Community Links 718-778-7278 September 17, October 1, 2014 Community Links 718-778-7278 September 17, October 1, 2014

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September 26, 2014

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Community Links 718-778-7278 November 9, November 23, 2012

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RECIPE

MOIST HOLIDAY HONEYCAKE

Spiced fragrant honey cake is a tradition on Rosh Hashanah (the Jewish New Year, which generally falls

in September). Unfortunately, most honey cakes turn out to be dry, brick-like things, inedible except with

a hot beverage. Some call honey cake the fruitcake of the Jewish people. BUT NOT THIS ONE! This cake

is genuinely moist and yummy. It will serve about 12 guests at a holiday meal, but I promise that your

family will chisel away at it until it’s gone before the morning comes.

cooking spray

3 1/2 cups unbleached all-purpose flour

1 tablespoon baking powder

1 teaspoon baking soda

1/2 teaspoon salt

4 teaspoons ground cinnamon

1 teaspoon ground cloves

1/2 teaspoon ground nutmeg

1 cup canola oil

1 cup honey

1 1/2 cups white sugar

1/2 cup brown sugar

3 eggs

1 teaspoon vanilla extract

1 cup strong brewed coffee (decaf is fine)

1/2 cup orange juice

1/4 cup whiskey

Directions: Place an oven shelf in an upper

position in oven, and preheat oven to 350

degrees F (175 degrees C). Spray a 10-inch

fluted tube pan (such as a Bundt® pan) with

cooking spray.

In a bowl, whisk together the unbleached flour,

baking powder, baking soda, salt, cinnamon,

cloves, and nutmeg until thoroughly combined.

In a separate large bowl, whisk together the

canola oil, honey, white and brown sugar, eggs,

vanilla extract, coffee, orange juice, and whiskey.

With an electric mixer, beat the flour mixture

into the honey mixture just until the batter is

thoroughly incorporated. Pour the batter into

the prepared pan.

Bake on upper shelf in the preheated oven until

the cake is golden brown and a toothpick inserted into the cake comes out with moist crumbs,

about 1 hour. Cool for 20 minutes in the pan before turning the cake out onto a serving platter.

Note: Some people drizzle with white icing and slivered almonds.

If baking in a 9x13-inch baking dish, bake for 40 minutes.



THOUGHTS FOR ROSH HASHANAH & YOM KIPPUR

“What benefit does one have from this [temporary] joy?”

How to Achieve Parnasa, a good Shidduch and subsequent Shalom

Bayis, & Nachas from Children* — A Call from the Chofetz Chaim —

(published in his sefer Kuntres Tiferes Adom ch. 1)

“If one lets his beard grow...one can certainly expect that Hashem will provide him with a fitting marriage partner, an intelligent and G-d-fearing woman, who will be a helpmate during his life (as our Sages say: ‘If one has merit, she will help him’), and they will be privileged to raise a generation of upright children in whom he can rejoice as they sit around his table...his marriage should be pleasant, that Hashem should provide them with their livelihood, that they should be privileged to have upright children, and that he should experience a good life with the wife whom Hashem has designated for him...

“On the other hand, if one does not place his trust in Hashem and he turns from the path of the commandment, surely Hashem will not desire to treat him well. Instead of the love and favor he hopes to gain by trimming his beard, eventually it will turn, G-d forbid, to bitterness and poison through lack of livelihood and other prevalent causes, because Hashem’s blessing will not rest between them. Sometimes it will come to the point where he has to wander far away to find his livelihood, and then, what benefit does one have from this [temporary] joy? In fact, all this is explained in the holy Torah sources, that by standing firm to fulfill Hashem’s commandment, one is privileged to raise a generation of upright children”.

[The Chofetz Chaim, zatzal, in his work, Kuntres Tiferes Odom, chapter 1]**

* At greater length, see sefer Hadras Ponim Zokon, part II, ch. 16 (“Difficulties Due to Finding a Match and Marital Harmony”) & ch. 17 (“Difficulties due to Parnasa”).

