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3 D’var Malchus
5 Moshiach & Geula
15 Moshiach & Geula
29 Parsha Thought
34 Tzivos Hashem

Nosson Avrohom

Zalman HaMeiri

22 HIS


Zalman Tzorfati

Ohad Bar-Sela

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M.M. Hendel
Rabbi S.Y. Chazan

Boruch Merkur

2015-07-07 8:02:30 AM


It is not correct to say that the thought of
redemption in the time of exile is a dream,
but the exact opposite: when we think about
exile – that is the dream! * It is specifically
when one accepts the illusion of exile, that it is
a dream; it is only during the (dream of) exile
that one fools himself into thinking that it is
Translated by Boruch Merkur

The Alter Rebbe wanted to share
this insight with the Jewish people in
advance. During the time of exile,
every Jew must know that exile is a
dream! It is explained in Torah Ohr
– in the maamer beginning with the
words, “A song of ascents: When
G-d returns the returnees to Tziyon,
we will have been as dreamers” –
that exile is like a dream: “we will
have been as dreamers.” However, in
the midst of the dream [i.e., during
exile], people delude themselves into
believing that it is real. The fact is
though that exile is actually a dream!
The illusion of exile will be openly
perceived as such in the Future Era,
as the verse teaches, “When G-d
returns the returnees to Tziyon,
we will have been as dreamers.”
In Torah Ohr, the Alter Rebbe
elaborates: “The meaning here is
that this aspect of dreaming will be
revealed in the Future Era. [That is,
at that time] everyone will recognize,
know, and comprehend that the life-

energy drawn to them during the
time of exile was from the aspect
of dreaming, for which reason they
will say, ‘we were as dreamers.’” It
is not correct to say that the thought
of redemption in the time of exile
is a dream, but the exact opposite:
when we think about exile – that is
the dream!

This teaching was said by the
Alter Rebbe during the time of
exile, knowing what he states in the
maamer that begins with the words
“And the one thousand and seven
hundred” – that the date predicted
as the beginning of the redemption
will be decades thereafter, in the
year 5603 or 5608. Nevertheless
the Alter Rebbe says here that they
will then know that exile is a dream!
[Curiously, the Alter Rebbe states a
fact and then says that this fact will
only be known at a later date.]
[To reconcile this seeming
contradiction, we must say that] the

fact that exile is a dream will only
be openly experienced as such in
the Future Era, whereas at present,
people perceive that the dream of
exile is not a dream at all but reality.
However, the Alter Rebbe wanted
to share this insight with the Jewish
people in advance, during the time of
In effect, Dovid HaMelech had
already dispelled the illusion of exile
in T’hillim with the verse, “When
G-d returns the returnees to Tziyon,
we will have been as dreamers.” The
Alter Rebbe, however, quoted the
verse and elucidated it according
to the teachings of Chassidus
Chabad, and thereafter it was further
expounded upon by the Rebbes who
followed him. The maamer was
then published and publicized in
the book Torah Ohr. Certainly the
Alter Rebbe wanted Torah Ohr to be
disseminated everywhere, insofar as
it is relevant to all aspects of Torah,
especially the inner dimension of the
Torah. Thus, the Alter Rebbe wished
to spread word of this insight even
amidst our current state [among
those who are steeped in the dream
of exile]. According to the Alter
Rebbe, every Jew must know that
exile is a dream!
Since this teaching became part
of the Torah and all Jews may study
it, this in turn has an impact upon the
world and the exile itself, as it is said:
“The Alm-ghty gazed into the Torah
and created the world” [illustrating
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D’var Malchus
the causal relationship between
Torah and the world]. Likewise,
“anyone who gazes into it, into
the Torah, and exerts himself in
it, sustains the world, as it were.”
From this it is understood
that the fact that we are
speaking incessantly about the

to Torah the exile is in fact a
dream, a dream to the extent
that the perception in the dream
of exile is that redemption is a
dream and exile is reality. Thus
it is understandable why talk
about the redemption is met with

“All predicted dates for the advent of Moshiach
have passed and the matter is only dependent
upon t’shuva, repentance,” and t’shuva can be done “in
a single moment, in a single instance.” Thus, Moshiach
Tzidkeinu comes immediately, in reality!

redemption and clamoring that
Moshiach should come now,
notwithstanding the fact that we
are presently in exile – this is not
a dream at all. On the contrary, it
is reality!
It is specifically when one
accepts the illusion of exile, that
it is a dream; it is only during the
(dream of) exile that one fools
himself into thinking that it is

On the other hand, when
Jews consider the exile to be
reality, and redemption to be
a dream, and when they claim
that “Behold, Moshiach comes”
is a dream – that is not the
opposite of proper faith. Indeed,
they believe in the coming of
Moshiach, it is just that their faith
remains detached from them; it is
not internalized. Consequently,
the redemption is for them like a
dream. […]
Nor is this approach contrary
to Torah per se, for the Torah
itself states, “we will have been
as dreamers.” That is, according

Similarly with regard to
all the questions asked in the
time of exile regarding the
redemption. For example, the
baal ha’geula [the Rebbe Rayatz]
said decades ago, “immediately
to redemption,” begging the
question: how is it possible that
this has not yet come to fruition
and Moshiach still has not come?
It is necessary to know that all
these questions, difficulties, and
doubts come from the dream
of exile. From the mindset of
exile, proofs, explanations, and
answers are indeed required.

The reason why we constantly
speak about the imminent
coming of Moshiach Tzidkeinu is
because that is the fact; it is no
mere dream!
As discussed above, “all
predicted dates for the advent of
Moshiach have passed and the
matter is only dependent upon
t’shuva, repentance,” and t’shuva
can be done “in a single moment,
in a single instance.” Thus,

immediately, in reality!
But even if Moshiach has not
yet come, and even if Eliyahu
HaNavi has not yet come, we
speak about it again and again,
at every farbrengen – once,
twice, even three times, which
“is a chazaka, a presumed
condition.” We speak about the
imminence of Moshiach even a
hundred times, at which point
the person’s nature (see Tanya
Ch. 15) (“second nature,” or
nature” period) – even a hundred
and one times (see Chagiga 9b,
Tanya Ch. 15; see Likkutei Sichos
Vol. 26 pg. 208, note 45). And if,
G-d forbid, Moshiach does not
come tomorrow or even by today
at Mincha time, we shall speak
about it yet again, until they will
be pestered to such a degree
(“nudged,” as people say) – both
below and likewise On High, as
it were – that it actually brings
about the advent of Moshiach!

This is especially the case
insofar as the “cow” is more
concerned about it than the
“calf” (ala “more than the calf
wants to suckle, the cow wants
to feed” –P’sachim 112a, end),
as it is written: “‘G-d, your L-rd
shall return your returnees’ –
it doesn’t say ‘heishiv – return
[others]’ but ‘shav – [He
shall] return,’ teaching that the
Alm-ghty returns with them,
among the exiles.’” [That is to
say that G-d Himself is anxious
to bring about the redemption,
for until that time, He suffers, as
it were, (along with the Jewish
people, His chosen nation) in

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So too with regard to
Moshiach, “Behold, he stands
behind our walls, observing
through the windows, peering
through the cracks” – Moshiach
stands behind the wall and eagerly
awaits and looks, wondering when
will he finally be able to come!
The wall is not fully intact; it
has windows, cracks, splits, and
holes. Through these windows and
cracks, Moshiach Tzidkeinu gazes
and watches. Of course, [he does
not suffice with a passive role,
just observing, rather] Moshiach’s
gaze has an actual impact.

At every opportunity we
continue to speak about the
“dream” of Moshiach (according
to those who argue that exile is
real), for Moshiach Tzidkeinu is
indeed coming.
If there are still questions, then
“The Tishbi [i.e., Eliyahu HaNavi]
will answer difficulties and
enquiries,” a phrase that spells the
acronym “Teiku” (Tishbi Yitaretz
Kushios V’abayos).
Constantly speaking about
the advent of Moshiach actually
brings about its manifestation in
the psychical world (below ten
handbreadths), “and he shall fly
with the clouds of the heaven,”
which is the ultimate dream…
immediately, on this Shabbos and
in this beis midrash, and we shall
daven together with him, T’fillas
Mincha of Shabbos in the Third
Beis HaMikdash, “with our youth
and with our elders, etc., with our
sons and with our daughters,”
all the Jewish people, alive in this
physical world.
(From the address of Shabbos Parshas
Pinchas 5740, bilti muga)

It is necessary to prepare a seat for
Eliyahu, and to verbally articulate
“this is the throne of Eliyahu.” If
not, Eliyahu is not present at the
bris. * From Chapter 8 of Rabbi
Shloma Majeski’s Likkutei Mekoros.
(Underlined text is the compiler’s
The Seventh Precept is to circumcise the male child on the
eighth day after birth, thereby removing the defilement of the
foreskin. The “living” of which we have spoken forms the
eighth grade in the scale, and hence the soul which departs
from it must appear before it on the eighth day. In this manner
it is made clear that it is truly a “living soul,” emanating from
holy “life” and not from Sitra Achara.
This concept is alluded to in the words of the verse, “May the
waters swarm.” The Book of Chanoch interprets these words
as follows: Let the “waters” of the holy seed be stamped with
an impression of “the soul of the living,” which is in the form
of the letter Yud, impressed upon a holy body prior to all other
The words, “And let winged creatures fly upon the earth”
refer to Eliyahu, who traverses the universe in four swoops in
order to be present at the initiation of a Jewish boy into the
holy covenant. It is necessary to prepare a seat for Eliyahu,
and to verbally articulate “this is the throne of Eliyahu.” If not,
Eliyahu is not present at the bris.
(The Teachings of the Zohar for the night preceding
a bris mila; Preface to the Zohar daf 13)

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2015-07-07 8:02:33 AM


Rabbi Yosef Cohen has served as the rav of the Weitzman neighborhood
in Ramle for forty years and he is a familiar figure throughout the city. In
the past decade, three of his sons have joined the world of rabbanus: R’
Eliyahu is rabbi of the Chai Taib shul in Lud for about ten years; R’ Shai
Shimon is a dayan in the beis din for monetary cases that was recently
opened in Tzfas by the rav of the city, R’ Shmuel Eliyahu; R’ Menachem
is rabbi of the Beis Menachem k’hilla in Beer Sheva. * Beis Moshiach
invited the four of them for a talk about the challenges of rabbanus, the
differences between a Chabad rabbi and one who is not Chabad, and
about their appreciation for rabbanus which they got from their father.
By Nosson Avrohom


Yosef Cohen has
served as the rav
of the Weitzman
of Ramle for nearly forty years,
but as time went on, his influence
neighborhood. Many people in
the city consult with him and he is
busy with his k’hilla day and night.
With great skill he has navigated
his way with wisdom and insight on
the one hand, and simplicity and
love on the other. And the feeling
is reciprocated as the residents feel
great love for him.
In a candid discussion with R’
Yosef Cohen and his three rabbi
sons, we asked how he came to

raise children who are practicing
rabbis, about the differences
between veteran rabbis and young
ones, as well as other pertinent
and interesting questions.

