contents

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featured articles WeeKlY cOluMNs

HOMe is WHere tHe YesHiVa is

Sholom Ber Crombie

iN tHe fOrests 18 fOrGed tOrN fraNce Of War

Shneur Zalman Berger

24
6

a cHassidic Wife aNd MOtHers JOurNeY tO cHaBad

Sarah Mazor

4 12 16 36 39 40 42

Dvar Malchus Miracle Story Insight Into Tshuva Parsha Thought Shleimus HaAretz Memoirs Young Chassid

30 OutstaNdiNG MaN Of cHesed

Menachem Ziegelboim

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DVar MaLchus

UNDOING THE DISGUISE Of GALUS

the disguise is so great that we dont at all perceive that it is a concealment, to the extent that it can result in, G-d forbid, they esteem darkness as light... * Likkutei sichos Vol. 9, pg. 193-195.
Translated by Boruch Merkur

1. It is known that the Baal Shem Tov offers the following explanation of the verse, I will surely have concealed My face on that day (VaYeilech 31:18): The meaning of I will surely have concealed (VAnochi hasteir astir), a double concealment, is that the concealment itself is hidden. That is, the disguise is so great that we dont at all perceive that it is a concealment, to the extent that it can result in, G-d forbid, They esteem darkness as light (Yeshayahu 5:20. See Rambam Hilchos Deios, Ch. 2, beg.). As it is explained in Likkutei Torah (BChukosai, beginning on 48a, end) regarding the matters stated in the Rebuke that in truth, they are actually blessings. The fact that they are expressed in such a manner that they appear superficially as the opposite of a blessing is because these blessings come from an extremely lofty place, from the [G-dly] aspect of concealment.

Accordingly it is understood with respect to the topic at hand regarding, I will surely have concealed My face on that day that in truth it is actually a sublime blessing. Furthermore, from the very fact that superficially it appears as the ultimate expression of the opposite of a blessing, it is understood that the blessing is extremely great, for which reason it is manifest in an extremely concealed manner. (Indeed, when we are aware that it is a concealment, the tendency is to hope that we will discover advice on how to overcome it. However, when there is hasteir astir [i.e., a double concealment], to the extent that we perceive darkness as light, then we make do with the state we find ourselves in, which is indeed the ultimate opposite of a blessing.) 2. The above will be understood in light of a discussion of the teaching of the

Alter Rebbe on the verse, I am asleep, but my heart is awake (Shir HaShirim 5:2): At the level of G-dliness described as Memalei Kol Almin (Filling All Worlds), which is called, I, it is possible that there should be sleep, whereas the level of Sovev Kol Almin (Transcending All Worlds), my heart, is always awake. There the Alter Rebbe explains that when a Jew attaches his thought to worldly desiresand he wishes to receive vitality from it foregoing the vitality of You enliven them all, which is [the manifestation of G-dliness described as] Filling all Worlds he thereby is separated from the level of Memalei Kol Almin. However, it is impossible to be separated in any manner from the level of Sovev Kol Almin, for the Desire of the Heart that comes from the level of Sovev Kol Almin (my heart) is present in every person. And even though it appears to him that he does not possess it, and he does not perceive it, this is certainly false,

4 19 Elul 5772

for notwithstanding the fact that he does not see, his mazal (spirit) sees. At first glance, this is not understood: Since it is said of the level of Memalei Kol Almin that You enliven them all, the level of Memalei Kol Almin enlivens even one who forgoes the vitality of You enliven them all. Nevertheless, we say that since the person runs after his livelihood (Shabbos 32b, quoted in the Alter Rebbes maamer, ibid) and he foregoes the vitality of You enliven them all, (in terms of his perception) he is separated from the level of Memalei Kol Almin. Why is it that we say with regard to Sovev Kol Almin that even if it appears to him that he does not possess it, etc., it is impossible to be separated in any manner? We must answer that since the Alter Rebbe says about the Desire of the Heart that it is present in every person, he means this not only with respect to his mazal but also with respect to the person himself (his perception and experience). But at first glance, since he does not see, the person himself is indeed separated! 3. The explanation is as follows: The level of Memalei Kol Almin, since it fills and enlivens all the worlds, etc., is characterized by its influence being grasped by [the inhabitants of] the worlds. Thus, when one does not grasp that his vitality is from G-dliness (he forgoes), the G-dly light is manifest in him in a manner of concealment and transcendence (sovev). Of consequence, one who forgoes the G-dly vitality is, therefore, separated from Memalei Kol Almin. (However, with regard

Not only does it not conceal G-dliness on the contrary at the moment that one contemplates the concept as it truly is, he thereby fully reveals something much higher.

to Jews, since their vitality (and likewise with regard to the provision of their livelihood and etc.) is revealed G-dliness, therefore, it is not possible for them to be completely separated. Thus, also with regard to the level of Memalei, the level of I, it is said I am asleep (only the aspect of sleeping, not departure, G-d forbid).) This is not so, however, with regard to Sovev Kol Almin, which transcends all the worlds. The fact that it is present in the worlds is (not because they have a connection to it, but) of its own account (i.e., being that it is boundless, it is omnipresent). Similarly with regard to the Desire of the Heart, which is derived from the aspect of Sovev of the soul it is not possible that the lack of its being grasped should effect a change in the aspect of Sovev or in the Desire of the Heart; they are present in their revealed state even where they are not perceived. Thus, it states in the maamer, even though it appears to him that he does not possess it, and he does not perceive it, this is certainly false (i.e., the notion that it appears to him that he does not possess it, and he does not perceive it is certainly false), for the Desire of the Heart of every Jew being that it is said of every Jew, his mazal sees is found even in his revealed faculties, in the place where it appears to him thathe does not perceive it. 4. This, however, requires

further analysis: The fact that the Desire of the Heart is present even in one of whom it is said, it appears to him that he does not possess it, and he does not perceive it this is with respect to the level of his mazal and Sovev, for at that level, it is inconsequential that it appears to the person that he does not possess the Desire of the Heart, and he does not perceive it. But with respect to it appears to him that which he sees and that which he perceives at that level it appears to him that he does not possess it, and he does not perceive it. Why then do we say that this notion that it appears to him that he does not possess it, and he does not perceive it this is certainly false? The answer to this question follows the reasoning of the explanation that the contraction of G-dly light or revelation has an advantage over light itself, enabling it to contract the light: The very notion that it appears to him that he does not possess it, etc. derives from a level that is even higher than the level of present in every person [illustrated by the fact that it empowers him to deny that level, the reality of the omnipresence of Sovev, just as the power to diminish light illustrates supremacy over the light itself]. It comes out that at the level of it appears to him that he does not possess it, etc. we see the revelation of a level that is even higher than Sovev not one [Continued on pg. 17]

Issue 849

chinuch

HOME IS WHERE THE YESHIVA IS

Rabbi Menachem Mendel Nachshon, rosh yeshiva of the Chabad yeshiva in Natzrat Ilit, in an interview about chinuch. * How does yeshiva turn into home for the bachurim? * What is the role of parents when their son is in yeshiva? * What should be done with a bachur who is weak academically but is a yerei Shamayim? * Why are the staff members of yeshivas these days so young? * This, and more, in a discussion that is relevant to parents and bachurim everywhere.
By Sholom Ber Crombie Pictures by Arele Crombie

As we begin the new school year, hundreds of boys have made the transition from elementary school to high school. What advice do you have for them? The Rebbe often emphasized that chinuch does not begin when a boy starts learning in yeshiva high school. Chinuch begins long before that, starting in the womb. The Rebbe explains how every detail in chinuch is important and compares a child to a sapling. Any defect in the seed will affect the outcome of the tree. A child imbibes the atmosphere of childhood and elementary school, and obviously this will have a great impact on him when he reaches yeshiva.

Chassidishe chinuch begins, first and foremost, in the home. There is no substitute for what parents can implant in a child. This is the basis for the childs chinuch. The Rebbe Rashab stresses the importance of an atmosphere of yiras Shamayim for a child and we know that the childs inner world is shaped while he is at home, even before he goes to school. When a boy enters high school, you can see what kind of chinuch he got and how prepared he is for this stage of his life. Today there are many programs for children that instill in them the chayus of Chassidishkait, whether its in camp or being with the Rebbe for Tishrei. These

programs draw the children into the world of Chassidus so that later, when they go to yeshiva, its not new for them. Once the boy enters yeshiva, its the job of the staff to guide him and bring him into the world of Tomchei Tmimim. In high school, tremendous emphasis is placed on the mashpia having a personal relationship with each bachur. This relationship shapes the Chassidishe world of the boy. This is why bachurim shluchim are a welcome part of yeshiva today, because they are role models who are close with the bachurim. If a mashpia is seen as more distant, a young shliach can be closer with each bachur. The talmidim in high school are

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looking for models to emulate and we make sure that they have the right ones. The staff also makes an effort to always be close with the talmidim. Every bachur can find someone, a teacher or mashpia to be close with and connect to. This is what builds him up and enables him to acclimate to the world of Tomchei Tmimim. How can parents be of help at this stage? The role of parents is to work along with the hanhala and to provide the hanhala with the support it needs for their son. We often experience a strong need for cooperation between parents and the hanhala.

I jokingly say that just like there are Four Sons in the Hagada, there are similar categories of parents. There is the tam who brings his son to yeshiva and from that point on does not care how his son is doing; as far as he is concerned, its the responsibility of the hanhala. He acts like the person who goes into a restaurant to eat, even though he knows that there are problems with its kashrus, because he maintains that its the mashgiachs responsibility, not his. There is the one who does not know how to ask. He truly wants to support the hanhala but he has no idea what his son is going through in yeshiva and

how he can be of help. As far as he is concerned, as long as they havent called him about any problems with his son, apparently the situation is fine and he sees no reason to call the yeshiva. Then there is the ideal situation of the wise one, who knows he has to take an interest. There are parents who call and ask how they can be of help. They keep in touch with the hanhala and with the staff. With this sort of cooperation, the child will benefit tremendously. Parents need to know that a child who goes away to yeshiva still needs plenty of support. That can be in the form of daily phone conversations and in sending packages. Each parent has to find the way to provide his child with support. At this stage, it is important for a child to feel warmth and love which will give him the strength he needs in his new situation. A lot has been said about the dangers of the Internet and the technological world around us. How can we protect our children from these enticements? It is very difficult. This is quite a challenge for parents who are usually a few steps behind when it comes to technological know-how. Unfortunately, my experience shows that children are very knowledgeable in this regard. A child can own a small, innocent looking gadget which connects him to the most undesirable things. Today, there are many places with free Internet access like buses and other public places. I heard from a rebbi who came back from the chinuch conference in shock, having learned of all the possibilities available today on the Internet. So given the circumstances today, the answer is that you can

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chinuch
never close your eyes. You need to be constantly alert to make sure a child is not exposed to unacceptable things. There is no guarantee, no being 100% sure when it comes to Sur MeiRa; you have to employ every manner of vigilance in order to protect a child. The tools that we have to protect a child is in strengthening the positive, assai tov, in increasing his Chassidishkait, having him immersed in positive things so that his spiritual world will be strong enough to handle the challenges from the outside. Theres a story about a guest who came to Tomchei Tmimim in Lubavitch and asked the Rebbe Rayatz why the bachurim demanded so much of themselves in their devotion to learning, davening at length, etc. The Rebbe explained that its like heating a stove very well Erev Shabbos so that on Shabbos, when the coals die down, it will still be warm. That is Tomchei Tmimims answer to the world, to turn up the Chassidishe heat as much as possible. The more a child will be submerged in a Chassidishe atmosphere, in farbrengens, in hiskashrus to the Rebbe, the less he will be looking for attractions outside yeshiva. We need to make Chassidishe inyanim beloved to them so that they live with these things. I think the problems with the Internet etc. arent problems just for the yeshiva but for the home too. I might even say they are bigger problems at home, because of their accessibility. Whereas, in yeshiva, there is a staff that deals with these things and keeps their eyes open, at home a bachur has more freedom. It is as much the responsibility of the parents as it is of the yeshiva. What do you do when you have a Chassidishe bachur with yiras Shamayim who is weak academically? We want him to remain in Tomchei Tmimim but he cant keep up. In a yechidus with R Reuven Dunin, the Rebbe said one line to him that I think is the key when working with bachurim: Nobody was born with havana; the Torah was given to all of us. The gadol who learned for years and wrote sfarim and chiddushim has no larger share in Torah than a child who learns Chumash with Rashi. That line guides us in our work with bachurim. There is no child who cannot learn at all; the question is whether the level of learning is suitable for him or whether he needs his own curriculum. When a bachur has a hard time learning, the staff tailors the learning to his level; the main thing being that he should be immersed in learning and should use his abilities to the utmost. This requires extra work on the part of the staff, but a way can always be found to help a bachur find his place in learning. We had a bachur here who was well behaved and had yiras Shamayim, who found it very hard to learn Gemara. His rebbi decided to develop his learning in other ways. He had this student study Shulchan Aruch, Orach Chaim. He spent several hours a day learning Shulchan Aruch, and at the end of the year he made a siyum on learning the entire thing. Obviously, this was deeply gratifying to him and he was involved in learning that suited him. This bachur became a diligent learner, since he found the part of Torah that suited him and where he could be successful. Each situation has to be assessed individually and special situations cannot be allowed to affect the usual curriculum. Whats needed is some creativity on the part of the staff so that every bachur can find his place in learning. The same holds true for bachurim in the opposite situation, those with tremendous capabilities who can do more than the average student. Here too, the staff needs to direct the bachur and tailor a learning program to meet his superior needs. There are bachurim who learn material outside the sdarim and complete entire tractates, and there are bachurim who complete all of Shas. The job of the staff is to instill a chayus for learning so each bachur is learning what is appropriate for him. How do you get bachurim to love to learn? When you teach a bachur how to learn, how to get into the world of the sugya, he will naturally enjoy this and the learning will become part of his life. A bachur who learns a sugya and begins to understand how to approach it, how to prepare it, and how to understand the svaros, gets to love it. When a teacher gives a good shiur and the bachur understands each sugya clearly, he will enjoy the learning and want to learn more. Bachurim enjoy a good svara and learning in depth. The Rebbe once expressed his surprise to bachurim in yechidus, Does a bachur need to learn because of the mashgiach?! A bachur needs to get involved in learning to the point that he wants to learn on his own, not because of the mashgiach or orders from the yeshiva. How do you get a bachur to learn independently? There is a huge difference between high schools and beis