** See the introduction to this same work, where the Chofetz Chaim writes: ““It is an important duty for the Jewish people to stand firm on this and not to trim one’s beard even with scissors”. Later, in chapter 11, the Chofetz Chaim states: “to summarize all that has been written in this work: The means to discern whether someone has yiras shomayim (in determining whether to marry them or for any other reason) -- is whether he has a beard”.

The Gaon, Harav Chayim Kanievsky, shalita, writes (in his work, Orchos Yosher, ch. 5): “Targum Yonoson brings that, by doing this, one transgresses the prohibition of ‘A man shall not wear woman’s clothing.’ This means even if one trims it with scissors. So, too, writes the Chinuch, who also adds that one transgresses the prohibition of ‘You shall not go according to their statutes,’ and the Chofetz Chaim quotes this… Concerning the shaving machines prevalent today, the Chofetz Chaim has already written that, by using them, one transgresses the prohibition of ‘They shall not shave the corner of their beard.’”

For a comprehensive treatment of this subject, see: Sefer Hadras Ponim Zokon / by Rabbi Moshe Wiener / The Cutting and Growth of the Beard in Halachic Perspective /

Published with the Endorsements of the Leading Halachic Authorities of our Times / 1024 pages (in expanded third edition)



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Position Available During the month of Elul, a maggid (traveling preacher) came to

Beshenkovitz, where Reb Shmuel Munkes’ lived. Reb Shmuel was a beloved chasid of Rabbi Shneur Zalman, founder of Chabad Chasidism. Though known for his sharp wit and “chasidic pranks,” Reb Shmuel was no empty joker. He was a deep personality, one who could abide

no falsehood, and whose own ego was completely nullified to perform the will of his Creator.

The townspeople saw the maggid’s letter of introduction which referred to him as a great tzadik (righteous person), who traveled from town to town only to arouse and inspire Jews. Being G-d-fearing people, they immediately invited him to speak and inspire them to serve G-d better.

The maggid began his speech. Over and over again, he accused his audience of committing terrible sins. His entire speech was filled with accusations and descriptions of the terrible punishments awaiting them because their evil behavior had aroused G-d’s anger. Only if they would wholeheartedly repent would they possibly have a chance to be spared. The townspeople were utterly broken by the maggid’s harsh words, and they cried bitterly, fearing the awesome punishment.

After his speech, the maggid, satisfied with himself, retired to the room that the community had arranged for him.

A short while later, Reb Shmuel entered the maggid’s room. He carried with him a long knife and a stone with which to sharpen it. Reb Shmuel closed the door behind him and then bolted it. Without saying a word, Reb Shmuel began to sharpen his knife.

A few tense moments passed. Finally the maggid broke the silence and asked in astonishment, “Sir, could you please tell me what you are doing?”

Without glancing up from the knife he was sharpening, Reb Shmuel answered, “As the honorable, great maggid knows, we are very simple people in this town. Perhaps, it is because of our unintentional sins that we have never merited to have a great, righteous, G-d-fearing scholar in our midst.”

Not knowing what to make of this answer, the maggid replied, “Yes, that is true. Nevertheless, what does that have to do with sharpening the knife?”

Continued on page 31



SOUNDING THE SHOFARThe Baal Shem Tov explained the effect of the shofar by the following mashal: A king once decided to send his only son to a faraway land in order to benefit by broadening his experience. The prince set out from the royal palace loaded with gold and silver, but he frittered it all on the way to his distant destination and arrived there penniless. The local people, who had never heard of his father the king, laughed off his claims. Was this a prince?! Unable to bear the suffering any longer, the son decided to make the long trek homeward.

He finally arrived in his homeland, but he had been away for so long that he had even forgotten the local language. The poor tattered fellow tried motioning to the people around him that he was the son of their mighty king, but they mocked him and beat him.

