CONTENTS

18
FEATURED ARTICLES

WEEKLY COLUMNS

4 Dvar Malchus
31 Parsha Thought
39 Obituary
46 Tzivos Hashem
48 Crossroads

YERUSHALAYIM IS NOT
"AELIA CAPITOLINA"

12 A PERFECT PEACE?
Aryeh Kirshnzaft

14 THE BIRTH OF MOSHIACHDIN

DEPENDENT ON A PSAK
Yosef Yitzchok Moscowitz

24

18 JUST AS IT WAS
IN LUBAVITCH
22 WHAT IS WRITTEN
IN THE TORAH?
Nadav Cohen

24 YOUNG IN SPIRIT
Dov Levanon
34 A TAMIM AND A CHASSID
WITHOUT BORDERS
Dov Levanon

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2014-05-27 1:28:03 AM

DVAR MALCHUS

A RADICAL
INNOVATION
IN TORAH
True progress is when the innovation of the
student stems from his hidden abilities, powers
he did not even know he possessed! * From
Chapter Six of Rabbi Shloma Majeskis Likkutei
Mekoros (Underlined text is the compilers
emphasis.)
Translated by Boruch Merkur

BROADER THAN THE

EARTH IN MEASURE,
WIDER THAN THE OCEAN
4. Every Jew has an
obligation of Lech making
progress in Torah study, to
expand it (Zohar II 12b),
coming up with novel insights in
Torah.
Irrespective of how much
Torah a Jew has already learned,
it is always possible to advance
further in his studies. A Jew
must [constantly] renew his
dedication to Torah study, for
Torah is infinite broader than
the earth in measure, wider
than the ocean. In fact, being
that Torah is the wisdom of the
Alm-ghty, every aspect of Torah
itself provides the capacity to
produce offspring, resulting
in further innovative thought, ad
infinitum.
The degree of innovation
and progress can vary widely.
To begin with, there is the
concept of relative, incremental,
rededication to learning. But

in this itself there are many

degrees:
The lesson from Lech
lecha, etc. - Go for youto
the land that I shall show you,
is that one should not suffice
with incremental progress and
innovation; he should strive for a
truly radical form of advancing,
one that is exponential, infinite,
completely departing from his
previous condition and routine,
even a holy routine. The person
should even strive beyond the
previous innovations he has
made, surpassing his previous
mindset and the like, to the point
that he arrives at the land that
I shall show you, revealing
you in your essence, your
being and essence your entire
capacity and potential, even
your hidden potential. The same
concept applies to the persons
kochos themselves. Namely, not
only revealing the seven middos,
the emotional faculties, and the
aspect of the mind that has a
connection to the middos, but
the intellect itself [independent

of its relationship to middos]. It

is specifically this approach of
radical progress that is described
in the verse, Go for youto the
land that I shall show you, as
follows:
Regular service of G-d
entails utilizing ones revealed
faculties. There is, however,
nothing particularly innovative
about this manner of service.
That is, the person already
possesses these abilities and he
is conscious of having them.
It is, therefore, expected and
self-evident that they must be
harnessed to their full potential.
Similarly with regard to the
hidden faculties, albeit the
hidden faculties that have some
connection or predisposition
to the notion of being revealed.
Revealing these abilities is also
not such a great innovation. True
innovation is when one reveals in
himself (you in your essence)
hidden faculties, which are
entirely unknown (even to the
person himself), unfathomable
capabilities, to the extent that the

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person marvels as to where they

came from. And when one uses
his hidden powers for innovating
novel thought in Torah, that is
the true Go for youto the
land that I shall show you.

ACCUMULATE MANY
STUDENTS
And just as this is imperative
with regard to ones own Torah
study, the same is true of the
avoda of accumulate many
students, including gathering
congregations on Shabbos to
learn Torah. This must be in
a manner of true progress, in a
manner of a true chiddush.
Now, it is readily understood
and obvious that one must
continually increase the number
of students he teaches, as well
as the caliber of his students,

and not be satisfied with the

students he teaches up until this
point, even if he has already
accumulated many of them.
Nevertheless, whilst he has the
capacity to reach out to another
Jew, and yet another Jew, Jews
of all backgrounds, to have them
participate in a Torah class he literally must do so, umai
kamashma lan.
This is especially relevant as
there are always new bar and bas
mitzva young men and women
upon whom one can influence to
participate in Torah classes.
Similarly, there is a call to
add in the quality of learning,
with more understanding and
comprehension, and more depth.
In fact, the learning must be with
a novel approach, and it should
have the effect of making the
student into a talmid vasik,

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proficient enough to innovate

in Torah. These developments,
however, are not a real
achievement per se, for everyone
has the obligation to to expand
it, as above.
True progress is when
the innovation of the student
stems from his hidden abilities,
powers he did not even know he
possessed!
Obviously the litmus test for
all this is not the persons selfevaluation (because on account
of the effort required to do
Express service
another Mitzva, or on account of
Fully Computerized
self-love, one can sometimes be
mistaken in this determination).
Rather, it is best assessed 331 Kingston Ave.
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This concept must, therefore,
first find expression in a similar
form of avoda on the part of
Jews. Namely, by adding in
Torah study - not only by using
the three aspect of the mind that
have a connection to the middos,
the emotional attributes, but also
the higher faculties of the mind
unto itself. This is accomplished
in particular by adding in the
study of the inner dimension
of the Torah (including its
explanation of the service of
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MarCheshvan 5752, Seifer HaSichos
5752, pg. 82-84)

Issue 928

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LETTERS FROM THE REBBE

YERUSHALAYIM

IS NOT "AELIA
CAPITOLINA"
The internationally renowned sculptor, Chaim
Yaakov (Jacques) Lipchitz, received an offer
that he couldn't refuse: taking part in a project
establishing a "sculpture garden" at the
Jerusalem Museum. In a series of three letters
recently publicized for the first time, the Rebbe
instructed him to reject the offer, explaining at
length the reasons why the Torah forbids such a
venture.

he renowned sculpture
artist, Jacques Lipchitz,
was born Chaim Yaakov
Lipchitz, on the 18th of
Menachem Av 5651, in the city of
Druskininkai, Latvia, then part of
the Czarist Russian Empire. He
went to high school in Bialystok,
Poland, and then continued his
engineering studies in Vilna. In
5669, he moved to Paris, changed
his name to Jacques, and began
studying art. Lipchitz eventually
joined a group of artists, including
the celebrated painter, Pablo
Picasso.
In
5701,
after
Nazi
Germany's occupation of France,
Lipchitz fled to the United States,

leaving most of his finished and

unfinished artwork behind him.
He settled in New York, where
he lived for the rest of his life.
During his lifetime, he had a
connection with the Rebbe on
a number of issues. During the
great Jewish re-awakening that
occurred following the miracles
of the Six Day War, the Rebbe
mentioned at a farbrengen that a
photograph showing Mr. Jacques
Lipchitz publicly putting on
tfillin at the remnants of our Beis
HaMikdash had a tremendous
impact and influence upon large
sectors of the world of art and
culture.
Lipchitz passed away on

the 24th of Iyar 5733, Shabbos

Parshas BChukosai, in Capri,
Italy, at the age of eightyone. His body was brought to
Eretz Yisroel for burial on Har
Menuchot in Yerushalayim.

A few years ago, R' Chaim

Yehuda Krinsky revealed a most
interesting story about this artist
and his work:
Shortly after Mr. Lipchitz's
sudden passing, his widow came
to 770 for a private audience
with the Rebbe.
During the yechidus, Mrs.
Lipchitz recalled that when her
husband passed away, he was
about to finish a large abstract

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sculpture of the phoenix, a

mythical sand bird, contracted
by the Hadassah Women's
Organization for the Hadassah
Medical
Center
on
Har
HaTzofim in Yerushalayim.
As an artist and sculptor in her
own right, Mrs. Lipchitz said that
she wanted to complete her late
husband's unfinished sculpture.
However, she claimed that
Jewish leaders had told her that
the phoenix was a non-Jewish
symbol. If this was the case, was
it inappropriate to erect such a
piece of art in Yerushalayim?
Rabbi Krinsky was standing
near the door to the Rebbe's
room, and in response to Mrs.
Lipchitz's query, the Rebbe asked

that he bring him a copy of Iyov

from his bookshelves.
The Rebbe turned to Chapter
29, and quoted from verse 18:
"And I said, I will perish with
my nest, and I will multiply days
as the phoenix." He then read
Rashi's commentary regarding
the phoenix to Mrs. Lipchitz:
"This is a birdupon which the
punishment of death was not
decreed because it did not taste
of the Tree of Knowledge, and at
the end of one thousand years,
it renews itself and returns to its
youth."
Therefore,
the
Rebbe
concluded, this is clearly a Jewish
symbol.

Mrs. Lipchitz was amazed by

the Rebbe's reply, and the project
was completed shortly thereafter.
When Rabbi Krinsky later came
to Yerushalayim, he visited
the hospital to see the artwork
begun by Jacques Lipchitz and
completed by his wife with the
Rebbe's approval.
How typical it was, Rabbi
Krinsky noted, for the Rebbe
to look at the positive side of
something, while others chose
only to see the negative
We now bring a series of
three letters that the Rebbe
wrote to Mr. Lipchitz regarding
an offer to take part in a project
establishing a "sculpture garden"
at the Jerusalem Museum and
Issue 928

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LETTERS FROM THE REBBE

The Rebbe then read Rashi's commentary

regarding the phoenix to Mrs. Lipchitz: "This
is a birdupon which the punishment of death was not
decreed because it did not taste of the Tree of Knowledge,
and at the end of one thousand years, it renews itself and
returns to its youth."
his instructions to reject the offer,
explaining at length the reasons
why the Torah forbids such a
venture through a fascinating
exposition
on
the
GrecoRoman efforts to desecrate the
holiness of Yerushalayim. With
great pain and anguish, the
Rebbe noted that the declared
purpose of the project managers,
including representatives of the
Yerushalayim Municipality and
the government of Israel, was
to create a provocation against
traditional Torah Judaism with
the establishment of a "sculpture
garden" and the opening of a
mixed swimming pool in the Holy
City
By the Grace of G-d
In the Days of Slichos,
5721. Brooklyn, N.Y.
Mr. Chaim Jacob Lipchitz
168 Warbarton Ave.
Hastings-on-Hudson, N.Y.
Greeting and Blessing:
With the approach of Rosh
Hashanah, the beginning of the
New Year, may it bring blessings
to us all, I send you and all
yours my prayerful wishes for a
good and happy year, materially
and spiritually.
With the traditional blessing
of K'siva Vachasima Tova,
Cordially,
M.
SCHNEERSON
Thank you for your letter
and good wishes for the New
Year, and receipt is enclosed for

your kind donation, which will

surely stand you and yours in
good stead.
I was very sorry to hear that
you contemplate (?) to donate
your sculptures for exhibition
in a museum in Jerusalem,
the Holy City, as I have had
occasion to write to you in the
past. However, on the basis
of our friendship - and a true
friendship calls for frankness
and sincerity - I trust you will
not take it amiss that I return
to the subject. For you know the
attitude of the Torah toward any
kind of sculptured or graven
images, and with what tragedy
our people viewed the Roman
attempt to turn the Holy City
into an Aelia Capitolina. Of
course, no one will suspect you
of disregard for the sanctity of
our Holy City, G-d forbid. But
in such matters, good intentions
do not alter the impact and
consequences of an action on
the public mind. Even if one
could be sure that the majority
of public opinion would not
be shocked, and that is by no
means certain, one cannot
ignore the unfavorable influence
in a matter that concerns a
fundamental principle of our
faith, even on a section of
public opinion, and that should
be adequate reason to avoid
such an action. Certainly, all
sections of Orthodox Jewry,
not only in the Holy Land, but
also in the Diaspora, would be
quite chagrined, to say the least,

although some quarters may

suppress their reaction because
of external pressure or other
reasons. The whole question is
much more serious than it may
appear, and the few lines above,
which have been couched in
moderate and restrained terms,
do not fully reflect the full depth
of this question.
Having entered the New
Year, may G-d grant that the
renewed Divine blessings for
this New Year, will include also
the happy solution of the above
problem.
By the Grace of G-d
7th of Teveth, 5722
Brooklyn, N.Y.
Mr. Chaim Yakob Lipchitz
168 Warbarton Ave.
Hastings-on-Hudson, N.Y.
Greeting and Blessing:
Thank you for your letter of
December 10th. I particularly
appreciate your candor, which
indicates, I hope, a closeness
as well as a confidence, and at
the same time enables me to
reciprocate in kind. I therefore
hope that you will not take amiss
my pursuing the subject of our
recent correspondence further,
inasmuch as it is a matter
of public concern and of the
highest order. After all, Jews are
characterized as a "stiff-necked"
nation, which means that Jews
have the gift of perseverance
and tenacity. Moreover, I feel
that some points may not have
been adequately covered in my
previous letters.
First, however, let me
refer to the point which you
make regarding the apparent
discrepancy between the ban
on "graven images," and the
existence of the Cherubim, Lion,
Ox, and other likenesses in the
Beth HaMikdash. Surely, if

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there had been any discrepancy,

there would have been some
reference on the spot, since the
commandment against graven
images and likenesses, as well
as the commandment to make
the Cherubim on the cover of
the Holy Ark, are to be found in
the very same Book of Moses.
Similarly, King Solomon, who
built the Beth HaMikdash and
included the said likenesses,
could not have overlooked the
possibility of a discrepancy.
Nor would the Jewish people
have accepted it, while at the
same time carrying on a fight
to eliminate the influences of
idolatry of their neighbors, a
fight which they carried on
for hundreds of years after the
erection of the Beth HaMikdash.
I cannot go into the explanation
of the apparent discrepancy
which you question, since the
explanation can be found in
the authoritative commentaries
who deal with it and adequately
explain why the Cherubim, etc.,
did not constitute any kind of
conflict with the commandment
against graven images, etc.
The reason I brought up
the point of Aelia Capitolina
is because the Roman Empire
knew well that the most deadly
blow it could deal to the Jewish
people was to convert Jerusalem
into a Roman city of idols,
hoping that what they could not
achieve even by the destruction
of the Beth HaMikdash and
the annihilation of hundreds of
thousands of Jews, they could
accomplish by this measure
aimed at the very heart of
Jewish belief and religion.
Needless to say, I fully
agree with you that the Torah
is not confined to a body of
laws and statutes, but contains
also spiritual enlightenment,
etc. Indeed, as my fatherin-law of saintly memory

often emphasized, the Torah

embraces the whole life of the
Jew, from the moment of his
birth to his last breath, and it is
called Toras Chaim, the Law of
Life, in the sense that it is both
a guide to the good life and also
the source of life and expression
of the living Jewish spirit.
Within the framework of the
Torah, therefore, there is ample
room for such expression.
As a matter of fact, which I
believe we touched upon in
our conversation, in the case
of the majority of your works
of art, there is no conflict with
the Second Commandment,
since they express symbolisms
and ideas which are not
incompatible with the Torah,
and only a small proportion of
your sculptures are subject to
question in the light of the said
Commandment.
The argument that the works
of art represent a sublimity,
etc., is irrelevant in this case.
I can only illustrate this by a

hypothetical case, such as if

anyone would suggest to bring a
Ballet into the Synagogue on the
day of Yom Kippur, just before
Neilah, on the ground that a
Ballet is a source of sublime
inspiration,
etc.
Whatever
the merits of the argument,
the "incongruity" is all too
obvious. For the same reason
(and others) even symbolic
sculptures have no place in
Jerusalem, the only city called
Ircha - Thy City.
I
must
apologize
for
repeating myself, but I cannot
refrain
from
emphasizing
again the fact that the Holy
Land is universally recognized
as Holy, even by non-Jews,
and within the Holy Land, the
City of Jerusalem is called the
Holy City. Millions of Jews
still regard the City as holy,
and pray daily for the return
of the Shechinah to Jerusalem.
This means that all these Jews
are intimately associated with
Jerusalem and consider it their
Issue 928