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midrash in this regard. A high schools program is strictly delineated. Bachurim must follow the program and learn the sugya that the yeshiva is learning. Of course, they are encouraged to learn outside of hours, but the emphasis is not always on outside learning of other Masechtos, rather on delving into the sugya being learned. For example, a bachur who is good in learning will be directed by his rebbi to put more into the sugya, to learn more commentaries, to get to know additional angles to the sugya and more material on the topic being learned. In high school there are many aspects of development that can be focused upon and advanced. There are also bachurim who learn other Masechtos in their spare time. In recent years there have been the Dor Deia contests, sponsored by R Sholom Dovber Drizin, in which bachurim learn entire sdarim of Mishnayos by heart. There are bachurim who learned all of Zraim by heart, word for word. In beis midrash, on the other hand, there is more latitude for developing ones personal learning and for allowing every bachur to develop his talents. That is the main job of the staff in yeshiva gdola, to habituate the students to individual study so that every bachur can use all his abilities in learning. In beis midrash there are many bachurim who learn entire Masechtos outside the learning curriculum. You are a rosh yeshiva in a high school and a beis midrash. Is there a difference in the chinuch? The Rebbe writes in one of his letters about the difference between the Torah of Olam HaZeh and the Torah of Yemos

R Yeshaya Hertzel, rav of Natzrat Ilit, at a Siyum HaRambam at the Chabad yeshiva in Natzrat Ilit

The siyum of the annual learning contest

HaMoshiach. He gives an example from the difference between high school and beis midrash where just as the Torah is the same Torah, and yet everyone knows there is a difference between high school and beis midrash, the same is true for Torah nowadays and Torah of Yemos HaMoshiach. Its the same learning, but the student has moved on to the next stage in his personal development, in the quality of his learning. In beis midrash, a bachur is expected to swim in the sea of Torah. Its the stage when a bachur becomes self-sufficient and takes responsibility for himself. There is a mindset that thinks that in Lubavitch there

are no lamdanim, as though we put effort into Chassidish behavior and hiskashrus but not much into scholarship. Is this the reality? No. There is no lack of shluchim who are outstanding scholars too. I have a chavrusa every day (over the phone) who, as a bachur, was one of the lamdanim in yeshiva. Even after he went on shlichus, he did not give up on learning every day. He is as involved in Gemara learning as he is in his shlichus. In Lubavitch we dont show off, but we dont lack for lamdanim. The proof is the many maggidei shiur and roshei yeshiva who learned in Chabad yeshivos. Do you think there is a contradiction between investing in chinuch for Chassidish

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chinuch
behavior and chinuch for strong learning? One might think you cant focus on both with the same intensity. You could have asked that same question of the Rebbe Rashab when he opened Tomchei Tmimim. There is no contradiction between them. When a bachur has a Chassidishe chinuch, there is no difference between his immersion in learning and his chayus for those inyanim of hiskashrus and Chassidic conduct. Just as learning Chassidus does not adversely affect the learning of Nigleh and you can be enthusiastic about both of them, so too, you can be mechanech for Chassidish behavior along with a strong focus on learning. A bachur must concentrate on both areas. These are two aspects of avodas Hashem, just as we are required to have both Ahavas Hashem and Yiras Hashem. You might be able to discuss which comes first, but there is no contradiction between them. It is not possible for one aspect of kdusha to adversely affect another aspect of kdusha. The Rebbe proved this even in learning when he asked questions in sugiyos in Nigleh and answered them according to Chassidus. As far as a bachur who seems to have an imbalance between these two areas, for example, when he is weak in learning, but you want to strengthen his yiras Shamayim, our Rebbeim established that the yeshivas primary role is to provide the bachur a place where he can grow in yiras Shamayim. There is a famous letter from the Rebbe to a yeshiva in Eretz Yisroel from his first year as Rebbe, 11 Adar II 5711 in which he writes, In earlier days, the role of yeshivos and Talmudei Torah was mainly in Torah study and growth in that area. The fulfillment of mitzvos and observing Jewish practices were a given for every Jewish boy and girl, due to the chinuch they received at home and in the environment they were in during the hours spent not within the walls of the beis midrash and yeshiva. Times changed and the role of yeshiva and Talmud Torah now is also, and primarily, to make the talmid into a yerei Shamayim, a religiously observant Jew, and after that, a lamdan, and in the yeshivos founded by our leaders, also a Chassid. So a yeshiva is not a university for learning Torah, but a place where a bachur can receive chinuch and support for yiras Shamayim and Chassidish behavior. A yeshiva is primarily a place of chinuch. When there was a question about whether a bachur should be allowed to stay in yeshiva, the Rebbe said to always do all you can to retain him, even if he does not excel in learning; the main thing is to be in Tomchei Tmimim, because a yeshiva is a place to acquire yiras Shamayim and Chassidish conduct. The Rebbe also demanded that the Tmimim be lamdanim. It depends who you are talking about. If you are talking about the hanhala, the staff needs to know that first and foremost the yeshiva is a place of chinuch, without considering a bachurs level of knowledge. As hanhala, we know that our red line is anything that undermines yiras Shamayim and until then, everything will be done so that a bachur remains in yeshiva. As far as the bachur is concerned, of course he cannot suffice with Chassidish behavior, because he is supposed to toil in Torah study as the Rebbe demanded. A bachur has no other involvement but Torah. As the Rebbe once put it, a bachur who doesnt know how to learn demeans our Rebbeim. In recent years we are seeing that hanhalos are comprised of young men, as is the case in your yeshiva. What do you think of this change? In previous generations, they were able to create an atmosphere that relied on Chassidishe personalities. Today, we need people who can speak the language of the bachurim. The world is changing rapidly. Under these circumstances, we need staff members who can speak to bachurim and understand where theyre coming from. I am not, G-d forbid, denigrating older staff members with years of experience, but it is certainly the case that young staff members are an important addition to our yeshivos. A big part of the chinuch of a bachur in high school has to do with the ability to listen to him and understand him. In our experience, young staff members are excellent at this. A yeshiva is a home for the boys. If a bachur does not feel at home in yeshiva, then we are losing out big time on the opportunity to guide him. The staff needs to be alert to what is going on with the bachurim so that the bachurim will love yeshiva and feel they belong. In a letter that the Rebbe wrote to R Nissan Nemanov, he said, In general, more and more effort is needed in [addressing] the lack, to my sorrow, in the matter of hiskashrus to the yeshiva and its issues. The Rebbe wants the staff to cultivate a bond in

10 19 Elul 5772

the bachur towards the yeshiva, i.e. that he should feel that the yeshiva is his home, that this place supports him and people understand him. We dont compromise on anything. We also need mashpiim who are Chassidishe role models that the bachurim can learn from. It used to be that mashpiim were older people and the bachurim had to approach them and want to establish a connection with them. Today, the mashpiim have to know how to approach a bachur. How do you approach inyanei Moshiach and Geula? First of all, the ATaH organization regularly holds contests that encourage the learning of inyanei Moshiach and Geula. Ill tell you something that happened when I was in yeshiva, which was when the Rebbe constantly spoke about Moshiach. The bachurim approached the mashgiach, R Zushe Posner, and asked him for time to be set aside in yeshiva for the study of inyanei Moshiach and Geula. R Zushe told us that we need to learn the material studied in yeshiva and if we learned properly, we would discover Moshiach and Geula in every inyan. He promised us that in every sugya he would show us where it could be found. Although the bachurim love to search out the topic as it is discussed in the Rebbes sichos, the truth is that in every sugya there is Moshiach and Geula. When you approach the learning that way, you find it. There are yeshivos that have a special time to learn inyanei Moshiach and Geula during the yeshiva schedule, and this was approved by the Rebbe. The chinuch ought to be to learn inyanei Moshiach and Geula, as suitable for each

A special symposium on inyanei Moshiach and Geula to deepen the knowledge of the bachurim

place. Sometimes, you see that if it becomes official, it doesnt work so well because the bachurim lose the hergesh for it. Its when the learning is outside the regular curriculum, at a time that the bachurim arrange for themselves, that there is more chayus. Each yeshiva needs to weigh whether its better to include inyanei Moshiach and Geula as part of the curriculum or outside the curriculum. The main thing is that the bachurim should have a chayus to learn it as the Rebbe asked. How do you train the bachurim to live with Moshiach? Thats the job of the staff, particularly the mashpiim. Today, training a bachur to live with the Rebbe is synonymous with living with Moshiach. You need to speak about it and farbreng about it a lot. When you convey to a bachur that every inyan has a connection to Geula, that you can see Moshiach in everything, the bachur himself understands how to live with Moshiach. Its part of the chinuch of living with the Rebbe, to think what does the Rebbe want of us?

The bachurim are living in a world that is entirely Rebbe, and they truly live with the Rebbe. Our job is to convey this reality, this way of life. The atmosphere of Tomchei Tmimim is the atmosphere of Rebbe, and the requirement is that in every inyan, the Rebbe is dominant. A bachur needs to learn to measure everything by What does the Rebbe want of me, what does he expect of me? When we speak about the Rebbe and tell stories about the Rebbe and farbreng about the Rebbe, then the bachurim live with the Rebbe. The staffs job is to connect the bachurim to the Rebbe and its not a simple job. Just like Chassidus is about love of Hashem, but you cant order someone to love, you have to train him in that, the same is true of living with the Rebbe. You need to give over, to inspire, to teach, to instill the Rebbe in every way, and consequently, they will live with the Rebbe. In conclusion: We need to put in the work and, with Hashems help, we will be able to tell the Rebbe, see what we have raised. With the chinuch of the Tmimim we will bring the Geula.
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MiracLe storY

A CHANGE Of VENUE BRINGS A CHANGE Of LUCK TWENTY YEARS LATER

After five successive heart attacks had placed their mothers life in jeopardy, her children turned to the rebbe and asked for a bracha. the answer was not long in coming: change your place and you change your luck for good and for a blessing. A fascinating story that came to its final conclusion twenty years later.
By Nosson Avraham Translated by Michoel Leib Dobry

Ever since he joined the Golani Brigade, Asher Tuito had progressed up the promotion ladder both in the army and the prison services. His positions of authority have cast him as a very serious and tough man. However, all this disappears in a moment as he recalls the incredible miracle story that he experienced with his mother, when he was just nineteen years old. It all took place in the merit of a bracha from the Rebbe, Melech HaMoshiach. Although twenty-one years have passed since then, he still remembers every detail as if it happened only yesterday. These were the forming moments in his life that made him into a believer. My mother lived for another twenty years after receiving the Rebbes amazing bracha, Asher told us. The fifth of seven children in a religious family, Asher was born and raised in Beersheva, where

he lives today with his wife and four children. Even though he doesnt wear a kippa, there burns a flame of faith within his heart. He has a close relationship with Rabbi Yoram Abergel of Netivot, who is known as a big supporter of Chabad chassidus and the Rebbe. We were raised in a home without a father. My father unexpectedly passed away at the age of thirty-eight, and my mother devoted herself entirely to our upbringing. At the time of my fathers passing, my eldest sister was fourteen years old and I was only six. My memories of him are very limited. My mother made an absolute decision never to marry again, choosing instead to invest all her strength and energy towards raising and educating her children. We didnt have much money, but it was enough to support the entire family.