Arriving at the palace gates, the son tried again but was ignored until, in utter despair, he cried aloud so that his father would hear him. The king recognized his son's voice, his love was aroused for him, and he came out to welcome him home.

Similarly, the King, Hashem, sends a neshama, his prince, down to this world to benefit by observing the Torah and fulfilling its mitzvos. However, when hankering after pleasures, the neshama loses all its wealth and arrives at a place where his Father, Hashem, is unknown. Moreover, the neshama forgets how things were Above, and in the long galus, even forgets its own 'language'. In desperation, it cries out by sounding the shofar, expressing regret for the past and determination for the future. This simple cry arouses Hashem's mercy: He shows his love for His only son and forgives him.

Reb Levi Yitzchok of Berditchev would tell the following mashal: A king once lost his way in the forest, until he met a man who directed him out of the forest and

MERKAZ ANASH

Lmaan Yishmeu - The Shabbos Table CompanionA project of Merkaz Anash

To receive the publication weekly, email: info@Merkaz Anash.com

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Rabbi Shimon Hellinger - Editor

Lma'an Yishme'u Shabbos Table Companion



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A project of Merkaz Anash 347.471.1770 www.MerkazAnash.com

back to his palace. He rewarded the stranger richly and appointed him as a senior minister. Years later, that minister acted rebelliously and was sentenced to death, but the king granted him one last wish. The minister asked that both he and the king put on the clothing they had worn long ago, when he had rescued the king from the forest. This reminded the king of his indebtedness to this man, and he revoked the sentence.

Similarly, we willingly accepted the Torah from the King, Hashem, when all the other nations refused the offer. But since that time, like the minister, we have been rebellious by doing aveiros, and are therefore fearful on Rosh Hashanah, the Day of Judgment. So we sound the shofar to remind Hashem of Mattan Torah, when we accepted the Torah and made Hashem our king, and we express our renewed eagerness to crown Him once again. This zechus stands by us: Hashem forgives our aveiros and inscribes us immediately for a good life.

Before Rosh Hashana l(1879) the Rebbe Maharash requested his meshareis to relay the following to the chassidim: "It is written that sounding the shofar is like the cry, 'Father, Father.' The main thing there is the cry."

That Rosh Hashanah, the entire village wept with remorse.

The Frierdiker Rebbe related: The Baal Shem Tov would usually be present for tekias shofar together with his talmidim. One year he requested one of them, the tzaddik Reb Yaakov Yosef of Polonnoye, to take his place there, while the Baal Shem Tov himself sounded the shofar with the simple folk and the children. Those unsophisticated people cried out to Hashem, "Father in Heaven, have rachmanus!" And that had the greatest effect of all.

DAVENING WITH FERVOROn Rosh Hashana the Rebbeim would daven with much fervor and tears, particularly the first mairiv which would extend for many hours. The Rebbe spoke of how every individual should take a lesson to some extent from the exceptional davening of the Rebbeim.



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MERKAZ ANASHA project of Merkaz Anash 347.471.1770 www.MerkazAnash.com

A visitor to the township of Lubavitch describes the first night of Rosh Hashanah: The day is ending and the large shul is already packed with chassidim, orchim, and hundreds of bochurim and their teachers who have gathered to daven maariv. Their faces all express arousal and awe, fearing judgment; all stand together as one, ready to accept this holy day. A few moments pass and the Rebbe arrives, his holy face aflame with merirus, an intense seriousness, but at the same time shining with an inner chayus and simcha. Two opposites appear there together.

Maariv is davened earnestly and with hislahavus; the tefillos soar aloft, piercing the heavens. As I push myself closer to the Rebbe to hear the tefilla of a tzaddik, the sound of passionate crying and deep sighing reaches my ears. There is not a word of the Rebbe's davening that is not soaked with a river of tears. Never in my life have I heard such soulful crying!

