CONTENTS · 2013. 1. 21. · contribute any) taste. Rich matza, on the other hand, is made from a dough kneaded with wine, oil, honey [P’sachim 35a] (or other fruit juices [see

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4 | THE PLEASURE OF PREPARING FOR PESACHD’var Malchus / Likkutei Sichos Vol. 16, pg. 122-128

8 | A DAILY DOSE OF MOSHIACH & GEULAMoshiach

12 | SMALL MIRACLES: IT’S PURIM ALL YEARLONG!Science & Geula / Aryeh Gotfryd

16 | INNER REDEMPTION THROUGH THE INNERDIMENSION OF THE TORAH (CONT.)Insight / Boruch Merkur

18 | PURIM WITH THE ‘GADOL HA’DOR’ Shlichus / Rabbi Yaakov Shmuelevitz

23 | THE SENSE OF SMELLInsight / Rabbi Yosef Karasik

26 | INCREASING IN JOY THROUGHOUT ADARAdar

30 | SOMETIMES A SHLIACH HAS TO HAVECHUTZPAShlichus / Chanie Nussbaum

35 | WHY DIDN’T YOU TELL ME?!Story / P. Zarchi

37 | THEATER ON A DIFFERENT LEVEL Feature / H. Ben-Yishai

42 | EYEWITNESS TO A MIRACLEMiracle Story / Rabbi Levi Yitzchok Ginsburg

CONTENTS

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Concerning the commandment, “They shall eat...on thisnight...matzos” [Parshas Bo 12:8] – that on the night of thefifteenth of Nissan, while still in Egypt, the Jewish peoplewere required to eat matza – we find a wondrous thing. Forat first glance:

Regarding the commandment (in Parshas R’ei [16:3]) ofeating matzos that applies throughout the generations, theTorah says: “seven days you shall eat matzos, bread ofaffliction (lechem oni), because you left Egypt in haste.” Fromthis it is learned [Gemara P’sachim – see Footnote 3 inoriginal] that the matza must be specifically “bread ofaffliction,” not rich matza (matza ashira [i.e., matza whosedough is made with ingredients such as wine, oil, honey(P’sachim 35a), or fruit juice]). And since regarding thePesach celebrated in Egypt mentioned in our Torah portion[i.e., Parshas Bo] “bread of affliction” is not mentioned, theimplication is that the Jews could then fulfill the obligationof eating matza also with rich matza.

Accordingly it is understood that, although theobservance of Pesach throughout the generations requiresthat the matza must be specifically “bread of affliction,”regarding the redemption from Egypt itself there was alsothe possibility of using rich matza. However, this was thecase only before the Exodus (and as a preparation for it), notat the time of actually leaving Egypt (for then the Jews ate“bread of affliction” [see FN 6]).

2. The Pesach that was celebrated in Egypt is the sourceand root for the Pesach celebrated (and the matza eaten) infuture generations. It is, therefore, understood that theconcept mentioned above regarding the Pesach celebrated inEgypt (that as a preparation for the Exodus from Egypt,there was room for the possibility of rich matza) must be(represented) also in the Pesach celebrated throughout the

generations.It says in Mordechai [FN 7: End of P’sachim, discussing

the laws of the seider, citing Rabbeinu Meir; contrary to theruling of Rambam in Laws of Leaven and Matza, Ch. 8] that“in the time of the Holy Temple they would perform theentire seider after the meal and they would only eat matzosto fulfill the Mitzva after their bellies were full, etc.,” and “intheir days, they would eat rich matza for their meal” [ibid,end of the Tractate (119b)] (in order that the blessing ofHaMotzi (...Who Brings Forth Bread, etc.) said for the mealshould not be said upon a matza which would later – duringthe seider – be used to fulfill the Mitzva of Eating Matza).

In fact, there is a sort of semblance of this law that is alsofound in present times (although we conduct the seiderbefore the meal): The law is that on the Eve of Pesach(before the tenth hour of the day), although we may not eatmatza [see FN 10], it is, however, “permissible to eat richmatza” [Tur Shulchan Aruch, Orach Chaim 471:2; ShulchanAruch of the Alter Rebbe, ibid 471:4]. We may assert that thefact that Shulchan Aruch (Torah) literally permits, from theoutset, the eating of rich matza then (when we prepare forPesach and the Exodus from Egypt) indicates that on the Eveof Pesach the Torah gives room for the possibility of richmatza.

3. Regarding the directive of eating bread of affliction(mentioned above), the verse explains the reason for thedirective: “because you left Egypt in haste” (and ofconsequence, “the dough did not have time to rise” [Rashion this verse]).

And since “bread of affliction” excludes not only leaven[see FN 14] but also rich matza (as mentioned above), itfollows logically that “because you left Egypt in haste” is alsothe reason why we cannot fulfill our obligation with rich

THE PLEASURE

OF PREPARING

FOR PESACHLIKKUTEI S ICHOS VOL. 16, PG. 122-128

TRANSLATED BY BORUCH MERKUR

D’VAR MALCHUS

BEIS MOSHIACH - 19 Adar 57674

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matza.We must understand: How is “because you left Egypt in

haste” a reason for the fact that we do not fulfill ourobligation with rich matza?

4. From the same verse mentioned above (from itsbeginning), “Do not eat leaven with it; seven days shall youeat matzos with it (because you left Egypt in haste),” welearn that one can fulfill his obligation of eating matza onlywith [matza made of] “ingredients that ferment” [when theyare used to make matza ––Rashi ibid]. [FN 15: P’sachim 35a;Rambam ibid, 6:4; Shulchan Aruch of the Alter Rebbe OrachChaim section 453, beg.]

(The connection of “because you left Egypt in haste” tothis law and the manner by which it serves as a reason for itcan simply be expressed as follows:Since, regarding the Pesach observedin Egypt, the dough was such that itcould have become leaven and only onaccount of the “haste” “did [it] not havetime to rise,” therefore, also the matzathat we eat as a remembrance of theExodus from Egypt must be from“ingredients that ferment”; there mustbe due cause for this to be prevented.[FN 16: As it is said: “You shall guardthe matzos.” See Shulchan Aruch of theAlter Rebbe Orach Chaim section453:14; see later in the text as well asFN 20.] We must watch out to preventleavening, as a remembrance of theExodus of Egypt, remembering thecircumstance of, “you left Egypt inhaste.”)

Since regarding these two legalclassifications – a) rich matza and b)ingredients that don’t ferment – theTorah applies the same reason(“because you left Egypt in haste”), itis, therefore, understood that the lattertwo categories of matza, in general, have the same deficiencywith respect to using them to fulfill the obligation of eatingmatza.

On the other hand [there is a subtle distinction, asfollows]: The law of rich matza is first mentioned in thecontext of the Pesach celebrated throughout the generations[i.e., it did not apply to Pesach in Egypt] (as discussed abovein Section 1). However, also with regard to Pesach in Egyptthere was the law (in the general sense) that the matza of thenight of Pesach must be (made of such a dough that) “cancome to be fermented.” [FN 17: Wording of the Alter Rebbe,Shulchan Aruch 462:1, end. That is, not only does the grainneed to be of “ingredients that ferment” (for that is learnedfrom, “Do not eat leaven with it,” as mentioned above in the

text), but also the doough must be of the type that can cometo be fermented and that requires guarding, as it is explainedat length in the Pesach Hagada: With a Collection of Reasons,Customs, and Explanations (Kehos 5746-7), pg. 397 ff. (andthere the matter is elucidated).] This law is derived (in theYerushalmi [P’sachim 2:4]) from the verse, “You shall guardthe matzos” [FN 19: In our Torah portion [i.e., Parshas Bo]12:17. (I.e., they were commanded in that regard while stillin Egypt.)] – that we fulfill our obligation only with “matzathat requires guarding” [see FN 20]. Although regarding thePesach celebrated in Egypt the obligation to eat matza couldhave been fulfilled with rich matza, nevertheless, it had tohave been of the type that “requires guarding.” (Forexample, by mixing water into the fruit juice, which bringsthe dough to ferment. In fact, it speeds up the fermentations

process. [FN 21: See in this regard TurShulchan Aruch Orach Chaim 462:2;Shulchan Aruch of the Alter Rebbe OrachChaim 462:3.])

5. The explanation of all of this(according to the inner dimension ofthe matters discussed) will beunderstood through elaborating on thedistinction between “bread of affliction”and rich matza, in terms of Divineservice:

“Bread of affliction” is made from adough that is composed only of flourand water. Water has no (and does notcontribute any) taste. Rich matza, onthe other hand, is made from a doughkneaded with wine, oil, honey[P’sachim 35a] (or other fruit juices [seeFN 23]), ingredients which give flavorto the dough.

The significance with respect toDivine service: “Bread of affliction”signifies the service of receiving upononeself the yoke of Heaven (not on

account of “geshmak” [i.e., because it is perceived as being“tasty” or pleasurable]). Although one may have no rationalein his mind in matters pertaining to G-dliness, and (ofconsequence) no geshmak in them, nevertheless he serves G-d with obedience. Whereas, “rich matza” represents theservice spawned from reason and knowledge – the fact thatone perceives in his service of G-d a “taam” (a “taste” orreason), a geshmak.

When the service of a Jew is only done with obedience,lacking the “taam” of intellect and emotions, he is in a statewhereby, with respect to his intellect and emotions, there isroom for the possibility that he will not do it, a possibilityfor evil. It is only on account of the power of obedience thathe suppresses the evil (which is the Divine service known as

Although the matzaof Pesach must be

specifically “bread ofaffliction,” the Torahpermits eating riichmatza on the Eve of

Pesach (when weprepare for Pesach),indicating that the

Torah gives room forrthe possibility of rich

matza.

“iskafia,” suppression) and he serves G-d. However, whenthe service is done with reason and knowledge (in its mostcomplete expression), the intellect and emotions negate thepossibility to do the opposite of the Supernal Will; there isno evil (which defines the service called “is’hafcha,”transformation or sublimation).

And this is the connection with the two types of matza(rich matza and matza made from ingredients that don’tferment): In terms of the inner significance of the mattersdiscussed, one aspect is a result of the other. Namely, servicethat is in a manner of “rich matza” (in its most completeexpression) – stemming from the intellect and emotions –automatically negates the possibility of leaven and evil [seeFN 25] (like rich matza in the literal sense, which (ordinarily[i.e., when no water is mixed in, fruit juice (alone) will notcause fermentation (P’sachim 35b,beg.) – see FN 26]) cannot becomeleaven).

It is specifically (the Divine serviceof) “bread of affliction,” obedience, thatlends itself to the possibility of leavenand evil (“can come to be fermented”).However, the evil is suppressed; we donot permit the expansion of rising andleavening. This is accomplishedthrough [the Divine service of] “Youshall guard,” work and involvement[i.e., a hands-on involvement toprevent the expression of evil].

6. These two manners of Divineservice find expression, in a generalsense, also in the two generalmanifestations of redemption: theredemption from Egypt and the futureredemption.

Regarding the Exodus from Egypt itsays [B’Shalach 14:5], “for the nationfled” (haste), reason being that “the evilin the souls of the Jewish people was still in its strength”[Tanya Ch. 31; see FN 31]. Thus, we had to run away fromevil (“the defilement of Egypt” [ibid]) Indeed, this is theconcept of “bread of affliction,” the Divine service ofsuppression. Whereas, in the Future to Come it will be, “notin haste shall you go” [Yeshayahu 52:12], “the spirit ofdefilement I will remove from the land” [Zecharia 13:2],[symbolizing] a state of sublimation, “rich matza.”

And this is the explanation of how “because you leftEgypt in haste” is the reason why the matza of the night ofPesach cannot be rich matza (and not matza made ofingredients that do not ferment). Namely, since “you leftEgypt in haste,” being that the evil was still in its strength (asmentioned above), it demanded the service of obedienceand suppression, specifically “bread of affliction.”