First, we would like to hear
how you came to Chabad and to
be a rav in Ramle.
I was born and raised in
Ramle in a home with great
emunas chachomim.
In the
mornings I attended a religiouspublic school Sinai, and in the
afternoon and evening I rounded
out my education at the only

school with no or minimal
secular studies) in Ramle. The
first teacher who taught us was
R’ Tzvi Berenstock who came
every day from Bat Yam, and in
the evening we learned with R’
Moshe Goldstein a”h.
The one who had a great
influence on me was the mashpia,
R’ Sholom Dovber Kesselman
a”h who sometimes substituted
for R’ Goldstein. He registered
me in Tomchei T’mimim in Lud.
The atmosphere in yeshiva thrust
me into a universe that was
totally different from what I was
used to. Farbrengens, shiurim,
and above all else – the learning
of Chassidus which I became

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acquainted with for the first time.
After I finished learning in
yeshiva g’dola in Kfar Chabad,
I went on K’vutza. Seeing the
Rebbe throughout the year was
the maka b’patish (final blow)
in my becoming Chabad. In
my first yechidus I felt I was
speaking to someone through
whom the Sh’china spoke. The
Rebbe sat and read my note and
then answered my questions as
though he knew and prepared
the answers ahead of time.
Among other things, I asked
how to conduct myself regarding
Chabad customs, whether I
should do them myself or also
try to influence my family, who
kept the customs of the Jews of

Djerba. The Rebbe answered in
the affirmative on condition that
I do so in a pleasant way. The
results were that many of my
relatives became Chassidim and
admirers of Chabad.
During the year on K’vutza,
I sang “Ezreini Keil Chai”
on recordings that R’ Moshe
Teleshevsky produced.
Motzaei Shvii shel Pesach, a few
days before our return home,
we all passed by the Rebbe for
“kos shel bracha.” When it was
my turn, even before I stood in
front of the Rebbe, the Rebbe
pointed in my direction and all
the Chassidim present looked
at me. I didn’t know what to
do and then someone suggested
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R’ Menachem (left) and R’ Eliyahu

The role of a rav, in a sense, is to be the father
and mother of the k’hilla.

that the Rebbe wanted me to
sing “Ezreini Keil Chai.” My
trepidation instantly vanished
and I began to sing in the silence
of the beis midrash.
Everyone soon joined in
and the Rebbe encouraged the
singing with his hand motions.
It was a very moving moment
for me. Things like that are
unforgettable. When you see the
Rebbe looking at you as you sing,
you feel disconnected from this
With the Rebbe’s bracha I
settled in Ramle after I married.
My first trial by fire was with
Mivtza T’fillin. I would stand
for hours in the market with
my tzitzis out and offer t’fillin
to passersby. Nowadays it’s a
typical sight, but forty years ago
it was new and even somewhat
Since then, it’s all history.
Over the years, parents came
with their children for bar mitzva

instruction, couples came for
marriage guidance and we set up
an array of shiurim and a kollel.
When I finished studying for
rabbanus, there was a vacant
post in the city. The city of
Ramle was so unappealing
that I got the position without
anyone competing for it. Today,
boruch Hashem, Ramle is full
of rabbanim and pious men and
a significant part of the spiritual
revolution in the city is thanks to
the Rebbe.
What is the secret to
success? How did you, a rabbi,
manage to breach the walls of
apathy and even active distance
from Judaism in a city which, in
the not too distant past, was an
icon of secularism?
I think it has to do with the
fact that I was born and raised
there, and not a “foreign import.”
Throughout the years, I kept
in touch even with those who
are not religiously observant,

including soccer players who
were my classmates and other
people from all walks of life.
When they meet us, they feel
close because we grew up in
the same neighborhood. They
don’t feel I’ve come to preach
to them. In the past decades the
city has undergone a quiet Jewish
I credit the Rebbe’s approach
for our success, which is one
of faith in the hidden potential
within every Jew.
I make many house calls.
Just by showing up, I establish
that a rabbi visited them. Then
I emphasize Jewish concepts. I
try, where necessary, to point
things out like the need to check
the mezuzos, and step by step,
without pointing at a particular
problem, a quiet revolution
takes place in the home. Only
a Chassidishe rav has this
understanding. The revolution
does not stop at one house; it
continues to another house and
to neighbors and finally, to the
entire neighborhood.

This question is for the
children. What was it about
your chinuch at home that
drew you toward serving in the
R’ Eliyahu: I credit my father
who pushed me to at least get
smicha for rabbanus. My father
always encouraged me and said
“learn rabbanus.” What will be
and where you will serve as rav –
that is in the hands of Hashem.
By divine providence, after I
finished my studies, I found out
that they were looking for a rav
in that same shul where I studied,
and I was appointed.
R’ Shimon: To say that my
parents or my father educated

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us to become rabbanim is not
entirely accurate. The chinuch
we got was for love of Torah and
fulfillment of mitzvos with all the
hiddurim and no agendas. To be
raised like that and to grow up
in my father’s shadow, when he
is an esteemed rabbi and is loved
by the people in his city, is what
encouraged us and got us to
follow in his footsteps.
R’ Menachem: I don’t
remember talking about the
ambition to become a rabbi even
though my father very much
encouraged us to take the tests
for the rabbinate. My father
always said to us, “Learn in
order to know, not to become
rabbanim.” Even if I was a lowly
worker in a supermarket, that
would not bother him; he would
still be proud of me.
We were raised in a loving
home, and my father’s work was
never at our expense. When you
grow up with a father who is a
rav and a public figure and it
does not come at the expense of
the kids, you definitely want to be
like him.
I remember how one time, I
was a boy and was with my father
in shul and I had a question on
the Gemara. When I could not
figure it out, I asked my father.
I was not expecting an answer
any time soon or at all. My father
thought otherwise. He sat down
to deal with the problem; I had
already continued with other
things but he did not rest until he
found an answer to my question
and answered me. I was ten
years old and I remember that
this made a great impression
on me. My father made sure
that I wasn’t left with a question
without an answer.
When I got the certificate
from the Rabbanut, I was unsure
of what to do next and then I saw
an answer from the Rebbe in the

R’ Cohen with his students in the early years

Igros Kodesh, volume 22, which
was addressed to the shluchim
who had gone to Eretz Yisroel in
5736. They had asked the Rebbe
what to do in Eretz Yisroel and
the Rebbe said, the first order of
priority is to learn for rabbanus
and dayanus in order to fill those
positions, or if not that, then the
Rebbe enumerated other jobs.
This letter reinforced for me the
idea that the Rebbe encouraged
and desired that whoever was
capable should follow this path.
What is the secret then, to
raising children who want to be
R’ Yosef: The most important
thing is to make sure the children
learn in Torah institutions and
in an environment that respects
Torah and those who learn it.
Another thing, no less important,
is that the atmosphere at home
should be one in which the
parents respect rabbanim and
never speak negatively about
them, rabbanim of all groups.
In my parents’ home there were
pictures of tzaddikim and they
always spoke about them.
R’ Eliyahu: I think there were

two components. One was the
chinuch my father gave us and his
urging us to earn the certificates
of rabbanus and the nonstop
encouragement till this day of
every brother, each in his field.
The other is the Chabad chinuch
we received to do the Rebbe’s
This introduced an
important element in that we
invested in studying subjects that
we could use to serve as a model
for others and to help Jews. A
Chabad rav is a shliach in every
respect. People would come to
my father at all hours of the day
to ask questions and we saw how
much our father put into them.
R’ Shimon: I don’t think there
are secrets to chinuch. There is
no such thing as do this and you
are guaranteed that your children
will grow up like that. You need a
lot of heavenly assistance. There
is one thing that is clear however,
that a child will express what his
parents say at home, i.e. a child
is the mirror as to what is really
going on at home. You want
your child to go a certain way?
You really want it? You’ll find the
right way. Every child responds
differently. And also consult with
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others. All this, along with t’filla,
are the right recipe for children
to follow the straight path.
R’ Menachem: The answer,
of course, is to live it, and to be
mechanech to Torah and mitzvos
in a way of pleasure, joy, and
lots of love. The father does not
have to be a rav, because even a
father who does not know how
to learn Gemara, but whose son
hears from him how much he
loves Torah and those who learn
it, makes an impact. When you
know there is a child who does
not have good character who is
influencing others, you get him
to be friends with a good boy
who changes him and then his
influence is a positive one. The
positive has a greater impact than

There is a big difference in the
population we are serving, but
whenever a halachic question
arises to which I cannot find a
solution or I am not sure how to
deal with people, I consult with
my father.
R’ Yosef: In certain ways,
the rabbinic world of today
is different than it was a few
decades ago. The role is the
same, but what changed is that
the public has become more
Torah’dik. So the questions are
different and the answers need to
be backed by sources and more
R’ Eliyahu: The difference
between what my father does and
what I do is obvious. Most of the

Someone once came to us and asked that we
pasken that he become rich. Another time a
menahel of a Chabad mosad came to us and asked for
the same thing. In the end, through a different panel of
dayanim, both got the p’sak they asked for and I later
heard from that menahel about the tremendous siyata
d’Shmaya he has had since that p’sak.
the negative and if a father wants
to influence his child positively, it
How is your rabbinic
position different than what you
saw by your father?
R’ Menachem: There are
some differences.
I am the
rav of a Chabad k’hilla. Many
members of the k’hilla grew
up in Chassidishe homes and
attended yeshiva.
Some are
young married men. My father’s
rabbinic position is much larger.
He is very well known in Ramle,
is invited to officiate at weddings
and, l’havdil, by funerals too.
Someone once said to me, “Your
father married half of Ramle.”

people who come and ask him
questions are traditional, while
I encounter religious Jews. The
questions are more about issurheter and matters having to do
with running the k’hilla. I often
consult with my father. Our
shul is the shul belonging to the
Tunisian community and since
my father comes from a Tunisian
family, he is more knowledgeable
about Tunisian practices. When
questions arise having to do with
customs, I always consult with
my father.
R’ Shimon: I have seen how
people ask my father questions
and get answers, but what I
haven’t seen is the process

before giving the answer, the
delving into the Rishonim and
The sort of questions my
father gets, and the kind of
questions I am asked are
completely different. When we
were children, in Ramle there was
only one other Chabad family and
there were hardly any religious
people; most were traditional
and the questions had to do
with marriage and memorial
services for the departed. I am
asked questions mainly by yerei
Shamayim, the kind who chose
to come to a beis din.
Furthermore, officially our
jobs are completely different.
My father is a rav, a person who
responds to questions. He can be
beloved, he can hug them, listen
to them. I am a dayan, a position
that would seem to place me in
the role of a judge, but the truth
is that even a dayan today is not
someone who can issue rulings
in an authoritarian manner. On
the contrary, we wish to reach a
compromise, to listen and help
people. I learned from my father
how to listen and how to offer
advice. Many people go to him
for advice and to hear what he
has to say and I find myself in the
same situation.

You are in touch with
rabbanim of other groups. Tell
us how a Chabad rav is different
from other rabbanim.
R’ Shimon: Rabbanim are
different from one another
just like populations are not
homogeneous. But when you see
a Chabad Chassid who is also a
man of Torah, and his work in
disseminating the wellsprings is
not instead of his learning, that is
something that makes a kiddush

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sheim Lubavitch.
I was recently at a Chabad
farbrengen and next to me sat
a rav from another group who
was also invited to the event.
There were many people in
attendance, Chassidim and other
people, and the tables were
laden with refreshments. There
was free admission of course,
and this rav was amazed by this
“hachnasas orchim.” He told
me that nowhere else do they
allow people in to a meal like this
without an admission fee. Well,
I never thought that as a Chabad
Chassid we would get such a
compliment, but we did.
when Chassidus has spread
everywhere, it is sometimes hard
to find the differences, for there
are rabbanim who don’t look
like Chabad rabbanim but act
like Chabad rabbanim in many
ways, and they have taken on the
practices of Chabad rabbanim.
There are quite a few like this
whom I know, like the rav of the
city, R’ Yehuda Dery, an ardent
supporter of the Rebbe and
Chabad. Just recently, I attended
a “Geula U’Mada” conference
where he told me about the
positive impact of the Rebbe’s
shluchim in Morocco. He said
that he heard from his father-inlaw, that his father, R’ Toledano,
told him to drop everything and
help R’ Shlomo Matusof start
the yeshiva in Meknes. R’ Dery
said that at every third Shabbos
meal his father-in-law would
sing Chabad niggunim which he
learned from R’ Matusof.
There is someone in town
by the name of R’ Ezriel Dery,
also associated with Shas,
who publishes a weekly Torah
pamphlet, Orot HaShabbat. He
doesn’t look Chabad but he uses
a T’hillas Hashem siddur and
knows the Rebbe’s maamarim

R’ Menachem (right) and R’ Shimon

and sichos. A few months ago,
we arranged a kinus called “Yom
SheKulo Geula U’Moshiach”
and he was one of the main
speakers. He spoke on the topic
of prophecy in our time.
What is the added value of
someone who learns Chassidus
in his role as rav?
R’ Yosef: One of the
important roles of a rabbi is
to think about the people he
serves rather than his personal
welfare. We are doing the work
of heaven and someone who
learns Chassidus has this help
him behave accordingly, for one
of the bedrocks of Chassidus is
bittul ha’yesh (nullifying one’s
R’ Eliyahu: A Chabad chinuch
directed at shlichus helped me
a lot in my work. I see this
everywhere. You don’t serve as
rav for the honor and you don’t
do the work out of rote, finish
up and leave. It’s important
to you that people progress
in their Jewish commitment.
Caring about every Jew is a very
powerful component.