Maariv is over, but no one leaves. The chassidim stand close together and listen intently to every nuance of the Rebbe's tefilla. All eyes are focused on one point, making sure not to miss a moment. The Rebbe softly sings a niggun with dveikus, demanding and pleading, and as his heart bursts with tears, tears also course down the faces of many of the chassidim who are listening in silence – with teshuva from the depths of the heart. I think to myself, "If the only reason for the tefilla of the tzaddik is to arouse thousands of Yidden with regret and teshuvah, that is enough."

Late at night, when the Rebbe finishes davening and turns to bentch all those present with a good, sweet year, his face shines like a malach of Hashem, his eyes radiating light and hope. He passes through the crowd and wishes each person, Leshana tovah yikasev veseichaseim!

CONSIDER THIS! What is the difference between our connection to HaShem expressed in the two meshalim?

Why did the Rebbe Rashab experience both seriousness and simcha on Rosh Hashana? How is it possible?



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RABBI MOSHE GOURARIE

SHOFAR FOR A GOYIf I am on mivtza shofar and a goy asks me to blow for him. May I do so?

Chazal say that blowing shofar on Shabbos is a prohibition midrabanan.

The Shlulchan Aruch quotes a minhag to sound one long teruah at the conclusion of musaf¸ in order to confuse the Satan. The Rama quotes a different minhag to blow the full thirty tekios, and adds that after that one may not sound the shofar unnecessarily.

Some poskim1 explain that the Rama’s permission to blow thirty extra tekios is because their purpose is to serve as the obligatory tekios for whomever did not hear the first ones properly. However, the mechaber, who allows blowing to confuse the Satan, holds that sounding the shofar is fully permissible on Rosh HaShana, and prohibits it only on Shabbos and other Yomim Tovim.2

However, other poskim3 including the Alter Rebbe4, explain that there is no machlokes here. All agree that one may not sound the shofar unnecessarily, however, in order to confuse the Satan is a valid reason. Beyond that, blowing unnecessarily is forbidden and is a degradation of Yom Tov.

Although women are not obligated to hear shofar, it is nonetheless permissible to blow shofar exclusively for women, since they wish to fulfill this mitzvah. 5 Although the Ashkenazi poskim permit the women to recite the bracha, a man may not make the bracha for them.6

A child who can understand the significance of blowing shofar must hear the tekios.7 One may therefore blow shofar for them and recite the bracha8 (although they are not his children).9 Younger children are not obligated to hear the tekios, and one may therefore not blow for them alone.10 The children themselves (until bar mitzvah) may blow the shofar for play,11 since it is an education for the child on how to do the mitzvah.12

In summary: According to the Alter Rebbe it is forbidden to blow shofar for a goy or any other non-mitzvah purpose.

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REBBETZIN STERNARebbetzin Sterna was born to her parents Reb Yehuda Leib and Beila Segel. Reb Yehuda Leib was a prominent gevir in the city of Vitebsk, and was from the leading community members. On 12 Av 5520 (1760), she married the Alter Rebbe and lived in Vitebsk. Her husband’s holy ways were strange in her parents' eyes and they pressured her to demand a get, and when she refused they began to suffer greatly. She had great mesiras nefesh for her husband and he in return respected her greatly. After the Alter Rebbe passed away, she moved with her son the Mitteler Rebbe to Lubavitch and lived many long years.

One Friday evening after Rebbetzin Sterna refused to demand a get, her father drove her out of the house. Her husband the Alter Rebbe, was davening in the attic of her father’s storehouse, so she went there and waited for him in the hallway of the attic. It was winter time and it was freezing, but she did not want to disturb her husband. She stood there for a long time until her sister found her almost frostbite. Just then the Alter Rebbe finished davening and asked if there is what to make kidush on. She replied that she will go get something from her father’s house, to which the Alter Rebbe said that according to Torah that is prohibited. Instead, her sister offered to bring something from her house.

