CONTENTS

12
FEATURED ARTICLES

WEEKLY COLUMNS

4 DVar Malchus
30 Thought
36 Parsha Thought
38 Crossroads
41 Tzivos Hashem

MORE OF THE
TORAH VIEW
ON SCULPTURE

ON THE
12 BORN
ORIGINAL YUD-BEIS
TAMMUZ

Menachem Mendel Arad

OF
18 TIDINGS
REDEMPTION

Menachem Ziegelboim

REBBE HID ME
24 THE
IN THE CLOSET

32

EDUCATIONAL
REVOLUTIONARY
Refael Dinari

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2014-07-08 9:03:08 AM

DVAR MALCHUS

YOU SHALL
NOT LEAVE IN A
PANIC
From Chapter Six of Rabbi Shloma Majeskis
Likkutei Mekoros (Underlined text is the
compilers emphasis.)
Translated by Boruch Merkur

10. The exodus from Egypt

was not the ultimate refinement
of the lowest dimension [the
physical realm], demonstrated
by the Torah stating that the
nation fled in a panic you
left the land of Egypt. There
was indeed reason to flee Egypt,
for the forces of evil were still
strong, etc. (illustrated by the
fact that Mitzrayim still pursued
the Jewish people. The exodus
from Egypt was only complete
when, The Jewish people
saw Egypt dead upon the sea
shore).
The ultimate refinement of
the world will be specifically
at the end of this final exile,
with the true and complete
redemption As in the days
of your exodus from Egypt, I
shall show you wonders. Thus,
the exodus from this exile, with
the redemption, shall be in a
manner of, You shall not leave
in a panic; you shall not go at
a fast gait, for I shall remove
the spirit of impurity from the
land. Therefore, we shall leave
exile (with alacrity but) with
tranquility of spirit and body, in

a state of perfect wholeness and

health souls in bodies and we
shall segue immediately (without
any interruption at all) into the
eternal life of souls in bodies
with the true and complete
redemption (the ultimate and
complete reward, as discussed
above).
11. This concept also has
a connection with Yud Shvat,
the yom hahilula of my revered
father in-law, the Rebbe, leader
of our generation, which (this
year) is blessed by Shabbos
Parshas Bo el Pharaoh come
to Pharaoh. (In fact, the
histalkus itself (in the year 5710)
was on Shabbos Parshas Bo):
It is known that on the yom
hahilula of a tzaddik his soul
ascends, together with all his
deeds and his Torah and avoda
that he worked upon throughout
all the days of his life, and this
is revealed and illuminated at
the level of a revelation from
above downwards and brings
about salvations amidst the
land.
On the yahrtzait each year
the soul of the baal hahilula
ascends immeasurably higher

(which is the reason why

Kaddish is said on the yahrtzait
each year), an ascent of height
upon height.
In terms appropriate to this
weeks parsha: On the day of
Yud Shvat, the baal hahilula,
the Moshe Rabbeinu of our
generation (for there is an
incarnation of Moshe Rabbeinu
in each generation) experiences
come to Pharaoh, for the
Alm-ghty escorted him chamber
within chamber (height upon
height) to the Pharaoh of
holiness, from which emerges
and is revealed all spiritual
illuminations. And each year
and of course this applies to this
year as well an even greater
height is attained, immeasurably
higher.
The revelation of come
to Pharaoh as it pertains to
the leader of the generation,
regarding whom it is said, the
leader is everything, is drawn
down and revealed below and
effects salvations amidst the
land in all members of the
generation (especially with
respect to the aspect of Moshe

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within each and every Jew),

specifically souls within bodies.
This is especially the case
insofar as this generation as
the baal hahilula has stated
is the final generation of exile
and the first generation of the
redemption, for this generation
(of the Ikvisa DMeshicha,
the Heels of Moshiach, the
era immediately preceding the
redemption) is a reincarnation of
the generation of those who left
Egypt. Of consequence, there is
a further emphasis on the validity
of equating the baal hahilula,
leader of the generation (the
Moshe of our generation) to
Moshe of his generation, as our
Sages have said, Moshe is the
first redeemer [who] is the last
redeemer.
As stated on many occasions,
the leader of our generation has
a particular connection with

the redemption of Klal Yisroel,

the Jewish people as a whole
(of this generation as well as all
generations) with the true and
complete redemption. Indeed, it
is alluded to in his name, Yosef
Yitzchok, as follows (Shmos
Rabba 1:7). Yosef on account
of the fact that in the future,
the Alm-ghty will add [another
redemption] and redeem the
Jewish people ... just as He
redeemed them from Egypt, as
it is written, It shall be on that
day that the L-rd will add [the
effect of] His hand, a second
time, etc. (Yeshayahu 11:11);
and Yitzchok, on account
of the verse, All who hear will
laugh with me, for the ultimate
laughter and joy will be in the
time of the redemption (then
our mouths will be filled with
laughter and our tongues shall
sing). As we have seen in actual

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fact that the avoda and the

conduct of the baal hahilula was
specifically an expression of joy.
The wonder is even
stronger when contemplating
and considering that he was a
man who suffered physically,
lo aleinu, to the extent that it
had an impact on his spiritual
concerns (as will be discussed).
Thus, it is further clarified
how the spiritual illuminations
with regard to the baal hahilula
(especially on the day of the
hilula), including his approach of
joy, is drawn down to each Jew
and all Jews of the generation
that as souls within bodies they
shall assimilate these great lights.
(From the address of Parshas Bo,
3 Shvat, and Shabbos Parshas Bo,
6 Shvat; Seifer HaSichos 5752, pg.
290-291)

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Issue 933

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LETTERS FROM THE REBBE

MORE OF THE

TORAH VIEW

ON SCULPTURE
Beis Moshiach presents more of the Rebbes correspondence with the
internationally renowned sculptor, Chaim Yaakov (Jacques) Lipchitz, and
others on the issue of making statues. Part 2
By the Grace of G-d
11th of Teveth, 5720
Brooklyn, N.Y.
Mr. & Mrs. Ernest Weill
886 Alpine Drive
Teaneck, New Jersey
Greeting and Blessing:
I duly received your letter
of December 21st with the
enclosed reproduction of Mrs.
Weills sculptures, which are
returned herewith as requested.
Although
the
art
of
sculpture is not in my domain,
I, nevertheless, take the liberty
of
making
the
following
observations in connection
with the subject matter of our
discussion when you were here,
namely, with regard to the BaalShem-Tov.
To be sure, an artist has the
prerogative of certain so-called
artistic license, and may use
his imagination in a work of art
representing a person according

to his mind, especially where

no authentic likeness exists, as
in the case of the Baal-ShemTov, for the pictures purportedly
representing the Baal-ShemTov are not his likeness but
of another one of the BaaleiShem. However, I can safely
assume that in your sculpture
you wished to represent in a
symbolic way the ideological
person, namely, the founder
of the Chassidic movement.
Hence, as we have touched
upon the subject, though not
quite adequately, it should be
borne in mind that the soul
of Chassidism is ecstasy and
inspiration, and the ability to
see even in simple material
objects the Divine Spark
and the Divine Light which
is their true reality. Such ideas
would be reflected, as might well
be imagined, in rather refined
facial features, which express
a longing for the sublime
together with profound inner

spiritual strength, coupled with

serenity and gentleness. Thus,
one would imagine the BaalShem-Tov to be of a patriarchal
type, with a flowing beard
and, perhaps, disheveled locks
of the head, crowning highly
refined facial features, etc. I
would also like to emphasize
another feature which is
characteristic for the teachings
of Chassidism, namely, the
interest in and tender care of
the Jewish child, which could
be personified in the BaalShem-Tov holding the hand of
a small child. Incidentally, it is
well-known that the Baal-ShemTovs first activities, even before
he revealed himself, was as a
teacher of very young children.
Of course, the sculpture may
be intended only to reproduce
his head or bust, without
accompanying figures.
I have no doubt that you had
your own reasons for choosing
to personify the Baal-Shem-

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Illustration

Tov in your particular way,

and I would like to know your
motivations.
In connection with the
above, I am enclosing a copy
of my recent message, in which
there is a reference to the work
of the Baal-Shem-Tov.
I send you my prayerful
wishes that the change in
direction relating to your work,
of which we spoke, should come
about in a much easier and
more gratifying way than you
might expect at first.
Hoping to hear good news
from you,
With blessing,
By

By the Grace of G-d

12th of Adar, 5720
Brooklyn, N.Y.

Mr. and Mrs. Ernest and

Erna Weill
886 Alpine Drive
Teaneck, N.J.
Greeting and Blessing:
This is to acknowledge
receipt of your letter of February
28, with further reference to the
subject of sculpture in accord
with the Torah, Torath Chayim.
You raise the question whether
the traditional interpretation
of the Torah should still be
accepted, or should one rather
go back to the source and seek
another interpretation.
I believe I touched upon this
topic during our conversation,
but I will attempt to clarify it.
Even a cursory glance at the
Torah (I mean the Pentateuch)
leads one to the inevitable
conclusion that together with
it there came down to us also
a broader explanation or

interpretation, without which

it would often be meaningless.
Take,
for
example,
the
commandment of putting on
Tfillin, which is given in the
Torah in the words, And it shall
be for a sign upon thy hand
and for frontlets between thine
eyes. Obviously, accompanying
this written precept there was
an oral explanation as to how
this precept was to be fulfilled
in practice, pertaining to the
phylacteries themselves, to the
manner of their being put on,
etc. Similarly in regard to all
matters of the Written Torah.
Moreover,
considering
the
profound wisdom contained in
the Torah, which is conceded
by all, it is surely unthinkable
that it would prescribe precepts
the application of which was a
mystery.
From
this
inevitable
conclusion,
namely,
that

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LETTERS FROM THE REBBE

A Sculpture Park in Jerusalem is quite

incongruous with the character of the Holy City,
which has a tradition of holiness, not only for Jews but
also for gentiles, for a period of the past 4000 years. It
has always been the symbol of monotheism, free from
graven images in any shape or form. You surely know,
as anyone else, how much blood was shed by the Jews
for the preservation of this sacred status of the city
when the Romans tried to make it Aelia Capitolina. Thus,
even from the point of view of esthetics and art, a public
display of this kind would not only be in bad taste, but a
real dissonance.
the precepts given briefly
in the Written Torah were
simultaneously
expanded
orally, there follows necessarily
also the conclusion that those
who first received this oral
explanation transmitted it to
their children, and the latter
to theirs, and so on, from
generation to generation.
Since, further, it is an
historical fact that there has
never been a break in Jewish
history,
and
that
despite
the dispersion and exile (or
because of it), there has always
been a continuity in Jewish
history, with many hundreds
of thousands of Jews always
surviving and carrying on the
Jewish tradition, the authenticity
of it must be accepted without a
doubt, for it would contradict
all common sense to suppose
that anyone could have radically
changed the tradition under
such circumstances.
Now, to the point raised in
your letter. If it is true, as stated
above, that the Written Law was
accompanied by an expanded
Oral Law, it certainly stands
to reason with greater force
that the Ten Commandments,

which marked the inauguration

of the Torah, were adequately
explained. Thus when the
Torah states, Thou shalt
not make unto thyself other
gods...any graven image...
the people were certainly told
unequivocally what was meant
by these words. All the more
so, having just been liberated
from Egypt, where idolatry
was so widespread, and where
so many different cults and
idols were worshipped, idols
and images of all description,
in sculpture, in drawing,
relief, etc., representing forms
of humans, animals, plants,
insects, etc., as we now know
from papyri, excavations, and
so on. In other words, precisely
in this field there would be the
most detailed instructions as to
what was prohibited and what
was not.
From all that has been
said above, it is clear that the
traditional interpretation of
the Torah must be accepted as
authentic, and if some detail of
it seems incomprehensible, we
may inquire after an explanation
of it, but it is no ground for
considering the interpretation

itself as faulty.
I emphasize this point
because the subject under
discussion is an art which
is connected with the basic
prohibition of idolatry, and
which, on the other hand,
if utilized in [a] way which
accords with the Torah, could
have a strong impact on the
emotional world of the sensitive
beholder and inspire him. At the
same time, it is a well-known
principle of our Living Torah,
that the end does not justify
the means. Since the end of the
art of sculpture is to evoke the
highest emotions, it can best be
achieved if and when the means
and methods correspond in the
maximum degree to the Torah.
My experience in similar
situations, though not in the
field of sculpture, has been to
convince me that where the
individuals in question have
resolved to be guided by the
Torah, they found their road
much easier than anticipated
and it has brought them more
peace and harmony than they
thought possible.
Hoping to hear good news
from you, and wishing you a
Happy Purim,
With blessing

By the Grace of G-d

11th of Nissan, 5720
Brooklyn, N.Y.
Mr. Chaim Yakov Lipchitz
168 Warburton Ave.
Hastings-on-Hudson, N.Y.
Greeting and Blessing:
I received your letter of
the 27th of March, with the
enclosure.
You write that there must
be an outlet for special talents,
including that of the art of

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sculpture, among Jews, and you

mention the eruption of such
outlets in recent generations.
It is true, of course, that
such talents seek expression,
but the Shulchan Aruch
provides ample room for
such
expression,
without
infringement of the Torah.
You, yourself, are an example
of it, at any rate as far as those
sculptures or reproductions of
your work which I have seen.
It is the duty of the Jew to
recognize that his creativity and
special talents were bestowed
upon him by G-d. Whether or
not he harmonizes such talents
with the Torah, depends upon
the artist himself. The same
applies to every field of human
endeavor, not only art, but
also science. A case in point
is the field of medical science,
which a priori should be used
exclusively for the benefit of
humanity. Yet, we have seen
to what depth of degradation
German doctors sank during the
period of German supremacy
in recent years, when German
doctors used their medical skill
and science to devise means
of torture and destruction for
innocent victims, men, women,
and children.
Returning to the question
of sculpture, or other art, the
crucial point is that of approach
and attitude. If there is a
recognition that such talent is
a gift from G-d, Who, together
with this gift, has given the
instructions, then surely the
proper medium of expression
will be found that is consonant
with the Torah, and is therefore
good, both for the artist as
well as for humanity at large.
Having touched upon this
matter personally when you
were here, I am sure I need not
further elaborate on it.