A rav’s job is very demanding
and requires devotion to his
k’hilla. Sometimes, the children
of rabbanim avoid entering the
world of rabbinic service. What
made you different?
R’ Menachem: The fact that
my father is a rav helped me a
lot. When we meet, we get into
halachic discussions, but the
main thing I learned from my
father, and I consult with him a
lot about this, is how to answer
properly. For example, a person
comes to ask a question and you,
as a rav, know that the answer has
many angles and opinions. But
the person asking the question
is not interested in the halachic
pilpul; he wants to know what to
do. It is very important to know
who you are talking to in order to
give him the right response.
Also, sometimes people ask
a halachic question but the
halacha is not what interests
them; they want you to listen to
their problem. As a rav you have
to know what lies behind the
question and you need to know
where the questioner is holding.
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I saw this a lot with my father.
A rav is not only someone
who answers questions in
halacha but on a variety of
subjects. How does that work
with you?
R’ Eliyahu: A rav is not only
someone who paskens halacha.
A rav today encourages his flock.
He may find himself listening
to and addressing arguments
between people and making
peace between married couples.
I had a situation recently in
which one of the regulars decided
to stop attending shul. When
I sat down with him in order to
understand what was going on,
he told me he came home from
work before Shabbos feeling
exhausted and since we added
a shiur between Mincha and
Maariv, that made him come
home even later, and it was hard
for him.
I listened. I did not want to
stop the shiur but we made up
between us that he would come to
shul for the other t’fillos. Things
like this happen all the time. The
role of a rav, in a sense, is to be
the father and mother of the
R’ Shimon: The image people
have of a beis din is incorrect.
They imagine a beis din as a
place where three people sit and
coolly pasken questions without
That is wrong.
We prefer a compromise over
giving a p’sak. We will try to
convince the parties involved
and it won’t necessarily be half
and half. We will listen to each
side, understand their pain, and
where each one is coming from,
with the greatest sensitivity.
Compromises that are not forced
but agreed upon, 99% of them
come to fruition. After a p’sak
din, when people ask why did you
decide like that, we try to explain.
Although we are not required

to respond to appeals, when one
of the sides brings an additional
proof or reasoning we open
the file and examine the claims
again, and if something needs
correcting, we do so. There
is definitely an opportunity
to change a p’sak din if new
evidence comes to light that
changes the picture.
R’ Menachem: It used to be
that a rav really did sit in his ivory
tower and wait for questions to
come to him. A Chabad rav, who
sees his position as a shlichus, is
different. A Chabad rav does not
wait for people to come to him
but goes out and takes an interest
in his k’hilla. He is not only
involved in halachic questions
but also in how people and their
families are. There are many
questions about the chinuch of
children, you need to know how
to advise people and especially,
how to be a role model of a rav
who is concerned for his flock.
I recall a story from the
beginning of my years in
rabbanus, which gave me
strength when I was starting out.
There is a man in our community
who came to me before Shabbos
Chanuka and asked where to
put the menorah. There was
a doorway where he preferred
putting the menorah, but it did
not have a doorpost which is
why it did not have a mezuza. I
thought about his question and
said: Since the doorway does
not have a mezuza, it is not in
the category of a doorway and
you need to put the menorah
in a doorway where there is a
The next day at the farbrengen
he said something amazing. He
said he did as I told him and then
he left the house with his family.
When they returned home, they
smelled smoke and saw that
the candles and menorah were

burned but since the fire had
nowhere to spread, it went out on
its own. In the doorway where
he had first thought of putting
the menorah, there were many
plants and flammable things and
the whole house could have gone
up in flames. This story excited
everyone and gave me a strong
feeling that I had merited siyata

What is different about small
k’hillos over big ones, other
than size. You are all rabbanim
of small k’hillos.
What is
unique about your k’hilla?
R’ Menachem: Compared
to k’hillos in Kfar Chabad,
Rechovot, and Tzfas, we are
small, but our k’hilla has many
advantages. Among other things,
the rav can see and relate to each
person in the k’hilla.
In a small k’hilla there is time
to listen to people’s problems
and knowing the illness is half
the cure. People can text me
questions and receive responses
the same way.
It’s possible
because it’s a k’hilla of sixtyseventy families; with more than
that it would be hard to keep up.
Chabad communities today
are comprised of different styles.
They did not all go through
the standard yeshiva system.
There are also immigrants from
various countries.
How do
you bridge the gaps and have a
unified community?
R’ Eliyahu: I am not a rav of
a Chabad community although
some Lubavitchers daven in the
shul, but I will tell you about
a situation which could occur
when a person asks a question
and there is a dispute among the
poskim. In that case, I will always
pasken based on the questioner’s
tradition. I saw several letters

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from the Rebbe in which he
writes to allow Sephardim to
follow their customs and not to
force other customs on them. So
I repeat the Rebbe’s sichos and
expose them to Chabad practices
but the p’sak follows Sephardic
R’ Menachem: Back when
there were disputes among the
religious parties in the Knesset,
the Rebbe said a sicha which
appears in Hisvaaduyos 5749.
The Rebbe set out a clear
approach on how to achieve
unity and peace. The Rebbe says
there that everyone should unite
around those issues that unite
them, and the Rebbe points out a
number of areas over which there
is no debate.
A Chabad k’hilla wants to
give the Rebbe nachas and so
when you sit at a farbrengen
and connect to one another, the
Torah is one, and the mitzvos are
also that which we all need to do.
The differences in nuance are
then nullified.

What is the role of rabbanim
in strengthening belief in
Moshiach? Do you have
practical advice that you give
your k’hillos?
R’ Eliyahu: Today, it’s not
a problem. In the past there
may have been opposition but
today even rabbanim of other
groups including those who
were previously opposed, speak
about the footsteps of Moshiach.
I try to connect everything
with Moshiach. In our shul
we have Jews from a Mizrachi
background, Jews with simple
faith, who appreciate talk about
R’ Shimon: I remember that
as soon as I was appointed as

dayan, I signed on the p’sak din
that paskens that the Rebbe is
Someone once came to us
and asked that we pasken that
he become rich. One of us
three dayanim, who was not
a Lubavitcher, did not want
to issue a p’sak like that even
though we know that the Rebbe
asked on a number of occasions
that a ruling be issued that Jews
need to receive wealth as part of
the times we live in. Another time
a menahel of a Chabad mosad
came to us and asked for the
same thing. In the end, through
a different panel of dayanim,
both got the p’sak they asked
for and I later heard from that
menahel about the tremendous
siyata d’Shmaya he has had since
that p’sak.
R’ Menachem: In the divrei
Torah I say to my k’hilla, I always
include what the Rebbe says
in the D’var Malchus. Even in
non-Chabad communities the
topic of Moshiach has caught on
and is talked about constantly.
It’s not merely that Moshiach
is not divisive, it actually

brings to achdus. Every Jew
wants Moshiach and everyone
understands that this is the real
solution. If someone opposes
it, that comes from lack of
Every Friday I do mivtza
Some time ago, a
traditional Jew came to the
t’fillin stand. He puts t’fillin on
regularly and he asked whether
I also believe that the Rebbe is
Moshiach and chai v’kayam. I
did not have time to get into a
conversation and only said that
this is what is written and this is
the belief. He said: Of course the
Rebbe is alive and is Moshiach. I
believe this very strongly.
In conclusion: Rabbanim
have the power of Torah.
What do you think needs
strengthening among us and
how can it be done?
R’ Eliyahu: I think there is a
problem that needs addressing.
With the excuse of hafatzas
ha’maayanos, there are people
who permit themselves to step
outside of all sorts of boundaries
in order to be more accepted by
people on the outside. This is
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not the way the Rebbe taught us.
The proper way is to love people
and be mekarev them to Torah,
not the opposite.
Likewise, a shliach or Chassid
cannot dress modern and have
an Internet enabled cell phone,
all in the name of shlichus. As
Chabad Chassidim we were
taught to take the high road
with yiras Shamayim and not
to compromise. We have to see
where to be mehader and not
where to be lenient. We need
to stay true to the goal that the
Rebbe established for us and that
is kabbalas p’nei Moshiach.
R’ Shimon: We need to

strengthen limud ha’Torah which
is one of our foundations. In
the Torah world, they admire
people who are knowledgeable.
If you are a “doer” but lack Torah
knowledge, you won’t be treated
the same as a man of action who
is also knowledgeable and has set
times to learn. We need to invest
more in Torah study and it makes
no difference what part of Torah.
R’ Menachem: The main
thing is to hasten and bring
about the hisgalus of Moshiach.
According to the Rebbe in TazriaMetzora 5751, this is done by
learning Torah, especially inyanei
Moshiach and Geula.

There are two things here, one
is learning Torah in general about
which it says “tiferes l’o’seha.”
Tiferes is a midda which
combines opposites and creates
a situation of unity because it is
the Toras Hashem. The second
thing is learning inyanei Geula
specifically, which is a higher
level. When sitting and listening
to a shiur, one should not think
it’s a waste of time, G-d forbid,
because you could have gone out
to spread the wellsprings. It says
the Torah is “our life and length
of our days.” We are involved
in hafatzas ha’maayanos but
the ability to do so comes from

Continued from page 15

infer that through such study, a
person fulfills his obligation to
build the Beis HaMikdash.
Yet, as mentioned last week,
the Rebbe wants us to take a
step further and higher with our
learning of these laws. In his holy
words: Since we are standing
on the threshold of Redemption
which will arrive imminently, it
follows that the study of the Laws
of building the Temple this year
must be of an entirely different
order. First and foremost, this
study must be permeated with
the certain awareness and full
recognition that this study is not
merely an “academic exercise,”
but it is relevant for practical use
for the very next moment. For
indeed, the “Future Sanctuary
that we are anticipating has
already been built and is fully
developed (above and will
thus imminently) be revealed
The attitude towards the
study of these laws should
be analogous to what was
discussed in the recent past,
that the special increase in the

study of the teachings of Torah
concerning Redemption and
Moshiach should not simply
serve as a catalyst to hasten the
coming of Moshiach and the
Redemption. Rather this study
should enable us to live with and
thrive on matters of Moshiach
and Redemption. We should “live
with the time” of the Messianic
Era. This can be attained when
one’s intellect is filled with the
comprehension of the Torah
concepts of Moshiach and
Redemption. This intellectual
awareness then extends to and
permeates one’s emotions, and
then translates into thought,
speech and action consistent
with this very auspicious period
of time when we stand on the
threshold of Redemption and we
are able to point with our finger
“Behold he (King Moshiach) has
Rabbi Avtzon is the Rosh
Yeshiva of Yeshivas Lubavitch
Cincinnati and a well sought
after speaker and lecturer.
Recordings of his in-depth
shiurim on Inyanei Geula
u’Moshiach can be accessed at

replied to Him: “Master of the
Earth, why are You telling me to
go and tell Israel the form of the
House... They are now in exile in
the land of our enemies. Is there
anything they can do [about it]?
Let them be until they return
from the exile. Then, I will go
and inform them.”
G‑d answered: “Should the
construction of My House be
ignored because My children are
in exile?”
G‑d declared: “The study of
the Torah’s [design of the Beis
HaMikdash] can be equated
to its [actual] construc­
Go, tell them to study the form
of the Beis HaMik­
dash. As a
reward for their study and their
occupation with it, I will consider
it as if they actually built the Beis
Implicit in the wording used
in this passage is that the study of
the laws of the Beis HaMikdash
has ramifications that extend
far beyond the ordinary sphere
of intellectual activity. From the
description of this study as “the
building of My House,” we can

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By Rabbi Gershon Avtzon
Dear Reader sh’yichyeh,

In our previous column we
wrote about the directive of the
Rebbe to learn the laws of the
Beis HaMikdash during the three
weeks. I hope that the following
perspectives will strengthen our
resolve and commitment to that
We all know the story of Yosef
and his brothers. In short: His
brothers were jealous of him and
they sold him to Egypt where
miraculously he became the
viceroy of the country. At the end
of the story, all of B’nei Yisroel
came down to Egypt and Yosef
provided for them. One of the
most emotional moments of the
saga is the first official meeting of
Yosef and his brother Binyamin.
The Torah tells us (VaYigash
45:14): “And he fell on his
brother Binyamin’s neck and
wept, and Binyamin wept on his
neck.” Now, it is expected that
two brothers that do not have a
mother and only share each other
would cry when they finally meet
after so many years of separation.
Yet, Rashi gives us a deeper
reason for their tears:
And he fell on his brother
Binyamin’s neck and wept: For
the two sanctuaries which were
destined to be in Binyamin’s

territory and would ultimately be
destroyed. And Binyamin wept
on his neck: For the Mishkan
of Shiloh, which was destined to
be in Yosef’s territory yet would
ultimately be destroyed. [Megilla
16b, B’Reishis Rabba 93:12]
The obvious question is: If
each brother had destruction in
their territory, why did they not
cry for themselves? Why did they
only cry for the other?
The Rebbe (Likkutei Sichos
Vol. 10 pg. 146) explains:
Crying doesn’t stop destruction,
it only helps deal with the pain
that the destruction brings.
Crying soothes us and makes
us complacent. When one has
destruction in their own territory,
they are not allowed to cry; they
must stop the destruction and
begin construction. Soldiers will
tell you that they only cried for
their friends that were killed at
their side when the battle was
over. During the battle, there is
no time or capacity for tears, as
the battle must be fought and
This is why Yosef did not cry
for his own loss but only cried for
Binyamin’s loss, and vice versa.
Over their own Beis HaMikdash
that was being destroyed they

weren’t allowed to cry; they
had to rebuild! Only over a Beis
HaMikdash which is “out of their
territory,” and which they cannot
fix and rebuild, can they cry.
Dear Chassidim!
During the “three weeks
and nine days” there are many
laws of mourning for the Beis
HaMikdash. There are many of
us that are even moved to tears
when we think about the loss of
what we had. Yet the Rebbe wants
us to remember that “the Beis
HaMikdash is being destroyed
in our territory!” We know that
the Rebbe would quote from the
Yerushalmi, “Kol mi shelo nivneh
Beis HaMikdash b’yamav, k’ilu
hecherivoi - Whoever did not
merit that the Beis HaMikdash
was rebuilt in his day, it is as if
he destroyed it.”
Now is not
the time to cry, it’s the time to
rebuild! The Rebbe does not want
us crying, the Rebbe wants us
battling and building!
How do we build?
The Rebbe quotes the
Midrash: G‑d revealed the
details of the structure of the
Beis HaMikdash of the Era of
the Redemp­tion to the prophet
Yechezkel, and told him: “Tell the
people of Israel of the House...
and measure the design.” Our
Sages relate that Yechezkel
Continued on page 14
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A point from the weekly D’var Malchus for
Parshas Pinchas with a relevant message.
By Aryeh Kirschnzaft