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LETTERS FROM THE REBBE

city and to have a personal
stake in it. Therefore, how
can any individual, regardless
of his own personal feelings,
completely disregard and hurt
the feelings of millions of
others, all the more, in a matter
which is of such sanctity and of
such vital concern, at least to
them? Obviously, the fact that
the present government there
endorses the project, does not
in any way change the situation,
for Jerusalem is the property of
all Jews throughout the world,
and no individual or group of
individuals can impose their will
upon others in a matter of such
vital importance, regardless of
the good intentions and motives.
Knowing you personally, and
having met your mother already
in Druskininkai, I feel confident
that you will not want to be a
party to such an unholy assault
on the most sacred principle of
our religion. I cannot imagine
that you should want to have
a part in it, however remote,
especially to permit yourself to
be the very center of this whole
thing, and allow the work of a
lifetime, with which you are so
intimately identified, to become
the tool wherewith to inflict
such a grievous wound in the
most sensitive feelings of our
people.
As
we
have
recently
celebrated
Chanukah,
I
cannot by-pass the message of
Chanukah, which has such a
direct bearing on our subject
matter. For Chanukah recalls
not only a battle for political
freedom and independence, but
mainly a battle of cultures. The
Greeks wanted to introduce
their culture and way of life
into the Holy Land, claiming
that there was much beauty
in their art and sports which
should supersede all other
considerations.
The
Jews,

however, resisted this with

their very lives, and now we
can see that of the ancient
Greek sculptures there are only
remnants in museums and the
like, while the Jews are still
very much a living nation, and
their values have retained their
eternal aspect. Yet in those
days there were a number of
prominent individuals, even
among the Jews, who argued
in favor of the Greek ideas
against those of ours. But the
Chanukah lights that we kindle
to this day, which illuminate
the Jewish home, serve as a
perennial reminder of the vital
issues, and the message is still
very timely.
I hope that you will
reconsider your position in the
light of the above, and may
G-d grant you many happy and
healthy years to serve the cause
of traditional Judaism by using
your Divinely given gifts to
strengthen the eternal values of
our people, in full harmony with
the Torah, along the lines which
we had occasion to discuss.
With
kindest
personal
regards, and
With
blessing,
M.
SCHNEERSON
By the Grace of G-d
23rd of Adar I, 5722
Brooklyn, N.Y.
Mr. Chayim Yaakov Lipchitz
168 Warbarton Ave.
Hastings-on-Hudson, N.Y.
Greeting and Blessing:
Thank you for your letter
of December 10th. I also
received the book, Encounters,
which I perused with great
interest, although somewhat
superficially, because of lack
of time at this moment. I was
particularly interested to note
in it the photographs of your

parents.
In
keeping
with
the
characterization of our Jewish
people as a "stiff-necked"
people, I will at once return
to the theme of our recent
correspondence, to which you
reply in your letter. Having seen
the book and the photographs,
my views have been further
reinforced, and I am more
strongly convinced than ever
that your participation in the
museum in the Holy City of
Jerusalem is not for you.
Now to refer to the contents
of your letter.
You
write
that
your
participation will constitute
only a minor part of the project.
To this let me first of all say the
following: You surely know that
the whole project was started
by one whose profession is
associated with burlesque and
night-show business, New York
style. There are, unfortunately,
elements in the Holy Land
for whom such a person has
a fascinating attraction. This
is the element who not so
very long ago began a battle
to introduce into Jerusalem
a swimming pool for mixed
bathing. It is no coincidence
that they should pick the Holy
City for this venture, for there
are many other large cities in
the Eretz Yisroel where there
are no mixed swimming pools.
They chose Jerusalem with the
calculated intention of making
their attack as offensive and
as provoking as possible.
The project of the museum in
Jerusalem is similarly used
by these elements to strike a
telling blow at all that is sacred
to traditional Judaism. To our
shame and disgrace this has
unfortunately become a pattern
of a calculated policy on the part
of these elements to degrade the

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holiness of the Holy Land and

to completely secularize Jewish
life there. I ask you, therefore,
is this the kind of company with
which Chayim Yaakov Lipchitz,
the grandson of Reb Chayim
Yaakov Krinsky, should be
associated?
As for your modesty in
claiming that your participation
is not significant, etc., etc., I can
only say that so far the merits of
the project were publicized not
on the basis of the merits of the
individuals clamoring for the
implementation of the project,
but it is safe to assume that
the merits of the project will
be proclaimed on the basis of
your participation, which will
be exploited to the full including
the aid and comfort that it
will add to the anti-religious
elements in their battle for
total secularization, as above.
In such a situation, even a very
"minor" participation cannot
be justified, regardless how
insignificant may be one's share
in such desecration, and even
if one is convinced that the
desecration will take place in
any case.
You cite the well-known
story related of the Baal Shem
Tov in regard to a certain nonconventional manner of prayer
which proved very effective.
I have heard this story from
my father-in-law of saintly
memory in a version which has
been published in the enclosed
brochure. It is to the effect that
a Jewish boy who grew up in
the country without the benefit
of Jewish education could not
participate in the communal
service on Yom Kippur, and
being carried away by the fervor
of prayer in the community, he
exclaimed with ecstasy, "cocka-doodle-do," and it carried all
the prayers of the community
right to the Heavenly Throne.

The moral of this story is surely

not to make that exclamation
a permanent institution of
communal service on the
Holy Day of Yom Kippur, just
because a certain individual
could not express his feelings in
any other way.
Besides, and this is more
important for our case, the
attempt to express one's feelings
by the same sound as the
rooster expresses his feelings,
namely "cock-a-doodle-do," is in
itself quite an innocent one and
does not evoke an "obstacle" to
the outpouring of the soul and
to the sanctity of the blessings,
etc., which are associated with
the Holy Day of Yom Kippur;
only the external form of this
expression strikes us as absurd.
Essentially, it is in no way in
conflict with the inner spirit
of either the person expressing
himself in such a manner, or of
those surrounding him.
It is quite different from
the illustration which I used,
namely, to bring a ballet troupe
into the Synagogue on Yom
Kippur on the assumption that
it might make some esthetic or
artistic contribution. In this
case, even the external form
would be in violent conflict
with the whole spiritual set-up,
and the reactions that such a
display often calls forth in many
individuals would be absolutely
contrary to the spirit.
Incidentally,
throughout
your letter I do not find a reply
to one point which I raised,
and which is fundamental to
this issue. As a matter of fact,
I do not think that there can be
a reply to this point. I refer to
the fact that Jerusalem is the
Holy City not for a group of
individuals, and not even for a
large group of individuals, but
it is intimately connected with

the inner individual spiritual

life of millions of Jews in
our own time as well as in
past and future generations.
Moreover, it is more intimately
bound up with those Jews who
pray every day, and who have
no conception of burlesque.
Therefore, no one has a moral
right to do something which
many of them would consider
as a most obvious desecration
of their Holy of Holies, even
in a small way, and even with
the best of intentions. As I
said, this would be true even in
regard to the Holy of Holies of
a single individual of a group
of individuals, all the more so
when it directly affects millions
of our people, who pray daily
for the return of the Shechinah
(Divine Presence) in the Holy
City and its restoration to its
former glory and holiness.
As I wrote to you previously,
I feel I have no choice but
to be quite candid in my
correspondence with you on
this subject, because of the farreaching implications of the
issue. I'm therefore also pleased
to see that you have expressed
your views in a similar candid
manner. This gives me the hope
that eventually our views will
coincide since, I am sure, both
of us have the sacred heritage of
our people at heart.
With
kindest
personal
regards and with blessing, M.
SCHNEERSON
P.S. I noted in the book,
Encounters, that you had
occasion to deal with the
question of the age of our
universe and the Torah view
on this, etc. I am, therefore,
enclosing a copy of my
correspondence on this and
related questions, which I wrote
in reply to an inquiry. I trust
you will find it interesting.

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GEULA THOUGHT

A PERFECT
PEACE?
A point from the weekly Dvar Malchus with a
relevant message. * This week: with so many
details in life, how can we stay calm?
By Aryeh Kirshnzaft

he mothers list consisted

of: diapers for Yossis
daycare center, the bags
outside, the floor in the
little ones room, the fleishige
dishes, putting the colored wash in
the dryer, finishing all the urgent
paperwork, getting the living
room ready for the shiur, calling
Zalmans teacher, plan tomorrow
afternoon with Chaya, supper,
showers, Mushkas homework,
talk with the mashpia, ask Chaim
whether he ordered gas, ask the
Rebbe for a bracha that I manage
to get through this list calmly so
that I have patience left for the
children!
The fathers list: find out what
happened today with Zalman,
take out the mail, take the bags in
from the porch, finish Rambam,
find the Tikkun Leil Shavuos,
finish yesterdays list, deposit the
check, tell Mendy that I will not
make it to him and will only have
time tomorrow, Yossis diapers
for the daycare center, prepare
the shiur, finish dealing with the

gas, enter the house calmly!

What was the world lacking?
Menucha! With so many details,
the person is pulled in so many
directions and it is hard to be
relaxed.
***
Calm,
relaxed,
serene,
tranquil. We need this at all
times and especially in our times.
People are willing to do anything
in order to obtain some peace of
mind in life but they dont know
how to do it. It is the vagaries
of time and place which create
the multiplicity of details. This is
also the reason that it is so hard
to achieve peace because the time
and space that create the details
are always there, at all times and
in all places. There is nowhere to
escape to.
Most people try to obtain
peace of mind by running away
from the details. They try to
change settings, get out of their
routines, i.e. they try to change
the details of life and achieve

serenity that way. This approach

is not effective because the entire
world consists of details upon
details. Running away from
details not only is not relaxing
but it adds more and more
details and contributes to a lack
of tranquility. This failure leads
people to the mistaken conclusion
that they need to escape even
more. This leads to an endless
dizziness of experiences and
emotional upheavals that only
increase the stress, lack of
success, and frustration.
Where is true equanimity to
be found?
***
The world began to suffer
from lack of menucha from the
moment Hashem created it. The
more details in creation, the less
menucha in the world. The first
time the world felt restful was on
Shabbos. Suddenly, all the details
felt they have a united purpose.
Comes Shabbos, comes rest.
At Mattan Torah, menucha was

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made whole and from then on,

every created being feels what its
goal is. The only way to contend
with the problem of details is to
discover that all the details are
actually one point.
As the Rebbe puts it in
this weeks Dvar Malchus for
Shavuos: When a person does
not feel the purpose and goal
in his life (that I was created
to serve my Maker), he cannot
be truly restful and settled since
the changes in time and place
and the multiplicity of details
and sub-details in his life cause
him constant lack of calm
which breaks him. It is when
he senses the goal, the purpose
and intention, lying within all
the details, that this leads him
to menucha, which transcends
the movement and change of the
details of life.
Our job is to live serenely and
reveal the menucha throughout
the world. If we just knew how
to look with Geula eyes that show
us the intention and purpose of

Every detail, even the smallest, starting from

changing a diaper and ending with learning Torah
and davening, is part of I was created to serve my Maker.
all the details, we would see that
everything is one point.
***
Now, let us rewrite the list.
We dont need to erase our
previous list, just instill the
point in all the details. The first
thing we will write on top is my
purpose and intention in all my
thoughts, speech and action is
to fulfill G-ds will and to bring
about the complete hisgalus
immediately. Then we can get
down to the details.
Bring diapers to the daycare
center for Yossi and dont forget
this is the ratzon Hashem! Clean
the floor in the little ones room
which is also the ratzon Hashem,
the pile of fleishige dishes and
the clothing for the dryer are
also the ratzon Hashem. Every

detail, even the smallest, starting

from changing a diaper and
ending with learning Torah
and davening, is part of I was
created to serve my Maker.
That is how the revised list,
of someone who has learned and
internalized the Dvar Malchus
of BaMidbar-Shavuos and has
started to live Geula, looks. At
the end of a list like this, there
probably wont be a reminder to
ask the Rebbe for a bracha for
patience, but a reminder to report
to the Rebbe that everything was
done calmly.
In the Geula, there will be
true and complete menucha in
all the details of the world. The
Rebbe MHM reveals to us that
already now, we can live it.
Hatzlacha!

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SHAVUOS

THE BIRTH OF
MOSHIACH
DEPENDENT
ON A PSAK DIN
If you study Jewish and Chassidic history, you
will see that nearly every stage of the hisgalus
of the soul of Moshiach involved a psak din. *
For Shavuos, we bring the story of one stage in
the hisgalus of Moshiach: the marriage of Boaz
to Rus the convert from whom Dovid Malka
Meshicha came forth. * War over a psak.
By Yosef Yitzchok Moscowitz

he holiday of Shavuos is
humorously called Chag
HaMatzos in Chabad
because it is a time when
rabbanim-morei tzedek convene by
the Rebbe. For one who looks and
thinks about everything with Geula
eyes, the mention of rabbanim
brings to mind the famous psak
din that the time for the Geula has
arrived.
In the sicha of Parshas
Mishpatim 5752, the Rebbe
pointed to the fulfillment of
the promise of and they will
grind swords into plowshares

as a proof that the psak din

was having an influence in the
world. The Rebbe called it,
a psak din from Sinai that
permeated the world, which was
unprecedented.
R Yitzchok Lifsh, director
of Tzach in Tzfas, is known
for his work among rabbanim
from all over the spectrum who,
when shown the laws of chezkas
Moshiach in the Rambam, sign
to the psak din that declares
that the Rebbe is a prophet and
Moshiach.

In research that R Lifsh

conducted not long ago, he
discovered that Jewish and
Chassidic history is replete with
astonishing piskei din that led to
later stages in the revelation of
Moshiach.
For Shavuos, when many
communities have the custom
of reading Megillas Rus, we
will tell the story of one stage
of the hisgalus of Moshiach:
the marriage of Boaz to Rus
the convert from whom Dovid
descended.

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We will focus on the piskei

dinim that were brought to the
dayanim in the time of Boaz and
later Dovid, and the decisive
psak din which led to the birth
of Dovid and the Malchus Beis
Dovid from whence Moshiach
comes.

BACKGROUND
INFORMATION
Dovids birth was problematic
from the start. In order to
understand this we need to
understand his genealogy and
how his neshama came to the
world. Although the story is
probably familiar to you, it bears
repeating in brief. Elimelech from
Beis Lechem was a distinguished
man from the tribe of Yehuda.
He left Eretz Yisroel for Moav
because of a famine. He went
there with his wife Naomi and his
two sons, Machlon and Kilyon. In
the end, this descent turned out
to be an ascent since Elimelech,
unknowingly, went to Moav to

bring out his daughter-in-law,

Rus. She would be the greatgrandmother of Dovid HaMelech
from whom Moshiach comes.
When Naomi and Rus arrived
in Beis Lechem it was the time
of the barley harvest. Since they
were poor, Rus went to collect
grain and she went to the field
of Boaz, a relative of Elimelech.
When Boaz arrived at the field
that day, he noticed Rus and
asked about her. When he
realized she had returned with
Naomi, he told her to come and
collect only in his field and he
would provide her with drinks
and tell his servants to treat her
well. This was because of the
chesed Rus did with Naomi.
In the evening, when Rus
returned to Naomi, she told her
mother-in-law about her day.
Naomi rejoiced and told Rus to
continue gathering in Boazs field
since he was their relative. Rus
continued to do so throughout
the barley and wheat harvest.
Naomi then told Rus to go

to the granary where Boaz was

on guard and to lie down at his
feet. When she did so, Boaz
understood that heaven was
indicating he should marry her
in order to produce Moshiach.
But there was an uncle of Boaz
named Tov, who was a closer
relative to Rus than Boaz and
according to custom, he had the
right to redeem Rus and marry
her.
So Boaz convened a beis din
and in front of them asked Tov
if he wants to marry Rus. When
Tov declined, and Rus removed
his shoe in the chalitza ceremony,
it became possible for Boaz to
marry her.

A HALACHIC PROBLEM
At this point, another problem
cropped up, more serious than
the former. Since Rus was a
Moabite, the prohibition in
the Torah of an Amonite and
a Moabite cannot enter the
congregation of G-d forever,

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Shavuos
applied. How could Boaz marry
her?
Boaz convened a beis din
to pasken the historical psak
that would permit Rus to enter
the congregation of Hashem.
The Sanhedrin examined the
Halacha and stated that the
Torah was referring only to the
males of Amon and Moav. They
brought proof from the fact that
the reason they are forbidden
from entering the Jewish people
is because they did not greet us
with food and water when we left
Egypt. Since it is not the practice
of women to go out and greet
wayfarers with food and drink,
the prohibition does not apply to
them.
However, despite this clear
psak din, the nation did not
fully accept it, to the point that
the closer relative was afraid to
marry Rus and said he couldnt,
lest he mar his heritage.
The day after the psak
din, Boaz went back before
the elders and the nation, you
are witnesses today, that the
Halacha is a Moabite male and
not a female, an Amonite male
and not a female, and he married
Rus. Still, despite the psak din,
many fine people looked askance
at this. Its one thing for Rus
to be allowed to marry into our
people, but that she should marry
the gadol hador?!
That day, a miracle occurred
and although Boaz was an old
man of eighty, Rus conceived a
child.

Rebbe encouraged the printing of

this book and even gave a loan to
have it printed. It was only after
the book was reprinted several
times that the Rebbe agreed to
accept repayment of the loan), he
brings a fascinating description
as follows:

BOAZ DIED AND THE

SAGES SECOND-GUESSED
THE PSAK

It was only when Oveid grew

up and they saw he was righteous
that they felt relieved and said: If
there was, G-d forbid, something
invalid in this marriage, it would
not have been possible for such a
tzaddik as Oveid to be born.

