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FEATURED ARTICLES

6 MORE OF THE TORAH VIEW ON SCULPTURE

12 BORN ON THE ORIGINAL YUD-BEIS TAMMUZ Menachem Mendel Arad

18 TIDINGS OF REDEMPTION Menachem Ziegelboim

24 THE REBBE HID ME IN THE CLOSET

32 EDUCATIONAL REVOLUTIONARY Refael Dinari

18

CONTENTS

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EDITOR-IN-CHIEF:M.M. Hendel

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WEEKLY COLUMNS 4 D’Var Malchus30 Thought36 Parsha Thought38 Crossroads 41 Tzivos Hashem

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YOU SHALL NOT LEAVE IN A PANIC From Chapter Six of Rabbi Shloma Majeski’s

Likkutei Mekoros (Underlined text is the

compiler’s emphasis.)

Translated by Boruch Merkur

10. The exodus from Egypt was not the ultimate refinement of the lowest dimension [the physical realm], demonstrated by the Torah stating that “the nation fled” – “in a panic you left the land of Egypt.” There was indeed reason to flee Egypt, for the forces of evil were still strong, etc. (illustrated by the fact that Mitzrayim still “pursued the Jewish people.” The exodus from Egypt was only complete when, “The Jewish people saw Egypt dead upon the sea shore”).

The ultimate refinement of the world will be specifically at the end of this final exile, with the true and complete redemption – “As in the days of your exodus from Egypt, I shall show you wonders.” Thus, the exodus from this exile, with the redemption, shall be in a manner of, “You shall not leave in a panic; you shall not go at a fast gait,” for “I shall remove the spirit of impurity from the land.” Therefore, we shall leave exile (with alacrity but) with tranquility of spirit and body, in

a state of perfect wholeness and health – souls in bodies – and we shall segue immediately (without any interruption at all) into the eternal life of souls in bodies with the true and complete redemption (the ultimate and complete reward, as discussed above).

11. This concept also has a connection with Yud Shvat, the yom ha’hilula of my revered father in-law, the Rebbe, leader of our generation, which (this year) is blessed by Shabbos Parshas “Bo el Pharaoh – come to Pharaoh.” (In fact, the histalkus itself (in the year 5710) was on Shabbos Parshas Bo):

It is known that on the yom ha’hilula of a tzaddik his soul ascends, together with “all his deeds and his Torah and avoda that he worked upon throughout all the days of his life,” and this is “revealed and illuminated at the level of a revelation from above downwards … and ‘brings about salvations amidst the land.’”

On the yahrtzait each year the soul of the baal ha’hilula ascends immeasurably higher

(which is the reason why Kaddish is said on the yahrtzait each year), an ascent of “height upon height.”

In terms appropriate to this week’s parsha: On the day of Yud Shvat, the baal ha’hilula, the Moshe Rabbeinu of our generation (for there is an incarnation of Moshe Rabbeinu in each generation) experiences “come to Pharaoh,” “for the Alm-ghty escorted him chamber within chamber” (“height upon height”) to the Pharaoh of holiness, “from which emerges and is revealed all spiritual illuminations.” And each year – and of course this applies to this year as well – an even greater height is attained, immeasurably higher.

The revelation of “come to Pharaoh” as it pertains to the leader of the generation, regarding whom it is said, “the leader is everything,” is drawn down and revealed below and “effects salvations amidst the land” in all members of the generation (especially with respect to the aspect of Moshe

D’VAR MALCHUS

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within each and every Jew), specifically souls within bodies.

This is especially the case insofar as this generation – as the baal ha’hilula has stated – is the final generation of exile and the first generation of the redemption, for this generation (of the Ikvisa D’Meshicha, the Heels of Moshiach, the era immediately preceding the redemption) is a reincarnation of the generation of those who left Egypt. Of consequence, there is a further emphasis on the validity of equating the baal ha’hilula, leader of the generation (the Moshe of our generation) to Moshe of his generation, as our Sages have said, Moshe is “the first redeemer [who] is the last redeemer.”

As stated on many occasions, the leader of our generation has a particular connection with

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

fact that the avoda and the conduct of the baal ha’hilula was specifically an expression of joy.

The wonder is even stronger when contemplating and considering that he was a man who suffered physically, lo aleinu, to the extent that it had an impact on his spiritual concerns (as will be discussed).

Thus, it is further clarified how the “spiritual illuminations” with regard to the baal ha’hilula (especially on the day of the hilula), including his approach of joy, is drawn down to each Jew and all Jews of the generation – that as souls within bodies they shall assimilate these great lights.

(From the address of Parshas Bo, 3 Shvat, and Shabbos Parshas Bo,

6 Shvat; Seifer HaSichos 5752, pg. 290-291)

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C H I T A SINYONEI GEULA

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MORE OF THE TORAH VIEW ON SCULPTURE Beis Moshiach presents more of the Rebbe’s correspondence with the

internationally renowned sculptor, Chaim Yaakov (Jacques) Lipchitz, and

others on the issue of making statues. Part 2

By the Grace of G-d11th of Teveth, 5720Brooklyn, N.Y. Mr. & Mrs. Ernest Weill886 Alpine DriveTeaneck, New Jersey Greeting and Blessing: I duly received your letter

of December 21st with the enclosed reproduction of Mrs. Weill’s sculptures, which are returned herewith as requested.

Although the art of sculpture is not in my domain, I, nevertheless, take the liberty of making the following observations in connection with the subject matter of our discussion when you were here, namely, with regard to the Baal-Shem-Tov.

To be sure, an artist has the prerogative of certain so-called artistic license, and may use his imagination in a work of art representing a person according

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

spiritual strength, coupled with serenity and gentleness. Thus, one would imagine the Baal-Shem-Tov to be of a patriarchal type, with a flowing beard and, perhaps, disheveled locks of the head, crowning highly refined facial features, etc. I would also like to emphasize another feature which is characteristic for the teachings of Chassidism, namely, the interest in and tender care of the Jewish child, which could be personified in the Baal-Shem-Tov holding the hand of a small child. Incidentally, it is well-known that the Baal-Shem-Tov’s first activities, even before he revealed himself, was as a teacher of very young children. Of course, the sculpture may be intended only to reproduce his head or bust, without accompanying figures.

I have no doubt that you had your own reasons for choosing to personify the Baal-Shem-

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Tov in your particular way, and I would like to know your motivations.

In connection with the above, I am enclosing a copy of my recent message, in which there is a reference to the work of the Baal-Shem-Tov.

I send you my prayerful wishes that the change in direction relating to your work, of which we spoke, should come about in a much easier and more gratifying way than you might expect at first.

Hoping to hear good news from you,

With blessing, By

By the Grace of G-d12th of Adar, 5720Brooklyn, N.Y.

Mr. and Mrs. Ernest and Erna Weill

886 Alpine DriveTeaneck, N.J. Greeting and Blessing: This is to acknowledge

receipt of your letter of February 28, with further reference to the subject of sculpture in accord with the Torah, Torath Chayim. You raise the question whether the traditional interpretation of the Torah should still be accepted, or should one rather go back to the source and seek another interpretation.

I believe I touched upon this topic during our conversation, but I will attempt to clarify it.

Even a cursory glance at the Torah (I mean the Pentateuch) leads one to the inevitable conclusion that together with it there came down to us also a broader explanation or

interpretation, without which it would often be meaningless. Take, for example, the commandment of putting on T’fillin, which is given in the Torah in the words, “And it shall be for a sign upon thy hand and for frontlets between thine eyes.” Obviously, accompanying this written precept there was an oral explanation as to how this precept was to be fulfilled in practice, pertaining to the phylacteries themselves, to the manner of their being put on, etc. Similarly in regard to all matters of the Written Torah. Moreover, considering the profound wisdom contained in the Torah, which is conceded by all, it is surely unthinkable that it would prescribe precepts the application of which was a mystery.

From this inevitable conclusion, namely, that

Illustration

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the precepts given briefly in the Written Torah were simultaneously expanded orally, there follows necessarily also the conclusion that those who first received this oral explanation transmitted it to their children, and the latter to theirs, and so on, from generation to generation.

Since, further, it is an historical fact that there has never been a break in Jewish history, and that despite the dispersion and exile (or because of it), there has always been a continuity in Jewish history, with many hundreds of thousands of Jews always surviving and carrying on the Jewish tradition, the authenticity of it must be accepted without a doubt, for it would contradict all common sense to suppose that anyone could have radically changed the tradition under such circumstances.

Now, to the point raised in your letter. If it is true, as stated above, that the Written Law was accompanied by an expanded Oral Law, it certainly stands to reason with greater force that the Ten Commandments,

which marked the inauguration of the Torah, were adequately explained. Thus when the Torah states, “Thou shalt not make unto thyself other gods...any graven image...” the people were certainly told unequivocally what was meant by these words. All the more so, having just been liberated from Egypt, where idolatry was so widespread, and where so many different cults and idols were worshipped, idols and images of all description, in sculpture, in drawing, relief, etc., representing forms of humans, animals, plants, insects, etc., as we now know from papyri, excavations, and so on. In other words, precisely in this field there would be the most detailed instructions as to what was prohibited and what was not.

From all that has been said above, it is clear that the traditional interpretation of the Torah must be accepted as authentic, and if some detail of it seems incomprehensible, we may inquire after an explanation of it, but it is no ground for considering the interpretation

itself as faulty. I emphasize this point

because the subject under discussion is an art which is connected with the basic prohibition of idolatry, and which, on the other hand, if utilized in [a] way which accords with the Torah, could have a strong impact on the emotional world of the sensitive beholder and inspire him. At the same time, it is a well-known principle of our Living Torah, that the end does not justify the means. Since the end of the art of sculpture is to evoke the highest emotions, it can best be achieved if and when the means and methods correspond in the maximum degree to the Torah.

My experience in similar situations, though not in the field of sculpture, has been to convince me that where the individuals in question have resolved to be guided by the Torah, they found their road much easier than anticipated and it has brought them more peace and harmony than they thought possible.

Hoping to hear good news from you, and wishing you a Happy Purim,

With blessing

By the Grace of G-d11th of Nissan, 5720Brooklyn, N.Y. Mr. Chaim Yakov Lipchitz168 Warburton Ave.Hastings-on-Hudson, N.Y. Greeting and Blessing: I received your letter of

the 27th of March, with the enclosure.

You write that there must be an outlet for special talents, including that of the art of

A “Sculpture Park” in Jerusalem is quite

incongruous with the character of the Holy City,

which has a tradition of holiness, not only for Jews but

also for gentiles, for a period of the past 4000 years. It

has always been the symbol of monotheism, free from

graven images in any shape or form. You surely know,

as anyone else, how much blood was shed by the Jews

for the preservation of this sacred status of the city

when the Romans tried to make it Aelia Capitolina. Thus,

even from the point of view of esthetics and art, a public

display of this kind would not only be in bad taste, but a

real dissonance.

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sculpture, among Jews, and you mention the eruption of such outlets in recent generations.

It is true, of course, that such talents seek expression, but the Shulchan Aruch provides ample room for such expression, without infringement of the Torah. You, yourself, are an example of it, at any rate as far as those sculptures or reproductions of your work which I have seen. It is the duty of the Jew to recognize that his creativity and special talents were bestowed upon him by G-d. Whether or not he harmonizes such talents with the Torah, depends upon the artist himself. The same applies to every field of human endeavor, not only art, but also science. A case in point is the field of medical science, which a priori should be used exclusively for the benefit of humanity. Yet, we have seen to what depth of degradation German doctors sank during the period of German supremacy in recent years, when German doctors used their medical skill and science to devise means of torture and destruction for innocent victims, men, women, and children.

Returning to the question of sculpture, or other art, the crucial point is that of approach and attitude. If there is a recognition that such talent is a gift from G-d, Who, together with this gift, has given the instructions, then surely the proper medium of expression will be found that is consonant with the Torah, and is therefore good, both for the artist as well as for humanity at large. Having touched upon this matter personally when you were here, I am sure I need not further elaborate on it.

Approaching the Festival of Pesach, I send you and your family my prayerful wishes that the Festival of Our Freedom bring you and yours true freedom from anxiety material and spiritual, and from anything which might distract from serving G-d wholeheartedly and with joy.

Wishing you and yours a kosher and happy Pesach, and hoping to hear good news from you always.