Then one Shabbos afternoon in 5750, when I was nineteen years old and already one year into my compulsory military service, I was home on leave when my mother suddenly began to feel unwell. She complained of intense pressure in her chest and was sweating heavily. We tried to convince her to go to Soroka Hospital right away, but she stubbornly refused. She agreed to go only on Motzaei Shabbos after Havdala, but not one minute earlier. We prayed that her condition would not get worse in the meantime, as she was still a relatively young woman only about fifty years old. Since we didnt know that much about heart ailments, we gave in to her stubbornness. After Shabbos ended and we made Havdala, we immediately called for an ambulance to take her to the Soroka emergency room. As

12 19 Elul 5772

soon as the first test reports came back from the lab, the doctors quickly went to work. Within a matter of minutes, they brought her into the intensive care unit, where she soon lapsed into unconsciousness. The doctors updated us on her condition: She had suffered five heart attacks during the last twenty-four hours and it was only by a miracle that she was still alive. She lay in the hospital for three weeks under sedation and on a respirator. At first, the doctors were certain that she would never recover, as the heart attacks had done such irreparable damage to her body. Since we were a traditional family, we began to pray and we went to various rabbanim and mekubalim to ask them to pray for her as well. The family was living in Beershevas Shchuna

Dalet neighborhood at the time, where we were acquainted with a Chabad Chassid named Yoram Omasi. When he heard about my mothers condition, he suggested that I write a letter to the Lubavitcher Rebbe. The Rebbes reputation as a miracle worker was well known to every Jew, and we immediately agreed to follow the Chassids advice. The Rebbes answer arrived only three weeks later, when my mothers condition had improved and she had already been released to go home. She was still very weak and in need of rest and recuperation, but thank G-d, she was alive and well. In the answer given over verbally by one of his secretaries, the Rebbe replied: Change your place and you change your luck for good and for a blessing. We realized that the Rebbe was telling us to move from one apartment to another but where would we get the

money for such a venture? What bank would agree to give my mother a mortgage? We knew that if a tzaddik like the Lubavitcher Rebbe was giving us such instructions, we had to move. We had been raised upon a firm belief in tzaddikim. I had a strong connection to my mother, and I knew that such an answer from the Rebbe meant that this was something that would surely improve her health. But how could we do it? I reported the next morning at my army base. Since I had a very good relationship with my commanding officer, I decided to tell him about the Lubavitcher Rebbes instructions. He was most sympathetic to my plight, and he suggested that I arrange off-duty hours during the evenings to go out and work. However, it didnt take me long to determine that this would

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MiracLe storY

At that very moment, the rav called a halt to the collection and proclaimed that the person who had just made a contribution would be blessed with the birth of a son! I was absolutely stunned. My wife was then in her seventh month
enable me to earn only a fraction of the cost of buying a new apartment. Standing near us was a reserve soldier, and he happened to hear the whole conversation. When I finished talking to my C.O., this soldier came up to me and said, Look, while I definitely believe in the Creator, Im not a big believer in tzaddikim. Nevertheless, I have a strong feeling that the Lubavitcher Rebbe made a suggestion that is bound to be fulfilled. He added that his heart was touched by my concern for my mothers welfare, and then made a vague reference that he was certain everything would work out. I didnt bother to ask him what he meant, as I thought that he was just trying to kid me or offer a few words of encouragement. Quite the opposite was true. When I arrived at the base the next morning, I was in for a big surprise. My commanding officer greeted me warmly and said, Listen, Asher, dont come to the base tomorrow. Go straight to the Merkaz HaNegev branch of Leumi Mortgage Bank to speak with a young man there named Yigal, and everything will be all right. The C.O. refused to tell me what it was all about. I came home that afternoon and told my mother what my commanding officer had said. She agreed to come with me: If the Rebbe asked us to move elsewhere well do it. We went together to the bank, and we were stunned to discover that the reserve soldier who had listened to the conversation with my C.O. was in fact the branch manager. He had instructed the clerk to authorize a loan with his personal guarantee. Ill never forget how the clerk brought out a plate of croissants, as we conducted a very warm and pleasant conversation with him. We told him about the Rebbes bracha, and he expressed his great interest and enthusiasm. We made all the necessary calculations together and began the process for receiving the mortgage. Within a few days, our home was put up for sale and was sold rather quickly an amazing fact unto itself. The loan was naturally approved and we moved to a new, larger, and more spacious apartment. I worked nights over the next five years, and G-d only knows how I managed to pay off the relatively large bank loan. I clearly saw how the Rebbe was running everything; not only did he ask us to move, he also made certain that it actually happened. The most important detail is that my mother ah lived for another twenty years after we moved to a new home. This year, just two days before Yom Kippur, she returned her soul to her Maker, clear in mind to the very end. She lay in Soroka Hospital after fracturing her pelvis, and she was in need of a period of

rehabilitation. My brother was with her on that day, and she informed him that she wouldnt be going to the rehabilitation center. At the time, he didnt understand what she had meant. Shortly afterwards, she gave him a motherly blessing and passed away. The doctors concluded that her system simply gave out. But this is not the end of the story. The surprising conclusion came by way of the kabbalist and gaon, Rabbi Yoram Abergel. Some time ago, a friend of mine told me that the doctors had discovered that his mother had contracted a terminal illness. Since he knew that I had a connection with Rabbi Abergel and I frequently seek his advice, he asked if he could join me in a meeting with the rav. We arrived in Netivot on the yahrtzait of the Ben Ish Chai. There was an atmosphere of tremendous joy, and many Jews came from all over the country to take part in the celebrations. I didnt ask anything for myself; I thought that I would just shake hands with the rav and Id settle for that. I helped clear a path for my friend to come before the rav. While we were there, one of the gabbaim was asking everyone to purchase letters in a Torah scroll. Whenever someone made a contribution towards this project, they mentioned his name and he was privileged to receive a blessing from the rav. For some unexplained reason, I didnt make a donation. Suddenly, Rabbi Abergel took the microphone and declared that there was someone present who hadnt bought a letter, and all fundraising efforts will continue until he does. The rav kept making this announcement until I realized that he was

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apparently referring to me, and I made my contribution. At that very moment, the rav called a halt to the collection and proclaimed that the person who had just made a contribution would be blessed with the birth of a son! I was absolutely stunned. My wife was then in her seventh month Afterwards, I went up to the counter where there were giving out pictures of the rav to all those who bought letters in the Torah scroll. I approached the gabbai, and I asked for a picture. The rav was standing nearby and heard my request, but he told the gabbai not to give me a picture. He has to get a volume of the Lubavitcher Rebbes Igros Kodesh, the rav said. They quickly brought a volume of Igros to the rav, and he wrote the following bracha as an inscription on the flyleaf: Yifat will merit having an easy birth to a most righteous son. Why did I, of all people, receive a seifer of the Lubavitcher Rebbe and not a picture of Rabbi Abergel? I thought to myself. The rav had apparently read my mind and said to me, Open the seifer and read. I opened the volume of Igros at random, and there was a letter discussing the importance of growing a beard. I was very embarrassed. Being clean-shaven, I immediately got the hint. I asked the rav if he could just forget the whole idea, as I felt that this was simply beyond me.

The rav smiled and said, Thats not the letter I meant. I remember that the date of the letter was the 1st of Elul 5723. Look at whats written at the top of the page, he instructed. I looked at the page and I almost froze in my place. The Rebbe wrote: And I will conclude with the content of the beginning of his letter regarding the purchase of an apartment, that G-d Almghty should cause his decision, whatever it will be, to bring the blessing of change your place and you change your luck for good and for a blessing, and in the traditional maxim, open and revealed good, [perceived] even with eyes of flesh. That very same week, I was about to move into a new home, after selling my previous apartment... About two months later, we were blessed with the birth of a son after three daughters... I naturally invited Rabbi Abergel to be the sandek at the bris mila. *** What truly amazed me, said Asher Tuito as he concluded his story, is how Rabbi Abergel brought me back twenty years. I remembered how I had already received a similar answer from the Lubavitcher Rebbe, change your place and you change your luck, regarding my mothers house. Incredibly, while all the contributors that day got a

Rabbi Yoram Abergel

picture of the rav, he gave me a seifer of the Lubavitcher Rebbe with a personal inscription. But more than that, he even told me to open the seifer and showed me the same answer I had received twenty years earlier... I dont understand much about the hidden worlds, but I felt this represented an incredible closing of the circle, as if the rav was making certain to remind me of the Rebbes bracha.

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Issue 849

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insiGht into tshuVa

aYin-Beis: ON TSHUVA
a selection from the rebbe rashabs hemshech ayin-Beis (pg. 146-148), dealing with tshuva at the levels of Nefesh, Ruach, and Neshama. Presented in the Month of elul, when we make a soul-assessment of our service of G-d throughout the year. Part 3 of 3
Translated by Boruch Merkur

THE NESHAMA KNOWS WHAT ITS MISSING

Now, tshuva at the level Neshama, the third level of the soul, is on account of the failure to attain comprehension of the Divine or for the neglect of contemplating G-dliness. Acquiring Divine knowledge and meditating on G-dly concepts are obligatory pursuits for each and every Jew, just as Torah study in general is obligatory, and especially the study of the inner dimension of the Torah, as mentioned in Igeres HaKodesh Kuntres Acharon in the maamer beginning with the words, To understand what is written in Pri Eitz Chayim. There, the Alter Rebbe writes: Attaining knowledge of hishtalshlus, the incremental descent of G-dliness through the worlds, is a great and lofty Mitzva. In fact, it is superior to all of the other Mitzvos, as it is written, You shall know today, etc. Know the G-d of your father, etc.

Indeed, it brings one to attain wholeheartedness, etc. Insufficient devotion to this Divine service requires repentance, primarily with regard to ones failure to assimilate G-dly concepts in his mind. That is, even when the person meditates upon a G-dly concept, he is not engaged by it intellectually (the concept is not absorbed and integrated into his mind, and the message has not been communicated), nor is his mind aroused. These shortcomings are on account of timtum hamoach, ones mind becoming uninspired by Divine knowledge. (Of course, there are varying degrees of severity of this condition with regard to ones inability to assimilate and integrate knowledge, as well as the lack of its emotional elicitation, and so forth.) Tshuva for this condition entails being embittered over the fact that a G-dly concept escapes the persons grasp, his soul is not

illuminated by it. His emotional response is, therefore, strictly superficial. This form of repentance is even more internal than tshuva at the level of Ruach. (Tshuva at the level of Neshama is indeed more inward and deep, for just as the Divine service at the level of Neshama is deeper being at the level of the essence of the mind, as discussed above so is the repentance at this level internal and deeper in the soul.) Being at the level of Neshama, certainly the person has knowledge and comprehension of G-dliness. And when he is aroused to do tshuva for his disinterest, etc., this person knows what he has been distanced from [i.e., he knows the greatness, the profundity of the G-dly knowledge he has forsaken]. This distance genuinely and powerfully affects the person in the inner aspects of his soul. Indeed, in his own esteem, he is literally a sinner, a transgressor, and he is very embittered in his soul, as if he had committed sins, may G-d have mercy. On account of his having attained knowledge of the Divine, he is keenly aware of how negative and bitter is his departure from G-d. (Indeed, in a state of repentance at this level, the awareness is acute, like having an

16 19 Elul 5772

inner perception of G-dliness.) Thus, he returns to G-d with all his heart and all his soul, from the depths and the most innermost aspect of his soul. And in so doing, he removes the concealments and coverings, truly becoming a vessel to G-dly light, a light that shines in his soul, mind, and heart.

Being at the level of Neshama, certainly the person has knowledge and comprehension of G-dliness. And when he is aroused to do tshuva for his disinterest, etc., this person knows what he has been distanced from [i.e., he knows the greatness, the profundity of the G-dly knowledge he has forsaken].

THE POWER TO REPENT AND TO PERSERVERE

All these levels of repentance draw energy and assistance from Above, both with regard to the repentance itself, as well as for continuing to maintain what the penitent has achieved. For example, regarding the level of Nefesh, the capacity is drawn from Above to be sincerely embittered by ones former regrettable ways and unworthy interests, granting him a firm resolve to change his path, etc. And G-d examines ones heart and reins: Knowing very well the strength of the individuals positive resolution, G-d helps the person from Above, both in order [Continued from pg. 5] instance of concealment and hiding, but two. Therefore, at the same time as it appears to him, etc. causes the person to be an agent of concealment, he thereby denies also the cause and the strength of the it appears to him, etc. itself; he perceives the opposite of how it is unto itself [i.e., sublime G-dliness]. Thus, the Alter Rebbe says that the notion that it appears to him that he does not possess it, etc. this is certainly false. 5. And this is also the explanation of the greatness of

that he should be aroused to repent as well as that he should follow up with perseverance. This then is the meaning of the words, (Master of our strength) Rock of our stronghold, Shield of our salvation, etc.: Master of our strength is the general power in the soul for repentance that comes from [the recognition of ones] distance [from G-dliness]. That is, from the perspective of ones essential Jewish spark (which is the essential point of his heart, called Knesses Yisroel, the essential point of Malchus within each and every Jew), his distance from G-dliness affects him to the core of his the blessing of I will surely have concealed (VAnochi hasteir astir) My face on that day: Even the concealment (hasteir astir) comes from I (Anochi). Since this is so, not only does it not conceal G-dliness on the contrary at the moment that one contemplates the concept as it truly is, he thereby fully reveals a much higher concept than through the path of revelation. 6. This is also the connection of the verse (and concept), I will surely have concealed My face, etc. (of the Torah portion VaYeilech) to the Ten Days of Repentance, as VaYeilech is always read close to Rosh

soul, and he is aroused to a complete tshuva in order to gain closeness to G-dliness. Rock of our stronghold, etc., on the other hand, refers to the particular levels of Nefesh, Ruach, and Neshama, as they are manifest within the worlds Bria, Yetzira, Asiya, each at its respective level. All of the above refers to the transcendent manifestation of Malchus, which is drawn upon the aspects of his soul, be it from Bria or Yetzira or Asiya. These are, in fact, the particular Ksarim within the four worlds, Atzilus, Bria, Yetzira, and Asiya, both in general and in particular.