Approaching the Festival

of Pesach, I send you and your
family my prayerful wishes that
the Festival of Our Freedom
bring you and yours true
freedom from anxiety material
and spiritual, and from anything
which might distract from
serving G-d wholeheartedly and
with joy.
Wishing you and yours a
kosher and happy Pesach, and
hoping to hear good news from
you always.
With blessing,
M. SCHNEERSON
Your kind donation, having
come at this time when our
Maos Chittim (Passover relief)
Fund is especially active, it was
ear-marked for this cause, and
may it stand you and yours in
good stead.
Enclosed is a copy of my
Passover message, which I am
sure will be of interest to you,
especially in the light of our
discussion.

By the Grace of G-d

28th of Iyar, 5720
Brooklyn, N.Y.

Mr.
Chayim
Yaakov
Lipschitz
168 Warburton Ave.
Hastings-on-Hudson, N.Y.
Greeting and Blessing:
This is to confirm receipt of
your letter in which you refer
to the issue of the proposed
Sculpture Park in Jerusalem.
I must confess that I was
surprised to note your attitude
toward this matter, and I trust
that you will not take it amiss
my objections. I believe you
have not been fully informed on
this subject.
The opposition to this
project does not emanate from
any particular party only, but is
widespread indeed. Even nonreligious circles are opposed
to it. Unfortunately we live in
such a materialistic world that
material considerations prevail
over others, so that contrary
points of view are hushed up in
the press.
A Sculpture Park in
Jerusalem is quite incongruous
with the character of the Holy
City, which has a tradition of
holiness, not only for Jews but
also for gentiles, for a period
of the past 4000 years. It has
always been the symbol of
monotheism, free from graven
images in any shape or form.
You surely know, as anyone
else, how much blood was shed
by the Jews for the preservation
of this sacred status of the
city when the Romans tried to
make it Aelia Capitolina. Thus,
even from the point of view
of esthetics and art, a public
display of this kind would not
only be in bad taste, but a real
dissonance.
I will cite the opinions of
some prominent Jews on this
project. These are just a few of
many similar expressions, and I
bring only these as no one can
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LETTERS FROM THE REBBE

accuse them of religious bias.
These
opinions
were
excerpted
from
interviews
published in the weekly Panim
el Panim, No. 54 (16th of Iyar,
5720):
The poet Nathan Zach:
Whether we like it or not,
Jerusalem serves for very many
people as an active historic
symbol, which is still valid
today. The basic principle of
monotheism, including the ban
on the graven and molten image,
has in the course of generations
been woven into this symbol...
It is very characteristic that
we who at every opportunity
bring to the headlines of the
press new archeological finds...
shut ourselves up behind our
secularism when we are
called upon to display a little
respect for our past...
(Nathan
Zach,
who
nicknamed the project Terahs
Park (an allusion to the
idolatry of Terah, Abrahams
father), cites the young sculptor
Yehiel Shemi and others who
could certainly not be called
reactionaries who are equally
opposed to the project.)
Gershon
Jack,
an
educational authority, explains
his opposition as follows:
We bring up our children to
feel proud of our people and its
uniqueness of tradition. These
are values which have been
formed over thousands of years
of our history. We cannot uproot
ourselves from it all. One of
the centers of our national
sensitivity is Jerusalem. How
can we desecrate it?
David Zakkai:
A person like me, generally
speaking, does not consider
sculpture as a forbidden
art. However, there are two
compelling reasons why we

should oppose the Sculpture

Park in Jerusalem: a) With
all
our
heretical
views,
Jerusalem is a unique city. As
for me, whenever I go up to
Jerusalem, the Holy City, I am
overcome with emotion and
never cease thinking: I am in
Jerusalem! For three thousand
years of its history, Jerusalem
has established its peculiar
attitude toward the graven
image. Many Jews died, many
were the rebellions and much
blood was shed, all because of
graven images. We must not
destroy this attitude. b) A closed
museum might be understood;
even then no sculptures of a
christological character. But
the issue is a public Sculpture
Garden to make Jerusalem a
world center for sculpture. This
is a violent contradiction to the
whole character of Jerusalem....
Moreover, we are only a part
of our Jewish people a very
substantial part, who see a
transgression in this. We have a
responsibility to those Jews also.
The would-be benefactor should
be told that not all gifts can be
accepted unconditionally!
Prof. Dov Saden:
I need not call upon the
honored commandment, Thou
shalt not make unto thee a
graven image... but judging by
the noisy publicity of the donor
and especially the recipients
demanding to make it a central
aspect of the city... Here there
is room for apprehension.
Jerusalems central character
cannot be changed by an
accidental collection of a
stranger and strange spirit,
even if he be a Jew. Its
centrality comes from within
and is intrinsically its own...
To establish as its center a
collection of statues which had
been accumulated by the caprice
of a pampered individual

would mean to fix the character

of the city not compatible
with its character.... It is not a
question of attitude toward the
art.... If I were asked, What
could more fittingly characterize
the inner aspect of Jerusalem, I
would say a House of TNach
(Bible) to exhibit the Bible
in all its editions, translations,
exegeses in all languages....
Uri
Avneri,
Editor
of
Olam Hazeh (a radically
modernistic publication):
I am opposed to compulsory
religion of any kind. I am
also opposed to hurting the
feelings of others.... Were the
State of Israel... to decide to
create a national museum for
the art of sculpture, and the
exhibits were to be chosen by
an authoritative body, I would
welcome it (though I should
ask myself whether Jerusalem
is the right place for such a
museum). However, what is
happening here is that an alien
benefactor who has made
an impromptu collection of
sculptural merchandise of third
and fourth rank, has donated
it to Israel, and so, quite by
accident, would be created a
museum of doubtful merit....
The artistic education of Israel
should not be subjected to such
accidental
donations....
As
for Jerusalem, each city has a
character of its own, emanating
from the citys national and
religious history. I am not sure
that the Sculpture Garden
fits into this character (of
Jerusalem)....
The poet Benjamin Gelai:
It is a question of a
monument. The monument
of Jerusalem is the absence of
statues in it. On no account
can this be compromised...
A
Sculpture
Garden
is
something wonderful, but not

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for
Jerusalem...
Jerusalem
should be a center [of] science,
culture, literature and any art
but sculpture... This time we,
secularists, understand that the
religious Jews are right. It must
be explained to the man (B.R.)
that what he demands is the
unconditional surrender of a
tradition of 4000 years. He has
no moral or ethical justification
to insist on his condition.
The poet Nathan Alterman
(in Davar):
...One need not be an
extremely
sensitive
person
not even Jewish to feel
and recognize the degree of
paradoxality...from any aspect of
culture or history... it is difficult
to imagine a place less suitable
for such a project. Neither Jew
nor gentile can ignore (the
spiritual essence) of this city;
certainly not force upon it such
an anti-cultural and anti-artistic
breach in the name of culture
and art, above all.
I trust the above comments
will suffice to put the matter in
its proper perspective.
With the approach of
Shovuoth, the Season of Our
Receiving the Torah, I send you
my prayerful wishes for a happy
and inspiring festival.
With blessing,
M. SCHNEERSON
Since the transcription of
this letter had been delayed,
there appeared in the meantime
my message for Shovuoth, a
copy of which is enclosed. I
hope you will find it interesting.

By the Grace of G-d

15th of Tammuz, 5720
Brooklyn, N.Y.
Mr. Chaim Yakov Lipchitz
168 Warburton Ave.

Nathan Zach

Dov Saden

Benjamin Gelai

I will cite the opinions of some prominent

Jews on this project. These are just a few of
many similar expressions, and I bring only these as
no one can accuse them of religious bias. These
opinions were excerpted from interviews published in
the weekly Panim el Panim
Hastings-on-Hudson, N.Y.
Greeting and Blessing:
This is to acknowledge
receipt of your letter of June
26th. Needless to say, no
apology is called for in a case
of a difference of opinion, as
our Torah, which is called
Toras Chaim, has emphasized
that the minds of men differ
as their faces differ. I hasten to
add, however, that I sincerely
hope that eventually you will
also come to agree with the
opinions which I have cited,
and which strongly oppose the
idea of a Garden of Sculptures
in Jerusalem; an opposition
which stems not only from the
religious point of view, but also
from the historical, ethical, etc.
As you surely know, this
year is the 200th anniversary
of the Baal Shem Tovs
completion of his lifes work.

In this connection we recently

published the second volume
of the Memoirs of my fatherin-law of saintly memory,
largely dealing with the early
history
of
the
Chassidic
movement and with the Baal
Shem Tovs forerunners and
contemporaries. I requested the
office to send you a copy, as I
feel certain it will interest you.
Hoping to hear good news
from you, with emphasis on
good health and a happy frame
of mind, two points which the
Baal Shem Tov placed among
the cornerstones of his system,
and with all good wishes,

With blessing,
M. SCHNEERSON

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PROFILE

BORN
ON
THE
ORIGINAL
YUD-BEIS
TAMMUZ
R Yechiel Mandel was born in Mezhibuzh on the actual day of the first
Chag HaGeula, 12 Tammuz 5687/1927, the day the Rebbe Rayatz was
freed. * Almost the only Jewish memory he had from his parents home
was the fact that his mother would clean the holy Baal Shem Tovs
gravesite. * At age 77 he visited the Chabad house in Texas. He was
invited by his son who had become a Chabad Chassid. There he decided
that upon his return to Eretz Yisroel he would also go to a Chabad house
and become a Chassid of the Rebbe. * Presented for 12 Tammuz
By Menachem Mendel Arad

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hevat 5763. Guests from

Eretz Yisroel visited the
Chabad house in Houston,
Texas. They were Yechiel
and Yevgeniya Mandel and their
daughter Shuli. Despite the
Chassidic name of the family and
the Chassidic place they entered,
the threesome did not look like
Chassidim, not even like religious
people. The purpose of their
visit had to do with a generous
invitation from their son Tal who
had finished his army service and
degree. He had flown to the US
and did very well in business while
also becoming religious.

Shuli, who had spoken to

Tal and realized that he now
appeared as a religious person,
tried to prepare her parents for
the visit with their son. Another
brother, Zohar, had also begun
the tshuva process after traveling
the world and visiting various
Chabad houses. The job Shuli
had undertaken wasnt easy but it
was very important.
Despite her attempts, seeing
is not like hearing. Mrs. Mandel
was horrified by the sight of her
son in a hat and with a beard.
Her husband, on the other hand,
accepted the change calmly.
The wonderful atmosphere
at the Chabad house and its
outstanding hospitality had won
him over. He saw his dear son
getting up early and learning
Chassidus with R Betzalel
Marinovsky and looking very
happy. He attended farbrengens
and enjoyed them. Rabbis
Lazarov and Marinovsky and the
joy they radiated captivated him.
Before they returned home
he emotionally declared at one of
the farbrengens, When I made
aliya from Russia, alone, without
a wife and children, I only
wanted to reach Eretz Yisroel and
have the privilege of being buried
there. Boruch Hashem, I married
and have a beautiful family. Now,
when I return to Eretz Yisroel, I
will start a new life; I will become
a Chabadnik.
Some people present were
skeptical. Would a 77 year old
man start the tshuva process and
actually become a Lubavitcher?
But the family knew their father
well. He was a man who had
experienced the terrors of the
KGB and had persisted in making
aliya and suffered as a result. He
was miraculously saved from the
German bombs that fell on the
train he was on, and they knew
that he meant every word he said.

The question was only how to

go with the flow.
Yechiel returned to his home
in Rechovot and hurried to the
nearest Chabad house and said,
Hello, I am a Chabadnik. I
would like a Chabad kippa and
Moshiach pin. From that day on,
he let his white beard grow until
he looked like one of the ziknei
Anash from Russia. Until his
passing on Friday night, Parshas
Lech Lecha, 10 Cheshvan 5769,
his head was covered by a Yechi
yarmulke.
One day in Tammuz when,
according to the secular calendar,
his birthday was coming up, his
son Tal tried figuring out his
fathers Hebrew birthday. To his
great surprise and delight, he
discovered that his father was
born on 12 Tammuz 5687/1927,
the very day the Rebbe Rayatz
was released from prison in
Leningrad.
He quickly called his father
to tell him what he discovered.
He also informed the Chabad
community in Rechovot, telling
them to invite his father to
farbreng at the central farbrengen
and tell his life story.
In order to understand
the background which led Tal
Mandel to Texas and to Chabad,
we need to go back in time to the
home in which his father Yechiel
grew up and the family he had in
Russia.

THE STALINIST
REVOLUTION IN RUSSIA
My father grew up in a home
that was distant from Torah and
mitzva observance, said Tal,
today a dynamic shliach who
works in the administration of
the Ohr LChayal organization.
One of the only memories he had
in connection with Judaism was a
Chassidic one. In Mezhibuzh of

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Profile
those days, there was a rotation
among the Jewish families to
clean the gravesite of the holy
Baal Shem Tov. Once every few
months, his mother had the
zchus of cleaning the grave and
she told her son about this.
Aside
from
that,
he
remembered getting up early Erev
Pesach morning and standing on
line to get flour with which to
bake matzos. He also remembers
a festive meal Pesach night with
the fresh matzos, and of course,
Yiddish songs that were part of
his earliest memories of a sweet
childhood.
Beyond
that?
Nothing.
Remember, the communists were
in power and they had uprooted
Judaism. Lubavitcher Chassidim
are more familiar with stories of
heroism of the Chassidim who
were moser nefesh for mitzvos
and preserving Judaism, but for
most Jews the story was very
different.