7. The fact that we cannot fulfill our obligation onPesach with rich matza is not only because what itrepresents does not resemble the redemption from Egypt,which was in a manner of, “the nation flled” (obedience andsuppression, as mentioned above), but also on account ofthe fact that “bread of affliction” (and likewise, theredemption from Egypt) has an advantage over rich matza(and the redemption of the Future to Come):

Although in the case of sublimation (rich matza) the evilis entirely nullified, there is still an advantage insuppression. Namely, the fact that specifically this service isconnected with the toil of the person, battling withopposition and overpowering the evil.

In different terms: The concept of sublimation expresseshow the person becomes united with G-dliness, through the

fact that he is purified, to the extentthat his being does not permit anyroom for evil. Suppression, on theother hand, expresses nullification andsubmission to G-dliness – thatalthough with respect to the person’sintellect and emotion there is room forevil, he forces himself to do theopposite of what his being demandsand instead fulfills the Supernal Will.

This is one of the explanations ofthe fact that also in the futureredemption there will be theremembrance of the Exodus fromEgypt [FN 34: Mishna Brachos Ch. 1,end. And it is said, “As in the days ofyour departure from the land of Egypt,I will show him wonders” (Micha7:15), “As there was for the Jewishpeople on the day of their ascent fromthe land of Egypt” (Yeshayahu 11:16).],for the ultimate intent is that thereshould be both advantages. Namely,

even when a person has achieved sublimation – thecomplete purification of his being, to the extent that there isabsolutely no place for evil – there should also be theadvantage of suppression [see FN 35] (which is associatedwith the redemption from Egypt), the nullification of theperson, which is expressed in work and toil.

8. The Alter Rebbe explains in Torah Or [Shmos, beg.]that the fact that it says regarding the redemption fromEgypt, “I shall bring you up, also ascend” [FN 37: VaYigash46:4. And in Torah Or mentioned above: So too in ShmosCh. 3, verse 14, G-d told Moshe about the final redemption,etc.] – two elevations – comes to include a second ascent,which will occur with the future redemption.

It is, therefore, understood that (precisely as the conceptof the redemption from Egypt will be “mentioned” – it will


When the service of aJew is only done withobedience, lacking the“taam” of intellect and

emotions, he is in astate whereby, with

respect to his intellectand emotions, there isroom for the possibillitythat he will not do it, a

possibility for evil.

be efficacious – in the future redemption, so too in theconverse, also) with regard to the redemption from Egyptthere must be perceived and felt (the promise and speech[FN 38: which is considered an action (B’Reishis Rabba44:22, among others)] of the Holy One Blessed Be Hepertaining to the) the future redemption.

The explanation of the matter: How can one effect inhimself that also when the evil is in its strength (and evenafter breaking himself, the evil still remains in its strength(just like regarding the Exodus from Egypt, which had to be,“the nation fled”)) he should have the power to wage warwith the evil (and to be victorious over it)? It helps to havethe recognition and perception that ultimately, the service ofsuppression will lead to sublimation.

Thus, even before the onset of the redemption fromEgypt, there was the mention and proclamation concerningboth elevations: “I shall bring you up,also ascend,” [i.e., there was mentionof] also the future redemption.

9. The fact that we mention thefuture redemption in the context of theredemption from Egypt means not onlythat we proclaim a concept that will bein the future, but also that it is a sourceof strength to be translated into aperson’s Divine service in present times– that immediately in the beginning ofservice (the exile of Egypt) thereshould be a semblance of the futureredemption.

At first glance one can ask: Since weare still at the initial stages of theservice of G-d and the evil is still in itsstrength, how can there be (even) asemblance of the future redemption,which is characterized by sublimation(that there is no evil)?

The response: Although in the beginning of the serviceof G-d there is not the concept of nullification of (theexistence) of evil, for which reason the service is in a way ofwaging war and obedience (as mentioned above in Section5), the nullification and obedience must not be (only) in away of forcing. Rather, the nullification itself must beconnected with the person’s “beinng”; his intellect andemotions should also consent to the nullification andobedience. Then, one’s service of obedience is with ageshmak.

That is, the future redemption as it is expressed in theredemption from Egypt is not the service of intellect andemotions unto themselves (which would eventually lead tosublimation, as mentioned in Section 5), but an aspect of theservice of suppression (associated with the redemption fromEgypt) – that the service of obedience is with pleasure.

(Similarly, the concept of the redemption from Egypt,which will be mentioned in the Future to Come, is an aspectof the future redemption: The primary ascent of the future isthe purification of the person’s being (sublimation), but thepurification will not be measured and limited only to theamount of purification that he accomplishes (correspondingto his being), but surpassing the capacity of his being (theadvantage of nullification).)

10. This also explains why the matza that the Jews ate inEgypt (as a preparation to the Exodus from Egypt) couldhave been rich matza [see FN 39], but on the other hand, ithad to be “matza that requires guarding”:

In light of the integration of the future redemption withthe redemption from Egypt, there is the possibility for richmatza also while in Egypt. However, the fact that in Egyptthere can be a semblance of the future is only with regard to

the detail of “rich” – that the obedienceitself should be with a geshmak – butnot with regard to the concept of “itcannot ‘come to be fermented’”(sublimation); this cannot be when theevil is still in its strength.

11. This [point regarding richmatzos], however, is only applicablewhen we are still in Egypt, before theredemption. But departing from Egypt,after the redemption (so too withregard to the matza that we eat on thenight of Pesach, a remembrance of theExodus from Egypt), must bespecifically “bread of affliction.” [SeeFN 40.]

The explanation of the matter: TheExodus from Egypt accomplished thatthe Jews no longer were “the servants ofPharaoh” and they became “theservants of G-d.” That is, they were

then holding by accepting His kingship, may He be blessed,which precedes the obedience of fulfilling G-d’scommandants (as the Sages say, “One should first receiveupon himself the yoke of the kingship of Heaven andthereafter he should receive upon himself the yoke ofMitzvos [Mishna Brachos 2:2. See Mechilta Yisro 20:3among others]).

In this, a person mustn’t mix in the concept of his being,as the Sages say: the punishment of one who gestures beforethe king is the opposite of life [Chagiga 5b. See LikkuteiSichos Vol. 4 pg. 1050 and FN 13 there]. And therefore, inthis, there cannot be the “taam” and geshmak of rich matza,because receiving the kingship of the Holy One Blessed BeHe (becoming servants of G-d) is only through “bread ofaffliction,” absolute nullification.

(From the addresses of Acharon Shel Pesach and Shabbos Parshas Shmini 5726)


The nullification itselfmust be connected with

the person’s “being”;his intellect and

emotions shouuld alsoconsent to the

nullification andobedience. Then, one’sservice of obedience is

with a geshmmak.

19 ADAR I: THE EXILE IS PART (THE BEGINNING) OF THEASCENTThe purpose of the Exile is the spiritual elevation of theJewish People to a level higher than in the times of theBeis HaMikdash.

It is, therefore, understood that the descent into Exile isthe beginning and part of the ascent that follows.

(Likkutei Sichos, Vol. 5, p. 62)

19 ADAR II: THE ULTIMATE PERFECTION OF MOSHIACH“What is Moshiach’s name? The Sages say that his name isChivra D’Beis Rabbi (“Chivra” means “Metzora” (leper)––Rashi), as is said, ‘He has borne our sicknesses andendured our pains, yet, we deemed him stricken, smittenby G-d, and afflicted.’” (Sanhedrin 98b)

Metzora is the name of Moshiach in the time of Exile, andeven if he is the culmination of perfection from hisstandpoint, as is written, “Behold My servant shallprosper; he shall be exalted and uplifted, and he shall bevery lofty,” nevertheless, he personally suffers andendures the pain and affliction of the Exile.

(Shabbos Parshas Tazria-Metzora 5751)

20 ADAR I: WHEN THE DARKNESS OF THE EXILE DOUBLES –THE REVELATION OF THE REDEMPTION ALSO DOUBLESEven when the darkness of the Exile grows more intense,a Jew must not be affected by it – quite the contrary:

Knowing that the descent of the Exile is a descent for the

purpose of an ascent, one increases in his avoda withgreater fortitude and greater strength, and adds in thecandle of mitzva and the light of Torah in order to nullifyand transform the darkness of the Exile.

Furthermore, it is specifically the intensity of the descentof Exile that brings the greatest elevation. In fact, thegreater the darkness of the Exile, the greater the intensityof the elevation in the Future to Come, and when thedarkness is doubled, this shows that the light andrevelation of the Future to Come will also be doubled.

(Shabbos Parshas VaYeitzei 5742, bilti muga)

20 ADAR II: TZADDIKIM IN THE FUTURE WILL BE CALLEDHOLYOur Sages, of blessed memory, have said (Bava Basra75b): “In the future, they will say ‘Holy’ before thetzaddikim, in the way they say before G-d.”

And behold, it is known that all the revelations of theFuture depend upon our actions and our avodathroughout the time of Exile.

…the revelation of the Future, that “in thefuture…tzaddikim,” etc. (referring to all Jews, as iswritten, “and Your people are all righteous”) will come asa result of the avoda in the time of the Exile in thefulfillment of the command of “And you shall sanctifyyourselves and be holy” – sanctify yourself in what ispermissible to you. Even that which is permissible to you,optional matters, must be sanctified, as is written (Mishlei

MOSHIACH

A DAILY DOSE OFMOSHIACH & GEULA:19 ADAR - 25 ADAR

Selected daily pearls of wisdom from the Rebbe MH”Mon Moshiach and the Redemption.

COLLECTED AND ARRANGED BY RABBI P INCHAS MAMAN, SHLIACH, RISHON L’TZION, ERETZ YISROEL

TRANSLATED BY MICHOEL LEIB DOBRY


3:6), “Know Him in all your ways.”

(Seifer HaSichos 5751, Vol. 1, from p. 72)

21 ADAR I: TWO STAGES AND LEVELS IN THE FULFILLMENTOF MAN IN THE FUTURE TO COME (A)This world is a time of war between good and evil, “andone nation shall be stronger than the other” – sometimesthe good will prevail and sometimes the evil.

In the days of Moshiach, when the Jewish People willcomplete the war and they will purify the good from theevil, and the evil will be removed from the good and theyshall go out from the Exile, they will reach man’s level ofperfection as it was prior to the sin of the Tree ofKnowledge, when Israel will not be under the dominationof “the Tree of Good and Evil,” butthere is still [domination] of the evilforces in the world within the mixedmultitude.

(T’shuvos U’Biurim 11)

21 ADAR II: MOSHIACH AND THE TORAH“If a king will arise from the House ofDovid who is learned in Torah…andwill compel all Israel…andd fight thewars of G-d…” (Rambam, HilchosMelachim 11:4)

The task of Moshiach is therestoration of the laws of the Torah infull measure. The test to verify this isderived from the matter itself, inthree details:

Learned in Torah – he is personallydevoted and dedicated to Torah andits fulfillment. Compel all Israel – heachieves this level of perfectionamong the entire Jewish People.Fights the wars of G-d – he removesall barriers to the fulfillment of theTorah placed by the nations of the world, such that “theywill be available for Torah and its wisdom, and they willhave neither oppressor nor abolisher.”


22 ADAR I: TWO STAGES AND LEVELS IN THE FULFILLMENTOF MAN IN THE FUTURE TO COME (B)This is in addition to the World of Resurrection, when thespirit of impurity will be removed from the earth andthere will be neither sin nor death in the world, for G-dwill slaughter the evil inclination (Sukka 52), the angel ofdeath. Then there will be the ultimate perfection of man– not only according to the degree of his avoda and itscompensation, but [also] what he receives as a gift from

Above: “tzaddikim dwell with their crowns upon theirheads, taking pleasure from the radiance of the Sh’china”(Brachos 17). After man reaches his ultimate level ofperfection, he receives the highest reward, inconceivableto us.