HaShana, (which is also) the first day of the Ten Days of Repentance: This very concept that I will surely have concealed does not oppose holiness, but on the contrary, specifically in it we see, through it we connect with the G-dly I (Anochi) is revealed specifically through the service of repentance, for repentance causes intentional sins to be transformed into acts of merit (Yuma 86b).
(From the address of Shabbos Parshas VaYeilech (Shabbos Tshuva), 6 Tishrei 5725, the day of the passing of the Rebbes mother, Rebbetzin Chana of blessed memory)

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oBituarY

FORGED IN THE FORESTS OF WAR TORN FRANCE

The linchpin of the Reshet when it was first founded was R Aharon Mordechai Zilberstrom ah who passed away on 17 Tammuz at the age of 89. * He was one of the pioneers of Chabad chinuch in Eretz Yisroel, who worked with astonishing intensity on behalf of the Reshet. * In a letter dated Adar 5725, the Rebbe lists the names of a few dynamic askanim as examples of diligent and effective people who did not need constant encouragement. R Zilberstrom was one of them.
By Shneur Zalman Berger

MEKURAV OF THE REBBE IN PARIS

Rabbi Aharon Mordechai Zilberstrom ah was born on 27 Iyar 5683/1923 in Leipzig, Germany. His father was R Binyamin Nachum and his mother was Fradel. The family moved to France when he was a child where they lived before and during World War II. In his youth, he learned in yeshivos in France and also

learned in the famous Heide yeshiva near Antwerp. During the war, he joined a group of talmidim who lived and learned in the forests of France under the care of Rabbi Zalman Schneersohn of Paris. It was at this fateful time that he became close to Lubavitch, together with other talmidim who learned with him such as R Chaim Menachem Teichtel and R Dovid Moshe Lieberman, later rav of Antwerp. At the end of the war, R

Zalman Schneersohn started schools in France for Jewish orphans and R Zilberstrom, in his early twenties, was one of the directors. The Rebbe went to Paris in 1947 to see his mother, Rebbetzin Chana, and to arrange for her emigration to the United States. The Rebbe spent three months in Paris and it was during this time that R Aharon Mordechai became one of his mekuravim. He even visited the

18 19 Elul 5772

During the visit, the Rebbe conducted a tour of the building. Towards the end of the tour, the Rebbe spent twenty minutes alone in the shul that was on the ground floor. When the Rebbes visit to Paris came to a close, there was a farbrengen during which the Rebbe spoke about the names of each of the participants and explained them according to Kabbala and Chassidus. The first to get an explanation of his name was young Aharon Mordechai. The Rebbe explained that Aharon has the same letters as nireh. For the name Mordechai the Rebbe quoted the Gemara in Chulin (139b) that says, Where do we see Mordechai in the Torah? It says mor dror which Targum translates as mira dachya.

AN UTTER YEREI SHAMAYIM

After receiving the Rebbe Rayatzs bracha, he moved to Eretz Yisroel where he was appointed menahel of the Shilo elementary school in Yerushalayim. Many of his talmidim today serve as distinguished rabbanim, including the current Gerrer Rebbe. He would report regularly to the Rebbe about his work. A shidduch was suggested and after receiving a telegram with the Rebbes consent, he became engaged to Miriam Shpiegel. The wedding date was 13 Shevat, but after the couple heard of the passing of the Rebbe Rayatz on 10 Shevat, they asked the Rebbe what to do. The answer was to postpone the wedding until after the Shloshim. He married on 18 Adar. He began writing regularly to R Chadakov who was the director of Merkos L Inyanei
Issue 849

Rebbe at his hotel and during these visits the Rebbe guided him in how to interact with the orphans under his care. The Rebbe also visited the orphanages and years later, R Aharon Mordechai told about the visit: The orphanage was located near Paris, a half an hours trip by train. The talmidim sat in the shape of a Ches and the staff sat at a head table with refreshments that were hard to obtain at the time. The Rebbe tested the

talmidim and answered a few questions that he was asked. The Rebbe then addressed the children. He began in Yiddish. After a few minutes, someone asked him to speak in French, since most of the children did not know Yiddish. I dont remember whether the Rebbe said it could be translated afterward or he didnt, but he continued speaking in Yiddish. He spoke about the Midrash which says, our children will be our guarantors.

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oBituarY
We are talking about the period before the 5713 school year. I was in the middle of a shiur when R Chanzin came to me with a few other people. They had come to offer me a job in the Reshet. They were looking for someone with experience in both chinuch and administration, even if only on a small scale, although the job entailed administering a nationwide network of schools. I found out afterward that registration had already begun. In those days, registration had to be done door to door. The Reshet had legal registration forms and this was a big thing for them. The school year began, but numerous complicated problems arose that had to be resolved. R Zilberstrom sat for hours every day in the Reshet office on Rechov Kalish 40 in Tel Aviv, while R Chanzin took care of other Reshet matters, meetings, visits to schools and more, along with his rabbanus in Petach Tikva. When they needed to discuss matters together, R Zilberstrom would go to Petach Tikva to R Chanzins home. R Chanzin was a widower and he was raising five little children, which is why their meetings usually took place in his home. They started in the late evening, after the children went to sleep and sometimes ended with the light of day, as he related: I often went to his house when decisions needed to be made that I couldnt make myself. I had responsibility for critical things and knew that a mistake could result in terrible consequences. I went to him and presented the questions. There was also the financial problem, which was the main issue in those days. I sat there, three nights a week, Sunday, Tuesday and Thursday, all night, and then we went to the mikva and for

Lubavitchers in Paris after the war. Second from the right is Rabbi Aharon Mordechai Zilberstrom, Rabbi Zalman Schneersohn, Rabbi Binyamin Gorodetzky, Rabbi Jacobson and Rabbi Weinberger

something that the Rebbe said about no other Chassid.

ONE OF THE FOUNDERS OF THE RESHET AND THE MENAHEL

R Zilberstrom ran the Shilo school during the 5711 school year and the following year. The Reshet Oholei Yosef Yitzchok was founded in 5712. All the founders were Chassidim who had moved to Eretz Yisroel from various places, and all of them lacked experience in running a school. They did not know how to get started. After much discussion, they decided to enlist R Zilberstrom to benefit from his educational experience. R Zilberstrom agreed, even though it entailed a risk. He was leaving an established school in order to get new schools off the ground. He described his work in an interview with my friend, R Menachem Ziegelboim, which has not yet been published:

The Rebbe called R Zilberstrom an utter yerei Shamayim.

Chinuch. It was on the margins of one of these letters that the Rebbe noted that R Zilberstrom is a Yerei Shamayim BTachlis (utterly G-d fearing). This was

20 19 Elul 5772

Shacharis and a new day began. I was exhausted but R Chanzin was just starting his day. When did he eat breakfast? Sometimes, it seemed to me that he ate yesterdays breakfast... It was important to him that everything be done according to the letter of the law, so there would be no basis for anyone who wanted to interfere with the work of the Reshet. He would sit and write letters (there were no typewriters) to various officials. This went on for a year and a half, with me sitting with him all night. I didnt see any signs of tiredness on him, but when he noticed that I was tired, he would tell me that if I continued working, I was liable to make mistakes (and he was afraid of giving excuses to the government officials to turn down requests for support etc.) and he said I should sleep. A few times, I stayed to sleep in his house in the room opposite his room and I would hear him say the bedtime Shma. He usually closed the door, but one time, he forgot to close the door and then I heard him. It was the Shma of a big Oveid Hashem, a Chassidishe Oveid. Each word that he said was measured and was said in a quiet niggun and great dveikus. I never heard another Krias Shma like that in my entire life. R Zilberstroms job included meeting with the Minister of Education and other officials of the ministry, local mayors, principals of the Reshet schools, along with finding sources of funding. His son, R Yosef Yitzchok relates that when the Reshet was founded there was an urgent need for teachers and principals who were certified by the Education Ministry, but there were none amongst the Chassidim. So his father started

SIMCHA ZILBERSTROM, MAY HASHEM AVENGE HIS BLOOD

In the massacre that took place in Kfar Chabad in 5716, a madrich and five students of the agricultural school were murdered. The madrich was R Aharon Mordechai Zilberstroms brother, Simcha. Because communications werent as developed in those days, R Aharon Mordechai was not formally informed of the news, as his brother Eliyahu Peretz related in an interview with Mishpacha: I lived with my mother in Yerushalayim. Radios and telephones were not common and so we did not hear the news that night. My brother, Aharon Mordechai who did not live in our neighborhood, returned from an early morning davening and as he climbed the stairs to his apartment he came across a copy of HaAretz. He saw the headline which said, Murderous Attack by Fedayeen in Kfar Chabad, Madrich Simcha Zilberstrom and Five Students Killed. I held on to the walls so as not to collapse on the floor, said R Aharon Mordechai. I went up to the house, had a hot drink, and got a hold of myself. After I got back to myself, I sent people to my mother with instructions to tell her the news in stages so she wouldnt faint. Only then, did I head out for Kfar Chabad. When I arrived at the scene of the attack, police officers and United Nations officials surrounded the building and refused to allow me to enter. I accompanied the body to the Abu Kabir Forensic Institute to ensure that they would only do an external examination and issue the necessary certificates. Before I was about to leave, one of the pathologists said to me, You should know that your brother threw himself in front of the murderers in order to protect the boys. I asked him how he knew this, and he took out a pen and paper and marked the places that my brother was hit and he explained, According to the angle of the injuries, the bullets did not hit a person standing in front of the shooters but a person who was in motion throughout the shooting. The next day the funeral left Shaarei Tzedek in Yerushalayim and was attended by thousands.

The Zilberstrom brothers at their brother Simchas grave. Left: R Aharon Mordechai; Right: R Eliyahu Peretz

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oBituarY
a special course for the teachers in the Reshet, so they could earn certification from the Education Ministry. After a long period of study, they were given diplomas certifying them as teachers and were recognized by the Education Ministry.

A NEW NIGGUN
For Yud-Alef Nissan 5731/1971, nobody thought to fit words from the Rebbes new chapter of Thillim to a tune, as is done today. Towards the end of Tishrei 5732, R Zilberstrom brought a tune that fit the words, Yasisu VYismichu. It was a tune that is known today as the niggun for Yechi Adoneinu. This paved the way for fitting a tune to words in the Rebbes new perek every year. This is what happened, as related by R Zilberstrom: The mashpia, R Yehoshua Lipkin fit the niggun to psukim in the perek. Since the tune was known and sung by frum people, and people of many different frum backgrounds would attend farbrengens, the mashpia considered it hafatzas Chassidus Chabad. In the summer of 5731, at every farbrengen which R Lipkin attended, they would sing this niggun with the psukim from the Rebbes perek. I went to the Rebbe for the second half of Tishrei 5732. Towards the end of the Simchas Torah farbrengen, I went over to R Tzvi Hirsh (Heishke) Gansbourg and told him that I had a new niggun from Yerushalayim for the Rebbes kapitel and asked him to sing it. He said it was too late and there was no time to sing it. After Maariv the Rebbe gave out Kos shel bracha. I went over to Chazan Moshe Teleshevsky and asked for his help. R Moshe began singing it and slowly, the people around him caught on and joined in. The Rebbe suddenly turned to him (I was standing next to him), looked at him, and then put the cup down on the table and began encouraging the singing with movements of both his hands. He also did this as the wine distribution continued. Of course, everybody joined in enthusiastically. They started singing the niggun at farbrengens until the following Yud-Alef Nissan. For the next birthday, it was obvious that a niggun had to be found for the new kapitel and everyone wanted this zchus. For this perek (71), four niggunim were composed. This story was recorded by his grandson, R Menachem Mendel Zilberstrom.

AN IMPOSSIBLE JOB
During the early years, there were tremendous difficulties regarding salaries and budgets for buildings. Some of the teachers and principals of the Reshet, including R Zilberstrom, prayed for the day that they would get a steady salary so they could support their families in dignity. However, month after month the salaries did not arrive on time or they got small amounts. He had no choice but to work at an additional job as he related: I had not received a salary for a while, or else it was a paltry salary and you couldnt live like that. This is why I began serving as the principal of the Reshet school in Malcha (then Monachat-Ir Ganim), where I got a set salary from the Education Ministry. I was absent every Wednesday when I had to wear my administrative hat for the Reshet and visit the various Reshet schools. R Zilberstrom was a high energy person and gifted with outstanding administrative abilities. Just as he threw himself into whatever he did, so did he demand this of those who worked for him. His son relates: My father was completely devoted to running the schools. When he ran the school in Sedot Micha he would come home only once a week, so he wouldnt waste time on traveling, which was much more arduous than it is today.

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It is hard to believe how one person managed to run the school in Malcha, in Sedot Micha, along with the general running of the Reshet.