Levi, a young married
man: Ah, boruch Hashem, how
wonderful it is to be involved in
Torah study! May His name be
blessed forever. Every morning,
as I walk into kollel, I thank
Hashem for my good lot in life
and praise Him that it is my
fate to be a Chassid of Melech
HaMoshiach and to work to
reveal him with the power of
Torah. “To turn the world over
through Torah study” - that is

what he said to do.
Although I have to admit
that sometimes, while I am
still stirring my hot cup of tea,
thoughts come to mind of the
glowing fate of my friend Shneur
who does mivtzaim all day. Why
was it decreed for me to be
“stuck” here for an entire year
facing the s’farim while others
are surely doing better things to
make the Geula happen? When
you go about outside you are

mekarev Jews to the Rebbe. Can
that be compared to learning
Torah in kollel?
Shmuel, a famous marriage
counselor: Every night I am
excited once again at the moving
sight of a happy couple leaving
me with smiles on their faces. I,
however, cannot smile, because
when they leave the next couple
comes in or the phone rings.
What can I do? My soul
yearns for Torah. I have no
doubt that I am doing what the
Rebbe wants, but is this the work
that is desired? Am I not like that
person who can polish diamonds
but who bakes bread instead?
Maybe I will take some time
off and spend a year in yeshiva,
delighting in G-dliness like in the
good old days. The bachurim
and young men are the ones who
are bringing the Geula!
Rochel, a homemaker: We
women are on the front lines,
throughout the generations and
especially in the generation of the
Geula. We were given the lofty
task, along with the requisite
strength, to train the generation
which will welcome the Rebbe,
Moshiach Tzidkeinu. We are
truly stubborn; uncompromising.
When the children return from
school I drop everything. My
phone is shut off, and the
cooking will have to take care of
itself. Even the dishes will wait.
Quality time is not just a matter
of clearing a time slot. You have
to put in effort. In the merit
of righteous women we will be
Nearly every day, at the height
of the hullabaloo, a troubling

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thought occurs to me. Are these
efforts I make my mission in this
world, or am I exaggerating a
bit? Maybe I need to go out more
to the neighbors, work more
with high school girls. After all,
we also need to apply our efforts
outside the home. Maybe that is
what will really bring the Geula.
Noam, a yeshiva bachur:
The T’mimim are the front
line warriors of the House of
Dovid to bring the Geula. Why
the T’mimim? Just because!
We don’t need to, and cannot,
The T’mimim are
bringing the Geula, period.
The truth is that one thing
bothers me. Why don’t bachurim
go and open Chabad Houses
while they are still in yeshiva?
After all, Chabad Houses bring
people back with t’shuva.
Shneur, a soldier in Tzivos
Hashem: But it makes no
difference who wins; the main
thing is Moshiach should come …
The Rebbe will come and we will
go up to the Beis HaMikdash …
We, the children – are the power!
Everyone knows this. The Rebbe
called us “Meshichoi.” What
could be more than that? With
Hashem’s help, we will execute
the “final blow.”
What I am missing in all
this is how exactly we kids can

accomplish such great things.
Maybe the adults can do more
than us?
Pini, a soldier in the IDF:
Today, being in the army is not
what it used to be. All of the IDF
is one big Chabad House. Why
am I here? Because hashgacha
led me here. This is what the
Rebbe wants, so this is what I
am doing. I won’t deny that I’d
prefer being a successful shliach
running a Chabad House. But as
long as I am here, I’ll do the work
without complaining too much.
“And although every point in
space and every moment in time
and the mission of every person
in the world is only a small part
of the entire world, of all the
places and all the times, and
sometimes a person can wonder
how things would be if he were
somewhere else, in another
time. Maybe his avoda would
be different and maybe even
better than it is now … How
can it be demanded of him to
bring the Geula, the collective
Geula for the world, when his
avoda is only a small part of the
world (in space and time)!?
Get to work right here! Here
and now! Be where you are and
do it all wholeheartedly.
The goral (the lottery through

which the Holy Land was divided
among the Jews) spoke, because
although it might seem that it
was only a preparatory step, it
was actually a purpose in and
of itself. It was not apparent by
looking at the Rebbe Rayatz that
he would be leaving any minute
on a dangerous journey, and in
the middle of a farbrengen of the
Rebbe the El-Al plane that was
scheduled to depart did not exist
(as per the well-known story).
The true and complete Geula
is, as it says – true and complete.
Not as a preparation for
something else. The preparations
for the Geula, especially in the
final moments, also need to be
true and complete. Don’t look
at something as a preparation for
something else. Everything is an
end unto itself. Where Hashem
put it, where the Rebbe sent us,
that is our place. That is where
we need to be and bring about
the hisgalus from there.
In simple words, as we stand
so close to the Geula, each and
every Jew needs to get used to
the Geula and place himself in
a position and feeling of Geula
… by doing his avoda in this
moment and in this place in
the most complete manner, in
thought, speech, and action.

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By Zalman HaMeiri

One day, one of R’
Grossman’s new acquaintances
told him that his brother was
serving a sentence in Shaata
“Your brother is my brother,”
said R’ Grossman, and the two
went to visit him in jail. His
first ever visit to a jail shook him
up. When the visit was over, he
asked the prison warden whether
he could learn Torah with the
inmates twice a week. That was
the start of Project Shakeid.
Inspired by R’ Grossman,
learning groups of inmates were
formed and developed into
the national network of Prison
Study Halls, in which over 1000
inmates learn Torah daily.
As R’ Grossman’s connections
with prisons deepened, he
initiated various events within
prison walls.
At a Chanuka
party that he organized he met
an inmate, spoke to him, and
parted with a kiss on the cheek.

A few days later, he received a
letter from that inmate in which
he wrote, “Honored rabbi, I am
sitting in my jail cell and crying.
I want you to know that this was
the first time in my life that I got
a kiss.”
This “minor” event opened
his eyes. “In encounters with
prisoners over the years, I have
discovered refined people with
a lot of spirit and soul, and I’ve
wondered what happened to
cause them to descend into a life
of crime?”
He got the answer in that
letter. He realized that what
these people were lacking was
love, love they did not receive at
home, that they did not receive
in the environment they grew up
in. If they had received love and
the right treatment they would
have turned out fine and not have
reached the low place they were
now in.
R’ Yitzchok Dovid Grossman

has combined utter devotion with
charitable activities on a national
scale, for which he was awarded
the Israel prize. “Tz’daka is
about always sharing what you
have. Don’t live as though what
you’ve received is coming to you.
If you’ve received something,
it’s in order to share. You must
always be sensitive to others.
You need to care. This is the
foundation of giving and of
Ahavas Yisroel.”
This excerpt comes from a
book called HaMatana (The
Gift), R’ Shneur Cohen’s bestseller. The book was published
a few months ago and is very
popular. It is about the biggest
gift we can give ourselves –
giving to others.
Shneur Cohen takes the
concept of giving and places it
center stage. Through stories
life and fascinating insights,

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Eren Zmora, CEO of
Kinneret Zemora Beitan,
with Shneur Cohen

HaMatana translates the nobility
of the act of giving into the
language of the average Israeli.
In an interview with Beis
answers various questions and
talks about what led him to write
the book.
actualization – how did you do
After two years of working
on the book, I showed my
manuscript to a publisher and
they loved it. This distinguished
Zemora Beitan, is known to
publish only those books they
believe in. They felt that this
book will speak to many Israelis.
At that point we met with their
editors and designers. The feeling
was that of a sense of mission
in conveying this important
We consulted with
people in the media and senior

“Honored rabbi, I am sitting in my jail cell and
weeping. I want you to know that this was the
first time in my life that I got a kiss.”

journalists who helped us make
the concepts accessible to the
Israeli public.
Wanting the message of the
book to get out to as broad a
public as possible, we advertised
it in a massive campaign in all
the media in the public sphere,
with very widespread coverage.
We consulted a public relations
strategist who developed a
catchy lead for the book (loosely
translated: There is a gift for
every life event, and there is a
book for life). Following the
strategy he devised, the book
was promoted in the newspapers,
social media and the top radio
At branches of Steimatzky

and Tzomet S’farim, the book
is presented in an impressive
display with special stands out
front that portray the message
of the campaign. People have
related to the messages and are
walking into branches of these
stores and asking for the book,
and the sellers are reporting very
large sales numbers.
I am thrilled to see the ideals
that guided us throughout, being
realized on the ground in the way
we intended. When a message, as
lofty as it might be, is presented
tastefully, and most importantly,
simply and straightforwardly, it is
accepted; it generates emotional
reactions in the readers. People
don’t merely want to be part of

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2015-07-07 8:02:42 AM


Shneur Cohen doing the rounds of bookstores where his book is sold

The book is about the biggest gift we can give
ourselves – giving to others.

the circle of giving; they want to
expand it.”
Why a book about giving –
what do you have to say that is
Since my childhood, the
motif of giving has been highly
significant in my life.
chinuch in my parents’ home
always revolved around giving
and in the most natural way. We
felt that this is just the way it is.
In my childhood, my father,
R’ Asher Lemel Cohen, rav of the
Chabad community in Beitar Ilit,
would send me to put envelopes
with money under the doors of
people he knew needed the help.
My father instilled an awareness
of giving in a way that took root
in my inner understanding as a
child. It was an integral part of
the Chassidishe chinuch he gave
us. My father’s attitude toward
giving, as a family shlichus,

changed my outlook and taught
me that giving needs to hold
a much broader place in our
The Rebbe emphasized the
importance of Mivtza Tz’daka
countless times over the years.
As an example, the Rebbe said
to attach a pushka to the wall so
that it becomes part of the house.
The value of giving in general
is one of the basic principles
we received as an outright gift
from the Rebbe. Throughout
the years, we saw how Mivtza
Tz’daka was something he cares
about deeply. The Rebbe did
not suffice with thousands of
sichos, maamarim, and letters,
but personally spent hours upon
hours, for years, giving out
dollars for tz’daka. The Rebbe
did not suffice with monetary
giving but showed us how
tz’daka is not just with money.