Furthermore, this reward is received below, specifically asoul within a body, for then there will be the ultimateperfection of the purpose for which the world wascreation from the outset: to be a dwelling place for Him inthe lower realms.

(T’shuvos U’Biurim 11)

22 ADAR II: MOSHIACH WILL CORRECT THE WHOLE WORLDAND BRING THEM TO SERVE G-D TOGETHER

In addition to the perfection ofMoshiach himself, “Behold Myservant shall prosper; he shall beexalted and uplifted, and he shall bevery lofty,” Moshiach will “correct thewhole world to serve G-d together,”as is said, “For then I shall turn untothe nations, etc., to call all of them bythe Name of G-d,” at the True andComplete Redemption, immediately,mamash.

(Likkutei Sichos, Parshas Balak 5751)

23 ADAR I: WE NEED SELF-SACRIFICETO BRING MOSHIACHThere is a recently reprinted letter ofthe “Minchas Eliezer,” where hewrites explicitly and unambiguouslythat we need self-sacrifice forMoshiach Tzidkeinu to come, andthis self-sacrifice is derived from theself-sacrifice for the three mattersregarding which it is said, “Be killedand do not transgress.”

(Shabbos Parshas Mikeitz 5744)

23 ADAR II: EVERYTHING DEPENDS UPON USThe obligation has been placed upon our generation tocomplete the elevation process of the Heels of Moshiachand to continue drawing the revelation of Moshiachbelow into this physical world.

Even with a brief contemplation on these matters, itshould grip a person with fear and trembling that all theawesome matters mentioned in the words of the Sages, ofblessed memory, on the subject of Moshiach and therevelation that will be then, all depend upon our avoda.


It should grip aperson with fear andtrembling that all the

awesome mattersmentioned in the

words of the Sages, ofblessed memory, on

the subject ofMoshiach and the

revelation that will bethen, alll depend upon

our avoda.


24 ADAR I: THERE WILL BE ACONTINUATION IN THE REDEMPTIONTO WHAT WAS DECIDED IN THESETIMESEven after Moshiach comes, there willremain a continuation from the Torahand Divine service (and the goodresolutions) in the time of the Exile,as is known in the explanations of thesaying of our Sages, of blessedmemory (P’sachim 50a), “Fortunate ishe who comes here and his learningis in his hand.” The preparation andtool for the revelations and the avodain Gan Eden, and subsequently in theRedemption, is through, “his learning is in his hand,” themajority of which is connected with the time and place ofthe Exile. Thus, we take the Torah into Gan Eden and theFuture to Come (even though Gan Eden and certainly theRedemption are the opposite of the Exile).

Similarly, we find regarding the overall service in thesetimes: “this ultimate perfection of the days of Moshiachand the Resurrection of the Dead, etc., depends upon ouractions and avoda throughout the Exile” (Tanya, beg. ofChapter 37).

(Shabbos Parshas D’varim 5751)

24 ADAR II: USING CHUTZPA IN HOLINESS“On the Heels of Moshiach, chutzpa will increase” (Sota,end of Chapter 9).

This “chutzpa” should be used for the side of good, torequest and claim from G-d, to the point of the greatest“chutzpa” and demand that Moshiach Tzidkeinu shouldcome in actual deed. Surely G-d will be satisfied by thisclaim and demand, and in fact, He will fulfill it.

(Adar Sheni 27, 5746)

25 ADAR I: AN “INSINCERE” STUDENT CAN NOT ENTER THEBEIS MIDRASHThe Gemara relates (Brachos 28a) that on the day that

Rabbi Eliezer ben Azarya became thenasi, they removed the guard at theentrance and gave permission to thestudents to enter, for Rabban Gamlielhad proclaimed and said that anystudent who was insincere (literally,whose inside was not as his outside)could not enter the beis midrash, andon that day, many benches wereadded (four hundred or sevenhundred).

Rabban Gamliel’s order of conductresembled the Future to Come, when“I will make pass the spirit ofimpurity from the earth,” “no

insincere student can enter the beis midrash,” for fromthe aspect of the level of holiness in the Future to Come,there is no room for a concept to the contrary (accordingto Rabbi Shammai’s conduct of “self-appraisal”).

(Shabbos Parshas Shmos 5752)

25 ADAR II – BIRTHDAY OF THE REBBETZIN CHAYA MUSHKA:IN THE MERIT OF THE RIGHTEOUS WOMEN IN THATGENERATIONIn relation to the Future Redemption, it is said, “As in thedays of your going out of Egypt, I will show youwonders,” i.e., this Redemption will be in the merit of therighteous women of the generation, as in the sayings ofthe Sages, of blessed memory (Midrash Zuta Rut): “Thegenerations are only redeemed in the reward of therighteous women of the generation,” and particularlyaccording to what is explained in the writings of theArizal – that the generation of the Future Redemption isa reincarnation of the generation that went out fromEgypt.

Accordingly, the righteous women of our generation, inwhose merit we shall be redeemed, are the righteouswomen in whose merit we were redeemed from Egypt.

(Parshas Bo, Parshas B’Shalach 5752)


The righteous womenof our generation, inwhose merit we shallbe redeemed, are therighteous women iin

whose merit we wereredeemed from Egypt.

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PART I: SERENDIPITY“Wow. To bump into you now after

all these years, just when I wasthinking of you!”

“Meanwhile, quite independently,another scientist had just discoveredthe same thing, half way round theworld.”

“And after all that, where did thewaste happen to land when Haman’sdaughter dumped it out the window?On her father’s head, of course!”

Why do things like this happen?They seem too fluky to be accidental.Yet there is no apparent cause. Somepeople call it luck. Some call it Divineprovidence. Perhaps science has anexplanation.

For example, take the first case –just as you think about someone, theycall. What are the possibilities? Let’spropose three: (a) absolute

randomness, no cause; (b) G-d did it;(c) Natural causes, e.g., maybe oneperson’s energy field preceded him,making an impression on the firstperson’s consciousness.

Let’s take a closer look at thesethree options: (a) On the surface atleast, the dumb luck argument makessome sense, (assuming of course thatsomething that’s dumb can be smart).Let’s say every person has some 300friends and acquaintances they couldbump into. There are only so manyplaces to go and everybody’s goingsomewhere sometime, and having hadthings in common in the past, youmight wind up with a similar travelitinerary once in a while and.. Bingo! achance occurrence that looksmeaningful.

(b) The Hand of G-d argumentmakes sense too. Two friends who losttouch, little nobodies in a big world of

billions reunite in a faraway place, andjust when one was thinking of theother? Who could have organized thatexcept for a Being with control of allthe details and a bit of a sense ofhumor to boot?

(c) The aura argument has somemerit too. There are a host of relatedphenomena, Kirillian photographs,mind over matter experiments,thought transference, remote viewing.All these fringe phenomena seem tohave something to them and now evena well-grounded theoretical framework(See the book, Zero Point Field byLynne McTaggart) to make sense of itall.

While they all make sense, eachtype of argument has its downside.

(a) Since dumb luck really isdumb, it can’t do anything exceptdescribe the range of possibilities thathave been created by something else –a something else that is anything butdumb – a creative entity that generatedthe possibilities that the mathematicsof randomness merely describes.

Once the possibilities are on thetable, chance only measures thelikelihood of the outcomes. But as forthe details of what exactly happens towhom when? Chance has nothing todo with that. Moreover, there isabsolutely nothing in statistics or

SCIENCE & GEULA

Surely the Divine providence we do detect isbut a pale glimmer of the immense and diverseDivine proovidence we don’t. Like the hundredsof radio waves in which we are invisiblybathed, we are immersedd in a sea of Divineprovidence without even knowing it!

SMALL MIRACLES:IT’S PURIM ALL

YEAR LONG!BY ARYEH GOTFRYD, PH.D.


probability to deny the very realpossibility of some intelligent agentoperating on individual events,manipulating details while leavingoverall patterns unaffected.

So the dumb luck argument is noexplanation at all. It is as unscientificas it is unsatisfying, because for thescientist, the very existence of aphenomenon – in our case theserendipitous meeting of friends – isproof of some cause that could explainit. “Caused by chance” is not onlyunscientific, it is an oxymoron.

(b) On the other hand, to saysimply that G-d did it, an answer thatby definition will apply to pretty mucheverything, does not tellyou much about what isgoing on or why. This isone of the things that bugsthe anti-intelligent-designlobby (I always wonderwhere I should put thehyphen… anti-intelligent?or anti-design?). Theirconcern is that ascribingall cause to Heaven leavesus with nothing more tounderstand. As such, theyclaim, the “G-d did it”argument has nothing todo with science.

They could have beenright except for a fewsmall points. (i) Cause-and-effect reasoning leads inexorably to thenecessity of a First Being, therefore the“G-d did it” argument has everything todo with science; (ii) Analyzing thepositive and negative properties of thatFirst Being in a philosophical manneryields a treasure trove of informationabout man and nature and how theydo indeed work; (iii) The Torah tells ushow to look at coincidences, namely,as messages from the Creator tosuggest how we can improve our ways.

(c) The scientific approach has itsdisadvantage, too. As important andinteresting as it is to understand themechanics of natural and socialinteractions, it leaves a big hole in our

picture of what’s going on: Theexplanation. Science adds level uponlevel to our descriptions of things buttakes us no further to understand thepurpose of things.

In our first example above, why didone friend sense the other before theymet? It wasn’t because of the aura, itwas by means of it. Why did theyhappen to meet just there and then?Science will never know. Why is justnot a scientific question. Even if wewere to trace each friend’s path in lifeall the way back to birth, we wouldnot be able to figure out the reason,only how it came about.

Our last example above, the

daughter dump on Haman’s head, iseven more poignant. This was butone in a long chain of low probabilityevents that had all combined for aunified purpose: To save the Jews in amost beautiful way. We see Divinejustice, both punitive and rewarding,in full regalia and glorious detail,despite no hint of any supernaturalevent, nor even passing mention ofG-d’s name.

Consider: A bona fide miracle ofBiblical proportions without evenrippling the fabric of nature. If that’swhat happened during Purim, what’sgoing on today? Surely the Divineprovidence we do detect is but a pale

glimmer of the immense and diverseDivine providence we don’t. Like thehundreds of radio waves in which weare invisibly bathed, we are immersedin a sea of Divine providence withouteven knowing it!

Divine Providence: Chanceprocesses conceal it, the Hand of G-ddispenses it, and the details of how itall works inspires us. But at the end ofthe day, it’s Divine providenceoperating constantly, and that gives usenough joy to make it Purim all yearlong.

PART II: CHUMASH, MEGILLA,AND IGROS KODESH.

The Sages teach that inthe Days of Moshiach, allthe Prophets andWritings of Tanach willbe nullified except for theScroll of Esther. Why isthe Megilla so special?Chassidus explains thatthe common factorbetween Moshiach andPurim is atzmus, the veryessence of G-d. Moshiachhas a soul of that level,and the Purim miracleexpresses G-dliness atthat level as well.

It sounds veryfuturistic and theoretical,

but the fact is that small-scale Purim-like miracles are alreadyhappening daily, and by the thousand.Whenever someone needs the Rebbe’sadvice or assistance in any matter, be itspiritual or physical, the Rebbe isavailable to respond, even more thanbefore.

What strikes me as mostPurimesque about corresponding withthe Rebbe is that little momentbetween reading the Rebbe your letter,and reading the Rebbe’s reply. Themoment I am referring to is themoment you open the book.

Imagine. Fifty years ago, someonewrote to the Rebbe about something.Then the Rebbe wrote him back. A

copy of the letter was put on file. Thensome twenty years ago, the Rebbechose some thousands of theseresponses to publish in dozens ofvolumes, Igros Kodesh. You buy thesevolumes and they sit on the shelf.