A REAL KOCH IN MOSHIACH

For the past twenty years, R Zilberstrom would visit Haifa for Pesach to be with his daughter, son-in-law and grandchildren who are shluchim there. Throughout his visits he was very active and would go from shul to shul, whether on Yom Tov or Chol HaMoed, and lecture about the holiday, the Rebbe and the imminent Geula. He would urge people to make seudos Moshiach and would talk about their importance and the need for emuna and anticipation of the immediate coming of Moshiach. Every year, he would farbreng the night of Shvii shel Pesach with a crowd of bachurim and Anash at the Ginsberg home, and would speak animatedly about the importance of seudas Moshiach and the need to publicize to all that we have the Rebbe and he will redeem us. Most of the time, the farbrengens would end with a fiery Yechi dance. Even in later years, when his health was poor, he would go at least for the last days of Yom Tov in order to attend the many seudos Moshiach that took place in the area. During his visits to Haifa, he would regularly lecture at the Kinus Torah that took place in the central Chabad shul. One year, the gabbaim decided to show a video of the Rebbe at the end of the Kinus. It was the video of Chaf-Ches Nissan 5751. Someone who was there said: I remember R Zilberstrom sitting and watching the video, his eyes slowly filling with tears. At the end of the video, I saw him sitting and crying. I went over to him and tried to calm him down, but he was adamant. Ad Mosai? The Rebbe demands that we do something. What are we actually doing? Did we do enough? Why hasnt he come yet?

CHABAD AND BRISK

After decades of running schools, R Zilberstrom finished his work. Despite the enormous investment and the endless giving, he did not consider giving himself a break. When he went to the Rebbe he asked about developing a special chinuch project, but the Rebbe told him he should be involved in hafatzas hamaayanos. From then on, he gave daily shiurim in Chassidus to large audiences in Yerushalayim. In these shiurim many people discovered what those close to him already knew, that he was a prodigious talmid chacham. He sometimes wrote articles for Torah journals. Since his fathers family was from the town of Brisk, he was appointed by the Rebbe to maintain ties with the members of the famous Soloveitchik dynasty. Over the years, he kept in touch with these gdolei Torah under the guidance of R Chadakov. Until his final years, he would meet with members of the Soloveitchik family and convey messages from Lubavitch.

FINAL DAYS
R Zilberstrom suffered from health problems and was hospitalized. He passed away on 17 Tammuz and was buried on Motzaei Shabbos. He is survived by his wife Miriam, children Mrs. Esther Schochet Toronto (wife of Dayan Rabbi Gershon Elisha Schochet); Rabbi Binyomin Nachum menahel of Heichal
A meeting of the Reshet. From right to left: R Zilberstrom (leaning his head on his hand), R Avrohom Hershkowitz, R Mordechai Alpert, R Zushe Wilyamovsky, R Eliyahu Rivkin, R Moshe Slonim

Menachem and teacher in Toras Emes; Rabbi Tuvia rav in Shikun Chabad Yerushalayim; Rabbi Yosef Yitzchok askan in chinuch, Lud; Rabbi Chanoch Henoch of Kfar Chabad,

mashpia in Tomchei Tmimim in Rechovos; Rabbi Dovid of Kfar Chabad, educator and nosei vnosein in Tomchei Tmimim in Bnei Brak; Mrs. Chana Ginsburg shlucha in Haifa.
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A CHASSIDIC WIFE AND MOTHERS JOURNEY TO CHABAD

The story of a Polish-Chassidishe woman whose family became Lubavitch.
By Sarah Mazor

his article came to be, by hashgacha pratis, when I happened to meet Raizy. We exchanged a few words and in the course of our friendly conversation, I said I was Lubavitch. Thats when Raizy said, We are also Chabad! I couldnt help but be surprised by this announcement considering her style of dress and the hat on her sheitel. Raizy invited me to her home in the heart of one of the Chassidishe enclaves in Eretz Yisroel, where I heard her fascinating story. To protect her privacy, the names in the article are pseudonyms.

here before the war, for parnasa reasons. My parents, who were generic Chassidim, bought certain properties as per the request of the previous Admur of the Chassidus and in living here, naturally became his Chassidim. I was born here as were the rest of my brothers and sisters. Today, some of them live here and some of them live in other neighborhoods of the Chassidus in various cities in Eretz Yisroel. Since its a big Chassidus, we dont marry into other Chassidic groups. My mother-in-law, for example, grew up on a street parallel to my parents. This is why the Chassidus is very familylike and everyone knows one another. At the same time, the motto is tznius and of course there is no contact amongst the young people. There are outstanding schools here for boys and girls, a kollel,

a hospital, really everything. There is nothing lacking here from a spiritual standpoint. Since we marry one another and the mosdos are here, the Chassidim hardly ever leave the enclave (except for weddings perhaps); there just isnt any need. A person can go through all stages of life here, from birth till 120. Its a very happy life which begins and ends here. There is nothing else. You feel that you are in a secure place and all is well. Clothing is all important here. The girls wear modest, tailored clothes, the women wear a sheitel which is not long and a hat on top, and the men wear a shtraimel on Shabbos. The men have their kollel, so from a social aspect, they do fine, and the women have the role of balabusta. Although we dont talk about it, there is some measure of competition among the women

IN THE HOTHOUSE
I come from a Chassidic home that belongs to one of the very sheltered Chassidic groups. My mother escaped from Romania to Eretz Yisroel during World War II and my father came

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the Chassidic groups, checking them out one by one. He went to Lelov, Amshinov, and even more extreme groups.
' '" "

How did you react to all this? I didnt limit him and I didnt think overly much about it. It was only when he finally ended up with Chabad that I finally got it. Listen, its not the accepted thing to switch Chassidic allegiances, but if he had become Lelov, that would have been considered okay; but to become a Lubavitcher?! Thats so different, especially in dress; and in Chassidic groups the way you dress is all important. When your style of dress is tailored and includes a shtraimel, and you go to a Chassidus where the dress is not like that, it is hard to accept. My husbands ten year search ended right after Gimmel Tammuz. I remember how on Rosh HaShana he was still uncertain about where to daven and the final straw was the farbrengen that took place between Rosh HaShana and Yom Kippur at Kollel Chabad with Rabbi Wechter. He called me from there sounding excited and he said, I am here at the farbrengen and I love it. Ill come home later. On Yom Kippur he davened in Chabad and from then on he became a regular there. Nobody could understand what I could see; he was suddenly at peace. He was someone who had looked and looked and had found a treasure. How did accepting it? you end up

as to who is a greater balabusta. If I go to the grocery store, I know Id better shut off my stove, because the ladies will be exchanging recipes, especially for Yom Tov. What did you cook? What did you make? Children need to be dressed to the nines, even on a regular morning, with ribbons and bows. Most of the women here do not work outside of the home, since its one of our values that a woman is home. Today, because of the mortgages, there are women who go out to work or who make money by doing something at home, but the emphasis is the home, that there should be hot meals and the children should be neat and dressed in the finest clothing sewed by the mother. I remember that my mother did not go out to work and she would watch the children at home and everything

was just so. The idea is also that a woman should be home due to reasons of modesty, and if you go out, you do so locally.

WHEN HER HUSBAND FOUND A TREASURE

So how did you make this big change when your Chassidus is so closed? First of all, it didnt happen overnight. It was a long process that took ten years. After we married, my husband learned in kollel and for some years he learned with his father in Chabads night kollel to make more money because thats what was available. My husband is an intellectual type and he felt that he wasnt getting the most out of himself. He felt that something was missing and he couldnt express what that was. So he looked in all

On the one hand, I was very happy for him. On the other hand, I had had enough. My husband comes from a very strong Torah home. His father is a talmid chacham who never

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A Lubavitcher friend said to me, You went lchatchilla aribber. I asked her what that meant and she explained, Its when you feel you cant and its hard for you, and you do it anyway! I related very much to this.
worked in his life and it looked as though my husband was following in his footsteps. But after he went to Chabad, I was afraid this would be a step down for him. I would keep on asking him: Why do the women dress like that, without suits? Why dont the men wear shtreimels? I dont accept this! It went against my worldview. He told me that he found a chayus in the learning of Chassidus. I said, So learn Chassidus! Why do you need to be a Lubavitcher for that? He said, Torah is from the root horaa. You cant just learn without doing. I heard my first Chassidic concept from a Lubavitcher friend from school who said to me, You went lchatchilla aribber. I asked her what that meant and she explained, Its when you feel you cant and its hard for you, and you do it anyway! I related very much to this. The inner transition to Chabad took many years for me. Outwardly, I projected satisfaction, but it was very hard for me because of the extreme change from a closed world to a more open world. It bothered me very much. Why did the women and girls go to distribute Neshek? How could they let their boys go on mivtzaim? I was unfamiliar with these things and it clashed with my weltanschauung. While I still had all these questions, I began going to Chabad womens events in my city and even went to national events. I went with the approach of, Let me see what youve got to sell, and I came away mesmerized. I didnt dare join a farbrengen, as that would have put me in a more intimate setting. I only wanted to observe things from the sidelines. I was very impressed and I naturally began comparing what I saw with what I knew until then. For example, at every Chabad gathering I noticed a picture of the Rebbe and that they read a letter that he wrote. I would wonder: Why? Whats the connection? We switched our children to Chabad schools because I felt it was the right thing to do. Every year, we switched another child. My husband is very thought-out and he made the change slowly. He knew that if it would be too extreme, I would oppose him. At this point, I was somewhat involved but it still wasnt on a deep level. What did your families think about this? They were shocked and were very wary of us. My sister, for example, went to her motherin-law and sisters-in-law but somehow skipped us. I once asked her, Why dont you come to us too? She told me she cant come to us because its no longer the same and we are different. They were afraid that we would corrupt them. But we were very friendly. Our relationship did not end. I said: If you dont come to

us, no problem; I will continue the relationship as always. I went to her; I wasnt afraid they would corrupt me. My feet are on the ground. In general, when you are afraid, maybe its because youre not strong enough This went on for a long time. Today, this is the sister whom I visit a lot on Shabbos when my husband isnt here or just to air out. They sing Chabad niggunim and her husband says over sichos from the Dvar Malchus every Shabbos. So the fear is gone? No. Amongst our extended family we dont go to so many weddings because, bli ayin hara, there are so many cousins and every year there are several weddings, so its not much of an attraction, but when we made a wedding they all came to Kfar Chabad to see what a Lubavitcher wedding is like. They loved it. First, its a very lively wedding and there is a video of the Rebbe at the chuppa. They also looked at the tznius and the girls were modest. The mechitza was very closed up. It was a big Kiddush Hashem. Their fear diminished. They saw that it was okay, that they didnt get corrupted. Do you see how absurd this is? What about your parents? At the beginning of the process, my father called us for a talk and he said to us: I want to be upfront and to tell you that there are enough Chassiduyos if you want a change. I cried, because my father does not talk a lot and when he says something However, after we married off a few children he told my brother: Now I can relax. I see that they are doing fine shidduchim. He passed on shortly thereafter. Now that he is in Gan

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Eden, he surely sees that we are okay. Externally, we did not change anything because the Rebbe said not to change. But there were obvious changes like when my girls would wear the uniform of a different school and people asked questions. So many people asked questions that I knew what they were going to say before they said it. When I would meet someone, I would preempt her and say, You dont need to ask. Ill ask for you. How did your parents react? How did your family take it? How did you take it? What kind of sheitel will your daughter wear? How can your son not wear a shtraimel? All that occurred when they were young. Today, I can talk about it casually but back then it affected me deeply. At first, I would answer and afterward I would go off in private and cry. It was really hard. I had to be the strong one, but I felt that I wasnt expressing who I really was. My husband would sometimes come home at two in the morning because he would be waylaid and asked about the change and he would calmly answer them. Two years after Gimmel Tammuz I went to the Rebbe on my own. Ostensibly, I was going to New York for the wedding of my sisters daughter in Williamsburg. I still go to her simchas every year and I tell my children, I go shopping with her, but my main day is the time spent in 770! When I went there for the first time when I was still wavering, I felt I was coming with the heavy burden of sacrifice. I knew this was the right step for us but it was so hard; it was me facing off against my family alone and I had struggles. I dont cry in public but when I got there, I

I see women who do mivtzaim, which is very important, but just as important is not to neglect the children. Mivtzaim cant be done at the expense of the children; the children come first.

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sobbed and said: Rebbe, help me! When my children were in Chabad schools, I developed a wonderful relationship with the girls principal. I began opening up to her and I told her the hard time I was having. She helped me a lot. The entire staff helped turn my whole life around. At a certain point I even worked there in the preschool. I would say Yechi with the children but they were just words and I felt nothing. Now, when Im very close with Lubavitcher women, Ive noticed that each of them is with her Siddur, and they sometimes daven even three times a day. I was used to tfillos being short so that we can be available for our children. It may sound funny but now Ive gotten more into davening. At that time I absorbed many concepts which are obvious to a bas Chabad but were unfamiliar to me. The staff at the school was amazing. I am still in touch with them. But you know what? In Chabad, they throw you into the water. They expect a lot from you, not like you are doing anyone any favors. Even when you are on the edge and not quite Lubavitch, they already start to demand: Come to a farbrengen, why dont you come? As we saw when they reported to the Rebbe about activities they did, the Rebbe wasnt satisfied and he told them to do twice as much. In Chabad there is no letting up. I found it hard being a part of this, because inside, I felt I wasnt quite there yet. As I mentioned, one of the things that bothered me was tznius. In school they were particular about tznius, but when I went to gatherings I would wonder: How could such a Chassidish woman and mekusheres look like that?!