As Chassidim, we saw this in his
behavior, in his responses, and in
his smile.
It was with this worldview
that I turned to the task of
writing, to collecting material
and compiling touching stories
that would convey the message
of giving to the Israeli mentality.
The main agenda behind the
book is the conversion of lofty
important messages about the
value of giving into the language
that Israelis speak.
I always kept in mind the
need to spell out the halachos
of tz’daka that are brought in
Shulchan Aruch.
These are
halachos that many don’t know
exist. This was done consciously
in a way that would be readable
to the average Israeli.
Throughout the process I
consulted with my mashpia and
with R’ Dov Tevardovitz. After
the professional editing, they
went over the book meticulously
in order to ensure its suitability
from the Jewish perspective
and to make sure that the book
conveyed the idea of giving as
a G-dly imperative that we are
commanded to fulfill, and not just
some lofty concept associated
with the humanist ethos.
The book is meant to open a
window for the reader into the
world of giving, because giving
is not just a shekel that we toss
at a passing beggar on the street,
but a way of life. Giving which
is expressed in all aspects of life.
To give to someone else is not
merely to donate money to him,
but to be a person for whom
giving is of primary importance
in how he looks at things, in the
desire to do good for the people
around him, with the empathy he
demonstrates just by listening to
someone else.
What feedback have you

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Across the board, we have
received very warm feedback.
Business people, bibliophiles, and
library patrons have said how
much they’ve enjoyed it.
Shluchim tell of mekuravim
and friends of Chabad who have
enjoyed the book which they
received as a gift from shluchim.
The value of giving finds a place
in the hearts of many people.
One reader said to me, “It’s
a book that simply opens the
We received very interesting
feedback from Arik Blum, book
critic for a popular website who
wrote a book review that included
the following:
“‘To know how to give is
an art, and if we keep at it, it
will become a way of life,’ says
Shneur Cohen. Shneur Cohen,
26, the youngest of a family of 17
happy children, wrote the book
HaMatana – Sefer L’Chaim.
“It’s a fantastic book which
describes in language that flows
and is full of feeling and sensitivity
for others, the most lofty value in
the life of a human being – that of
unconditional giving.
“The dizzying pace with which
the world is progressing has left
quite a few people behind and
they have lost their dignity and
livelihood (professions that are
obsolete). They and others need
help from those who are able to

phenomenon of shnorring, of
those who become perpetual
dependents, stuck in their
situation out of habit.
calls upon society to minimize
these situations and to prevent
a situation in which someone
becomes a shnorrer by profession.
A person has to be given a fishing
rod and guided in how to use
money wisely.
“A chapter is devoted to those
who pretend to be needy and even
describes a beggar who is as rich
as Korach.
“Shneur does an excellent
job of describing various types
of giving and accompanies the
explanations with touching stories
from real life that are presented
movingly and with humor.
“Shneur describes the proper
approach to giving, how to
empathize without denigrating
the recipient, and mainly about
giving secretly.
He attacks
those for whom giving is a way
to aggrandize themselves and
perpetuate their name.
“The Lubavitcher Rebbe, who
implemented the art of giving
while he was still young, serves
as a source of inspiration for
the author personally and for
thousands of shluchim of Chabad
who continue the cycle of giving
of their Rebbe, all over the world,
to make the world a better place.
“This important book, in
my opinion, needs to be in
every house, and I recommend  

including it with the Hagada
shel Pesach under the rubric of
the mitzva ‘you shall relate to
your child,’ because the value of
giving to another is the basis for
happiness in all aspects of life.”
Can you tell us about an
encounter you’ve had with
This happened after the
book appeared in stores for a
few weeks. I went on a book
tour to branches of Steimatzky
and Tzomet S’farim all over the
country. On a tour like this,
writers have an opportunity to
meet with readers, see their book
displayed on the shelves, and talk
with branch managers.
appearance surprised people.
They did not picture the author
of the book they had bought
as a duss (derogatory term for
religious Jew). They thought the
book was a bestseller in the genre
of other successful New Age
books that are written by wellknown American writers and are
read by millions.
My being a Chabad Chassid
made them realize that the truth
lies right under their noses.
People were happy to meet me
and told me about the impact the
book has had on them and their
relatives to whom they gave the
“Great is tz’daka for it hastens
the Geula” - and may it not just
hasten it but bring it now!

Express service
Fully Computerized
331 Kingston Ave.
(2nd Flr) Brooklyn NY 11213
Get your tickets within minutes!

(718) 493-1111
Fax: (718) 493-4444

"The quickest way to reveal Moshiach is by learning the Torah
980 • t"ab,wv
 
sources about Moshiach
& redemption"
ghrz, p"a


Radio Moshiach & Redemption
980_bm_eng.indd 21

1620-1640 AM around Crown Heights & Boro Park
& 1710 AM in parts of Brooklyn 24/6
2015-07-07 8:02:43 AM
worldwide live broadcast:


Nothing in the energy that oozes from his very being, in the refined face, and
the captivating smile, gives away the convoluted life story of the soloist in
the Chassidic folk band Hatizmoret Ha’amamit, Neria Muell. * A fascinating
life journey that started in a Chabad elementary school in Yerushalayim,
continued in Tomchei T’mimim in Netanya, veered off sharply due to a deep
inner struggle that led to an adolescent rebellion. * In a candid interview, Neria
talks about his unusual life, life on the banks of the Banias, wandering through
Europe with a horse, donkey and goat, and performances of Chabad niggunim
at music festivals in Spain and returning home. * It is never too late.
By Zalman Tzorfati


n the evenings, Neria Muell
is usually busy tearing up
the stage with Naor Karmi’s
You can see him wearing a
kasket (cap) which has become a
signature, a short beard framing
his refined face. When he sings,
he doesn’t see anything; and
that’s no cliché. He is entirely
swept up in the niggun, he dances,
jumps and sings, spraying energy
everywhere, flooding the stage and
sometimes the dance floor with his
tremendous intensity.

In the mornings you can meet
him at the shul in Tekoa, davening
with d’veikus or learning with his
chavrusa. “Until recently, we
learned Chassidus. Lately, we
started learning Gemara. I feel
this is part of my tikkun, of my
settling down,” he says with a
bashful grin.
Otherwise, Neria Muell is a
full time musician which includes
playing music, singing, rehearsals
and recordings. He and his wife
are raising their two children on
the desert yishuv of Tekoa. He

dreams of combining music and
“One day, I’ll do
it,” he says, with his gaze fixed
somewhere in the distance.
Neria is thirty and you would
never know by looking at him
that he has had a complicated
life, which included rebellion,
pain, dilemmas, conflicts, wild
freedom, searching, hunger,
curiosity, learning, disconnecting
and connecting, all this motivated
by a burning, stormy, hungry

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“When did you decide to do
t’shuva?” I asked him.
“I don’t define myself as
someone who did t’shuva,” he
said carefully. “You know what
it means to do t’shuva? T’shuva
is a huge word. I don’t think I’m
on that level. I learn Torah, try
to serve Hashem, and do what
He wants, to the best of my
ability. I am still on the journey
and haven’t yet reached the
destination, but at least I know
I’m on the way.”

Neria was the sixth child,
the ben z’kunim to a Yerushalmi
family that was half Lubavitch.
His parents are both educators.
“Shortly before I was born,
my mother began taking an
interest in Chabad through
Chassidus classes given in the
She became
quickly drawn in and switched
my two sisters from the Chorev

school to Beis Chana. Both of
them, by the way, are shluchos
today, abroad. So my father
and three older brothers and
sisters considered themselves
mother, two sisters and I lived as
Neria was born after the
transformation, straight into the
world of Chabad. “There were
pictures of the Rebbeim in my
crib as opposed to teddy bears
and ducks,” he laughed.

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He attended the Chabad
school in Yerushalayim. “They
instilled a tremendous amount of
values, Chassidishkait, everything
associated with ruchnius in
us. Chassidus, the Rebbe and
mivtzaim were fascinating to
me. Gemara learning was not
my strong subject. I also suffered
from problems with attentiveness
and concentration which did not
contribute to my ability to sit and
Neria was a good, Chassidishe
boy and there was soon an
unwritten agreement between
him and the staff of live and let
live which continued, more or
less, throughout his years in
elementary school.

dormitory and each one tried
to pull me in their direction.
But I grew up from day one
as a Chabadnik and was not
considering changing direction.
I wanted to be accepted into a
good yeshiva, to start afresh and
to apply myself and succeed in
my learning. I registered for the
Chabad yeshiva in Netanya.
year. They enveloped me in
warmth and love; I have only
good memories of that time.
Academically, I did not change
much. Gemara was still not my
strong subject, but I blossomed
in Chassidus. My neshama was
drawn there. I loved my mashpia
and would walk him home and
talk to him.

“I love music and know many styles, but niggunei
hisorerus, deep Chabad niggunim, cannot leave
you indifferent. It does not go easy on you but hits you
straight in your most vulnerable spots.”
to ruchnius, mivtzaim and
Chassidus, Neria was interested
in music from a young age.
“It’s a talent that I got as
a gift from heaven,” he says.
“But in the Chabad framework
of the time there wasn’t much
I could do with it. Aside from
an extracurricular course in
playing the organ that we had
in fifth grade, I did not feel that
this talent was worth much.
The feeling was that they were
expecting me to be a lamdan,
Chassidish, and that’s it. Nobody
paid attention to the creative,
colorful parts of me.”
Neria finished elementary
“My family suddenly
realized that I was going
to yeshiva and staying in a

Rosenblatt would take us to a
shul in the neighborhood, bring
refreshments, and would teach
us unfamiliar niggunim. That
was the highlight of my week. I
also blossomed when it came to
mivtzaim. I felt I was succeeding
in using my talents where I wasn’t
as successful in other areas.”
At the end of the year, Neria
told the hanhala of Tomchei
T’mimim that he decided to
switch to a yeshiva high school
(with secular studies).
official reason was that he wanted
to matriculate, but he had other
“I myself could not quite
explain why I wanted to leave. I
knew that matriculating was just
an excuse. There were a number
of issues. First, I was torn. The

family members who tried pulling
me toward them did not stop. I
was receptive to them because I
had started feeling frustrated at
yeshiva. Although I had grown
up in a Chabad atmosphere,
still and all, my house was
open, liberal, and the black and
white yeshiva world was a bit
intimidating to me.”

“The yeshiva realized this
and showered me with love. R’
Orenstein was truly considerate
towards me about this whole
issue. I felt that he loved me.
He accommodated me in so
many ways so I would feel good
in yeshiva, but ultimately, my
frustration with the learning
triumphed. I felt that I could not
spend all my time just talking to
my mashpia, learning Chassidus,
and doing mivtzaim. I thought
that when it came to the other
subjects I would not attain the
level of the yeshiva. When they
learned Gemara, I felt they were
talking in another language. I did
not have the tools with which to
handle the material and I was
sick and tired of dealing with
constant failure.”
not allow him to reveal these
Outwardly, he
continued to maintain his official
reason, that of matriculating.
In order to prove to others
and himself that he did not
leave because of the level of the
learning, he chose the yeshiva
high school with the most Torah
in the curriculum that he knew
of and registered in Mitzpeh
Yericho. Over there, they learned
at the accelerated pace of a daf a
day. Neria was determined to fill
in the gaps in his learning. He
forced himself to sit for hours
over the Gemara every day. His
efforts paid off.

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2015-07-07 8:02:45 AM

“In Mitzpeh Yericho I also
had a terrific year. I flourished
academically and managed to
handle Gemara. And the teacher
allowed me to go up to the
yeshiva g’dola to learn emuna
and Tanya and that was great.
On the other hand, the split that
I began to feel in Netanya turned
into a huge chasm in Mitzpeh
Yericho. I was embarrassed to be
chareidi and tried to go with the
flow, yet I felt like a Chabadnik.
I was different than all the kids
who came from Beit El, Ofra,
and Givat Shmuel. I felt that
my neshama was being torn
asunder. Outwardly, I continued
to smile and show everyone that
life was rolling along, but inside,
I was suffering. Until one day
I decided, enough is enough.
From that point on, my way out
was very quick.”

“My reaction was extreme.
My neshama was in turmoil. I
rejected everything and did not
want to hear about anything. My
family was shocked by my sudden
religious deterioration and tried
to put me into an environmental
yeshiva that included nature
studies and outings and then a
yeshiva with a music program. I
went along with them but I wasn’t
really into it and was thrown out
of both places.
“It was a very hard time for
my parents. I rebelled against
every possible structure and every
social norm. Internally, I was
constantly in turmoil and lived in
a permanent state of restlessness.
My only anchor to normal life
at that time was music. Chabad
niggunim were the only thing
that I did not oppose. On the
contrary, they were my home. I
found myself in insane situations,

Neria in his youth, standing before 770

hisorerus that we learned with
R’ Rosenblatt. I embraced them
warmly and they adopted me in
“Today I understand it. I
love music and know many
styles, but niggunei hisorerus,
deep Chabad niggunim, cannot
leave you indifferent. It does
not go easy on you but hits you
straight in your most vulnerable
spots. I felt that music accepts
me as I am, that it understands
my inner process as no one else
understands it.”
While all Neria’s childhood
friends were preparing to
continue on to yeshiva g’dola, he
packed a small bag and traveled
north where he hoped to hike and
do some soul searching.
“On the banks of streams
in the north, I met some guys,

more or less my age, from
various backgrounds. We hiked
together, made bonfires, cooked,
and mainly sang. At that time,
something inside me began to
be rebuilt. For the first time
I felt a sort of quiet, of peace
within myself. I think that the
connection to nature which was
not present until then in my life
helped me a lot to get myself
together internally.”
As for the last yeshiva
programs he had been in, Neria
felt he had left in anger. His
anger was directed mainly at the
religious establishment.
“I felt I had missed out. I
felt that they didn’t really see
me for who I am and were
expecting me to be something
I was not. Today, as a father, I
know that along with picking a

