have surely not reviewed it properly; if you have indeed reviewed it, you have not gone over it a third time [to enable you to properly understand it]; if you

have studied it a third time, you have still not interpreted it properly. For this is the true meaning of the verse: For the living know that they shall die this refers to tzaddikim, who [even] in their death are called alive. [They know that they shall die in the sense that they are very aware of their mortality and take to heart the need to act righteously in this world in order to face judgment in the World to Come. Here Rebbi Chiya pauses to bring a source for the interpretation of the first part of the verse, prior to continuing with the latter part of the verse, which addresses his point of contention with Rebbi Yonasan.] Thus, it is written, And Bnayahu ben Yehoyada was the son of a living man [ben ish chai though it is actually read as ben ish chayil son of a man of valor] [] Here the verse states that Bnayahu was the son of a living man. Yet, are the rest of the world sons of the dead? Rather, here son of a living man means that even in his death he is called living. [That is, Yehoyada, father of Bnayahu and Head of the Sanhedrin (Maharsha) was utterly righteous (Radak), and tzaddikim, [even] in their death are called alive.] [] Now Rebbi Chiya returns

4 22 Sivan 5773

to interpret the latter half of the verse, countering Rebbi Yonasans interpretation. But the dead dont know anything this refers to the wicked, who [even] in their lives are called dead. [That is, they dont know anything in the sense that they disregard their own mortality and act as they please without any concern for facing judgment when they die.] Thus, it is stated (Yechezkel 21:30): And you are a wicked corpse, O prince of Yisroel [says Yechezkel to King Tzidkiyahu (who was, in fact, alive), indicating that the wicked even in their lives are called dead]. (Tzidkiyahu himself was actually righteous, but the people of his generation were wicked (see Erchin 17a). The prophet Yechezkel refers to Tzidkiyahu as wicked insofar as he had the means and authority to set the people of his generation straight through rebuke, but he failed to do so (Prashas Drachim 22).) Another possible source [for the wicked being called dead even when they are alive]: By the word of two witnesses or three witnesses shall the dead be put to death (Dvarim 17:6). But the accused is still alive when he is being tried! However, since the witnesses testify that he is wicked, he is considered dead from the onset, proving that the wicked are called dead even when they are alive. Having provided an alternate interpretation of the verse, the dead dont know anything, Rebbi Chiya stands by his statement that the dead are aware of their being disgraced by living people.

DEATH: A PERSON IN FREE FALL

Parenthetically, on the topic of the wicked, [even] in their lives are called dead, the Rebbe writes in a letter of 5705 (Likkutei Sichos Vol. 10, pg. 211, Hosafos): In general, the following statement expresses the concept of death: one who falls from his level is called dead (as stated in Likkutei Torah, maamer beginning with the words Zos Chukas [] ) Now, a person is comprised of 1) a G-dly Soul, 2) an Intellectual Soul, 3) an Animal Soul, and 4) a body. (These four levels, in reverse order, correspond to the four kingdoms: mineral, plant, animal, and human.) 1) The first level of the person, his G-dly soul, is a veritable portion of G-d Above. If the soul were to fall from its height, no longer maintaining its state of yearning to cleave to G-dliness, it is called death. The advise for countering this descent is to study and contemplate the teachings of Chassidus, as well as guiding ones conduct according to its ways. 2) The purpose of the Intellectual Soul is to instill the proper conduct in the character traits of the Animal Soul, by means of reason and intelligence. To be sure, in a child both in terms of age and in terms of mental development emotional qualities prevail and his mind is undeveloped [whereas an adult is expected to fashion his character according to the dictates of reason]. If the Intellectual Soul chases after the objects of its desire, like an animal, even if they happen to

be permissible things that is a fall from its natural height and it is called death. The purpose of chinuch, of education, is to set the person, his natural inclinations, upon the correct path of conduct. 3) The Animal Soul must be, of its own accord, at least at the level of domesticated or even wild animals, which do not deviate from their nature. But if the Animal Soul were to do a forbidden act or commit a sin, transgressing the will of the Creator, that is a fall from its natural level and it is called death the wicked [even] in their lives are called dead. The Animal Soul is thus in free fall until the person is rebuked or until he is inspired by a friend and aroused to do tshuva, to strengthen his fulfillment of Torah and Mitzvos, and he returns to the encampment of the Jewish people. 4) The body is the vehicle of the soul [where the soul finds expression in the world]. Should the connection between them be severed, that is a fall from its natural state death in the literal sense. It is the duty of all those who are involved with the body of the deceased, the chevra kadisha, to organize everything so that it will be prepared for Tchiyas HaMeisim the Resurrection of the Dead, speedily in our days. May G-d grant us the merit that speedily in our very days we experience the fulfillment of the promise, He vitalizes us through the two days; on the third day He raises us up, that we may live in His presence (Hosheia 6:2) body and soul together.

Issue 881

News

CORONATION RABBI
Upon the abdication of Queen Beatrix of the Netherlands, Holland got its first new king in over 100 years. After 33 years on the throne, Beatrix, 75, said that it was time for a new generation to reign. Her son, King WillemAlexander is 46. * Among the official guests to the ceremony was the Chief Rabbi and shliach of the Rebbe, Rabbi Binyomin Jacobs. By Mordechai Segal

6 22 Sivan 5773

A NEW KING
Former Queen of Holland, Queen Beatrix, announced her plan to resign several months ago. There was a ceremony marking the investiture of Willem-Alexander as king, in which the new king and all the members of the Dutch cabinet signed the required documents. King Willem-Alexander is the youngest of the European kings of Spain, Belgium, Britain, Sweden, etc. Two religious Dutch rabbanim, the shliach Rabbi Binyomin Jacobs, and Rabbi Aryeh Ralbag, Chief Rabbi of Amsterdam, were invited to the ceremony. These rabbanim

were given this unusual show of respect because of a story passed down through the generations about how the childless Queen Wilhelmina received a bracha from the Munkatcher Rebbe (R Tzvi Hirsch Spira ztl, 18451914) that she would have an heir. The following year, 1909, Queen Wilhelmina had her only child, Queen Juliana, the mother of Queen Beatrix. Before entering for the investiture ceremony, the chief rabbis stood in the reception hall. There, all the members of the Dutch parliament, the upper and lower houses, greeted them and wanted to hear about the state of the Jewish community and how they could be of service. R Ralbag said they utilized this rare opportunity to advocate for kosher shchita in Holland when recently, various demands had been made by the government which could have a negative impact on the hard-won approval of shchita of one year ago. From now on, Dutch Jews will recite a special prayer during Shacharis on Shabbos that was composed for the new king. In it, they will ask Hashem to protect King Willem-Alexander. The prayer was printed in Hebrew and Dutch and is based on wording composed hundreds of years ago. It was said by the Jewish community on behalf of the royal family and adjusted now and then by the rabbanim to fit the current circumstances. Regarding the Jewish community and its relationship with the government, the prayer states, May the King of all

kings, in His mercy, place a spirit of integrity and righteousness within his heart and the hearts of all his advisors and ministers, to do good with us and all the Jewish people. In addition, the Jews of Holland marked the coronation with an additional traditional ceremony that took place in the ancient Portuguese shul in Amsterdam. During the ceremony, fourteen Sifrei Torah were brought out by the heads of the khilla and a special prayer was said in honor of the coronation.

WE KNEW THE REBBE IS WITH US

Rabbi Binyomin Jacobs began his rabbinic career in Eretz Yisroel. It was in the 70s when R Jacobs, a young man, was learning Shas and poskim in the kollel in Nachalat Har Chabad. This was after he had been brought close to a life of Torah and mitzvos and to the Rebbe. However, a clear directive of the Rebbe made it clear to him that his Torah study was incomplete as long as a single Jew in his home country of Holland did not know of Torah. The local shliach, Rabbi Yitzchok Vorst, was already reaching out in Holland but he needed help. The Rebbe asked R Jacobs to return to the country he came from, this time, as a rabbi. Within a short time, R Jacobs and his wife (formerly Raskin, from England) were in the Schiphol international airport in Amsterdam. I began working as a local rav, said R Jacobs in an exclusive interview with Beis Moshiach, and was successful, boruch Hashem. There were hard times but we knew that

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the Rebbe is with us. We sent a report to the Rebbe every week and received many blessings. The Rebbe kept writing continue in your role, and demanded again and again that we not operate separate from the khilla. Thanks to this, I formed relationships which eventually resulted in my being chosen as the chief rabbi. In addition to his work as a local rav, he began working at the Jewish psychiatric hospital, Sinai Centrum, located in the Amsterdam suburb of Amstelveen which houses Jewish patients from all over the continent. When the previous chief rabbi, Rabbi Eliezer Berlinger, passed away, the khilla decided to appoint a new rav in his place. There was no better choice than R Jacobs. R Jacobs chose not to discuss the attempts to prevent his election. When I asked him about this, he smilingly said, There were no more problems than anywhere else. The most important thing is that I was finally elected, thank G-d. saw that Chabad is the best thing for me they had just started working in Holland. I became close with R Yitzchok Vorst and he sent letters on my behalf to the Rebbe. I ended up going to the yeshiva in Brunoy, and from there to 770. R Jacobs married and then, upon the Rebbes instruction, the couple went to Nachalat Har Chabad where they lived until they got their marching orders. Over the years, R Jacobs has been in the forefront of battles against anti-Jewish activity. He says, When we came here forty years ago, there was no antiSemitism whatsoever, but over the years, hatred has developed. It continues to grow both because of the Moslems and also because local Dutch youth do not know that the destruction of the Jewish people took place in Holland too. It doesnt interest them. Three years ago, in the fall of 5771, some of these young thugs threw rocks at the windows of his house. This made a huge noise on impact and frightened the family. R Jacobs went outside to see who did it and saw young people running away. A week later, on Shabbos Parshas Noach, R Jacobs was returning from a festive event in honor of Rabbi Yona Metzger, Chief Rabbi of Israel. The two of them arrived at the Jacobs house and discovered a broken window. The local police set up security cameras and policemen were assigned to stand guard to ensure that these incidents not happen again. The local media was in an uproar over these incidents, and the mayor of Amsterdam called the rabbi to ask whether he needed any help. Unfortunately, it was sometimes the local government that undermined the Jews. When Geert Wilders, a politician, did very well in the elections for the Parliament, he campaigned to stop what he views as the Islamisation of the Netherlands. He advocates ending immigration from Muslim countries and supports banning the construction of new mosques. In this vein, he also sought to outlaw shchita. Jews feared a new wave of hatred. After much diplomatic effort and appeals by members of the Jewish community, R Jacobs was successful, last summer, in getting the government to approve shchita. This was a victory not only for Jews but for Holland itself. Freedom of religion in Holland triumphed. If there was a question about the continued existence of a Jewish community in the country, that was finally done away with. The agreement ensured that a balance between freedom of religion, which enables kosher shchita, and animal rights and the prevention of cruelty to animals, would be preserved.

FROM A TRADITIONAL HOME TO THE RABBINATE

R Jacobs was born to a warm traditional home. His father went to shul every day and his paternal grandfather served as the chief rabbi of Holland before World War II. On his grandmothers side he is descended from one of the most religious Jewish families in the country. They were so frum that they formed a special, closed khilla, in which they raised their children since the regular educational system that the government provided wasnt good enough for them. When R Jacobs grew up, he wanted to learn more about Judaism but there was nothing. I

A MAN OF HONOR
R Jacobs, 64, is responsible for the shluchim in Holland along with the shliach who brought him to Lubavitch, R Yitzchok Vorst, 75. Both are busy, as are the nine other shluchim who live and work in Almira, Amersfoort, Amsterdam, Harlem, Maastricht, Nijmegen, Rotterdam, the Hague and Utrecht. R Jacobs describes a typical day on shlichus: This morning, there was a funeral in the north of the country. I traveled there because it is possible to meet Jews and get acquainted. Then I drove south. Someone finished writing a book about World War II. There were 300 people there, Jews and non-

8 22 Sivan 5773

Jews. I addressed the crowd and, thank G-d, did well. Now I am back in my hometown and am on my way to a meeting with the vaad hakehilla about increasing programming in the area. Over the years R Jacobs has made connections with government officials. It is not surprising that, one year ago, he was made an Officer of the Order of Orange-Nassau, one of the highest civilian awards given by the Queen of Holland. The honor is usually bestowed upon diplomats, princes of other countries, bishops and cardinals, artists and social activists. It was the first time in the history of the local Jewish community that a rabbi was given such an award. Those present lauded the shliach. For example, Dr. Benoit Wesly, Chairman of the Dutch Jewish community of Limburg and Honorary Consul of Israel to the Netherlands, was one of the people who recommended Rabbi Jacobs for the award. Before the ceremony, Dr. Wesly said, This is an important day for Jews in this part of the world. The award given to our rabbi is an honor for all the Jews in Holland. It gives our community great pride and we thank G-d for helping the rabbi attain this. Rabbi Aryeh Goldberg, deputy director of the RCE (Rabbinical Center of Europe), who is in daily contact with hundreds of rabbanim throughout Europe, explained that R Jacobs is an outstanding rav: Rabbi Jacobs is one of the outstanding rabbis today in Europe. His influence goes well beyond the borders of Holland and he uses it to help us facilitate Jewish life across the European continent. Former Queen Beatrix met with R Jacobs a number of times.