Now it’s you that has a problem.You know the Rebbe is here, aware,attentive, and helpful as before eventhough you cannot see him. Youprepare yourself spiritually andemotionally for this moment ofconnection. You write him a letter,confident that he sees and understandsexactly what’s going on with you.Perhaps you picture yourself before theRebbe, handing him your note. Maybeyou read it to him out loud. You takeyour letter and approach thebookshelf, hopeful that you will merita reply, some clarity, a blessing.

Which volume should I pick? Doesit really matter? You know it doesn’t,that there is something much biggerthan you going on and all you reallyneed to do is empty yourself of ego.Just don’t get in the way; be a channelfor Divine blessings. You take a volumeand hold it in your hands.

Who will push my fingers to theright place? How do I know theRebbe’s letter is really for me in mysituation? Will he answer me? Whatwill I do if he doesn’t? Does no answermean don’t do it? Or do as you see fit?What about my mashpia? Should heinterpret it for me? Do I read all theletters, even those that start or endpages earlier or later? And how muchis relevant? Just what relates to myquestion? Or other things too?

What’s really going on when youopen the book? HaKadosh Baruch Huis guiding you, not to the inch, not thecentimeter, but to the millimeter! Heknows what’s on your mind and he hasprepared for this moment decades ago.The letter is waiting for it’s next readerand it’s author knows what he wants totell you.

We believe that the letter we‘receive’ in this way is the Rebbe’sanswer to us personally, even though

the Rebbe is not physically before us,and he did not tell us which volume tochoose, nor to which page number weshould turn. And most remarkably theletter is not even addressed to us.

The key notion for a Chassid isthis: The Rebbe will find a way toanswer. He will not forsake hisChassidim. Whatever his methods areis his business. If he needs to ‘employ’Hashem to make it work, so be it. Weknow that a Rebbe has ‘keys’ to health,success, fertility, and so on. Why notthe key to specific Divine providenceas well?

All of these functions are reallyHashem’s. But the tzaddik is trusted byHashem yet serves the people, so hehas access to Hashem’s treasury ofblessing and Divine power, helping usthe best he can.

As strange as it all seems, it’s not anew idea. We read in Parshas Tetzavehabout the Urim v’Tumim, the responsesencoded by the High Priest’sbreastplate. Our Sages explain that theletters on its jewels would light upthereby spelling out advice regardingissues of national security and justice.As one Chassidishe Rav put it, the IgrosKodesh is our Urim v’Tumim.

To give but one example, aboutseven years ago, I had just finishedgiving a Tanya class for a few students,and one of them asked me if I couldhelp him write to the Rebbe. He wrotehis heartfelt concerns, chose a volumeof Igros Kodesh, inserted it randomlywithin and then asked me to translatethe Rebbe’s response into English.

The Rebbe’s letter took me aback.He wrote to the effect that “Regardingthe proposed sale of shares which youpossess. As this would involve a loss, itwould be better to wait until the shareprice goes up and then sell so youcould make a profit.”

As I was reading the letter to mystudent, I had no reason to expect anyinstruction to me from the Rebbe, butthis was unmistakable. For as ithappened, in my entire life up to thatpoint, this was the one and only day

that I owned stock. Not only that, Ihad already given the order to sell thatvery day and the sale was to beeffected first thing in the morning.

The story was that I had written abook called Living in the Age ofMoshiach (available at Merkaz Stam)and had found a donor to pay thecosts of publication. Stocks weredonated to a charitable organization forthe purpose and I had ordered themliquidated to use the proceeds asplanned. The Rebbe’s instruction cameas a complete surprise.

I asked my student, “Do you ownany stock?”

“No,” came the answer.

“Are you planning to sell anyproperties or assets?”

“No, Aryeh. That part of theRebbe’s answer had nothing to do withme. If it suits you, get used to it!”

I called the donor right away, eventhough it was getting late and said, “Iwant you to call your broker rightaway and stop the sale of the shares.”

“Why?” came the bewilderedresponse.

“The Rebbe said so.” I said simply,knowing the donor to be a staunchbeliever.

“Okay.”

That very day, the donated stocksof Eriksson shot up about 15% due toa telecommunications deal of somesort that they had made, whichinstantly earned the project $2,000,enough to include the color photosection in the middle of the book thatwe were previously planning to foregodue to limited funds.

I guess the Rebbe wanted not onlythe words, but the pictures, too. Itunderscores the fact that the Rebbe’sKabbalas P’nei Moshiach Campaign isnot only about ideas, it’s about theman that embodies them, too.

Yechi Adoneinu Moreinu V’RabbeinuMelech HaMoshiach L’olam Va’ed!

www.tekiyah.com/gotfryd


B”H 16th of Adar, 5767

MO’OS CHITIMTo All Anash and Temimim wha

Sholom U'vrocho!

Throughout the years, during the Rebbe's Purim Farbrengen ("Thirty days before the Chag(Pesach)"), the Rebbe would customarily remind and urge everyone concerning the importance ofcontributing Tzedakah for "Mo’os Chitim."

It is well known that "Kupas Rabbeinu" endeavors to continue implementing all of the holyprojects and activities which the Rebbe has established. Amongst these activities is the Rebbe'spractice to extend financial aid to those families in need of their various Pesach necessities.

Accordingly, we are at this time urging and requesting each and every Anash memberand Tomim uhjha to coontribute generously to "Kupas Rabbeinu," in order to enable theadministration to provide for these families and thus afford them with the opportunityto celebrate Pesach with contentment and joy.

Reegarding this Mitzvah it is stated: "Whoever increases (in giving) is praiseworthy."

Unfortunately, the amount of families in need of this financial assistance is more thangenerally assumed. As such,, the more generous your contribution to "Kupas Rabbeinu,"the greater the number of families receiviing assistance will be.

And since, with regard to all Mitzvahs we are instructed to act with Simcha and zest, it is all themore pertinent with regard to the aforementioned, as it is of paramount importance that the fundsbe received and distributed as soon as possible.

In the merit of Tzedakah which hastens the Geula, may we merit the true Geula Shlaimah, withthe revelation of Melech HaMashiach - The Rebbe Nasi Doreinu, immediately, Mamash.

Chag HaPesach Kosher V'Sameach

Vaad Kupas Rabbeinu

P.S. 1) The traditional "Magvis Yud Shevat, Purim" can also be sent at this time, as well as all other Magvios.

2) All funds should be sent to the following address only; Donations are tax deductible In Eretz haKodesh:

KUPAS RABBEINU KEREN KUPAS ADMU"R P.O. Box 288 P.O. Box 1247BROOKLYN, N.Y. 11225 KIRYAT MALACHI – ISRAEL

Kupas RabbeinuLubavitch

(718) 756-3337 ^ P.O.B. 288 Brook lyn, New York 11225 ^ (718) 467-2500

eup, rchbu,j, bahtu, f"e tsnu"r nkl vnahj


[Continued from issue 591]

CHASSIDUS IS THE YECHIDA, THE ESSENCEAs opposed to representing a distinct dimension of the

Torah, Chassidus, the essence of the Torah, having no form ofits own, is expressed through the four dimensions of theTorah and adds vitality and insight to them. The underlyingprinciple operating here is described in On the Essence ofChassidus as follows: “As a result of the revelation of theessence, all the lower levels are elevated.”

In the same manner, the essence of the soul (Yechida)channels life into the four lower aspects of the soul(NaRaNaCH):

The level of Yechida, being that it is an essence, does not negatethe four lower aspects of the soul. On the contrary, it is theessence of all individual levels. (For this is one of the distinctionbetween “revelation” and “essence.” Namely, “revelation” issomething particular. Therefore, those things that are not arevelation (of it [i.e., the particular revelation] – they are notit, and being that it is revealed and expressed), it negates them[i.e., all other expressions], which is not the case with regard toan “essence”; it is the essence of every single thing [i.e., every

particular expression, and certainly not a contradiction to itsexistence]). Therefore, one of the principle emphases ofChassidus is the unification of the particular expressions withthe essence [from which they derive].

Chassidus shows how all the particular forms of expression –the four aspects of the soul, the four dimensions of Torah(Pardes), the particular effects of Chassidus, the four lowerworlds, etc. – are bound with the Yechida, the essence. (Thisis discussed and exemplified at length in On the Essence ofChassidus, but is beyond the scope of this series.) In so doing,the essence itself is revealed in the particular form.

On this basis, the Rebbe explains how the qualitiesmentioned above stem from the essential point of Chassidus:

All the innovations ascribed to Chassidus – in Torah (includingbringing its Mystical dimension to be revealed4), in the Divineservice of man (conduct that is beyond the letter of the law andchanging the nature of one’s character traits,5 in the world atlarge (arousal from a state of faint6) – are not innovations thatoccur independently. Rather, Chassidus is a new vitality,essential vitality from the aspect of Yechida, and when this newvitality of Chassidus was drawn into the world...all aspects ofthe world began to live with a new vitality, an essential vitality,and of consequence, many new manifestations resulted.

Thus, the abstract, elusive quality of Chassidus has verypractical implications, rejuvenating and revolutionizing everyarea through which it finds expression.

THE ULTIMATE WEAPONAGAINST THE EVIL INCLINATION

For our purposes, in the discussion of how Chassidus isparticularly suited to arm the Warrior with the ultimate

INSIGHT

What exactly is Chassidus and howis it specifically geared towardsrefining – and even transforming –the Animal Soul? * Part 4 in theseries Warrior Within.

INNER REDEMPTIONTHROUGH THE INNER

DIMENSION OFTHE TORAH

BY BORUCH MERKUR

weapon against his Evil Inclination, it is now clear howChassidus, the essence of the Torah, achieves this goal, for theimpact of the essence is most pronounced specifically in thelowest form of expression:

According to the principle that “their beginning is wedgedspecially in their end,”7 to whatever extent Chassidus is drawndown to lower levels – to the extent that it transforms thenature of the Animal Soul (the “outside” that exists within aperson, and even lower, refining one’s portion in the world, the“outside” that is external to the person) – this expresses to agreater degree its essential quality.

Actually, all dimensions of the Torah have this effect ofrefining, but it is most prominent in Chassidus, as thefollowing passage explains in detail:

Just as the aspect of Infinite that exists in Chassidus is in ageneral manner in all the dimensions of the Torah (as above,Section 3), so too with regard to the manifestation of theInfinite through its being channeled downward to the ultimatelow, transforming it too and making it a vessel for G-dliness –this principle applies also to Torah in general (though theconcept is primarily apparent in Chassidus).

Thus, our Sages say, “I have created the Evil Inclination; I havecreated for it Torah, [to be for it as] spices.”8 For at first glance,this is extremely puzzling: Of all the worlds, this world is thelowest, there is none lower than it.”9 And in this world itself,the Evil Inclination, [of which it is said] “The Holy One BlessedBe He regrets having created it.”10 And since even the higherworlds are of no consequence compared to Torah...how muchmore so then, at first glance, is there no basis for saying thatthe creation of Torah is in order to be spices for the EvilInclination?

But according to the above explanation it is understood: Theessence of Torah, which is united with the essence of G-d, mayHe be blessed, finds expression specifically in the fact that it isspices for the Evil Inclination, being that the power to spice theEvil Inclination and transform it to good11 is derivedspecifically from the essence of G-d, may He be blessed.

The explanation of this is that all revelations, even the mostlofty, being that they are restricted to the boundary of light andrevelation, then the existence of evil – the opposite of light –opposes them. Of consequence, they don’t have the power totransform it to good (except to battle it, until it is utterlydestroyed). Only the essence of G-d, may He be blessed, whichis perfect in its simplicity in the ultimate sense, negating allforms, and also to which there is no concept of opposition to it– of consequence, it has the power to change it and transformit to good.