ANOTHER PERSPECTIVE
Did you resolve this conflict? Yes, but only in later years when I felt that I was in the right place and that what I said and what I felt were in sync. It took me fifteen years. Today I know that modest dress is indeed a problem. I speak with Lubavitcher women and they dont deny it. There is a problem and it needs to be dealt with. When I am asked about the dress of men, Why dont they wear a shtraimel in Chabad? it actually annoys me. What?! Does the world stand on that? Or when they ask me, Why do you still wear a hat on your sheitel? I say, Thats your question?! You dont see a person? You dont see middos? You see a hat? Today, when I am in Chabad, and they ask me about dress, I say, Am I already okay that I can go over to someone else and correct them? I havent reached that stage yet. Until I reach that stage, Ill let that go. Furthermore, I dont know where the other person is coming from. When I see someone who is not dressed properly, it is possible that she is coming from a complete lack of tznius and this is progress for her. Maybe she is giving Hashem more nachas than me and in her head she doesnt have all the nonsense that goes through the head of someone whose dress is very modest. After so many years Ive made a switch in my brain and I think differently. As I mentioned, I did not understand going out on mivtzaim. When my son was sixteen and he went from yeshiva on mivtzaim to the Central Bus Station in Tel Aviv, I didnt oppose him but I was very

nervous. I asked him, What do you see there? He said, I put tfillin on people. I persisted, What do you see? He said, I put tfillin on people. I dont see anything. I dont know what you want. Now the subject is closed and I understand the idea of when you go to influence others, you are not influenced. In addition, you need lots of tfillos that they should be successful. What else about Chabad grabbed you? So many things. I dont know where to begin. Ill try Before I worked in the Chabad preschool, I worked in a municipal religious preschool. I noticed the many differences between them. For example, in the morning there is a chair near the mezuza and the children kiss the mezuza. Then they give tzdaka. In the previous preschool, everything was very impressive, and here it was a small, wretched apartment, but the values they conveyed to the children were so much greater. The conversations with Lubavitcher women are on a much higher level. They are always talking about the Rebbe. In general, in Chabad the concept of Rebbe is different than elsewhere. A Rebbe is not just a leader of a flock who gives counsel and brachos. The connection is personal and you live with it on a daily basis. In Chabad, ruchnius is also expected of women. What I was familiar with was that a womans place is in the home, which I think is very important, but not in an exaggerated way. For example, Shavuos for me was, Hashem, I have four meals to make [In Eretz Yisroel Shabbos plus one day of Shavuos]. I need cake.

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What shall I bake? Today, I try to approach these special days of kabbalas haTorah with a sicha of the Rebbe in my head and more inner preparation, aside from baking a cake. One of the many questions I was asked when we first started out was, Youll send your children on shlichus and then what? Today, I have a son on shlichus in some hole in the world, and I know its a tremendous thing. We were guests there on Shabbos and I saw people who simply do not live for themselves. All the shluchim, and in my opinion all Lubavitchers who do shlichus at home, do not live for themselves. Each of them needs to be active and they teach this from babyhood. What do little children do? They prepare for a Chassidishe Yom Tov. From a very young age they instill values in them. For Yud Shevat, my little ones listened to a CD on the topic around the clock. My son learned two pages of the maamer Basi L Gani 5710 by heart. It was moving. I see that parsha with little children, taught with sichos of the Rebbe, deal with spiritual concepts that are brought down to their level. In school too, from the lowest grades the children present the quarrel of the mountains before Mattan Torah in irreligious schools. They are already on stage and have to speak and be shluchos. Do you think other Chassiduyos can be influenced as well? Yes, but very indirectly, because as far as they are concerned, they have what they have and why do they need to hear something else? For example, on Shabbos Mevarchim I sit with my sisters and sisters-

in-law and they dont even know that its Shabbos Mevarchim. The ones who go to shul are those who have married off all their children and are informed, but otherwise, they dont know. So I explained and they were taken aback. What?! Girls go by themselves at 7:30 and say the entire Thillim?! What about kavana? Then I have to explain even if you say the words dont understand them, tremendously important effective. that and its and

husband learns with. Is there anything to learn from them? Definitely. Tznius. I dont know how to go about it but I think we can improve. Not just in dress but in behavior too, like when doing mivtzaim, it should only be women to women and men to men. We have to beware of losing our way. Another thing: I see women who do mivtzaim, which is very important, but just as important is not to neglect the children. Mivtzaim cant be done at the

However, after we married off a few children he told my brother: Now I can relax. I see that they are doing fine shidduchim.
In the past I would think, youre right, what can I say? Or, maybe in my head I knew the answer but it wasnt something I felt in my heart. Today, I can answer and feel good about it. It has become part of me. Today, if I have something to say, a story to tell, Im not shy. I speak up, but all in a roundabout way, while speaking about this and that. I have to be very careful. I dont know what is going on in their hearts. One time, my sister had complications in giving birth and I told her I was writing to the Rebbe with the Igros Kodesh, and she said, Write, write! I wrote every hour that the situation was difficult and all along I opened to letters that said, Mazal tov! And she ended up having a big yeshua. It all has to be done in a roundabout manner. There are many people here who secretly learn Chassidus. There is a young man here, a relative, whom my expense of the children; the children come first. I also tell my daughters, You go on mivtzaim and to farbrengens; dont forget there are mivtzaim at home too. Since they know my views, they ask me ahead of time, Ima, there is a farbrengen today. Do you need help at home? What gave you throughout all this? chizuk

It was the knowledge and feeling that we are in the right place. I dont know what a baal tshuva feels, but I think its that he came to see the truth and his eyes were opened. I feel that way bruchnius. To conclude: Ashreinu, Ashreinu that we have the Rebbe. When you know that you are connected and youre doing the Rebbes ratzon, you know you are in the right place. We need to do more and more, each in his own way, because the Rebbe expects more and more of us until the hisgalus.

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OUTSTANDING MAN OF CHESED

Two years ago, the Chassid, R Nesanel Dreifus, rav of a community and one of the Rebbes veteran shluchim in Netanya suddenly passed away at the age of 58 following a heart attack. * For over thirty years, he transformed the lives of thousands of Jews and drew them close to their Father in heaven and to Chassidus. * He was an outstanding doer of chesed. He felt peoples pain as though he was their father. * Remembering an unforgettable rav and shliach.
By Menachem Ziegelboim

Avrohom Meir Nesanel Dreifus was born in 5713/1953. His father was Todros Dreifus, a professor of Jewish philosophy at Bar Ilan University. As a man involved in education, after World War II he gathered students and started a Jewish school called Maimoni. The family moved to Eretz Yisroel from France and settled in Katamon in Yerushalayim. R Nesanel was a young boy when he became acquainted with Chabad. At some point, he switched to Yeshivas Toras Emes where he assiduously studied Nigleh and Chassidus. His family did not approve of the change in their son. They

found the Chassidic practices he adopted hard to accept. His father wanted his son to follow in his ways and get a degree, and even wrote to the Rebbe and complained about his son. The Rebbe wrote back a long letter in Adar 5733 in which he wished him much nachas from his son and laid out the attitude the father ought to have regarding the changes in his son. In Toras Emes, he became friends with R Kalman Druk who learned with him and was the one who first suggested that he write to the Rebbe. R Elozor Kenig, who learned with him at that time in yeshiva and later became his mechutan, said, He was a very Chassidishe

and pnimiusdike bachur. He used his time for learning. You could see a certain doggedness in him. As soon as he discovered Chassidus, he went with it, with all his heart, and nothing could stop him from the truth. He invested a lot in order to adjust to the Chassidishe atmosphere and Torah learning. The language was hard for him and he worked hard to be a Tamim like everyone else. When he was fifteen, he met R Menachem Wolpo, today a rav of a Chabad community and shliach in Netanya. At that time, he was a talmid in yeshiva whose parents lived in Yerushalayim. They later became the first shluchim in Netanya. Nesanel

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R Dreifus, as a Tankist, receiving a pack of dollars from the Rebbe to give to tzdaka

told his friend that he had no place to eat that Pesach, because his home did not observe the stringent practices of Chabad. R Wolpo invited him to his house and that is where he spent all of Pesach. He served in the army for two years. Since he came from France, he was only required to serve for two years. Then he went with his friends for a year on Kvutza, with the encouragement of the mashpia, R Mendel Futerfas who paid for his ticket and his stay there. After Kvutza he went on shlichus to the yeshiva in Brunoy. In 5736 he married Chana Mendelssohn.

I contacted the lawyer and told him the story. He said, Legally, its a problem. But you are a Lubavitcher Chassid and I know R Dreifus. If R Dreifus who is your rabbi sent you here, and your Rebbe gave you a bracha, I recommend that you get someone to remeasure the apartment.

FAITHFUL SOLDIER ON SHLICHUS

R Menachem Wolpo was already working as a shliach in Netanya upon the insistence of R Moshe Slonim. As the work expanded, R Wolpo invited his friend R Dreifus, together with his wife, to join him on shlichus.

I knew Nesanel personally and knew him to be a Chassidishe person who cared, and I was thrilled to make him this offer. He accepted. R Dreifus, wife and baby daughter, arrived on shlichus in 5737. They rented an apartment in the center of town and began being teaching Torah to those
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who were not yet religious while simultaneously starting a program for the religious members of the city to acquaint them with Chassidus. With his talents and charm, R Dreifus was able to reach all types of Jews. Until his final day, he had connections with the religious community and the irreligious community, said R Wolpo. R Wolpo married a few years later and settled in the immigrants neighborhood in southern Netanya. The two shluchim worked together day and night on reaching people through programs, Evenings with Chabad, farbrengens, shiurim, and mivtzaim. A few years later, R Binyamin Niazov joined them. wont forget how he spoke about the importance of tzitzis. I was inspired and said I wanted to wear them. He went home and came back soon after with a pair of his own tzitzis. Throughout the years he was with us, from our first foray into Judaism, through the births of our children, the brissin, the bar mitzvahs, and the weddings. He was involved in every detail of our childrens shidduchim. He often guided us and he gave us good advice. He helped me in every aspect of my advancement in religious life whether it was going to learn and where, about shlichus, about being a rav of a khilla, etc. I didnt make a move without consulting him. After Didan Natzach, the Rebbe said that everyone could make requests for brachos and he would take the letters to the Ohel. Everyone felt it was an auspicious time and numerous letters were sent to the Rebbe. At that time, we lived in a small apartment on a high floor. We had to climb eighty steps! We asked the Rebbe for a bracha for a spacious home. A week later, my wife found a large apartment of 160 square meters. At the time, we did not know the law about not being allowed to transfer a state subsidized mortgage to a home that measured more than 100 meters. The price of the house was a bargain and we quickly signed the contract. We wrote to the Rebbe and asked for a bracha and in the return letter it said, meshane makom, meshane mazal (change your location, change your fortune). The Rebbe also wrote, Success with the house. When we went to the bank to take care of the mortgage and payment, the official told us that we couldnt transfer the mortgage and we had to pay cash or in some other way for the new apartment. We were devastated. We had no money for that, nor could we cancel the contract and find another apartment of that size and at that price. My wife said to me, Go to R Dreifus. He is your rav. I went to his house and told him the story. I also told him about the letter I received from the Rebbe and the addition to it. He concentrated on what I had to say and thought and thought. He finally said, I have an idea for you. In Netanya there is a religious lawyer whom I know. Consult with him about what to do under these circumstances. I contacted the lawyer and told him the story. He said, Legally, its a problem. But you are a Lubavitcher Chassid and I know R Dreifus. If R Dreifus who is your rabbi sent you here, and your Rebbe gave you a bracha, I recommend that you get someone to re-measure the apartment. I hope everything will work out. We got an assessor, a tough professional and he did his work very exactingly while we were on tenterhooks. When he finished his work, he said it was only 101 meters. It was an open miracle. We got the mortgage and thanks to that, we live in a spacious apartment which is also the focus of our outreach work. Its all thanks to listening to our mashpia, R Dreifus.