With blessing,M. SCHNEERSON Your kind donation, having

come at this time when our Maos Chittim (Passover relief) Fund is especially active, it was ear-marked for this cause, and may it stand you and yours in good stead.

Enclosed is a copy of my Passover message, which I am sure will be of interest to you, especially in the light of our discussion.

By the Grace of G-d28th of Iyar, 5720Brooklyn, N.Y.

Mr. Chayim Yaakov Lipschitz

168 Warburton Ave.Hastings-on-Hudson, N.Y. Greeting and Blessing: This is to confirm receipt of

your letter in which you refer to the issue of the proposed “Sculpture Park” in Jerusalem. I must confess that I was surprised to note your attitude toward this matter, and I trust that you will not take it amiss my objections. I believe you have not been fully informed on this subject.

The opposition to this project does not emanate from any particular party only, but is widespread indeed. Even non-religious circles are opposed to it. Unfortunately we live in such a materialistic world that material considerations prevail over others, so that contrary points of view are hushed up in the press.

A “Sculpture Park” in Jerusalem is quite incongruous with the character of the Holy City, which has a tradition of holiness, not only for Jews but also for gentiles, for a period of the past 4000 years. It has always been the symbol of monotheism, free from graven images in any shape or form. You surely know, as anyone else, how much blood was shed by the Jews for the preservation of this sacred status of the city when the Romans tried to make it Aelia Capitolina. Thus, even from the point of view of esthetics and art, a public display of this kind would not only be in bad taste, but a real dissonance.

I will cite the opinions of some prominent Jews on this project. These are just a few of many similar expressions, and I bring only these as no one can

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accuse them of “religious bias.” These opinions were

excerpted from interviews published in the weekly Panim el Panim, No. 54 (16th of Iyar, 5720):

The poet Nathan Zach: Whether we like it or not,

Jerusalem serves for very many people as an active historic symbol, which is still valid today. The basic principle of monotheism, including the ban on the graven and molten image, has in the course of generations been woven into this symbol... It is very characteristic that we who at every opportunity bring to the headlines of the press new archeological finds... shut ourselves up behind our “secularism” when we are called upon to display a little respect for our past...

(Nathan Zach, who nicknamed the project “Terah’s Park” (an allusion to the idolatry of Terah, Abraham’s father), cites the young sculptor Yehiel Shemi and others who could certainly not be called “reactionaries” who are equally opposed to the project.)

Gershon Jack, an educational authority, explains his opposition as follows:

We bring up our children to feel proud of our people and its uniqueness of tradition. These are values which have been formed over thousands of years of our history. We cannot uproot ourselves from it all. One of the centers of our national sensitivity is Jerusalem. How can we desecrate it?

David Zakkai: A person like me, generally

speaking, does not consider sculpture as a forbidden art. However, there are two compelling reasons why we

should oppose the Sculpture Park in Jerusalem: a) With all our heretical views, Jerusalem is a unique city. As for me, whenever I go up to Jerusalem, the Holy City, I am overcome with emotion and never cease thinking: I am in Jerusalem! For three thousand years of its history, Jerusalem has established its peculiar attitude toward the graven image. Many Jews died, many were the rebellions and much blood was shed, all because of graven images. We must not destroy this attitude. b) A closed museum might be understood; even then – no sculptures of a christological character. But the issue is a public Sculpture Garden – to make Jerusalem a world center for sculpture. This is a violent contradiction to the whole character of Jerusalem.... Moreover, we are only a part of our Jewish people… a very substantial part, who see a transgression in this. We have a responsibility to those Jews also. The would-be benefactor should be told that not all gifts can be accepted unconditionally!

Prof. Dov Saden: I need not call upon the

honored commandment, ‘Thou shalt not make unto thee a graven image’... but judging by the noisy publicity of the donor and especially the recipients… demanding to make it a central aspect of the city... Here there is room for apprehension. Jerusalem’s central character cannot be changed by an accidental collection of a stranger and strange spirit, even if he be a Jew. Its centrality comes from within and is intrinsically its own... To establish as its center a collection of statues which had been accumulated by the caprice of a pampered individual –

would mean to fix the character of the city not compatible with its character.... It is not a question of attitude toward the art.... If I were asked, What could more fittingly characterize the inner aspect of Jerusalem, I would say a “House of T’Nach (Bible)” – to exhibit the Bible in all its editions, translations, exegeses in all languages....

Uri Avneri, Editor of Olam Hazeh (a radically “modernistic” publication):

I am opposed to compulsory religion of any kind. I am also opposed to hurting the feelings of others.... Were the State of Israel... to decide to create a national museum for the art of sculpture, and the exhibits were to be chosen by an authoritative body, I would welcome it (though I should ask myself whether Jerusalem is the right place for such a museum). However, what is happening here is that an alien “benefactor” who has made an impromptu collection of sculptural merchandise of third and fourth rank, has donated it to Israel, and so, quite by accident, would be created a museum of doubtful merit.... The artistic education of Israel should not be subjected to such accidental donations.... As for Jerusalem, each city has a character of its own, emanating from the city’s national and religious history. I am not sure that the Sculpture Garden fits into this character (of Jerusalem)....

The poet Benjamin Gelai: It is a question of a

monument. The monument of Jerusalem is the absence of statues in it. On no account can this be compromised... A Sculpture Garden is something wonderful, but not

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for Jerusalem... Jerusalem should be a center [of] science, culture, literature and any art but sculpture... This time we, secularists, understand that the religious Jews are right. It must be explained to the man (B.R.) that what he demands is the unconditional surrender of a tradition of 4000 years. He has no moral or ethical justification to insist on his condition.

The poet Nathan Alterman (in Davar):

...One need not be an extremely sensitive person – not even Jewish – to feel and recognize the degree of paradoxality...from any aspect of culture or history... it is difficult to imagine a place less suitable for such a project. Neither Jew nor gentile can ignore (the spiritual essence) of this city; certainly not force upon it such an anti-cultural and anti-artistic breach in the name of culture and art, above all.

I trust the above comments will suffice to put the matter in its proper perspective.

With the approach of Shovuoth, the Season of Our Receiving the Torah, I send you my prayerful wishes for a happy and inspiring festival.

With blessing,M. SCHNEERSON Since the transcription of

this letter had been delayed, there appeared in the meantime my message for Shovuoth, a copy of which is enclosed. I hope you will find it interesting.

By the Grace of G-d15th of Tammuz, 5720Brooklyn, N.Y. Mr. Chaim Yakov Lipchitz168 Warburton Ave.

Hastings-on-Hudson, N.Y. Greeting and Blessing: This is to acknowledge

receipt of your letter of June 26th. Needless to say, no apology is called for in a case of a difference of opinion, as our Torah, which is called Toras Chaim, has emphasized that the minds of men differ as their faces differ. I hasten to add, however, that I sincerely hope that eventually you will also come to agree with the opinions which I have cited, and which strongly oppose the idea of a Garden of Sculptures in Jerusalem; an opposition which stems not only from the religious point of view, but also from the historical, ethical, etc.

As you surely know, this year is the 200th anniversary of the Baal Shem Tov’s completion of his life’s work.

In this connection we recently published the second volume of the Memoirs of my father-in-law of saintly memory, largely dealing with the early history of the Chassidic movement and with the Baal Shem Tov’s forerunners and contemporaries. I requested the office to send you a copy, as I feel certain it will interest you.

Hoping to hear good news from you, with emphasis on good health and a happy frame of mind, two points which the Baal Shem Tov placed among the cornerstones of his system, and with all good wishes,

With blessing,M. SCHNEERSON

I will cite the opinions of some prominent

Jews on this project. These are just a few of

many similar expressions, and I bring only these as

no one can accuse them of “religious bias.” These

opinions were excerpted from interviews published in

the weekly Panim el Panim

Nathan Zach Dov Saden Benjamin Gelai

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BORN ON

THE ORIGINAL YUD-BEIS TAMMUZ

R’ Yechiel Mandel was born in Mezhibuzh on the actual day of the first

Chag Ha’Geula, 12 Tammuz 5687/1927, the day the Rebbe Rayatz was

freed. * Almost the only Jewish memory he had from his parents’ home

was the fact that his mother would clean the holy Baal Shem Tov’s

gravesite. * At age 77 he visited the Chabad house in Texas. He was

invited by his son who had become a Chabad Chassid. There he decided

that upon his return to Eretz Yisroel he would also go to a Chabad house

and become a Chassid of the Rebbe. * Presented for 12 Tammuz

By Menachem Mendel Arad

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PROFILE

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Shevat 5763. Guests from Eretz Yisroel visited the Chabad house in Houston, Texas. They were Yechiel

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

Shuli, who had spoken to Tal and realized that he now appeared as a religious person, tried to prepare her parents for the visit with their son. Another brother, Zohar, had also begun the t’shuva process after traveling the world and visiting various Chabad houses. The job Shuli had undertaken wasn’t easy but it was very important.

Despite her attempts, seeing is not like hearing. Mrs. Mandel was horrified by the sight of her son in a hat and with a beard. Her husband, on the other hand, accepted the change calmly.

The wonderful atmosphere at the Chabad house and its outstanding hospitality had won him over. He saw his dear son getting up early and learning Chassidus with R’ Betzalel Marinovsky and looking very happy. He attended farbrengens and enjoyed them. Rabbis Lazarov and Marinovsky and the joy they radiated captivated him.

Before they returned home he emotionally declared at one of the farbrengens, “When I made aliya from Russia, alone, without a wife and children, I only wanted to reach Eretz Yisroel and have the privilege of being buried there. Boruch Hashem, I married and have a beautiful family. Now, when I return to Eretz Yisroel, I will start a new life; I will become a Chabadnik.”

Some people present were skeptical. Would a 77 year old man start the t’shuva process and actually become a Lubavitcher? But the family knew their father well. He was a man who had experienced the terrors of the KGB and had persisted in making aliya and suffered as a result. He was miraculously saved from the German bombs that fell on the train he was on, and they knew that he meant every word he said.

The question was only how to “go with the flow.”

Yechiel returned to his home in Rechovot and hurried to the nearest Chabad house and said, “Hello, I am a Chabadnik. I would like a Chabad kippa and Moshiach pin.” From that day on, he let his white beard grow until he looked like one of the ziknei Anash from Russia. Until his passing on Friday night, Parshas Lech Lecha, 10 Cheshvan 5769, his head was covered by a Yechi yarmulke.

One day in Tammuz when, according to the secular calendar, his birthday was coming up, his son Tal tried figuring out his father’s Hebrew birthday. To his great surprise and delight, he discovered that his father was born on 12 Tammuz 5687/1927, the very day the Rebbe Rayatz was released from prison in Leningrad.

He quickly called his father to tell him what he discovered. He also informed the Chabad community in Rechovot, telling them to invite his father to farbreng at the central farbrengen and tell his life story.

In order to understand the background which led Tal Mandel to Texas and to Chabad, we need to go back in time to the home in which his father Yechiel grew up and the family he had in Russia.

THE STALINIST REVOLUTION IN RUSSIA My father grew up in a home

that was distant from Torah and mitzva observance, said Tal, today a dynamic shliach who works in the administration of the Ohr L’Chayal organization. One of the only memories he had in connection with Judaism was a Chassidic one. In Mezhibuzh of

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those days, there was a rotation among the Jewish families to clean the gravesite of the holy Baal Shem Tov. Once every few months, his mother had the z’chus of cleaning the grave and she told her son about this.

Aside from that, he remembered getting up early Erev Pesach morning and standing on line to get flour with which to bake matzos. He also remembers a festive meal Pesach night with the fresh matzos, and of course, Yiddish songs that were part of his earliest memories of a sweet childhood.

Beyond that? Nothing. Remember, the communists were in power and they had uprooted Judaism. Lubavitcher Chassidim are more familiar with stories of heroism of the Chassidim who were moser nefesh for mitzvos and preserving Judaism, but for most Jews the story was very different.

THE NAME “MANDEL” Tal says: I tried making inquiries about

our name. In Mezhibuzh before the war there were many Jews and a Chassidishe k’hilla. They probably gave names based on the occupations of the heads of the households. My great-grandfather worked in growing almonds (which is the translation of mandel).

My father and his family knew they were Jews, despite their communist schooling. It was important to parents to instill this message. Although there was barely any mitzva observance, knowing they were Jews made them want to move to Eretz Yisroel.