It is true that it is no small mission the Warrior is chargedwith in battling and transforming the Evil Inclination. Theadvent of Chassidus, the ability to channel the very essence ofthe omnipotent G-d to even the lowest possible levels,including and especially the Evil Inclination, was therefore,

vital in enabling us to succeed in this challenge.

NOTES:

4 Footnote 40 in the original: for only with respect to the naturalorder (Seider Hishtalshelus) of the Torah is there this limitation –that the Torah’s dimensions of Literal, Allusion, Homily should berevealed, whereas the Mystical dimension remains concealed.However, with respect to the essential nature of Torah, the level ofYechida, there is no distinction between its Mystical dimension andthe other dimensions; also the Mystical dimension is able to berevealed.

5 Footnote 41 in the original: with respect to the four lower aspectsof the soul (NaRaNaCH), the person maintains a sense of his ownexistence, which, however, is devoted to serving his Creator.Nevertheless, since he maintains a sense of self, the intent of hisservice is: 1) for the sake of revelations [i.e., reward] (which ingeneral is conduct according to the letter of the law, as explained inthe discourse “Pada V’Shalom,” s’if 376, mentioned above) ... 2) notin order to change the nature of his character traits; it is, rather, justthat he reserves his character traits for the service of G-d and etc.Whereas, with respect to the Yechida, he has utterly nullified anysense of self. Thus, 1) there is nothing he wishes in return for hisservice – conduct beyond the letter of the law; 2) also the nature ofhis character traits are transformed (from Severity to Kindness andfrom Kindness to Severity and etc. [as required of the person to serveG-d properly]).

6 For being in a faint only relates to the revealed [aspects of thesoul], not the essence of the soul, the aspect of Yechida, for whichreason it can be revived.

7 Seifer Yetzira 1:7

8 Kiddushin 30b

9 Tanya Ch. 36, beg.

10 Sukka 52b

11 Footnote 114 in the original: According to what is writteninside the text, the phrase, ““I have created the Evil Inclination; Ihave created for it Torah, [to be for it as] spices,” is understood.For at first glance, one would suppose that the Evil Inclinationshould be nullified (which is indeed also accomplished throughthe Torah, as our Sages say (Kiddushin ibid), “draw it to the studyhall – if it is a stone it will ddissolve, if it is iron it will explode”).Whereas, spices do not destroy the dish. Rather, on the contrary,they enhance it and make it tasty.

Regarding the need to destroy it – this applies when “this lowlifemet up with you – [meaning] the Evil Inclination incites you.”However, the essence of the Evil Inclination, which is the power ofdesire in its essence [i.e., prior to it being attached to any specificobject] (see Likkutei Torah Chukas 56d, Rosh HaShana 61d), needsto be spiced and transformed to good, as inside the text.

And that is why they said, “I have created for it Torah, [to be for itas] spices,” for “I have created…spices” refers to the essence of theTorah, which is the purpose for which it was created [i.e., to spiceand transform the Evil Inclination so that it can be utilized forgood]. Indeed, the essence of Torah is expressed (not inannihilating the Evil Inclination, but) in transforming it to good, asdiscussed above inside.



A few years ago Beit Shaan wasblitzed with Mivtza Mezuza. EveryMotzaei Shabbos, ten T’mimim fromTomchei T’mimim of MigdalHaEmek volunteered to come toBeit Shaan. They split up into pairsand went from house to house and(literally) from door to door takingmezuzos to be checked. They wouldreturn them the following weekafter they were checked, voluntarily,by Rabbi Zecharia Guri of Taanach.

When they would finish theirwork, at about ten in the evening,the bachurim would come back tomy house for Melaveh Malka at theconclusion of which they returnedto yeshiva in Migdal HaEmek.

On one occasion, at one of thosemeals which took place beforePurim that year, I told theT’mimim, “Ten T’mimim are sittingaround the table. Going around the

table, I request that each of youtake a turn and say a brief thought,just two or three sentences, from asicha or maamer of the Rebbe aboutPurim.”

They did so. Each one took aturn and said a Chassidishe ideathat no one had said before him.We all heard a summary of teninyanim of Purim.

A RABBI WHO OPPOSEDTHE REBBE AND MIVTZAIM

Why did I ask them to do this?The answer is more interesting thanthe question.

Not too many years ago, therelived in B’nei Brak a certain roshyeshiva who, for reasons unknown,regularly opposed Chassidus ingeneral and Chabad in particular.He even dared to publicly protestagainst the Rebbe’s holy campaigns.

He opposed the Lag B’Omer paradesand he expressed himself in termsthat are not appropriate in theworld of Torah and Judaism.

What was especially disturbingabout all this was that this roshyeshiva was admired by a certainbroad segment of the public andthere were (and are) many whorefer to him as a “gadol,” “gadolha’dor,” etc. He publicly addressedpolitical issues and his perspectiveand words were quoted in themedia and were discussed anddebated in Eretz Yisroel and theworld over.

The Rebbe referred to what thisrosh yeshiva said in a few sichos.One time (Erev Shavuos 5740) theRebbe wondered how “a son ofAvrohom, Yitzchok, and Yaakovcould speak that way” against LagB’Omer parades. The Rebbe said

SHLICHUS

PURIM WITH THE‘GADOL HA’DOR’

Part 6 in the series “Stories from the Chabad House”BY RABBI YAAKOV SHMUELEVITZ, MENAHEL OF THE CHABAD HOUSE IN BEIT SHAAN

As I drank on Purim and while fulfilling “add’lo yada,” I was reminded of the Chazal, “thedescendeents of Haman learned Torah in B’neiBrak,” and of two stories that happened in BeitShaan and B’nei Brak in connection withPurim and in connection with Torah study,which “they fulfilled and acceptedd.”

that the only explanation is that heprayed with pasul t’fillin.

On another occasion (ShabbosParshas Tzav 5750) the Rebbe sadlyprotested the rosh yeshiva’s callingnon-observant Jews “those who eatrabbits.” The Rebbe said that everyJew is “this nation I formed for Me,My praise they will say.”

During this period of time theChassidic and Misnagdicnewspapers in Eretz Yisroel debatedand discussed the rosh yeshiva’sopposition to Chassidus, Chabad,and the Rebbe, and this wasthe talk of the day.

A SPECIAL HOBBYIt was at this time that I

developed a special hobby.Whenever I drove, I tried totake hitchhikers whoneeded a ride in thedirection I was going.Occasionally I tookbachurim or men whobelonged to that group thatpledged allegiance to thatrosh yeshiva and consideredhim a “gadol ha’dor.”

Naturally, since I am aLubavitcher and they were“Misnagdim,” we would getto talking about the viewsof their gadol. At that pointI would ask the bachur orman whether he could tellme a d’var Torah from hisgadol. You might besurprised to hear this, but I did thisdozens of times and nobody couldrepeat a d’var Torah in his name.

As time went by I perfected myapproach. When I saw that they hadnothing to say I would emphasizethat it made no difference to mewhat topic they picked, they shouldjust say a d’var Torah in his name.It could be on the parsha, onGemara, Halacha, Agada, whateverthey liked, but it should be a d’varTorah, not hashkafa (ideology) or

politics.

When that approach producedno results I began to promise mypoor hitchhiker that if he could tellme a d’var Torah in his gadol’sname, I would take him directly tohis yeshiva. That didn’t help. Myluck … I couldn’t find a singleperson who could repeat a d’varTorah of his.

One time, and you won’t believethis story, three bachurim wholearned in the yeshiva of that roshyeshiva in B’nei Brak, got into my

car. We had a long ride ahead of usand I began my questioning. Nu, Isaid to them, you are students ofthat gadol ha’dor, so could you tellme a d’var Torah of his? I’ve beentrying for a long time now buthaven’t heard a single one, maybeyou can help me out?

Poor them. They tried toencourage one another to come upwith something but didn’t find athing to say. They got out of the carashamed and upset.

There’s a continuation to thisstory:

A few days later I met a friendfrom that yeshiva (we had met theprevious Nissan when a group camefrom the yeshiva to Beit Shaan forthe organization Pe’ilim and theystayed at the Chabad house for an“oneg Shabbos” till the wee hours ofthe night). I told him about myencounter with three of his friends,about my hobby, and the results (orlack thereof).

He found out who the threebachurim were and a fewweeks later he told me thatthese bachurim had made afirm commitment. Sincethey could experience thesame thing again – thatsomeone might ask them torepeat a d’var Torah fromtheir gadol and theywouldn’t have anything tosay – they would make up ad’var Torah, as though theirgadol had said it. Then theywould have something tosay.

Did you hear that, dearreaders? Three bachurimwho sit and learn in theyeshiva of that gadol ha’dor,are afraid that someone willask them something andinstead of going to theirteachers and asking, theychoose to invent something.

One day I was driving in B’neiBrak and a student of the roshyeshiva got in for a ride. Iimmediately asked him my questionand got the usual result.

The man then asked me whetherI would say a d’var Torah from theLubavitcher Rebbe. The truth is thatfor half a second I was speechless. Iwas never asked this question inreturn, but I quickly recovered andsaid: You want a d’var Torah fromthe Rebbe? Fine. Just tell me whattopic, what parsha, what masechta


Rabbi Shmuelevitz at a Purim seuda

(tractate) would you like, on whichmitzva? Whatever you choose – I’lltell you amazing insights from theRebbe.

And don’t think I’m a geniuswho learned an exceptional amountof the Rebbe’s teachings. I’m not!It’s just that whatever we have fromthe Rebbe is divrei Torah. TheRebbe came to a farbrengen, andspoke for four, five, six, sevenhours. What did he talk about?Only divrei Torah! On the parsha,on an upcoming Yom Tov, on asiyum of a masechta, on theRambam, Rashi, Nigleh, Chassidus,Kabbala, just divrei Torah. All thatwe have from the Rebbe, eventimely subjects, all begin and endwith divrei Torah. There are Torahsources, quotes, it’s all divrei Torah.So whatever topic you pick, I willimmediately tell you a d’var Torahfrom the Rebbe.

He actually chose a topic and Isaid what I said, and we saidgoodbye.

Now, back to our MelavehMalka. As I sat together with theten T’mimim, I wanted to checkand see whether each of them wasin fact fluent with inyanei Torahand Chassidus from the Rebbe.Baruch Hashem, each of themproved what I knew ahead of time,that with us, the Rebbe is truly thegadol ha’dor, and there issignificance to this phrase for everyChassid who is connected with theRebbe and learns his Torah,Maamarim, Sichos, and IgrosKodesh.

Let us continue to base ouroutlooks and way of life and waysof living on the Rebbe, on thehundreds of s’farim that have beenwritten of his teachings. May wevery soon learn Torah fromMoshiach Tzidkeinu, with therevelation of the Rebbe MelechHaMoshiach!


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BURNING THE INCENSEThe mitzva of K’tores (incense) in

this week’s parsha is one of the centralservices in the Mikdash. The Midrashsays, “G-d said to the Jewish people: ofall the sacrifices you offer to Me,nothing is as beloved as the K’tores.” Itsays in the Zohar that although all thesacrifices give pleasure to G-d, He hasno greater pleasure than from theK’tores, which is the loftiest service ofall. As soon as the High Priest enteredthe Holy of Holies on Yom Kippur, hebrought the K’tores.

The K’tores has many properties: 1)it prevents epidemics, illness andnegative occurrences, 2) it wards offthe punishment of exile, 3) it wards offthe punishment of Gehinom(Purgatory), 4) it brings blessing andsalvation to man. To understand whythe K’tores is so special let us firststudy the sense of smell and itsproperties.

AN AMAZING STORY OF THEYENUKA AND BAR KOCHVA

The Yenuka was a young child anda wondrous and exceptional figurewho was admired by the kabbalists,the students of Rabbi Shimon barYochai, the inner circle of the holyZohar. His father, Rav Hamnuna Sabba,was a holy and distinguished man whowalked the pathways of Heaven. Afterhe passed away, two of the seniorkabbalists, Rabbi Yitzchok and RabbiYehuda, went to visit his widow.