The Rebbe kept writing continue in your role, and demanded again and again that we not operate separate from the khilla. Thanks to this, I formed relationships which eventually resulted in my being chosen as the chief rabbi.
He met the new queen, wife of the king, over twenty years ago when she initiated and dedicated a Jewish museum in a small city where there had previously been a beautiful community. She asked me to come and speak and I did. Since then, we have met a number of times and I think her relationship with Jews is excellent. As for her husband the king, although I met him at various events, we have not become personally acquainted. Photos from the recent coronation were seen all over the world and R Jacobs said, It makes Jews proud. They invited me and one other Dutch rabbi, and not the askanim. This is a positive outlook for it shows they take pride in us. The Jews here were definitely happy to see respected Jewish representation in the news coverage and I got much positive feedback about it. At the ceremony, R Jacobs said, I am certain that the warm relationship that prevailed between the outgoing Queen Beatrix and the Jewish community will continue under the reign of King WillemAlexander and Queen Maxima, particularly in light of the fact that the king mentioned in his coronation speech that he intends to follow in the path established by his mother, whom he admires. R Jacobs added, As far as Im concerned, the king was officially crowned when in the presence of the heads of state and Dutch dignitaries I recited the special blessing for an occasion such as this: Boruch shecholak mkvodo lbasar vdam - Blessed is He Who has apportioned from His honor to human beings. In conclusion, R Jacobs emphasized that We are constantly working as the Rebbes emissaries. We are preparing Holland for the hisgalus of Moshiach Tzidkeinu.

Issue 881

Profile

SPREADING THE WELLSPRINGS ON THREE CONTINENTS

About the Chassid who was a mashgiach in yeshivos Tomchei Tmimim in Russia, Austria, and Australia and who became one of the greatest disseminators of Chassidus in New York. * To mark his passing on 27 Sivan.
he Chassid, R Abba Pliskin ah was born in Politse in 5665/1905 (or 5667). He learned in yeshivas Tomchei Tmimim in Charkov and Nevel from 56855688. After the arrests at the yeshiva in Nevel, the talmidim of the upper class fled. Included were Abba Pliskin, Mendel Futerfas, and Nachum Goldschmidt. They arrived in Vitebsk where R Nachum was appointed as mashpia of the younger class and R Abba was appointed mashgiach of the yeshiva. In 5694/1934, R Abba thought of moving to Eretz Yisroel. The Rebbe Rayatz approved this idea and wanted

to know in which district he had submitted his request and whether he had the wherewithal to carry it out. In the end, the plan did not work out. In 5702, when he fled from the war, and like many of his fellow Chassidim arrived in Samarkand, he and R Mendel Futerfas were appointed to run the yeshiva that had just been founded by R Michoel Teitelbaum and R Shmaryahu Sasonkin. The two of them greatly improved the yeshivas financial state and many talmidim joined the expanding yeshiva. The friendship between R Abba and R Mendel was a byword, even many years after they left

10 22 Sivan 5773

Russia and met again in 770. R Chanan Levin, who served in the Red army during the war, told of a miracle that happened to R Abba in those days. When he returned from the battlefield in Stalingrad at the end of the war, the trains were full of discharged soldiers. They were drunk on freedom and victory and they behaved like bloodthirsty animals. R Abba walked into one of the compartments and sat down. There was a group of Russian soldiers who were halfdrunk and were amused by the idea of watching a little rabbi die when they would throw him onto the train tracks from the moving train. They were about to carry out their plan when R Chanan went over to them as he whispered a silent prayer. He threatened them that if they did not leave R Abba alone, he would shoot them all. Normally, this would have been interpreted as a convincing reason for them to do the same thing to me. However, they became fearful and left him alone. Both our lives were miraculously saved.

R Abba Pliskin (middle row on the left) at the Rebbes farbrengen in 5730

There was a group of half-drunk Russian soldiers who were amused by the idea of watching a little rabbi die when they would throw him onto the train tracks from the moving train.

TOMCHEI TMIMIM ON A NEW CONTINENT

R Abba was able to leave Russia in 1947, when numerous Lubavitchers clandestinely escaped. He ended up in the DP camp in Paris. On his way there, he spent some time in Vienna where he ran the temporary Yeshivas Tomchei Tmimim that was set up there. Hundreds of Lubavitcher families who were in Paris after the war, including R Abba, were there on temporary visas. Based on a general order from the Rebbe Rayatz, each Chassid sought a place to live and then

asked for the Rebbes bracha. R Abba, together with a group of Chassidim, chose Australia. In order to get a visa for Australia they had to have employment there with a guaranteed salary that would enable a family to live in dignity and not require government assistance. R Moshe Zalman Feiglin, the first Lubavitcher to settle in Australia in 5672, was able to obtain visas for seven Chassidishe families in Paris, those of: R Betzalel Wilschansky and his son-in-law R Dovid Perlov, R Isser Kluvgant, R Shmuel Betzalel Altheus, R Nachum Zalman Gurewitz, R Abba Pliskin, and R Zalman Serebryanski.

The Rebbe Rayatz thanked R Moshe Zalman Feiglin for his efforts and urged him to try and obtain even more visas for Lubavitcher families. The Rebbe wrote, I am sure that, with Hashems help, they will bring much bracha to their country with the strengthening of all aspects of Judaism and making the country of Australia a place of Torah Temimah. From Paris, R Abba traveled by train with R Zalman Serebryanski and their families to Genoa, Italy, where they boarded a ship for Australia. R Moshe Zalman Feiglins children joyously welcomed them and hosted them with great honor. In Melbourne they reunited
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Profile
Abba undertaking gardening. After Simchas Torah 5710/1949, a letter came from the Rebbe Rayatz in which he instructed them to start a yeshiva in Shepparton. A meeting was held in which they resolved to start a yeshiva with some wealthy people promising to support it. R Abba devoted himself fully to the new yeshiva. He left gardening and learned with the three talmidim of the fledgling yeshiva. In the months that followed, more talmidim joined. The Pliskin couple was the life of the yeshiva. R Abba served as mashpia and maggid shiur and his wife Pessia took care of the kitchen, not an easy job. Chalav Yisroel milk, for example, was not available in Shepparton. The bachurim had to raise a goat and from its milk she would make dairy products. Along with his job as mashpia in the yeshiva, R Abbas Chassidic heart could not bear the disconnect that Australian Jewish youth had from their roots. He asked the Rebbe whether he could change jobs from mashpia to working to be mekarev the youth. Another pressing matter was whether to send his daughter to the local school. In the first letter he received from the new Rebbe, on 17 Elul of that year, the Rebbe referred to his job as mashpia and said his question was not yet of practical relevance since there was no one to take over his job as mashpia. As for his daughter, the Rebbe said they should try to form a class of girls and hire a teacher who would obviate the necessity of attending another school. In an interview with Beis Moshiach, R Mordechai Bar Yosef described R Abba, the

I NEED TO PREPARE FOR DAVENING

In the years 5715-5724 (1954-1963), the Rebbe would teach a new niggun the night of Simchas Torah, after hakafos, towards morning. He would give mashke to those who committed to increasing their study of Chassidus in the year to come. In 5724, the Rebbe warned that only those who would actually increase their learning should take, and not like in previous years when people took mashke from the Rebbe and did not actually increase their learning. After this pronouncement, many refrained from taking mashke from the Rebbe. R Abba Pliskin stood near the Rebbe and did not know whether to take mashke or not. Suddenly, the Rebbe said to him, Dont you want to take mashke? I have no time; I have to prepare for davening. That was at six in the morning and the Rebbe had already begun preparing for davening.

ENDLESS LOVE
R Abba said: We read the pasuk, I love you, says Hashem, but we have not an inkling of an understanding of what this means. Hashem is infinite and His love and chesed are also infinite. What do we understand of infinity?

LCHAIM HAS TO CHANGE YOU

One of the Chassidim visited R Abba when he was in an old age home and R Abba wanted to say lchaim. In order to do so, he needed help to sit up. After they helped him sit up, they wanted to have him lie down again but R Abba protested, So soon? After saying lchaim you need to be a bit different than before!

THREE NECESSARY CHANGES

R Meir Simcha Chein quoted this from R Abba: Three things must have an effect: mashke, money, and Chassidus. Mashke makes you drunk; money makes you crazy, and Chassidus makes you refined. If one of these doesnt work, its a sign you dont have enough of it either you did not drink enough, or you dont have enough money, or you did not learn enough Chassidus. with the Altheus, Kluvgant and Gurewitz families who had arrived several weeks or months before them. They were told that in Melbourne there were many opportunities to open a business, but the two Chassidim were not interested in business, but in building Chabad on the only continent where Chassidus had yet to reach. When they first arrived, R Feiglin hosted them on his farm in Shepparton. The tiny community now had four Chassidim of stature: R Moshe Zalman Feiglin, R Betzalel Wilschansky, R Zalman Serebryanski, and R Abba. Most of the Jews on the farm were not religious and they came to shul on Shabbos in their cars. After years of spiritual isolation, R Moshe Zalman enjoyed much nachas from his fellow Chassidim. The Chassidim found work on the farm with R

12 22 Sivan 5773

R Abba Pliskin teaching talmidim in the small zal of 770

R Abba Pliskin (bottom right) at an event for FREE

mashpia in the yeshiva he learned in: R Abba Pliskin was the mashgiach. He was a short, Chassidishe Yid who was full of charm and strength. I remember how we learned Tanya and maamarim every morning. There werent many sifrei Chassidus at the time and even those that existed were not easily obtainable. We farbrenged with him on every Chassidic special date in the calendar. That is how the large Chabad community in Melbourne began. Four-five Chassidim were the ones who built it up. R Serebryanski described life in the small community to the Rebbe, We live near one another. Every Shabbos, before the davening, we learn Chassidus and on Shabbos Mevarchim we gather to say Thillim, daven in a special minyan, and then have a kiddush and farbrengen. The Rebbe considered this khilla a shlichus as he wrote to R Abba in 5716: Regarding the class and how to run it, it is understood that from a distance it is hard to instruct regarding the details, but it is clear that the shlichus of every one of Anash without exception in Australia

The Rebbe looked for R Abba and said, R Abba, HaRav R Abba, Rav Pliskin, where are you hiding?

is to spread Chassidus, its ways and customs, and obviously, one of the main things is the development of the yeshiva in quality and quantity. From all this it is understood and obvious that you have a part of this work and the matter depends solely on contemplating the issue in a personal manner to find the most effective way to benefit the aforementioned work, and thus automatically your personal benefit and that of all your household, and nothing stands in the way of ones will ... The children were part of the shlichus and R Abba asked the Rebbe how his daughter, Rivka, could be a positive influence on her friends. The Rebbe responded: Surely as someone educated in a Chassidishe home, she has knowledge which some of her friends do not have. Also, surely there are children younger than her and she has the ability to influence them about Judaism in general. With

the requisite contemplation I hope that you will instruct her in matters and approaches in this, and may Hashem grant success. With blessings for good news. One of the interesting instructions that R Abba received as a mashpia was one the Rebbe told him in yechidus, to tell bachurim old Chassidishe stories. The Rebbe asked him to infuse the bachurim with lachluchis (lit. moisture, what in English might be called Chassidic flavor) and stressed, you need to tell stories of Chassidim who were Chassidic Jews and I mean [stories of] Chassidim specifically, not the Rebbeim. When you tell about a Rebbe there is the thought that this is incomparably distant, which is not the case when you tell of Chassidim you learn from that. Another interesting instruction came in a letter in 5716, in response to a letter that he wrote to the Rebbe about

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This began Friday night of Chol HaMoed Sukkos when the Rebbe went out to the sukka and said a maamer that began, Hallelu es Hashem kol Goyim. After the sicha, the Rebbe explained that since on Sukkos seventy bulls were sacrificed to correspond to the seventy nations, and on Sukkos of that year there was a meeting of the UN, therefore, just as the gentiles convened, so too, Jews had to convene in order to show that they are balabatim over the world. In light of this, they decided that at the annual gathering of Tzeirei Chabad, which takes place on Chol HaMoed, at least one person from every country would speak and establish how that place should conduct itself. R Abba was chosen to represent Australia. At the Yud-Tes Kislev farbrengen of 5731, the Rebbe asked that they make sure that the listeners to the broadcast of the farbrengen in Australia say lchaim in a way that it would be heard simultaneously in 770. There were technical problems and the Rebbe suddenly asked, Where is the balabus over Australia? He should say lchaim for he was appointed over Australia. Did he forget that he is in charge? The Rebbe looked for R Abba and said, R Abba, HaRav R Abba, Rav Pliskin, where are you hiding? R Abba passed away on 27 Sivan 5756/1996.