***The war began when Yechiel

was 13. He remembered the

bombing from the German planes. The war began suddenly and they all began fleeing eastward. In his flight, an open miracle occurred. The Germans bombed the train he and hundreds of people were on. The compartment he was in was hit by artillery fire. Dozens of people in his compartment were killed, but he emerged unscathed. He was always moved when he told this story to his wife and children. “It was clear to me that we are the chosen people and Hashem protects us.”

At age 17 he was drafted into the Red Army where he fought for seven years. My father would tell us, spoiled Israelis, that his first furlough from the army was after two years and even then, just for 24 hours, so he could visit his family.

At a certain point, his sister, who had married a Pole, managed to obtain visas for his mother and him. The intention was to make aliya but he preferred staying in Russia with his wife and daughters and finishing his engineering degree.

Life in Stalinist Russia and the Doctors’ Plot that occurred in those years was not good for the Jews, not even for those who thought they had successfully integrated into Russian life. He decided to request a visa and join his family in Eretz Yisroel but that’s when his troubles really began.

He was fired from his job for “wanting to betray Mother Russia” and he was designated the shameful appellation refusenik. Friends and neighbors stayed away from him and if that wasn’t enough, the KGB agent who was stationed in his building was given orders to follow him and try to find additional treasonous acts for which they

could put him on trial. Despite the hardships, he

decided to pursue his dream of making aliya, “to visit Yerushalayim and be buried in the holy land.” Every day he went to the government office and asked what was going on with his visa. One day, an open miracle occurred. The clerk, half-jokingly and half seriously, gave him a list of important people in Moscow and said, “If you manage to get them all to sign within 24 hours, you will get your visa.” Needless to say, this was an almost impossible task.

“My father enlisted all his friends and asked each of them to go immediately to a different part of Moscow and get the signature and come back to him with the signed form. In less than a day, he had all the signatures. The clerk had no choice but to keep his word and give visas to him and his family.”

Drunk with joy, he returned home and excitedly announced to his wife and daughter, “We got visas, we are going to Israel!” To his dismay, they were not excited. “You can go by yourself. We are Russians and we are staying here.”

STARTING OVER He arrived in Eretz Yisroel

all alone. This was 1973, shortly after the Yom Kippur War. Since the war, he suffered from a bad ulcer. He did not have much strength to live after everything he lived through. However, reuniting with his mother and sister who had made aliya a few years earlier raised his spirits.

As divine providence would have it, on his last day in the absorption center in Ashdod, right before he left, another Jewish family arrived from

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Lvov (he had lived in Lvov after the war). The Jewish Agency receptionist pointed out the new family to him and suggested that he help them. That was my mother who arrived there along with her mother. Their shidduch was made in heaven; my father was seventeen years older than my mother! They decided to marry and have a large family. By Russian standards at that time, three children was a “large family.”

We were born and raised in Rechovot. My father worked as an engineer in the Communications Ministry. We lived in a good neighborhood and got a good Russian education that strives for excellence, no less. My father always insisted we learn, have goals, and bring home good grades.

As for religion, we were ordinary Israelis. We had matzos on Pesach night and did not eat chametz. On Yom Kippur, although we did not fast, we wore white and went to the nearby Ashkenazi shul.

When I was drafted, I took a pilot’s course and for half a year I flew planes. I had no plans of being a pilot and did not want to sign and remain in the army for many years, so I was transferred to serve as an officer in the Air Force.

My first encounter with religion was in the army. I had a friend who listened to lectures about Judaism and it interested me, but the style of intimidation and argumentativeness did not speak to me and I moved on. Later on, I studied economics and computer science at the university in Beer Sheva. That is where my consciousness shift began.

CHANGES Together with me in the

student dorm was a friend who had become a baal t’shuva. We spent days and nights talking. I always knew that G-d exists, but questions like why don’t the ultra-Orthodox serve in the army and why don’t they work, along with the media’s brainwashing, led me to the conclusion that although it is true that there is a Creator of the world, the religious don’t represent Him. I felt that I was perfectly okay the way I was and I needed to continue being a good person.

One of the conversations we had, had a great impact on me. He told me that for over 3000 years, Jews have been putting on t’fillin, keeping Shabbos and eating only kosher food. My grandfather’s grandfather’s grandfather put on t’fillin and then, here we were, me, my father, and my grandfather, who broke this incredible chain of thousands of years! So who wasn’t okay then? Who needed to change?

The critical moment is when a person is willing to accept. He opens up and becomes receptive. This “break” from a state of “you have nothing new to tell me” or “you can’t convince me” to a state of openness and willingness to listen, and to know that I wasn’t merely ready to listen and accept but I wanted to listen and accept, is the most important part of the kiruv and t’shuva process.

I started reading a lot of stories of Chassidim and divrei Torah, but because of the strong “anti” spirit in our house, I was careful not to broadcast that I was pulling away and becoming lost to them. I had not yet become a Chabadnik, but every time I went home, I sat with my father to farbreng, of course with good Russian vodka. I would tell them stories of tzaddikim, Midrashim, etc. This process of communication was very important. They saw that I’m a mentch and that although I was becoming involved with Judaism, I was still a smart son, someone with his feet on the ground.

Zohar, Yechiel and Tal Mandel

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When I finished my degree, a unique business opportunity came my way. A friend who lived in Houston suggested I come and join him. In Houston, I lived in the cheapest neighborhood in the city, with Blacks and Mexicans. On the one hand, I had no connection to Judaism, but it was in this spiritually arid place that my soul woke up and thirsted. So when my friend invited me to Friday night services in the Jewish community, I was happy to go.

It was a Sephardic shul. The davening and the “Lecha Dodi” with the warm singing moved me greatly. The feeling that you could do what you wanted, without peer or family pressure, is what got me to go to shul on a regular basis.

I was not yet religious but my partner said to me confidently, “Tal, every day that you have a test, wear tzitzis and you’ll see that you will do well!” I took his advice and passed all my tests the first time; I did not have to retake a single exam.

Always, after a test, we felt the release of tension and some friends and I would get together for some fun. One time, my tzitzis stuck out of my shirt. When the guys noticed, they asked almost in a chorus, “What Tal – you did t’shuva?!” I didn’t know where to bury myself. I had to come up with some excuse.

A short while later came more excuses. I heard people saying that the shul and the community were not for baalei t’shuva. I was insulted and found myself cooling off and even withdrawing completely from mitzvos. One day I got a hold of myself: Decide what you really want, to do t’shuva or just play games. Then I went to the Chabad house.

R’ Betzalel Marinovsky

invested his soul into me. He taught me Chassidus every morning and evening. I was almost immediately drawn into the world of Chassidus. I began immersing in a mikva, praying three times a day with a minyan, learning Chitas and Chassidus, and my appearance also gradually changed to become Chassidic.

They say that someone who has a Chassidic neshama is drawn to Chassidus. This is what happened to me. The community was fantastic and embracing; I felt at home. But the main thing that attracted me was being a shliach of the Rebbe. I saw people who were moser nefesh, who went to distant places and forwent desirable rabbinic positions that they could have gotten elsewhere. They went to spiritual deserts only in order to fulfill the Rebbe’s instruction, to enable another Jew to do a mitzva and to prepare the world for Geula. I wanted and hoped that I could join the Rebbe’s army. Boruch Hashem, my “taava” was fulfilled.

Two years later, after being successful in business, boruch Hashem, I decided to invite my family to America, at my expense. That is how my father got “hooked” on Chassidus. My mother did not change her lifestyle but at my father’s request she koshered the kitchen. It was hard to argue with my father (Tal smiles); the only option was to go along with him.

PERSONAL GUIDANCE FROM THE REBBE

When R’ Marinovsky saw that I was ready for yeshiva, he sent me to the baal t’shuva yeshiva in Morristown. Life in yeshiva was Gan Eden. I felt that “if not now, then when.” Every moment in yeshiva was

a preparation for establishing a Chassidic home. I spent a year learning in Morristown. Surprisingly, Tishrei time nobody told me about the importance of going to the Rebbe. Since Tishrei was vacation time in yeshiva, I decided to fly to Eretz Yisroel.

***When his mashpia, R’

Marinovsky, heard he was going to Eretz Yisroel, he told him to stay in a baal t’shuva yeshiva there. It was about a week before Rosh HaShana.

“The atmosphere in yeshiva was very different than the warm atmosphere I knew in the Chabad house in Houston and in the yeshiva in Morristown. I felt it was lacking chayus.”

Tal began hearing about writing to the Rebbe through the Igros Kodesh. He wasn’t sure whether to return to the US or remain in yeshiva even though he did not feel at home.

“When I went to write to the Rebbe, I felt that I was doing something completely irrational. I was quite skeptical about receiving an answer. But with kabbalas ol and sincere faith, I wrote my dilemma: I felt that I’ve made the most of the place I am learning in now and I am ready to return to the US. What should I do?”

Until today, despite the intervening years, he excitedly tells about the answer he opened to:

“I opened to a letter in which the Rebbe writes to a yeshiva bachur who asked the Rebbe for permission to come and learn in the US, to remain in Eretz Yisroel and learn ‘where his heart desires.’ I was in utter shock. I felt that the Rebbe understood precisely what I was feeling and was guiding me like a compassionate father.

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“I did not know of another Chabad yeshiva, but then my brother invited me to celebrate Rosh HaShana with him in a ‘spiritual place’ and that is how I got to Ascent in Tzfas. I loved it immediately. When I asked whether there was a Chabad yeshiva in Tzfas, I was told, ‘Of course, it’s the biggest Chabad yeshiva in the world.’

“So that is how I got to the yeshiva in Tzfas where I got the final ‘tweaks’ in shaping my Chassidic image. From yeshiva I went together with the bachurim to 770 on K’vutza where I became a Chassid of the Rebbe.”

FATHER AND SON – CLOSURE

I felt that events had come full circle after I married and I took my father with me to the Kinus HaShluchim. My father was very moved and he felt the same emotions I had felt, which are probably what every baal t’shuva or longtime Chassid feels, that in truth it is only when you go to the Rebbe that you truly become a Chassid.

On off-Shabbasos I would take my father to t’fillos and farbrengens in Yeshivas Daat where we sat and farbrenged after the davening. At first, when I suggested to my father that he give shiurim to Russian speakers and also be a shliach to spread the wellsprings, he laughed. “Who am I to teach others. What am I, a mashpia?” But when he started giving shiurim, he was very successful. His charm captivated whoever he came in contact with. Even when he met people that he knew in Russia or from his engineering work, who were surprised to see him with a white beard, he would take the opportunity to be mekarev them to mitzvos and the Rebbe.

I would buy s’farim for my father translated into Russian. He liked reading stories of Chassidim and would be moved to tears. The heroism of Chassidim behind the Iron Curtain and their loyalty to the Rebbe were examples for him to emulate and were a source of inspiration for hiskashrus to the Rebbe without being fazed by the outside world.

My father’s dream, after he was able to start a new family in Eretz Yisroel, was to see grandchildren. So many people in his family had been killed and he yearned to hug a grandson who would have his father’s name.

My father led me to my chuppa and merited to embrace two grandchildren. He passed away at the age of 81. The date of his passing was special. He always loved the story of Avrohom Avinu. He felt he lived through what Hashem told Avrohom – “Go from your land and your birthplace and your father’s home, to the land I will show you,” and there you will

have children. The image of Avrohom accompanied him all those years in Eretz Yisroel. He repeated this many times. And in fact, his passing occurred on the eve of Shabbos Parshas Lech Lecha.

He died suddenly. That week he had felt chest pains. He had had a minor heart attack and the doctors wanted him under observation. Thursday night he had another heart attack. On Friday morning the entire family went to visit him. We deliberated about whether to stay but he was calm and said to go home for Shabbos, everything was fine.

We found out about his passing on Motzaei Shabbos when I was already on the way back to Tzfas. My sister told us that it was as though he waited for Shabbos to enter. He davened Kabbalas Shabbos and Maariv and then put the siddur aside, closed his eyes peacefully, calmly and most importantly, happy and mekushar.

Tal Mandel with his father, at his chuppa

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TIDINGS OF REDEMPTION The news spread and even before the Rebbe

returned to his host, the shochet, they already

knew the good tidings. When the Rebbe arrived,

he saw the Chassid, R’ Michoel Dworkin dancing

around the outside of the house, holding a small

bottle of vodka and singing, “Nyet, nyet ...” The

young son of the shochet danced on the fence

with feet in the air and his hands down below.