Once during the early years of his leadership, the Alter Rebbe looked out the window and saw many chassidim flocking to his home, from far and near. He fell to the ground and exclaimed, "What do they want from me? What do they see in me?" His wife Rebbetzin Sterna, who understood that it was her job to direct the development of things smoothly, walked in and said to him "Why do you think they are coming for you? It is only that you merited being by the Mezritcher Maggid, so they are coming to hear what you received". "If that is their will", said the Alter Rebbe, "I will fulfill their will, I will teach and teach more".



Community Links 718-778-7278 September 23, October 7 2012

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A MOMENT WITH THE REBBE

THE REBBE’S CHILDRENAfter decades of clandestine activities in Russia and surviving the horrors of its brutal regime, Reb Shlomo Matusof was sent to serve as a Shliach in Morocco.

At the first opportunity, which came in Succos 5715, he journeyed to the Rebbe. The Rebbe welcomed him warmly during his yechidus, and wanted to know the details of how his family was managing in a new country, with a foreign language and strange culture.

The Rebbe then asked Reb Shlomo if he has any pictures of the children. Reb Shlomo immediately took a picture out of his wallet, and placed it on the table. The Rebbe looked at the picture intently, and put it down. The Rebbe didn’t hand it back, and so the picture remained on the Rebbe’s table.

Two days later, Reb Shlomo accompanied Reb Binyomin Goredetzky on a visit to the Rebbe’s mother. As soon as Rebbetzin Chana saw Reb Shlomo, she exclaimed, “Oh, Reb Shlomo, you have such wonderful children!”

Apparently, the Rebbe, the father of all chassidim, had shared the picture with their grandmother…



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Reb Shmuel answered simply, “We were taught by our parents that before Rosh Hashana, one is supposed to pray at the graves of the righteous.”

Still unsure of what Reb Shmuel’s point was, the maggid asked, “That is correct. But why are you sharpening that knife?”

“Oh, that is very simple,” explained Reb Shmuel. “The nearest grave site of a righteous person is very far from our town. For some of us it is extremely troublesome and difficult to make such a long journey.”

With these additional words, the maggid began to feel uneasy. He started sweating and ventured, “But you still have not explained why you are sharpening your knife in this room!”

Reb Shmuel answered, “Quite simply, I am sharpening my knife here because the townspeople want a very righteous person buried in this town.”

Now the maggid had not even a shadow of a doubt as to what Reb Shmuel’s intentions seemed to be. The maggid stammered, “But I am not completely righteous. I have also done some small sins, such as ...”

Reb Shmuel dismissed the maggid’s revelation, saying, “Honored maggid, you are still a very righteous and learned person. As for the sins that you mentioned, I did not even know that they were transgressions.”

The maggid trembled and stuttered, “But I did some transgressions that were much more serious, such as ...”

Concerning this revelation, as well, Reb Shmuel shrugged, insisting, “But to us you are still a tzadik; for us, you are quite good enough.”

This strange dialogue continued for some time with the maggid, mentioning more and more severe transgressions and Reb Shmuel telling him, “But you are still acceptable to us, since you are far better than we are.”

Finally, the maggid admitted to some extremely serious transgressions and that he was not really the great righteous man that his letter of introduction and credentials claimed him to be. In essence, he was saying, “I am an impostor.”

Now, Reb Shmuel no longer played the simpleton. After putting away the knife, he began chastising the maggid for causing the Jews of the town so much pain and sorrow. After making sure the maggid fully understood how one is to talk to and treat another Jew, Reb Shmuel unbolted the door and let the maggid go on his way, much the wiser and more sensitive than before.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Source: Supplemented by Yerachmiel Tilles from //lchaimweekly.org (#986).Biographical note: Rabbi Shmuel Munkes (1834-1882)], an elder disciple of Rabbi Shneur Zalman of Chabad, was known for his fervent and creative Chasidic service. Stories abound of his sharp wit and “chasidic pranks”. He lived in Beshenkovitz and then in Kalisk (or the reverse?) in (or near?) the district of Polotz.



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