THE NAME MANDEL

Tal says:
I tried making inquiries about
our name. In Mezhibuzh before
the war there were many Jews
and a Chassidishe khilla. They
probably gave names based on
the occupations of the heads
of the households. My greatgrandfather worked in growing
almonds (which is the translation
of mandel).
My father and his family knew
they were Jews, despite their
communist schooling. It was
important to parents to instill
this message. Although there was
barely any mitzva observance,
knowing they were Jews made
them want to move to Eretz
Yisroel.
***
The war began when Yechiel
was 13. He remembered the

bombing from the German

planes. The war began suddenly
and they all began fleeing
eastward. In his flight, an open
miracle occurred. The Germans
bombed the train he and
hundreds of people were on. The
compartment he was in was hit
by artillery fire. Dozens of people
in his compartment were killed,
but he emerged unscathed. He
was always moved when he told
this story to his wife and children.
It was clear to me that we are
the chosen people and Hashem
protects us.
At age 17 he was drafted into
the Red Army where he fought
for seven years. My father would
tell us, spoiled Israelis, that his
first furlough from the army was
after two years and even then,
just for 24 hours, so he could
visit his family.
At a certain point, his sister,
who had married a Pole, managed
to obtain visas for his mother
and him. The intention was
to make aliya but he preferred
staying in Russia with his wife
and daughters and finishing his
engineering degree.
Life in Stalinist Russia and
the Doctors Plot that occurred
in those years was not good for
the Jews, not even for those who
thought they had successfully
integrated into Russian life. He
decided to request a visa and join
his family in Eretz Yisroel but
thats when his troubles really
began.
He was fired from his job
for wanting to betray Mother
Russia and he was designated
the
shameful
appellation
refusenik. Friends and neighbors
stayed away from him and if that
wasnt enough, the KGB agent
who was stationed in his building
was given orders to follow
him and try to find additional
treasonous acts for which they

could put him on trial.

Despite the hardships, he
decided to pursue his dream
of making aliya, to visit
Yerushalayim and be buried in
the holy land. Every day he went
to the government office and
asked what was going on with his
visa. One day, an open miracle
occurred. The clerk, half-jokingly
and half seriously, gave him a list
of important people in Moscow
and said, If you manage to get
them all to sign within 24 hours,
you will get your visa. Needless
to say, this was an almost
impossible task.
My father enlisted all his
friends and asked each of them to
go immediately to a different part
of Moscow and get the signature
and come back to him with the
signed form. In less than a day,
he had all the signatures. The
clerk had no choice but to keep
his word and give visas to him
and his family.
Drunk with joy, he returned
home and excitedly announced
to his wife and daughter, We got
visas, we are going to Israel! To
his dismay, they were not excited.
You can go by yourself. We
are Russians and we are staying
here.

STARTING OVER
He arrived in Eretz Yisroel
all alone. This was 1973, shortly
after the Yom Kippur War. Since
the war, he suffered from a bad
ulcer. He did not have much
strength to live after everything
he lived through. However,
reuniting with his mother and
sister who had made aliya a few
years earlier raised his spirits.
As divine providence would
have it, on his last day in the
absorption center in Ashdod,
right before he left, another
Jewish family arrived from

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Lvov (he had lived in Lvov after

the war). The Jewish Agency
receptionist pointed out the new
family to him and suggested
that he help them. That was my
mother who arrived there along
with her mother. Their shidduch
was made in heaven; my father
was seventeen years older than
my mother! They decided to
marry and have a large family.
By Russian standards at that
time, three children was a large
family.
We were born and raised
in
Rechovot.
My
father
worked as an engineer in the
Communications Ministry. We
lived in a good neighborhood and
got a good Russian education
that strives for excellence, no
less. My father always insisted we
learn, have goals, and bring home
good grades.
As for religion, we were
ordinary Israelis. We had matzos
on Pesach night and did not
eat chametz. On Yom Kippur,
although we did not fast, we wore
white and went to the nearby
Ashkenazi shul.
When I was drafted, I took a
pilots course and for half a year
I flew planes. I had no plans of
being a pilot and did not want to
sign and remain in the army for
many years, so I was transferred
to serve as an officer in the Air
Force.
My first encounter with
religion was in the army. I had
a friend who listened to lectures
about Judaism and it interested
me, but the style of intimidation
and argumentativeness did not
speak to me and I moved on.
Later on, I studied economics
and computer science at the
university in Beer Sheva. That
is where my consciousness shift
began.

Zohar, Yechiel and Tal Mandel

CHANGES
Together with me in the
student dorm was a friend who
had become a baal tshuva. We
spent days and nights talking.
I always knew that G-d exists,
but questions like why dont the
ultra-Orthodox serve in the army
and why dont they work, along
with the medias brainwashing,
led me to the conclusion that
although it is true that there is a
Creator of the world, the religious
dont represent Him. I felt that I
was perfectly okay the way I was
and I needed to continue being a
good person.
One of the conversations we
had, had a great impact on me.
He told me that for over 3000
years, Jews have been putting
on tfillin, keeping Shabbos
and eating only kosher food.
My grandfathers grandfathers
grandfather put on tfillin and
then, here we were, me, my
father, and my grandfather,
who broke this incredible chain
of thousands of years! So who
wasnt okay then? Who needed
to change?

The critical moment is when

a person is willing to accept. He
opens up and becomes receptive.
This break from a state of you
have nothing new to tell me or
you cant convince me to a
state of openness and willingness
to listen, and to know that I
wasnt merely ready to listen and
accept but I wanted to listen and
accept, is the most important part
of the kiruv and tshuva process.
I started reading a lot of
stories of Chassidim and divrei
Torah, but because of the strong
anti spirit in our house, I was
careful not to broadcast that I
was pulling away and becoming
lost to them. I had not yet
become a Chabadnik, but every
time I went home, I sat with my
father to farbreng, of course with
good Russian vodka. I would
tell them stories of tzaddikim,
Midrashim, etc. This process
of communication was very
important. They saw that Im a
mentch and that although I was
becoming involved with Judaism,
I was still a smart son, someone
with his feet on the ground.

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Profile
When I finished my degree,
a unique business opportunity
came my way. A friend who lived
in Houston suggested I come and
join him. In Houston, I lived in
the cheapest neighborhood in the
city, with Blacks and Mexicans.
On the one hand, I had no
connection to Judaism, but it was
in this spiritually arid place that
my soul woke up and thirsted.
So when my friend invited me
to Friday night services in the
Jewish community, I was happy
to go.
It was a Sephardic shul. The
davening and the Lecha Dodi
with the warm singing moved
me greatly. The feeling that
you could do what you wanted,
without peer or family pressure,
is what got me to go to shul on a
regular basis.
I was not yet religious but my
partner said to me confidently,
Tal, every day that you have a
test, wear tzitzis and youll see
that you will do well! I took his
advice and passed all my tests the
first time; I did not have to retake
a single exam.
Always, after a test, we felt
the release of tension and some
friends and I would get together
for some fun. One time, my
tzitzis stuck out of my shirt.
When the guys noticed, they
asked almost in a chorus, What
Tal you did tshuva?! I didnt
know where to bury myself. I had
to come up with some excuse.
A short while later came more
excuses. I heard people saying
that the shul and the community
were not for baalei tshuva. I
was insulted and found myself
cooling off and even withdrawing
completely from mitzvos. One
day I got a hold of myself: Decide
what you really want, to do
tshuva or just play games. Then
I went to the Chabad house.
R
Betzalel
Marinovsky

invested his soul into me. He

taught me Chassidus every
morning and evening. I was
almost immediately drawn into
the world of Chassidus. I began
immersing in a mikva, praying
three times a day with a minyan,
learning Chitas and Chassidus,
and my appearance also gradually
changed to become Chassidic.
They say that someone who
has a Chassidic neshama is
drawn to Chassidus. This is what
happened to me. The community
was fantastic and embracing; I
felt at home. But the main thing
that attracted me was being
a shliach of the Rebbe. I saw
people who were moser nefesh,
who went to distant places
and forwent desirable rabbinic
positions that they could have
gotten elsewhere. They went to
spiritual deserts only in order to
fulfill the Rebbes instruction, to
enable another Jew to do a mitzva
and to prepare the world for
Geula. I wanted and hoped that
I could join the Rebbes army.
Boruch Hashem, my taava was
fulfilled.
Two years later, after being
successful in business, boruch
Hashem, I decided to invite
my family to America, at my
expense. That is how my father
got hooked on Chassidus.
My mother did not change her
lifestyle but at my fathers request
she koshered the kitchen. It was
hard to argue with my father (Tal
smiles); the only option was to go
along with him.

PERSONAL GUIDANCE
FROM THE REBBE
When R Marinovsky saw
that I was ready for yeshiva,
he sent me to the baal tshuva
yeshiva in Morristown. Life in
yeshiva was Gan Eden. I felt
that if not now, then when.
Every moment in yeshiva was

a preparation for establishing

a Chassidic home. I spent a
year learning in Morristown.
Surprisingly, Tishrei time nobody
told me about the importance of
going to the Rebbe. Since Tishrei
was vacation time in yeshiva, I
decided to fly to Eretz Yisroel.
***
When his mashpia, R
Marinovsky, heard he was going
to Eretz Yisroel, he told him
to stay in a baal tshuva yeshiva
there. It was about a week before
Rosh HaShana.
The atmosphere in yeshiva
was very different than the warm
atmosphere I knew in the Chabad
house in Houston and in the
yeshiva in Morristown. I felt it
was lacking chayus.
Tal began hearing about
writing to the Rebbe through the
Igros Kodesh. He wasnt sure
whether to return to the US or
remain in yeshiva even though he
did not feel at home.
When I went to write to the
Rebbe, I felt that I was doing
something completely irrational.
I was quite skeptical about
receiving an answer. But with
kabbalas ol and sincere faith, I
wrote my dilemma: I felt that Ive
made the most of the place I am
learning in now and I am ready
to return to the US. What should
I do?
Until today, despite the
intervening years, he excitedly
tells about the answer he opened
to:
I opened to a letter in which
the Rebbe writes to a yeshiva
bachur who asked the Rebbe
for permission to come and
learn in the US, to remain in
Eretz Yisroel and learn where
his heart desires. I was in utter
shock. I felt that the Rebbe
understood precisely what I was
feeling and was guiding me like a
compassionate father.

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I did not know of another

Chabad yeshiva, but then my
brother invited me to celebrate
Rosh HaShana with him in a
spiritual place and that is how
I got to Ascent in Tzfas. I loved
it immediately. When I asked
whether there was a Chabad
yeshiva in Tzfas, I was told, Of
course, its the biggest Chabad
yeshiva in the world.
So that is how I got to the
yeshiva in Tzfas where I got the
final tweaks in shaping my
Chassidic image. From yeshiva I
went together with the bachurim
to 770 on Kvutza where I
became a Chassid of the Rebbe.

FATHER AND SON

CLOSURE
I felt that events had come full
circle after I married and I took
my father with me to the Kinus
HaShluchim. My father was
very moved and he felt the same
emotions I had felt, which are
probably what every baal tshuva
or longtime Chassid feels, that
in truth it is only when you go to
the Rebbe that you truly become
a Chassid.
On off-Shabbasos I would
take my father to tfillos and
farbrengens in Yeshivas Daat
where we sat and farbrenged
after the davening. At first, when
I suggested to my father that he
give shiurim to Russian speakers
and also be a shliach to spread
the wellsprings, he laughed.
Who am I to teach others. What
am I, a mashpia? But when
he started giving shiurim, he
was very successful. His charm
captivated whoever he came in
contact with. Even when he met
people that he knew in Russia or
from his engineering work, who
were surprised to see him with a
white beard, he would take the
opportunity to be mekarev them
to mitzvos and the Rebbe.

Tal Mandel with his father, at his chuppa

I would buy sfarim for my

father translated into Russian. He
liked reading stories of Chassidim
and would be moved to tears. The
heroism of Chassidim behind the
Iron Curtain and their loyalty to
the Rebbe were examples for him
to emulate and were a source of
inspiration for hiskashrus to the
Rebbe without being fazed by the
outside world.
My fathers dream, after he
was able to start a new family
in Eretz Yisroel, was to see
grandchildren. So many people in
his family had been killed and he
yearned to hug a grandson who
would have his fathers name.
My father led me to my
chuppa and merited to embrace
two grandchildren. He passed
away at the age of 81. The
date of his passing was special.
He always loved the story of
Avrohom Avinu. He felt he lived
through what Hashem told
Avrohom Go from your land
and your birthplace and your
fathers home, to the land I will
show you, and there you will

have children. The image of

Avrohom accompanied him all
those years in Eretz Yisroel. He
repeated this many times. And
in fact, his passing occurred on
the eve of Shabbos Parshas Lech
Lecha.
He died suddenly. That week
he had felt chest pains. He had
had a minor heart attack and
the doctors wanted him under
observation. Thursday night he
had another heart attack. On
Friday morning the entire family
went to visit him. We deliberated
about whether to stay but he was
calm and said to go home for
Shabbos, everything was fine.
We found out about his
passing on Motzaei Shabbos
when I was already on the way
back to Tzfas. My sister told us
that it was as though he waited
for Shabbos to enter. He davened
Kabbalas Shabbos and Maariv
and then put the siddur aside,
closed his eyes peacefully, calmly
and most importantly, happy and
mekushar.