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2015-07-07 8:02:46 AM


By Zalman Tzorfati
I spent a long time with Neria and heard his story that poured forth.
When he finished, we began discussing his insights from his unusual life
“What is the main insight that you gleaned from your experiences?” I
“My mother’s approach, even in the most insane times, was to be
positive. She respected me and wanted to let me know she loved me as I
When I left, on my way back to Yerushalayim, knowing that we need to
learn a way in avodas Hashem from everything we see and hear, I thought
about the story I had just heard. My first thought was how important it is
to build up the strengths of children, a point Neria also spoke about. There
are children who are more drawn to spiritual subjects like Chassidus, those
who are of a more analytical mind and are more drawn toward Gemara, and
some who are not academically inclined but are talented in other ways, in
art, music, organization, sports. A child’s talents are gifts from Above and
we cannot dismiss them. We need to encourage our children to maximize
them in order to give them a feeling of success. It is very hard to remain
loyal to a system which causes you to feel like a failure time and again. If
you know how to utilize the child’s strengths, then even a talent for soccer
can turn into an impetus for Gemara study.
Another point I thought of was how Neria said that of everything he
absorbed in yeshiva he was left with two things, negina and t’villa. That’s
the chinuch of Tomchei T’mimim. Not to pat ourselves on the back but
to remind us of the enormous power of those things that are not directly
learning related. The farbrengens, the niggunim, stories, mivtzaim. All these
things remain engraved forever, long after we have forgotten the sugyos
and machlokes between Rashi and Tosafos.
good educational approach that
suits the parents’ worldview, it
is important to see in each child
that which makes him unique and
strengthen it.”
But even within the anger,
Neria always lived with an
obvious conflict. “For a period
of time, nothing interested me
in Torah and mitzvos. I did not
want to hear about anything, but
whenever I took my guitar and
played, what came forth from
me were t’fillos and talking to
Hashem. I always had songs
of prayer and thanks to the

He became a shepherd on
a farm near moshav Yavne’el.
“At night, some of us shepherds
would congregate and sit and
play music. Throughout that
time, my connection with
Hashem was very strong. It was
then, of all times, that I felt close
to him and I would talk to Him.
“The funny thing is that we
had so many discussions about
Judaism and faith. Since I was
the only one with a religious
background, I told them a lot
about Judaism. So it turned
out that I lived with anger and
conflict with this world while I

was strengthening others and
telling them what I knew and
remembered. We would make
Kiddush together and pray. They
became more interested and
some became baalei t’shuva.
“My motto in life then was, ‘I
am a free person who does what
he pleases.’ I did not want to
feel beholden to anything and I
wanted to get rid of my pangs of
conscience, but inside I was torn
and chained between worlds. I
was constantly conflicted and
had unresolved questions about
the way of life I had chosen.
But I did not want to allow this
to interfere. I just kept shouting
to the world through my way of
dress, speech, way of life, and
any other means, that I am a free
and happy man.”
After a year of shepherding
sheep, while his friends were
planning for a year on K’vutza,
he decided that Eretz Yisroel
was too small for him and he
could only find true freedom in
the great big world out there. “I
had no money and did not know
English or any other language
aside from Hebrew. And then I
landed in France.”

“In France I met a group of
Italians. They had a horse that
they came with from Italy. On
the way, we bought another
horse and a donkey. I bought a
pregnant goat which gave birth to
three kids. Equipped with tents,
we walked together to southern
I quickly acquired
additional musical styles and that
is how we lived for a long time,
going places, playing music,
continuing further. Here and
there, in big cities, I would be
excited to see a shul or Chabad

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Hatizmoret Ha’amamit. Third from the left is
Neria Muell. (photo by Eren Dror Levanon)
On the left, Neria in times gone by

House, but I kept my distance.
“This long period abroad
made me appreciate the place
I came from, the tradition,
Judaism. It allowed me to look
at it from a more universal
perspective. From a distance,
different to me. When I
disconnected from the class
outlook that is prevalent in Eretz
Yisroel it all became cleaner,

“At some point I looked at
myself and saw how connected
I really was. I realized that no
matter how much I denied it,
a Jewish soul pulsed within me
and I could not escape it. This
is my identity and I could not run
“I began having amazing
hashgacha pratis stories. I met
non-Jews who were thrilled to

meet a Jew and they treated every
crumb of spirituality or Jewish
music with awe.
clarinetist who asked me to teach
him something Jewish. I played
for him the Chabad niggun of
‘Shim’u shim’u rabbosai v’hatu
ozen.’ He sat down and in all
seriousness wrote down all the
notes as though this was a deep
teaching. It was abroad where I
found myself playing more and
more Chabad niggunim, which
I couldn’t play with my friends
in Eretz Yisroel because of the
associations it created. I would
play Carlebach, but with Chabad
niggunim I felt I couldn’t handle
it. While abroad, I would play
Chabad niggunim entire nights
at all kinds of music festivals. It
made me feel good about myself.

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“I remember a gypsy clarinetist who asked me
to teach him something Jewish. I played for him
the Chabad song ‘Shim’u shim’u rabbosai v’hatu ozen.’
He sat down and in all seriousness wrote down all the
notes as though this was a deep teaching.”
“At that time, two friends from
Eretz Yisroel joined me. Until
then, I traveled with Italians.
There we were, davening, making
kiddush, kabbalas Shabbos. One
of these friends had become a
baal t’shuva. Another thing which
I was particular about all those
years was t’villa. Whenever I
had the opportunity, I immersed,
not for pleasure but for tahara
(purity). I was particular about
seven immersions.
this was usually in streams or
springs, I always did it according
to all the rules. This is one of the
things which kept me constantly

“I returned to Eretz Yisroel.
This happened entirely as an
‘arousal from above.’ We were in
Spain and thought of continuing
to Morocco, but we had a
problem with visas and decided to
go to Turkey. We thought we’d
finance the tickets in our usual
way, by playing in the street, even
though we had to raise a lot of
money. We decided to travel and
play in Gibraltar where there is a
large Jewish community.
“It was a few days before
Pesach and when they heard
we were planning on going to
Turkey, they told us – it is just
not possible for you to spend
Pesach without your family. And
they bought us tickets to Eretz
“Although going home was
not in our plans at all, we had
gotten the tickets as a gift and

we reasoned that it would cost us
less to continue to Turkey after
Pesach from Eretz Yisroel.
“At this point, hashgacha
wandering days were over,
and arranged things so that I
remained in Eretz Yisroel.”

Neria was much more relaxed
at this point.
“I had a close friend who had
become interested in Judaism
and took me to shiurim. One
day, we were up north and a
Katyusha rocket landed nearby
and nothing happened to us.
The next day, this friend was
already fully immersed in Torah
and mitzvos and it also made a
great impact on me.”
Yerushalayim and rented an
apartment in Ein Kerem. He
decided to give his neshama
a second chance.
went back to a
religious life.
significance for
me. Every laying
of t’fillin moved
me, every mitzva
filled my entire
his music and
registered for a

music school in Yerushalayim. At
first he played with all kinds of
bands and small groups but the
turning point took place when,
with incredible divine providence,
he met Naor Karmi and his
Hatizmoret Ha’amamit.
“We tried some pilot projects
and did some things together.
We saw that we worked well
together and since then, we’ve
been together.”
The connection between
Neria Muell and the band was
no less than perfect.
outstanding talent he was able to
bring authentic Chabad niggunim
to the stage with the “twists” of
R’ Rosenblatt of Netanya, and to
give them the special flavor of a
folk band. The band, one of the
most sought after for events and
weddings, produced an album
this year of lively, happy music.
Of all the songs and niggunim
that Neria plays and sings, there
is one song that perhaps, more
than the rest, describes the
sincere quest that expresses the
search and travels that he lived
through. In the song, “Aseini
Yehudi Pashut” from Yossi Levy’s
album, “Mesima Efsharit,” one
line keeps repeating, “Make me
a kosher Jew and also a simple
one who goes in Your ways with

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By Rabbi Heschel Greenberg

In response to being told by
G-d that he will be “gathered
to his people,” Moshe asks G-d
to appoint a successor. Moshe
includes among the qualifications
for a new leader that he be:
“[One] who will go out before
them and come in before them.”
Moshe then adds: “who shall take
them out and bring them in…”
Why did Moshe need to
repeat this qualification of going
before the people? First he says,
“[One] who will go out before
them and come in before them.”
And then he adds, “[one] who
shall take them out and bring
them in.” Isn’t this a repeat of his
earlier statement, albeit phrased
in a slightly different fashion?
great force when we consider
the way the Torah economizes
on its words even in matters
of law, where one missed or
misunderstood detail can wreak
havoc. Why then would it repeat
a seemingly identical message in
a passage that appears to have no
more than historical value?
Moshe’s request to G-d for
a leader can teach an eternal
lesson not only for the selection

of leaders but also for each and
every one of us. Moreover, these
lessons are so crucial that the
Torah could not have “afforded”
to economize and present
the lesson in an abbreviated
form. Had the lesson not been
presented this unambiguously,
we would have risked losing a
critical lesson.

anticipated our question. He
explains that these two statements
represent distinct leadership
Rashi interprets the first
phrase, “who will go out before
them and come in before them,”
as a reference to the manner in
which a leader should lead his
nation into war:
Not like the kings of the
[gentile] nations, who sit at home
and send their armies to war,
but as I did, for I fought against
Sichon and Og.
Rashi then explains that the
second phrase, “who shall take
them out and bring them in…,”
means that he should take them

out and bring them in “through
his merits.”
In other words, the first
lesson is that a leader must
exhibit courage by, literally,
going ahead of his soldiers into
battle. This lesson relates to
his role as a physical leader of
the people, as one who leads
them successfully in and out of
battle. The second qualification
describes the spiritual power of a
leader who will prevail against his
people’s enemies because of his
own worthiness.
According to Rashi, whose
words are based on earlier
Midrashic teachings, a leader
must lead in both venues: the
physical and spiritual.

There is another approach to
this repetition of the “follow me”
qualification for leadership.
The Talmud (Sota 49b)
describes the pitiful state of
affairs for all people immediately
before the final Redemption:
“The face of the generation is like
the face of a dog.”
One great 19th century sage
interpreted this phrase as a bleak
depiction of leadership in the last
days of Galus. The phrase “face
of the generation” alludes to its
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Parsha Thought
leaders. In what way can they be
compared to dogs?
When a dog goes out walking
with its master, it runs ahead and
ostensibly “leads” the way. But,
when it comes to a fork in the
road, it looks back to see which
way the master wants to go. The
degenerate state of leadership
in our “last-generation-of exile”
fits that description all too well.
Leaders act as if they are leading
the way, but when they come to
a thorny or controversial matter,
they turn around to determine

commentary that the second
requirement for leadership is that
the leader leads because of his
When a leader leads because
of acquired power, whether it
is through force or through a
democratic process, he does not
yet meet the test of leadership.
The leader must have merit.
Moreover, the Hebrew word
for merit, z’chus, also means
refinement. If a leader is known
for his righteousness and

When a dog goes out walking with its master,
it runs ahead and ostensibly “leads” the way.
But, when it comes to a fork in the road, it looks back to
see which way the master wants to go. The degenerate
state of leadership in our “last-generation-of exile”
fits that description all too well. Leaders act as if they
are leading the way. But when they come to a thorny
or controversial matter, they turn around to determine
which way the people want them to choose. The leaders
thus become the quintessential followers.

which way the people want
them to choose. The leaders
thus become the quintessential
This, then, is what Moshe
had in mind when he asked
for the type of leader who not
only goes ahead of his nation
but also “takes them out and
brings them in.” He must be a
leader who truly leads in every
sense of the word. The leader
makes the determination when
to go out and when to come in.
Simply going ahead of a nation
and acting like a leader does not






impeccable morality he will also
have the fortitude to go against
the grain and lead the people
in directions that they might
not want to travel. The leader
who lacks those merits and is
unrefined will be forced to follow
the dictates of the masses and
choose what is popular, not what
is right.
The rationale for this is
simple: When a person is not
morally refined it means that his
desires and animalistic needs
control him. In effect, he is not a
leader in his own life, rather he is
being controlled by lower forces
within himself. How then can he
be a true leader of others?

One may question why the
Talmud would inform us of
the pitiful state of leadership
in the last moments of Galus?
That there is a paucity of true
leadership in our generation
should come as a surprise to no
one. We don’t need the Talmud
to reveal a fact of life that is
anything but secret. A similar
question has been raised about
other dire predictions concerning
the last days of Galus that the
Sages discuss at length in the
Talmud and other classical
Jewish sources. Why were they
mentioned so often? Did the
Sages wish to demoralize us?
The Rebbe provided us with
an answer to this question.
Had the pitiful state of affairs
before Moshiach’s coming not
been foretold, some would have
lost their faith in his coming.
Upon witnessing the degenerate
state of affairs (in leadership as
well as other areas marked by a
precipitous decline of morality
and a frightening increase of
violence and corruption) one
could have concluded that the
Messianic process has, G-d
forbid, been aborted. People so
disillusioned would have lost
their faith in the promise of the
Redemption and perhaps even
lost faith in Judaism altogether.
To forestall this disastrous
reaction to the negativity of the
pre-Messianic era, our prescient
sages revealed to us that this
distressing scenario is actually
a harbinger of the Redemption.
Although we certainly should be
troubled by the phenomenon of
negative leadership, we should
not be disheartened by it.
Many Holocaust survivors
have stated that their faith was
not shaken by the atrocities of

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the Holocaust. As one Holocaust
survivor I knew put it: “I realized
then that there was nothing I
could rely upon; not governments
nor organizations, ideologies
or politics. I then knew that the
only thing I could rely on must be
When we see the dearth
of real leadership and the low
level of morality popular leaders
epitomize, we are compelled
to conclude that the only true
leader is Moshiach. The only
way out of this morass is the final
Redemption, which Moshiach
ushers in and which must be

Returning to the subject
of Moshe’s repetition of the
qualifications for leadership,
one may suggest that another
dimension of leadership is
alluded to by this repetition:
A leader, by definition, must
be one who leads the people and
is not their follower.