R ABBAS EXPLANATION OF RASHI

At a Chassidishe farbrengen, R Abba once said: Although Chassidim accept the Rebbes inyanim with simple faith, sometimes it is also good to understand what the Rebbe says. The Megilla tells us that Mordechai was favored by most of his brethren. The question is known, the Megilla comes to tell us of Mordechais praise so why does it tell us he was favored by only most of his brethren, as Rashi says, and not all his brethren? Mordechais words were on such a high level that not everybody could understand them. The same is true for the Rebbe. There are those who complain and do not understand what the Rebbe wants. This is because the matters are so lofty that they are beyond our comprehension. Another Rashi that we can explain this way is on the pasuk, VaYachel Noach. Rashi says, He made himself profane. That is the idea of a Chassidishe farbrengen. When you drink as Noach did, the world sees this as something profane. However, the truth is that this is a lofty matter but it is not grasped within the vessels of worldly intelligence. various types of farbrengens. The Rebbe affirmed that there are indeed different kinds of farbrengens but said both should take place, i.e. not to do away with the type of farbrengen prevalent at the time, but to occasionally conduct a farbrengen in the old style. In 5727, the Rebbe sent a special group of shluchim to strengthen the yeshiva in Melbourne for two years. R Abba, who was living in New York by that time, asked the Rebbe whether the talmidimshluchim could be used for activities around the city. The Rebbe said, You can ask talmidim of the yeshiva, but not the six who traveled from here as shluchim and on a special shlichus (the very question is shocking) except if it takes place outside of the sdarim.

BALABUS OVER AUSTRALIA

In the beginning of the 60s, R Abba moved to New York. There too, he continued his work in shlichus when he became a dynamic part of FREE, an organization for Soviet Jews. R Efraim Wolf heard a most unusual phrase from R Chadakov, who was usually a cool and levelheaded person, about this work, In the United States, R Abba Pliskin does a lot in this [strengthening the Judaism of Russian immigrants] and it is a pleasure to see his work. On Simchas Torah 5731/1970, the Rebbe appointed rabbis to be balabatim (in charge) over the seventy nations of the world for the purpose of transforming the UN resolutions for the good.

TO BRING MOSHIACH NOW!

14 22 Sivan 5773

ADD IN ACTS OF GOODNESS & KINDNESS

Chinuch

WHY IS IT SO HARD TO DISCONNECT?

Internet addiction is a rarity amongst us. However, as shluchim, parents and mechanchim, we need to know about it and how to prevent it. * Fascinating parallel between the various parental reactions to a personal Mitzrayim and how the Jewish people reacted upon leaving Mitzrayim. * The real solution: moving onward.
By Ofer Dovid Dishon

parent or teacher might one day discover, to their dismay, that the Internet is playing a central role in the life of their child or student. Sometimes, the child will maintain that he uses the Internet for learning, hafatza, or to ward off boredom, but too often their

main purpose in using it is for social interaction. Sometimes, social interaction on the Internet is so addictive that the child is not able to stop on his own. Parents describe their feelings of helplessness and some of them even express feelings of grief.

THE IMPORTANCE OF SOCIAL NETWORKING TO YOUNG PEOPLE

Social life is important to us beginning when we are little children, but in adolescence the need for social interaction becomes much more important. One of the main

16 22 Sivan 5773

characteristics of adolescence is the search for a group to belong to. Finding where you belong is part of the process in forming ones identity. Social networks (like Facebook, which the Vaad HaChinuch of Aguch denounced in a letter forbidding its use,) enable intensive social interactions: Creating a group or joining a group: The online social circle becomes the main force in a childs life and creates a dynamic of psychological and emotional conformity towards the group. Defining ones self-worth through the group: The group provides feedback on what you contribute. The user anticipates a response from other members about what he or she posted. Availability: You can enter the social network at any time. Previously, in order to socialize, we had to plan, get dressed, go out Today, friends are available even four in the morning when you are in bed, and some of them, sad to say, continue to be available on Shabbos and Yom Tov too. Closed off from adults: Social networks are an environment in which the child is in control. It is highly unlikely that he will consult with an adult in the event that he is exposed to negative material, since he will be afraid that this will result in the parent limiting his internet access. Online relationships: The child has a close circle of friends with whom he builds an intimate relationship. In addition to that, he uses social networking to create a much broader circle of friends. Sometimes, the two circles merge. Another

type of fraternizing on the Internet enables the user to create a fraudulent identity. Nobody knows who he really is. An introverted child can thrive here. There is no social pressure of the type he would find with live interactions. A child will often prefer to focus on the Internet where he feels good about himself while closing himself off more and more from the real world where he doesnt feel as accepted.

SIGNS OF ADDICTION
Research has found that when a person has a live conversation with someone else (a positive

sea in front of them and Pharaoh behind them, they divided into four groups, each with a different erroneous approach to the situation: One group wanted to commit suicide by jumping into the sea. Lets isolate our son in the Sea of Torah. True, the process needs to include Torah study, but isolating the child from social interactions wont help. One group wanted to return to Mitzrayim. We have to accept the Internet. Its more powerful than we are. What can we do ... The worst thing we can do is give up on our child who fell.

Parents have told me that after they broke their childs iPhone he stole money from pushkas to buy another one.

one), he feels satisfied in the end. After a conversation via the Internet though, researchers often report a feeling of dissatisfaction, disappointment and sadness. An addictive loop is created in which, in order to give himself a lift he goes back to using the Internet. With the right treatment, you can get out of a negative addictive loop and find ways to get involved in a healthy social life.

WHAT CAN PARENTS DO?

The answer lies in a famous sicha of the Rebbe on Parshas BShalach (Likkutei Sichos vol. 3). When the Jewish people were in distress, with the

One group wanted to fight. Lets break the computer. The iPhone too. G-d forbid. Our child is already broken by his emotional and social situation. War will just make things worse and distance him from us. Parents have told me that after they broke their childs iPhone he stole money from pushkas to buy another one. One group cried to Hashem. Its important to daven to Hashem. We need a lot of siyata dShmaya, but we cannot suffice with that. Action

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Chinuch
is the main thing. Our child needs us now. Let us be there for him. Take his hand and pull him out of the pit. climax of the smelting process that we went through in becoming a nation. Let us help our child form his identity. We might need professional help to get him on his feet. 3 - We can help a child use the social abilities he developed on the Internet for life off of the Internet. By using his strengths, we greatly improve his selfconfidence. 4 - Torah study in general and pnimius haTorah in particular reveal a persons inner light and this light has a healing effect on all ills of the soul. 5 - Tzdaka and chesed when involved in giving, in influencing, in shlichus and contributing, you get back reflected light in the form of feelings of capableness, as well as a more balanced sense of selfworth.

THE RIGHT APPROACH: MOVE FORWARD TO HAR SINAI

1 - One of the special things about Mattan Torah is that the Jewish people were united, as one man with one heart. Let us help our child handle real-life social interactions. This will make him truly happy and alive so that he can proceed with realizing his shlichus in the world. 2 - Mattan Torah was the

IT WORKS!
Sometimes we can help a child ourselves; sometimes we need a mechanech or a mashpia. And sometimes we need a professional. Its important that the process be experiential and powerful and convey lots of emuna and bitachon. We are assured that one who comes to be purified, is helped.

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18 22 Sivan 5773

Parsha Thought

TENTATIVE TRUTH AND CATEGORICAL LIES

By Rabbi Heschel Greenberg

WHAT WERE THE GIANTS THINKING?

The spies sent by Moses returned from their scouting mission with slander on their tongue. They maligned the Land of Israel, suggesting that it was a hostile and unconquerable land. To frighten the Jewish people, they referred to giants that inhabited the land. And in their colorful description of these giants the spies declared: We appeared like grasshoppers in our eyes and thats how we were in their eyes. The Talmud asks: How did they know what the giants thought about them? The Talmud answers that they overheard the giants speak of the spies as little creatures. It is interesting to note that the Jerusalem Talmud does not explain how the spies knew what was in the thoughts of the Canaanite giants. Rather, the Jerusalem Talmud maintains that they fabricated this part of the story for dramatic effect. According to the Babylonian Talmud, the spies seasoned some of their lies with truths, whereas, according to the Jerusalem Talmud, their words were all lies.

What is the crux of the truthfulness dispute between the Babylonian Talmud, which asserts that the spies were not lying about the giants attitude, and the Jerusalem Talmuds assumption that they were indeed lying? Torah Temimah understands the Babylonian Talmuds insistence that the spies overheard the giants remarks and that they were telling the truth, is based on the spies desire to be as truthful as possible so that their lies would be believed as well. Indeed, this pattern is mentioned explicitly in reference to their praise of the quality of the produce of the land: it is a land of milk and honey. The Babylonian Talmud explains that they deliberately told the truth about the produce to make their lies more believable. In the words of the Talmud (cited by Rashi), If one wants to lie he should include words of truth. However, the Jerusalem Talmud does not accept this tradition and claims that the truthful words of praise concerning the land were actually uttered only by the righteous spies, Joshua and Kalev. It seems that the Jerusalem

Talmud, in contrast to the Babylonian Talmud, does not ascribe to the spies any measure of truthfulness even for the sake of making their false words more believable. What, we may ask, is the underlying premise of these two divergent views concerning the honesty of the spies?

ACCESSORIES TO A MITZVAH AND TRANSGRESSION: TWO APPROACHES

One approach to this dispute can be traced to another dispute between the Jerusalem and Babylonian Talmuds with respect to the role of the performance of a Mitzvah. According to the Babylonian Talmud, one who builds a Sukka does not need to recite the blessing required for the performance of a mitzvah until he actually dwells in the Sukka during Sukkos. The act of building a Sukka is not the ultimate mitzvah; it is merely an accessory to the mitzvah. The Jerusalem Talmud maintains a different position. One does indeed recite the blessing on the Mitzvah of Sukka when building the Sukka. One explanation of this dispute is that the Babylonian

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if it is for the sake of making his or her lies more palatable. The Babylonian Talmud is not as categorical as the Jerusalem Talmud when it comes to The Truth. The lesson for us, living as we do in exile, is that we must appreciate even the modest attempts that one makes to be sincere about his or her Judaism. While the Babylonian Talmud certainly does not condone telling the truth to facilitate subsequent lies, it does not regard the truths themselves as lies. Once the light of truth shines through the darkness of exile, albeit even for the wrong reason, there is the hope that this light may eventually dispel that darkness. To better understand the Babylonian Talmuds approach, we must understand how exile itself is the greatest lie. It obfuscates the Divine reality that suffuses every bit of creation. The fact that so many are unable to see the Divine in everything is the consequence of this great lie. While we are living in a false world it is no wonder that people can utter outright lies. When our entire view of reality is so skewed, how could we see anything truthfully? If one builds a structure on the premise that 2 + 2 = 5, how can that structure be valid? If our foundation in exile obscures the truth, how can we be honest about anything? In truth (pun intended), no matter how deeply one is ensconced in the darkness of exile, G-d allows some of His G-dly light to penetrate the deepest of shadows. Any parting of the veil of darkness and obfuscation should be cultivated and nurtured, not denigrated or dismissed. In more general terms, while it is true that life in exile is one

Talmud considers the act of building a Sukka to be no more than an accessory to the Mitzvah. The Jerusalem Talmud maintains that it is an indispensible part of the Mitzvah. Indeed, one cannot dwell in a Sukka if it has not been built, so it must be an integral part of the Mitzvah, which warrants a blessing. We may now understand why the Jerusalem Talmud is reluctant to value the truths told by the spies. Since the ostensible truths were accessories to subsequent lies, they too are considered to be an integral part of the web of lies and no credit can be given to them for truth-telling. The Babylonian Talmud, however, allows bifurcation of the two parts of their report concerning the Land of Israel. The part that was truthful cannot be considered an accessory to their lies; it stands on its own two feet and is therefore judged to be truthful, notwithstanding the accompanying lies.

must preface our discussion with the well known teaching of the Jerusalem Talmud, that the word for truth in Hebrew (emes) is a composite of the first, middle and last letters of the Hebrew Alphabet. This conveys a powerful lesson: truth can only be characterized as such when it is consistent from the beginning through the middle to the end. If something breaks this chain of consistency at any point the statement under examination cannot be regarded as true, even if there is some truth in it. Hence, the Jerusalem Talmud maintains that even if there was some truth in their statements it cannot be attributed to them because it was followed by untruths. From the perspective of the Jerusalem Talmud, there is zero tolerance for even the slightest deviation from truth. That is why it maintains that the truths uttered by the evil spies cannot be characterized as truthful.