The joy did not last even one

day, for on the night of their
marriage, Boaz passed away. In
the Seifer HaTodaah (Book of
Our Heritage; by the way, the

Boaz did not have any years

inscribed in the Book of Life
but Hashem delayed [his death]
until he married Rus in order
to bring Dovid forth from him.
As soon as Boaz carried out the
will of Hashem, he completed
his
rectification
and
died
immediately. But there were those
who misinterpreted his death and
thought it was a punishment for
marrying a Moabite and causing
a blemish on his family lineage.
There were those who compared
his punishment with that received
by Machlon and Kilyon who
married Moabite women.
The light of Moshiach was
obscured. Many people hoped
no child would emerge from
this union, but Hashem was
anticipating this child, when
would he come forth?
When Rus had a son, we do
not find that the elders of the
Sanhedrin rejoiced; just the
women.
Naomis
neighbors
rejoiced and it was they who
called him Oveid. Where did all
the sages and elders disappear,
those who had previously blessed
Boaz? Some say that they were
frightened when Boaz died
immediately after marrying Rus.
They feared they had erred in
their psak din.

This view was bolstered with

the birth of Yishai and everyone

saw he was holy and never
sinned. Then they said: Indeed,
the spirit of G-d spoke in Boaz
and the elders when they allowed
Rus to enter the Jewish nation.
Yishai
the
tzaddik
is
enumerated among the singular
individuals who never sinned.
Yishai is from the root yeshus,
i.e. from his part, he had the
ability to exist in this world even
now, but he died because of the
sin of Adam who brought death
to the world.
Only four people died for this
reason alone, as a direct result
of the serpent who seduced
Chava and Adam with the Tree
of Knowledge of Good and
Evil. These four people were
perfectly righteous and therefore
did not need to die, but they
died anyway because of the sin
of Adam whose action brought
death to humanity. The four are:
Binyamin, Amram, Yishai and
Kilav the son of Dovid. Oveid
had this righteous son Yishai,
since he served Hashem with his
whole heart which is why he was
called Oveid.
The Seifer HaTodaah goes on
to say that it was in the merit of
righteous women that we have
the malchus Dovid:
Since the women took care of
Rus and her son and blessed him,
Hashem put ruach hakodesh in
their mouths and made all their
words part of Torah which was
written in the book of the Megilla,
and the [female] neighbors gave
him a name, saying, a son was
born to Naomi (i.e. his pedigree
is from Naomi who comes from
Nachshon the son of Aminadav,
and not from Moav) and they
called him Oveid (an acronym for
Od Ben Dovid, i.e. this son will
give birth to another son) and
the ruach hakodesh said, amen,
may it be as you say, he is the

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father of Yishai who is the father

of Dovid.

YISHAI FEARS
A MISTAKEN PSAK
The years went by, Dovid was
born, but the road to the kingdom
was not simple or smooth. In the
Midrash it says that after Yishai
already had seven sons, he began
to worry about his pedigree. Was
the psak that a Moabite male is
forbidden but a Moabite female
is allowed correct? Since he
was not sure, he separated from
his wife (although he did not
divorce her), because maybe, as
a descendant of a Moabite, he
himself was not allowed to marry
a Jewish woman.
After he was separated from
her for a number of years, he
did not think it was a good thing
to live without a wife, as it says
in Halacha that a man is not
supposed to dwell without a wife.
So he took his maidservant and
said to her, You are freed on
condition that if the Torah meant
a Moabite male and female, you
are a maid and I am the grandson
of Rus the Moabite and I am
allowed to marry a maid. And if
the Torah means a Moabite male
and not a female, then you are
freed and a Jew can marry you.
In this way, he sought to
ensure that his children would be
kosher and could marry into the
Jewish nation.
Yishais wife, Nitzeves bas
Adiel, was a righteous woman
and she was very upset that
her righteous husband had
separated from her. When the
maid saw Nitzeves longing for
her husband, she gave her the
code just as Rochel did for her
sister Leah. On the night of the
wedding, Nitzeves prayed and
went in place of her maid and
she conceived. Yishai remained

unaware of this. Dovid was born

of this union.
When the sons of Yishai saw
that their mother was pregnant
despite the fact that their father
had separated from her, they told
their father that their mother had
had an illicit relationship and
should be killed along with the
fetus.
Yishai then felt very bad and
he told his sons: Let her give birth
so people wont mock you and
say that you too are mamzerim.
Instead, Yishai recommended
that Dovid be disdained and
distanced so he would not
marry into the Jewish people,
but they would not broadcast
his illegitimacy. In order to
avoid shame, Dovid was sent
to shepherd the sheep far from
home. Maybe he would even be

the last big cover-up before the

great revelation; the revelation
of the light of Moshiach and the
anointing of Dovid as king over
all Israel forever. The secret of
Dovid was concealed from his
own father and brothers and
from everyone in his generation
and even from Shmuel the Navi
who is compared to Moshe and
Aharon together.

SHMUELS
BEIS DIN PASKENS
After Dovid killed Golyas,
Shaul inquired about this young
man and his background to
ascertain whether he was fit
for kingship. Doeg HaAdomi
responded, Before you ask
whether he is fit to rule, ask
whether he is fit to enter the

The joy did not last even one day, for on the
night of their marriage, Boaz passed away.

attacked by wild animals...

All seven sons of Yishai
followed in his footsteps and were
considered highly distinguished
by all. Only Dovid was despised
by his brothers and father who
distanced him. Even though
Dovid was already 28 years old,
his father still referred to him
as the little one, as he said to
Shmuel, for Dovid was despised
for being a mamzer.
Dovid was the black sheep
of the household. People did
not know why Dovid was kept
away from everyone else and
they imagined all kinds of things
which were not true. He was
blamed for any theft or bad thing
that occurred.
However, all this was part of
the cover-up, for Satan works
hard to indict great souls like
these. The birth of Dovid was

congregation or not, since he

descends from Rus the Moabite.
A short while before, Dovid
asked Shmuel to pasken once
again, A Moabite male and not
a female. The psak din was
reissued from Shmuels beis
din, but as expected there was
opposition to the psak din. In the
commentary of the Radak it says
that Avner ben Ner read the psak
din before Shaul, which (almost)
closed the discussion about his
lineage for all time.
And when the time came
that the psak din was reissued,
Hashem told Shmuel, Arise and
anoint him for he is the one,
referring to Dovid who would
be king over Yisroel. Hashem
promised that this would be an
eternal kingdom until the coming
of the righteous redeemer,
Moshiach.
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SHAVUOS

JUST AS IT WAS
IN LUBAVITCH
All the rabbanim morei tzedek, who were
unable to leave their communities for Pesach
and Sukkos because of the numerous questions
that came up regarding these holidays, went to
Lubavitch for Shavuos. * A compilation of sichos
about the practice of Chabad rabbanim to go to
Beis Chayeinu for Shavuos.
IN LUBAVITCH, SHAVUOS
WAS CALLED CHAG
HAMATZOS
Shavuos used to be called
Chag HaMatzos (a play on
the name given to Pesach; in
this case, it is an abbreviation
for morei tzedek) in Lubavitch.
All the rabbanim morei tzedek,
who were unable to leave
their communities for Pesach
and Sukkos because of the
numerous questions that came
up regarding these holidays,
went to Lubavitch for Shavuos
(which has no special laws). I
will give a bottle of mashke from
this farbrengen (the conclusion
of the Yemei Tashlumin of Zman
Mattan Toraseinu and Moadim
L
Simcha) to these rabbanim,
those who did not get at the
previous farbrengen.
Since so many rabbanim
came, bli ayin hara, and there is
not enough mashke, I will give
to the rabbanim going to Eretz
Yisroel, from whose essence the

entire world drinks, so that when

they arrive in the Holy Land they
will divide the entire country
between them so that each place
will get a bit of mashke (at least)
from here. [This being] the
place of Nasi Doreinu, who for
ten years of his life in this world
was involved in Torah and tfilla
in this place, who increased
Torah and increased tfilla, in
a way of moistening so that
it can moisten others, and in
the wording of Nigleh a peula
nimsheches (ongoing activity)
until the end of all generations.
(Sicha night of 12 Sivan 5744)

A SPECIAL POWER IN ALL

TORAH MATTERS
Shavuos was called in
Lubavitch (in a humorous vein)
the Chag HaMatzos since that is
when the rabbanim the morei
tzedek came to celebrate Yom
Tov with the Rebbe [Rashab],
and then his successor, the Rebbe
my father-in-law. Probably this

was the practice even earlier by

the Rebbe Maharash and the
Tzemach Tzedek.
Based on this we
understand
the
connection
between Chag HaMatzos - the
rabbanim, morei tzedek, with
the Zman Mattan Toraseinu,
when the Jewish people received
the Torah anew (as we say in
the Torah blessings every day
and even more so in the time
of the giving of our Torah,
nosein haTorah in the present
tense), and the Jewish people
in general and rabbanim in
particular receive the power to
be morei tzedek, to instruct and
give instructions and righteous
judgments in Torah, tzedek
with all its meanings: justice,
righteousness, chesed going
beyond the letter of the law.
The
rabbanim
receive
additional strength by coming
for Zman Mattan Toraseinu,
Chag HaMatzos, to Lubavitch to
their Rebbe and in this case the
place (the shul and beis midrash
and place of good deeds) of the
Rebbe, my father-in-law, Nasi
Doreinu where he did his holy
work for the last ten years of
his life in this world. Holiness
does not depart from its place;
on the contrary, it increases with
the work in the activities of the
Rebbe, my father-in-law, Nasi
Doreinu, through his students
and students students.

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[This additional strength is

received] by celebrating Zman
Mattan Toraseinu in Lubavitch,
in the four cubits of the place from
where Torah and the wellsprings
are spread outward, where the
teachings of our Rebbeim are
learned and reviewed, especially
the teachings of Chassidus, this
provides additional strength in
all matters of Torah. Including
and especially the idea of moreh
tzedek, tzedek in a manner of
the trait of Chassidus [piety]
(beyond the letter of the law),
being based upon and permeated
with the teachings and guidance
of our Rebbeim in the teachings
of Chassidus, the luminary of
Torah.
This has a special relevance
with the fact that through
spreading
the
wellsprings

outward that is when Moshiach

will come, Moshiach being a
moreh tzedek (as in his title:
Moshiach Tzidkeinu) as it says
(Yirmiyahu 23), and he will
judge with tzedek etc. and tzedek
will gird his loins, and I will
establish for Dovid a righteous
shoot (tzemach tzaddik) etc.
and he shall perform judgment
and righteousness in the land
and this is his name that he
shall be called, Hashem is our
righteousness (Tzidkeinu).
Therefore, it is most proper
that the rabbanim, morei tzedek
who are here for Shavuos, make
a gathering and discuss timely
issues, as mentioned earlier.
In general, to be morei tzedek
that are worthy of that title, and
to teach the Jewish people the
ways of righteousness, until they

accomplish that every Jew be a

moreh tzedek in his personal life
and conduct. There is a special
conferring of strength for this
because of the time, Zman
Mattan Toraseinu, and place,
the four cubits of the Rebbe, my
father-in-law, Nasi Doreinu.
In order to add more to all
this and to connect the decisions
regarding this with something
physical, it would be worthwhile
for all the rabbanim here at the
farbrengen to say lchaim on wine
which makes one rejoice, and
with a commotion, together with
a joyous tune, and they should
have them join all those who
received smicha for rabbanus or
those worthy of receiving smicha.
(Sicha of the second day of Shavuos
5750)

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Shavuos

THEY SHOULD GATHER

AND CONSULT ONE
ANOTHER
It is known that in Lubavitch,
they called Shavuos (in a
humorous vein) Chag HaMatzos
because the rabbanim (morei
tzedek) who could not leave
their communities for Pesach
or Sukkos (due to the many
halachic questions) would come
for Shavuos (when there are no
particular questions).
Although it is not possible
to compare to the capital city
of Lubavitch, today too, we try
to do as in Lubavitch, especially
when in the four cubits of the
Rebbe, my father-in-law, Nasi
Doreinu, his only son and the
successor of the Rebbe [Rashab].
Wherever he went to exile, the
Shchina was with him and in this
case, it went into exile with him
to Lubavitch here.
Practically speaking, action is
the main thing: Since rabbanim
and morei tzedek are here from
a number of communities,
especially Chassidishe rabbanim
and morei tzedek, whose halachic
decisions are based on the piskei
din of the Alter Rebbe, the
Mitteler Rebbe, and the Tzemach
Tzedek, and in general, piskei
dinim also in accordance with
the trait of Chassidus (piety),
beyond the letter of the law,
which nowadays have become in
the category of the letter of the
law It would be proper if they got

together and conferred about

how to increase in all matters
having to do with their activities
as rabbanim and halachic jurists
amongst the Jewish people, as it
relates to their personal activities
to increase greatly in spreading
Torah and Judaism in their city
and neighborhood etc. and also
to inspire and encourage all the
rest of the rabbanim and morei
horaa everywhere to also increase
in spreading Torah and Judaism
everywhere.
Obviously, the intention in
all this is also for the rebbetzins
whose job it is to help their
husbands, the rabbanim and
morei horaa, by taking an
important part in the work of
spreading Torah and Judaism
among Jewish women, foremost
regarding the three mitzvos
particular to Jewish women,
lighting Shabbos and Yom Tov
candles, kashrus of food and
drink, and family purity, and
regarding chinuch of children educate a child etc. even when
he grows older he wont veer
from it - an essential part of this
is given to the woman.
I strongly hope that when
they will be involved with this
properly, certainly the activities
will be with great and outstanding
success, in a way of when you
raise up the lights (as we will
be reading in the Torah, Mincha
time) until the flame goes up of
its own accord In order to connect the
talk and inspiration and the

commitment in this to something

physical, which will add to
the actual carrying out of the
commitment (as it is explained in
the Drashos HaRan), especially
when this is an auspicious time,
the Shabbos following Mattan
Torah, and an auspicious place,
a holy place, the shul and beis
midrash ... and especially within
the four cubits of the Rebbe, my
father-in-law, Nasi Doreinu;
The rabbanim and morei
horaa who are here will say
lchaim over physical wine and
after Shabbos, they will get a
bottle of mashke in order to
hold farbrengens, in which they
will agitate about everything
spoken about before, foremost
in the place where they serve as
rabbanim, and likewise regarding
other places by farbrenging and
talking with rabbanim in every
location about how to increase in
all matters of Torah and Judaism
with Ahavas Yisroel and Jewish
unity.
Yehi ratzon that these
activities further hasten the true
and complete Geula through
Moshiach Tzidkeinu when, with
our youth and our elders etc. with
our sons and our daughters, a
large congregation will return
here, to our holy land, together
with all the shuls and battei
midrash, in the future the shuls
and battei midrash in Bavel will
be established in Eretz Yisroel,
to Yerushalayim the holy city, to
the Beis HaMikdash.
(Sicha Parshas Naso 14 Sivan 5746)

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STORY

AND RUTH ASKED:

WHAT IS WRITTEN
IN THE TORAH?
By Nadav Cohen

eak times at a Chabad

house are holidays, of
course. The same is true
for Ascent in Tzfas. Every
holiday, dozens and even hundreds
of people come to celebrate.
Each holiday has its special
flavor. On Rosh HaShana
you feel the awe of the Day of
Judgment in the long and moving
prayers, as people who never
prayed before sit together with
new baalei tshuva and veteran
Chassidim. On Yom Kippur,
the holiness of the day which
arouses the yechida of the soul is
apparent when guests who dont
come on any other holiday show
up.
On Sukkos, you feel the
unity at the farbrengens in the
sukka and of course the joy
in the dancing at the Simchas
Beis HaShoeiva. On Chanuka,
miracles are illuminated through
the menorahs lights and Purim
is notable for the joy of ad dlo
yada. Pesach attracts many
people to a public seder which
lasts until morning. But I think
Shavuos has something that
no other holiday has. There
is tension in the air on Rosh
HaShana and Yom Kippur and

the atmosphere is not serene.