She wanted her orphaned son to beblessed by these two sages and wassurprised when her son refused,saying, “I will not be blessed bysomeone who did not recite the Shmaon time this morning!” (They did notrecite it because they were involved inan urgent mitzva and “one who isinvolved in a mitzva is exempt from amitzva.”)

When his mother asked him howhe knew this, he said, to their

amazement, “I smell and know whichmitzvos you did and which you didn’tdo!”

This answer shook up these twotzaddikim and they kissed him withgreat love and wonder. Although theYenuka did not officially join the groupof kabbalists of the Zohar, histeachings and sayings appear in theZohar. About him it is said that he wasan “angel of G-d,” “G-d protects himwith His wings,” and that his teachingswere so lofty that the likes of themwere not heard since the day the worldwas created!

It is also said of the Arizal that hehad an unusual sense of smell andknew people’s spiritual state.

Regarding Moshiach it says that hewill have a special sense of smell andwill judge with it and not with what hesees or hears. The sense of smell is adeciding factor with regard toMoshiach to the point that the Sagesconcluded that Bar Kochva was not thetrue Moshiach since he could notjudge with the sense of smell!

Bar Kochva led the great rebellionagainst the Romans, who ruled Israelyears after the destruction of thesecond Mikdash. At first he succeededin expelling the Romans from largeparts of Eretz Yisroel and he ruled inYerushalayim for more than two years.He was about to rebuild the BeisHaMikdash and it reached the pointthat the great Tanna, Rabbi Akiva,thought he was Moshiach!

At a later point, some of the Sagesdecided that Bar Kochva was notMoshiach and therefore theyconsidered him a rodef (one whoattempts to kill or cause the death ofanother) and he was killed by the

Why will Moshiach judge with his sense of smell?How does the sense of smell differ from the othersenses? Why is smell associated with the powersof the soul and not the powers of the body? Howis thee nose different from the other parts of thebody? * This and more in the following articleabout thee sense of smell and the K’tores which isdescribed in Parshas Ki Sisa * A fascinating lookat the paarsha from the perspective of Chazal,Kabbala, and Chabad Chassidus.

THE SENSE OF SMELLBY RABBI YOSEF KARASIK, DISTRICT RAV BEIT CHEFER –EMEK CHEFER


INSIGHT


Romans. Their proof that he wasn’tMoshiach was that, among otherthings, he could not judge with hissense of smell.

THE SENSE OF SMELLCONTRASTED WITH THE

OTHER SENSESAt first glance, the sense of smell

might be thought to be not asimportant as the other senses, for aperson without the sense of smell isnot considered handicapped. He canlive and experience a normal life, butsomeone who lacks the sense of sightor hearing is handicapped andexperiences many difficulties in dailylife.

Furthermore, eating and drinkingare vital to life. We cannot live withoutthem. But the sense of smell is notmandatory for life and one can livewithout it. If a person just smellspleasant fragrances and does not eatand drink, he cannot live, becausescent alone is not enough to sustainlife. Only food can supply the energythat we need to live.

(The ability of food to give life tothe body is derived from its G-dlypower, since the soul is higher than thebody, the soul being spiritual and thebody physical. In order to connect thetwo, a higher, G-dly force is necessary.Food provides that power, for foodcontains within it G-dly sparks, “theutterance of the word of G-d which iswithin the bread,” and this has thepower to preserve the connectionbetween body and soul for a good,healthy life. The sense of smell bycontrast, which does not supply energyand life – for one who only smells afragrance cannot live – is seeminglylacking in G-dly power.)

However, in many places we findthe sense of smell being of enormousimportance: 1) A pleasant aroma iscalming, as the Maharsha says:fragrance dissipates worry and pain. 2)A sharp smell can rouse someone froma faint, whereas food cannot.(Although food supplies energy and

life and preserves the connectionbetween body and soul, it cannotrestore that part of the soul thatdeparted the body in a faint. Onlysmell can restore the soul to the body.)3) A sharp smell can arouse someonefrom sleep, whereas food does not. Onthe contrary, too much eating bringson tiredness.

So the effect of smells in joiningopposites, body and soul, is strongerthan food. Whereas food can onlypreserve the status quo (that the soulcontinue to give life to the body), smellcan recreate a connection when therehas been a break (so that the soul thatdeparted, returns to the body).

The ability to join two thingsrequires greater strength than thatwhich is necessary to maintain thestatus quo, for only a higher powerthan the soul can “rule” over it anddraw it back down to the body. Fromthis we see that the G-dly force insmell is stronger than that in food.

4) The body enjoys food; the soulenjoys fragrance, as the Gemara states,“What is it that the soul takes pleasurefrom and the body does not enjoy?Fragrance.” Furthermore, the neshamaenters the body through the nose, as itsays, “And He breathed the soul of lifeinto his nostrils.” The soul resides inthe nose, as it says, “the soul of thespirit of life – in his nostrils,” “soul inhis nostrils,” and the Sages say, “man’sprimary life force is in his nostrils.”The neshama exits through the nose,as Rabbeinu Bachayai says, “The noseis the vessel for the soul, from where itenters and from where it exits.”

5) The first sin, and the source forsin in the world, was the sin of theTree of Knowledge. It was committedwith only four senses: sight (as it says,“and the woman saw”), touch (as itsays, “and she took of its fruit”), taste(as it says, “and she ate it”), and sound(as it says “because you listened”). Ofall the senses, only the sense of smellwasn’t involved in the sin.

Therefore, these four senses wereaffected and they absorbed impurity

and cannot bond with the soul; onlythe sense of smell remained pure andcan connect to the holy soul. This iswhy the word for smell – “rei’ach,”from the root “ruach” – expresses theidea of ruchnius, spirituality, becausethe sense of smell is associated withthe spiritual soul, for as noted before,only the soul enjoys fragrance and notthe body, because of its purity.

From all this we see that the senseof smell is unique and extremelyimportant. The Gemara sums this upin two words, “reicha milsa,” smell issignificant.

THE “SOUL” OF SCENTIn Kabbala it explains that smell is

connected to the higher powers of thesoul. Being that the spiritual soul isimmeasurably higher than the materialbody, only some of the soul’s powersreside in the body. The rest of itspowers remain outside the body.

Food affects the soul powers withinthe body so that they retain theirconnection with the body, but smellreaches the higher levels of the soul(“atzmus ha’nefesh mamash,” which iscalled “yechida”).

When we smell something, weconnect the higher soul powers to thebody. As Chassidus puts it, fragrancelifts a person upward to the highersoul faculties where they are renewedand draw from the power of the soul,new and powerful energies. Then theyreturn and are revealed within thebody.

This is why smell does not nourishthe body. It’s not because smell is lowerbut because it’s higher! Since smell isconnected with the higher soulpowers, which do not reside within thebody, it cannot supply life and energyto the body. Since food affects thelower soul powers, which are withinthe body, it can supply energy andstrength to the body and preserves theconnection between these soul powersand the body.

(Spices have meager nutritionalvalue but many medicines are made


from herbs, and so, to a certain extent,there is some comparison betweenthem: an illness occurs due to aninterference in the soul’s influence onthe body. In other words, the soul was“distanced” a bit from the body and sothe body became weak and becamesick. Therefore, “food will not help theill person. On the contrary, it willmake things worse,” because food onlyconnects the soul powers within thebody, but medicine draws down “lightand life…that is higher,” from the mostdistant soul powers. It is curativebecause it draws closer and restores tothe body those soul powers thatmoved away from it. In this sense,spices and herbs are like medicine.)

Someone who lacks a sense ofsmell is not considered handicappedbecause his deficiency exists only inconnection with the soul powersbeyond his body. The body and soulwithin him are fine. However, whensomeone lacks one of the other senseslike vision or hearing, the deficiency isin a part of the body, which is why heis considered handicapped.

THE QUALITIES OF SMELLSmell seems to have two opposing

qualities. On the one hand, the senseof smell has less of an influence on aperson in comparison to the sense ofsight or hearing, for seeing or hearingsomething nice thrills a person andenergizes him, and makes him forgethis physical needs – “he can focus onsomething for a day or two and notfeel hungry or thirsty; his heart doesnot weaken and does not bother him.”Yet with a fragrance, no matter howwonderful it is, a person does notbecome absorbed in it and he still feelshis physical needs. “He will be hungryand be bothered by it, and his heartwill be weak and he will desire to eatand drink.” This means that the senseof smell is less connected to a personthan the sense of sight or hearing.

On the other hand, we find that thesense of smell has a greater impact ona person than sight or hearing for anunpleasant smell is intolerable, but a

person can see or hear something“unfitting and improper.” A person cansee a corpse but cannot bear its smell.

Yet these two things come from onesource, that smell is connected withthe soul powers that are not containedwithin the body. Therefore smell, aspleasant as it might be, cannot make aperson forget his body’s needs for itgives pleasure to his soul and not tohis body. Therefore the body is notcaught up in the pleasure of smell andthe body does not forget its needs, butpleasant sights and sounds arepleasurable to the body and when aperson is involved with them he canforget other bodily needs.

It is because aromas reach the soul,which is more refined than the body,that a person cannot tolerate badodors, whereas unpleasant sights andsounds are more readily tolerated.

THE EFFECTS OF SMELLBased on this we can understand

some details about smell: 1) a goodfragrance is calming – because one iselevated to the higher soul powers anddraws down to the body refreshingpowers. As Chassidus puts it, throughthe smell that the soul perceives, thesupernal powers emerge from hidingand renew man’s strength and hebecomes relaxed.

2) A strong smell arouses a personfrom a faint – when a person faints,some of the soul powers leave thebody and join the higher soul powerswhich hover about the body, which iswhy a person loses consciousness. Inorder to arouse him, those powersneed to be returned to the body.Fragrance connects to those highersoul powers that surround the body

and restores them to the body and theperson is revived.

3) A sharp smell arouses a personfrom sleep while eating causestiredness – because when a personsleeps, some of the soul powers withinthe body rise up and smell restoresthem: “the intellectual faculties in thehead depart because of sleep, andthrough strong smell, they rise up tothe source of intellect and draw it backto the brain.” Food necessitatesadditional strength and effort to digestit which is why it causes tiredness.

4) The soul comes to the bodythrough the nose and that is where itresides and from there it departs. Forbeing that it is incomparably higherand elevated than the body, the placethat is closest, relatively speaking, to itslofty source and its true place, is thenose, for that is where the sense ofsmell is located.

5) Therefore the K’tores is moreimportant than sacrifices (the food ofG-d) because sacrifices are associatedwith the G-dly powers that dwell inthe world (like food is connected withthe soul powers of the body) and smellis associated with the G-dly powersthat are above the world (like smell isconnected with the soul powers thatare above the body), to the point thatit says in the Zohar that G-d is called“Baal HaChotem” (literally, Master ofthe Nose) because smell is associatedwith G-d Himself.

This is why, “K’tores removes deathand anger so that they do not prevailin the world,” because it draws down apower “from the Source of Life, andHis bountiful kindness.”

6) Moshiach will judge with thesense of smell through which he willdiscern and know the truth aboutmen, because “smell affects the essenceof the soul and for Moshiach, theessence of the soul of every Jew isrevealed. Therefore, judgment will takeplace through his sense of smell in away that he will be able to perceive theessence of every individual.”

Sources: as sourced in the book HaShabbosL’Kabbalas U’B’Chassidus, vol. 2, p. 677

“What is it that thesoul takes pleasure

in but the body doesnot enjoy?”

THE MONTH OF JOYWhy do the Sages instruct us that

“When Adar comes in, we increasein joy?” Shouldn’t the rejoicing beginfrom the 13th of Adar, when themiracle took place?