EMES = CONSISTENT TRUTH

There is yet another way to understand the dispute between these two Talmudic traditions which will provide us with a lesson for our own times. To better understand these divergent Talmudic views we

A CRACK IN THE WALL OF DARKNESS

The Babylonian Talmud, the Talmud of exile, takes a more nuanced view of truth. While untruths cannot be tolerated, we must give the liar some credit for any truth he or she utters, even

20 22 Sivan 5773

great lie, G-d has given us the ability to access truth by way of Torah study and Mitzvah observance. They represent the G-dly force that impinges on and puts a dent in exiles obstruction of truth. The strongest manifestation of the idea that the light of truth penetrates the darkness is the Babylonian Talmud itself. By their own admission, the Sages of the Babylonian Talmud refer to it as the Talmud of Darkness. In Hebrew, Babylon means confused. However, the Babylonian Talmud represents the beacon of G-dly light that He has allowed to penetrate the darkness and confusion of exile. We must cherish every bit of that G-dly light. This is the basis for the oft quoted statement of the Babylonian Talmud that one should always engage in the study of Torah and the observance of the Mitzvos, even if it is undertaken for ulterior motives. For from the ulterior motive, one will come to perform the Mitzvah for pure motives. In other words, when we allow the light (the Mitzvah) to shine through the darkness (ulterior motive) it will eventually dispel all of the darkness. (It is noteworthy that the Jerusalem Talmud takes a similar position, but omits the word always. The Jerusalem Talmud seems to have adopted a more cautious view concerning

We are standing on the bridge between the dark and false world of Galus and the bright and truthful world of Geula On one hand we see darkness, lies and pain. On the other, we are witness to unprecedented goodness, integrity, sincerity and consistency. If one may coin a phrase, we are living in the Babylonian-Jerusalem Talmudic era, where both dynamics co-exist.
the propriety of ulterior motives.) to two diametrically opposite phenomena. On one hand we see darkness, lies and pain. On the other, we are witness to unprecedented goodness, integrity, sincerity and consistency. If one may coin a phrase, we are living in the Babylonian-Jerusalem Talmudic era, where both dynamics coexist. We must therefore uphold the Babylonian Talmuds approach and cherish every bit of light that pierces through the darkness and encourage every gesture of good, no matter how lacking it might be in consistency and altruism. This will facilitate getting rid of the last vestiges of darkness that still prevails. At the same time, we must forcefully advocate the Jerusalem Talmuds pursuit of unsullied, unmitigated and uncompromising truth for the sake of truth, because we are so very close to that time when G-ds presence will be fully revealed throughout the entire world.

GEULA PERSPECTIVE OF TRUTH

The Jerusalem Talmud looks at the world from an ideal GeulaRedemptive perspective. It reveals that any truth that is not absolute and which therefore keeps us from the Promised Land, is just another mode of lie, by rigorous Geula standards and definitions. The spies could therefore not be credited with saying something truthful even if, technically speaking, the words of praise they uttered about Israel were accurate. In the world of Geula, the truth must be consistent and must lead inexorably to our arrival in the Promised Land. No vestige of Galus-tainted halftruths can be countenanced. As many of these essays have stated, we are standing on the bridge between the dark and false world of Galus and the bright and truthful world of Geula. We are therefore exposed

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FARBRENGEN

WHAT THE REBBE SAYS, GOES

The following is a transcript of a farbrengen held in Morristown, New Jersey in late MarCheshvan 5753, with Rabbi Yosef Yitzchak Fitzy Lipskier, of blessed memory. Part 3.

very mitzvah campaign that the Rebbe started was criticized every step of the way. There was opposition galore. Did it deter him from going further? Absolutely not. The Rebbe was not running for office or conducting a popularity contest. He was doing what had to be done, regardless of what the world thinks. He was out to change the world and thats the mission of a Jew, to make a dwelling place for Him in the physical world. G-d didnt send us to conform to the world, but to make it into a place of G-dliness, i.e., to bring Moshiach. This is the ultimate purpose, and this is what hes out to do and hes doing it. Thus, what was crazy yesterday is slowly not so crazy anymore. Its already becoming normal and accepted. Why? Because you see the results. Back then, it was far more

difficult. Today, however, everyone is trying to jump on the bandwagon. How many baalei tshuva yeshivos have opened up? Theres competition now. Why not? Its a good idea, they figure. Theres probably big money in it, too. I dont know of a Lubavitcher institution that has big money. If there is such an institution, its not Lubavitcher. The Rebbe said that by definition a functioning and living institution is in the red. If theyre making a profit, its a business not a Jewish institution.

MAKE YOUR OWN JEWISH TUMULT

The opposition to the mitzvah campaigns wasnt just out there, from the misnagdim or other Chassidic sects it also came from the inside. Naturally, no one came to the Rebbe and told him he was wrong. Heres

an example: The Rebbe came out with the whole concept of Mitzvah tanks, explaining how the Tankistin have to operate like tank drivers. They have to go out into the tumult and hubbub of modern-day Rome Fifth Avenue and conquer it. You have to blast away and make your own Jewish tumult. No one seemed to know what the Rebbe was talking about. Nu, you rent a truck and hang up a big sign Mitzvah Tank Put on Tfillin. They went into Manhattan, grabbed people off the streets, and put on tfillin with them. The stories with those people are too numerous to mention. I dont know if anybody, except for the Alm-ghty Himself and the Rebbe, could keep track of all the neshamos that went through. Its impossible to describe the hundreds of thousands of miracles that

22 22 Sivan 5773

happened to these people. You have to be a Rebbe with a vision to foresee these things and decide what has to be done. As a leader of the Jewish nation and the world in general, the Rebbe knows what we need. He even knows with regard to saving nonJews by teaching them the Seven Noachide Laws. With every new campaign he initiated, the success was phenomenal. If we would have done it a little better, the success would have been even greater. Thats the life of the Rebbe. He didnt care what people will say. The Rebbe knows what hes doing. You think youre so smart? The Rebbe is at least as smart as you are. He considered that as well, and yet he decided that this is the thing to do. And hes been right. Everything the Rebbe has said since becoming the nasi has come true. This is an accomplishment

that nobody, besides G-d Himself, can claim. There hasnt been a tzaddik or a prophet in the world, at least since the time of the Beis HaMikdash, who has a track record like that. He never failed. He said - it happened. Whether it was something big, global, or personal - the Rebbe was true to his word.

SPEAKING ABOUT FREEDOM FOR RUSSIAN JEWS IN KHRUSHCHEVS TIME

Theres something else you have to understand: Of course, as Lubavitchers, our Rebbe must be the greatest. That happens to be true, but hes not the greatest because he happens to be ours. This is not a vote for the party. Were going to look very good if our Rebbe is Moshiach. Wont it look great in the newspapers? Im on the winning team! If thats what you think its all

about, you should have your head examined. Back in the early sixties no one dreamt that Russia would be a free country. No one dreamt of leaving the country, except one person - the Rebbe. This was in the days when Mr. Khrushchev was in power - the guy who took his shoe off and banged it on the table at the United Nations. To live in Russia then meant being behind the Iron Curtain. If you didnt work on Shabbos, you could be thrown out of your job, which meant that you had nothing to eat. You cant pay your rent and you could end up being out on the street. And if you had the chutzpah to apply for a visa to go to Israel, you were automatically removed from your position, no matter who you were. You could be sent away to Siberia, you could be thrown into prison. For what? Nothing - just for being Jewish. That was one of the biggest crimes you could commit. This was Russia. Yet, the Rebbe is sitting here and saying, Theyre going to open the doors. Theyre going to come out by the thousands. You wont be able to handle them. Do something now. Yeah, sure, hes a dreamer... Of course, as the years went by, the Rebbe spoke a lot at farbrengens, and not one passed during this time without his mentioning the Jews of Russia, what we can do for them, etc. Not through demonstrations, which all the major Jewish organizations thought was the only way to do it. What happened? His dream became a reality. Five or six years before the start of perestroika in the U.S.S.R. the Rebbe spoke at a farbrengen, calling for people to organize a movement to build cities to house the Russian Jews.

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FARBRENGEN

They went to the kabbalist (who was no fraud) and YOU HAVE ONE CHANCE, SO DONT MESS UP asked him why the prediction hadnt materialized. Heres a beautiful story thats What can I tell you? he said. The Lubavitcher Rebbe also rather sad in a sense - not with his children removed this Heavenly decree... all stories necessarily have a

Thats not the way things work in this world. You dont say, Go into the forests of Mendham and build a million apartments because real estate may go up. Do you know how many investors youll find? Less than none. Who would be so crazy? As usual, we procrastinated. One of the richest and most famous Jewish businessmen in the world happened to come to the Rebbe for suggestions on real estate investments. When he asked if he should follow the advice of the realty experts and invest in a major building project in England, the Rebbe told him to invest in real estate in Israel. The businessman chose to follow the experts advice and lost his pants financially. These investors owned half of Manhattan - they no longer do. Meanwhile, real estate in Israel is booming.

IF THAT IS WHAT THEYRE SAYING I SAID, THEN LET IT BE...

There was never a case where the Rebbe said that something was going to happen, and it didnt take place. There was a famous story about the Gulf War that proved to be more than amazing. There was a rumor that the Rebbe said that the Gulf War was going to end on Purim. I dont have to tell that it did end on Purim - you know that already. A U.S. army chaplain, a young Lubavitcher chassid, went to the Rebbe for Sunday dollars during Shvat. He was preparing

to go to Saudi Arabia to be with the soldiers there, and he wanted to take a Megilla. The Rebbe said that it wasnt necessary. Ah-hah! That means that he wont need the Megilla, because the Gulf War will be over by Purim. The fact is that this chaplain overestimated himself, as they didnt let him into Saudi Arabia. This rumor circulated even though the Rebbe had never said anything about when the war would end. Not long afterwards, during one of the Rebbes regular excursions to the Ohel, his driver, Rabbi Krinsky, tells the Rebbe that theres a rumor that the Rebbe said that the Gulf War was going to be over on Purim. The Rebbe replied that he had never said that. But rumor has it that you did, Rabbi Krinsky said. So the Rebbe replied, Nu..., implying, If thats what theyre saying I said, let it be... Sure enough, the war ended on Purim. This was a so-called backdoor prediction that was never predicted. A rumor spread in the Rebbes name also has to happen. In truth, the Rebbe never predicted anything. The Rebbe just said, Do this - this is going to happen. Thats not called a prediction in my book. Tomorrow is going to be Tuesday - is that a prediction? That was how certain we were when the Rebbe said something - no ifs, ands, or buts. When will this happen? That usually depends on other things, mostly upon us - but sooner or later, its going to happen.

good ending. Things like this do happen in real life. A poor chassid came in to the Rebbe for yechidus to ask for a bracha to have material wealth. Everyone in his family was rich except for him - he was a regular pauper. The Rebbe told him, Go out and buy a lottery ticket. He went out and bought a sweepstakes ticket eventually... In the meantime, however, immediately after leaving the Rebbes room, he excitedly went down into the shul of 770. Someone approached him and said, Would you like to buy an Oholei Torah raffle ticket for a dollar? Were offering a set of Chumashim for the winner. He bought a ticket - and he won the set of Chumashim... Thats why the story is sad. The Rebbe told him to buy a lottery ticket, which means that you have one chance to win. So he bought a raffle ticket, and he won. Can you imagine what this guy feels like? He feels it to this day. Hes still not doing very well. This happened over thirty years ago. What can I say? When its going to happen, how its going to happen, that sometimes can be screwed up by us, if its a personal matter. But theres no question that when the Rebbe says something, its for real. How do we know? Practice, reality, the track record - and you have to understand this. If you learn Rambam, he explains in Hilchos Yesodei HaTorah that one of the Thirteen Principles of Faith is to believe that there is a phenomenon called prophecy among the Jewish People. According to halacha, if you

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dont believe in prophecy, you are an apikorus - a heretic. This is a clear statement within Jewish law, not just an implication. The Rambam describes who is qualified to be a prophet. How do you know that he is a prophet? Why do you believe in him? You dont believe in him because of the predictions and the fact that everything he said came true. You believe in him because the Torah says so. The Rambam states that if he predicts and it comes true - not once, twice, or three times - then you know that he is a prophet. Its that simple. There is no question that the Rebbe qualifies. According to Torah, anyone who knows the laws of prophecy, i.e., the qualifications, will have to admit it. You have to know the halacha, if you dont, you can say whatever you want, but youre full of baloney. Its not say whatever you want. What does the Torah say? Do you believe that there is such a phenomenon as prophecy? You know that there is such a thing. Youve learned Navi; you know that there are prophets. There are different levels of prophecy, but the concept exists. Do you know that its one of the Thirteen Principles of Faith? How do you know whats right and whats wrong? Take the Shulchan Aruch. Torah is where you look.