Sukkos unifies and is joyous, but
there is a lot of work and many
holiday related tasks. Shavuos
however we receive the Torah
with joy and pnimius. There is
no tension, no pressure. We sit
and learn Torah all night.
That was the case two years
ago on Shavuos at Ascent.
About 120 people from all over
the country and the world came
to Ascent to spend Yom Tov.
There was a couple from the
Golan Heights who had started
getting interested in Judaism, a
young Yerushalmi fellow who
had returned from touring
India, girls from Tel Aviv who
had gotten a recommendation
from a friend, and a traditional
family that comes every year.
In addition there were young
guys from Connecticut who are
spending a year studying in Eretz
Yisroel, tourists from Argentina,
a student from Mexico, students
from England, and others.
One of the guests who came
was an 85 year old American
woman who came to Eretz
Yisroel for three weeks under
the auspices of an IDF program
called Sar-El. Its a project that

enables people from around

the world who love the Jewish
people and the IDF to come and
volunteer in the army. Quite often
the volunteers are older people
and the IDF does not actually
need them. So they spend time
cleaning pots. But they feel they
have contributed toward Israel
and they strengthen their ties to
the Jewish people.
This woman, whose name was
Ruth, was in Eretz Yisroel for
three weeks and had been advised
to spend Yom Tov at Ascent. She
had grown up in America without
any Jewish education and had
never known or met religious
Jews. But the air in Tzfas did
something to her neshama. She
came to a shiur that I gave the
evening of Shavuos and through
her questions, it was easy to see
that she knew nothing about
Judaism, and that she now had a
great desire to know more.
After the shiur and a special
Yom Tov davening, the guests
dispersed to meals with local
families and reconvened for
Tikkun Leil Shavuos which was
spiced with shiurim, singing and
lots of simcha.
In the morning, there was an

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uplifting davening with the guests

and the reading of the Aseres
HaDibros and accompanying
explanations. Ruth, like everyone
else, came to the davening.
At the end of the davening,
she came over to me with tears
in her eyes and said, All my life
I lived among gentiles. I learned
nothing about Judaism and hardly
met any Jews. Now, for the first
time in my life, I understand that
I am Jewish. I still dont know

what that signifies but I want to

know more.
She was on the verge of
tears, but she continued, The
one thing I remember is that I
once went to synagogue to kiss
the Torah but what is a Torah?
Can you explain to me what it
contains, what is written there?
In an instant, you could
see how everything you learn
in Chassidus about the Jewish

neshama was apparent in this

woman. She knew nothing about
Judaism but on Shavuos 5772,
in the holy city of Tzfas, her
neshama woke up and she felt
that she loves the Torah.
She did not know what was
written in it, but she felt that it
was the most important thing in
the world. She wanted the Torah
and wanted to know what was
written in it.

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PROFILE

YOUNG

IN SPIRIT
For over thirty years R Yisroel Leibov served
as director of Tzach (Tzeirei Agudas Chabad
Chabad Youth Organization). Nearly all hafatza
activities that the Rebbe initiated in Eretz Yisroel
went through him. * Twenty years after his
passing, Beis Moshiach presents a look into the
life of a man whose story is the story of Chabad
activity in Eretz Yisroel. * Part 2
By Dov Levanon

A VISIT TO 770
R Yisroel went to see
the Rebbe for the first time
in the beginning of the 60s.
Throughout that month of
Tishrei, this active askan and
seasoned businessman sat and
learned in 770 and barely left.
He had yechidus for the first
time which he told about in an
interview with Maariv:
When I was brought in, I
saw our Rebbe sitting behind his
desk. The Rebbe does not give
his hand to his Chassidim. He
just asks, Nu? as though to
say, what do you have to tell me,
my Chassid? The Rebbe did not
ask me who I am but got right
to the point, for he already knew

who I was without my saying. I

must confess that I was confused
and was not able to get hold
of myself. The Rebbe wanted
to know about the commotion
regarding the children from
Ramat Hadassah and asked what
part Aliyat HaNoar actually had
in this. I saw that he was more
knowledgeable than me in what
was going on by us and I said so.
The Rebbe also asked about
our Tzeirei Chabad that goes to
all kinds of kibbutzim. The Rebbe
said that we need to get to know
them more and more. The Rebbe
said, They are still distant from
Torah and mitzvos.
The interviewer noted:
Still is the word the Rebbe
used. Get it? The Chassid Leibov

is certain that if the Rebbe said

still, he used that word to
mean that there is still hope and
the time will come when those
on the kibbutzim will not be any
more distant from the taryag
(613) mitzvos than any real
Lubavitcher.

PERPETUAL ACTION
The Rebbe considered Tzach
a general organization that had
to operate in any way possible
to spread Judaism. Therefore,
he assigned it jobs not directly
connected to spreading the
wellsprings. Thus, the Rebbe told
R Yisroel in the early years to
do things among every possible
group starting with trying to

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all the Evenings with Chabad

should be held before Purim or
Pesach in order to make people
aware of the mitzvos of the
upcoming holiday. An Evening
with Chabad should not just
be a pleasant evening. It has to
produce practical results in Torah
and mitzva observance.

ALWAYS FIRST

establish set times for Torah

learning in shuls throughout the
holy land, along with activities
to spread Judaism and visits to
kibbutzim.
One of the points that was
especially emphasized in the
Rebbes letters to R Yisroel
about the activities was peula
nimsheches, to make sure that
there was some follow-up that
resulted from every activity.
The Rebbe said that libraries
on kibbutzim should have basic
Jewish books so that the kibbutz
members should develop an
appreciation for their worth and
those who knew how to learn
would teach others from these
books.

When R Yisroel asked the

Rebbe whether to arrange a
special welcome for tourists who
came to Kfar Chabad, the Rebbe
said not only that, but they should
seek to invite tourists to stay in
Kfar Chabad, since by having an
influence on them, they in turn
would have an influence in the
countries they came from upon
their return there.
The
Rebbe
demanded
follow-up with actual mitzva
performance. When R Yisroel
asked the Rebbe whether to
make an Erev Chabad on Chol
HaMoed Pesach, a time that
was more convenient for a lot of
people because they are off from
work, the Rebbe replied that

Whenever someone asked the

Rebbe for Chabad to come and
visit him or someone came up
with a new idea for a program
in Eretz Yisroel, he was referred
to the modest office of R Yisroel
Leibov. All the instructions from
the secretariat went to him and
he carried them out swiftly.
Someone wrote to the Rebbe
that he wants to learn Tanya?
R Yisroel was told to find him
someone with whom to learn.
Someone from Beer Sheva wrote
worriedly to the Rebbe that he
did not find a religious school
for his two sons? R Yisroel was
the one who took care of that.
An army officer wanted a few
pairs of tfillin? R Yisroel was the
Rebbes shliach to procure them.
R Yisroel was the first in all
good things that needed taking
care of and his alacrity was a
byword. As soon as he returned
from visiting the Rebbe in Kislev
5734, when the Rebbe told
him to get involved in Mivtza
Chinuch, he got to work. The
Rebbe himself praised his
swiftness in a letter, Many
thanks for hastening to speak
with your colleagues in matters
of chinuch that were spoken of
here, and surely you will continue
to do this with all the necessary
energy and speed.
When Jews began to leave
Russia in the 1960s, the
secretariat asked R Yisroel to
find out what was going on in
this regard. The Rebbe gave the
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Profile
word and R Yisroel had basic
Jewish books translated into
Russian, printed and distributed
among the immigrants. After a
few years, R Yisroel was one
of the founders of Shamir,
the organization of Russian
academicians, which did so much
to strengthen Judaism among the
academicians who came from the
Soviet Union.
R Yisroel sent Chassidim
to immigrant centers in order

profession. The oversight of the

program would remain Tzachs
job, but the program itself would
be completely separate so that the
person who would run it would
develop it as necessary.
Despite this, the Rebbe
told R Yisroel that Tzach
should be involved in spreading
the wellsprings and not veer
from that. When some people
suggested that Tzach run a
campaign against road accidents,

When he turned 70 he asked the Rebbe permission

to retire since it wasn't fitting for a seventy year
old to run an organization of Tze'irim (youth). The Rebbe
responded, The age is not established by what it says in
the passport. If you feel young in spirit, you can continue
running the organization.
to talk to them and strengthen
them in Torah and mitzvos and
he organized gatherings for men
and women in Kfar Chabad,
urging them to get involved with
Russian Jews.
The same happened when
the organization which deals
with delinquent youth sent
in a request for someone to
come and visit them, or when
someone suggested to the
secretariat that they get involved
in the youth hostels. A letter
from the secretariat would arrive
addressed to him.
The work he was asked to
do wasnt just in spreading
Judaism. For example, the Rebbe
asked R Yisroel in 5733 to get
involved with a boy who was
finishing elementary school and
was wandering around with
nothing to do. The Rebbe said
they should try and make suitable
programs for these children,
programs that would set them
up with work or learning a

the Rebbe said that was not their

jurisdiction. More on this:
At first, R Leibov was told
by the Rebbes secretaries to
work on getting the enactment
to recite daily Thillim out to
the masses. In the instruction it
said that this enactment was not
meant exclusively for Lubavitcher
Chassidim but for all Jews, and
this should be publicized and
efforts made so that it would be
done in as many shuls as possible.
However, when the Rebbe
felt that working on this would
be at the expense of spreading
the wellsprings, which is the
main thing, he said to focus
on establishing the existing
programming, and for now not
to think about new large-scale
projects.
The Rebbe gave R Yisroel
instructions down to the smallest
details. When the Tzach vehicle
was appropriated during the
Yom Kippur War, the Rebbe told
R Yisroel in yechidus that since

Tzachs work requires one vehicle

and even more, they should work
on getting one. When the Rebbe
heard that due to lack of space,
the office of Nshei Chabad was
operating out of Tzachs office,
the Rebbe said that should stop
immediately.
On the other hand, the Rebbe
was not always willing to give the
instructions himself. He often
told R Yisroel that he [R Yisroel]
had to take responsibility and
decide since it was not possible to
know from overseas.

WHERE IS THE DIRECTOR?

The 60s and 70s were years
in which Tzach went from being
a little organization with two
branches to an organization
whose outreach activities were
spread throughout the country.
The expanded work demanded
more manpower and more
resources, especially when the
Rebbe added new projects and
instructions
throughout
the
years. Generally, the instructions
were dealt with by a team of four
men: R Efraim Wolf, R Shlomo
Maidanchek, R Yisroel and R
Shmuel Chefer.
In 5730, R Yisroel wrote
to the Rebbe that the work was
beyond his abilities. The Rebbe
told him to get additional people
involved and give them autonomy
in their work while he supervised.
Despite the expansion of
the organization, the director
remained a simple Chassid
with no trappings of honor, no
secretaries and assistants. When
Maariv came to interview him
at the historic branch of Tzach
on Rechov HaRav Kook in Tel
Aviv, the reporter described his
entrance into the office:
We knocked lightly with
one finger on the door to the
reception area that fronted on the

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yard. Behind the desk, someone

raised his hand and gazed at us
with a warm look of greeting.
Shalom, we said. He said,
Shalom uvracha. We asked,
Can we speak with the director
of the Tzach organization in
Israel?
The man behind the desk
fixed his gaze upon us, ran his
hand through his curly beard
and asked calmly, What do you
need of him? We felt impatient.
There was bureaucracy here too?
We said, Journalism. He looked
at us for a while and then said,
You can speak with me too.
We insisted, They said to speak
to the director. He straightened
the kippa on his head and a smile
peeked out from his beard. I
already said, you can speak to
me. The man you are seeking is
me.

MITZVA CAMPAIGNS
On
Motzaei
Shabbos,
Parshas BaMidbar 5727, R
Yisroel received a telegram from
New York with a summary of
the sicha from Shabbos. In the
famous sicha which the Rebbe
said that Shabbos, Mivtza Tfillin
was announced as a spiritual
protection for the army.
R Yisroel immediately got to
work coordinating the campaign.
Many groups of Chassidim were
sent to every possible base to put
tfillin on with soldiers. In many
parts of Eretz Yisroel, pamphlets
were distributed aimed at
inspiring people to perform this
mitzva.
The war ended miraculously
but the hard work, from R
Yisroels perspective, had just
begun. The Rebbe demanded
onward and upward. Mivtza
Tfillin continued, with Chabad
Chassidim having to deal with
the many Jews who wanted to
commit to putting tfillin on

From right to left: R Zushe Wilyamowsky, R Yona Eidelkopf, Mr. Shneur Zalman
Shazar, R Yisroel Levin, and R Yisroel Leibov

daily but did not have tfillin.

Tzach subsidized tfillin for these
men with the Rebbe telling R
Chadakov to give Tzach more
and more money so there would
not be a single Jew who did not
receive tfillin. Nor did the Rebbe
forget the most downtrodden
Jews; R Yisroel was told to take
care of Jews sitting in jail too.
At the farbrengen of the third
day of Slichos 5729, at the end
of the sicha about the importance
of tfillin, the Rebbe announced:
We have here those who head
the Tfillin Campaign in Eretz
Yisroel. They should say lchaim
and pour and distribute [mashke]
amongst the assembled. The
Rebbe gave mashke to R Yisroel,
the one leading the tfillin
campaign in Eretz Yisroel.
In the 70s, Tzach really
began to take off after the Rebbe
started the mitzva campaigns. All
at once, the activities of Tzach
and of Chabad Chassidim in
Eretz Yisroel changed from work
that focused on Evenings with
Chabad and shiurim along with

holiday programs, to annual

activities that revolved around the
ten campaigns.
The huge amount of work
was overwhelming and R Yisroel
wrote to the Rebbe that he could
not manage alone. The Rebbe
encouraged him to take in young
people and give them autonomy.
Some of the people who joined
Tzach at that time are still
working there today.
Despite
the
expansion
of activities and developing
hundreds of new branches
throughout the country, R
Yisroel continued to work nearly
alone in fundraising. He gave the
materials, the mishloach manos,
the matza, etc. for free to Chabad
activists throughout the country
without their having to pay
headquarters.

THE REBBE GIVES

FINANCIAL HELP
The economic situation in
Eretz Yisroel never allowed Tzach
to become self-sustaining. The

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Profile

He used the line, if all the askanei Chabad were if you are lacking funding, let us
know.
united. The Rebbe marked these words and
On 9 Adar I 5738, R Yisroel
wrote, Moshiach would have come already
wrote to the Rebbe about the high
Rebbe helped Tzach numerous
times
including
financially,
whether to buy doughnuts for
Chanuka or for farbrengens, to
arrange exhibits or a variety of
other activities.
When the Rebbe announced
Mivtza Mezuza, the financial end
of things was the main problem
of the campaign. The Rebbe
wanted a mezuza in every Jewish
home, in the immigrant housing,
government offices, etc. The
Rebbe instructed them to give
mezuzos on all sorts of occasions
to all kinds of people, war
wounded soldiers for example,
etc.
To give mezuzos as a gift or
on long-term credit required a
lot of money. At a certain point,
there was even fear that the
intensity of the campaign would
fizzle because of financing. R
Chadakov told R Efraim Wolf on
6 Nissan 5734: Tell R Yisroel
Leibov that when it comes to
Mivtza Mezuza not to look at
[financial] numbers and do it
even before Pesach. 50,000 liros
are being sent for this purpose.
The success of the campaign
in its early days in Eretz Yisroel
was so great to the point that at
a meeting held in his home in
Kfar Chabad, when a number
of people suggested putting ads
in the papers, R Yisroel said
no. The costs of the mezuzos
themselves had used up all the
money. One of the fascinating
ideas that R Yisroel came up
with was to ask the Misrad
HaShikun (Housing Ministry) to
put up kosher mezuzos in every
building that would be built in the
country.

Despite the enthusiasm of

the Chabad Chassidim in Eretz
Yisroel to get to every home
and put up kosher mezuzos, the
financial problem always loomed.
R Leibov wrote a letter to the
Rebbe in which he complained
about the lack of money. As a
result, he received a check from
R Chadakov for $10,000 along
with the following note:
On the one hand, you must
continue the five mivtzaim in
general and Mivtza Mezuza in
particular, with all the strength
and haste, with the greatest
commotion, and added proof of
this is the promise of the Rebbe
shlita that if there is no other way
to cover the deficit, to provide
support from here in the greatest
possible manner, as you well
know.
R Yisroels work was very
precious to the Rebbe as we can
see from the following account.
A lot of money went through R
Efraim Wolf. When R Efraim
once told the Rebbe that because
of debts he had given R Yisroel
postdated checks for the end of
the following month, and that if it
became possible he would allow
him to deposit them earlier, the
answer from the secretariat was:
give R Yisroel all the money,
despite the debts.
One year, R Yisroel wrote
the Rebbe himself that he
planned on reducing the scope
of Mivtza Chanuka because of
the costs. In a phone call with R
Efraim, R Chadakov said, The
Rebbes approach is to ascend
in holiness, and there is no talk
about cutting down. Therefore,
do not do less than last year and

costs of Mivtza Purim, a million

liras, and said:
It seems to me that I am
devoted to this matter with all my
soul and that I operate properly
and yet, every year there is
participation from the secretariat
in these campaigns: Chanuka,
Purim with the soldiers and
Mivtza Matza. And whenever the
time comes and I have no means,
I start writing to R Chadakov
and it is very hard for me but I
have no other recourse and then,
in the end, help is provided. R
Chadakov himself said that not
one Jew should remain without
shmura matza because of
financial reasons.
The Rebbes money is
precious to me as well and I do
not, G-d forbid, seek to extract
money from the secretaries to
make it easier for me. I make
every possible effort and the
money that comes in goes out
solely for matters of Tzach
So my request is: if the Rebbe
will see fit to send us money, it
would be highly desirable that
some amount be sent before
Purim, and please, please, not
to be upset with me because (it
seems to me that) I write this
for the good of the matter. The
Rebbe circled the last two lines
and noted succinctly, fulfill his
request.
The financial aid was not
limited to mitzva matters. In
the 60s, Tzach held exhibitions
several times that were meant
to present Chabad to the public.
The Rebbe instructed to give
a third of the budget so that it
be done in the nicest and most
respectable manner.