The explanation for this is that inthe month of Adar there is adoubling of the miracles andsalvations, and this is also becausethere is a “meritorious day” in thismonth, namely, the 7th of Adar,when Moshe Rabbeinu, the savior ofIsrael, was born.

This is the meaning of the verse,“And the month that was turnedover for them from suffering to joy.”Since the miracle of Purim did notbegin on the 13th of Adar, butalready at the beginning of thedecree, the miracle was already

prepared for them through thecasting of the lots falling out on themonth of Adar, which has in it a“meritorious day.”

(Likkutei Sichos vol. 16)

WHEN DOESTHE JOY BEGIN?

“When Adar comes in, weincrease in joy.” Already from theentrance into the month of Adar, weneed to draw the strength to increasein all matters of joy, by way of eachindividual taking on positiveresolutions and putting them intopractice – to expend effort to addand increase in all things that bringjoy.

The joy must already be in placefrom the first day of Rosh Chodesh,which is still connected to the

month of Shvat, and even fromShabbos Mevarchim…

(Sicha Truma 5751)

HOW DOES ONEATTAIN JOY?

In a yechidus on the 15th ofMarCheshvan 5716/1955, the Rebbewas asked, “How does one attainjoy?”

The Rebbe answered (amongother points):

Constantly, at all times, a personmust be joyful. This is becauseeither way, when he is fulfilling whatHashem asks of him, he should havethe satisfaction of fulfilling a mitzva,and if he transgressed and he beginsto feel regret, he should feel thesatisfaction of being able to dot’shuva and correcting what he didwrong.

(Seifer HaYechidus – Glitzenstein p. 232-233)

THROUGHOUT THE YEARThe joy of Purim is linked with

matters of Torah and Mitzvos, as it iswritten, “The Jews had Ora (light),and Simcha (joy), and Sasson(elation) and Yekar (prestige).” TheSages say that “Ora is Torah…andYekar are the T’fillin.”

From this we draw joy in Torahand Mitzvos throughout the entireyear, up to the greatest level of joy,“Yisroel rejoices in his Maker.”

(Toras Menachem – Hisvaaduyos 5711 vol. 1 p. 310-311)

The Rebbe instructed us, based on the rule that“one must increase in holiness,” to increase injoy each progressive day of the month(s) ofAdar. That means that the days followingPurim must be filleed with even greater joythan on Purim itself! * A compilation ofChassidic sayings and aphorism regaarding theimportance of increasing in joy throughout theyear, and particularly in the month(s) of AAdar.

INCREASING IN JOY

THROUGHOUT ADAR


ADAR

IT AFFECTS METhe Rebbe wrote the following in

a letter to Rabbi Moshe YitzchokHecht a”h:

Many times I have requested andagitated that in general, andparticularly now, you need to bejoyful, etc. It is understood that ifanyone of those connected to me isjoyful, it also affects me (and fromthe positive – you can infer, etc.).Whoever is more connected – andespecially through concrete actionand on a daily basis – then theaforementioned is with greater force,etc. And suddenly, I was informedthat you are not joyful (all thatmuch) etc.?

(Seifer Zikaron of Rabbi M. Y. Hecht)

EASIER AND MORELUMINOUS

In another letter to Rabbi Hecht,the Rebbe wrote:

I rejoiced to receive your letterthat you have no depression at all!…And may it be the will of Hashem,the Omnipotent One that youremain strong in your disposition forthe coming days and years. That isto say that you should accept uponyourself the path that the Baal ShemTov, and after him all the NesieiChabad, paved for us all. That is thepath of “Serve Hashem with joy,” andthis path is much more joyful andtherefore easier and more luminous,materially and spiritually.

(ibid p. 128)

YOUR JOY HELPS MEIn the many yechiduyos (private

meetings with the Rebbe) of RabbiReuven Dunin a”h, the Rebbeaddressed the topic of joy. On oneoccasion, the Rebbe said:

The matters that you carry outwith joy and gladness of heart –since you are bound up with me,you are also helping me with this.When there is joy, this adds joy in


the surrounding environment inwhich you are and adds success inthose things done in thatenvironment, because joy breaksthrough boundaries.

(Mikdash Melech vol. 2)

I AM TELLING YOUTO BE HAPPY

In another yechidus, the Rebbesaid to Rabbi Dunin:

What about joy? Why are youlacking in peace of mind? What isthe cause? I am telling you to behappy, and if you don’t comply, youare not fulfilling my request and theresult is that you are not carryingout in your affairs those matters ofmine … You need to be happy,because the one being commandedneeds to act in accordance with theinstructions of the commander.

On another occasion, the Rebbesaid:

What about joy? Have I still notaccomplished this with you? Youneed to work in my affairs – withjoy! May your trip be in a state ofjoy, like the joy of Motzaei SimchasTorah.

(Ibid)

THERE CAN BE NO JOYWITHOUT CHASSIDUS!In a yechidus, the Rebbe said to

Rabbi Yosef Sheinberger, one of theleaders of the Eida HaChareidis:

It is certain that the joy of amitzva is impossible withoutChassidus [the inner dimension andsoul of the Torah].

(Cited in Mikdash Melech vol. 4)

JOY THROUGHOUTTHE YEAR

On the 10th of Adar, during thedistribution of dollars, Rabbi SimchaElberg a”h, chairman of AgudasHaRabbanim passed by. The Rebbesaid to him, alluding to his name[Simcha, meaning joy]:

Now your holiday isapproaching, as Purim is the idea ofsimcha … May there be simchathroughout the entire year!

(Zoreia Tz’dakos)

JOY THROUGHOUTTHE MONTH

Even though regarding thereading of the Megilla, they said itcannot be read past the 15th of themonth, the directive to increase injoy is pertinent to all the days of themonth, as the Sages say, “When Adarcomes in, etc.,” and as alluded to inthe verse, “And the month that wasturned over for them from sufferingto joy.” In that case, if the joy is inthe same measure as the previousdays, without addition and increase,it is not the ultimate joy; it hasbecome stale.

(Likkutei Sichos vol. 3)


Even thoughregarding the readingof the Megilla, they

said it cannot be readpast the 15th of themoonth, the directiveto increase in joy ispertinent to all thedays of the month.

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Mrs. Leah Lipszyc was introuble. It was shortly before theopening of her summer camp. Thestudent with whom she was going torun the camp had to leave the city.How would she manage?

Rabbi Yitzchok Meir Lipszyc wasin trouble. The school was about toclose. The cost of the project whichhe wanted to run was very high.What should he do? Allow theschool to close?

CHALAV YISROEL AND APROPER SHIDDUCH

The Lipszyc family is a model ofshlichus which requires tremendousmesirus nefesh. However, it seemsthat the greater the difficulties, thegreater the miracles.

Mrs. Leah Lipszyc was born andraised in New Jersey. She attendedStern College, where Rabbi Alter

Metzger taught and was mekarevmany of the girls to Chabad.

“That’s how I came to Chabadand to the Rebbe and CrownHeights, where I met my husband.”

Her husband comes from aChassidishe family that emigratedfrom France to America. RabbiLipszyc’s father knew the RebbeRayatz while in France. When thefamily came to the United States, hewas offered a position of shochet inCalifornia. He first consulted withthe Rebbe Rayatz. Due to theRebbe’s health he was not allowed tovisit the Rebbe but when the RebbeRayatz found out that he was there,he sent the secretary to look for himand he was able to have a yechidus.

He asked the Rebbe whether totake the job in California and askedabout chinuch for his childrenthere. The Rebbe told him to take

the job, and as far as chinuch – tosend the older ones to New Yorkand to have his wife teach theyounger ones at home.

After a few months, YeshivasTomchei T’mimim opened in NewYork and all the children becameChabad Chassidim, includingYitzchok Meir. Time passed andYitzchok Meir also studied sh’chita.Before he married he asked theRebbe whether he should work insh’chita or run a (non-Chabad)camp.

The Rebbe’s answer was: checkthe kashrus in the camp. Thekashrus was fine except they werenot particular about chalav Yisroel.R’ Yitzchok Meir reported to RabbiChadakov, who instructed him: tellthem about the importance of chalavYisroel.

R’ Yitzchok Meir did so and as a

SHLICHUS

Mrs. Leah Lipszyc and her husband R’Yitzchok Meir arrived in Simferopol, thecapitol of Crimea, afteer the fall of communism.The story of their shlichus is comprised ofnumerous stories of trials and tribulationsalong with miracles and successes.

SOMETIMES ASHLIACH HAS TOHAVE CHUTZPA

BY CHANIE NUSSBAUM


Above: RabbiLipszycLeft: The schoolin Simferopol


result, even the ice cream wasbrought from New York. In the end,the mashgiach of the kitchen madethe shidduch between R’ YitzchokMeir and his wife. “Actually, evenour meeting was in a shlichussituation,” said Mrs. Lipszyc with asmile.

TRAVELS“For a few years after we

married, my husband taught inOholei Torah in Crown Heights. Webegan our shlichus in 5730/1970 inMichigan. Among other things, wehad the first Mivtzaim tank thattraveled throughout the state.

“In 5742/1982, we moved toshlichus in Alabama, which is nearFlorida, upon the request of themashpia R’ Mendel Futerfas a”h.After a while we brought out thePosner family, while we movedtemporarily to Florida to help afriend establish his shlichus there.Then my husband learned in kollel,as the Rebbe told him to do, inpreparation for the next shlichus.

“After perestroika in the CIS,Ezras Achim began sendingshluchim there. In 5752/1992 we

were asked to go on shlichus to oneof those cities. We began inCherson, Ukraine. When we arrivedthere, there were two bachurim –Rabbis Eliyahu Wolf and DovidMondshine – who were already ontheir way to establishing apermanent shlichus. My husbandasked R’ Moshe Slonim a”h to givethem this shlichus while we wentelsewhere.

“R’ Shimon Karotke a”h, the headof the Simferopol community in thecapitol city of Crimea in Ukraine,was looking for a Chabad shliach forhis city. After negotiating we tookthe shlichus position in Simferopolwith the approval of Ezras Achim.

“R’ Shimon loved my husband,but since the two of them camefrom completely different worlds,their views were not in sync. MyAmerican husband thought thateverything was possible and therewas no reason to fear anything,whereas R’ Shimon, who was raisedunder communism, thought nothingwas certain and you needed to becautious and be careful not to startup with the non-Jews. This is whyour big projects were done asChabad while the quieter programswere done as part of the officialJewish community. That is how wemanaged to navigate and deal withall the difficulties that cropped upthere.”

WHAT A MIRACLE!“Our first project was a camp. I

asked one of the students who hadalready gotten involved in Judaismto organize the camp with me.Together we arranged everythingthat needed to be taken care of tomake the camp run. However,shortly before the beginning ofcamp, she informed me that she hadto leave the city for family reasons.

“I was left alone with the entireburden of the camp on myshoulders and knowing hardly anyRussian. My husband was in

America at the time, fundraising,and he told me over the phone inhis typically optimistic way, ‘ThankHashem, because at least now youwill be very busy…’

“I didn’t despair. By DivineProvidence, the Tamim YehudaHoltzberg came to our city just atthat time. He knew Russian and hehelped me a lot in running thecamp.

“We advertised in thenewspapers, radio, and televisionabout the camp and prayed thatpeople would be interested andwould register. The first to registerwere two members of thecommunity, who registered theirgrandchildren. Another two joinedthem, so we had four children.

“In my thoughts I addressed theRebbe and said: Rebbe, we needmore children. We can’t have onechild per counselor. Then suddenly,with no logical explanation, tenchildren were registered every day.We had fifty children and Holtzbergsaid we should end registrationbecause we had no more room. ButI, a stubborn shlucha, figured I’dcontinue the registration until wereached sixty.