* A description of the release of the Rebbe

Rayatz from exile, based on diaries and stories of

Chassidim. * Presented for 12-13 Tammuz.

By Menachem Ziegelboim

PART I When the Rebbe was exiled

to Kostrama by the communists, he was far from the bustling centers of Russian Jewry, which were concentrated in Moscow and Leningrad. Not only had the death sentence been commuted, he had been sent to a relatively “easy” exile which was a miracle.

However, the members of the rescue committee in Leningrad, who worked constantly to save the Rebbe, did not relax. The Rebbe could not remain in galus! They continued working to obtain the Rebbe’s full release.

After many meetings and endless discussions, they

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

They decided that the Rebbe’s son-in-law, R’ Shmaryahu Gurary, would go to Moscow

with the various suggestions about how to proceed and discuss them with the committee there who would approve or reject the plan.

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

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the GPU knew of the attempts to free the Rebbe, they would fight any such attempt. After their embarrassing failure in this episode, they would consider it a major chutzpa on the part of the “clericals.” Just one week had passed since the Rebbe had begun serving his sentence in exile and they were already daring to ask for his full release. The GPU would see this as a big insult.

The members of the committee met again and discussed the matter from all angles and decided not to give in, come what may! Representatives spoke to Mrs. Peshkova once again and she agreed to get to

work. This time, she sent one of her assistants to Leningrad to meet with Messing, the head of the GPU in order to try and get him to soften up and not interfere with the Rebbe’s release.

Messing did not even want to hear of this possibility. “There is no chance whatsoever for a reduction in the sentence,” he declared, and chalked it up to fear of anti-Semitism. He himself was infamous as a fervent anti-Semite!

The emissary expressed his surprise and Messing said, “Yes, because in exile and in prison are Christian priests and many Moslems and they are not going free. If they release a Jewish

rabbi, the members of the Black Hundreds will say, ‘Of course, this is a government of Zhids.’”

Messing banged angrily on the table. “Even if I get an order from the central command in Moscow to set him free, I will cancel it. And if he goes free regardless, immediately upon his return to Leningrad I will seek a pretext to rearrest him.”

The emissary returned to Mrs. Peshkova with this firm, negative reply.

The committee in Moscow was not frightened by Messing’s strong position. They decided to continue working to release the Rebbe. They knew that if the Rebbe was freed, he could

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

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not return to Leningrad where Messing ruled the ship and would seek reasons to put him back in jail.

Mrs. Peshkova asked for a meeting with the leaders of the Soviet government. The pressure she exerted, along with hundreds and thousands of letters that came from all over the world, and the meetings with politicians and diplomats from all over the world, bore results.

PART II One week after the Rebbe’s

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

“But they told me to present

myself each week and now they will accuse me of not doing so,” said the Rebbe. “At least mark down that I came.”

But the clerk said, “I’m not writing it down and I’m not accepting anything. Come back tomorrow.”

The Rebbe continued standing there arguing vigorously.

At that moment, one of the senior clerks passed by on his bicycle. He noticed the two “odd” looking individuals standing near the window of the GPU building and talking heatedly with the clerk.

“What’s going on?” the man paused and asked.

The Rebbe told him. “What is your name?” “Schneersohn.” The man’s brow creased as he

tried to remember. Then he said, “I think I received release papers for you.”

R’ Altheus intervened. “Are you making fun of us?”

The man gave him a piercing look. “We don’t joke around.”

That was 12 Tammuz, the Rebbe’s 47th birthday.

In another version, the GPU clerk received the Rebbe graciously and in a friendly tone said, “From now on, you are exempt from any further appearances. The order arrived freeing you completely and I am pleased to be the first one to tell you of your release.”

Upon hearing this unexpected news, R’ Altheus’ face turned colors, with one half turning white and the other half red. The Rebbe had to calm him down.

That day was a holiday in Kostroma, which is why the GPU office was not operating as usual. This is also why the Rebbe was not given his release document until the following day, Wednesday, 13 Tammuz.

The news spread and even before the Rebbe returned to his host, the shochet, they already knew of the good news. When the Rebbe arrived, he saw an unusual sight. The Chassid, R’ Michoel Dworkin was dancing around the outside of the house, holding a small bottle of vodka and singing, “Nyet, nyet ...” The young son of the shochet danced on the fence with feet in the air and his hands down below. The Rebbe’s daughter, Rebbetzin Chaya Mushka, could also not restrain her joy and came out in joyous dance.

Years later, the Rebbetzin said that at that moment, she felt the greatness of the moment with the birth of the new Chag Ha’Geula.

Right afterward, the Rebbetzin called to let those in Leningrad know the news, and from there the joyous tidings were conveyed to the entire Jewish world, and firstly of course, to her chassan, the seventh Rebbe.

A photocopy of the release document that the Rebbe Rayatz received on 13 Tammuz in Kostrama

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These are the golden words that the Rebbe himself chose to describe the good tidings:

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

community and in the evening they came to bless me. In every city where the news reached, many of those who love us, our friends, gathered together and offered blessings over cups of blessing and joy.”

R’ Altheus also described those special moments:

“ … on Tuesday of Parshas

Pinchas, 12 Tammuz, we went to that place again and as soon as we made our appearance, they told us that he was redeemed and was free from all sides … we returned to our home (Leningrad) successfully. We arrived for Shabbos Kodesh, thank G-d, in peace. The Jews had light and joy, the light of Torah illuminated us and the simcha of the mitzva opened our hearts.”

In a letter to R’ Altheus, the Rebbe noted that he had merited “closure” in everything having to do with the arrest and Geula:

“You were the first … who met me when – lo aleinu – they led me from my apartment to prison, on the eve of 15 Sivan, and thank G-d, you were the first to wish me mazal tov about the news of my release which was given to me in my city of refuge, Kostrama, on this day, Tuesday, 12 Tammuz ...”

PART III Many people gathered in the

Rebbe’s lodgings on the day that he found out about his release. As was his way, the Rebbe connected everything to Torah and Chassidus and he expressed his great joy by saying a maamer Chassidus which begins with the words, “Hashem Li B’Ozroi.” The next day, 13 Tammuz, after formally receiving his release papers, many people gathered in his place once again and on this day too, the Rebbe said a maamer which began with the words, “Boruch HaGomel l’Chayavim Tovos.”

As for the Rebbe’s state on the day of his release, we can read about it in a letter that he wrote that day:

“Although I have yet to arrive at inner calm and my

The shochet’s house in Kostrama where the Rebbe stayed

R’ Yerachmiel Kugel who hosted the Rebbe in Kostrama

R’ Eliyahu Chaim Altheus The Chassid, R’ Michoel Dworkin who was with the Rebbe in exile

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health is very weak, may Hashem send me a complete healing soon among all the ill of Israel who need healing – but the tremendous deep love that my heart feels for every single individual will overcome my pains and not give me rest until I express my blessing.”

With the annulment of the decree, the Rebbe was supposed to return to his home in Leningrad, but that was not at all simple. While the Rebbe’s house in Kostrama filled with people, they received the sudden news from Leningrad that the head of the GPU, Messing, asked that the Rebbe not delay in returning to Leningrad. The fear was great. All knew Messing’s position and that he planned on rearresting the Rebbe.

Some Chassidim thought that the Rebbe should not return to Leningrad and should rather go to Charkov or Moscow. The Rebbe listened to the various opinions and declared, “We are going home!”

Thursday morning, 14 Tammuz, the Rebbe boarded a train leaving Kostrama. He left as a free man. The following day, Friday, 15 Tammuz, he returned home to Leningrad where he was accompanied by two special emissaries of the Jewish community in Kostrama as a sign of honor.

That Shabbos, Parshas Pinchas, the Rebbe had an aliya as he did every Shabbos and said the HaGomel blessing. Years later, the Rebbe MH”M said at one of his farbrengens, that

on that Shabbos there had been a scholarly discussion about the need to say the HaGomel blessing.

During the farbrengen that took place after the davening, the Rebbe said a third maamer which began with the words, “Boruch HaGomel,” in which he explained the first “Boruch HaGomel” maamer. At the Shabbos meal, which was a thanksgiving meal, he said the maamer “Se’u Yideichem Kodesh.”

PART IV Five days passed from the

Rebbe’s release until the first news article appeared outside the Soviet Union. In a bold headline under the title of HaTzfira it said: The Release of the Lubavitcher Rebbe. On that same page it said: The Soviet government vacated the judgment against the Lubavitcher Rebbe.

Moscow. 19 July (19 Tammuz) (JTA). The Soviet

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

“If they release a Jewish rabbi, the members of

the Black Hundreds will say, ‘Of course, this is a

government of Zhids.’”

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authorities vacated the judgment against the Lubavitcher Rebbe, Rabbi Schneersohn, who was sent to Kostrama.

Rabbi Schneersohn returned this week to Leningrad. Jewish communities in Moscow, Leningrad, Kiev, and Minsk announced that they were guarantors for the absolute loyalty of Rabbi Schneersohn towards the Soviet government.

Two days later, there was

another news item which said the Rebbe returned to Leningrad:

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

***

… At the hour of half to eight in the evening (7:30 PM), I departed on the journey to Kostrama and arrived there the following day, Monday, the 4th of Tammuz. I remained in exile until Wednesday, the 13th of Tammuz, half of the first hour of the afternoon (12:30 PM). Nine days and seventeen hours.

That is how the Rebbe Rayatz sums up his days in exile, galus Kostrama.

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THE REBBE HID ME IN THE CLOSET In the Rebbe Rayatz’s final years, only the

senior Chassidim were allowed to attend his

farbrengens. R’ Dovid Goldstein, who lives in

Tzfas now, and was a young bachur in those

days, tells of many creative ways he used to try

and attend the farbrengens or the t’fillos with

the Rebbe Rayatz. * About the hiding place

the Rebbe suggested in the Rebbe Rayatz’s

apartment, about the hakafos in the Rebbe’s

room, and when the Rebbe blocked the way

to the second floor. * R’ Dovid was present in

the early days after the Rebbe accepted the

nesius and he has fascinating memories of what

the Rebbe told him in yechidus, and how he

secured a promise from the Rebbe for children

for the Admur of Komarna after the Rebbe said,

“Promising is something only Hashem can do.”

THE FIRST TIME I SAW THE REBBE RAYATZ

The first time I saw the Rebbe Rayatz was at a farbrengen that took place in a hotel. While waiting for him to come out to farbreng, the Rebbe was in an inner room and when they opened the door, I peeked and saw him for a second.

Afterward, the Rebbe came out to farbreng with the crowd which had gathered. As he spoke, he banged on the table now and then.

At the end of the farbrengen, when they sang, “Ki B’simcha Seitzei’u,” the Rebbe said that they will go to greet Moshiach with this niggun.

The Rebbe left the room in a wheelchair, then stood up and entered a car. When they helped the Rebbe get up from the wheelchair and get into the car,

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R’ Leibel Simpson approached the Rebbe and gave him his hand for “shalom aleichem.”

WHEN YOU GROW UP – YOU’LL LEARN IN LUBAVITCH

When I was a youngster, they did not let me learn in Yeshivas Tomchei T’mimim, since it was very far from my parent’s home and I needed to be close to home for my health.

I wrote about this in a number of letters and received several responses from the Rebbe Rayatz. In one letter, he explained to me that because of my health I was unable to go and learn in the Lubavitch yeshiva now, and in the meantime, I should go to another yeshiva which was closer to home. When I would get older and be healthier, with Hashem’s help, I would learn in Tomchei T’mimim.

AT THIS FAIR, YOU NEED TO DANCE

My brother Yosef related that one time, Erev Simchas Torah, the organizers of the Mesibos Shabbos gathered children and made an event for them in the sukka downstairs, in the area between 770 and the library. During the event, the Rebbe (Ramash) stood on a chair and addressed the children in Yiddish. The Rebbe Rayatz, who heard the Rebbe speaking from his window, tried with all his strength to get over to the window to see the children and he smiled broadly when he saw the Rebbe addressing the children.

During the gathering, a few sharp-eyed bachurim noticed that two windows were open on the upper floor and they did not see anyone who opened the window

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

The Rebbe Rayatz concluded, “At this fair, you need to dance.”