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THE END DOES NOT

JUSTIFY THE MEANS
On the one hand, the Rebbe
wanted every opportunity used
to spread the wellsprings; on
the other hand, the Rebbe told
R Leibov to beware of giving a
hechsher (stamp of approval)
to unsuitable places. For this
reason, the Rebbe negated
shiurim in irreligious schools
or formal activities in movie
theaters, which could cause those
kids who would not otherwise go
to a place like that, to go because
of these activities.
Not only unsuitable places
were negated but also unsuitable
methods. When it was suggested
that a plane scatter leaflets over
Miron on Lag BOmer, the Rebbe
negated that outright and said,
Not even from a car.
We can see how particular the
Rebbe was about utilizing suitable
methods and his tremendous love
for every Jew from the following
story:
Between the years 57245728, Tzach activists (led by
the director of activities, R Itzke
Gansburg) dropped leaflets from
a plane before Purim. The Rebbe
encouraged this until Shevat
5729 when the Rebbe wrote,
The plane is not worthwhile this
year.
When R Itzke had yechidus,
the Rebbe explained to him that
he knows that the Jewish people
are tense because of the war that
had ended not that long before
and why make people nervous?
In Elul 5726 there was an
Evening with Chabad held at
a festival that took place in
Caesarea.
Some
Chassidim
who were inebriated, behaved
in a manner that raised some
eyebrows and a few newspapers
wrote unflattering articles.
As a result, R Yisroel avoided

At the bar mitzva for war orphans, from right to left: R Avrohom Parshan, Mr.
Menachem Begin, R Yisroel Leibov, and R Avrohom Godin

reporting to the Rebbe, but when

he had yechidus toward the end
of Tishrei, the Rebbe said, About
the festival, you must understand
that what is appropriate for
Simchas Torah in Kfar Chabad
is not appropriate for a festival. I
refer to dancing and standing on
their head which led to criticism
in the newspapers.
R Leibov said, I opposed
this from the outset and they
promised it wouldnt happen.
When I saw the results I was very
upset but I could do nothing.
There is no need to get
excited or be upset, said the
Rebbe reassuringly. But there is
no need for this.
I received a serious censure,
wrote R Yisroel in a letter to R
Tuvia Blau.

A PRIZE PERTAINING TO
THE ALTER REBBE
In the summer of 5733/1973,
the Rebbe called for getting
involved in the chinuch of Jewish
boys and girls and referred to
the verse, out of the mouths
of babes and sucklings you
have ordained strength. Many

camps were opened all over Eretz

Yisroel during summer vacation.
In the ads inviting children
to come and join the activities,
they mentioned prizes they would
get including a soccer ball. The
Rebbe reacted as follows, What
compelled you to include that
in particular? Were all other
items in the Holy Land used
up? Did not a single person who
dealt with this consider that it is
possible that a prize pertaining to
Chabad and the Alter Rebbe can
be a bike and candy etc. but not a
soccer ball?
In a phone conversation that
was relayed to R Efraim Wolf,
the Rebbe asked that he tell R
Leibov that the Rebbe did not
recognize the soccer ball prize
and the ads that were printed
should be destroyed, in a quiet
manner; the children should
not be given this prize and in
the future they should know the
Rebbes view about this.
Another instruction which the
Rebbe gave was not to get into
financial obligations that they
could not cover.
The summer had already

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Profile

UNITY AMONG ASKANEI ANASH

On a number of occasions, the Rebbe demanded of R Yisroel Leibov
that Tzach collaborate with other entities in Eretz Yisroel and abroad like
Tzach in New York. It is worthwhile making efforts in this even if at first
glance it seems otherwise, wrote the Rebbe.
In 5742, R Leibov wrote a letter to the Rebbe in which he poured out
his heart about the hardships caused him by other askanim. He used the line,
if all the askanei Chabad were united. The Rebbe marked these words and
wrote, Moshiach would have come already and therefore, the yetzer hara
carries on in shocking manner and with enticements that are totally the
opposite of intellect, and for now he is successful, heaven save us, in the war
of brothers, may Hashem have mercy.

R Yisroel Leibov on mivtza tfillin

ended and Tzach was planning on

ending the summer clubs when
there was a sudden farbrengen
on Shabbos Parshas Eikev 5733.
The Rebbe said to continue the
youth clubs for another forty
days, until Rosh HaShana. In
a telegram which arrived on
Motzaei Shabbos, R Chadakov
promised 50% of the costs of the
club activities in Eretz Yisroel.
That Yom Kippur war broke out
and the Rebbe quoted the phrase,
he prophesied but did not know
what he prophesied about that
summer.
At this time, many Jews from
Uzbekistan went to Eretz Yisroel
in the big wave of immigration of
the 1970s. Chabad Chassidim
have a special fondness for
these Jews, since during the

great migration when fleeing the

Nazi war machine they went to
Samarkand and Tashkent where
they received a warm welcome
from the local Jews. When they
arrived in Eretz Yisroel, the
secular culture began having an
influence on them and some of
them put their children in public
school.
At an emergency meeting
of Anash activists, they decided
to take action. R Yisroel took
responsibility for finding a couple
to go among the new immigrants
and register their children in
proper schools. In fact, many
of these immigrant children
attended Chabad schools - Achei
Tmimim, Yeshivas HaBucharim
that was founded just for them,
and schools in Nachalat Har
Chabad.

STAYING YOUNG AT 70
R Leibov did not merely
sit in the Tzach office or meet
with heads of government; he
himself went out to the field like
any simple soldier, in order to
disseminate Chassidus.
Even before he reverted to
being a Chabad youth, when
he worked for Peilim, R Yisroel
would speak before hundreds of
residents of moshavim and urge
them to send their children to
proper schools. Aside from fiery

speeches to guests who visited

Kfar Chabad, he often went to
farbreng at nearby moshavim on
special days. During the battle
for Mihu Yehudi, he did not
suffice with many meetings with
important communal figures
but also spoke on the topic and
inspired the masses.
A small and routine report in
a Chabad publication says, On
Shabbos Chanuka, R Yisroel
Leibov and R Eliyahu Rivkin
visited the shul in Shikun HaPoel
HaMizrachi near Kfar Chabad. R
Leibov urged the participants to
establish set times to study Tanya
and his suggestion was accepted.
Since then, every Shabbos
morning, R Leibov teaches a
chapter of Tanya there.
Over the course of a few
years, R Leibov gave a weekly
shiur in Netanya where there
wasnt ongoing Chabad activity.
When the Rebbe announced
the campaign of 70 mosdos,
he started a library in Netanya
which was supported by R Tzvi
Haramati and Mr. Nachum
Weisfiche. When the Rebbe was
informed, he gave R Leibov a
discount of $140 and another
50% off on all Kehot sfarim that
he placed in the library.
In 5738, he arranged a
national Mivtza Purim for
children of Eretz Yisroel. In 5740
he coordinated the Lag BOmer
parades that were first starting
then.
When he turned 70, he
asked the Rebbe permission
to retire since it wasnt fitting
for a seventy year old to run an
organization of Tzeirim (youth).
The Rebbe responded, The
age is not established by what it
says in the passport. If you feel
young in spirit, you can continue
running the organization.
R Leibov passed away on 19
Adar 5754.

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PARSHA THOUGHT

THE JEWISH
THEORY OF
RELATIVITY
By Rabbi Heschel Greenberg

SHAVUOS PREPARATION
This year, we read Parshas
Naso before the Festival of
Shavuos, which marks the day
that G-d revealed Himself to the
Jewish people at Mount Sinai
and gave them the Torah. In most
years, however, this parsha is
read on the Shabbos immediately
after Shavuos. The juxtaposition
of this parsha with the Festival of
Shavuos suggests a connection
between the two. When Naso
precedes Shavuos, though, it
implies that the way to prepare
for the giving of the Torah is to
internalize the lessons from this
parsha.
One section of Naso that
stands out for its eloquence
is the Priestly Blessing, which
comprises
three
separate
blessings.
The immediate general lesson
taught by these blessings is that
to be receptive to the Torah we
ought to engage in blessing the
Jewish people. As we say in our
daily prayers: Bless us, our
Father, all as one, with the light
of Your countenance. For by the
light of Your countenance, G-d
our G-d, You gave us a Torah of
life To receive the Torah we
need to come to G-d all as one,

as is so dramatically underscored
in the Priestly Blessings.
When we probe more deeply
into the Priestly Blessings we can
find a specific lesson pertaining
to our preparation for the Giving
of the Torah.

CONNECTING THE TWO

PHRASES: G-D WILL
RAISE
The third blessing reads: G-d
will raise His face toward you
and grant you peace. The phrase
G-d will raise parallels
language in Deuteronomy, where
Moses delivers harsh words of
rebuke to the Jewish people for
their errant ways:
G-d will raise upon you a
nation from afar, from the end of
the earth
There
is
no
obvious
connection
between
these
two phrases despite the use
of the same words, G-d will
raise... Indeed, they deal with
diametrically opposite responses
from G-d. In the former, G-d
will raise His face towards the
Jewish people and bless them;
in the latter, G-d will raise
an adversarial nation against the
Jewish people. One is a powerful

blessing and the other a painful

and dire prediction. How can
these words, used in utterly
different contexts, be reconciled
and connected?

THE CHOSEN PEOPLE

To answer this question
we must first understand what
occurred at Mount Sinai in terms
of the way G-d relates to us.
Upon reflection, we can see that
two distinct connections were
made at Sinai.
First and foremost, the Jewish
people were chosen by G-d at
Mount Sinai.
What do we mean by the
word chosen here? Chassidic
thought explains that to truly
choose between two items, they
must be equal. If a person is
thirsty and chooses to drink
rather than eat he has not made a
true choice.
As we shall see below, if G-d
chose the Jewish people because
of any of their positive qualities
it could not be considered a
real choice. Human beings can
never freely choose, in the fullest
sense of the word, because
our biases and predilections,
some conscious and some
subconscious,
compel
our
choice. When we think we
are freely choosing something
we are actually responding to
a conscious or subconscious
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Parsha Thought
attraction to that particular thing.
G-d, by contrast, transcends any
and every reason to select one
thing over another. Regardless of
the qualities that we possess, His
choice of us at Sinai represented
His true choice, not influenced
or prejudiced by any secondary
consideration.
One is entitled to ask, what
difference does it really make if
G-d arbitrarily chose us or that
He chose us because we possess
certain qualities?
The answer is threefold:
First, if His choice of us
was the result of our possessing
a particular quality or set of
qualities, our relationship with
G-d would fall apart when our
behavior proved wanting and the
quality for which we were chosen
no longer existed. However, if
His choosing us transcended any
consideration of our qualities, the

experience at Sinai to the chuppa

ceremony. One may choose to
marry someone because of the
virtues displayed by his or her
spouse-to-be. But the marriage
commitment and union is not
truly based on or limited by the
rational evaluation of the others
qualities. Marriage represents
the commitment of two people
devoting their entire being to
the other, thus transcending any
particular consideration.
Similarly, with G-d and the
Jewish people: While G-d took
notice of the Jewish people
because of their Patriarchs and
Matriarchs, as well as their own
positive qualities, nevertheless,
His
choosing
of
them
transcended all those qualities.
G-d connected His very Essence
with our Essence, not just by
matching His attributes with our
positive attributes and virtues.

Human beings can never freely choose, in the

fullest sense of the word, because our biases and
predilections, some conscious and some subconscious,
compel our choice. When we think we are freely choosing
something we are actually responding to a conscious or
subconscious attraction to that particular thing.

relationship could never cease.

Second, a relationship based
on a consideration of the others
virtues is, by definition, limited.
By G-d choosing us irrespective
of our qualities or lack thereof, it
means that G-ds choice derived
from His Essence and not from
one of His attributes such as His
intellect.
The closest we can come
to understanding the nature
of this relationship is through
consideration of the institution
of marriage. Its no coincidence
that our Sages compared the

A third corollary of the

concept of G-d freely choosing
us (as opposed to choosing us
because of our qualities), is that
G-d chose our bodies not just
our souls. Indeed, our souls did
not need to be chosen in the first
place; they already enjoyed an
intimate relationship with G-d. It
was our bodies, no different from
the bodies of all others, that were
chosen by G-d when He gave
us the Torah at Mount Sinai.
Indeed, the Sinai revelation was
not directed at our souls at all but
at our bodies. Our souls definitely

benefit from the Mitzvos that we

perform, but the objective of the
Mitzvos is to involve our bodies
in the most intimate relationship
with G-d.

PARTICULAR
QUALITIES DO COUNT
Having said that Sinai created
an essential bond between G-d
and the Jewish people that
transcends particular qualities, it
turns out that specific qualities
are also an important part of our
relationship with G-d, though
they are of a secondary status.
Despite the fact that G-d chose
us and loves us indiscriminately,
nevertheless, He also cherishes
those
individual
secondary
qualities that we possess. Once
again the analogy of a marriage
is useful. Notwithstanding the
fact that a marriage goes beyond
the appreciation each spouse has
for the other, transcending their
specific qualities, their love and
their essential bond must also
manifest itself in and through
their specific qualities. Each
spouse must endeavor to see
the specific qualities the other
possesses and not just rely on a
more profound essential bond
that outstrips any particular
virtue.
Thus,
we
find
many
references in the Torah and in
the writings of our Sages where
G-d extols specific virtues of
the Jewish people. He expresses
His love for us not only in and
through His choosing of and
marriage to us, but also in and
through our virtuous secondary
qualities.

INTRINSIC AND
RELATIVE QUALITIES
This two tiered relationship
i.e., the transcendent connection
generated
by
free
choice

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supplemented by appreciation for

specific qualitiescan be further
divided into two additional
categories: essential, intrinsic
qualities
versus
relativistic
qualities.
There were times in our
history when we shone because of
our great spiritual achievements,
as, for example, in the times of
King Solomon and the glorious
period of Torah renaissance in
the Talmudic period. In those
periods, we did not have to be
contrasted with other nations
for G-d to appreciate our
uniqueness.
However, there were other
times
that,
notwithstanding
our periodic spiritual decline,
G-d would still be able to see
our virtues in relative terms.
Compared to the surrounding
nations we still looked virtuous.
When G-d gave us the Torah
we enjoyed all three levels of
G-ds appreciation for us: He
chose us and created an essential
bond with us. He appreciated
our virtue in the way we declared
We will do even before we
heard what G-d was going to
offer us. And we also came out
looking good in comparison to
all the other nations of the world

who, according to our Sages,

refused to accept the Torah and
did not even respect the Seven
Noachide Commandments they
had previously observed (Avoda
Zara 2b).

THE THREE TIERED

RELATIONSHIP OF
SHAVUOS AND THE THREE
BLESSINGS
We can now understand the
deeper significance of the Three
Priestly Blessings which serve as
a preparation for Shavuos.
We may suggest that these
three blessings parallel the three
dimensions of our relationship
with G-d at Sinai and the third
blessing G-d will raise relates
to the way G-d views us relative
to the other nations.
As was mentioned above, this
phrase parallels the one which
speaks of how G-d will raise a
foreign nation to conquer the
Jews. This association intimates
that even if we were to hit rock
bottom,
necessitating
tough
love, G-d will still make it clear
that the Jewish people are an
exalted and raised people by
comparing them to the nations

that come from afar to conquer

them. Indeed, when one reflects
on the evil of the nations which
conquered
IsraelAssyrians,
Babylonians, Romans and Greeks
among othersone is compelled
to declare the Biblical words
Who is like Your people, like
Israel, one nation on earth!

PRELUDE TO MOSHIACH
Tanya explains how everything
that occurred temporarily at Sinai
will become a permanent fixture
with the advent of the Messianic
Age.
Thus, one way of preparing
for Moshiach and the ultimate
Redemption, is to view the
other with the three approaches
alluded to by the three Priestly
Blessings: We ought to see the
essential bond every Jew has with
G-d; seek the beautiful, intrinsic
qualities the other possesses;
and even if hard-pressed to find
these overt qualities, we must
nevertheless try to appreciate
the contrast between the other
and the alien values of the
enemy that comes from afar.
At the very least, the theory of
relativity, enables us to see the
good in everyone.