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12-13 TAMMUZ

TIDINGS OF
REDEMPTION
The news spread and even before the Rebbe
returned to his host, the shochet, they already
knew the good tidings. When the Rebbe arrived,
he saw the Chassid, R Michoel Dworkin dancing
around the outside of the house, holding a small
bottle of vodka and singing, Nyet, nyet ... The
young son of the shochet danced on the fence
with feet in the air and his hands down below.
* A description of the release of the Rebbe
Rayatz from exile, based on diaries and stories of
Chassidim. * Presented for 12-13 Tammuz.
By Menachem Ziegelboim

PART I
When the Rebbe was exiled
to Kostrama by the communists,
he was far from the bustling
centers of Russian Jewry, which
were concentrated in Moscow
and Leningrad. Not only had the
death sentence been commuted,
he had been sent to a relatively
easy exile which was a miracle.
However, the members of the
rescue committee in Leningrad,
who worked constantly to save
the Rebbe, did not relax. The
Rebbe could not remain in galus!
They continued working to
obtain the Rebbes full release.
After many meetings and
endless
discussions,
they

decided to appeal to the

Prosecutor General of Russia,
for him to pardon the Rebbe.
The members of the committee
decided that working on several
fronts
simultaneously
could
prove helpful. There was Mrs.
Ekaterina Peshkova who served
as the director of the Red Cross
in Russia and who had helped
so much until now in freeing the
Rebbe. At the same time, they
would continue exerting pressure
through Jewish communities
abroad and various political
figures. These activities, all
together, could help.
They decided that the Rebbes
son-in-law,
R
Shmaryahu
Gurary, would go to Moscow

with the various suggestions

about how to proceed and
discuss them with the committee
there who would approve or
reject the plan.
The members of the Moscow
committee heard the various
suggestions and decided that
before meeting with Mrs.
Peshkova, and before submitting
a plea for a pardon to the
Prosecutor General they should
find out what their chances were.
The discussions continued for a
long time. Various people who
had helped in getting the Rebbe
released, advised the members
of the committee to ease up the
diplomatic pressure for at least
six months. They said that if

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The Rebbe Rayatz with the GPU building in Kostrama in the background, where he received the good news of his release

the GPU knew of the attempts

to free the Rebbe, they would
fight any such attempt. After
their embarrassing failure in this
episode, they would consider it
a major chutzpa on the part of
the clericals. Just one week
had passed since the Rebbe
had begun serving his sentence
in exile and they were already
daring to ask for his full release.
The GPU would see this as a big
insult.
The
members
of
the
committee met again and
discussed the matter from all
angles and decided not to give in,
come what may! Representatives
spoke to Mrs. Peshkova once
again and she agreed to get to

work. This time, she sent one of

her assistants to Leningrad to
meet with Messing, the head of
the GPU in order to try and get
him to soften up and not interfere
with the Rebbes release.
Messing did not even want
to hear of this possibility. There
is no chance whatsoever for a
reduction in the sentence, he
declared, and chalked it up to
fear of anti-Semitism. He himself
was infamous as a fervent antiSemite!
The emissary expressed his
surprise and Messing said, Yes,
because in exile and in prison
are Christian priests and many
Moslems and they are not going
free. If they release a Jewish

rabbi, the members of the Black

Hundreds will say, Of course,
this is a government of Zhids.
Messing banged angrily on
the table. Even if I get an order
from the central command in
Moscow to set him free, I will
cancel it. And if he goes free
regardless, immediately upon his
return to Leningrad I will seek a
pretext to rearrest him.
The emissary returned to
Mrs. Peshkova with this firm,
negative reply.
The committee in Moscow
was not frightened by Messings
strong position. They decided
to continue working to release
the Rebbe. They knew that if
the Rebbe was freed, he could
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12-13 Tammuz

A photocopy of the release document that the Rebbe Rayatz

received on 13 Tammuz in Kostrama

not return to Leningrad where

Messing ruled the ship and would
seek reasons to put him back in
jail.
Mrs. Peshkova asked for a
meeting with the leaders of the
Soviet government. The pressure
she exerted, along with hundreds
and thousands of letters that
came from all over the world,
and the meetings with politicians
and diplomats from all over the
world, bore results.

PART II
One week after the Rebbes
arrival in Kostrama, he went to
the GPU office as he was told
to do. Together with him was R
Eliyahu Chaim Altheus. This was
on a Tuesday morning. They went
over to the window and asked
that their presence be noted and
written down, but the clerk said
that the office was closed. It was
their day off. He told the Rebbe
to come back the next day.
But they told me to present

myself each week and now they

will accuse me of not doing so,
said the Rebbe. At least mark
down that I came.
But the clerk said, Im not
writing it down and Im not
accepting anything. Come back
tomorrow.
The Rebbe continued standing
there arguing vigorously.
At that moment, one of the
senior clerks passed by on his
bicycle. He noticed the two odd
looking individuals standing near
the window of the GPU building
and talking heatedly with the
clerk.
Whats going on? the man
paused and asked.
The Rebbe told him.
What is your name?
Schneersohn.
The mans brow creased as he
tried to remember. Then he said,
I think I received release papers
for you.
R Altheus intervened. Are
you making fun of us?

The man gave him a piercing

look. We dont joke around.
That was 12 Tammuz, the
Rebbes 47th birthday.
In another version, the
GPU clerk received the Rebbe
graciously and in a friendly
tone said, From now on, you
are exempt from any further
appearances. The order arrived
freeing you completely and I am
pleased to be the first one to tell
you of your release.
Upon hearing this unexpected
news, R Altheus face turned
colors, with one half turning
white and the other half red. The
Rebbe had to calm him down.
That day was a holiday in
Kostroma, which is why the
GPU office was not operating
as usual. This is also why the
Rebbe was not given his release
document until the following day,
Wednesday, 13 Tammuz.
The news spread and even
before the Rebbe returned to his
host, the shochet, they already
knew of the good news. When
the Rebbe arrived, he saw an
unusual sight. The Chassid, R
Michoel Dworkin was dancing
around the outside of the house,
holding a small bottle of vodka
and singing, Nyet, nyet ... The
young son of the shochet danced
on the fence with feet in the air
and his hands down below. The
Rebbes daughter, Rebbetzin
Chaya Mushka, could also not
restrain her joy and came out in
joyous dance.
Years later, the Rebbetzin said
that at that moment, she felt the
greatness of the moment with the
birth of the new Chag HaGeula.
Right afterward, the Rebbetzin
called to let those in Leningrad
know the news, and from there
the joyous tidings were conveyed
to the entire Jewish world, and
firstly of course, to her chassan,
the seventh Rebbe.

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The shochets house in Kostrama

where the Rebbe stayed

R Yerachmiel Kugel who hosted

the Rebbe in Kostrama

Pinchas, 12 Tammuz, we went

to that place again and as soon
as we made our appearance, they
told us that he was redeemed
and was free from all sides
we returned to our home
(Leningrad) successfully. We
arrived for Shabbos Kodesh,
thank G-d, in peace. The Jews
had light and joy, the light of
Torah illuminated us and the
simcha of the mitzva opened our
hearts.
In a letter to R Altheus, the
Rebbe noted that he had merited
closure in everything having to
do with the arrest and Geula:
You were the first who
met me when lo aleinu they
led me from my apartment to
prison, on the eve of 15 Sivan,
and thank G-d, you were the
first to wish me mazal tov about
the news of my release which
was given to me in my city of
refuge, Kostrama, on this day,
Tuesday, 12 Tammuz ...

PART III

R Eliyahu Chaim Altheus

The Chassid, R Michoel Dworkin

who was with the Rebbe in exile

These are the golden words

that the Rebbe himself chose to
describe the good tidings:
Coming,
on
Tuesday,
12 Tammuz, my birthday, to
present myself before them
according to the law, they
informed me that an urgent
order had come to release me.
Within the hour, news of my
release was told to the entire

community and in the evening

they came to bless me. In every
city where the news reached,
many of those who love us, our
friends, gathered together and
offered blessings over cups of
blessing and joy.
R Altheus also described
those special moments:
on Tuesday of Parshas

Many people gathered in the

Rebbes lodgings on the day that
he found out about his release.
As was his way, the Rebbe
connected everything to Torah
and Chassidus and he expressed
his great joy by saying a maamer
Chassidus which begins with the
words, Hashem Li BOzroi.
The next day, 13 Tammuz, after
formally receiving his release
papers, many people gathered in
his place once again and on this
day too, the Rebbe said a maamer
which began with the words,
Boruch HaGomel lChayavim
Tovos.
As for the Rebbes state on the
day of his release, we can read
about it in a letter that he wrote
that day:
Although I have yet to
arrive at inner calm and my

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12-13 Tammuz

Right: A maamer of the Rebbe Rayatz that was written when he was in
Kostrama Left: The Jewish newspapers reported the Rebbes release

If they release a Jewish rabbi, the members of

the Black Hundreds will say, Of course, this is a
government of Zhids.
health is very weak, may
Hashem send me a complete
healing soon among all the ill
of Israel who need healing but
the tremendous deep love that
my heart feels for every single
individual will overcome my
pains and not give me rest until
I express my blessing.
With the annulment of the
decree, the Rebbe was supposed
to return to his home in
Leningrad, but that was not at all
simple. While the Rebbes house
in Kostrama filled with people,
they received the sudden news
from Leningrad that the head of
the GPU, Messing, asked that
the Rebbe not delay in returning
to Leningrad. The fear was great.
All knew Messings position and
that he planned on rearresting
the Rebbe.

Some Chassidim thought

that the Rebbe should not return
to Leningrad and should rather
go to Charkov or Moscow. The
Rebbe listened to the various
opinions and declared, We are
going home!
Thursday
morning,
14
Tammuz, the Rebbe boarded a
train leaving Kostrama. He left
as a free man. The following day,
Friday, 15 Tammuz, he returned
home to Leningrad where
he was accompanied by two
special emissaries of the Jewish
community in Kostrama as a sign
of honor.
That
Shabbos,
Parshas
Pinchas, the Rebbe had an aliya
as he did every Shabbos and said
the HaGomel blessing. Years
later, the Rebbe MHM said
at one of his farbrengens, that

on that Shabbos there had been

a scholarly discussion about
the need to say the HaGomel
blessing.
During the farbrengen that
took place after the davening, the
Rebbe said a third maamer which
began with the words, Boruch
HaGomel, in which he explained
the first Boruch HaGomel
maamer. At the Shabbos meal,
which was a thanksgiving meal,
he said the maamer Seu
Yideichem Kodesh.

PART IV
Five days passed from the
Rebbes release until the first
news article appeared outside the
Soviet Union. In a bold headline
under the title of HaTzfira it said:
The Release of the Lubavitcher
Rebbe. On that same page it
said: The Soviet government
vacated the judgment against
the Lubavitcher Rebbe.
Moscow. 19 July (19
Tammuz) (JTA). The Soviet

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authorities vacated the judgment

against the Lubavitcher Rebbe,
Rabbi Schneersohn, who was
sent to Kostrama.
Rabbi Schneersohn returned
this week to Leningrad. Jewish
communities
in
Moscow,
Leningrad, Kiev, and Minsk
announced that they were
guarantors for the absolute
loyalty of Rabbi Schneersohn
towards the Soviet government.
Two days later, there was

At the hour of half to

eight in the evening (7:30 PM),
I departed on the journey to
Kostrama and arrived there the
following day, Monday, the 4th
of Tammuz. I remained in exile
until Wednesday, the 13th of
Tammuz, half of the first hour
of the afternoon (12:30 PM).
Nine days and seventeen hours.
That is how the Rebbe Rayatz
sums up his days in exile, galus
Kostrama.

another news item which said the

Rebbe returned to Leningrad:
Riga, 21 July (JTA). From
Leningrad we are told that
yesterday,
the
Lubavitcher
Rebbe, Rabbi Schneersohn,
returned from incarceration in
Kostrama. At the train station
waited thousands of Jews, his
admirers, who accompanied
him from the station to his
private dwelling.
***

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CHABAD HISTORY

THE REBBE

HID ME
IN THE
CLOSET
In the Rebbe Rayatzs final years, only the
senior Chassidim were allowed to attend his
farbrengens. R Dovid Goldstein, who lives in
Tzfas now, and was a young bachur in those
days, tells of many creative ways he used to try
and attend the farbrengens or the tfillos with
the Rebbe Rayatz. * About the hiding place
the Rebbe suggested in the Rebbe Rayatzs
apartment, about the hakafos in the Rebbes
room, and when the Rebbe blocked the way
to the second floor. * R Dovid was present in
the early days after the Rebbe accepted the
nesius and he has fascinating memories of what
the Rebbe told him in yechidus, and how he
secured a promise from the Rebbe for children
for the Admur of Komarna after the Rebbe said,
Promising is something only Hashem can do.

THE FIRST TIME I SAW

THE REBBE RAYATZ
The first time I saw the Rebbe
Rayatz was at a farbrengen that
took place in a hotel. While
waiting for him to come out
to farbreng, the Rebbe was in
an inner room and when they
opened the door, I peeked and
saw him for a second.
Afterward, the Rebbe came
out to farbreng with the crowd
which had gathered. As he spoke,
he banged on the table now and
then.
At the end of the farbrengen,
when they sang, Ki Bsimcha
Seitzeiu, the Rebbe said that
they will go to greet Moshiach
with this niggun.
The Rebbe left the room
in a wheelchair, then stood up
and entered a car. When they
helped the Rebbe get up from the
wheelchair and get into the car,

24 13 Tammuz 5774
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R Leibel Simpson approached

the Rebbe and gave him his hand
for shalom aleichem.

WHEN YOU GROW UP

YOULL LEARN IN LUBAVITCH
When I was a youngster, they
did not let me learn in Yeshivas
Tomchei Tmimim, since it was
very far from my parents home
and I needed to be close to home
for my health.
I wrote about this in a number
of letters and received several
responses from the Rebbe Rayatz.
In one letter, he explained to me
that because of my health I was
unable to go and learn in the
Lubavitch yeshiva now, and in
the meantime, I should go to
another yeshiva which was closer
to home. When I would get older
and be healthier, with Hashems
help, I would learn in Tomchei
Tmimim.