THE LAST YAHRTZAIT OF THE REBBE RASHAB

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

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figured that they would not allow in those who would come because it would be close to candle lighting, so there was a very small group, not even a minyan. Then the bachurim were able to be part of the minyan and by divine providence, I was there at that t’filla.

R’ Shmuel Levitin was the chazan and the Rebbe Rayatz sat at a table near the bookcase on the eastern side and davened, and before k’gavna said Kaddish.

POUR OUT YOUR WRATH “At Shefoch Chamascha” at

the s’darim of the Rebbe Rayatz, they would open the door and then the rest of the crowd would enter and remain until the end.

THE REBBE HID ME IN THE CLOSET

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

to enter along with the senior Chassidim to the farbrengens that took place upstairs in 770, on the second floor, but wasn’t always successful.

One year, when the Chag Ha’Geula of 12-13 Tammuz was approaching, I decided that I had to be successful this time. Long before the farbrengen began, I went upstairs before anyone thought of going up. I sat near the door and waited for my opportunity.

After a few minutes, the Rebbe passed by and saw me sitting there and waiting. The Rebbe had often tried to get those bachurim who wanted to attend farbrengens and meals inside, and this time too, he helped me slip inside. He opened the door for me and told me to hide in the clothes closet. I sat in the closet for a long time with my feet curled up. I waited patiently for the Rebbe Rayatz to come in and farbreng.

After over half an hour of sitting in the closet, the Rebbe sent someone to check and see how I was doing and to find out whether I wanted to continue waiting there.

More time passed and the Rebbe Rayatz came in to farbreng and sat in his place. The members of the organizing committee checked the room to make sure there were no bachurim present there without prior permission. During their search, they opened the closet where I was sitting and wanted to throw me out.

I made believe I fainted and they took me to the old Rebbetzin’s room and called Nurse Manya to care for me. In the meantime, they went to get a cup of water and before they returned, I had run inside to the farbrengen.

THE REBBE PREVENTED ME FROM ENTERING

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

THE REBBE’S CONDUCT ON ROSH HASHANA BEFORE

5710 In the Rebbe Rayatz’s final

years, the Yomim Nora’im davening took place upstairs in Rebbetzin Sterna Sarah’s room. Aside from a small number of Chassidim, nobody was allowed to go upstairs to daven with the Rebbe Rayatz. Even those who went upstairs did not daven the

MIRACULOUS EXEMPTION Mr. Yaakov David of Staten Island relates: When the Rebbe Rayatz passed away in 5710, I was 18. I received draft

orders for the war in Korea. It was Erev Rosh Chodesh and my mother (who had yechidus with the Rebbe Rayatz on the last Thursday before his passing), went with me to the tziyun to pray that I be exempt from the army.

When I was about to leave, the Rebbe arrived at the tziyun accompanied by the senior Chassidim. My mother, who did not know the new Rebbe, went over to the man with the longest white beard. He immediately moved to the side and pointed in the Rebbe’s direction.

My mother went over to the Rebbe and asked for a bracha for me. The Rebbe told R’ Leibel Groner to arrange yechidus for us. When we walked into the Rebbe’s office at the appointed time, the Rebbe told us to say chapter 71 of T’hillim (which corresponded to the age of the Rebbe Rayatz) throughout the year. He also said that when I was seen by the doctors for my physical exam, I should tell them I am sick.

When I went to the draft office, a few doctors were sitting there. Each of them was in charge of examining a specific area. Although I was medically fit to serve in the army, they all decided unanimously that I was sick in every respect and they sent me home with a full exemption. It was incredible.

Since that yechidus, the Rebbe gave me special treatment. Whenever I went to a farbrengen the Rebbe told me to say l’chaim.

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entire t’filla in the Rebbe Rayatz’s presence and only during the reading of the Torah did they open the door to the room where the Rebbe Rayatz sat and they read inside the room. The Rebbe (Ramash) would stand near the door leading to the sukka porch.

One Rosh HaShana I saw the Rebbe walking and I followed him. The Rebbe went to the Rebbetzin’s room and knocked gently until she opened it. Then the Rebbe asked, “May I come in?” and when she said yes, he went in.

“BORUCH ATA” On Rosh HaShana 5710,

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

HAKAFOS IN THE REBBE’S ROOM

That year, I had the privilege of attending the Simchas Torah hakafos of Shacharis since I pushed in. The hakafos took place around the Rebbe Rayatz’s table, and when they honored R’ Chadakov with the first hakafa, he said “Ana Hashem Hoshia Na” in his characteristic way. When R’ Berel Chaskind imitated him, a broad smile spread across the Rebbe Rayatz’s holy countenance.

As a rule, the Rebbe Rayatz would sit during the hakafos near the window between the fireplace and the door to the sukka and would encourage the singing with a wave of his hand. Now

and then he would bang on the table that was near him.

One time, during the hakafos, I bought the verse, “Ba’avur Dovid Avdecha” because Dovid is my name, and the Rebbe Rayatz smiled when he heard this.

In order to be able to sneak into the hakafos, I went to the apartment early in the morning and remained there until Motzaei Simchas Torah. I could not leave for even a minute because I was afraid I would not be able to get back in.

I remember that a bachur by the name of Yisroel Chanowitz was late and in order to attend the hakafos, he climbed the main door of 770 outside and from there he jumped into Rebbetzin Sterna Sarah’s room.

The Simchas Torah farbrengen, which took place

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

MOTZAEI SHABBOS PARSHAS BO 5710

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

and we found out the sad news. During that dreadful time,

I heard the Rebbe Rayatz’s secretary, R’ Moshe Leib Rodstein say to Berel Rivkin, “We are a bunch of drunks. We do not understand what happened here.”

WITHOUT ANY EXTERNAL EMOTION

During the tahara and funeral, we did not see any external signs of anything on the Rebbe, not even one tear. But that was only during that time. Afterward, during the year of mourning, at every Maftir and every sicha, there was crying to the point that sometimes there was a pause of several minutes before the Rebbe continued.

During that dreadful time, I heard the Rebbe

Rayatz’s secretary, R’ Moshe Leib Rodstein say

to Berel Rivkin, “We are a bunch of drunks. We do not

understand what happened here.”

R’ Dovid Goldstein

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A MAAMER WITHOUT INTRODUCTIONS

I remember that during one farbrengen in the early years, there was a huge commotion and terrible pushing that disturbed the farbrengen.

When the Rebbe saw that time was passing and the crowd was not quieting down, he asked that it stop. When that did not help and the chaos continued, the Rebbe got up, said good Shabbos, and left.

In the early years, sometimes even in the middle of a sicha, the Rebbe would start a maamer

without the introduction of the Rostover niggun and everyone would stand.

At one farbrengen in the early years, the Rebbe told the Chassidim to turn over their hats and wear them upside down and the Rebbe did the same. Then, the Rebbe took off his sirtuk in order to wear it backwards and told R’ Yitzchok Dov Ushpol to do the same.

On Acharon shel Pesach 5710, the Rebbe farbrenged until three in the morning.

A SUIT JACKET – THAT IS THE ANSWER TO YOUR

QUESTION! Throughout the Shloshim

after the passing of the Rebbe Rayatz, the Rebbe wore a sirtuk. When the Shloshim were over, the Rebbe went back to wearing a short jacket.

When one of the senior Chassidim tried to urge the Rebbe to formally accept the Chabad leadership, the Rebbe said, “This (the short jacket) is in answer to your question,” meaning, he was not willing to officially accept the nesius.

“AND HIS HEART WAS ELEVATED IN THE WAYS

OF HASHEM” In those days, anybody could

walk into the Rebbe’s room and any of the Chassidim who wanted to consult with the Rebbe or ask for a bracha would knock at the door and enter. I did this too, and one day, during the year of mourning, I knocked at the door and walked in. I began asking questions I had in matters of avoda.

The Rebbe listened and then said, “What relevance does this have to you?” (Meaning, I had asked for tikkunim for various things and the Rebbe said that my avoda needed to be in a way of “and his heart was elevated in the ways of Hashem,” and to increase the good and holiness and not deal with the negative.)

A week later I went to the Rebbe again to ask questions that were on my mind, and the Rebbe asked me with a smile, “Would you also go to the shver (my father-in-law) every week?”

DOING MITZVOS JOYFULLY When I was a young bachur

EXTRACTING A PROMISE When the Admur R’ Yisachar Ber of Komarna (who passed away in

B’nei Brak on 3 Kislev 5767) visited the United States, he asked me to have yechidus on his behalf and ask the Rebbe for a bracha for children. The Admur had been married for eight years and the last time he had had yechidus with the Rebbe was fourteen years earlier.

In yechidus, I mentioned his name to the Rebbe and asked for a bracha for children. The Rebbe asked me how he supported himself and I said he was involved with a kollel. The Rebbe asked whether he learned in the kollel.

After I corrected myself and said that he raises money for the kollel, the Rebbe asked where he lived and mentioned that he had been in Yerushalayim. I said that he recently moved to B’nei Brak.

I asked the Rebbe again for a bracha for children and the Rebbe said, “When I will be at the tziyun, I will mention him.” I was not satisfied with that and said, “I want a promise.” The Rebbe said, “A promise? Only Hashem can promise.”

I got up my nerve and asked, “To whatever extent the Rebbe can promise ...”

The Rebbe softened and asked me, “What is his wife’s name?” I said I think her name is Sarah, but the Rebbe said, “I think her name is Rivka.” (Afterward, I checked and one of her names was indeed Rivka).

The Rebbe added, “Find out from his brother (R’ Alter Yitzchok Elimelech Sufrin) who lives in New York, and then tell the secretariat.”

My insistence paid off and the Admur had three children. ***

On another occasion, I approached the Rebbe during a farbrengen to ask for a bracha. I wanted an explicit promise and the Rebbe said the same thing, “Hashem makes promises.”

I said the same thing I had said back then, “To whatever extent the Rebbe can promise ...” but this time it didn’t work. The Rebbe waved his hand dismissively with a big smile.

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in 770 in 1948, I asked the Rebbe about tzitzis. The Alter Rebbe writes that the measurement of the garment needs to be absolutely straight with no folds, and when it is folded, the part that is folded is not counted in the measurement. I suggested that perhaps the tzitzis should be tied together like apron strings so that the garment could not fold.

The Rebbe negated this and suggested that I do as some Chassidim did (this practice began spreading at this time) of putting a gartel over the tallis katan.

Being a bit too smart I told the Rebbe that the way I wanted to do it was more reliable. The Rebbe said, “It seems from what you’re saying that you are not doing mitzvos with joy.”

A SEGULA FOR PRAYING WITH CONCENTRATION I once had yechidus with the

Rebbe in 5711. I asked the Rebbe about davening with kavana and the Rebbe said that a segula for this is to daven from a siddur.

The next time I had yechidus, I told the Rebbe I had tried

davening from a siddur but it wasn’t enough and I wasn’t successful in concentrating properly.

The Rebbe asked me, “What language is closest to your heart?” When I said English, the Rebbe said, “Take a siddur in English and when you don’t understand the words of the t’filla, you can look at the translation.”

In connection with this, one time when I passed by the Rebbe for kos shel bracha, the Rebbe spoke to me in English. I assume the reason is that since in that yechidus the Rebbe heard that English is my first language, he chose to speak to me in the language most comfortable for me.

From a t’shura for the Greenberg-Altein wedding

R’ Dovid Goldstein learning with bachurim in Yeshivas Tomchei T’mimim in Tzfas

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

When G-d takes us out begrudgingly, the Redemption occurs in an impoverished state. Moshiach is described as a poor man riding on a donkey. However, if G-d is happy with Redemption it will occur in a majestic way, consistent with the verse that describes Moshiach’s coming on a cloud.

The third requirement, giving repeatedly, as it pertains to G-d is that He should not be content with His performance of all the great miracles of redemption in the past. We want Him to repeat the process until we are fully redeemed through the efforts of Moshiach.

This message is conveyed in the biblical verse that speaks of G-d redeeming us sheinis, which usually means a second time, but can also be rendered “repeatedly.” For even after the Redemption there will be repeated levels of spiritual growth and development before us; each one will liberate us from the limits of the preceding level.