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PROFILE

A TAMIM AND
A CHASSID
WITHOUT
BORDERS
In Charson as well as in Batum, in Paris as in
Melbourne, R Betzalel Wilschansky preserved
the image that was forged in Yeshivas Tomchei
Tmimim in Lubavitch. * He was one of the first
Tmimim in Kutais, Georgia and later he went
to Batum as the Rebbe Rayatz instructed him. *
After leaving Russia, he lived in Paris where he
met the Rebbe. Then he moved to Australia and
brought with him the unique flavor of Lubavitch.
By Dov Levanon

R
Betzalel
Wilschansky
(known as Tzalke Charsoner
for his city of origin, Charson)
was born on 21 Shevat
5658/1898 in Charson to a
family whose patriarch went
to live there by instruction of
the Tzemach Tzedek. When
he was only fourteen years old,
he went to learn in Tomchei
Tmimim in Lubavitch where
he was considered one of the
distinguished
bachurim.
He

learned there until 5681/1921

and then he married Chaya, the
daughter of R Shneur Zalman
Levin (Romanovker).
The Rebbe Rayatz sent him
to Batum in Georgia where
he served as rav, shochet, and
mohel. In 1925, he was a talmid
in the beis midrash for rabbanim
that the Rebbe Rayatz founded in
Nevel. Between the years 1926
and 1928 he served as mashpia

in Voronezh.
Then he moved to France
where the Rebbe appointed him
as a member of the hanhala of
the mosdos. He then moved
to Melbourne where he lived
for twenty-five years and was a
member of the hanhala of the
mosdos.
R Betzalel was considered
a baal shmua (a most reliable
source). His stories were famous

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candle and together with R

Yehuda Eber stayed up and
copied maamarim and other
manuscripts.
The mashpia in the yeshiva,
R Gronem Esterman, was
especially fond of R Betzalel and
would invite him to his house
where they learned maamarim
of the Rebbe Maharash together.
While they learned, R Gronem
told many Chassidic stories
which R Betzalel remembered
accurately and told years later.
Over the years that followed,
until he married, he also learned
Chassidus by R Shaul Ber Zislin
and R Alter Simchovitz.
In 5677, he was one of
the bachurim who went to the
yeshiva opened by R Shmuel
Levitin in Kutais. In 5678, he was
appointed by R Eliezer Dvoskin,
the rav of Charson and rosh
yeshiva of the Tomchei Tmimim
in that city, as a maggid shiur.
Now and then, the rav would
come in and listen to part of his
shiur and when R Betzalel was
finished, the rav would go over to
him and give him feedback.

OPPORTUNITY IN BATUM

because in addition to his

punctiliousness in relating each
story in the name of the one who
said it, and with great accuracy,
he was always moved as though
he was living the story.
When he farbrenged, he told
short stories from the lives of our
Rebbeim and the lives of great
Chassidim.
He passed away on 2 Sivan
5741.

A TAMIM IN LUBAVITCH
R Yehuda Chitrik said that
when R Betzalel asked a question
in the Gemara, it was often the
question of the Rashba.
Among the bachurim he was
considered wealthy because his
grandfather would occasionally
send him a little money, which
was a rarity among them. What
did he do with this wealth?
Thursday night, he bought a

After marrying, he served as

shochet in a number of villages
and then returned to his family
in Charson. In those days, R
Shmaryahu Sasonkin was the
rav in Batum. R Sasonkin was
looking for someone who could
be the shochet and he went to the
Rebbe Rashab for this purpose.
When he arrived in Rostov, he
heard about R Betzalel and
offered him the position. R
Betzalel went to Rostov in order
to ask the Rebbe whether to
accept it.
Upon arriving in Rostov
and meeting with his fellow
Chassidim, they sat together
after Mincha and spoke. The
conversation touched on the
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Profile

GIVE HIM WHITE BREAD

R Betzalel once traveled to the Rebbe Rayatz when the latter was staying
in a dacha and he spent the night in the Rebbes home. In the morning,
before leaving, he sat down to eat breakfast together with the secretary, R
Chaim Lieberman. R Chaim ate regular black bread while R Betzalel was
served a white roll. When he asked about this, the secretary said that the
Rebbe had told him, He is Ukrainian, give him white bread.
When R Betzalel would tell this story, he would conclude, The Rebbe
did not merely give me white bread for that breakfast; he gave me white
bread for life. Even in the hardest times, we had bread to eat.

A BRIS IN VORONEZH
In 1933, a man came to R Betzalels house and asked, Are you the
mohel who came here recently? When he said yes, the man asked him
to come and circumcise his grandson. R Betzalel wanted to see the baby
before the bris, as mohalim do, but the man refused. Rely on me. Just take
your tools and come.
R Betzalel took his mila tools and got into the car which drove to a
fine looking building. The man led R Betzalel into the building where he
stopped and knocked on the door of one of the apartments. When the door
opened, there stood a senior officer in the NKVD.
R Betzalel nearly fainted, thinking he had fallen into a trap. However,
the officer reassured him, I am the father of the baby. Come, lets do the
bris.
When the bris was over, the officer said, We dont know one another,
and let R Betzalel go. He declined having him return to check the baby. R
Betzalel went home, bringing with him expensive food items that his family
never dreamed they would be able to eat.

R' Chaim ate regular black bread while R' Betzalel

was served a white roll. When he asked about
this, the secretary said that the Rebbe had told him, He
is Ukrainian, give him white bread.
observation that the Rebbe was
particular not to describe a
confluence of events with use of
the word mikreh (which could
also mean coincidence) and
instead used the word hizdamnus
(which
could
also
mean
opportunity). The gabbai then
came out and told R Betzalel that
the Rebbe was calling for him. He
wasnt at all ready for yechidus
but he had no choice. When he
walked in, the Rebbe smiled and
said, What do you say about this

hizdamnus? Shmerel is here now

and he needs a shochet.
As per the instructions of the
Rebbe, R Betzalel and his family
traveled to Batum, and by Tishrei
5684/1923 he had already
arrived and was the chazan and
baal koreh on Rosh HaShana.
For R Sasonkin this was a
double bonus, for in addition to
have a G-d fearing shochet, he
also had a friend and someone
to talk to. The two would walk
great distances together outside

the town as they discussed timely

matters.

I HOLD OF YOU
AS A SHOCHET
R Betzalel did not stay long
in Batum. The climate there had
a bad effect on his wife who
became sick with asthma. In
1926, R Betzalel had to leave
Batum.
That year, R Shmuel Levitin
opened the beis midrash for
rabbanim in Nevel. R Betzalel
had yechidus and asked the
Rebbe whether to join this beis
midrash. The Rebbe said, You
want to learn rabbanus? I hold of
you being a shochet in a big city.
Good, fine. Go.
R Betzalel joined the beis
midrash but until the end of
his days, in Russia, Paris and
Melbourne, he worked as a
shochet.
R Betzalel sat and learned in
Nevel until he received smicha.
R Shmuel Levitin found a city
where he could serve as rav. R
Shmuel prepared him for the
journey and instructed him to
prepare a sermon from Likkutei
Torah saying, There are many
topics in Likkutei Torah.
However, when R Betzalel
arrived in the city, he learned
that the custom was if the widow
of the departed rabbi married
someone suitable, he got the
rabbinic position. When R
Betzalel arrived, the widow said
to him, Will you take this right
away from me?
Despite the importuning of
the householders, R Betzalel left
the town and returned to Nevel.
From Nevel, he went to VekhneDneprovsk near Dnepropetrovsk,
to serve as shochet. It was a small
town and provided barely any
work. R Betzalel would sit all day
in the shul waiting for someone

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to come with a chicken or animal

to shecht but people rarely
showed up.
R Betzalel, already the father
of three children, was particular
about
keeping
the
darkei
hachassidus in which he also led
his family. In a questionnaire that
he filled out at that time, he wrote
about himself, And with regard
to reviewing Chassidus, thank
G-d I review Chassidus every
Shabbos in my place and when
I was in Nevel I reviewed it a
number of times and found favor
in the eyes of R Shmuel Levitin.
From 1933 until World War
II, he lived in Voronezh, a large
city in central Russia. He lived
in the shul building and worked
as a shochet. In those days, the
Tmimim dispersed throughout
Russia and many secret yeshivos
were opened in various towns. R
Betzalels home served as a warm
place for many bachurim who
stayed with him on their way to
other towns.
In the summer of 1935, a
yeshiva opened in Voronezh
itself, and R Betzalel was
appointed as the mashpia. This
yeshiva was attended primarily
by older bachurim who were just
before shidduch age. The Yeshiva
closed in 1938.
With the outbreak of war, the
family fled the city and began a
long period of wandering. In the
course of their wandering, they
arrived in Almaty where they
were able to spend time with the
Rebbes father, R Levi Yitzchok
Schneersohn. From there they
went to Kutais where there was
a Yeshivas Tomchei Tmimim.
R Betzalel made a great impact
on the bachurim learning there.
He would often remain after the
davening and farbreng with R
Shmuel Krislaver (R Shmuel
Notik, may Hashem avenge his
blood). After the war, he went

from Kutais to Samarkand and

from there he went to Lemberg
with the rest of the Chabad
Chassidim and escaped from
Russia to Vienna.
In Vienna, the first thing
the Chassidim did was start
a yeshiva. R Betzalel was
appointed as a member of
the working committee of the
yeshiva. Together with other
distinguished
Chassidim,
including R Sasonkin, R
Shmuel Betzalel Altheus, R
Moshe Zalman Kamenetzky, R
Yosef Goldberg, R Yisroel Kugel,
and R Zalman Sudakewitz.

MEETING RAMASH IN PARIS

R Binyamin Gorodetzkys
efforts, following the Rebbe
Rayatzs instructions, brought
many Lubavitcher Chassidim to
Paris. R Betzalel and R Isser
Kluwgant, who were among
the first to arrive, informed the
Rebbe of their arrival on 12 Iyar
1947. At first they lived in the
Prima hotel which had thirtythree rooms that were given to
Chabad Chassidim. In the hotel

there was a large hall which

served as the Chabad shul.
Ramash was in the city at
this time. He had come to greet
his mother, Rebbetzin Chana.
The Chassidim went to the hotel
where the Rebbe was staying,
but they were refused entry since
they were wearing old Russian
hats. They immediately went to
a hat store and bought modern
hats and returned to the hotel.
Before Ramash left Paris,
he met with R Betzalel and R
Zalman Butman and spoke to
them. He showed them how the
Rebbe Rayatz wrapped his tfillin
straps, wrapping them around
both sides of the battim.
With the arrival of R Betzalel
and the other Chassidim in
Paris, it became necessary to
immediately open a yeshiva. The
boys learned in the Rothschild
shul in Bois de Boulogne (a large
wooded park in the Parisian
suburb of Boulogne) and the
yeshiva was run by R Betzalel
and R Sasonkin.
The Rebbe referred to this
in a letter that he sent the two
administrators in which he wrote,
Every country has different
living conditions which need to
be reckoned with when it comes
to the times for learning, times
for eating and sleeping etc. But
as far as the main sdarim of
Yeshivas Tomchei Tmimim,
you are not to budge from them
one iota, with the full intensity
similar to the way it was in the
land of Lubavitch. The Rebbe
was apparently also referring to
problems regarding the very late
sunset in France.
After a short while, the Rebbe
Rayatz founded a spiritual vaad
for the yeshiva and picked the
members
himself,
including
R Betzalel. The others were:
R Avrohom Eliyahu Plotkin,
who served as the head of

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Profile
the committee, R Nachum
Shmaryahu Sasonkin, R Yisroel
Blinitzky, and R Shlomo Chaim
Kesselman.

SETTLING IN AUSTRALIA
Upon arriving in Paris, R
Betzalel remembered an offer
that he had received from R
Moshe Zalman Feiglin who was
living in Shepparton in Australia.
Twenty years earlier, R Moshe
Zalman heard about R Betzalel
from a Russian immigrant and he
tried to bring him to Shepparton,
but R Betzalel did not receive
a visa at the time. Now, R
Betzalel asked the Rebbe Rayatz
about this idea and the Rebbe
encouraged it.
During the two years that
passed until he left for Australia,
the Rebbe continued to urge
him to go, while he worked as
a shochet in the Pletzel in Paris.
In 1948, R Sasonkin suggested
that they open a beis midrash
for rabbanim, shochtim and
sofrim and the Rebbe told him
to appoint R Betzalel together
with R Eliyahu Shmuel Kahanov
as the supervisors of the shchita
program.
R Betzalel arrived in Australia
after Pesach 1949. He was the
first Chassid from Russia to
arrive there. He was followed,
by the Rebbes instructions, by
R Isser Kluwgant, R Shmuel
Betzalel Altheus, R Nachum
Zalman Gurewitz, R Yehoshua
Shneur Zalman Serebryanski,

and R Yisroel Abba Pliskin. It

was with them that the Chabad
revolution in Australia began
which you have been reading
about in the Serebryanski
memoirs in this magazine.
The spiritual situation in
Australia was poor. In the first
letter he received from the Rebbe
Rayatz after arriving in Australia,
it said, I was pleased to be
informed that you began to
look into the spiritual situation
there and with Hashems help
will do something to improve
the situation. Do not despair of
having a good influence over
every single person ...
If the Rebbe wrote not to
despair, this was because the
situation was quite bleak. The
Rebbe wrote to R Moshe Zalman
Feiglin the same day and urged
him about the obligation of
every Jew to help the Tmimim
in fulfilling their holy role - to
shine forth light to our Jewish
brethren with the light of Torah
and mitzvos.
Upon arriving in Australia, R
Betzalel dealt with an interesting
halachic question. Australia is
across the International Dateline.
How should someone who
crosses the dateline count the
omer? He wrote this question
to the Rebbe MHM who
responded in a long and detailed
letter (printed in Igros Kodesh
vol. 3) and then spoke about it
at the Lag BOmer farbrengen of
5710.
(Another farbrengen when the

Rebbe spoke about something

connected with R Betzalel was on
20 Av 5710. A few days earlier,
the Rebbe asked R Dovid Raskin
to record his memories of the
Rebbes father in Almaty. Among
the things he wrote was that once
R Betzalel went to the Rebbes
father and saw him writing in the
margins of his Tanya in chapter
41. When R Levik saw him, he
hid the book with his hand.
On another occasion, they
saw that he wrote about what it
says in Tanya that before learning
Torah one needs to intend that
this is for the sake of heaven,
like with a bill of divorce and a
Torah scroll that must be written
for the sake of heaven. R Levik
noted that these two examples
correspond to veer from bad
and do good - the entirety of
Torah. The Rebbe thanked him
for writing this and spoke about
it at the farbrengen).
A yeshiva was started in
Shepparton and R Betzalel was
one of the Chassidic figures
from whom the bachurim drew
inspiration. He would daven with
the yeshiva minyan every day and
spend hours davening. He also
had a chavrusa in Yoreh Deia with
one of the bachurim in which the
bachurim saw his scholarship in
Nigleh. On Shabbos he would
spend a long time davening with
enthusiasm.
Sources: Igros Kodesh, tshura
from the wedding of the WilschanskyRosenberg families, Lmaan Yeidu,
Beis Moshiach, Chabad BShoah,
Chabadpedia.

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OBITUARY

TWENTY-TWO
YEARS OF RAV
GALS SHIURIM
By Simcha Zilberman
Givatayim

Gal Einai VAbita Niflaos

MiTorasecha. (Open my eyes,
that I may behold wonders from
Your Torah).
Vnigla
Kvod
Hashem.
UMala HaAretz Deia Es
Hashem
KaMayim
LaYam
Mechasim. (And the glory of
G-d will be revealed. And the
earth will be filled with knowledge
of G-d as water covers the sea
bed).
That sums up the soul that I
got to know in my teacher and
rebbi, Mordechai (Motty) Gal. It
is no coincidence that the Hebrew
family name that was chosen for
him revealed a wondrous aspect
of his neshama, that aspect that
was encapsulated by the sfiros of
Chochma, Bina and Daas of his
soul which he toiled to refine. At
the same time, in the shiurim he
delivered it was clear that it was
not only through his intellect that
he acquired his understanding
of Chassidus and Kabbala, but

also with deep love of G-d and

Kabbalas Ol Malchus Shamayim
beyond all reason.
Being an intellectual did not
diminish his ability to listen.
He was possessed of refined
character traits such as those
which motivated him not to stop
giving. Listening to the needs
of others spurred him on to be
involved in giving. His giving
began with supplying the material
needs of the poor and dispirited,
extended to giving emotional
support to the downtrodden, and
concluded with seeking ways to
bringing the Geula.
On a personal note, we called
him Motty. He was our rav but
above all else, he was a friend. He
loved the shiurim he organized
on Fridays, which we kept
attending for over twenty years.
We collected a group of students
about whom it can be said, And
from my students more than all.
In these shiurim, another trait of

his stood out, the trait of being

willing to receive. He was open
to an array of views, he listened,
he agreed or corrected and only
rarely dismissed.
It was a pleasure and maybe
beyond that to see the great
patience he exhibited toward
new views which were not in
sync with the party line. It was
this trait that sometimes led to
astonishing and novel ideas and
understanding. No wonder we all
loved him. The love of friendship
is not the love of family ties, and
yet it cannot be measured in
gold.
Motty was a man of many
facets and paved his way not only
to the hearts of those learning but
also to the hearts of those who
did not know G-d. These people
drew close to him because they
saw the great light within him, a
light that has been extinguished;
nobody knows why, and nobody,
as of now, can fill his place.