AT THIS FAIR, YOU NEED

TO DANCE
My brother Yosef related that
one time, Erev Simchas Torah,
the organizers of the Mesibos
Shabbos gathered children and
made an event for them in the
sukka downstairs, in the area
between 770 and the library.
During the event, the Rebbe
(Ramash) stood on a chair
and addressed the children in
Yiddish. The Rebbe Rayatz,
who heard the Rebbe speaking
from his window, tried with
all his strength to get over to
the window to see the children
and he smiled broadly when he
saw the Rebbe addressing the
children.
During the gathering, a few
sharp-eyed bachurim noticed that
two windows were open on the
upper floor and they did not see
anyone who opened the window

standing and looking. Afterward,

they asked the Rebbe Rayatz
about it and by way of answering,
the Rebbe told them that when
R Levi Yitzchok of Berditchev
asked the Alter Rebbe at the
big wedding why he did not say
vshumru, for it was known that
during the recitation of vshumru
there is a big fair going on up
above, the Alter Rebbe said, not
at every fair do you need to dance
[i.e. participate].
The Rebbe Rayatz concluded,
At this fair, you need to dance.

THE LAST YAHRTZAIT OF

THE REBBE RASHAB
At the last yahrtzait of the
Rebbe Rashab in the lifetime of
the Rebbe Rayatz, 2 Nissan 5709,
there was a large crowd that
pushed in during the davening
at Shacharis and Mincha. As
for Kabbalas Shabbos, people

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Chabad History

MIRACULOUS EXEMPTION
Mr. Yaakov David of Staten Island relates:
When the Rebbe Rayatz passed away in 5710, I was 18. I received draft
orders for the war in Korea. It was Erev Rosh Chodesh and my mother
(who had yechidus with the Rebbe Rayatz on the last Thursday before his
passing), went with me to the tziyun to pray that I be exempt from the army.
When I was about to leave, the Rebbe arrived at the tziyun accompanied
by the senior Chassidim. My mother, who did not know the new Rebbe,
went over to the man with the longest white beard. He immediately moved
to the side and pointed in the Rebbes direction.
My mother went over to the Rebbe and asked for a bracha for me. The
Rebbe told R Leibel Groner to arrange yechidus for us. When we walked
into the Rebbes office at the appointed time, the Rebbe told us to say
chapter 71 of Thillim (which corresponded to the age of the Rebbe Rayatz)
throughout the year. He also said that when I was seen by the doctors for
my physical exam, I should tell them I am sick.
When I went to the draft office, a few doctors were sitting there. Each of
them was in charge of examining a specific area. Although I was medically
fit to serve in the army, they all decided unanimously that I was sick in every
respect and they sent me home with a full exemption. It was incredible.
Since that yechidus, the Rebbe gave me special treatment. Whenever I
went to a farbrengen the Rebbe told me to say lchaim.
figured that they would not
allow in those who would come
because it would be close to
candle lighting, so there was
a very small group, not even a
minyan. Then the bachurim were
able to be part of the minyan and
by divine providence, I was there
at that tfilla.
R Shmuel Levitin was the
chazan and the Rebbe Rayatz sat
at a table near the bookcase on
the eastern side and davened, and
before kgavna said Kaddish.

POUR OUT YOUR WRATH

At Shefoch Chamascha at
the sdarim of the Rebbe Rayatz,
they would open the door and
then the rest of the crowd would
enter and remain until the end.

THE REBBE HID ME

IN THE CLOSET
While the Rebbe Rayatz
reigned, I tried a number of times

to enter along with the senior

Chassidim to the farbrengens
that took place upstairs in 770,
on the second floor, but wasnt
always successful.
One year, when the Chag
HaGeula of 12-13 Tammuz
was approaching, I decided that
I had to be successful this time.
Long before the farbrengen
began, I went upstairs before
anyone thought of going up. I sat
near the door and waited for my
opportunity.
After a few minutes, the
Rebbe passed by and saw me
sitting there and waiting. The
Rebbe had often tried to get
those bachurim who wanted to
attend farbrengens and meals
inside, and this time too, he
helped me slip inside. He opened
the door for me and told me to
hide in the clothes closet. I sat in
the closet for a long time with my
feet curled up. I waited patiently
for the Rebbe Rayatz to come in
and farbreng.

After over half an hour of

sitting in the closet, the Rebbe
sent someone to check and see
how I was doing and to find out
whether I wanted to continue
waiting there.
More time passed and the
Rebbe Rayatz came in to farbreng
and sat in his place. The members
of the organizing committee
checked the room to make sure
there were no bachurim present
there without prior permission.
During their search, they opened
the closet where I was sitting and
wanted to throw me out.
I made believe I fainted
and they took me to the old
Rebbetzins room and called
Nurse Manya to care for me. In
the meantime, they went to get
a cup of water and before they
returned, I had run inside to the
farbrengen.

THE REBBE PREVENTED ME

FROM ENTERING
One time, in 5709-5710,
the young bachurim who helped
with Mesibos Shabbos received
permission to pass by the Rebbe
Rayatz with the children on Yom
Tov night, and wish him good
Yom Tov. The Rebbe (Ramash)
stood in the doorway and
supervised and when I arrived
and tried to go by, he stopped me
and said I could not go.

THE REBBES CONDUCT ON

ROSH HASHANA BEFORE
5710
In the Rebbe Rayatzs final
years, the Yomim Noraim
davening took place upstairs in
Rebbetzin Sterna Sarahs room.
Aside from a small number of
Chassidim, nobody was allowed
to go upstairs to daven with the
Rebbe Rayatz. Even those who
went upstairs did not daven the

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entire tfilla in the Rebbe Rayatzs

presence and only during the
reading of the Torah did they
open the door to the room where
the Rebbe Rayatz sat and they
read inside the room. The Rebbe
(Ramash) would stand near the
door leading to the sukka porch.
One Rosh HaShana I saw the
Rebbe walking and I followed
him. The Rebbe went to the
Rebbetzins room and knocked
gently until she opened it. Then
the Rebbe asked, May I come
in? and when she said yes, he
went in.

BORUCH ATA
On Rosh HaShana 5710,
the Rebbe Rayatz read the
Haftora, but since it was said
with many tears and sobs, you
could hardly make out the words.
The brachos, on the other hand,
were heard clearly, especially
the words Boruch Ata, which
were said by him with particular
emphasis and in a manner that
seemed to emanate from his
innermost being.

HAKAFOS IN
THE REBBES ROOM
That year, I had the privilege
of attending the Simchas Torah
hakafos of Shacharis since I
pushed in. The hakafos took
place around the Rebbe Rayatzs
table, and when they honored R
Chadakov with the first hakafa,
he said Ana Hashem Hoshia
Na in his characteristic way.
When R Berel Chaskind imitated
him, a broad smile spread
across the Rebbe Rayatzs holy
countenance.
As a rule, the Rebbe Rayatz
would sit during the hakafos near
the window between the fireplace
and the door to the sukka and
would encourage the singing
with a wave of his hand. Now

following the hakafos, was longer

than the regular farbrengens
which took place at that time. It
ended a few hours after Yom Tov
was over. During the bentching,
the Rebbe Rayatz sat at the
head of the table and the Rebbe
(Ramash) on his left. The Rebbe
looked into the Rebbe Rayatzs
siddur and they bentched
together.

MOTZAEI SHABBOS
PARSHAS BO 5710

R Dovid Goldstein

and then he would bang on the

table that was near him.

On the Shabbos that the

Rebbe Rayatz passed away, on
10 Shevat 5710/1950, I was in
Boro Park. We did not hear any
news. On Motzaei Shabbos, I
went with my brother Yosef and
Sholom Mendel Simpson to 770

During that dreadful time, I heard the Rebbe

Rayatzs secretary, R Moshe Leib Rodstein say
to Berel Rivkin, We are a bunch of drunks. We do not
understand what happened here.

One time, during the hakafos,

I bought the verse, Baavur
Dovid Avdecha because Dovid is
my name, and the Rebbe Rayatz
smiled when he heard this.
In order to be able to sneak
into the hakafos, I went to the
apartment early in the morning
and remained there until Motzaei
Simchas Torah. I could not leave
for even a minute because I was
afraid I would not be able to get
back in.
I remember that a bachur by
the name of Yisroel Chanowitz
was late and in order to attend
the hakafos, he climbed the main
door of 770 outside and from
there he jumped into Rebbetzin
Sterna Sarahs room.
The
Simchas
Torah
farbrengen, which took place

and we found out the sad news.

During that dreadful time,
I heard the Rebbe Rayatzs
secretary,
R
Moshe
Leib
Rodstein say to Berel Rivkin, We
are a bunch of drunks. We do
not understand what happened
here.

WITHOUT ANY
EXTERNAL EMOTION
During the tahara and funeral,
we did not see any external signs
of anything on the Rebbe, not
even one tear. But that was only
during that time. Afterward,
during the year of mourning,
at every Maftir and every sicha,
there was crying to the point that
sometimes there was a pause of
several minutes before the Rebbe
continued.
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Chabad History

EXTRACTING A PROMISE
When the Admur R Yisachar Ber of Komarna (who passed away in
Bnei Brak on 3 Kislev 5767) visited the United States, he asked me to
have yechidus on his behalf and ask the Rebbe for a bracha for children.
The Admur had been married for eight years and the last time he had had
yechidus with the Rebbe was fourteen years earlier.
In yechidus, I mentioned his name to the Rebbe and asked for a bracha
for children. The Rebbe asked me how he supported himself and I said he
was involved with a kollel. The Rebbe asked whether he learned in the kollel.
After I corrected myself and said that he raises money for the kollel,
the Rebbe asked where he lived and mentioned that he had been in
Yerushalayim. I said that he recently moved to Bnei Brak.
I asked the Rebbe again for a bracha for children and the Rebbe said,
When I will be at the tziyun, I will mention him. I was not satisfied with
that and said, I want a promise. The Rebbe said, A promise? Only
Hashem can promise.
I got up my nerve and asked, To whatever extent the Rebbe can promise
...
The Rebbe softened and asked me, What is his wifes name? I said I
think her name is Sarah, but the Rebbe said, I think her name is Rivka.
(Afterward, I checked and one of her names was indeed Rivka).
The Rebbe added, Find out from his brother (R Alter Yitzchok
Elimelech Sufrin) who lives in New York, and then tell the secretariat.
My insistence paid off and the Admur had three children.
***
On another occasion, I approached the Rebbe during a farbrengen to
ask for a bracha. I wanted an explicit promise and the Rebbe said the same
thing, Hashem makes promises.
I said the same thing I had said back then, To whatever extent the
Rebbe can promise ... but this time it didnt work. The Rebbe waved his
hand dismissively with a big smile.

A MAAMER WITHOUT
INTRODUCTIONS
I remember that during one
farbrengen in the early years,
there was a huge commotion and
terrible pushing that disturbed
the farbrengen.
When the Rebbe saw that
time was passing and the crowd
was not quieting down, he asked
that it stop. When that did not
help and the chaos continued,
the Rebbe got up, said good
Shabbos, and left.
In the early years, sometimes
even in the middle of a sicha,
the Rebbe would start a maamer

without the introduction of the

Rostover niggun and everyone
would stand.
At one farbrengen in the
early years, the Rebbe told the
Chassidim to turn over their hats
and wear them upside down and
the Rebbe did the same. Then,
the Rebbe took off his sirtuk in
order to wear it backwards and
told R Yitzchok Dov Ushpol to
do the same.
On Acharon shel Pesach
5710, the Rebbe farbrenged until
three in the morning.

A SUIT JACKET THAT IS

THE ANSWER TO YOUR
QUESTION!
Throughout the Shloshim
after the passing of the Rebbe
Rayatz, the Rebbe wore a sirtuk.
When the Shloshim were over,
the Rebbe went back to wearing
a short jacket.
When one of the senior
Chassidim tried to urge the Rebbe
to formally accept the Chabad
leadership, the Rebbe said, This
(the short jacket) is in answer to
your question, meaning, he was
not willing to officially accept the
nesius.

AND HIS HEART WAS

ELEVATED IN THE WAYS
OF HASHEM
In those days, anybody could
walk into the Rebbes room and
any of the Chassidim who wanted
to consult with the Rebbe or ask
for a bracha would knock at the
door and enter. I did this too,
and one day, during the year of
mourning, I knocked at the door
and walked in. I began asking
questions I had in matters of
avoda.
The Rebbe listened and then
said, What relevance does this
have to you? (Meaning, I had
asked for tikkunim for various
things and the Rebbe said that
my avoda needed to be in a way
of and his heart was elevated
in the ways of Hashem, and to
increase the good and holiness
and not deal with the negative.)
A week later I went to the
Rebbe again to ask questions that
were on my mind, and the Rebbe
asked me with a smile, Would
you also go to the shver (my
father-in-law) every week?

DOING MITZVOS JOYFULLY

When I was a young bachur

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in 770 in 1948, I asked the Rebbe

about tzitzis. The Alter Rebbe
writes that the measurement
of the garment needs to be
absolutely straight with no folds,
and when it is folded, the part
that is folded is not counted in
the measurement. I suggested
that perhaps the tzitzis should be
tied together like apron strings so
that the garment could not fold.
The Rebbe negated this and
suggested that I do as some
Chassidim did (this practice
began spreading at this time) of
putting a gartel over the tallis
katan.
Being a bit too smart I told
the Rebbe that the way I wanted
to do it was more reliable. The
Rebbe said, It seems from what
youre saying that you are not
doing mitzvos with joy.

A SEGULA FOR PRAYING

WITH CONCENTRATION
I once had yechidus with the
Rebbe in 5711. I asked the Rebbe
about davening with kavana and
the Rebbe said that a segula for
this is to daven from a siddur.
The next time I had yechidus,
I told the Rebbe I had tried

R Dovid Goldstein learning with bachurim in Yeshivas Tomchei Tmimim in Tzfas

davening from a siddur but it

wasnt enough and I wasnt
successful
in
concentrating
properly.
The Rebbe asked me, What
language is closest to your
heart? When I said English,
the Rebbe said, Take a siddur
in English and when you dont
understand the words of the
tfilla, you can look at the
translation.

Continued from page 37

idea that G-d is happy with our
phenomenal achievements in exile.
Notwithstanding that exile, with
all of its attendant negatives, we
remain steadfast in our commitment
to Judaism. This pleases G-d. As
a result, G-d might be tempted to
keep us in exile a bit longer. When
He finally brings the Redemption He
might do so reluctantly. We therefore
pray to G-d that He should redeem
us with joy; the satisfaction He
receives from our heroism in exile
should not bar Him from taking us
out of exile with joy.