And finally, the name of the fourth family, Ozni, in its application to G-d’s tz’daka and Redemption is that we beseech G-d to open His ears to hear our pleas that we cannot tolerate Galus any longer!

Continued from page 37

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

By R’ Nadav Cohen

What causes a person to reach beyond himself? What takes us out of our daily “Egypt?” What spurs us on to make changes in our lives, to overcome difficulties and relate to the neshama?

Sometimes, it starts within and sometimes it comes from the outside.

When the Jewish people left Egypt, it came from outside. Hashem revealed Himself to them from Above. They saw the revelation of G-d and thanks to this, in an instant, they left their exile mindset, were freed from idol worship, and devoted themselves to Hashem, to the point that they were ready to leave everything and follow Moshe into the desert.

When they received the Torah, the G-dly revelation was also enormous and made a change in the mindset of the entire nation.

That same day, they began observing Torah and mitzvos (we eat dairy foods on Shavuos as a remembrance that they began observing the laws of kashrus).

But when the revelation comes from outside of us, it can remain outside. When the change in a person’s life starts from something external, the change itself can remain an external change. An inner change, a change that comes from the person, is more stable and permeates all dimensions of the soul.

Nearly 1000 years after we received the Torah at Sinai, the Jewish people were under the dominion of Achashverosh. The wicked Haman convinced the king to destroy all the Jews throughout the world. The Jews could forgo their Judaism, G-d forbid, and avoid this decree. The Jewish people of that generation

revealed the innermost powers of their souls and were ready to sacrifice their lives not to forgo their Judaism.

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

MESIRUS NEFESH – EXTERNAL OR INTERNAL?

But even mesirus nefesh can come from an external cause. Achashverosh’s decree forced the Jewish people to be moser nefesh. We see a similar thing with the generation prior to ours, when the decrees in communist Russia aroused the mesirus nefesh of Jews and especially of the Chassidim in that country.

When the change comes from an external cause, then if the cause dissipates the change will dissipate too. When the change is internal, and not dependent on something external, then there is nothing that can reverse it.

Ten people who try to clean a rooster will not be as successful as the rooster itself ruffling its feathers. If mesirus nefesh results from a decree, then when the

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decree is over, the mesirus nefesh also comes to an end.

Today, we are expected to reach a new level, one in which mesirus nefesh does not come from an external cause; going out of Egypt does not happen through a G-dly revelation; kabbalas ha’Torah does not land on us from Above.

In recent weeks we have discussed the yechida, that level of the soul to whom there is nothing but G-d, that level which feels and breathes the Creator and is not at all impressed by the world. But ultimately, even the yechida is a level of the soul and is revealed because of mesirus nefesh which comes from the outside. The essence of the soul (which is above even the yechida) is revealed when the mesirus nefesh comes from within.

It’s not only a decree that affects us from the outside. In a certain way, even hiskashrus to the Rebbe can be external. I change because the Rebbe asked me to change, but deep inside it is not my desire; I still haven’t taken it on as my own desire.

I shout that I want Moshiach, but it’s only because the Rebbe asked me to shout; I still haven’t fully integrated the cry into my very being. Hiskashrus to the Rebbe is the foundation of Chassidus in general, especially in our generation. The Rebbe reveals our yechida; the Rebbe helps and does things for us. But now we have reached the finish line, to reveal the essence of the soul as it is above the yechida. The Rebbe cannot do that for us. If he did, it would be counterproductive. If the change comes from outside of us again, it’s not the change we’re talking about. The Rebbe did his part and now it is our turn.

SO WHAT DO WE DO? If there is no one outside of

us forcing us to change, what will get us to change? What do we do when the opposition is no longer opposing us?

For example, what if someone was suddenly told that he won the lottery, and the prize is paying off all his debts, a new house, a fund from which he can pay for the weddings of his children, and a monthly salary that will cover all his needs, so that he doesn’t need to work anymore.

Sounds like a dream? You might be surprised to hear that many people did not know what to do with themselves in that situation. Their entire lives they were used to just getting through

the day, to work in order to survive. What should they do now when they don’t have any money problems? What will motivate them to want to live?

The time has come to move into a Geula mindset. The time has come to jump into an entirely different place. The time has come to reveal within myself tremendous soul powers, not because of something external; to reach the conclusion that this is what I want. It is who I really am.

We need to stop living because we have to; stop shouting ad masai because we were told to, and asking for the Geula because we lack something. We have everything materially and spiritually and we still demand Moshiach. The essence of the soul is revealed and wants the essence of Hashem. Now is the time to reveal that inner, deepest me.

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

LECTURE OR WORKSHOP? This understanding also

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

that this is the best thing for them. Our goal is to help them make an inner change, to give them the tools for this, but to let them make the decisions on their own, to lead them to a point where they will demand Moshiach because this is what they really want.

To take an example from teaching, lectures used to be the way people learned. A teacher or lecturer who knew the information would come and convey it to students. Nowadays, workshops and round-table discussions are more popular, in which everyone brainstorms together. Each participant feels he is taking part in finding the answer or solution. In this way, no one feels put upon.

This is how we can create an inner change so that we cry out ad masai sincerely and not just because we were told to do so.

Until then, the Torah was given but had not been

truly received.

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EDUCATIONAL REVOLUTIONARY R’ Aharon Popack was a little boy when he

emigrated with his family from Russia to the

United States, a fact that the Rebbe Rayatz

emphasized to him in yechidus. The Russian

born boy, who grew up in America, was one of

the Rebbe Rayatz’s first emissaries, and was

appointed to the committee of Yeshiva students

for strengthening proper chinuch, a shlichus he

labored in all his life until his untimely passing. *

To mark his passing on 13 Tammuz 5736/1976.

By Refael Dinari

DAVENING IN HIS FATHER’S “MINYAN”

The Chassid, R’ Aharon Popack, was born on 26 Tammuz 1923. His father, Avrohom, learned in Yeshivas Tomchei T’mimim in Lubavitch for five years. Despite living far from a Jewish center, he was able to instill an authentic Chassidishe chinuch in his children.

While in Lubavitch, R’ Avrohom studied sh’chita and after he married he raised funds for the yeshiva in Lubavitch. Life in Russia was very hard and in 5674, he left Russia and went to Eretz Yisroel via Turkey. He worked as a shochet on the ship

which sailed the Haifa-Alexandria line. It was hard work since he had to spend most of his time on the ship. After a year, he decided to immigrate to Alexandria and fourteen months later he continued his travels and reached the US where his uncle, Mr. Wolfson, lived.

When Mr. Wolfson heard that his nephew was a shochet, he arranged a job for him in a slaughterhouse. But on the very first day, he had to leave the job. One of the many chickens he shechted was treif and when the owner saw the bird cast off to the side, he angrily asked him why he had discarded it. When R’ Avrohom said the chicken was

treif, the butcher was furious and told him he was fired, saying: The previous shochet worked for him for four years and never threw away a single chicken!

Having no recourse, he walked about the streets of the Lower East Side where thousands of Jewish immigrants lived in those days. In astonishing divine providence, he met a learned person who, upon hearing that he was a shochet, told him that the Jewish community of Barre, Vermont needed a shochet. After contacting the heads of the community, he went to Barre, which was far from all centers of Jewish life, and lived there for 26 years. He sadly called this a

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“galus within a galus.” Life was no picnic in Barre.

When a chicken was treif, they did not fire him but did not want to pay him for it. He protested, saying that with this system he would have a bias, because he would have to decide whether a chicken is kosher or treif. The matter was brought to Rabbi Slaven, the rav in Burlington, and he paskened in favor of R’ Popack.

The Jewish community in Barre was tiny and in the early years did not even have a minyan. In order to educate his family and provide them with a Jewish atmosphere, to the best of his

ability, he would gather his four sons who were not yet bar mitzva, and three daughters, and would daven like a chazan and had them respond after him.

In his free time he would tell his children Midrashim and maamarei Chazal as well as Chassidic tales, in order to instill a Jewish-Chassidic outlook in them. As a Chabad Chassid, he did not only look out for his own family but also taught the other children in the community.

REMEMBER YOU ARE CHASSIDIM FROM RUSSIA!

In Elul 5689, R’ Aharon had

yechidus with the Rebbe Rayatz. This was when the Rebbe came on a visit to the United States. His father, R’ Avrohom, went to New York and took his sons, Shmuel Aizik, and Aharon with him.

They had yechidus before Rosh HaShana and the Rebbe Rayatz said to the young children: Remember, you are Chassidim from Russia, from Bobruisk (that is where R’ Avrohom was from, and in Lubavitch he was nicknamed Avrohom Bobruisker). You are mine!

THE COMMITTEE FOR PROPER CHINUCH

Immediately upon the Rebbe’s arrival in the US on 9 Adar 5700/1940, he announced that America is no different and opened a network of schools and yeshivos. The work got a tremendous boost with the arrival of Ramash in the US on 28 Sivan 5701, about a year and a half later, and the founding of Merkos L’Inyanei Chinuch and Machne Israel.

The main problem was the lack of manpower. There weren’t many Lubavitcher Chassidim living in the new world because of the Rebbe Rashab’s firm opposition to moving there. Those who moved, upon receiving the approval of the Rebbe Rayatz, were few in number and most of them did not know English. Since the Popack children lived in America since their childhood, they became top soldiers of the Rebbe on the new front.

One of the goals which the Rebbe established in the work of Merkos was, “agitating among Jewish parents so they recognize the vital need of educating

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their boys and girls al taharas ha’kodesh, and sending their children to schools that operate al taharas ha’kodesh.”

The Rebbe Rayatz founded “Shelah – the National Committee for the Furtherance of Jewish Education,” in 5702. It was R’ Aharon Popack who was the Rebbe’s emissary in founding this organization. On 4 Cheshvan, the Rebbe wrote him:

“I hereby urge you and your friend, the student Yitzchok Feldman and other good friends and influential people among the talmidei ha’yeshivos, to make an organization of those who will agitate – not on paper but in actual fact – to devote themselves to going from house to house to visit parents and to find out whether they are sending their children to Talmud Torah and to which Talmud Torah. Also to prepare a list of questions to ask the parents and they should write down the names of their boys and girls and their ages and the parents’ addresses, and speak to the hearts of the parents and explain to them the great necessity of learning for their children. Obviously, all in a polite and friendly manner. And explain that they are doing this out of Ahavas Yisroel, for each and every Jew needs to take an interest in the welfare of his fellow in general, and especially in matters of chinuch. Without a doubt, with Hashem’s help they will succeed and accomplish a great deal.

“The manner of their work needs to be organized, that they should choose some neighborhood, a section, and start with that, and divide the streets among them and each one should take a street to work on, and when their work is finished in this neighborhood, they should

consult in order to decide what to do next.

“The rousing and agitation with the parents alone is still not enough, meaning the knowledge that on this or that street there are this number of boys and girls who are not receiving a religious education. That is still not enough because they need to be given the opportunity to learn in a proper Talmud Torah, and they also need to visit the Talmud Torah, to see which Talmud Torah – near the parents’ home – the children can attend, and where help is needed with tuition expenses, with Hashem’s help to find a source for this, and when they present the issues to Merkos L’Inyanei Chinuch, then – with Hashem’s help – to whatever extent possible I hope they will be of help.”

***The two friends, R’ Aharon

Popack and R’ Yitzchok Feldman, immediately founded the committee as the Rebbe asked of them. The work could not be built solely on the few Chabad Chassidim and so they enlisted bachurim from Yeshivas R’ Yitzchok Elchanan and Yeshivas Torah Vodaas.

The Rebbe was constantly involved, wanting to know what was going on, how many children registered at proper Talmud Torahs and how many were saved from treif Talmud Torahs, how many homes they visited and with how many parents did they speak. The Rebbe wanted to know it all.

When one of the members of the vaad wrote to the Rebbe about this work interfering with his learning, the Rebbe wrote him that the z’chus involved in this work could not be explained in words and all the angels up above and the souls of tzaddikim were

jealous of them. The Rebbe said they should find ways to include additional yeshiva bachurim in this holy work.

In 5704, the members of the vaad received an unparalleled responsibility, an hour of religious instruction every Wednesday for pupils in public schools, who were allowed to leave class and learn about their religion. The Rebbe himself described their work in a letter he wrote in Sivan 5704, “Merkos L’Inyanei Chinuch printed a form, as required, and arranged a special committee – without it being known that it was founded and is being funded under the auspices of 770 – under the directorship of Y Feldman, A Popack, along with fifteen talmidim and about five girls who, on Wednesdays go to schools – currently five or six – and take the boys and girls to shuls where they give them some fruits and say brachos with them.”