ADD IN ACTS OF GOODNESS & KINDNESS

TO BRING MOSHIACH NOW!

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OBITUARY

R Teichtel (second from left) with R Zalman Schneerson (the bearded adult in the center)

THE GOLDEN LINK

R Chaim Menachem Teichtel ah, one of the senior, distinguished Chabad
Chassidim in Yerushalayim, passed away on Isru Chag Pesach at the age of
92. * He miraculously survived the war and upon moving to Eretz Yisroel,
he worked in chinuch for decades.
By Shneur Zalman Berger

t was during the hakafos on

Simchas Torah when, among
the thousands of people, R
Chaim Menachem Teichtel
shed a tear. The Rebbe noticed
this and made an encouraging
motion with his hand to increase
the simcha. A few days later, the

Rebbe asked him why he had cried.

This tear of joy expressed
the uplifted feeling of a Chassid
who had been separated from his
parents at a young age in Slovakia
after the Nazis invaded and who
had then been chased throughout
the war years as he supervised a

secret orphanage.
Although he lost his father
and brothers in the war, he did
not sink into despair. With the
encouragement of the Rebbeim,
he worked in the field of chinuch
and
published
his
fathers
writings, despite the difficulties

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and obstacles he was faced with.

He raised a beautiful Chassidishe
family, seeing his sons, grandsons
and many descendants following
the way of Torah and mitzvos.

PERSECUTION
AND OPEN MIRACLES
R Chaim Menachem Teichtel
was born on 24 Nissan 5682/1922
in Pishtian Czechoslovakia. His
father was R Yissochor Shlomo
Teichtel, may Hashem avenge his
blood. He was named Menachem,
but after he was stricken with
diphtheria as a child and his
condition was serious, his father
added the name Chaim.
His father was well known as
an important posek, prolific writer
and superlative speaker.
He
published his halachic decisions
in a series of responsa called
Mishneh Sachir. It was this work
that earned him the name of a
great gaon and posek. He led
Yeshivas Moriya that he founded
in 5684 in which outstanding
bnei yeshiva were educated in
Torah and Chassidus. R Chaim
Menachem learned in his fathers
yeshiva in his youth, with his
father looking after him with great
love and implanting in him love
for Torah and fear of heaven.
In 5698/1938 the Nazis began
taking control of Czechoslovakia.
The country was divided into
sections.
Slovakia is where
the Teichtel family lived. At a
certain point, the Nazis forced
him and his older brother, Dovid,
may Hashem avenge his blood,
to walk in a public display in the
street holding humiliating signs
while the gentiles gawked and
laughed. Despite this, his brother
sang, Blessed is He, our G-d,
who created us for His glory,
and separated us from those who
stray, while Chaim Menachem
cried bitterly and could not bear
the abasement.

A Belgian passport from when he

learned in the yeshiva in Heide at
the beginning of the war

When his father saw that

the situation for the Jews had
worsened, he sent his two sons
with their mother to Antwerp
to his brother-in-law, the rav
of Antwerp, Rabbi Mordechai
Rottenberg, may Hashem avenge
his blood. After their mother
found a safe place for her
children, she returned home. Her
oldest son, Meir, may Hashem
avenge his blood, was already
in the city before them. Sixteen
year old Chaim Menachem and
his brothers began learning in
Yeshivas Eitz Chaim in Heide near
Antwerp.
When
Hitler
conquered
Belgium in the spring of 1940, the
students of the yeshiva, including
the three Teichtel brothers,
escaped to France. The Germans
then conquered parts of France,
rounded up the Jews, and held
them in a camp with the intention
of sending them to Auschwitz.
They were able to escape the camp
and Chaim Menachem found

himself in Marseilles again, which

was also under Nazi rule. He
found a hiding place in a local
hotel.
One night, local police, who
collaborated with the Nazis,
entered the hotel. Based on the
information in the hotel office,
they identified the Jews and began
reading off their names. Whoever
had his name called, was arrested
and taken to a labor camp. Chaim
Menachem was experienced and
when his name was read, he did
not respond. A short while later,
the police noticed him and asked
him why he hadnt come when his
name was called. He said he was
sick. Two policemen remained to
guard him while they called for a
doctor who declared that he was
very sick. R Chaim Menachem
always said that this doctor was
none other than Eliyahu HaNavi.
The sick bachur was taken
to a hospital, but once there he
claimed he was healthy. After a
few days in which they conducted
tests, he was released.
He quickly left the place and
miraculously heard about an
orphanage that was founded by R
Zalman Schneerson. He managed
to get there and was accepted as
a counselor. After some time, he
was appointed as the director of
the girls division.

DANGER AND RESCUE

AT THE LAST MOMENT
R
Zalman
Schneerson,
the cousin of R Levi Yitzchok
Schneerson, the Rebbes father,
was an important askan in Russia
in the early years. He immigrated
to France in the 1930s and
there too, he was an important
communal figure and a respected
Torah personage.
During the
Holocaust, he founded and ran
institutions for orphaned children,
remnants snatched from the fire
of war and extermination. Since
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Obituary
France was occupied by the Nazis
and their collaborators, R Zalman
had to move his institutions from
place to place. For a period of
time they were located in a castle
in a forest.
R Chaim Menachem joined
R Zalman in this work and
met other youths like himself,
students of yeshivos in Europe
who had arrived there, including
R Aharon Mordechai Zilberstrom,
R Nachum Yakobovitz, and R
Dovid Moshe Lieberman who
was later the rav of Antwerp.
They became good friends and
strengthened one another as
they continued in the path of
Torah and Chassidus. Under the
influence of R Schneerson, they
became acquainted with Chabad
Chassidus and later became
Chabad Chassidim.
While R Chaim Menachem
hid in the orphanage, his father
wandered through Europe and
managed to hide from those who
sought him. R Chaim Menachem
said about this period of time:
My holy father was connected
with the Torah greats in halachic
debate even during the war years.
The light of Torah did not fade
for him and at the height of the
great concealment, he did not stop
writing responses to those who
sent him questions. He especially
sought solutions to the halachic
problems that arose due to the
decrees of the evil ones such as
the question about using gentile
milk. In a clear voice he warned
that according to the Torah, it
was forbidden to buy conversion
certificates.
In addition to
clarifying halachos, he showered
his flock with words of inspiration
and strength in his fiery sermons,
which strengthened the hearts of
the broken and oppressed.
During those terrible times,
R Menachem wrote to his
father, and his father, in his great

With his Bransdorfer nephews. On

the left is R Meir ah, a well-known
rav in Eretz Yisroel.

wisdom, realized that his son was

continuing in the way he had
been raised and he responded, I
cannot describe to you what joy
this caused me, because although
it is many years that you have
been uprooted from my midst,
from when you were but a boy,
however, despite all this, you did
not veer from the path of Hashem.
And you are going alone with
strength and confidence, even in
this great and lowly world, in the
holy way and are saturated with
fear of heaven as it is apparent
from your lofty letter. I feel in
this matter above and beyond
extremely fortunate for this is my
wealth and joy, that my children
march in the path of Hashem
forever and eternity.
When R Chaim Menachem
informed his father that he
received influence in the service
of Hashem from R Zalman
Schneerson, a Chabad Chassid,
his father wrote in an emotional
letter which was also his last letter:
My dear, precious Chaim
Menachem, we received your
postcard and your letter with great

joy after much anticipation. I feel

in this matter above and beyond
extremely fortunate for this is my
wealth and joy to see my children
going in the ways of Hashem
forever and eternity. Give my
thanks to your rebbi [R Zalman
Schneerson],
the
grandson
[=descendant] of Rabbeinu Baal
HaTanya, whose holiness and
pure spirit are reflected in you.
R
Yissochor
Shlomo
Teichtel miraculously survived
for a number of years, but
ultimately was caught and taken
to Auschwitz.
As the Allies
approached the extermination
camps, groups of Jews were
placed on a train, including R
Teichtel who was placed on a train
that also had Ukrainian prisoners.
One of them beat him to death
when he defended a fellow Jew
who had a piece of bread stolen
from him.
***
R Schneersons orphanage
went through many travails as the
students wandered and hid, while
suffering from extremely difficult
living conditions.
R Chaim
Menachem was constantly with
them. He told of those moments
of terror which were etched in his
heart:
When we were in the
orphanage by R Schneerson,
the French police showed up. R
Zalman was a French citizen but
we were foreigners and they were
looking for us. At that time, the
French police were part of the
Nazi hierarchy and the danger
was great. R Zalman quickly
put us me and my friends, R
Aharon Mordechai Zilberstrom
and R Dovid Moshe Lieberman,
into the cellar. The policemen
searched floor after floor of the
building where the orphanage
was, and after hours of meticulous
searching came to the door of the
cellar and tried to open it. The

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three of us lay there motionless,

terrified. We heard the policemen
asking R Zalman what was in the
cellar. Without missing a beat, he
told them the cellar was packed
with old books and nobody was
there. They listened to him and
believed him. They were also tired
of the long search and left. We
were saved.

SUCCESS WITH HIS PEN

FIRST ENCOUNTER
WITH THE REBBE
The war ended by the summer
of 1945 and the orphanages moved
to Paris. R Chaim Menachem
continued running the institute
for girls with great success. In
5707, groups of Lubavitcher
Chassidim began leaving Russia
and some of them settled in Paris.
This was a good opportunity for
R Chaim Menachem to continue
learning Chassidus with some of
the celebrated Chassidim who
had arrived in France. Among
the group of refugees was also
Rebbetzin Chana, the Rebbes
mother.
The Rebbe (to-be)
himself traveled to France in
order to escort her to the United
States. This was when R Chaim
Menachem saw the Rebbe for
the first time and he was greatly
impressed.
He later said that until that
time, he was used to seeing
Admurim and rabbanim and their
families dressed in rabbinic garb,
while the Rebbe Rayatzs sonin-law arrived in Paris wearing
a short jacket and ordinary hat.
Yet, R Chaim Menachem was
amazed by the noble countenance
of the Rebbe and realized that he
was seeing a holy man of G-d:
On the one hand, he dressed
simply and showed no external
signs; on the other hand, everyone
saw that he was a man of G-d.
R Teichtel loved to wax
nostalgic over his memories of the

Rabbi Yissochor Shlomo Teichtel,

author of Mishneh Sachir

visit of 1947 and would say that

the Rebbe sat the entire time in the
hotel and learned and davened.
Except for when he went out to
tfillos and visits to his mother, he
did not leave the hotel.
One day, the Rebbe visited R
Zalman Shneersons orphanage
and spoke to the children, as R
Chaim Menachem related:
During the visit, the Rebbe
spoke to the children and inspired
them to avodas Hashem with love
and joy. The counselors discussed
amongst themselves, based on
different
sources,
wondrous
stories about the personality and
holiness of their guest, the sonin-law of the Rebbe Rayatz. Eye
witnesses said that on Pesach he
did not eat throughout the holiday
except for the obligatory kzayis
of matza at the sdarim and at the
Shabbos and Yom Tov meals, and
fruits.
The evening the Rebbe left
Paris, a farewell farbrengen
was held in which the Rebbe
interpreted the names of all those
present according to kabbala,
including the name of R Chaim
Menachem.

While in Paris, R Chaim

Menachem
married
Chaya
Feigel, the daughter of R Yehuda
Bransdorfer.
Upon receiving
the Rebbe Rayatzs bracha, they
moved to Eretz Yisroel. He took
a job teaching in the Shiloh school
which was attended by religious
boys of all sectors. He taught for
nearly thirty years, putting all his
energies into chinuch.
Over the years, he wrote and
published Yalkut HaShemitta
to make it easier for pupils to
understand the laws of Shmita,
and Nesivos Chaim on a variety
of Jewish topics, to make it easier
for teachers and students to learn
fundamental subjects in daily
life. He also published articles
on education and other important
topics.
The Rebbe gave him a bracha
for his writing, In connection
with your birthday, a year of
success in material and spiritual
matters, including, of course,
success in your writing for the
benefit of many.
R Chaim Menachem was
esteemed by his students and even
decades later, they still refer to
him with admiration, praising his
good heart and devotion and his
yiras Shamayim.

THE TEAR THAT

THE REBBE NOTICED
He visited 770 in Tishrei
5727. He wrote his impressions
in an emotional article which was
published in a Chabad publication.
Here is an excerpt which shows
the special attention the Rebbe
gave him:
On Simchas Torah, when
the Rebbe danced with the
Torah and the atmosphere which
encompassed us all was saturated
with pure Chassidic joy, for some
reason, a tear fell from my eye. I
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Obituary

CONNECTIONS WITH CHABAD

Not only R Chaim Menachem Teichtel drew close to Chabad, but
also his older brother, the ilui Sholom, who learned in the yeshiva in
Slobodka came close to Lubavitch, even though their father was from
the segment of Hungarian Jewry that had no connection to the world of
Chassidus.
While learning in Slobodka, Sholom became friendly with Chabad
Chassidim in Kovna and studied Chassidus. He spiced his letters to his
father with Chassidus.
While in yeshiva, he became sick with tuberculosis and he passed
away on 26 Tammuz 1937 at the age of 21. His father wrote a touching
eulogy for him in which he described him as extremely sharp, wondrously
knowledgeable and worthy of becoming a gadol and leader. In describing
his learning in Slobodka he wrote:
He also connected with Chabad Chassidim there, and was
knowledgeable also in sifrei Chabad as the Chabad Chassidim of
Kovna testified to me. When I was there while he was in the hospital,
one of them who was a special tzaddik and Chassid, great mekubal,
knowledgeable in sifrei Chabad [apparently referring to R Yehoshua
Isaac Baruch, may Hashem avenge his blood] who had a shiur in sifrei
Chabad with my son Sholom, told me that he never tasted the taste of
sin in his life, and that Likkutei Amarim [Tanya] of the Alter Rebbe
was something he knew fluently and he could say it all by heart. He
once wrote me a large tract of deep philosophy in the esoteric teachings
according to Chabad, and he concluded the piece like this: Whoever did
not learn Chassidus from the works of the Baal HaTanya never tasted
Chassidus in his life and has no concept at all of what Chassidus is. For
that was his practice for the two years he was in Kovna until he fell sick
and entered the hospital. Once a month he wrote me a large tract on a
deep subject in Shas and the alternating month, he wrote me a tract of
chiddushim from the teachings of Chabad.
***
And what was the fate of the other two brothers in France?
The older brother Meir was in Marseilles under Nazi rule. Every
three months he had to extend his residency permit. When he went, one
time, to the government office to extend his permit, he was arrested and
sent to Auschwitz where he perished. May Hashem avenge his blood.
The brother Dovid fell sick and was hospitalized in a Christian
hospital, but he insisted on not eating the treif food he was served. His
strength waned and he passed away. Sadly, he was buried in a gentile
cemetery, but after the war, R Chaim Menachem had him moved to
a Jewish cemetery in Lyon. Then, by instruction of the Rebbe, he was
moved and buried in Yerushalayim.
R Teichtel also buried Jews that he did not know at all. This was
when French gentiles, members of the anti-Nazi underground, killed
Nazi collaborators. In reaction, the Nazis searched for R Zalman
Schneerson but did not find him. As they searched, they found two
old Jews in hiding and murdered them. They were buried in a gentile
cemetery in Boron. After the war, at R Zalmans request, R Chaim
Menachem had these two martyrs moved to a Jewish cemetery in Lyon.

quickly wiped it with my hand so it

wouldnt blur my vision and obscure
my focus on the face of holiness.
Then the Rebbe raised his holy hand,
as is his holy way, to increase the
singing and joy. I did not believe that
he was signaling to me.
At the distribution of kos shel
bracha on Motzaei Shabbos BReishis,
at four in the morning, after giving me
kos shel bracha, the Rebbe said, a lot
of simcha.
Before I left, the night of 28
Tishrei, at 4:30 in the morning, when
I entered for yechidus, the Rebbe
noted: I noticed that on Simchas
Torah your face was not the way it
ought to be.
I apologized and said they were
tears of excitement. If they were of
joy, said the Rebbe, and there was
some pleasure involved, then they are
permitted on Shabbos and Yom Tov.
He then took a Tanya from his drawer
and gave it to me as a memento so I
would not forget everything that I
saw in the Rebbes presence, even in
the period of and Yaakov went on
his way, as the Rebbe said. It would
confer strength to carry out, in daily
life, everything we absorbed during
the seventh month.
Whenever I find myself in a
difficult situation, I make an effort
to conjure up in my imagination the
magnificent sight when I stood in
the Rebbes holy chamber with his
blessing and instructions echoing in
my ears: Only with simcha. And then
I experience relief.