In connection with this, one

time when I passed by the Rebbe
for kos shel bracha, the Rebbe
spoke to me in English. I assume
the reason is that since in that
yechidus the Rebbe heard that
English is my first language,
he chose to speak to me in the
language most comfortable for
me.
From a tshura for the
Greenberg-Altein wedding

When G-d takes us out

begrudgingly,
the
Redemption
occurs in an impoverished state.
Moshiach is described as a poor
man riding on a donkey. However, if
G-d is happy with Redemption it will
occur in a majestic way, consistent
with the verse that describes
Moshiachs coming on a cloud.
The third requirement, giving
repeatedly, as it pertains to G-d
is that He should not be content
with His performance of all the
great miracles of redemption in the
past. We want Him to repeat the
process until we are fully redeemed
through the efforts of Moshiach.

This message is conveyed in the

biblical verse that speaks of G-d
redeeming us sheinis, which usually
means a second time, but can also
be rendered repeatedly. For even
after the Redemption there will be
repeated levels of spiritual growth
and development before us; each one
will liberate us from the limits of the
preceding level.
And finally, the name of the
fourth family, Ozni, in its application
to G-ds tzdaka and Redemption
is that we beseech G-d to open His
ears to hear our pleas that we cannot
tolerate Galus any longer!

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THOUGHT

EVERYONE NEEDS TO
FEEL HES A PARTNER
Lectures used to be the way people
learned. A teacher or lecturer who knew
the information would come and convey
it to students. Nowadays, workshops and
round-table discussions are more popular,
in which everyone brainstorms together.
Each one feels he is taking part in finding
the answer or solution. In this way, no one
feels put upon. That is how it is supposed
to be with Geula too.
By R Nadav Cohen

What causes a person to reach

beyond himself? What takes us
out of our daily Egypt? What
spurs us on to make changes in
our lives, to overcome difficulties
and relate to the neshama?
Sometimes, it starts within
and sometimes it comes from the
outside.
When the Jewish people left
Egypt, it came from outside.
Hashem revealed Himself to
them from Above. They saw the
revelation of G-d and thanks
to this, in an instant, they left
their exile mindset, were freed
from idol worship, and devoted
themselves to Hashem, to the
point that they were ready to
leave everything and follow
Moshe into the desert.
When they received the Torah,
the G-dly revelation was also
enormous and made a change in
the mindset of the entire nation.

That same day, they began

observing Torah and mitzvos (we
eat dairy foods on Shavuos as a
remembrance that they began
observing the laws of kashrus).
But when the revelation
comes from outside of us, it can
remain outside. When the change
in a persons life starts from
something external, the change
itself can remain an external
change. An inner change, a
change that comes from the
person, is more stable and
permeates all dimensions of the
soul.
Nearly 1000 years after we
received the Torah at Sinai, the
Jewish people were under the
dominion
of
Achashverosh.
The wicked Haman convinced
the king to destroy all the Jews
throughout the world. The Jews
could forgo their Judaism, G-d
forbid, and avoid this decree. The
Jewish people of that generation

revealed the innermost powers

of their souls and were ready to
sacrifice their lives not to forgo
their Judaism.
They thus merited to receive
the Torah on a completely new
level. Until then, the Torah was
given but had not been truly
received. Until then, Mattan
Torah was something external.
It was thanks to their mesirus
nefesh and the internal change
that came from them, that
enabled them to unite with the
Torah on a higher level than
before.

MESIRUS NEFESH
EXTERNAL OR INTERNAL?
But even mesirus nefesh can
come from an external cause.
Achashveroshs decree forced
the Jewish people to be moser
nefesh. We see a similar thing
with the generation prior to ours,
when the decrees in communist
Russia aroused the mesirus
nefesh of Jews and especially of
the Chassidim in that country.
When the change comes from
an external cause, then if the
cause dissipates the change will
dissipate too. When the change
is internal, and not dependent on
something external, then there is
nothing that can reverse it.
Ten people who try to clean a
rooster will not be as successful
as the rooster itself ruffling its
feathers. If mesirus nefesh results
from a decree, then when the

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decree is over, the mesirus nefesh

also comes to an end.
Today, we are expected to
reach a new level, one in which
mesirus nefesh does not come
from an external cause; going
out of Egypt does not happen
through a G-dly revelation;
kabbalas haTorah does not land
on us from Above.
In recent weeks we have
discussed the yechida, that level
of the soul to whom there is
nothing but G-d, that level which
feels and breathes the Creator
and is not at all impressed by the
world. But ultimately, even the
yechida is a level of the soul and
is revealed because of mesirus
nefesh which comes from the
outside. The essence of the soul
(which is above even the yechida)
is revealed when the mesirus
nefesh comes from within.
Its not only a decree that
affects us from the outside. In
a certain way, even hiskashrus
to the Rebbe can be external. I
change because the Rebbe asked
me to change, but deep inside it
is not my desire; I still havent
taken it on as my own desire.
I shout that I want Moshiach,
but its only because the Rebbe
asked me to shout; I still havent
fully integrated the cry into
my very being. Hiskashrus to
the Rebbe is the foundation of
Chassidus in general, especially
in our generation. The Rebbe
reveals our yechida; the Rebbe
helps and does things for us.
But now we have reached the
finish line, to reveal the essence
of the soul as it is above the
yechida. The Rebbe cannot do
that for us. If he did, it would be
counterproductive. If the change
comes from outside of us again,
its not the change were talking
about. The Rebbe did his part
and now it is our turn.

SO WHAT DO WE DO?
If there is no one outside of
us forcing us to change, what will
get us to change? What do we do
when the opposition is no longer
opposing us?
For example, what if someone
was suddenly told that he won the
lottery, and the prize is paying off
all his debts, a new house, a fund
from which he can pay for the
weddings of his children, and a
monthly salary that will cover all
his needs, so that he doesnt need
to work anymore.
Sounds like a dream? You
might be surprised to hear that
many people did not know what
to do with themselves in that
situation. Their entire lives they
were used to just getting through

Although it is not customary

to emphasize the I in
Chassidus, now is the final birur
before the Geula when even my
I becomes G-dly. Not because
it is nullified and does not want
anything. We already passed
that stage. Now the I wants,
it wants G-dliness, it wants the
Geula, it does not want to stay in
galus for even one more moment.

LECTURE OR WORKSHOP?
This
understanding
also
requires a change in how we
educate those around us. We are
not satisfied with people doing
things because we said so; we
want to lead them to a place
where they will do it because they
want to, because they understand

Until then, the Torah was given but had not been
truly received.

the day, to work in order to

survive. What should they do
now when they dont have any
money problems? What will
motivate them to want to live?
The time has come to move
into a Geula mindset. The time
has come to jump into an entirely
different place. The time has
come to reveal within myself
tremendous soul powers, not
because of something external; to
reach the conclusion that this is
what I want. It is who I really am.
We need to stop living because
we have to; stop shouting ad
masai because we were told
to, and asking for the Geula
because we lack something. We
have everything materially and
spiritually and we still demand
Moshiach. The essence of the
soul is revealed and wants the
essence of Hashem. Now is the
time to reveal that inner, deepest
me.

that this is the best thing for

them. Our goal is to help them
make an inner change, to give
them the tools for this, but to
let them make the decisions
on their own, to lead them to a
point where they will demand
Moshiach because this is what
they really want.
To take an example from
teaching, lectures used to be the
way people learned. A teacher
or lecturer who knew the
information would come and
convey it to students. Nowadays,
workshops
and
round-table
discussions are more popular,
in which everyone brainstorms
together. Each participant feels
he is taking part in finding the
answer or solution. In this way,
no one feels put upon.
This is how we can create an
inner change so that we cry out
ad masai sincerely and not just
because we were told to do so.
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PROFILE

EDUCATIONAL

REVOLUTIONARY
R Aharon Popack was a little boy when he
emigrated with his family from Russia to the
United States, a fact that the Rebbe Rayatz
emphasized to him in yechidus. The Russian
born boy, who grew up in America, was one of
the Rebbe Rayatzs first emissaries, and was
appointed to the committee of Yeshiva students
for strengthening proper chinuch, a shlichus he
labored in all his life until his untimely passing. *
To mark his passing on 13 Tammuz 5736/1976.
By Refael Dinari

DAVENING IN HIS
FATHERS MINYAN
The Chassid, R Aharon
Popack, was born on 26 Tammuz
1923. His father, Avrohom,
learned in Yeshivas Tomchei
Tmimim in Lubavitch for five
years. Despite living far from
a Jewish center, he was able to
instill an authentic Chassidishe
chinuch in his children.
While in Lubavitch, R
Avrohom studied shchita and
after he married he raised funds
for the yeshiva in Lubavitch. Life
in Russia was very hard and in
5674, he left Russia and went
to Eretz Yisroel via Turkey. He
worked as a shochet on the ship

which sailed the Haifa-Alexandria

line. It was hard work since he
had to spend most of his time on
the ship. After a year, he decided
to immigrate to Alexandria
and fourteen months later he
continued his travels and reached
the US where his uncle, Mr.
Wolfson, lived.
When Mr. Wolfson heard
that his nephew was a shochet,
he arranged a job for him in a
slaughterhouse. But on the very
first day, he had to leave the
job. One of the many chickens
he shechted was treif and when
the owner saw the bird cast off
to the side, he angrily asked him
why he had discarded it. When
R Avrohom said the chicken was

treif, the butcher was furious and

told him he was fired, saying:
The previous shochet worked
for him for four years and never
threw away a single chicken!
Having no recourse, he
walked about the streets of the
Lower East Side where thousands
of Jewish immigrants lived in
those days. In astonishing divine
providence, he met a learned
person who, upon hearing that
he was a shochet, told him that
the Jewish community of Barre,
Vermont needed a shochet.
After contacting the heads of the
community, he went to Barre,
which was far from all centers
of Jewish life, and lived there for
26 years. He sadly called this a

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yechidus with the Rebbe Rayatz.

This was when the Rebbe came
on a visit to the United States.
His father, R Avrohom, went
to New York and took his sons,
Shmuel Aizik, and Aharon with
him.
They had yechidus before
Rosh HaShana and the Rebbe
Rayatz said to the young
children: Remember, you are
Chassidim from Russia, from
Bobruisk (that is where R
Avrohom was from, and in
Lubavitch he was nicknamed
Avrohom Bobruisker). You are
mine!

THE COMMITTEE FOR

PROPER CHINUCH

galus within a galus.

Life was no picnic in Barre.
When a chicken was treif, they
did not fire him but did not want
to pay him for it. He protested,
saying that with this system he
would have a bias, because he
would have to decide whether
a chicken is kosher or treif. The
matter was brought to Rabbi
Slaven, the rav in Burlington,
and he paskened in favor of R
Popack.
The Jewish community in
Barre was tiny and in the early
years did not even have a minyan.
In order to educate his family
and provide them with a Jewish
atmosphere, to the best of his

ability, he would gather his four

sons who were not yet bar mitzva,
and three daughters, and would
daven like a chazan and had them
respond after him.
In his free time he would
tell his children Midrashim and
maamarei Chazal as well as
Chassidic tales, in order to instill
a Jewish-Chassidic outlook in
them. As a Chabad Chassid, he
did not only look out for his own
family but also taught the other
children in the community.

REMEMBER YOU ARE

CHASSIDIM FROM RUSSIA!
In Elul 5689, R Aharon had

Immediately
upon
the
Rebbes arrival in the US on 9
Adar 5700/1940, he announced
that America is no different and
opened a network of schools
and yeshivos. The work got
a tremendous boost with the
arrival of Ramash in the US on
28 Sivan 5701, about a year and
a half later, and the founding of
Merkos LInyanei Chinuch and
Machne Israel.
The main problem was
the lack of manpower. There
werent
many
Lubavitcher
Chassidim living in the new
world because of the Rebbe
Rashabs firm opposition to
moving there. Those who moved,
upon receiving the approval of
the Rebbe Rayatz, were few in
number and most of them did not
know English. Since the Popack
children lived in America since
their childhood, they became top
soldiers of the Rebbe on the new
front.
One of the goals which the
Rebbe established in the work of
Merkos was, agitating among
Jewish parents so they recognize
the vital need of educating