Continued from page 33
experienced over the years.
When the Rebbe gave out
dollars for tz’daka, it was he
who, without an official title
or salary, passed by the Rebbe
with hundreds of distinguished
guests, friends of Chabad, and
influential people. He introduced
them to the Rebbe, explained to
them what the Rebbe said, and
helped them make sense of and
properly appreciate the powerful
R’ Rapp was someone who
dedicated himself to every
inyan and mivtza of the Rebbe

But even that does not suffice.
A leader must also cultivate
leadership qualities in the people
he leads. As Rabbi Jonathan
Sacks commented about the
“Good leaders cultivate followers,
great leaders cultivate leaders.”
Thus, Moshe asks G-d to
appoint leaders who will go first,
ahead of the people. This means
that they will take the initiative
and not wait for the people to
wake up and do things on their
However, that is but the first
step of leadership. The leader
must then “take them out and
bring them in,” suggesting that
the leader must transform them
into ones “who go out and come
back in” because the leader has
nurtured the spark of leadership
which each and every Jew

This message is especially
relevant to the role of Moshiach.

himself, his standing, his honor,
his surroundings, or situation.
He just took action! We heard
many stories about him, from
the time he was a bachur, about
the mivtza t’fillin he arranged
until the final minutes before the
sun set. His complete devotion
to inyanei shleimus ha’aretz,
whether he was speaking with a
minister or Knesset member or
raising another $1000 to be able
to print signs and material.
Talk about Chabad Houses,
he opened them at two airports.
Mivtza Moshiach? He was one
of the main activists and wore
the Moshiach pin in his lapel
even when he met with people

On the one hand, Moshiach
is the ultimate leader who will
succeed in bringing all the Jews
to the Promised Land, something
even Moshe was denied.
On the other hand, Moshiach
is the one who ignites the spark of
Moshiach within us and renders
us all leaders who, in turn, have
the power to reveal Moshiach’s
full potential. This will be the
potent force that transforms the
world of Galus into the world of
This message is particularly
apt for the period of the Three
Weeks into which we have now
entered. It is a sad period, one
in which the negative aspects of
Galus are highlighted. But the
Rebbe’s message will not allow
us to become depressed. We
will know that no matter how
low we have gone, the darkness
of Exile will be followed by the
reemergence of true leadership,
when the light of Redemption
will shine brightly. May that be
imminently; may that be NOW!

who were considered high
ranking. The Igud HaT’mimim
organization, farbrengens with
mashpiim, delving into the Torah
of the Rebbe on the Rambam,
promoting simcha and dancing,
and the list goes on. He was
simply a Chassid of the seventh
generation; I have no higher
praise for him than that.
Oy, R’ Kuti. What still echoes
in my ears is the proclamation
you would announce in your
distinctive voice at the end
of siyumei Rambam: Yechi
Adoneinu Moreinu V’Rabbeinu,
Melech HaMoshiach L’olam
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Whenever I thought about him, even back when I was a bachur, I thought
– this is what a Chassid of the seventh generation looks like. Just like
Kuti Rapp. One who was “born” as a Chassid into the nesius of the Rebbe
MH”M and completely devoted himself to him and his horaos.
By Ohad Bar-Sela

The tremendous seriousness.
Everything he did was done
earnestly. That was the first
thing I noticed about him. It
wasn’t the type of seriousness
distanced anyone, G-d forbid. It
was a certain naïveté, a simplicity,
authenticity, overflowing with
vibrant sincerity and infused with
good-heartedness that peered
forth from twinkling eyes.
His quick but calm gait,
with glances in all directions,
was so characteristic of him. I
remember him on the eve of
after siyumei Rambam, on long
summer Shabbasos afternoons
and in the mornings at the mikva
on Union.

A man of warmth, always

with someone, one of his sons,
one or two of his students,
volunteers for mivtzaim at the
airport, former students or
guests, local Americans or just
a conversation with one of the
askanim in Crown Heights or
from the small global village.
personally, warmly, in a relaxed,
quiet, warm way. He found a
common language with everyone.
To everyone he showed that he
cared and was interested. He
always had something Chassidish
to say, not just a vort or line in
order to part from someone with
a d’var Torah, but a complete
story or sicha.
It was all serious, tremendous
seriousness, totally real.
Oy Kuti!
That is what I blurted out
when I opened the news website
and saw the terrible news. The

sleeping children jumped at the
sound of my cry and my tears
flowed. I wasn’t one of those
who was particularly close to
him but I wasn’t distant either.
For he practically lived in 770
and I desired to be one of those
who sit in the house of Hashem,
so I amassed many hours in
his presence like all the other
“sitters” in Lubavitch for the past
forty years.
He cared greatly about the
bachurim, especially in freezing
New York. Bachurim who came
for the year of K’vutza found in
him a good listener and plenty of
support, even though there were
periods of time when he did not
receive a salary for months.
I can testify that dozens
of bachurim, if not hundreds,
owe him their spiritual and
physical health, and sometimes
even their mental health which

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was protected by his rare and
warmhearted listening ear and
Many ate with him even when
he did not have much himself.
He would invite people to his
home and took a great interest in
his guests and entertained them
with stories, pearls and sharp
Guests and mekuravim would
be on the receiving end of his
warm welcome, explanations,
stories, directives and friendly
face; things which are not so
commonly found, especially by
people of his age and standing
who merited so many hours
in the Rebbe’s presence with
countless horaos and encounters.

what fascinated me was his
earnestness. A seriousness with
which he devoted himself to
everything he got involved with.
And his involvements were many.
First, he was a mashgiach in the
yeshiva and was in contact with
dozens of bachurim every day.
He was also the director of the
Chabad House at the airport and
made sure there were volunteers
who would go to the terminal

He was simply a Chassid of the seventh
generation; I have no higher praise for him than


for every flight to and from
Eretz Yisroel. They would give
passengers the opportunity to do
the mivtzaim and would invite
them to visit 770.
In addition, he was one of
the regulars who farbrenged at
siyumei Rambam which occur
every two or three days, along
with his friend, R’ Menachem
Gerlitzky, yibadel bein chayim
l’chayim. They would farbreng
with renewed chayus at every
Just the memory of
siyumei Rambam in 770, in my
present, materialistic state as
an “ordinary balabus,” fills me
with chayus, excitement and
amazement over his power of
consistency and caring for this
He also organized the dancing
and simcha during Adar which
continued every year until almost
the end of Nissan and on some
other special days in the calendar.
As director of the Matteh Shira
V’Zimra he would stand and
give out mashke with genuine
enthusiasm and would quote the
Rebbe “b’rov shira v’zimra.”

Of course there was his
activism and fight on behalf
of shleimus ha’aretz, starting
with the daily T’hillim, tirelessly
raising money, as well as complex
and influential campaigns which
till today many people don’t
know that he ran.
There is more that can be said
but space is too limited to recount
all the things he did, encouraged,
urged, initiated and carried out
with simcha and emuna, devotion
and caring.

Whenever I thought about
him, even back when I was a
bachur, I thought – this is what a
Chassid of the seventh generation
looks like. Just like Kuti Rapp.
One who was “born” as a
Chassid into the nesius of the
Rebbe MH”M and fully devoted
himself to him and his horaos
24 hours a day, and without
consideration for the problems
and personal upheavals that he
Continued on page 31
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By Nechama Bar
Our story took place shortly before Pesach 5770/2010.
The Cohens longed to travel to
the Rebbe for Pesach after not
having been to 770 in a long

Before deciding they wrote
to the Rebbe. In their letter
they asked the Rebbe for a bracha for the trip and they put
the paper between the pages
of a volume of Igros Kodesh.
The Rebbe’s letter on that page
said that the Rebbe approved
of a trip under three conditions: One, that the school they
worked in would not be hurt by
their absence; two, that they
did not go into debt to make
the trip; three, that they did
not travel by ship because ships
took a long time.
“Amazing!” exulted Chana.
“I work in a school and I have
to find a good substitute for the
time I will be absent so the girls’
education won’t be harmed by
my leaving.”
“As for the second condition, not to go into debt, that
is also understandable,” said
Dovid, her husband, excitedly. “Boruch Hashem, we have
the money. So we’ve gotten
the Rebbe’s blessing and we can
move forward and buy tickets.”
“One minute,” Chana said.

“I don’t understand what the
Rebbe means by the third condition. Who goes by ship nowadays? Today, everyone flies!”

Dovid was silent.
Chana went on. “I feel that
the Rebbe is telling us something. I believe we will get to
understand this part too in due

“In any case,” concluded
Dovid, “we have a bracha from
the Rebbe and we can start
getting ready.”
The next day Dovid ordered
tickets. The only tickets that
made sense for them included
a stopover in Paris for twelve
hours on the way home. Chana had a feeling that the Rebbe was not pleased by the long
stopover for he had said not to
travel by ship because it made
the trip longer. In other words,
the trip was supposed to be as
short as possible. Unfortunately
though, there was no way they
could change the tickets.
Time passed slowly.
Cohens counted the days
they could fly to Beis Chayeinu
and they prepared for the trip
with great joy.
The day of their scheduled departure arrived and the
plane zoomed down the runway
and took off. The earth below

became tiny and distant. Little by little, trees, houses and
people disappeared and out the
window of the plane they could
only see blue skies and fluffy
white clouds.
The two of them took the
opportunity to do mivtzaim.
When they landed, of course
their first stop was 770.
We will skip a description of
their special visit and continue
with their return trip home.
As mentioned, the flight home
included a twelve hour stopover
in Paris.
Upon arriving in Paris, to
their surprise, they heard their
names called over the loudspeaker. They went over to a
clerk who told them to take
their luggage and keep it with
them during the stopover.
“Why can’t you send the
suitcases with the next plane?
That is what always happens.
What changed this time?” wondered Dovid, but his words fell
on deaf ears.
Chana tried to use her best
powers of persuasion. “We are
stuck here for twelve hours.
Taking our luggage means we
have to stay here, at the airport, all this time. Please do
us a favor and watch our luggage!”