Despite the additional work thrust upon them, the Rebbe did not remove the responsibility to register children in schools from the shoulders of these two young bachurim. He told them to go to all the Jewish schools and to make a precise list of the teachers, the subjects, and the teaching methods, with them saying explicitly that their purpose is to publicize the names of those schools that teach authentic Judaism as well as those drawn to Reform in which irreligious Jews teach.

Additional instructions they received throughout that year dealt with printing Jewish material for the children who attended the special lessons and the financial structure of the organization, that it should be completely independent.

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THE YESHIVA IN BRIDGEPORT

On 14 Tammuz, 5704, R’ Eliezer Pinchas Weiler, shliach of the Central Yeshivas Tomchei T’mimim opened a yeshiva in Bridgeport, Connecticut. R’ Aharon Popack joined as a member of the staff. During the winter of 5705, another division of the yeshiva was opened, and during the summer a building was purchased that contained all the students. The Rebbe responded to the news of the new building in a letter to R’ Aharon: “May Hashem grant success to the distinguished vaad and to all those who help out, may they be blessed materially and spiritually.”

The Rebbe wanted to utilize what Aharon Popack had already done, and told him to start a similar program to Shelah in Bridgeport. The Rebbe told him to do this with two separate groups, for boys and for girls.

R’ Aharon was the one who founded Beis Rivka there, for Jewish girls who wanted to learn a bit about Judaism in the afternoon after public school. In the Kovetz Lubavitch publication it reported about an innovation in the school that R’ Popack ran, a vehicle that picked up and brought home girls who lived far away.

After several years in Connecticut, he moved to Worcester, MA to run the Jewish school and from there he moved, at the Rebbe’s instruction, to found the Beis Yaakov in south Philadelphia. He and R’ Felix Friedfelder gave the classes. R’ Popack, knowing that bus transportation would help increase registration, got the state to pay for the buses even though it wasn’t a public school.

Very soon, branches of after-school programs or Sunday school opened up throughout the city. Additional branches followed with R’ Aharon providing teachers for all of them.

The hardest part was fundraising. R’ Aharon had some very frustrating moments and he decided to turn to the Rebbe. “You don’t understand your work,” declared the Rebbe. “You think it’s shadchanus, to match up a mosad that needs help with a wealthy man, and if he doesn’t give, it’s a failure. In the Gemara it says that a coin that the owner doesn’t know about, which falls into the hands of a poor person, provides the owner with the mitzva of tz’daka. By causing the rich man to think about tz’daka, you have given him more than he can give you.”

The school which was

associated with the Jewish Federation was experiencing many hardships. The leadership of the Federation was comprised of wealthy, anti-Orthodox Jews, who did not like R’ Aharon’s directorship. Not only did he teach the children Jewish studies, he accepted for free those who couldn’t pay, as the Rebbe Rayatz had told him when he founded the National Committee for the Furtherance of Jewish Education.

R’ Aharon was a member of the committee for freedom in education which included, l’havdil, other religious education, and demanded strongly that the state pay for the secular studies in his school, a demand which the Rebbe MH”M repeated a number of times in his farbrengens. Newspaper accounts from that

time often mention the battles for government funding for parochial education, especially following the uproar over busing when there were people who looked askance and tried to cancel state funding for non-public school transportation.

In addition to running the school, R’ Aharon was the Rebbe’s man in Philadelphia in those days. They needed a Taharas Ha’mishpacha committee? R’ Aharon and wife would do it. A Jew, a mekurav, could not get a job because of his past as a Leftist ideologue? R’ Aharon would make sure he had a job in the mosad until he made his final steps to the Chabad movement. The mikva in Philadelphia – R’ Aharon built it.

R’ Aharon’s house was open to many Jews in the area and was the headquarters for spreading

the wellsprings throughout the city. He was viewed as a model of a genuine Chassid. In a talk given by Rabbi Ozer Glickman of Yeshiva University, he told his students that “I often went to R’ Aharon Popack’s shtibel in my childhood. It was a few blocks from my house. That was my first connection with the selfless piety of Chabad. I have fond memories of R’ Popack and his family.” On Yomim Tovim and the Yomim Nora’im a minyan was held in R’ Popack’s home until his passing.

Tragically, R’ Aharon passed away in the prime of his life, at the age of 53, on 13 Tammuz 1977 after suffering from the dreaded disease. His children carry on his legacy with all of them on shlichus around the world.

“By causing the rich man to think about tz’daka,

you have given him more than he can give you.”

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THE ULTIMATE TZ’DAKABy Rabbi Heschel Greenberg

THE FAMILIES OF GADG-d is always counting the

Jewish people. One example is a census ordered by G-d as recorded in this week’s parsha, Pinchas. This census is unique in that all of the families within each of the 12 tribes are mentioned.

Every word of Torah is measured and full of meaning. If the Torah felt it was necessary to mention the names of the various families which comprised each tribe, there must be some deeper significance to these names. Moreover, these names must also serve as a guide for us in our own lives, inasmuch as every word of Torah conveys a practical lesson. We have been taught by the Rebbe on countless occasions that Torah means instruction and that every aspect of Torah, including the narratives, must serve as a source of guidance for us in our lives as Jews.

With respect to the tribe of Gad, the Torah states: “Gad’s descendants according to their families: The Tzefoni family, descended from Tzefon, the Chagi family, descended from Chagi, the Shuni family descended from Shuni.”

The Chassidic work Ma’or

Voshemesh finds a beautiful and down-to-earth message inherent in the names Gad, Tzfoni, Chagi and Shuni, which carries within it a teaching with respect to the giving of tz’daka specifically.

GAD IS GOODThe word Gad comprises the

two Hebrew letters Gimmel and Daled. The Talmud (Shabbos 103a) records how a child interpreted all the letters of the Hebrew Aleph Beis. Gimmel Daled, the Talmud states, means “give to the poor.” Hence the word Gad implies giving of Tz’daka. (It would not be too far-fetched to suggest that the English word “good” may have derived from these two letters.)

Now that we have established the general message of tz’daka represented by the name of the entire tribe of Gad, we will discover that the names of three of Gad’s families allude to three specific requirements which apply to the Mitzvah of giving tz’daka.

First, it must be given discreetly so that the recipient is not put to shame. This requirement is hinted in the name of the first family of Gad

mentioned: Tzefoni. The word tsafon means hidden, implying that Gad, which represents the act of giving tz’daka, must be given in a concealed manner.

Second, tz’daka must be given willingly and joyously. Although one who helps the poor reluctantly also fulfills the basic requirement of tz’daka, it is not the way the Mitzvah was intended. It certainly is not the ideal way of performing this Mitzvah.

The Ma’or Voshemesh states that the requirement of giving with joy explains why we do not recite a blessing before performing the Mitzvah of Tz’daka. Inasmuch as most people do not give with such enthusiasm, there is something incomplete about the performance of the Mitzvah. It therefore does not warrant a blessing which expresses one’s profound gratitude for the opportunity to fulfill G-d’s command. The rabbis who instituted the blessings we recite before performing other Mitzvos therefore decided not to compose and require a blessing for Tz’daka.

This requirement is alluded to in the name of the second family. Chagi derives from the word chag, festival, which, as its name suggests, is a joyous occasion.

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When one gives tz’daka it should be a cause of celebration for the donor no less so than for the recipient. Indeed, we are taught that in giving tz’daka, the donor benefits far more than the recipient. The recipient gets a finite amount of money or other assistance, but the donor fulfills a command that connects him to the Infinite G-d. The recipient gets a material resource; the donor validates his entire raison d’être.

The third requirement is not to be content with giving only once. Our Sages looked to the repetition of “give” as used in the Torah for the Mitzvah of tz’daka, “Give, you shall give.” They construed this to mean that one should not say “I have already given to this poor individual.” Rather “one should give repeatedly, even a hundred times.”

This requirement is alluded to in the name of the third of Gad’s families. Shuni can be translated as repetition, and is a cognate of the word shana, which means year, because every year is a cycle and repeat of the preceding year.

One may extend Ma’or Voshemesh’s exegesis to the fourth family name: Ozni. The word Ozni can also mean “my ear.”

It is not only important to give money to the needy; one should also lend an ear to hear about his or her plight and show empathy.

TZ’DAKA AND REDEMPTIONOur Sages tell us that tz’daka

has a special connection to the Redemption. They put it in at least two ways. In one source they state: “Israel will be redeemed only through tz’daka.” In the other source it says: “Tz’daka is great because it hastens the

Redemption.” If tz’daka is the cause and

Redemption is the effect it stands to reason that whatever conditions apply to the cause are inherent in the effect as well.

The Redemption is compared to tz’daka. Indeed, it is the ultimate tz’daka performed by G-d. Taking us out of Galus is the equivalent of redeeming a captive which the Talmud states is the greatest form of tz’daka because a captive suffers every imaginable indignity including the possibility of being murdered by his captors.

Our Sages also teach us that every Mitzvah G-d commands us to do He performs as well. Whenever G-d redeems us from our own predicament it is G-d’s form of tz’daka. That G-d cares for all of our material needs is His way of giving tz’daka. However, the ultimate expression of Divine tz’daka is when G-d takes us out of exile.

FOUR “REQUIREMENTS” OF G-D’S TZ’DAKA

Just as there are four conditions associated with our giving of tz’daka, represented by the four families of Gad, one may suggest that these four “conditions” also apply to G-d’s performance of tz’daka, particularly with respect to the ultimate Redemption.

The first requirement, of giving tz’daka discreetly, appears to be somewhat problematic if we try to apply it to G-d. Why would we want G-d to hide His giving us all of our needs?

One may answer this question by reflecting on the rationale for the idea of discreet giving. It is, as stated, in order not to embarrass the recipient. This too can apply to the way G-d

gives to us. When G-d provides for all of our needs even though we have done nothing to earn it leads us to experience the ultimate embarrassment. The term “bread of shame” is applied by the Talmud to one who begs for food. Chassidic literature also applies it to one who takes all that G-d gives without earning it.

This has a direct bearing on Moshiach and Redemption. We were promised that Moshiach will redeem us regardless of our worthiness. But, who wants to be the undeserving recipient of a tz’daka handout? We want Redemption to occur because of our efforts, not in spite of them. Indeed, the Alter Rebbe in Tanya states that what will occur in the Messianic Age depends on our actions now and throughout our existence in exile.

G-D’S HAPPINESSThe second requirement

associated with the name Chagi in the performance of tz’daka, is also problematic. Why does G-d have to be happy in providing us all our needs? Stating this requirement necessarily implies that it would be possible for G-d not to be happy at giving.

In truth, this second condition is related to the first. If we do not deserve G-d’s largesse and G-d gives it to us anyhow, He is obviously not happy and provides our needs reluctantly. The reason He is not happy is that G-d, whose “nature” is to be good to others, wants to give us the most possible. To give when the recipient is embarrassed by the gift is less than ideal, hence G-d is unhappy.

On a deeper level, the idea of G-d being happy to redeem us is based on the

Continued on page 29

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DID THE GOVERNMENT DO ALL THAT IT COULD? Our government speaks in high and mighty terms about taking harsh retribution against Hamas. But they are lying. Bombing a few empty buildings won’t accomplish anything. This government has released terrorists wholesale, more than any previous administration. And on the night the students’ bodies were discovered, the terrorists fired rockets on cities throughout southern Eretz Yisroel, forcing the children of Sderot to sleep in bomb shelters, while children in Gaza danced in the streets reveling in this atrocious murder.

By Sholom Ber Crombie

Translated by Michoel Leib Dobry

1. These three young boys had

just wanted to arrive home safely. Naftali Frankel had managed to send a text message to his mother: “I’m on my way. See you soon.” Yet, there are places in the world where Jews cannot arrive home safely. This isn’t

happening in Afghanistan or even in Iran, but fifteen minutes outside of Yerushalayim. The rules are changing in Eretz Yisroel’s capital city, and a Jew’s personal security has become far less stable.