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Profile
their boys and girls al taharas
hakodesh, and sending their
children to schools that operate al
taharas hakodesh.
The Rebbe Rayatz founded
Shelah

the
National
Committee for the Furtherance
of Jewish Education, in 5702.
It was R Aharon Popack who
was the Rebbes emissary in
founding this organization. On 4
Cheshvan, the Rebbe wrote him:
I hereby urge you and your
friend, the student Yitzchok
Feldman and other good friends
and influential people among the
talmidei hayeshivos, to make an
organization of those who will
agitate not on paper but in
actual fact to devote themselves
to going from house to house
to visit parents and to find out
whether they are sending their
children to Talmud Torah and
to which Talmud Torah. Also
to prepare a list of questions to
ask the parents and they should
write down the names of their
boys and girls and their ages
and the parents addresses,
and speak to the hearts of the
parents and explain to them the
great necessity of learning for
their children. Obviously, all in
a polite and friendly manner.
And explain that they are doing
this out of Ahavas Yisroel, for
each and every Jew needs to take
an interest in the welfare of his
fellow in general, and especially
in matters of chinuch. Without a
doubt, with Hashems help they
will succeed and accomplish a
great deal.
The
manner
of
their
work needs to be organized,
that they should choose some
neighborhood, a section, and
start with that, and divide the
streets among them and each one
should take a street to work on,
and when their work is finished
in this neighborhood, they should

consult in order to decide what to

do next.
The rousing and agitation
with the parents alone is still not
enough, meaning the knowledge
that on this or that street there
are this number of boys and
girls who are not receiving a
religious education. That is still
not enough because they need to
be given the opportunity to learn
in a proper Talmud Torah, and
they also need to visit the Talmud
Torah, to see which Talmud
Torah near the parents home
the children can attend, and
where help is needed with tuition
expenses, with Hashems help to
find a source for this, and when
they present the issues to Merkos
LInyanei Chinuch, then with
Hashems help to whatever
extent possible I hope they will be
of help.
***
The two friends, R Aharon
Popack and R Yitzchok Feldman,
immediately
founded
the
committee as the Rebbe asked
of them. The work could not be
built solely on the few Chabad
Chassidim and so they enlisted
bachurim from Yeshivas R
Yitzchok Elchanan and Yeshivas
Torah Vodaas.
The Rebbe was constantly
involved, wanting to know what
was going on, how many children
registered at proper Talmud
Torahs and how many were
saved from treif Talmud Torahs,
how many homes they visited
and with how many parents did
they speak. The Rebbe wanted to
know it all.
When one of the members
of the vaad wrote to the Rebbe
about this work interfering with
his learning, the Rebbe wrote him
that the zchus involved in this
work could not be explained in
words and all the angels up above
and the souls of tzaddikim were

jealous of them. The Rebbe said

they should find ways to include
additional yeshiva bachurim in
this holy work.
In 5704, the members of the
vaad received an unparalleled
responsibility, an hour of religious
instruction every Wednesday for
pupils in public schools, who
were allowed to leave class and
learn about their religion. The
Rebbe himself described their
work in a letter he wrote in
Sivan 5704, Merkos LInyanei
Chinuch printed a form, as
required, and arranged a special
committee without it being
known that it was founded and is
being funded under the auspices
of 770 under the directorship
of Y Feldman, A Popack, along
with fifteen talmidim and about
five girls who, on Wednesdays
go to schools currently five or
six and take the boys and girls
to shuls where they give them
some fruits and say brachos with
them.
Despite the additional work
thrust upon them, the Rebbe did
not remove the responsibility
to register children in schools
from the shoulders of these two
young bachurim. He told them
to go to all the Jewish schools
and to make a precise list of
the teachers, the subjects, and
the teaching methods, with
them saying explicitly that their
purpose is to publicize the names
of those schools that teach
authentic Judaism as well as
those drawn to Reform in which
irreligious Jews teach.
Additional
instructions
they received throughout that
year dealt with printing Jewish
material for the children who
attended the special lessons and
the financial structure of the
organization, that it should be
completely independent.

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THE YESHIVA IN
BRIDGEPORT
On 14 Tammuz, 5704, R
Eliezer Pinchas Weiler, shliach
of the Central Yeshivas Tomchei
Tmimim opened a yeshiva
in
Bridgeport,
Connecticut.
R Aharon Popack joined as a
member of the staff. During the
winter of 5705, another division
of the yeshiva was opened, and
during the summer a building
was purchased that contained
all the students. The Rebbe
responded to the news of the new
building in a letter to R Aharon:
May Hashem grant success
to the distinguished vaad and
to all those who help out, may
they be blessed materially and
spiritually.
The Rebbe wanted to utilize
what Aharon Popack had already
done, and told him to start a
similar program to Shelah in
Bridgeport. The Rebbe told him
to do this with two separate
groups, for boys and for girls.
R Aharon was the one who
founded Beis Rivka there, for
Jewish girls who wanted to
learn a bit about Judaism in the
afternoon after public school. In
the Kovetz Lubavitch publication
it reported about an innovation
in the school that R Popack
ran, a vehicle that picked up and
brought home girls who lived far
away.
After
several
years
in
Connecticut, he moved to
Worcester, MA to run the Jewish
school and from there he moved,
at the Rebbes instruction, to
found the Beis Yaakov in south
Philadelphia. He and R Felix
Friedfelder gave the classes.
R Popack, knowing that bus
transportation
would
help
increase registration, got the state
to pay for the buses even though
it wasnt a public school.

Very soon, branches of afterschool programs or Sunday

school opened up throughout
the city. Additional branches
followed
with
R
Aharon
providing teachers for all of them.
The
hardest
part
was
fundraising. R Aharon had some
very frustrating moments and
he decided to turn to the Rebbe.
You dont understand your
work, declared the Rebbe. You
think its shadchanus, to match
up a mosad that needs help with
a wealthy man, and if he doesnt
give, its a failure. In the Gemara
it says that a coin that the owner
doesnt know about, which falls
into the hands of a poor person,
provides the owner with the
mitzva of tzdaka. By causing the
rich man to think about tzdaka,
you have given him more than he
can give you.
The school which was

time often mention the battles for

government funding for parochial
education, especially following
the uproar over busing when
there were people who looked
askance and tried to cancel state
funding for non-public school
transportation.
In addition to running the
school, R Aharon was the
Rebbes man in Philadelphia
in those days. They needed
a
Taharas
Hamishpacha
committee? R Aharon and wife
would do it. A Jew, a mekurav,
could not get a job because of
his past as a Leftist ideologue?
R Aharon would make sure
he had a job in the mosad until
he made his final steps to the
Chabad movement. The mikva in
Philadelphia R Aharon built it.
R Aharons house was open
to many Jews in the area and was
the headquarters for spreading

By causing the rich man to think about tzdaka,

you have given him more than he can give you.

associated with the Jewish

Federation was experiencing
many hardships. The leadership
of the Federation was comprised
of wealthy, anti-Orthodox Jews,
who did not like R Aharons
directorship. Not only did he
teach the children Jewish studies,
he accepted for free those who
couldnt pay, as the Rebbe Rayatz
had told him when he founded
the National Committee for the
Furtherance of Jewish Education.
R Aharon was a member
of the committee for freedom
in education which included,
lhavdil, other religious education,
and demanded strongly that the
state pay for the secular studies
in his school, a demand which the
Rebbe MHM repeated a number
of times in his farbrengens.
Newspaper accounts from that

the wellsprings throughout the

city. He was viewed as a model
of a genuine Chassid. In a talk
given by Rabbi Ozer Glickman
of Yeshiva University, he told his
students that I often went to R
Aharon Popacks shtibel in my
childhood. It was a few blocks
from my house. That was my first
connection with the selfless piety
of Chabad. I have fond memories
of R Popack and his family. On
Yomim Tovim and the Yomim
Noraim a minyan was held in R
Popacks home until his passing.
Tragically, R Aharon passed
away in the prime of his life, at
the age of 53, on 13 Tammuz
1977 after suffering from the
dreaded disease. His children
carry on his legacy with all of
them on shlichus around the
world.

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PARSHA THOUGHT

THE
ULTIMATE
TZDAKA
By Rabbi Heschel Greenberg

THE FAMILIES OF GAD

G-d is always counting the
Jewish people. One example
is a census ordered by G-d as
recorded in this weeks parsha,
Pinchas. This census is unique in
that all of the families within each
of the 12 tribes are mentioned.
Every word of Torah is
measured and full of meaning. If
the Torah felt it was necessary to
mention the names of the various
families which comprised each
tribe, there must be some deeper
significance to these names.
Moreover, these names must
also serve as a guide for us in
our own lives, inasmuch as every
word of Torah conveys a practical
lesson. We have been taught by
the Rebbe on countless occasions
that Torah means instruction
and that every aspect of Torah,
including the narratives, must
serve as a source of guidance for
us in our lives as Jews.
With respect to the tribe of
Gad, the Torah states: Gads
descendants according to their
families: The Tzefoni family,
descended from Tzefon, the
Chagi
family,
descended
from Chagi, the Shuni family
descended from Shuni.
The Chassidic work Maor

Voshemesh finds a beautiful and

down-to-earth message inherent
in the names Gad, Tzfoni, Chagi
and Shuni, which carries within
it a teaching with respect to the
giving of tzdaka specifically.

GAD IS GOOD
The word Gad comprises the
two Hebrew letters Gimmel and
Daled. The Talmud (Shabbos
103a) records how a child
interpreted all the letters of the
Hebrew Aleph Beis. Gimmel
Daled, the Talmud states, means
give to the poor. Hence the
word Gad implies giving of
Tzdaka. (It would not be too
far-fetched to suggest that the
English word good may have
derived from these two letters.)
Now that we have established
the general message of tzdaka
represented by the name of
the entire tribe of Gad, we will
discover that the names of three
of Gads families allude to three
specific requirements which
apply to the Mitzvah of giving
tzdaka.
First, it must be given
discreetly so that the recipient
is not put to shame. This
requirement is hinted in the
name of the first family of Gad

mentioned: Tzefoni. The word

tsafon means hidden, implying
that Gad, which represents the
act of giving tzdaka, must be
given in a concealed manner.
Second, tzdaka must be
given willingly and joyously.
Although one who helps the
poor reluctantly also fulfills the
basic requirement of tzdaka, it
is not the way the Mitzvah was
intended. It certainly is not the
ideal way of performing this
Mitzvah.
The
Maor
Voshemesh
states that the requirement of
giving with joy explains why
we do not recite a blessing
before performing the Mitzvah
of
Tzdaka.
Inasmuch
as
most people do not give with
such enthusiasm, there is
something incomplete about the
performance of the Mitzvah.
It therefore does not warrant
a blessing which expresses
ones profound gratitude for
the opportunity to fulfill G-ds
command. The rabbis who
instituted the blessings we recite
before performing other Mitzvos
therefore decided not to compose
and require a blessing for
Tzdaka.
This requirement is alluded to
in the name of the second family.
Chagi derives from the word
chag, festival, which, as its name
suggests, is a joyous occasion.

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When one gives tzdaka it should

be a cause of celebration for
the donor no less so than for
the recipient. Indeed, we are
taught that in giving tzdaka, the
donor benefits far more than the
recipient. The recipient gets a
finite amount of money or other
assistance, but the donor fulfills
a command that connects him
to the Infinite G-d. The recipient
gets a material resource; the
donor validates his entire raison
dtre.
The third requirement is
not to be content with giving
only once. Our Sages looked to
the repetition of give as used
in the Torah for the Mitzvah
of tzdaka, Give, you shall
give. They construed this to
mean that one should not say I
have already given to this poor
individual. Rather one should
give repeatedly, even a hundred
times.
This requirement is alluded to
in the name of the third of Gads
families. Shuni can be translated
as repetition, and is a cognate
of the word shana, which means
year, because every year is a cycle
and repeat of the preceding year.
One may extend Maor
Voshemeshs exegesis to the
fourth family name: Ozni. The
word Ozni can also mean my
ear.
It is not only important to give
money to the needy; one should
also lend an ear to hear about his
or her plight and show empathy.

TZDAKA AND REDEMPTION

Our Sages tell us that tzdaka
has a special connection to the
Redemption. They put it in at
least two ways. In one source they
state: Israel will be redeemed
only through tzdaka. In the
other source it says: Tzdaka
is great because it hastens the

Redemption.
If tzdaka is the cause and
Redemption is the effect it
stands to reason that whatever
conditions apply to the cause are
inherent in the effect as well.
The Redemption is compared
to tzdaka. Indeed, it is the
ultimate tzdaka performed by
G-d. Taking us out of Galus is
the equivalent of redeeming a
captive which the Talmud states
is the greatest form of tzdaka
because a captive suffers every
imaginable indignity including
the possibility of being murdered
by his captors.
Our Sages also teach us that
every Mitzvah G-d commands
us to do He performs as well.
Whenever G-d redeems us from
our own predicament it is G-ds
form of tzdaka. That G-d cares
for all of our material needs is His
way of giving tzdaka. However,
the ultimate expression of Divine
tzdaka is when G-d takes us out
of exile.

FOUR REQUIREMENTS OF
G-DS TZDAKA
Just as there are four
conditions associated with our
giving of tzdaka, represented
by the four families of Gad,
one may suggest that these
four conditions also apply to
G-ds performance of tzdaka,
particularly with respect to the
ultimate Redemption.
The first requirement, of
giving tzdaka discreetly, appears
to be somewhat problematic if we
try to apply it to G-d. Why would
we want G-d to hide His giving
us all of our needs?
One may answer this question
by reflecting on the rationale
for the idea of discreet giving.
It is, as stated, in order not to
embarrass the recipient. This
too can apply to the way G-d

gives to us. When G-d provides

for all of our needs even though
we have done nothing to earn
it leads us to experience the
ultimate embarrassment. The
term bread of shame is applied
by the Talmud to one who begs
for food. Chassidic literature also
applies it to one who takes all
that G-d gives without earning it.
This has a direct bearing on
Moshiach and Redemption. We
were promised that Moshiach
will redeem us regardless of our
worthiness. But, who wants to
be the undeserving recipient of
a tzdaka handout? We want
Redemption to occur because of
our efforts, not in spite of them.
Indeed, the Alter Rebbe in Tanya
states that what will occur in the
Messianic Age depends on our
actions now and throughout our
existence in exile.