34 � • 23 Tammuz 5775
980_bm_eng.indd 34

2015-07-07 8:02:51 AM


,ֹ‫ לָ ַק ַחת ֶאת ַה ִּמזְ וָ דוֹ ת ּ ֵפרו ּׁשו‬.‫ְּתקו ִּעים ָּכאן ׁ ְש ֵּתים ֶע ְ ׂש ֵרה ׁ ָשעוֹ ת‬
.‫ִה ְס ִּביר ּו לָ ֶהם ַה ּ ְפ ִק ִידים ְּבקֹצֶ ר רו ַּח‬
‫ ֶש ָאנ ּו צְ ִר‬for
ָּ ‫ש ֵאר‬their
ָ ּׁ ‫יכִ ים לְ ִה‬heart
ֵ ‫ ִּב ְ ׂש‬,‫כאן‬all
ָ‫דה ַה ְּתע ּופ‬with
‫ לְ ֶמ ׁ ֶש ְך ָּכ‬,‫ ה‬Rebbe
t even
The clerk, withou
‫ לֹא‬simple
‫ ֵהם‬.‫ וִ ֵּתר‬so
ְּ ‫ ַה ְס ִּביר‬with
ְ‫ ֵה ֵח ּל ּו ל‬the
‫בלַ ַהט ַעל‬dealt
‫ ָה ַר ִּב‬them,
‫ ַע‬,‫י‬at
‫ ֲעשׂ ּו ִא ָּתנ ּו ֶח ֶסד וְ ׁ ִש ְמר ּו‬,‫ ָא ָ ּנא‬.ּ‫ ַה ָללו‬do
‫ ִא ְגרוֹ ת ַה‬is full. It does wonderful way so they could
‫ק ֶֹד ׁש וְ ַע‬flight
ִּ ‫"ה ַר‬
ָ .ּ‫“ל ַה ְּת ׁש ּובָ ה ַה ֻּמפְ לָ ָאה ׁ ֶש ִ ּק ְּבלו‬The
ֹ‫בי רו‬line.
ֶ‫ צֶ ה ׁ ֶש ַ ּנ ֲעל‬in
next ‫ה‬person
ְ‫ ִמ ְּבלִ י ל‬.‫ַה ּ ְפ ִק ָידה לֹא ִה ְת ַר ְ ּג ׁ ָשה‬
‫יט ָּב ֶה‬
‫ם ֲאפִ ּל‬as
ַ ‫ַעל‬
ָ ‫ ִמ ֲה‬,ּ‫ו‬be
he‫ַה ִ ּב‬said.
‫רה לְ ַט ּ ֵפ‬will
ָ ‫ה ִּט‬though
,ּ‫ַעל ַה ִּט ָיסה וִ ִיהי ָמה!" ּ ָפ ְסקו‬
Having no choice, the Cohens not look
ׁ ‫ְּבבַ ָ ּק‬
‫ ָשתוֹ ׁ ֶש‬land.‫ה ָּבא‬when
ַ ‫ל ַה ּנוֹ ֵס ַע‬they
‫ לֹא ַמ‬from that, the
It was only
.‫ ׁ ְש ִא ִירים ָמקוֹ ם לְ ֵסרוּב‬Aside
sat down in the terminal with any room.
ָ ‫ְּבלֵ ית ְּב ֵר‬they
‫ ִה ְתיַ ּׁ ְשב ּו‬,‫רה‬that
ִּ ‫על ַה‬Eretz
ַ ‫ ְּבנֵ י ַה ּזוּג‬Yisroel
‫ ַה ֵ ּנ‬...ְ‫ ו‬shortly
‫ס ָק‬leaving
ָ‫ת ַּב ֶּט ְר ִמינ‬edֹ‫כ ְּסאו‬in
‫ל ְּכ ׁ ֶש ַה‬the
ַ‫ ָרה! ָּב ֶרג‬is
‫ ִּמזְ וָ דוֹ ת‬and
‫ע ָה ַא ֲחרוֹ ן ַמ‬plane
their ‫אל‬suitcas
ּׁ ‫נִ ְק ְרא ּו ַה‬to,‫ ָּמ ׁש‬them.
‫ ְשנַ יִם‬next
ֶ ‫ לַ ֲעלוֹ ת‬es
tickְ ‫ ָּתם לַ ֶדּ ֶר‬realize
ִ‫לְ צ‬
ִ ‫ ֵהם הוֹ צִ יא ּו ְּכ‬.‫ ָדּ ם‬left.
ֵ‫ריכִ ים ּופ‬flight
‫ ַה ִּט ָיס‬ng‫עֹד‬your
‫ ַר‬.‫ה‬changi
‫ רוֹ ת ׁ ֶש ֵהבִ יא ּו ִא‬next
‫נִ כְ נְ ס ּו ֶאל‬s ‫ק‬of
They ‫ה‬took
,‫ ַה ָּמטוֹ ס‬proces
‫ה ֵח ּל ּו לִ ְס‬gֵ ְ‫ ו‬,‫ך‬has
ּ‫ ר ּו ֶאת ַד‬iches
ְ‫ ו ִּמ ָ ּיד ָסג‬and
‫לְ תוֹ ָת‬sandw
‫יו וְ ַה ִּט ָיס‬out
.‫ֶאת לִ ָּבם‬
fruit that they had brought
.‫יָ צְ ָאה לַ ֶדּ ֶר ְך‬
d in Eu-

been arranged and we won’t A volcano had erupte
along and began eating.
‫ לְ פֶ ַת‬d
ֵ‫ נִ ַ ּג ׁש ֲאל‬,‫ע‬covere
‫מ ָח ָת‬arrang
ְ ‫ִ ׂש‬
‫ ֶיהם ַא ַח‬smoke
ַ ‫ם ׁ ֶשל‬to
ִ ‫ד ַה ּנוֹ ְס‬black
ְ‫ח ָ ּנה ו‬able
‫עים ׁ ֶש ּׁ ָש‬and
e ‫ר‬it
‫ ָדוִ ד ָה ָיְת‬be
.‫ה ְ ּגדוֹ לָ ה‬ger
ָ ‫את ִס ּפו‬aֶ ‫ ַמע‬rope
‫ ָא ַמ‬in
ְ‫ּרם ו‬such
‫הוֹ ד ּו ְּבכָ ל‬, ‫ם‬a‫ ֵה‬passen
‫ם לָ ַר ּב‬a‫לִ ָּב‬sudden
All‫ ִ י‬of
ְּ flights
ִּ ‫ ׁ ֶש‬the
:‫לָ ֶהם‬
ּ‫ס ֵדּ ר ֶאת ַה ְד‬said
‫בָ ִרים ְּבצ‬time,”
‫"בעוֹ ד ַזְמן ָקצָ ר יוֹ צֵ את ִט ָיסה ׁ ֶשל‬
‫ ַחבְ ַר‬skies.
‫ו ָּרה כּ ֹה ׁ ְש ֵמ‬short
‫ ִימית ו ֻּמ‬came
ָּ ,‫פְ לָ ָאה‬story
ַ ‫ת ֶא‬the
‫ נַ ּס ּו‬.‫על לָ ָא ֶרץ‬-‫ל‬
‫ ֶאת‬clerks.
‫כ ְך ׁ ֶש ּי ּוכְ ל ּו‬their
‫ לְ ַק ֵ ּים‬heard
who had
ֶ‫ ַמ ַ ּזלְ כ‬.ֹ‫נו‬
ַּ ְ‫ִ ְ כֶ ם ִב ְס ֶטנ‬
But the Cohens
‫ביי ְּ)ב ַה ְמ‬-‫ד‬
‫ לְ ִמ ְק ֶרה ׁ ֶש ּי ְִת ּ ַפ ֶ ּנה‬,‫ ָּתנָ ה‬gers
over to them and said, “An Elbe
explaining about
.(‫ ָמקוֹ ם‬to
. ‫ת‬Try
Al flight
,‫ִ ְ ַ ֵבר‬
the Igros on their
the Rebbe,
your ‫ ּה‬luck
‫ש ַה ִּט ָיסה‬
‫"הבַ נְ ִּת‬
ֵ they
ַ ‫י!" זִ ְ ּנ ָקה‬
ַ‫ּב ָאה ְּכבָ ר לֹא יָ צְ ָאה ל‬,ָ ‫ ַה‬and
ִ ‫ח ָ ּנה‬stay
‫ ַהר‬.‫ ֶדּ ֶר ְך‬your
.‫מ ְּמקוֹ ָמ ּה‬to
‫ ַ ּג ַע ׁש ִה‬down
ָ place
‫ר ִּבי לֹא‬aַ ‫"ה‬
‫ ְת ּ ָפ ֵרץ‬put
‫ ְּבלֵ ב לִ ָּב‬and
‫רוֹ צֶ ה ׁ ֶש ַה ְ ּנ‬find
ֱ ‫ ִס ָיעה ֶּת‬they
in ּ ּ Kodesh
y (aּ system
names for ּ standb
‫ ִ ָסה ֶא‬had gotten. “The Rebbe
ְּ ‫ת ּה! ֲאנִ י‬leave.
ָ ֹ‫ ָאז הוּא דּ וֹ ֵאג לְ ַק ֵ ּצר לָ נ ּו או‬,‫ַזְמן ַ ב‬
‫ת ׁ ְש ֵמי ֵאירוֹ ָפה וְ ַה ּׁ ָש ַמיִם ָהיו ְסגו ִּרים‬the
ִ‫בטו ָּחה ׁ ֶש ַ ּנצְ ל‬could
‫ ַיח לַ ֲעלוֹ ת‬wants
which, if there is roomּ on
ִ ְ‫ ל‬We have to get
ֶ ׁ ‫ת לְ ֶמ‬flight.
the‫ ַה ּז‬Cohens
ַ ְ‫שך ל‬
‫לַ ִּט ָיסה‬
That is when ."‫ֹאת‬
‫ה ִמ ּׁ ָשבו ַּע! ָּכל ַהנוֹ ְס ִעים ׁ ֶש ָהי ּו ֲאמו ִּרים לָ טוּס‬usָ‫מ ְעל‬on
plane, people can board).
.‫ַעד יַ ֲעבֹר זַ ַעם‬
on this plane!”
ַ‫ַה ּׁ ְשנ‬
ׁ ‫יִם נִ ְ ּג‬aggraּ‫ ּסוֹ ת לְ ַס ֵד‬from
ַ‫ש ּו ִמ ָ ּיד לְ נ‬the
.‫ת ָה ִענְ יָ ן‬.‫ר ֶא‬Aside
‫ ַא ְך ִה ְס ַּת‬meant
“I got it!” exclaimed Chana
‫ ׁ ֶש ַה ָדּ בָ ר לֹא‬,‫ ֵּבר‬ed.
‫ אוֹ ָאז‬miracle occurr
ְ ּׁ ‫ ֵהבִ ינ ּו ַה‬the
ָ ‫שנַ יִם ֶאת ַּכ ָ ּונַ ת‬Then
‫ ָא‬.‫ה ַר ִּבי‬seat.
‫ּ ָפ ׁשו‬
,‫ּט ָּכל ָּכ ְך‬
ָ ‫ ִדּ בְ ֵרי‬,‫כֵ ן‬her
‫ ְּכפִ י ׁ ֶש ֶ ּז‬been
‫ ּי ִקים‬sprang
ָ ‫ה ַר ִּבי ָהי ּו ְמ ֻד‬from
ְ ִ‫ה ָהיָ ה נ‬had
as she
vation, .‫ה‬if‫ר ֶא‬they
ּׁ ‫ ל ּו ָהי ּו נֶ ֱאלָ צִ ים לְ ִה‬.‫פְ לִ יא‬
‫ ָש ֵאר ׁ ָש‬the
‫בו ַּע ׁ ָש‬want
‫לֵ ם ְּב ֵא‬not
“The ‫רי‬Rebbe
‫ ֲ ֵה‬,‫ירוֹ ּ ָפה‬does
aָ ‫"ה ִּט‬
ֵ‫יסה ְמל‬
‫ ְּככָ ל ַה ִ ּנ‬.‫ ָאה‬for
‫ְר ֶאה‬Europe
‫ה ָמ‬stay
ֶ‫ לֹא ְיִהי‬in
‫ חוּץ ִמ ֶ ּז‬.‫קוֹ ם‬to
‫ ַה ָּמ‬,‫ה‬flight.
‫טוֹ ס‬:‫איור‬
ְּ ‫ ׁ ֶש ַה‬board
ׁ ‫תנַ אי ָה ִר‬to
ִּ ‫אשוֹ ן ׁ ֶש ַּב‬
‫)לָ ִ ׂשים‬so‫מכְ ָּתב‬were
trip to
‫לֵ ב ׁ ֶש ֵּב‬and
‫ית ַה ֵּספֶ ר‬
(‫ֹא ּ ָיִפגַ ע‬a‫ ל‬long
‫ לֹא‬take
‫יוֹ צֵ א ְּבעוֹ ד ַזְמן ָקצָ ר וְ ַה ַּת‬
‫ֲהלִ יך ׁ ֶשל ׁ ִש ּנוּי ַה ַּכ ְר ִטיס הו‬ensure
ָּ ‫ּא ֻמ ְר‬the
‫ ׁשוּם‬.‫כב‬on
‫ ָהיָ ה‬gotten
‫ִמ ְת ַק ֵ ּי‬just
he is ‫ י‬makin
‫ ׁ ֶש ֲה ֵרי‬...‫ם‬
ָ ‫ ַח ָ ּנה ָה‬They
ְ‫יְתה ַמפ‬
‫עבוֹ ָד‬shorte
ֲ ‫ ָידה ֵיְמי‬r‫ ִס‬for
ִ‫ר ִּבים ִמ ְּבל‬gַ ‫ה‬it
‫ָדּ בָ ר‬
ֻ ‫לֹא ְמ‬would
plane when
ִ ‫א ְר ָ ּגן וְ ֵאין‬d)
ְ‫סכּ וּי ל‬affecte
‫ ַהצְ לִ ַיח‬be
‫לְ ַה ְס ִדּ יר ֶא‬not
ַ ‫ת ָה ִענְ יָ ן ִּב‬would
ָ‫זְמן כּ ֹה ָקצ‬
I bet we will be
‫ש ִּתכְ נְ נָ ה ז‬the
ּ ֶ ‫ ַמת ַה‬on
ְ‫ ָעג‬,‫ ו ִּמ ְּלבַ ד זֹאת‬.‫ֹאת‬
‫נפֶ ׁש‬get
‫ ָה ָיְתה ַר‬to
.‫ ָּבה‬able
took off.
this flight.”
not have been fulfilled because
Chana and Dovid were
immediThe two of them
Chana would have lost many
73 | ~ | 748 wxn iuhkhd
They thanked the
ately went over to try and ar- thrilled.
more days of school.
7/5/2010 3:09:55 PM
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Issue 980 • �  

980_bm_eng.indd 5


2015-07-07 8:02:32 AM