Knesset Member Ayelet Shaked (Bayit Yehudi) was right

when she said last week that this wasn’t a terrorist attack – this was an execution of children. We’re not talking about a drive-by shooting, randomly throwing a Molotov cocktail at a passing vehicle, or even a suicide bomber on a bus. These are two-legged animals who looked at these kids straight in the eye before shooting them to death.

However, we’ve already gotten used to such frightening stories. We’ve seen the very worst the forces of evil can devise: the slaughter of the Fogel family Hy”d in Itamar, the murders of Tomer Chazan and Eden Attias Hy”d, etc. Yet, with each new occurrence, the heart simply refuses to understand that the other side possesses no humanity. If anything, they’re subhuman.

The main question now is not why they act this way, but why we refuse to accept the fact that we are facing unsentimental bloodthirsty killers with whom it is forbidden to speak under any circumstances.

2. Last week, during a solidarity

rally with the families of the

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kidnapped boys held the day before the tragic discovery, one of the family representatives suggested that Abu Mazen, may his name be erased, deserves some credit for his civilized and empathetic conduct in stark contrast with the kidnappers. She tried to explain to the world that these depraved murderers are Islamic extremists who have no qualms about killing children, as opposed to the chairman of the “Palestinian Authority” who condemned the kidnapping. There’s only one small problem: She apparently forgot that the last time a planned kidnapping and murder of children took place, the distinguished PA chairman was the perpetrator.

Forty years ago, a group of terrorists penetrated the northern border, murdered some women on their way to work, broke into a house in Maalot, killing the parents and one of the children. Then, the terrorists made their way into the “Nativ Meir” School in Maalot and took more than one hundred high school children from Tzfas on a field trip hostage. Twenty-two students were killed and dozens of others, including staff members, were wounded. Abu Mazen, our “partner” in the diplomatic process, was among the organizers of this bloodbath. Many people apparently forgot about this last week, as they quickly sought to distinguish between one terrorist organization and another.

This is no isolated or unrelated phenomenon: this is the result of what’s been happening on the diplomatic track. The time has come for policymakers to take proper initiative in eradicating terrorism in whatever form – regardless of whether the terrorist wears a tie or a keffiyeh. Instead of declaring that the government of Israel will fight all

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

3. It is now quite clear that the

eighteen days of hoping and praying were already after the boys’ lives had been brutally snuffed out. While the families already knew that there wasn’t much chance that their sons would be found alive, they remained optimistic. They held on to any sign of hope, despite the sobering prospects, praying for a miracle that their children

would return home, safe and sound. However, they also knew that they had to be realistic. For a period of two weeks, they were in close contact with clinical psychologists and prepared for the worst.

When we visited the parents of Naftali Frankel Hy”d last month at their home in Nof Ayalon, we told the father that we expect to dance at his wedding. “With G-d’s help,” he replied with a tinge of semi-skepticism and semi-realism. Naftali’s American mother, Rachel Frankel, also told

a group of children at the Western Wall in Yerushalayim that even if the worst happened, they shouldn’t become despondent. “G-d isn’t trying to fool us. You understand?” she told them confidently.

However, it turned out that there was a reason why it took eighteen days for the tragic facts to be revealed. During this time period, the kidnapped boys had an important and significant role to play among the Jewish People as a whole. They created tremendous unity, touched people, and aroused thousands to prayer, good deeds, and greater mitzvah observance. Hundreds of Torah study evenings and good resolutions were made in the merit of their anticipated return. Even in their death, they connected countless Jews

to their roots, as they created an incredible atmosphere of harmony among the Jewish People. Chareidim, modern Orthodox, and secular – all of them together davened with the same fervor and devotion.

While the sad ending to this affair has left an open wound that will not heal quickly, what these boys managed to achieve during those eighteen tension-filled days is something that no one can ever take away from them. They carry the fruits of their labors heavenward – those thousands

The time has come for policymakers to take the

initiative and eradicate terrorism, regardless of

whether the terrorist wears a tie or a keffiyeh. Successive

Israeli governments have waged war on terrorism

wearing kid gloves. They expect that the terrorists will

educate themselves and realize that killing children is

not a nice thing to do.

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of angels created in the merit of the tremendous Avodas Hashem they aroused – as they now stand before G-d’s Throne of Glory.

4. It is impossible to ignore

the egregious conduct of Israeli policymakers during the kidnapping crisis – up until and even after the tragic news became public knowledge. No one seems to recall that former President George W. Bush did not halt military operations in Iraq due to the Moslem holiday of Ramadan; even the Syrians didn’t stop their internal battles because they were fasting. Yet, the government of Israel decided that it would honor the holiday by suspending Operation “Brother’s Keeper” activities in consideration of the feelings of the Arab population.

Instead of explaining to these fifth columnists that it must take full responsibility for its support of the terrorist organizations, the Netanyahu government treated the Arabs in Yesha as if they were an innocent peace-loving community being victimized by terrorism no less than (l’havdil) the Jews. They seemed to forget that the “Palestinian” educational system teaches its

children to commit wanton acts of murder and violence, while their mothers transform them into martyrs to the cause. Since this is a population that glorifies bloodshed and makes heroes out of those who slaughter Jewish children, what logical reason is there to handle them so gingerly?

Even after the terrible news was confirmed, Israeli policymakers failed to internalize that they now must take this unfortunate opportunity to act with full force against the terrorists. Our objective must be to discourage them from even entertaining the thought of kidnapping Jews to advance their cursed agenda – now or anytime in the future. As former MK Dr. Michael Ben-Ari has said, instead of our continually mourning over the results of their acts of killing and carnage, now is the time for them to gather for prayers in their mosques over the price they pay through Israeli action.

While our government of liars speaks in high and mighty terms about taking harsh retribution against Hamas, in practical terms, its leaders have released terrorists wholesale, more than any previous Israeli government. Even after the kidnapping, they still haven’t

learned their lesson about how a sizable majority of those terrorists freed in the Gilad Shalit prisoner swap are now roaming the streets and have returned to their earlier murderous activities. Most tragically, even on the night the students’ bodies were discovered, the terrorist organizations fired rockets on cities throughout southern Eretz Yisroel, as the children of Sderot slept in bomb shelters following the “Code Red” sirens,

while children in Gaza celebrated this atrocious murder.

5. The current call for revenge is

not merely a way for us to vent our anger against the Arabs, but to ensure that the murder of children in Eretz Yisroel will become a thing of the past.

Left-wing commentators state that revenge is a very impulsive (and ill-mannered) mode of conduct that merely creates a vicious cycle of endless violence. But that would be an appropriate response for policymakers in Copenhagen or London, i.e., not those fighting extremist Islamic radicals in the Middle East. Here, however, this is not an act designed to blow off steam, rather a vital military operation to convince the other side that our patience has run out and the rules of the game must now be changed – to our advantage.

Of course, there is also our form of revenge – spreading greater light and vitality. In Judaism, revenge comes with a resurgence of new life, while comfort and consolation comes from G-d Himself. It is now incumbent upon all of us to create more spiritual light – another mitzvah, more Torah study – to perpetuate its existence within us at all times. Today, our job is to show the terrorists that while they educate their children to commit murder and butchery, we will respond with the everlasting and eternal holiness of the Jewish People, which illuminates the world with the power of mitzvos and good deeds.

“Nations, sing the praises of His people, for He will avenge the blood of His servants, bring retribution upon His foes, and placate His land – His people.”

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THE FLOWERPOT MYSTERY

By D Chaim

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

“What for?” asked Sarale, my sister.

“In my good friend Shmuli’s house, they are growing a tomato plant on their porch,” I told her.

Her eyes rounded in surprise. “Really? Why didn’t his sister tell me?”

“Because they decided not to tell until the green shoots grow and red tomatoes are visible.” I said this innocently, without realizing what a reaction I would get.

“So how do you know then?” she asked me.

“Um, ah,” I stammered. “Shmuli couldn’t keep it to himself and he told me.” As soon as I said that, Sarale ran for the phone.

“No!” I exclaimed. “Don’t talk about it with Shmuli’s sister because she doesn’t know he told me their secret.”

Sarale wasn’t giving in that easily, but I quickly reminded her that our mother had

asked that the phone remain disconnected while she rested. That forced her to reluctantly give up her plan.

“But why are they keeping it a secret?” asked Mendy, my younger brother.

“Because they are afraid that in the end it won’t grow well and everyone will be disappointed. So they prefer announcing it only when they are ready to pick the tomatoes.” I was getting tired of all these questions and decided to direct the conversation in a more practical direction.

“Let us ask Mommy and Tatty to join in our plan. Let each of us give a quarter of his allowance and they will fill in the rest.”

“Okay,” said Mendy.

“I’m willing,” said Sarale. So all we had left to do was to decide what we wanted to grow.

“I suggest we grow cabbage,” said Mendy, who then made a face when we giggled at the idea.

“Ha, ha, the planter we buy won’t have room for even one cabbage,” I said to Mendy,

TZIVOS HASHEM

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“unless it’s rectangular.”

“Let’s grow tomatoes too,” said Sarale and I immediately agreed. That was my plan from the get-go.

After our mother woke up we told her our plan and she happily agreed. Mendy took the money from each of us and then got the remaining money from our mother. I went to the flower shop to buy a pot and cherry tomato seeds. I ran home happily with my purchase. Sarale read the instructions carefully and then planted the seeds in the pot and put it on the porch.

Before I went to sleep I did not forget to do the important work in growing tomatoes and I filled a cup of water. Carefully, so it wouldn’t spill, I walked to the porch and watered the soil until it was completely moist. The next day, when I came home from school, I ran to the porch to check if anything had grown. I was disappointed to find that nothing had grown, not even one little leaf.

“It’s okay, it takes time,” I consoled myself. I continued carefully watering the pot every night. A week went by but the pot remained as brown as ever with nary a green leaf. I remembered that Shmuli said that the leaves began growing in less than a week, but I figured it depends on the soil and ours took more time.

Another week went by and the leaves we looked forward to seeing still refused to appear. One day, when I checked for the umpteenth time, I heard noises behind me. I turned around and saw Sarale and Mendy.

“The leaves don’t want to come up, eh?” said Sarale. Mendy kept quiet and just examined the planter from up close.

Our mother noticed that we had suddenly disappeared and she also came out to the porch. She looked at the three of us and then at the planter and realized what happened. “I see that the tomatoes have still not started growing,” she said. “Maybe you haven’t watered it enough.”

“That can’t be!” I said confidently. “Every night, before I go to sleep, I pour a full cup of water over it.

“And I water the pot with three cups of water every day before I go to my music class,” said Sarale.

“You weren’t the only ones taking care of the pot,” said Mendy. “I also emptied a half a bottle into it every morning, before I went downstairs for my ride.”

We immediately understood what had happened. We had forgotten to establish who was going to water the pot and so we all watered it at different times.

“The seeds got so much water,” said my mother, “that they couldn’t start growing. They drowned in too much water. They just can’t manage with so much water right away in the beginning.”

“That reminds me of something,” said my father, who had come back from shul and joined us. “It will soon be Yud-Beis Tammuz, the Chag Ha’Geula of the Rebbe Rayatz.

Do you remember Berel that you never understood why the Geula in Russia had to take place in stages?”

“Yes, I remember,” said Sarale. “He always loved to repeat what he learned in school: Gimmel Tammuz – the commuting of the death sentence, Yud-Beis Tammuz – the announcement of his release, and Yud-Gimmel Tammuz – the trip by train, after he received his documents releasing him. What a long Geula!”

My father explained to us as follows, “It’s not by happenstance that the Chag Ha’Geula happened in stages. It was in order that the light of the Geula would not ‘drown’ the world, but would penetrate it and the goal would be accomplished, that Hashem be revealed within the nature of our physical world. So even the miracles that happen in our times, and show us that the Geula is very close, happen in natural stages that fit the natural world.

“Now,” continued my father, “after so many generations of Jews that kept Torah and mitzvos with mesirus nefesh, we are at the stage of your flowerpot which cannot manage with so much water. After so much avoda was done by so many generations, Elokus has penetrated the nature of the world so that it is ready for the Geula. The Chag Ha’Geula of the Rebbe Rayatz happened in the month of Tammuz, which represents galus. This brings out that the Geula is ready to happen at any moment and we need to be ready to welcome Moshiach.

42 � • 13 Tammuz 5774

TZIVOS HASHEM

933_bm_eng.indd 42 2014-07-08 9:03:24 AM