Theres also the story about the Uruguayan senator who was running for the countrys presidency... The Rebbe spoke to him about the importance of fulfilling the Seven Noachide Laws... The senator won the election by seven percentage points - a fact that the Rebbe made certain to remind him.
chassid say? If you leave, youre crazy. Lo and behold, once again, as it said in the headlines of the New York Post: Rebbes Advice Simply Divine. Beautiful line. Imagine? A goy writing something like that. Phenomenal. Nevertheless, you know what some of the rabbanim said? What a nerve! It goes against the Halacha! How could a person take upon himself the lives of other Jews? Pikuach nefesh! Did anybody get hurt? What are you screaming about? What dont you like? Whats your problem? There was a rabbi at the Shluchim Convention, Rabbi Bomzer, a famous worldrenowned rav who is very close to Lubavitch. Hes not an official Lubavitcher. He learned in a misnagdishe yeshiva, but hes more Lubavitch than many actual Lubavitchers. He called himself a Lubavitcher: My Rebbe, he said. Then, he said something which unfortunately is very true: Whats bugging them? He summed it up in one word: Jealousy. This is probably the root of the whole problem. There are many people out there doing things. Are all these rabbis on the bandwagon criticizing them? No, the Rebbe is always the target. Why? Because hes so big. Hes getting too famous. Hes getting too powerful. Thats their mentality. Theres a whole movement of so-called prominent leaders with a sacred mission: They believe that Lubavitch is taking control and it must be stopped. Its all just a power struggle. Last year, the Rebbe made a statement using words that he never had used before. Never had the Rebbe alluded to something he had said in terms of prophecy. Now, theres no question in anyones mind that when the Rebbe came up with all these ideas, they were definitely Divinely inspired. This didnt come when you woke up one morning and said, Hey, Ive got an idea. Lets go and make these Jews lives miserable. Lets make them learn three chapters of Rambam a day. Give them something to do. Why did he always come up with these new things? You think they just came out of the clear blue sky? Theres no question that everything the Rebbe does is coming from somewhere. Theres an inspiration, a directive, guidance coming from Above telling him what to do. He didnt just wake up one morning and decide, Lets make Tzivos Hashem. Lets decide this; lets do that. Twelve psukim...

REBBES ADVICE SIMPLY DIVINE

Take a more recent example: Hurricane Andrew in Miami Beach. Theres no reason to move. That takes guts. The government says that if you dont move, they can arrest you, give you a summons, charge you with a misdemeanor. If you stay there, its suicidal, you are crazy. The Rebbe says: Theres no reason to leave. What does the Lubavitcher

REMOVING DIVINE PUNISHMENT

There are stories that you hear about later. Theres one about Tzivos Hashem, the largest boys club in the world. Its even bigger than clubs like Boy Scouts

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FARBRENGEN

There had been another kabbalistic prediction of major earthquakes this year, especially in populated areas where Jews live, including New York City. Of course, it never happened, but there was an earthquake - in Armenia, a place with some of the biggest anti-Semites in the world. In short, the Rebbe created a detour: make a groundbreaking to prevent one of another type.
of America, which is really only based in the States, while Tzivos Hashem is a worldwide organization. Years ago when Tzivos Hashem first started, there was a prominent kabbalist in Eretz Yisroel who came out with a certain prediction that a disaster was destined to take place during a given year, and he even gave specific details. The year came and went and the disaster didnt happen. They went to the kabbalist (who was no fraud) and asked him why the prediction hadnt materialized. What can I tell you? he said. The Lubavitcher Rebbe with his children removed this Heavenly decree... More recently (5749), there was the Shnas HaBinyan campaign. The Rebbe sent a check for $100 to anyone who wrote a letter to 770, stating that he had built or constructed something in his home or his institution, even if it was only an addition. This was an open campaign available to all Jews anywhere in the world. This was a lot of money. Where he got the money, I dont know. Whats going on here? Hes not taking money, hes giving money. Thats one of the more minor differences between him and other Jewish leaders. You have to realize that the Rebbe gave you a hundred bucks toward the expenses of the construction that you did. You know what that means in plain English? He now legally became a partner in your house. As I see it, thats good for business. Its a great fringe benefit for me to have the Rebbe as a partner. Furthermore, since there were no restrictions, everyone was making calls to their nonobservant parents urging them to build. Then, a couple of strange things took place: The Rebbe repeatedly told people to make groundbreakings, even if they dont actually start building. There had been another kabbalistic prediction of major earthquakes this year, especially in populated areas where Jews live, including New York City. Of course, it never happened, but there was an earthquake - in Armenia, a place with some of the biggest anti-Semites in the world. In short, the Rebbe created a detour: make a groundbreaking to prevent one of another type. You have to watch out and know who youre dealing with. There was never a Rebbe like this in the world, at least for the last two thousand years since we went into exile. This is not to pat somebody on the back; this is not a case of because I think Im a Lubavitcher, I want to make my Rebbe look the greatest. This is

an undeniable statement of fact. They may not like it, because they want their Rebbe to be the greatest. What do they do? They try and find fault with Lubavitchers: You dont sleep in the sukka, you eat mezonos before davening, and other similar crimes. The Rebbe is not an individual who seeks power. His life is the people; theres no one else in the world like that. You dont have to be a Lubavitcher Chassid to think that; you just need brains. There was never a leader who influenced and affected the lives of people around the globe, Jew and non-Jew alike. There was a story about a non-Jewish attorney in Australia who was married but had no children. He met a Lubavitcher Chassid and told him about his problem. You know what? the Chassid said, write a letter to the Rebbe. The attorney did so, and the Rebbe replied with a bracha and instructions to put a pushka in his office. Needless to say, the bracha was fulfilled. One day, another Gentile came into his office and saw the pushka. Whats this? he asked. When the attorney explained the whole story, the person said that he also had a problem. So, write to this Rebbe, the attorney replied. He helped me; he can help you too... Theres also the story about the Uruguayan senator who was running for the countrys presidency and came to the Rebbe for a bracha. The Rebbe spoke to him about the importance of fulfilling the Seven Noachide Laws, and the senator won the election by seven percentage points - a fact that the Rebbe made certain to remind him. (to be continued IYH)

26 22 Sivan 5773

VIEWPOINT

THE WAR IS OVER

By Rabbi Izzy Greenberg

look around and see a world at war with itself. It is a war between the body and the soul not just the body and soul within the individual, but the body and soul of all things, of every experience, of every opportunity, of every art, or every movement, of every aspect of life. The body is the selfish and materialistic aspect. The soul is the altruistic and spiritual aspect. Every thing and every moment has both of these aspects, and for some reason they always seem to be in conflict. And so the war rages on: In the parliaments, in the boardrooms, in the bedrooms, and in the minds of those who dream of something better. But though it seems ubiquitous, it didnt have to be this way. The peace treaty was delivered over three millennia ago on a little mountain the desert. Still, the fight continues unabated. The path was revealed and a royal decree issued to tear down the wall between body and soul, but the call was generally ignored. The absolute clarity that could have been is overshadowed by the fogginess that is, like mud in clear water kicked up by centuries of the unnecessary handwringing and mudslinging of the smallminded, the bloodthirsty, and the ignorant. And so this barrier continues to haunt us, and remains the flashpoint from which all conflict emerges and hatred burns. The propagators, the promoters, and all those who benefit by receiving their cut lost

sight of the big picture long ago. A world of abundant goodness and wealth is bled dry by the short-sighted greed of those who, if they would only open their minds, would see that they themselves would benefit more from giving. But we cannot place blame, nor find fault, since they have been effectively trained for their vocations and theyre just doing their jobs. Even they have mostly grown tired of it, but they have gotten used to playing this game and have found effective methods to alleviate the guilt. At the same time, I see alternative realities around every corner, waiting for the right moment so they can emerge, waiting for an optimistic soul to be open to the promise, to allow them to brush aside the oppression and injustice. Its like were teetering on the precipice of revolutionary change, yet shrouded in clouds that obscure it. Why does such obvious potential for immediate goodness and peace coexist alongside such blatant violence and ugliness? Or, perhaps more practically, what am I going to do about it? Today, more than ever, it is up to each individual to be a revolutionary. Not the flagwaving, gun-toting, manifestospewing revolutionaries of old (though we can certainly still use a few of those on occasion), but personal revolutionaries who embody transformation in a real

way in their own private lives in their thoughts, in their relationships, in how they live their lives. The rules of the game seem to dictate that we have to play along or risk getting written out of the script altogether. (Imagine the horror!) So we play it safe by playing along. But the supposedly safe course is no longer guaranteed to provide even the most minimal return on investment. There is no pot of gold at the end of that road. Each person has their portion of the world to illuminate. I cant do this by sitting on the sidelines observing, playing by fake rules written for an extinct and irrelevant reality. Is the world beautiful or ugly? Is it blessed or damned? Will I tap into the power of the soul, or succumb to the world of the body? Ultimately, that war is over, though it rages on as if it had just begun. The only battle left is the one I create in my own mind, so the revolution begins within my mind as well. I choose which reality is allowed to persist. I no longer need to fight for the beauty that is the harmony of body and soul to persist. I just need to allow the inherent goodness and balance in the world to just be, right there in front of my face, right there where it was all along. Reprinted with permission from Exodus Magazine

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Thought

WHAT BOTHERED MISNAGDIM ABOUT MIVTZA TFILLIN?

46 years ago, shortly before the Six Day War, the Rebbe announced Mivtza Tfillin. * Tfillin as the prototype for all mitzvos. * Tfillin in the head or on the head? * Mivtza Tfillin an antidote to habit. * Another article prepared for Beis Moshiach that was discovered after R Ashkenazis untimely passing.
By Rabbi Chaim Ashkenazi ah

hazal said about the mitzva of tfillin, The entire Torah is compared to tfillin. In Likkutei Torah it explains the uniqueness of the mitzva of tfillin in that it expresses the goal of all mitzvos. How are tfillin made? Animal hides are processed and made into parchment. Then portions of the Torah are written on them and they are inserted into boxes made of animal skin. This transforms the coarse material into an object of holiness. The same is true for all mitzvos; they all have the same goal. The goal is to take a physical item and make it a receptacle for G-dliness. This is why the entire Torah is compared to tfillin, because tfillin express this idea, the G-dliness within the physicality of the world.