HE TOUCHED SO MANY PEOPLE

R Dreifus touched the lives of so many people who will find it hard to forget the man that stood by their side, whether for a moment, for many days, or even over many years. He had a tremendous influence on people. R Moshe Antizada, rav of the Iranian community in Netanya, said: You can say that I was a close disciple of his. He was my mashpia for the entire thirty years since I first met him. I took my first steps in Judaism thanks to him. I would consult with him, talk to him, and I got so much from him. I owned a grocery store and R Wolpo was my customer. After R Dreifus moved to Netanya, he also became my customer and we began to talk. He was pleasant to talk to and we decided that I would change the mezuzos in my house. He brought me mezuzos and did not send me to buy them. On another occasion we spoke about tzitzis. I

PURE CHESED
R Nesanel Dreifus was chesed of chesed. That is the phrase that a number of people I spoke to used to refer to him. They all highlighted his nonstop giving. People felt that his need to help was inborn; he could not do otherwise, even though he

32 19 Elul 5772

was not paid, not even spiritually. He never asked anyone to come to shul or to put on tfillin in exchange for material assistance that he gave. When he heard about someone with parnasa or shidduchim problems, he took it to heart and immediately got to work. He was more than a father, said one of his mekuravim who wishes to remain anonymous. He worried more than a father. R Elozor Kenig said, At the Shiva house, I heard someone tell how R Dreifus was mekarev him, took care of his shidduch, and even married him off. My wife heard a woman tell how he was mekarev her and married her off too. He got people on their feet financially. When he had to do someone a favor, he did not even consider the spiritual profit. He just saw what needed to be done. It was the secret to his success in facilitating shalom bayis. He had the ability to feel the other persons pain. People who sat with him felt that he truly understood them. R Dreifus founded an organization called Nesina. He sent food packages to the needy not just for Shabbos and Yom Tov but throughout the year. It was an enormous operation. He would often travel to France to raise money for this project. He was busy doing chesed all day, says R Menachem Wolpo. He made shidduchim, he established homes, and he facilitated shalom bayis and devoted his days and nights to this. He was also gifted with the ability to convince young men and women not to intermarry. R Antizada: He did so much chesed, he gave so much. The following

R Dreifus sitting with R Moshe Antizada

His wife was about to give birth and they were getting ready to go to the hospital. Someone else would have mentioned the situation and asked to call back later, but he heard me out and quickly dealt with the matter.
A certain Lubavitcher was embarrassed to tell anyone of his financial plight and Erev Pesach he had nothing for Yom Tov. R Dreifus apparently figured this out and knocked at his door and supplied him with food from A to Z. He even gave him enough matza to last him until long after Yom Tov. Until today, he has no idea how R Dreifus found out about him. He would often sign as a guarantor for loans and when people couldnt pay back the loans, he would pay out of his own pocket. When I was at the Shiva house, someone who runs a gemach was there and he told me that R Dreifus signed as a guarantor for an unfortunate fellow for a sum of a few thousand shekels. When the loan came due and the man had not paid, he called R Dreifus and asked him to honor his

story is a typical example of his giving. Years ago, I had an urgent problem and I called him. His wife was about to give birth and they were getting ready to go to the hospital. Someone else would have mentioned the situation and asked to call back later, but he heard me out and quickly dealt with the matter. Someone whose financial situation was poor told me how R Dreifus helped him. This man called me Erev Shabbos, shortly after the funeral and couldnt stop crying. He told me that for a period of time he had been in a depression and R Dreifus noticed this. He would take me to his home every day and for an hour and more he would tell me funny stories and jokes. I could tell you stories for days about the help we personally received from him.

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oBituarY
guarantee. R Dreifus asked him to wait a little bit more and when the man had still not paid, he covered the entire loan. Through his organization, he provided food for about a thousand people on a regular basis. He brought peace to hundreds of homes and saved homes from breaking apart. On Friday, someone told me in tears that R Dreifus had saved him twice. The first time was when he was about to get divorced and R Dreifus came to his house and sat with him until dawn. He did not leave until peace had been restored. The second time was when he was financially in a hole and R Dreifus got him back on his feet. There are several types of people. There are those who are unaware that you need to help another Jew, because they are busy helping themselves. There are Chassidim who, boruch Hashem, help others but they help here and there, trying to do something, and sufficing with that. R Dreifus could sit with someone for hours in order to help him, and not only for his talmidim and mekuravim, but anyone, even if he had just met him. Its unbelievable how many people were connected to him.

R Noach Solish, director of activities at the Chabad house in Netanya: The heart refuses to believe; the mind refuses to absorb; the hand refuses to write. How can it be? How can it be that R Nesanel Dreifus is no longer with us? How can we write about him in past tense? When I came on shlichus to Netanya a little over eleven years ago, I became acquainted with R Dreifus. From the first moment, I was captivated by him and felt tremendous love and admiration for him. I felt that my success in shlichus was thanks to his laying the groundwork along with his colleagues, R Wolpo and his right hand, R Binyamin Niazov. R Dreifus was a multifaceted person. He was a Chassidishe mashpia in the flavor of the previous generation; someone with a great sensitivity for a Chassidishe story. When he told a story, it sounded different. It wasnt an ordinary Chassidic story. This is why so many people came to hear him at farbrengens. He wasnt just a wonderful storyteller; he had the zchus of having many miracle stories of the Rebbe happen through him. He was a great speaker. Every day, after davening in the morning, he gave a shiur in Chassidus in addition to the many other shiurim he gave throughout the week. He attracted a broad audience. Over the years, thanks to his shiurim, many became involved with Judaism and connected to the Rebbe. Some of his mekuravim are now shluchim. He was the rav of a shul and a beautiful community. He materially and spiritually maintained and supported the first Chabad shul in Netanya. He did this with unimaginable mesirus nefesh despite the obstacles. He had a listening ear and was a marriage counselor. He patiently and sensitively counseled and helped many couples with shalom bayis. Thanks to him, there is peace in the homes of many couples. I once gave him a ride that took over an hour. He had started a conversation on his cell phone before he got into the car, I dont know how much earlier, but I think it was long before we left. Throughout the trip, there and back, he was involved in making shalom. I was blown away by his caring and desire to help. When he finished talking, I asked him whether he charged anything for his services. He deserved at least something for all the time he expended. R Dreifus gave me a look Ill never forget and didnt even answer me. I tried from another angle. After all, among the people he helped, some were men of means. How about enlisting their aid for his food packages? Needless to say, he refused to even hear of it. His most outstanding quality was that he was a man of tremendous chesed. He founded a huge chesed organization to help the needy and it was all done with joy and Ahavas Yisroel. Ill end with a short story that is typical of his character. It is a story told by the shliach in Ramat Aviv, R Shneur Zalman Chaviv. The manager of one of the branches of a large food concern in Ramat Aviv Gimmel became very involved in Judaism thanks to R Chavivs work and he became religiously observant. This man lived in Netanya and when he became shomer Shabbos, R Chaviv referred him to R Dreifus shul. In his special way, R Dreifus warmly welcomed the man who became a regular at the shul. After learning together with him one day, said R Chaviv, he asked to speak to me. He said he wanted to make a donation to the chesed operation that R Dreifus ran, i.e. the food parcels for the needy. However, R Dreifus told him, When it comes to donations, you need to speak to R Chaviv first. You can give only what he approves. I think that says it all!

MAN OF HALACHA AND PROPER JEWISH/ CHASSIDIC CONDUCT

Besides being a shliach in Netanya and a member of the hanhala of the Chabad house, he also served as rav of a shul. The shul is frequented by Lubavitchers as well as French immigrants and many

34 19 Elul 5772

mekuravim. He gave numerous shiurim here in Hebrew and French and he was a gentle leader of his flock. He was very particular about answering amen and not speaking during davening. Many French immigrants would go to his shul in order to hear his lectures and attend his farbrengens, through which he spread Yiddishkait and Chassidus. He gave many shiurim on how to run a Jewish home and on parenting. He would set aside time to teach young married men how to run a Chassidic home and how to impart a Chassidic chinuch on their children. He would often warn that chinuch takes place at home, not in public. He would say that if a child cries in a store about a candy, he should not be educated in the store. The candy should be bought and at home he should be told the reasons for (not) giving the candy. One Shabbos, a father slapped his son in shul. Many people saw this, including R Dreifus. They were sure that the rabbi would speak about this but he kept quiet. When they asked him afterward why he remained silent, he said, If I would have rebuked him in public about how it is forbidden to rebuke a child in public, what would I have gained? As rav of a khilla, he got along with everyone including

R Dreifus (center) at the chesed operation

those with different views on inyanei emuna and Geula. Although he was worldly and met with people from all walks of life, he was first and foremost a shliach who focused on his shlichus and a rav to his khilla. He was a yerei Shamayim who did not know how to cut corners. R Wolpo said, He was a genuine Chassid, sincere, and very Chassidish. When it came to Halacha he would never compromise. When a question arose regarding a certain kashrus matter, or if any question came up regarding a given food, he would call a rav mora horaa. He cared passionately about every detail of Jewish life. R Yosef Kook, the gabbai of the shul where R Dreifus was

rav, said, There is a falafel store in Netanya that has a superior hechsher and everybody eats there, but he would not eat there. In shul he would ask for products with Lubavitcher hechsherim for the Kiddush, or else R Landaus or the Eida HaChareidis. For the same reason, he did not allow cooked food at kiddushim, not even from my house or his house, because that would make problems when it came to food from people who relied on lesser hechsherim, and he did not want to insult anyone. He is survived by his wife Chana, and his children Miri Kenig (Natzrat Ilit), Riki Elroi (Kfar Chabad), Fradi Alperowitz, Devori Raskin (Budapest), Esther Yakuny (Netanya), and R Yossi, R Menachem, and HaTamim Aryeh.

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Issue 849

Parsha thouGht

TOTALITY PERSONIfIED
By Rabbi Heschel Greenberg

CARRYING THE BIKKURIM ON THE KINGS SHOULDERS

This weeks parsha discusses the Mitzvah of Bikkurim, the first fruits a Jew would bring in a basket to Jerusalem. The Mishna describes the manner in which the basket would be carried. As soon as the owners of the fruits would arrive at the Temple Mount, they would carry the basket on their shoulders and bring it to the Kohen. The Mishna then underscores the importance of personally carrying the basket by citing the fact that King Agrippa (of the Herodian dynasty, known for his fidelity to Jewish teachings and the mutual respect that existed between him and the Sages of his time) would also personally carry the basket of Bikkurim rather than have one of his servants do it for him. A question has been raised. Isnt there a commandment in the Torah to preserve the honor of a king? Moreover, a king who wishes to forgo the honor due him may not do so for it is not his honor to forgo, it is G-ds honor that he represents. What then gave Agrippa the right to forgo his honor and schlep his own basket? The Talmud (Sanhedrin 19b) addresses a similar problem with respect to a kings performance of a Mitzvah that may be beneath

his dignity. The Talmud explains that a Mitzvah is different. When a king wishes to forgo his honor in deference to another mortal he is told that his honor is not truly his own to forgo; the monarchy is a Divine institution and it is G-ds honor that he must preserve. However, when he wishes to perform a Mitzvah that may appear to be demeaning it is not a problem because what he does is for G-ds honor.

for the purpose of honoring G-d, and is therefore desirous and praiseworthy. King Davids response serves as a precedent for all of the apparent irreverent behavior, the wild gestures and gesticulations that accompany special holiday celebrations. It is not considered to be degrading and demeaning. Rather, it is our way of displaying our passion for G-d and His Holy days.

KING DAVIDS IRREVERENCE

A similar issue was raised by King Davids queen Michal, the daughter of King Saul. When King David returned with the Holy Ark he danced with all his might before the L-rd and carried on in what appeared to be an undignified fashion provoking the ire of Michal: Michal, the daughter of Saul, looked through the window, and she saw King David hopping and dancing before the L-rd, and she loathed him in her heart. And when she expressed her profound displeasure with his behavior, David responded that even if he would demean and degrade himself more for the sake of G-d, he would, in truth, feel honored. In other words, when a king stands before G-d and pulls out all the stops although he appears to be dishonoring himself, it is

HOLY FOLLY OR WHOLLY FOLLY?

Everything that exists in the realm of holiness has its counterpart in the secular and even in unholy domains. People go crazy in the presence of superstars and at special sporting events. They will stand, hop, jump, shout, gesticulate and carry on, shedding every ounce of civility and normalcy. Yet that, ironically, is called normal behavior in our civilized society. Where does that craziness come from? It really derives from the souls passion for G-dly things. The soul is in a constant state of moving and shaking, trying to get closer to the Divine. If one does not dance and sing for G-d, the soul will find other outlets to let off some of its steam. And if it cannot express

36 19 Elul 5772

its passion for G-d, it might discover that its passion has been diverted into frivolous matters, if not worse. In Chassidic parlance, two forms of folly are described: There is holy folly (Shtus dkdusha) and its unholy counterpart (Shtus dleumas zeh). The Talmud (Ksubos 17a) relates that when a certain Sage juggled at a wedding to bring joy to the bridegroom and bride, he was criticized for his irreverent behavior by one of his colleagues. Only after his passing, when his critic witnessed a fiery partition that separated his grave from all the others, did he realize that this sages folly was actually a sign of his heightened and unconventional spiritual level and that he was head and shoulders above all the other Sages. If holy folly is warranted, even for the noble monarch, it is certainly desirous for the common person. And if one must act unconventionally for G-ds honor during Holidays and other festive occasions, than certainly one must go to great lengths, even what some may consider overboard, to bring Moshiachthe ultimate human monarch, who will usher in unprecedented and perpetual G-dly light.