PRINTING HIS
FATHERS SFARIM
The Rebbe encouraged R Chaim
Menachem to print his fathers
sfarim, those already printed in
the past and those that were still
in manuscript form. He was given
these instructions in yechidus and in
the years to come when he went for
dollars.
Among the sfarim were parts

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R Teichtel presenting the book Eim HaBanim Smeicha

of the responsa Mishneh Sachir

which were printed before the
war and considered an important
halachic work. But since most of
the copies were destroyed during
the Holocaust, it was necessary to
reprint it. So too with the book
Eim HaBanim Smeicha, which
was printed by his esteemed father
in 5703 during the Holocaust.
But the greatest importance was
given to the manuscripts that
survived the war.
They were
written before the war, went
through many upheavals and
miraculously survived.
How
did
they
survive
through the war? R Chaim
Menachem wrote about this in the
introduction to Mishneh Sachir on
the Torah, which was printed from
a manuscript:
My father begged us to hide
his work, the treasured writings
which he worked on all his life,
with a gentile outside the city,
and whoever would return from
the vale of tears would make the
effort to get them from him in
order to disseminate them. My
sister, Hindel Kloizner, was able,
with superhuman effort, to carry
out my fathers wishes and she hid

the manuscripts in some suitcases

with a gentile. In the merit of
fulfilling our fathers request, she
survived the war miraculously.
At the end of the war, my
sister endangered her life and
returned to the hiding place, to
the attic, and took with her the
manuscripts through her many
journeys until she arrived at a safe
place.
Her wonderful son, R
Yissochor Dov Kloizner, upon
whom hovers the spirit of his
grandfather, the author, through
night and day, swims in the
powerful waters of the writings so
they come to light in a beautiful
and appealing manner.

R Chaim Menachem Teichtel

Yissochor Shlomo US; Dovid

shliach in Natzrat Ilit; Yosef
Yitzchok Meir Rosh Kollel and
author in France; Esther Bistritzky
Tzfas; Gitta Wolpo Netanya;
Bracha Levin France.
With thanks to R Yissochor
Dovid Kloizner for his help and R
Menachem Ziegelboim.

TWO DAYS
BEFORE HIS BIRTHDAY
R
Teichtels
health
deteriorated recently and on
Tuesday, 22 Nissan 5774, two
days before his 92nd birthday, he
passed away. He is survived by
sons and daughters, grandchildren
and
great-grandchildren,
descendants who go in the path of
Torah and mitzvos and the ways
of Chassidus. His children are:
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TZIVOS HASHEM

A SPECIAL
TIKKUN
Presented for Shavuos
By Nechama Bar

for the needy. R Yitzchok did not

invite the Torah scholars to his
n the home of Matzliach, to
w that Matzliachs financial
e? Matzliach could not bear kno
deteriorated.
had
an antique seller who lived hom
situation
thought.
in Tunisia, the days before the
did not think of telling
Matzliach
eagerly
Mazal, his righteous wife, the rav. He unhesitatingly handed
were
Shavuos
She gave him her
counted. True, all Jews count took action.
over the bag of coins and said,
but jewelry and said, Matzliach, take
days of Sfiras HaOmer,
the
Thank you for including me in
zliach truly felt a longing for this and sell it.
Mat
this great mitzva.
greatly
was
Matzliach
vuos, the incredible holiday
Sha
R Yitzchok happily departed
distressed over his wife having to with blessings that Matzliach
n we received the holy Torah.
whe
precious jewelry.
Matzliach was not a great sacrifice her
merit additional mitzvos and
be upset, Mazal success. Now, Matzliach stood
the Torah
Dont
scholar but he loved
is surely a
and Torah scholars. He made reassured him. This
there empty-handed and heavydonations test from Hashem. Go and pawn hearted. How could he return
generous monetary
Hashems
to them. When Shavuos began, these items and with
home? What would he tell his
so much, help we will merit salvation and wife?
the holiday he loved
even nicer
he invited poor Torah scholars will be able to buy
He was still pondering this
the Tikkun jewelry.
to his home to recite
when he felt a tap on his shoulder.
There was no other choice. It was Suleiman, a close friend of
Leil Shavuos. They learned Torah
all night and Matzliach provided Matzliach went and sold the the sultan. Matzliach, how good
them with bountiful refreshments jewelry. He left the store with it is to see you. I saved myself a
so they would not tire. He piled a bag full of coins. He thought, trip to your house. Listen my
the tables with cakes, juicy fruits now I will be able to buy what we friend, I urgently need antique
and beverages. This is what he need for Yom Tov and even invite coffee cups for the sultan. They
did every year for many years.
the Torah scholars to the Tikkun must be unique, one of a kind.
One year, Matzliach was not Leil Shavuos.
If you are able to find something
zliach. I am happy that pleases the sultan, he
zliach (successful). It
Hello Mat
very mat
reached the point that he barely to meet you. I was just on my winked, you can be sure you
managed to obtain bread for his way to see you. We need a large wont regret it. You will be paid
family to fill their stomachs.
sum of money to redeem captives. handsomely.
roaching Surely you can give us a generous
Shavuos was app
I will make every effort,
ey in his donation ... It was the rav of Suleiman, promised Matzliach.
and there was no mon
Tayeb, who
house for even a meal for his own Tunisia, R Yitzchok
Suleiman went on his way and
annual would occasionally raise money Matzliach immediately began his
family. What about his
tradition? Would he be unable

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search.
He knew
all the antique
dealers and he
went from one
to the next until
he found exquisite
coffee cups. It was
truly a unique set.
Matzliach felt that this
was precisely what the
sultan wanted. These
cups had sat in the store
for a long time with
no customer and the
storekeeper asked for a
sum that wasnt that high.
I do not have the money
at the moment, he said. If I
whi ch
am able to sell the cups, I will pay
buy
to
you for them; if not, I will return
what I need for
them to you. The storekeeper,
the holiday. This year was
for the poor Torah scholars who
who knew that Matzliach was an
a very hard year and I was not would be coming to his house to
honest man, immediately agreed.
successful in business.
recite Tikkun Leil Shavuos. Then,
Matzliach rushed to the palace
so, said the sultan, I will with his hands full of packages, he
If
with the precious cups as he
the preparations. headed for home.
they find help you with
murmured a prayer that
see that you will have
You will
Mazal welcomed him warmly.
favor in the sultans eyes. To his
cially joyous holiday! He The kitchen was full of good
an espe
delight, the sultans face lit up
ants to send a
smells. She had begun baking
ey are instructed his serv
when he saw the cups. Th
over to Matzliachs house cakes and challa. She excitedly
carriage
just what I had in mind, he said
fine flour, a
cost. with a sack full of
told him about the sultans
and asked how much they
of olive oil and two lambs. servants who had come with gifts
pitcher
When he heard the low price, the
This is my holiday gift, and Matzliach told her everything
I wont
sultan told the treasurer,
lained the sultan smilingly.
that had happened.
buy them cheaply. Pay him three exp
ch was happy. He felt
.
Matzlia
In honor of the wondrous
times the amount he said
in the merit of the divine providence they had
was
Then the sultan jovially turned that it
ng captives that experienced, Matzliach invited
and asked him, I mitzva of redeemi
to Matzliach
had mercy on him. many guests, more than usual,
ven had
know that you Jews are busy hea
home, he stopped to join them for the holiday meal.
y for your holiday. I Before walking
getting read
antique dealer in order That night, the house was full of
at the
thank you for setting aside time off
he went to the Torah scholars who learned Torah
me, how do you to pay him. Then
for me. Tell
store where he bought with exceptional enthusiasm and
jewelry
prepare for the holiday?
elry plus a new joy.
ately back his wifes jew
Your majesty, unfortun
honor of Yom Tov. From
item in
I have not begun my preparations
buy refreshments
ey with there he went to
I dont even have mon

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CROSSROADS

THE TALKS HAVE FAILED

BIBI MUST BE
IMPEACHED!
How have we become so apathetic to the
current situation, in which the murder of
Jews is considered a routine occurrence?
How is it possible that after a whole year
of negotiations, with rumors that the
Israelis were ready to concede everything,
there are still those who call this a rightwing government?
By Sholom Ber Crombie
Translated by Michoel Leib Dobry

1.
For more than a year
there have been continuous
negotiations
between
the
representatives of the government
of Israel and the terrorist
organizations.
The
forceful
arbitrator, U.S. Secretary of
State John Kerry, arrived in Eretz
Yisroel again and again, seeking
to do the impossible and convince
Eisav to love Yaakov. He tried
both with assurances and with
threats, yet the negotiations

failed, as did all those that

preceded them. Kerry even
promised that the day after an
agreement would be reached, a
new dawn of lasting peace would
emerge and the People of Israel
could dwell in their land with
safety and security. However,
he also made the continuing
negotiations dependent upon the
release of hardened terrorists who
murdered Jews in cold blood. In
addition, he sought to link the
peace agreement with another
freeze on Jewish settlement

construction and a commitment

to uproot more yishuvim and
expel their Jewish residents.
This is the standard formula
for peace turn the terrorists
into glorious freedom fighters,
give them a prize for their
murderous activities, and grant
strategic territory to terrorist
bases providing them with a
commanding view of crowded
Jewish population centers. Such
is peace, Middle East style.
From the Jewish standpoint,
the
Netanyahu
government
agreed to virtually everything.
During
the
past
year,
terrorists have been released
wholesale, more than by all
previous governments. Jewish
construction has been stopped
cold, the settlements are drying
up, and above all, the peace talks
continued with great vigor.
While no one knows for
certain what theyve been talking
about this past year, there surely
wasnt a lot of Jewish pride in
evidence there. All thats left is
for us to ask: What benefit did
we derive from these talks? As
always, the negotiations broke
down due to Arab intransigence,
and once more, one of the

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Rebbes prophecies has been

realized. Decades ago, the
Rebbe spoke about how G-d
hardened Pharaohs heart and
caused the Arabs to reject the
agreements. This is similar to
what occurred during the tenure
of Mr. Netanyahus predecessor,
future prison inmate Ehud
Olmert, when he agreed to divide
Yerushalayim and return to the
June 1967 borders. However, it
was specifically the chairman of
the PLO the same organization
with which successive Israeli
governments have negotiated for
over twenty years under the title
the Palestinian Authority who
refused to accept the agreement
and ran off with the map.

2.
While some people form an
investigative committee whenever
something collapses at a statesponsored ceremony, no one
has demanded from the prime
minister and his predecessors
an answer to a simple question:
Why did you free hundreds of
terrorists with Jewish blood on
their hands, degrading yourselves
to the most unfathomable depths
of absurdity, if you knew in
advance how this story would
end? How is it possible that
Israeli leaders have persistently
conducted negotiations in a
manner befitting a Schlemiel
(the Jewish People have been
the
Schlimazels),
without
a minimum of backbone, and
no one is compelled to pay the
price?
As strange as this may sound,
we must demand the immediate
resignation of Prime Minister
Binyamin Netanyahu, as a result
of the failed diplomatic talks.
Anyone who follows a path of
guaranteed failure must be made
to pay the political price.
According to the prevailing

This is the standard formula for peace turn the

terrorists into glorious freedom fighters, give
them a reward for their murderous activities, and grant
strategic territory to terrorist bases providing them
with a commanding view of crowded Jewish population
centers. Such is peace, Middle East style.

situation, every day that this

Prime Minister stands at the
head of the government of
Israel is pikuach nefesh. His
readiness to cave in and pay any
price to maintain progress on
the diplomatic track is a clear
danger to the Jewish People.
While Abu Mazen may have
saved him this time by his refusal
to conclude the negotiations with
an agreement, it is forbidden for
us to forget what this government
was prepared to give away this
past year. They even agreed to
release Israeli Arabs engaged
in terrorist activities, one of the
most illogical steps that any selfrespecting sovereign nation could
possibly take.
Just last week, the heads
of the various local councils
throughout Yehuda and Shomron
issued a stinging letter to Knesset
Members and other public
figures, revealing the truth about
the construction freeze being
quietly implemented behind the
scenes by the Prime Minister.
Even the Minister of Housing
and Construction can no longer
ignore the facts, and he has been
forced to admit that Yerushalayim
has been included in the freeze. In
other words, the current situation
is that the government of Israel
is not really sure if Yerushalayim,
Yehuda, and Shomron are part of
the sovereign territory of Eretz
Yisroel, or perhaps our presence
in these regions is actually in
serious question a question of
time.

The ridiculous fact is that

even those four hundred housing
units that the Prime Minister
brandishes again and again
as proof of his plans to build
in Yerushalayim are actually
apartments being constructed
in the ultra-Orthodox Ramot
Dalet neighborhood. This is a
residential project within the
neighborhoods currently existing
boundaries, and it will not
increase the sovereign territory of
Yerushalayim by one inch.

3.
The
call
to
halt
the
construction
freeze
in
Yerushalayim,
Yehuda,
and
Shomron is not merely a demand
to build in all parts of Eretz
Yisroel. Were talking about a
practical decision, in light of
the prevailing housing need.
In recent years, the Shomron
has been transformed into the
area with the largest population
growth in Eretz Yisroel. The
demand for residential units in
the Shomron is tremendous, yet
the supply is extremely limited
due to political considerations
by the Netanyahu government,
past and present, which halted
all Jewish construction in these
liberated territories in an effort
to appease Abu Mazen, may his
name be erased. All this has been
done despite the fact that most of
Yehuda and Shomron is vacant
and unoccupied.
Even
in
Yerushalayim
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CROSSROADS
the situation is not normal.
While everyone talks about
strengthening the capital and
reinforcing its Jewish sovereignty,
the costs of apartments in
Yerushalayim deny Jews of
average income the opportunity
of living in the Holy City. The
quiet construction freeze of
the past few years has caused
apartment prices in Yerushalayim
to skyrocket, as the capital city
of the Jewish People is unable
to satisfy the demand. For years
there has been no discussion of
building a new neighborhood in
Yerushalayim, and no housing
units can be added within
the citys currently existing
residential districts. The last time
a new neighborhood was built
in Yerushalayim was nearly two
decades ago, during Olmerts
tenure as the citys mayor, when
Har Choma (Chomat Shmuel)
was built on land annexedby
Israel following theSix Day War.
Thank G-d, despite all the
tremendous
pressures,
both
Yerushalayim and the region of
Yehuda and Shomron remain
the most preferred residential
areas in Eretz Yisroel. The People
of Israel are voting with their
feet and their homes, and in the
face of all the efforts to separate
us from this land, they have
discovered that settlers is not
a derogatory term and that its
possible to live happily in Yehuda
and Shomron.

4.
The collapse of the diplomatic
negotiations should be a warning
sign to anyone who still thinks
about trying to tear away our
portions of Eretz HaKodesh
and handing them over to the
terrorists. It has now been proven
beyond all reasonable doubt that
there is absolutely no chance of
conducting further negotiations
with the terrorist organizations,
and even just talking with these
killers
encourages
greater
terrorist activity and leads to
more Jewish bloodshed. This is
the very conclusion underlying
the vicious end to the peace
talks, with the Erev Pesach
murder of Baruch Mizrachi Hyd
in Chevron and the murder of
Shelly Dadon Hyd a week after
Yom tov. Two innocent Jews,
slain in cold blood in Eretz
Yisroel, while diplomatic talks
came to a crashing halt as the
Arabs demanded the additional
release of hundreds of terrorists.
Just imagine for a moment:
What would Israeli leaders say if
we would hear that in a certain
country, a Jew is taken out once
a month and murdered in cold
blood, simply because he was
Jewish? Yet, this is exactly what is
happening now in Eretz Yisroel and no one makes a whimper!
Therefore, before we start
rejoicing over the collapse of the
latest diplomatic negotiations
and the shelving of the Prime

Ministers second phase of

disengagement,
we
must
understand: How have we
become so accustomed to the
current situation, in which the
murder of Jews is considered a
routine occurrence? How is it
possible that after a whole year
of negotiations, with rumors
that the Israelis were ready to
concede everything, there are still
those who call this a right-wing
government?
Anyone who claims that
things could get much worse
apparently doesnt understand
whats going on now.
The bottom line is that this
government agreed to all of Abu
Mazens conditions, stubbornly
settling for only one prerequisite:
the recognition of the Jewish
state.
Apart from this condition,
the
Netanyahu
government
placed no obstacles or red
lines. They agreed to another
construction freeze, the release
of hundreds of murderers,
including Israeli Arab terrorists,
negotiations on Yerushalayim,
territorial exchanges, uprooting
settlements, expelling Jews, and
more.
The only reason why the
negotiations have had no bearing
upon the presence of the Bayit
Yehudi Party in the government
is the refusal of the terrorist
organizations to accept anything
less than everything.

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