THE VERY FIRST MITZVA CAMPAIGN

This explains why Mivtza Tfillin was the first campaign the Rebbe announced, 46 years ago. When the Rebbe started the campaign of putting tfillin on with every Jew, it aroused an outcry. There were religious Jews of all backgrounds who looked askance at taking tfillin, which are holy and which have G-ds name written in them multiple times, that require a clean body and pure hands and thoughts, and putting them on irreligious people in public areas where immodesty is rampant. The opposition was so strong that one of these groups arranged a Purim procession led by a horse that had boxes made to look like tfillin attached to its head and left leg. This was to highlight just

28 22 Sivan 5773

how ridiculous they perceived the Mivtza Tfillin to be. Some people wrote letters of protest to the Rebbe opposing the campaign. But, boruch Hashem, there were others who did not disparage anything initiated by the Rebbe. They considered this a wonderful campaign and a terrific tool to connect Jews to Hashem. Along with Chabad Chassidim, they too went out and did Mivtza Tfillin. Many years have passed since then and the idea of taking holy tfillin and putting them on with Jews on a low spiritual level seems eminently reasonable. It is no longer criticized; on the contrary, many people who are not Lubavitcher Chassidim do the same. I bet that if you told them how greatly the campaign was denigrated at first, they would not believe it possible.

MIVTZA TFILLIN GENERATES THOUGHTS OF TSHUVA!

Perhaps we can say that this campaign embodies the Rebbes approach to the fulfillment of Torah and mitzvos, which is to wage an aggressive battle to bring Judaism to the public domain. This is the Rebbes chiddush, that we need to bring Jewish pride to every street and corner, and there is no person or place that is too low and cannot be illuminated by the light of Torah and Chassidus. After the tfillin campaign, the Rebbe introduced other campaigns to accomplish the same thing: bringing the Shchina down into the physicality of the world. I remember that when we would return from Mivtza Tfillin as talmidim in Tomchei Tmimim

and they would ask us: Doesnt going on Mivtza Tfillin weaken your fulfillment of Torah and mitzvos? To do it, you need to leave the yeshiva, a place of Torah and Chassidus, and go out to the street which is open to all the sights this world has to offer! Our answer was: We come back from Mivtza Tfillin with thoughts of tshuva! When we see people who are immersed in the pleasures of this world and are willing to roll up their sleeve and put on tfillin, this strengthens our yiras Shamayim. During the winter, soldiers had to put down all their gear and remove layers of clothing and stand in the middle of the street, ignoring the commotion all around, and concentrate on the page of Shma in front of them, standing like a servant before his master, until they finished saying the entire

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Thought
Shma. Then, they would kiss the tfillin with reverence and love. If only we were so serious about it, and if only we had it in us to ignore our surroundings and everything the world out there broadcasts. Mivtza Tfillin is one of the best ways to bring Hashem to the public domain. By putting on tfillin in the middle of the street, the G-dly plan is being realized, to make Him a dwelling down here. As the Rebbe Maharash said to one of the Chassidim, that he envied him because while involved in business he meets with other Jews and uses the opportunity to say a dvar Torah. This is the purpose of the creation of the world. Something loftier occurs when doing Mivtza Tfillin. Within the hustle and bustle and the involvement in the pleasures of this world, a person stops for a few minutes. He is actually stopping his animal soul with the entire train and loaded compartments that it draws behind it with the delights of this world. Its a sudden stop because there is a G-d. When this Jew puts on tfillin, says the bracha, and recites the Shma, at that moment the world means nothing to him and he does not sense that which is going on around him. This is a dwelling for G-d in the most outstanding way! Anyone who remains unmoved by this, does not understand the purpose of creation and the purpose of the Torah. fulfill the entire Torah. As you know, one of the things that tend to plague us is habit and routine. We turn into something mechanical that goes through the motions. The actions make no impression whatsoever on the implement in question. In other words, the machine does not become more and more refined with each action. Rather, it continues to wear down until it reaches the end of its usefulness. But a Jew must not act like a machine when doing mitzvos. A Jew needs to become more refined after doing each mitzva. After mentioning the name of Hashem in brachos and tfillos tens of thousands of times, it has to make an impact on him. After doing hundreds and thousands of mitzvos, after thousands of lines of Tanya, Chumash, and Thillim that were said, he must become more refined. So why dont we turn into something different when we do a mitzva? Its because we do it routinely. There is barely any connection between the doer and the deed. As the Alter Rebbe said when he was in jail and they saw the tfillin on his head and they were stricken with fear. A Chassid asked him: I also put on tfillin so why arent people fearful of me? The Alter Rebbe pointed out that the words of Chazal are these are the tfillin in the head and not tfillin on the head. Just as when the Alter Rebbes tfillin were on the table even though they were tremendously holy, they did not induce fear, likewise the holy face of the Alter Rebbe did not induce fear except when he wore tfillin. This is because, when the tfillin were on his head, there was a connection between the holiness of the tfillin and the holy face of the Rebbe, a connection that created the result, and they will fear you. This is how it ought to be with every Jew, that putting on tfillin throws fear into the nations that see us, but since our tfillin is on the head, and not in the head, i.e. the putting on of tfillin is done mechanically and does not penetrate into our consciousness, therefore, the results are lacking. The refinement that ought to be created in a Jew through his service of Hashem is not created when he does mitzvos by rote, when the davening and learning are merely words which dont penetrate within. Consequently, the kdusha does not penetrate. This kdusha is meant to protect us, so that we do not slide down the slope of the pleasures of this world. However, due to the routine performance of mitzvos, they dont affect any refinement.

MIVTZA TFILLIN AS AN ANTIDOTE TO HABIT

When we go on Mivtza Tfillin and see a Jew stop his routine, and this Jew might be decorated with all kinds of piercings and tattoos and he still stops what hes doing; and he does a mitzva by putting on tfillin on his head and arm, he can serve as a powerful example for us. This is the comparison we need to draw from Mivtza Tfillin to all the mitzvos we do: to stop the routine, set everything aside, and to focus on serving Hashem. Hashem is referred to [in Shir HaShirim] as the king bound in rehatim [a poetic reference to the flowing hair of his beloved]. [In Parshas VaYeitzei] Rehatim are troughs where water flows. Hashem remains bound when the avoda is like flowing water, symbolizing routine. The flow needs to be interrupted as we

TFILLIN IN THE HEAD OR ON THE HEAD?

In addition to everything said thus far, perhaps we can say, in a lighter vein, that the reason that all of Torah is compared to tfillin is in order to teach us, we Lubavitcher Chassidim, how to

30 22 Sivan 5773

turn towards the King. We do this, says the Baal Shem Tov, by entering the teiva, the words of Torah and tfilla. The Rebbe Rashab would say that one time he was davening in shul and there was a chazan wearing warm clothes and it was warm in the shul, but he davened coldly. In other words, the warmth did not penetrate him. It was like he put the tfillin on his head but not in his head. It says in Shulchan Aruch that the head tfillin should be taken off with the left hand in order to show it is hard to part from the mitzva, for we really should be crowned in tfillin all day. Likewise, we walk back after Shmoneh Esrei beginning with our left foot in order to show that it is hard to part from the King. Think about it how many times during the week or even the last month, did we find it hard to part with our tfillin or from tfilla? Due to habit, we do not even pay attention to which hand and foot we did it with. We probably took off our tfillin with our left hand and walked back starting with the left foot, but we did it so quickly that it expressed the opposite message. Since our bar mitzva we are accustomed to putting on tfillin and we are trained to do mitzvos from when we are children. In order to get us out of our routine way of doing things, the Rebbe gave us Mivtza Tfillin. When we watch a person put on tfillin on the street, standing there patiently and gazing upon the tfillin that he took off or had

During the winter, soldiers had to put down all their gear and remove layers of clothing and stand in the middle of the street, ignoring the commotion all around, and concentrate on the page of Shma in front of them. Then, they would kiss the tfillin with reverence and love. If only we were so serious about it, and if only we had it in us to ignore our surroundings and everything the world out there broadcasts.
taken off him emotionally, with joy and great satisfaction, he is an example for us. The Alter Rebbe explained the Chazal which says, Shamor vzachor bdibbur echad - that with every dibbur we need to remember the Echad - Hashem echad. Whenever we act, speak or think, we need to imbue it with the Hashem echad. In the language of our generation the Moshiach who is the one and singular individual who will reveal the one G-d to the world in the greatest possible way. Let us remember the Chazal, The entire Torah is compared to (mivtza) tfillin whenever we do a mitzva or learn Torah. Lets picture the person walking down the street, minding his own business (which is not necessarily holy and pure), who suddenly drops everything, rolls up his sleeve and says the bracha attentively. We too need to disconnect from what is going on around us and be completely focused on the mitzva we are doing, as though it is something new or something we havent done in a long time. It says, Moshiach will come to bring the tzaddikim back in tshuva. What is lacking in the service of the tzaddikim that Moshiach will have to bring them to tshuva? The answer given is that tzaddikim will get a taste of the enthusiasm and newness that baalei tshuva have when they serve Hashem. Boruch Hashem, there are numerous baalei tshuva in our generation, so we have many role models of Jews who serve Hashem with a fresh chayus. Part of the reason for this is to draw us in as well, in anticipation of the ultimate chayus that will come with the revelation of Moshiach, who will breathe new life into our dried out bones. But in these final moments of galus, we need to start animating our mitzvos, as the Chassidic saying goes that until you get to the inn you also need a bit of mashke, even though when you arrive there will be plenty to drink.

TO BRING MOSHIACH NOW!

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ADD IN ACTS OF GOODNESS & KINDNESS

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MIRACLE STORY

FROM SIBERIA TO WILLIAMSBURG

During the Tahalucha, Rabbi Shlomo Zalman Levkivker, one of the more prominent members of the Chabad community in Tzfas, came to a Chassidic shul in Williamsburg to spread the joy of Yom tov. Just as he was about to depart, one of the elder Chassidim asked if he could tell him a fascinating story that began in remote Siberia, where a bogus wartime trial was held for an exiled rabbinical leader.
By Menachem Mendel Arad Translated by Michoel Leib Dobry

In these times on the eve of the Redemption, you dont have to be a historian or an archivist to realize that a tremendous revolution is taking place among those sectors that had previously waged all out war against Lubavitch. Today, as we approach the long-awaited fulfillment of When will the Master come? the wellsprings of Chassidus continue to spread everywhere, to the point that even his enemies make peace with him. The following amazing story comes to us from Rabbi Shlomo Zalman Levkivker, one of the Rebbe MHMs shluchim to the Holy City of Tzfas, and rosh mesivta of the Yeshivas Chassidei Chabad-Lubavitch in Tzfas. This past Simchas Torah, we

went out on Tahalucha to give over the Rebbes sichos and bring some holiday joy to the shuls of Williamsburg. Anyone who remembers the more heated altercations between Satmar and Lubavitch knows that there were times when a Chabad Chassid fulfilling the Rebbes directives in Williamsburg literally meant putting his life at risk. The hatred and opposition to anything with a smell of Lubavitch would make their blood boil. This year, I clearly saw - exactly as the Rebbe always proclaimed in his sichos - how much the Rebbe Rayatz paved the way, and we, the seventh generation, continue the march towards the True and Complete Redemption.