Jew would express gratitude to G-d for His abundant blessings, there is something unique about this particular way of expressing gratitude. When we eat, we recite a blessing thanking G-d for the food He has provided us. In contrast, when a Jew brought Bikkurim, it was not just a mental and verbal exercise; the Jew had to engage his power of action as well. He had to physically bring the first fruits to the Holy Temple. This implied that every aspect of his being was a part of this expression of gratitude. Moreover, the person

total submission that a king must exhibit by relating a law concerning the central prayer, called the Amida (standing prayer) or Shmoneh Esrei (Eighteen Benedictions). During this prayer there are four places where we bow our heads, twice at the beginning and twice near the end. A Kohen Gadol was required to bow at the beginning and end of each of the eighteen blessings. A king would bow at the beginning and remain in that bowed position throughout the entire prayer. Rashi explains: The greater one is, the more he must humble himself.

Everything that exists in the realm of holiness has its counterpart in the secular and even in unholy domains. People go crazy in the presence of superstars and at sporting events. They will hop, jump, shout, gesticulate and carry on, shedding every ounce of civility and normalcy. Where does that craziness come from? It derives from the souls passion for G-dly things.

HOLY FOLLY AND A BASKET OF FRUIT

We must still try to understand why the lesson of a monarchs need to forgo his own honor is derived from the example of King Agrippa carrying a basket of first fruitsBikkurimfrom the Temple mount to the Temple. There is something special about the Mitzvah of Bikkurim. Although this Mitzvah is one of many ways through which a

who brought the first fruits had to bring it in a basket. Not only did every fiber of the person participate in this outpouring of thanks, but even his possessions became an integral part of the ceremony. Not only did we bring our choice possessions to G-d, we did it with our possessions. That is what we call total involvement in a Mitzvah. We can now understand why this Mitzvah, in particular, establishes a precedent that even a king whose honor must be guarded would personally schlep his basket to the Temple. Of all people, a king has a special obligation to demonstrate his total subservience to G-d. The Talmud captures this

In light of the above analysis, we may add another insight as to why the king had to remain bowed throughout the prayer. The spiritual dimension of the king is one of totality. A king exhibits total submission in every aspect of his being. His honor is G-ds honor. He must appear dignified and noble at all times. A kings role is to reveal G-ds Kingship to the people. No part of him can be permitted to compromise his G-dly role. The king must exude an aura of total involvement with his Judaism. This is one of the reasons why a king must have a Torah scroll written expressly for him and carry it with him at all times. Of all the Mitzvos, there is one that reflects this notion of totality
Issue 849

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Parsha thouGht
of involvement in expressing our dependence on and attachment to G-d. This is the Mitzvah of Bikkurim, which, as stated, involves our thought speech and action and our possessions as well. Of all the places in the world there is one that demands total submission: the Beis HaMikdash, the Holy Temple in Jerusalem. Hence, the king, the person who personifies total commitment, would demonstrate this concept of totality, particularly, by bringing the Bikkurima Mitzvah that involves the totality of the human experiencefrom the Temple Mount to the environment that generates the aura of totality, the Holy Temple itself. of perfection. We will have the totality of Torah and our Mitzvah experience will likewise be a total and encompassing one. To usher in that age, KING MOSHIACH: WHY Moshiach, the ultimate THE EMPHASIS ON THE personification of total MONARCHY? involvement with G-d and We can now understand why Judaism, will be a king. His role as Express service Express service there is emphasis in rabbinic a monarch as it relates to power Fully is a and control is not so important to Fully Computerized literature that Moshiach Computerized monarch. Why would that be highlight. Rather, it accentuates important when we are dealing the all-encompassing nature of 331 Kingston Ave.Ave. 331 Kingston his Flr) Brooklyn NY with an age of utopia and the king in nd(2ndrelationship with 11213 (2 Flr) Brooklyn NY 11213 pervasive goodness and holiness? G-d and with the Jewish people The answer is that the and indeed with all of humanity. Messianic Era is characterized within minutes! Get your tickets within Moshiach, more than any other Get your tickets minutes! by Maimonides as an era when person, personifies the Mitzvah Fax: (718) 493-4444 Fax: (718) 493-4444 all of Judaism will reach its state and ideal of Bikkurim.

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38 19 Elul 5772

shLeiMus haaretz

ARIEL SHARON:

MY INTERVIEW WITH THE REBBE

he Lubavitcher Rebbe showed extraordinary knowledge regarding ongoing military matters in Israel, in areas of security and politics, and in those pertaining to international affairs, specifically those connected to instructions emanating from Washington. Moreover, the Rebbe showed knowledge down to the smallest details of the military confrontations that took place during the Six Day War. The Rebbe said to Sharon: It will be our greatest insanity if we were to retreat from the new borders. It will expose the lack of trust of the government of Israel; lack of faith in our own strength will only invite external pressure upon us. It is imperative to stop trying to find favor in the eyes of the gentile nations. This has

never helped in the past; neither will it ever help for the future. The indecisiveness in Israel must stop. It is obligatory to uproot the mentality of exile [slavery to the gentile nations] from the Land of Israel. Were the government of Israel to decide to inhabit the liberated territories and come out with a call to world Jewry to come and settle these lands, I am certain that half a million young Jewish people would respond to this challenge. With regard to the various solutions that have been forwarded, which call for a full or partial retreat on Israels part, the Lubavitcher Rebbe said: This plan will bring about a sharpening of tension in the future. These are solutions run contrary to the natural path. From the Rebbes view, Israel today lies within its

natural borders. With pain did the Rebbe continue: Every matter which is decided by the government of Israel is known immediately by the gentiles. He turned to Commander Sharon with the question: Why does the military not present its view more forcefully regarding the [security of the present] borders? Sharon replied: This is a political decision. The Rebbe interrupted him with a wave of his hand in dismissal: This is not a matter of politics; this is one of security. I believe with perfect faith that we are able, and we must, inhabit these territories.
[From an interview with Mr. Ariel Sharon, re-printed from the publication The Rebbe Thirty Years of Leadership, page 112.]

Issue 849

39

MeMoirs

MENAHEL Of THE YESHIVA IN CHARKOV

GPu agents visit the yeshiva. * r zalmans tactic that helped maintain the yeshiva for another year and a half. * from the life of r Yehoshua shneur zalman serebryanski ah.
Prepared for publication by Avrohom Rainitz

s the years passed, R Chatshe Feigin got to know R Zalmans tremendous qualities and his abilities in leadership and organization. When he had to leave Russia, he gave R Zalman the responsibility of the gashmius running of the yeshiva in Charkov. The spiritual running of the yeshiva was given to R Yehoshua Korf who was the mashgiach of the yeshiva. The two of them together ran the yeshiva in the face of communist persecution. In letters that R Zalman wrote to his friend, R Eliyahu Sklar, he hinted at the state of the yeshiva. This is what he wrote in a letter dated 3 Seitzei 5687/1927: I am working at the factory [=yeshiva] here in the department that was previously in Szedrin. My friends Yeshua Korf and L. N. [Leibe Neuschuler] are here too. On 2 Teves 5688 he wrote: The factory [=yeshiva] that was previously in Szedrin is now here and has expanded in numbers. There are 25 workers [=talmidim].

FEAR TACTICS
After a number of years in which the yeshiva was in the shul in Charkov, the GPU decided to put an end to the learning taking place there. Since all the talmidim were over 18 and their learning did not constitute a violation of the law, the GPU decided to use fear tactics. On the morning of a wintry day in 5688, a representative of the GPU appeared at the shul. With him was the representative of the Cultural Department and they found the talmidim in the midst of their learning. There were twenty-five talmidim there, but most of them managed to immediately slip out when they realized what was going on. The GPU agent was only able to write down information on eight boys. The two agents spoke to one of the gabbaim, R Moshe Meir, and told him that the gabbaim of the shul were accused of opening an educational institute on the premises without permission from the Cultural Department. They instructed him to sign that this was in fact the case. R Zalman, who was present,

tried to explain to the gabbai that he could avoid signing the incriminating document by claiming that it wasnt a formal institution, but individual bachurim who gathered to learn in the shul. However, the gabbai was scared and signed. When they finished writing up a report of their visit, they told the gabbai that he had to get the names of the other boys who were learning there and had slipped out. They threatened him and said that if he did not come the next day to the offices of the GPU with a complete list, they would work on getting the shul closed down with the accusation that illegal activities had taken place there. It was only after the two men left that the gabbai calmed down and began to think clearly about what had happened. He realized that R Zalman was right, that they had no legal reason to close the shul and they certainly couldnt demand that he bring the names of all the talmidim. He wrote a letter in which he said he did not know the national language well and that his signature on the document was merely due to pressure. He wrote that after thinking it over, he had concluded that the report wasnt at all correct, since there

40 19 Elul 5772

had been nothing illegal going on in the shul, just individual bachurim who had come, each one separately, in order to learn in the shul. The next day, R Moshe Meir the gabbai went with the other gabbaim to the Cultural Department of Charkov and presented his letter of protest. The clerk took it but repeated his demand that the gabbaim must produce a list of the names of talmidim who had slipped out. Although officially the law was on their side, the gabbaim knew that if they aroused the ire of the GPU they could pay dearly. They had no doubt that the GPU could carry out their threat and close the shul. They told R Zalman that they could not take on the great responsibility of having the shul closed, and so they wanted the talmidim to stop visiting the shul and find somewhere else to learn.

The shul which served as the center for Chabad Chassidim who lived in Charkov in the Ukraine. This shul housed the secret Yeshivas Tomchei Tmimim.

R ZALMANS PLOY
R Zalman understood the feelings of the gabbaim but he had an idea. I have a simple suggestion. Let us arrange new elections for gabbaim and we will ask one of the senior Chassidim to run against you. We will make sure this old Chassid is elected as gabbai and the GPU will surely not bother him. They accepted R Zalmans idea and within a short time an old Chassid of the Tzemach Tzedek was elected gabbai. The yeshiva continued to operate in the shul and the GPU realized that a man of his age was not afraid that they would undermine his livelihood etc. and they left him alone. The Rebbe Rayatz received a detailed report about the visit of

the GPU at the shul in Charkov and in a letter dated 8 Nissan 5688 to Professor Chavkin, he wrote (in German): In Charkov the following took place. Religious classes were held in the shul for adults (over 18), which is permissible according to Soviet law. Nevertheless, special action was taken against them. Not only did they not allow them to continue, they even went to people who

hosted them and forbade them from letting the talmidim into their homes at night, in order to force them to leave. R Zalmans tactic succeeded in maintaining the yeshiva for nearly a year and a half, until the summer of 5689, but at a certain point the GPU ran out of patience. They personally made sure to maintain a presence in the shul, until the talmidim saw they could no longer have a yeshiva there. The bachurim learned for a short time in a village near Charkov where they rented a house from a gentile. They learned with R Yehoshua Korf, but the yeshiva in Charkov was soon disbanded. Some of the bachurim went to Nevel and some went to Yekaterinoslav. Before the bachurim went to Yekaterinoslav, R Zalman went there for two weeks to set up the infrastructure for the new secret yeshiva. During his short visit he visited the home of the rav, Rabbi Levi Yitzchok Schneersohn, father of the Rebbe MHM, with whom he discussed communal matters.

Issue 849

41

YounG chassiD

THANK YOU AND THANK YOU AGAIN

anky rang the doorbell and stepped back. It was hard to resist the urge to ring it again, but he knew that Zeide was moving slowly these days. He really loved spending time with his zeide and he was old enough now to appreciate Zeides wisdom and experience. Yanky! Come in, come in! Im honored that you came to visit me on your special day. Mazal tov on your birthday! Thank you, Zeide. Since it is my birthday, I wanted to give you a bracha for good health and nachas from all of your children and grandchildren. And you, Yanky already give me nachas. May you continue to grow to be a chassid, yerei Shamayim, and a lamdan. Thats what everyone told me at my bar mitzvah! Every year you can grow a

bit more. I mean in Yiddishkait, not inches! The grandfather handed Yanky a present. Here is a seifer that I dont think you have yet. Thank you, Zeide! Are you thanking me before you even know what is inside? Zeide, I know that anything you give me deserves a big thank you, and Im sure that when I open it and learn it, Ill need to thank you again. Aha! To be thanked twice how lucky I am to have such an appreciative grandson! I really mean it, Zeide. I appreciate the whole seifer when I first get it, and then I appreciate it even more as I learn from it. It is two different reasons to say thank you! Do you know, Yanky, that is like when we thank Hashem

Zeide, I know that anything you give me deserves a big thank you, and Im sure that when I open it and learn it, Ill need to thank you again.

Yisborach. We say Modeh Ani as soon as we wake up, before we unwrap our day. Then we thank Hashem again later in Shacharis when we have had a chance to think about what we are grateful for. Like the First Fruits in this weeks parsha? Yes. Can you tell me who else has a birthday this week? Sure! The Baal Shem Tov and the Alter Rebbe. The Baal Shem Tov taught the Yidden to appreciate Hashem with pure faith, like the thank you of Modeh Ani, while the Alter Rebbe taught us to understand to the best of our abilities what we are thanking Hashem for, which is like the expressions of gratitude later in davening. Wow! Zeide, will I ever know as much as you? Yanky, if you keep growing in knowing more each year, you will, G-d Willing know taller than me.
The above story is fictional. The lesson is based on Likkutei Sichos vol. 34 p. 145-152.

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