G-DS HAPPINESS
The
second
requirement
associated with the name Chagi
in the performance of tzdaka, is
also problematic. Why does G-d
have to be happy in providing
us all our needs? Stating this
requirement necessarily implies
that it would be possible for G-d
not to be happy at giving.
In truth, this second condition
is related to the first. If we do
not deserve G-ds largesse and
G-d gives it to us anyhow, He is
obviously not happy and provides
our needs reluctantly. The reason
He is not happy is that G-d,
whose nature is to be good
to others, wants to give us the
most possible. To give when the
recipient is embarrassed by the
gift is less than ideal, hence G-d
is unhappy.
On a deeper level, the
idea of G-d being happy to
redeem us is based on the
Continued on page 29
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CROSSROADS

DID THE
GOVERNMENT
DO ALL THAT IT
COULD?
Our government speaks in high and
mighty terms about taking harsh
retribution against Hamas. But they are
lying. Bombing a few empty buildings
wont accomplish anything. This
government has released terrorists
wholesale, more than any previous
administration. And on the night the
students bodies were discovered,
the terrorists fired rockets on cities
throughout southern Eretz Yisroel, forcing
the children of Sderot to sleep in bomb
shelters, while children in Gaza danced
in the streets reveling in this atrocious
murder.
By Sholom Ber Crombie
Translated by Michoel Leib Dobry

1.
These three young boys had
just wanted to arrive home safely.
Naftali Frankel had managed
to send a text message to his
mother: Im on my way. See
you soon. Yet, there are places
in the world where Jews cannot
arrive home safely. This isnt

happening in Afghanistan or
even in Iran, but fifteen minutes
outside of Yerushalayim. The
rules are changing in Eretz
Yisroels capital city, and a Jews
personal security has become far
less stable.
Knesset
Member
Ayelet
Shaked (Bayit Yehudi) was right

when she said last week that this

wasnt a terrorist attack this
was an execution of children.
Were not talking about a driveby shooting, randomly throwing
a Molotov cocktail at a passing
vehicle, or even a suicide bomber
on a bus. These are two-legged
animals who looked at these
kids straight in the eye before
shooting them to death.
However,
weve
already
gotten used to such frightening
stories. Weve seen the very worst
the forces of evil can devise: the
slaughter of the Fogel family
Hyd in Itamar, the murders of
Tomer Chazan and Eden Attias
Hyd, etc. Yet, with each new
occurrence, the heart simply
refuses to understand that the
other side possesses no humanity.
If anything, theyre subhuman.
The main question now is
not why they act this way, but
why we refuse to accept the fact
that we are facing unsentimental
bloodthirsty killers with whom it
is forbidden to speak under any
circumstances.

2.
Last week, during a solidarity
rally with the families of the

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kidnapped boys held the day

before the tragic discovery, one
of the family representatives
suggested that Abu Mazen, may
his name be erased, deserves
some credit for his civilized and
empathetic conduct in stark
contrast with the kidnappers.
She tried to explain to the world
that these depraved murderers
are Islamic extremists who have
no qualms about killing children,
as opposed to the chairman of
the Palestinian Authority who
condemned the kidnapping.
Theres only one small problem:
She apparently forgot that the last
time a planned kidnapping and
murder of children took place,
the distinguished PA chairman
was the perpetrator.
Forty years ago, a group of
terrorists penetrated the northern
border, murdered some women
on their way to work, broke into
a house in Maalot, killing the
parents and one of the children.
Then, the terrorists made their
way into the Nativ Meir School
in Maalot and took more than
one hundred high school children
from Tzfas on a field trip hostage.
Twenty-two students were killed
and dozens of others, including
staff members, were wounded.
Abu Mazen, our partner
in the diplomatic process,
was among the organizers of
this bloodbath. Many people
apparently forgot about this last
week, as they quickly sought to
distinguish between one terrorist
organization and another.
This is no isolated or
unrelated phenomenon: this is the
result of whats been happening
on the diplomatic track. The
time has come for policymakers
to take proper initiative in
eradicating terrorism in whatever
form regardless of whether the
terrorist wears a tie or a keffiyeh.
Instead of declaring that the
government of Israel will fight all

terrorist organizations, whether

it is called the PLO, Hamas, or
anything else, successive Israeli
governments have waged war
on terrorism wearing kid gloves.
They expect that the terrorists
will educate themselves and
realize that killing children is not
a nice thing to do.

3.
It is now quite clear that the
eighteen days of hoping and
praying were already after the
boys lives had been brutally
snuffed out. While the families
already knew that there wasnt
much chance that their sons
would be found alive, they
remained optimistic. They held
on to any sign of hope, despite
the sobering prospects, praying
for a miracle that their children

a group of children at the Western

Wall in Yerushalayim that even
if the worst happened, they
shouldnt become despondent.
G-d isnt trying to fool us. You
understand? she told them
confidently.
However, it turned out that
there was a reason why it took
eighteen days for the tragic facts
to be revealed. During this time
period, the kidnapped boys had
an important and significant
role to play among the Jewish
People as a whole. They created
tremendous
unity,
touched
people, and aroused thousands to
prayer, good deeds, and greater
mitzvah observance. Hundreds
of Torah study evenings and
good resolutions were made in
the merit of their anticipated
return. Even in their death,
they connected countless Jews

The time has come for policymakers to take the

initiative and eradicate terrorism, regardless of
whether the terrorist wears a tie or a keffiyeh. Successive
Israeli governments have waged war on terrorism
wearing kid gloves. They expect that the terrorists will
educate themselves and realize that killing children is
not a nice thing to do.

would return home, safe and

sound. However, they also knew
that they had to be realistic. For
a period of two weeks, they were
in close contact with clinical
psychologists and prepared for
the worst.
When we visited the parents of
Naftali Frankel Hyd last month
at their home in Nof Ayalon, we
told the father that we expect
to dance at his wedding. With
G-ds help, he replied with a
tinge of semi-skepticism and
semi-realism. Naftalis American
mother, Rachel Frankel, also told

to their roots, as they created

an incredible atmosphere of
harmony among the Jewish
People.
Chareidim,
modern
Orthodox, and secular all of
them together davened with the
same fervor and devotion.
While the sad ending to this
affair has left an open wound that
will not heal quickly, what these
boys managed to achieve during
those eighteen tension-filled days
is something that no one can
ever take away from them. They
carry the fruits of their labors
heavenward those thousands
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Profile
of angels created in the merit of
the tremendous Avodas Hashem
they aroused as they now stand
before G-ds Throne of Glory.

4.
It is impossible to ignore
the
egregious
conduct
of
Israeli policymakers during the
kidnapping crisis up until and
even after the tragic news became
public knowledge. No one seems
to recall that former President
George W. Bush did not halt
military operations in Iraq due to
the Moslem holiday of Ramadan;
even the Syrians didnt stop their
internal battles because they were
fasting. Yet, the government
of Israel decided that it would
honor the holiday by suspending
Operation Brothers Keeper
activities in consideration of the
feelings of the Arab population.
Instead of explaining to these
fifth columnists that it must take
full responsibility for its support
of the terrorist organizations, the
Netanyahu government treated
the Arabs in Yesha as if they
were an innocent peace-loving
community being victimized by
terrorism no less than (lhavdil)
the Jews. They seemed to
forget that the Palestinian
educational system teaches its

children to commit wanton acts

of murder and violence, while
their mothers transform them
into martyrs to the cause. Since
this is a population that glorifies
bloodshed and makes heroes out
of those who slaughter Jewish
children, what logical reason is
there to handle them so gingerly?
Even after the terrible
news was confirmed, Israeli
policymakers failed to internalize
that they now must take this
unfortunate
opportunity
to
act with full force against the
terrorists. Our objective must
be to discourage them from
even entertaining the thought of
kidnapping Jews to advance their
cursed agenda now or anytime
in the future. As former MK Dr.
Michael Ben-Ari has said, instead
of our continually mourning over
the results of their acts of killing
and carnage, now is the time for
them to gather for prayers in
their mosques over the price they
pay through Israeli action.
While our government of
liars speaks in high and mighty
terms about taking harsh
retribution against Hamas, in
practical terms, its leaders have
released terrorists wholesale,
more than any previous Israeli
government. Even after the
kidnapping, they still havent
learned their lesson about
how a sizable majority of
those terrorists freed in
the Gilad Shalit prisoner
swap are now roaming the
streets and have returned
to their earlier murderous
activities. Most tragically,
even on the night the
students bodies were
discovered, the terrorist
organizations fired rockets
on
cities
throughout
southern Eretz Yisroel, as
the children of Sderot slept
in bomb shelters following
the Code Red sirens,

while children in Gaza celebrated

this atrocious murder.

5.
The current call for revenge is
not merely a way for us to vent
our anger against the Arabs,
but to ensure that the murder
of children in Eretz Yisroel will
become a thing of the past.
Left-wing commentators state
that revenge is a very impulsive
(and ill-mannered) mode of
conduct that merely creates a
vicious cycle of endless violence.
But that would be an appropriate
response for policymakers in
Copenhagen or London, i.e., not
those fighting extremist Islamic
radicals in the Middle East.
Here, however, this is not an
act designed to blow off steam,
rather a vital military operation
to convince the other side that
our patience has run out and the
rules of the game must now be
changed to our advantage.
Of course, there is also our
form of revenge spreading
greater light and vitality. In
Judaism, revenge comes with
a resurgence of new life, while
comfort and consolation comes
from G-d Himself. It is now
incumbent upon all of us to create
more spiritual light another
mitzvah, more Torah study to
perpetuate its existence within
us at all times. Today, our job is
to show the terrorists that while
they educate their children to
commit murder and butchery, we
will respond with the everlasting
and eternal holiness of the Jewish
People, which illuminates the
world with the power of mitzvos
and good deeds.
Nations, sing the praises of
His people, for He will avenge
the blood of His servants, bring
retribution upon His foes, and
placate His land His people.

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TZIVOS HASHEM

THE FLOWERPOT

M YSTERY
By D Chaim

no
with
evening,
One
prior notice, I made an
announcement, We are going
to grow a plant.

What for? asked Sarale,

my sister.
In my good friend Shmulis
house, they are growing a
tomato plant on their porch,
I told her.
Her eyes rounded in surprise.
Really? Why didnt his sister
tell me?
Because they decided not to
tell until the green shoots grow
and red tomatoes are visible.
I said this innocently, without
realizing what a reaction I
would get.

asked that the phone remain

disconnected while she rested.
That forced her to reluctantly
give up her plan.

But why are they keeping

it a secret? asked Mendy, my
younger brother.
Because they are afraid
that in the end it wont grow
well and everyone will be
disappointed. So they prefer
announcing it only when they
are ready to pick the tomatoes.
I was getting tired of all these
questions and decided to direct
the conversation in a more
practical direction.

Let us ask Mommy and

Tatty to join in our plan. Let
each of us give a quarter of his
allowance and they will fill in
the rest.
Okay, said Mendy.
Im willing, said Sarale.
So all we had left to do was
to decide what we wanted to
grow.
I suggest we grow cabbage,
said Mendy, who then made
a face when we giggled at the
idea.
Ha, ha, the planter we
buy wont have room for even
one cabbage, I said to Mendy,

So how do you know then?

she asked me.
Um, ah, I stammered.
Shmuli couldnt keep it to
himself and he told me. As
soon as I said that, Sarale ran
for the phone.
No! I exclaimed. Dont
talk about it with Shmulis
sister because she doesnt know
he told me their secret.
Sarale wasnt giving in that
easily, but I quickly reminded
her that our mother had

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Tzivos Hashem

unless its rectangular.

Lets grow tomatoes too,
said Sarale and I immediately
agreed. That was my plan from
the get-go.
After our mother woke up
we told her our plan and she
happily agreed. Mendy took
the money from each of us and
then got the remaining money
from our mother. I went to the
flower shop to buy a pot and
cherry tomato seeds. I ran home
happily with my purchase.
Sarale read the instructions
carefully and then planted the
seeds in the pot and put it on
the porch.
Before I went to sleep I did
not forget to do the important
work in growing tomatoes and
I filled a cup of water. Carefully,
so it wouldnt spill, I walked to
the porch and watered the soil
until it was completely moist.
The next day, when I came
home from school, I ran to the
porch to check if anything had
grown. I was disappointed to
find that nothing had grown,
not even one little leaf.

Its okay, it takes time, I

consoled myself. I continued
carefully watering the pot every
night. A week went by but
the pot remained as brown as
ever with nary a green leaf. I
remembered that Shmuli said
that the leaves began growing
in less than a week, but I
figured it depends on the soil
and ours took more time.
Another week went by and
the leaves we looked forward
to seeing still refused to appear.
One day, when I checked for the
umpteenth time, I heard noises
behind me. I turned around and
saw Sarale and Mendy.

The leaves dont want to

come up, eh? said Sarale.
Mendy kept quiet and just
examined the planter from up
close.
Our mother noticed that
we had suddenly disappeared
and she also came out to the
porch. She looked at the three
of us and then at the planter
and realized what happened. I
see that the tomatoes have still
not started growing, she said.
Maybe you havent watered it
enough.
That cant be! I said
night,
Every
confidently.
before I go to sleep, I pour a full
cup of water over it.

Do you remember Berel that

you never understood why the
Geula in Russia had to take
place in stages?
Yes, I remember, said
Sarale. He always loved to
repeat what he learned in
school: Gimmel Tammuz
the commuting of the death
sentence, Yud-Beis Tammuz
the announcement of his
Yud-Gimmel
and
release,
Tammuz the trip by train,
after he received his documents
releasing him. What a long
Geula!

My father explained to
us as follows, Its not by
happenstance that the Chag
HaGeula happened in stages.
And I water the pot with It was in order that the light
three cups of water every day of the Geula would not drown
before I go to my music class, the world, but would penetrate
said Sarale.
it and the goal would be
accomplished, that Hashem
You werent the only ones
be revealed within the nature
taking care of the pot, said
of our physical world. So even
Mendy. I also emptied a half
the miracles that happen in
a bottle into it every morning,
our times, and show us that
before I went downstairs for
the Geula is very close, happen
my ride.
in natural stages that fit the
tood
unders
iately
We immed
natural world.
had
We
ed.
happen
what had
my
continued
Now,
forgotten to establish who was
many
so
after
father,
going to water the pot and so
generations of Jews that kept
we all watered it at different
Torah and mitzvos with mesirus
times.
nefesh, we are at the stage of
The seeds got so much your flowerpot which cannot
water, said my mother, that manage with so much water.
they couldnt start growing. After so much avoda was done
They drowned in too much by so many generations, Elokus
water. They just cant manage has penetrated the nature of
with so much water right away the world so that it is ready for
the Geula. The Chag HaGeula of
in the beginning.
the Rebbe Rayatz happened in
of
me
reminds
That
the month of Tammuz, which
something, said my father, represents galus. This brings
who had come back from shul out that the Geula is ready to
and joined us. It will soon be happen at any moment and we
Yud-Beis Tammuz, the Chag need to be ready to welcome
HaGeula of the Rebbe Rayatz. Moshiach.

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