We came to the shul of the Lantzuter Chassidim, headed by the Lantzuter Rav. We received a very warm welcome upon our arrival. Naturally, they allowed us to give over a sicha from the Rebbe, Melech HaMoshiach, followed by some joyous holiday dancing. As we prepared to leave, one of the shuls elder Chassidim asked us to wait. I want to tell you a unique story, he said. Naturally, we remained to listen. Once, during the early years of the Lubavitcher Rebbes leadership, the elder Chassid began, two yeshiva bachurim from Crown Heights came to this shul. The Lantzuter Rav, who was still alive at the time, warmly greeted them and permitted

32 22 Sivan 5773

them to give over a sicha of the Lubavitcher Rebbe in the shul. I was then just a young boy, this Chassid continued. My father ah was the shuls gabbai, and the bachurim went up to him and asked if they could give over a sicha. My father ah told them that the shul had a rav, and they had to ask him. The bachurim didnt waste any time, and they went straight up to the Lantzuter Rav. The whole congregation watched them, as this was a most remarkable and almost entertaining sight. I curiously watched to see what the ravs response would be. To my great surprise, the Lantzuter Rav happily agreed to let the bachurim give over the Lubavitcher Rebbes sicha. The truth is that since I knew

quite well what the communitys position was on the Lubavitcher Rebbe and his Chassidim, I was very surprised to see the unusual conduct of the Lantzuter Rav. In the congregation, there was a highly respected Jew who served as the shuls president. He was a very learned Chassid, held in high esteem by the entire community for his considerable financial largesse. When he saw that the Lantzuter Rav had given permission to the Chabad bachurim to give a dvar Torah from their Rebbe, whose whole approach was an outrage to Satmar he became furious. He turned to the bachurim and said, You have no permission to speak here. The rav was just being polite. No one gives a dvar Torah in the name of Chabad in

this shul! Get out of here! Total silence engulfed the shul. This was sheer drama, the kind that no one present would ever forget. The rav replied softly but firmly: I gave my permission - and they can give over the teachings of the Lubavitcher Rebbe. However, the shul president respectfully responded with equal determination: Kvod HaRav, theres a tremendous dispute with Lubavitch... alluding to the position of the Satmar Rebbe against the Lubavitcher Rebbe, and the ideological alliance between Satmar and Lantzut. Yet, the rav remained steadfast: I am the rav here, and my decision stands. I request that these bachurim who came from the beis midrash of
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MIRACLE STORY

I was about to render my decision in accordance with Soviet law, when I suddenly envisioned my holy audience with the Rebbe from years ago.

the Lubavitcher Rebbe should say Chassidus in his name. The wealthy Jew proceeded to throw down the gauntlet. If they speak - I am leaving the shul and resigning my position! he declared. Still, the Lantzuter Rav would not be intimidated. I do not demand that you or anyone else leave this shul. You can do as you wish, but these students will speak words of Chassidus in their Rebbes name. The man angrily and arrogantly stormed out of the shul. The bachurim spoke, as the congregation remained in turmoil. Together with several leading community members, my father ah went over to the Lantzuter Rav and asked him to explain why he had acted in the way he did. With all due respect to these Chabad bachurim, they had come and would go within a short period of time, while the pillar of the community had just walked out. Was it so important that these Lubavitchers should come into the shul? Was it worth the price? With regard to our honored and esteemed colleague, the rav told them, I can assure you that hell be back. As to why I was so stubborn about letting the bachurim speak, I have to tell you a story that happened to me. Then, youll understand everything. Prior to the Second World War, there was a large and vibrant Jewish community in the city of Lantzut, located in southeastern Poland. Several thousand Jews

lived in the city before Erev Rosh Hashanah 5700, when Lantzut was occupied by the Nazis (may their name be erased). Ten days later, on Yom Kippur, the entire Jewish population, myself included, was expelled for allegedly being Communists. We were driven into Soviet occupied territory towards the San River. A stranger in a strange land, I began to wander from place to place, looking for somewhere I could rest from my weary journey. Then one day, I was stopped by the Soviet authorities. Since I had no identification documents and I couldnt speak Russian, I was placed under arrest. After a hasty trial, I was exiled to the frozen wastelands of Siberia. However, my hardships didnt end in Siberia, the Lantzuter Rav continued. Libelous charges were lodged against me that I had passed secret information to the Poles. This amounted to sedition against the U.S.S.R., and if convicted, I could be sentenced to death rl! In fact, twelve people had testified to my guilt! Furthermore, since I was a rabbi, the case aroused a great deal of interest, and many people came for the trial, the results of which were determined well in advance. Under normal circumstances, there was no chance for me to survive such proceedings. Yet, I experienced a miracle. After the witnesses completed their testimony, the judge pounded his gavel, turned me and said, You are charged

with violating Statute #... The fact that you show ingratitude for Mother Russia, paying her with evil for the good she has done for you, after welcoming you with open arms from the fires of Poland, and your willingness to assist the enemies of the Soviet people all this pales in comparison to your greatest crime. You are a rabbiner, a Jew, and it is written in your Torah, Pray for the welfare of the government. Therefore, as a rabbiner, how can you possibly act contrary to your Torah and commit treason against your country? Your Honor is correct, I replied to the judge. I am a practicing rabbi, and our Torah condemns such conduct. However, it never crossed my mind for a moment to offer aid and comfort to our countrys enemies. All the testimony brought against me by these witnesses is completely false. I have never committed treason against Russia and I never will, I emphatically declared. To my great astonishment, the judge accepted my plea. He rapped his gavel again, declared that he had found me innocent of all charges, and ordered my immediate release! I was stunned. Never in my wildest dreams did I imagine that I would be set free. When the hall emptied and I left the courtroom, the judge approached me and placed a note in my hand. He had written that he wanted to see me in his home at eleven p.m. As I came to the judges house at the appointed time, I couldnt believe my eyes. The door was opened by a woman wearing a sheitel. The judge welcomed me with great respect, and showed me that he was wearing a tallis Katan. He then

34 22 Sivan 5773

offered me a seat in his living room and proceeded to tell me what had impelled him to clear me of all charges. Just before I joined the Red Army, I went to the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, to receive his blessing. The Rebbe looked at me with his holy eyes, and said to me cryptically: When you reach a position of greatness dont forget to do a favor for another Jew. The years passed. I joined the army, and I was quickly

promoted. After my discharge, again saw the Lubavitcher Rebbe, having proven my loyalty to Rabbi Yosef Yitzchak, looking Russia, I received high-ranking at me with piercing eyes and positions with the local Ministry saying to me, When you reach of Justice, eventually being a position of greatness dont appointed to serve as a judge. forget to do a favor for another When you arrived in the hall, Jew. my eyes began to dim. I saw the I decided then and there rows of witnesses before me, and that no matter what happened, I I realized that if I would dare would risk my life to exonerate to try to rule in your favor, the you. G-d Alm-ghty helped and Express Expressservice service people in the courtroom would He placed the right words into Fully Fully Computerized Computerized tear us apart. I was about to my mind, which Baruch Hashem, render my decision in accordance resulted in your acquittal and our with Soviet law, when I suddenly both leaving the courtroom, 331 331 Kingston Kingston Ave.Ave. safe nd envisioned my holy audience and sound... (2nd(2 Flr) Flr) Brooklyn Brooklyn NY 11213 NY 11213 with the Rebbe from years ago. I
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Issue 881

35

MemoirS

ON THE WAY TO REALIZING THE DREAM

From the life of R Yehoshua Shneur Zalman Serebryanski ah
Prepared for publication by Avrohom Rainitz

THE YESHIVA OPENS ALONG WITH THE FIRST CHABAD MINYAN

During the summer months, Mr. Leber cleared out the building. On 5 Tammuz, the students of the yeshiva moved from the tottering wooden structure in Burwood to the spacious building on Hotham Street in the center of Jewish life in Melbourne. The unofficial Chanukas Habayis took place on 12 Tammuz and was combined with the simcha of the marriage of R Yitzchok Tzvi Klein to Yehudis, daughter of R Nachum Zalman Gurewitz, of the yeshiva vaad. The wedding feast took place in the yeshiva building and the simcha of Anash was doubled. The transfer of the yeshiva to the Jewish center of Melbourne is ultimately what created the Chabad khilla of Melbourne. Until then, Anash did not have a shul for themselves. They would daven in the shuls of the Poilisher Chassidim. Only on Shabbos Mevarchim did Anash congregate in the home of R Abba Pliskin to recite Thillim with a minyan.

In a letter that R Zalman sent the Rebbe on 12 Tammuz, he wrote, On Shabbos the first Chabad minyan in the country began. On Shabbos afternoon, the talmidim who were already learning in the yeshiva came to the yeshiva to learn, in addition to some other bachurim. After Mincha, they reviewed a maamer Chassidus. We have announced in the newspapers about accepting students for all day and for after school. In the vicinity of the yeshiva, at a distance of a ten minute walk in each direction were three shuls with minyanim every day. To the west was the yeshiva belonging to the Hungarians. To the south was the Mizrachi shul. To the north was Rabbi Sholom Gutnicks big shul. Most Jews in the area were already involved with these three shuls and it was hard to draw people to the new minyan. It was often necessary to go out looking for a tenth man for mincha-maariv. On Shabbos, the situation was better and about twenty people, Lubavitchers, joined the minyan. Within a short time however,

the wheel turned and the Chabad shul was bustling with life. Two years later there were several minyanim there each day and on Shabbos there were 300 people! Twenty of them were Anash and the rest were parents of children who attended the yeshiva, in the various programs, who enjoyed the Chabad atmosphere. People were mainly drawn by the Lubavitcher chayus and simcha. There was a farbrengen every Shabbos after the davening and the warm atmosphere drew people in. R Abba Pliskin, who had a regular Tanya shiur in the Mizrachi shul, moved the shiur to the Chabad shul. Every Shabbos afternoon, Mizrachi youth came to hear his wonderful shiurim and remained for Mincha and the third Shabbos meal. This was mekarev many of them to Chassidus. This reality, of a minyan in the Chabad yeshiva comprised primarily of non-Lubavitchers, created a conflict regarding the nusach hatfilla and other things. As the Rebbe had written that the official nusach should be

36 22 Sivan 5773

The shul in the Chabad yeshiva in Melbourne

Chabad but not to try to change others, the solution was that the chazan davened nusach Chabad and the worshipers each davened his own nusach. Friday night, for example, the chazan waited before Shmoneh Esrei so that everyone could say VShomru as they were used to doing, and then he continued with Kaddish. On Shavuos too, the congregation said Akdamus while the chazan waited for them.

R Abba Pliskin, who had a regular Tanya shiur in the Mizrachi shul, moved the shiur to the Chabad shul. Every Shabbos afternoon, Mizrachi youth came to hear his wonderful shiurim and remained for Mincha and the third Shabbos meal. This was mekarev many of them to Chassidus.
made a tremendous impression. He was a superb speaker and his speeches made a deep impression on his audiences and glorified the name of Chabad in Melbourne. On Shabbasos, R Groner was the chazan and his sweet davening drew many people who enjoyed hearing a baal tfilla with old world flavor. In addition, R Groner helped tremendously in activities with the youth. R Zalman focused on young children, but not knowing the language made it hard for him to interact with older children. R Groner hit it off with the older boys and together with R Chaim Serebryanski and R Avrohom Chaim Felberbaum (from a family of Poilishe Chassidim

RABBI GRONER IS A BIG HELP

After the many letters back and forth between R Zalman and the Rebbe, discussing the possibility of his coming to Australia, R Groner arrived in Melbourne on 3 Tammuz 5714. He farbrenged a lot with Anash in Melbourne and he revived them, as he brought fresh regards from the Rebbe. In those days, Anash were not well informed of the goings-on in 770 and the Rebbes sichos arrived a month after they were said. So for them, R Groner coming from 770 was live regards from the Rebbe

and was tremendously inspiring. Despite the requests of R Zalman in the name of Anash, the Rebbe had made it clear that R Groners main shlichus was to raise funds for the Central Yeshiva Tomchei Tmimim based in New York, and any activities to help with the local yeshiva should only be done in his spare time. In his letter of 12 Tammuz 5714, R Zalman wrote that Rabbi Groner is doing his shlichus and may Hashem help him succeed materially and spiritually and that he can also help us set up the yeshiva. Indeed, R Groners visit was very successful. He did not raise money for the yeshiva in Melbourne, but his presence

Issue 881

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MemoirS
and who learned in the Chabad yeshiva), they held special Melaveh Malkas during Tishrei for the youth. These gatherings took place in the yeshiva and attracted many young people to Chabads activities. the afternoon and taught basic concepts in Judaism, parsha and stories of tzaddikim. The other talmidim in the yeshiva also got involved, and each day between four and six, they stopped learning and worked with the children. R Zalman put all his efforts into developing the yeshiva. He was very organized by nature, and when he took on the administration of the yeshiva he made sure that everything would be well organized. He paid attention to details such as the cleanliness of the building and yard. Several months after the opening of the yeshiva and Talmud Torah, the yeshivas reputation was that of an organized place in all respects, materially and spiritually. As the sound of Torah began to reverberate from the walls of the yeshiva, R Zalman began preparing the next phase of the development of the mosdos the opening of a Chabad elementary school that would have Jewish studies and secular studies on a high level. Aside from Jewish studies, there was also a minyan for Mincha every day and more. Since he was a strong person by nature, he insisted that all the children, even those from irreligious homes, wear a yarmulke when in school. Har HaTzofim was considered a very successful school with a high level of education, but it had two deficiencies. They did not learn enough about Judaism and most of the time was devoted to secular studies. In addition, the school was on land received from the city and was an hour away from the Jewish centers (it was near the first location of the Chabad yeshiva, in Burwood), so the students had to spend two hours a day traveling. Many parents were not pleased with the hours spent on travel, as a result of which, some of them sent their little children to non-Jewish schools. There were also Jewish families who found it hard to pay the high tuition and sent their children to public school for financial reasons since it was free. They didnt have a problem with this since most of the students in the public school were Jewish, being that the school was in a Jewish area. Even the few non-Jewish students in the school didnt frighten them since they werent ill-mannered. R Zalman, who spoke with these parents, heard that they would prefer sending their children to a Jewish school if it was close by. If he could arrange tuition with them, they were definitely willing to send their children to the new school.

HUNDREDS OF CHILDREN IN LIMUDEI KODESH

At first, the building was empty, since the yeshiva had only six bachurim who learned from morning till night. R Zalman worked quickly and announced that all the Jewish children who attended public school were invited to attend Jewish classes every afternoon in the yeshiva building. Word got around and dozens of children began appearing every evening. Within a short time, the number of students reached 150. Despite the many years of estrangement from authentic Judaism, many parents wanted to provide their children with a Jewish education. Many of them were immigrants from Europe who had attended Talmud Torah in their childhood and even after dropping religious practices when they arrived in Australia, continued to talk Yiddish and wanted their children to have a basic Jewish education. They still wanted public school where the children learned secular subjects, but they were definitely happy about the opportunity to add quality hours of Jewish studies. The first teachers in the Talmud Torah were R Aharon Serebryanski and his friend R Shmuel Gurewitz (in accordance with the Rebbes answer that they should do this kind of work at the expense of their learning). However, they soon needed additional teachers. R Zalman enlisted some men from the Jewish community who came in

THE GOAL: AN ELEMENTARY SCHOOL IN THE JEWISH CENTER OF MELBOURNE

In Melbourne of those days, there was one Jewish school called Har HaTzofim. Most of the students came from liberal homes that were not religiously observant, but wanted their children to have a general Jewish education. The school was run by R Avrohom Feiglin, R Moshes nephew. Like all members of the Feiglin family, he was firmly religious, observing Shabbos, kashrus, tfilla etc. and he brought this spirit to the school.

THE FINANCIAL PRESSURE DIMINISHES

In order to realize his dream,

38 22 Sivan 5773

he had to overcome two financial obstacles: the debt still remaining after buying the building and the annual budget of 3000 pounds sterling (Australia didnt switch to the dollar until 1967). 2000p were raised from various sources, including 2000 American dollars from the reparations committee, and the vaad was left with a deficit of 1000p every year, which they had to cover out of their own pockets. (In the letter that R Zalman wrote to the Rebbe reporting that the reparations committee had decided to apportion $2000 a year to Lubavitch, he writes that this caused a great kiddush Hashem. This was because other Jewish organizations from Melbourne that had applied were turned down, and when they asked why Lubavitch was the only one to get funding, the person in charge explained that it was due to the great influence of Lubavitch in the United States.) Under these circumstances, there was no way that the vaad would agree to a new project with large financial obligations that would be needed in opening an elementary school. At the end of 5714, a few months after the opening of the yeshiva in the new building, an unexpected development occurred which significantly reduced the financial burden on the vaads shoulders. The previous owner of the building had died and his wife and only son decided to donate to the yeshiva the rest of the sum that the vaad was supposed to pay them over the coming years. The entire building was named for the Leber family (eventually, descendants of Mr. Leber learned in the yeshiva and in mosdos Chabad and they are religious). At this point, R Zalman

The entrance to the Chabad school in Melbourne. Over the entranceway it says Leber House.

The previous owner of the building had died and his wife and only son decided to donate to the yeshiva the rest of the sum that the vaad was supposed to pay them over the coming years. The entire building was named for the Leber family
felt that if he only managed to overcome the problem of the annual deficit, the members of the vaad would be open to hearing new ideas and investing additional money into opening a school. He enlisted his son Chaim who agreed to visit Jewish businessmen and raise funds for the school. R Chaim spoke with two men who had a car and they agreed to drive him every Sunday, one in the morning and one in the afternoon to the area where most of the businessmen in Melbourne lived. R Chaim went from house to house and raised funds. He was helped by R Ziggy Yaffe who was a carpenter by profession. On Sunday he made himself available to the yeshiva. In those days, hardly any people went around collecting and people gave generously. There were days that he managed to raise 40p, and within a short time he reached a point where the donations he raised covered all the expenses of the yeshiva. R Zalman did not have to ask the members of the vaad for money to cover the deficit. The members of the vaad were happy that the yeshiva was doing well, in terms of the number of students and in the financial arena. It was no surprise then, when R Zalman approached them half a year later with the idea of opening an elementary school, that they approved the suggestion.

Issue 881

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CROSSROADS

BELIEVE IN YOUR CAUSE AND THE WORLD WILL FOLLOW

By Sholom Ber Crombie Translated by Michoel Leib Dobry

ast week, the newspaper headlines in Eretz Yisroel and the world at-large dealt with the findings of the investigative commission into the incident surrounding the Palestinian boy, Muhammad alDurrah. The story was publicized throughout the international media in recent years, after a French television crew filmed him hiding together with his father at Netzarim Junction during a skirmish that took place at the time of the second intifada. The film shows al-Durrah and his father crouching behind a concrete wall with the sound of gunfire in the background. Suddenly, the camera goes out of focus, and shortly thereafter, the boy appears lying on the dirt near his father. In the twelve and a half years since the incident, no one has cast any doubts upon the films veracity: The evidence seems to prove that the boy was shot and killed from bullets fired by soldiers of the Israel Defense Forces. Only one person, Dr. Yehuda David, decided to fight

for the truth in this story to the very end. Dr. David is an army physician, and he operated on the boys father, who was wounded in the clash. He discovered that the father was a pathological liar, and he set out to determine whether the boy had really been struck by IDF gunfire. He brought his case before the French judicial system, and his efforts proved successful when the court ruled that there was no proof that the boy had been killed by our soldiers. The only recorded documentation of the event was a French media film, which did not show a single bullet wounding the boy or his father. After the film shows the two seeking cover, two fingers are suddenly placed over the lens. And then, suddenly, the boy appears sprawled on the ground. Of course, none of this seemed to bother the world atlarge. To this day, they use the film as a means of conducting anti-Semitic propaganda against IDF soldiers. Foreign television networks failed to ask the right questions. They didnt take

a good look at the film, they didnt try to find shell casings or bullet fragments, and they didnt conduct a real investigation into who had wounded the boy. Instead, they simply accepted as an established fact that the boy was killed by IDF gunfire, and they conveniently used the still photo of the boy lying on the ground to prove their point. Since he was lying on the ground, he was apparently dead, and if he was dead, the IDF was apparently responsible for his death... During the intervening time, numerous puzzling facts have come to light, further shrouding the al-Murrah incident in controversy. For example, there is the fact that during the filming of the clash, you can see a camera tripod standing near the boy and the father. Theres also the suspicious fact that at the very moment when the two were supposedly fired upon, someones hand obscured the view of the French cameraman. Last week, the truth was finally revealed, when the

40 22 Sivan 5773

official investigative commission determined that the Arab boy had not been shot during the incident - not by IDF gunfire or by anyone else. If you look carefully at the film, you can see clearly that when the boy is lying near his father, he is very much alive.

WHY DIDNT ANYONE RAISE ANY DOUBTS?

Dr. Yehuda David spoke last week about the years he struggled to expose the truth in this affair. However, his sense of satisfaction is mingled with some sadness. During the past dozen years, people have used this story against us throughout the world, causing immeasurable international harm to the Jewish homeland. We now realize that if someone had been a bit more perceptive a few years ago and had asked the proper questions, the integrity of IDF soldiers could have been preserved before the world community. Dr. Davids concerns express the tragic reality of the situation on a genuinely wide scale. Israeli government officials in charge of bolstering the countrys image internationally are the ones who are responsible for the establishment of any unfounded charges against the IDF as irrefutable fact. The serious damage inflicted upon Israels anti-terror operations is a direct result of the submissiveness demonstrated by these PR mavens. Their approach is based on feebleness and apologetics, instead of national pride. While they have been entrusted with the task of improving Eretz Yisroels international image, they insist on trying to achieve this objective by self-righteously apologizing for our successes on the battlefield.

The Muhammad al-Durrah incident, symbolizing as it does the battle for world opinion, represents a test case, and the countrys policymakers in the international arena would be well advised to consider its implications. It is simply impossible to wage a public relations war without being certain of the justness of our cause, and without the clear knowledge that we have the most ethical army in the world. Moreover, it is impossible to fight for greater national awareness without fully understanding that we are facing an enemy and we must treat them as such, not as we would relate to a comrade in arms. As long as these diplomatic

The serious damage inflicted upon Israels anti-terror operations is a direct result of the submissiveness demonstrated by these PR mavens. Their approach is based on feebleness and apologetics, instead of national pride.

to him that the UN is a house of darkness, and in order to dispel and vanquish it, one merely has to light a single candle. The lighting of this candle is done out of a sense of complete faith that our path is right and just faith in G-ds Divine bequest of the Land of Israel to our forefathers, with the understanding that we are here by right, not through the kindnesses of mortal men. This is our home by the strength of Divine mandate, not a decision by the members of the United Nations General Assembly. In order to convince the world, government officials in Eretz Yisroel first have to convince themselves. They must firmly believe that this is our land,

geniuses continue to talk about understanding the Palestinians and recognizing their rights, there will be more and more alDurrahs on the horizon. As a result, the Israel Defense Forces will continually be accused of human right violations, while those responsible for defending the army will automatically react with the assumption that our soldiers are at fault and the other side is being oppressed and persecuted. It would be appropriate to remind these bureaucrats of what the Rebbe said more than twenty years ago to Israels then-ambassador to the United Nations, Mr. Binyamin Netanyahu. The Rebbe explained

bestowed upon us as an eternal gift from Alm-ghty G-d, as promised in the Bible. Only after these people demonstrate this basic acceptance of our right to be here can they proceed to wage a true and unapologetic battle of national awareness, rejecting the premise that our side is always the aggressor and the other side is always right. If the people in the Ministry of Foreign Affairs would have a healthier grasp of the true reality, they would have asked the questions that should have been asked nine years ago. The problem is that they accepted the conclusion that this Arab boy had been shot and wounded by Israeli soldiers as an incontrovertible
Issue 881

41

CROSSROADS
fact. This assumption suits their world outlook quite well, and they didnt even consider the possibility of another interpretation, i.e., the other side in this conflict fabricated this whole incident, as it did many others, in order to make falsely libelous accusations upon those responsible for protecting their fellow citizens against a cruel and bloodthirsty enemy. path of Torah. Just as we sought to strengthen Rabbi Meir Porush and his initiatives in the Knesset to protect the People and the Torah of Israel, similarly, we give support to Rabbi Ben-Dahan on the issue of shleimus haaretz and his effort to form a relatively sympathetic position within his party towards the Torah world, despite its leaders current political struggle against the ultra-Orthodox sectors. Since Chabad Chassidim are not associated with any official political organizations, we do not boycott people according to their party affiliations or the headlines in ultra-Orthodox and right-wing publications. We all earnestly hope that Rabbi BenDahan will stand behind his public statements, taking proper action to reinforce the system of providing authorized halachic conversions in Eretz Yisroel and standing in the breach against further persecution of Torah observant communities. However, there were still two questions that remained unanswered after my interview with Rabbi Ben-Dahan: a. When the deputy affairs minister religious promises that yeshivos will not be closed, how is that consistent with his remarks regarding quotas on full-time Torah students, i.e., permitting only about two thousand students per year to learn in yeshiva full-time? How exactly does he expect these institutions to remain open if only two thousand bachurim can remain in the beis midrash, while all the others are drafted into the army? b. Rabbi Ben-Dahan promised to preserve the halachic stringencies in granting conversions, while at the same time, he also spoke about the importance of shortening the amount of time required for converts to study. How exactly does that protect the system of conversions, if anyone who wants to become a part of the Jewish People can do so by arranging for a quickie conversion within two months?

SOME UNANSWERED QUESTIONS

I received dozens of messages last week in response to my recent interview with the new deputy minister for religious affairs, R Eliyahu Ben-Dahan. Many people were puzzled: Had we decided to give a stamp of approval to the Bayit HaYehudi (Jewish Home) Party, which has now raised the banner of open hostilities against the world of Torah? How can the Beis Moshiach Magazine, of all publications, provide a public forum for a representative of this party, which has made a firm political alliance with Yair Lapid and his cohorts in Yesh Atid a party dedicated to educating the ultra-Orthodox and forcibly conscripting them into the army? The truth is that I pondered these same questions before deciding to conduct this interview, and it wasnt an easy decision for me to make, despite the rabbis reputation as a man of impeccable character. However, whatever hesitancy I felt was no different than before any other interview with a prominent political figure. Virtually none of these politicians acts fully in accordance with the Rebbes instructions. Yet, we choose to interview these people in order to support them in those activities which are in adherence to the

42 22 Sivan 5773