“In the meantime anotherproblem cropped up. I asked othershluchim about whether it was aproblem to have boys and girlstogether in camp. Most of them saidthere was no problem under the ageof bar mitzva, but the counselorswho had come from New York askedthat the boys aged nine and older bein a separate group.

“I asked the Rebbe through theIgros Kodesh and the letter I openedto said, ‘I was happy to hear aboutthe opening of the camp…I am surethat just as it is in quantity, so it willbe in quality.’ The Rebbe went on towrite many brachos of success.

“I found the answer clear – therehad to be quality, which meantA giant menorah that Rabbi Lipszyc put

in the center of the financial district

separating the boys and the girls. Atthe last minute we broughtbachurim to separately run a boys’program. We ended up with 87children! We surely gave the Rebbea lot of nachas with that camp, bothin quantity and quality.

“Some of the campers began tokeep Torah and mitzvos on a regularbasis. We did a number ofcircumcisions thanks to the camp’sinfluence. One camper who wasvery influenced by the camp wroteto the Rebbe that in his city therewas no school that was run in thespirit of the camp (he wanted tocontinue his Jewish educationthroughout the year). As a result,the school Beis Menachem wasopened.

“Some children began to keepkosher. One of the times I invited acamper to my house for a Yom Tovmeal, I noticed that he wasn’ttouching the meat. I asked himwhether he wasn’t hungry orwhether he didn’t like meat! I wasshocked by his answer. He said, ‘Ilike meat and I’m hungry but I can’teat meat now since I always drinkmilk before going to sleep and it’slate and I won’t be able to wait sixhours.’ This was a child who did notreceive a Jewish education! I don’tthink there’s any greater nachas forthe Rebbe than this.”

* * *

The Lipszyces are not fazed bydifficulties and they have enjoyedmuch success in their work. Itbegan back on their first Shabbos inthe Ukraine. At first they didn’tinvite anyone to their Friday nightmeal since they had heard it wasdangerous to walk in the street atnight, but contrary to thepredictions, fifteen people came tothe meal. The next week, twenty-five people came.

This gave them muchencouragement and on the thirdShabbos they had forty-five guests!

At a certain point they hosted ahundred people every Shabbos!

“Till this day,” says Leah with asmile, “when I’m asked how we fed45 people with one of the chickenswe brought from New York, and allleft satisfied from soup and somepieces of chicken, the answer is thatit’s only because of the Rebbe.Today, baruch Hashem, there’s noproblem because we can get koshermeat in the Ukraine.

“I began giving classes towomen. These classes took placeevery day between 5 and 7. I didn’tknow that there was a problem inthat the electricity would stop everyevening at five o’clock for a while(sometimes it stopped several timesduring the day, which is common inthe Ukraine).

“Till this day I don’t understandhow those shiurim were given, butthe fact is, despite the manytechnical difficulties, they were verysuccessful. Thanks to those classessome families began to keep kashruseven though fifteen years ago thisrequired dedication and a strongdesire to do so.

“I remember one of the girls whowas about to make aliya, who had

sold everything she owned. She wasleft with only a table. I asked how Icould help her and she was ashamedto tell me that she had hardlyanything to eat because what shehad, she didn’t eat. ‘I don’t want toeat treif,’ she said.

“She had started keeping kosherthanks to the classes. Of course Ihelped her out and that’s when Iknew that despite the difficulties,those shiurim had an impact.”

A MIRACLE BECAUSEOF KASHRUS

“Like many places in the CIS,there is a great thirst for Judaismafter decades when Judaism wasnearly obliterated. The Jews hereaccept everything wholeheartedly.For example, when they heard thatthe Rebbe said that every Jew has tocry out, ‘ad masai’ (until when willwe be in Exile?), they immediatelyasked me, ‘How many times a day?’

“Assimilation is an enormousproblem. Like in many other areasof Russia, it’s hard to know who isJewish and who is not. There arepeople who think they are notJewish but it turns out that they are.We had two boys who thought they


A group of children in camp in SimferopolA group of children in camp in Simferopol

weren’t Jewish but then they told methat have a little Jewish blood andexplained that their mother’s motherwas Jewish … After verifying whatthey said, we informed them thatthey were 100% Jewish.

“On the other hand, there arepeople who are sure they are Jewishbut they can’t prove it. There was agirl who was accepted to our Jewishschool. She had documents that saidshe was Jewish because hergrandmother was Jewish but afterlooking into it we found out that itwas her father’s mother who wasJewish. This girl was serious aboutJudaism and underwent a halachicconversion and married in KfarChabad. Sadly, the stories don’t allend this way.

“In general, many people lost orchanged their documents becausethey were afraid and therefore thereis no clear proof to their beingJewish. The only way to accept themis through conversion.

“Our main shlichus is to dealwith many Jews who know nothingabout Judaism thanks to thereligious oppression under decadesof communist rule. One of thewomen in our community, in her

sixties, was married to a non-Jewwho was a very nice man. One day,a spiritual awakening began in thatfamily.

“At a Chanuka party eight yearsago, her daughter told me she waspregnant. Shortly afterwards, shegave birth to a son, and she wantedhim to be circumcised. We werehappy to help out and because themohel came, dozens of other Jewswere circumcised too.

“A tragedy occurred and thebaby died four and a half monthslater. To my great surprise, themother and daughter became evenmore interested in Judaism andbegan coming to shul everyShabbos. The story doesn’t endhere…

“After a while I noticed that themother had become very thin. Iasked her if she was all right andafter exerting some pressure shefinally told me she had cancer, butshe didn’t want her daughter toknow because her daughter wasexpecting a child again.

“I suggested that she write to theRebbe through the Igros Kodesh. Ialso suggested that she commit to amitzva that would be a vessel for theRebbe’s bracha. She agreed with onesmall change. First she would writethe letter and later on she wouldcommit to a mitzva.

“All my attempts at explaining toher how she should do it failed. Sowe wrote to the Rebbe and in theanswer she opened to the Rebbewrote to a group of doctors and toldthem that there are certain mitzvosthat positively affect a Jew not onlyspiritually but physically too, likekashrus.

“I was amazed. I said to her, ‘Ithought of suggesting a lightermitzva, but the Rebbe wants you tocommit to kashrus!’

“Despite the tremendousdifficulties involved, she agreed. I

wanted to know how serious shewas about it and I asked her howshe would go about it. She said shewas going to get a new kitchensoon, which would make it easierfor her. I was happy to hear that andtold her that we would help her inany way we could. She promised tobe in touch as soon as the newkitchen was installed.

“I waited but didn’t hear fromher. I called her and she told methat she hadn’t been in touch aspromised because her gentilehusband did not want a kosherkitchen.

“A few weeks later she called meand said, ‘Okay, my husband agreesto have a kosher kitchen and if hewants to eat non-kosher he’ll eat itout of the house.’ Of course I wasvery happy and since I had somebachurim who had come to help outwith the winter camp, I asked themto kasher the women’s kitchen.

“The bachurim as well as my sonand another guest went to kasherher kitchen. First they kashered allthe little things but when theybegan koshering the oven,everything went up in flames. Theyall got out safely, baruch Hashem.Amazingly, no damage was incurredto the new kitchen aside from thecorner of a counter. The woman wasflabbergasted by the miracle andimmediately called to ask them tofinish kashering the kitchen. Myhusband went the next day andfinished the job.

“The following week, when shewent for tests, they said the cancerhad disappeared. The three doctorswho had diagnosed the illness weredumbstruck. It was truly a miracle.A short while later her daughtergave birth to a girl, to the joy of thefamily. The family is continuing tomake progress in their religiousobservance. This is just one story ofmany.”


“My husbandremembered that theRebbe once said thatsometimes a shliachhad to have chutzpaand so hhe said, ‘Ihave an idea. Maybe,instead of donating$50,000 you candonate $250,000”

“PERHAPS YOU WILLDONATE A QUARTER OF A

MILLION DOLLARS?”“As I mentioned earlier, we

started a Jewish school here andmany Jewish children attend it.About three years ago we thoughtthe school would close since weowed thousands of dollars. Somepeople wanted to take the buildingaway from us. Losing the schoolwould mean losing Jewish educationin the city and losing all we hadachieved thus far.

“My husband had no idea how hecould obtain money for a buildingand he said, ‘Master of the universe,I’ve done what I can, and now it’sYour turn, because I don’t even havethe ‘vessels.’ How could I possiblyget the money I need for the school?’

“As a loyal soldier, my husbandbegan to think what he could do andhe suddenly remembered that fiveyears earlier he had started workingon a project to build a large shul buthad dropped it in order to build aschool, which was needed moreurgently.

“At that time a philanthropist inFlorida had promised to give$50,000 towards the shul. Myhusband called back the architectand told him that he wanted to getthe project going again. The

architect said that in the interim,everything had gotten moreexpensive. My husband said, ‘Okay,let’s start with the first floor in themeantime.’ Then my husband wentoff to Florida to meet with thephilanthropist.

“On his way there, about threehours from Florida, the architectcalled him on his cell phone andsaid, ‘Rabbi, I must tell you that Imade a mistake and the costs of thebuilding will be over a milliondollars. $900,000 is needed for thefirst floor alone.’

“My husband was taken aback.What could he tell thephilanthropist in a few hours? Butwhat was done, was done, and hehad to meet with the man.

“My husband met him andupdated him and the donor asked,‘Did anybody else promise to donatemoney towards the project?’ Myhusband said No.

“Then the donor suggested,‘Maybe take the $50,000 I promisedyou and put a name on the buildingof someone else who will agree togive you more?’

“My husband remembered thatthe Rebbe once said that sometimesa shliach had to have chutzpa and sohe said, ‘I have an idea. Maybe,instead of donating $50,000 you candonate $250,000 and that will be forthe school which is about to close.’My husband couldn’t believe hisown nerve but he felt that fromAbove, he was being guided to saywhat he said.

“To his surprise, the man lookedat him and said, ‘Okay Rabbi, I’llgive you the amount you need forthe school.’

“Believe me, if not for budgetaryproblems, the school would havetriple the number of students.”

Mrs. Leah Lipszyc says, “Ourschool is the only one in Russia thatis not subsidized. My husband hasto take care of the fundraising,which takes away so much time fromspreading Judaism and Chassidus.

“In times of crisis we have gottenmany answers about trusting inHashem and that salvation willcome. We are waiting for donors tohelp us. Maybe this article willhelp!”


“Believe me, if not forbudgetary problems,

the school would havetriple the number of

students.”

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There have always been shiureiTorah and Chassidus, though in ourgeneration, the seventh generation,this was greatly expanded under theslogan of “U’faratzta,” as shluchimset up shop in various places aroundthe world. In addition to regularshiurim in Chabad shuls, Chabadhouses began to spring up and thesealso offered shiurim. There are alsoTanya classes in various yeshivos.Many of Anash became Lubavitch asbachurim thanks to these Tanyashiurim.

On Shabbos Parshas BaMidbar5734 the Rebbe turned the familiarshiurim that always existed into afull-scale campaign: Mivtza Torah.

From that point on, shiurimwere in a different, more urgentcategory. It was no longer just aninyan of Torah study but anothercomponent in the campaigns of“protection,” as the Rebbe quotedmany times, “Torah protects anddefends!”

The Rebbe asked that every Jewhave a daily study commitment, andin those years we started a Tanyaclass for women. The shiur rotatedfrom house to house and in additionto the learning, all the womenbecame friends.

Over the years the shiurim hadtheir ups and downs depending on

my family situation. When I wasdue to give birth, the shiurim wereon hold and after I recovered andrested the shiurim resumed, until…

5752 SHNAS NIFLAOSBA’KOL

One of the ongoing shiurim thattook place in the local shul wasmoved to a private home upon therequest of two of the women, Chanaand Aliza. The two women, sisters-in-law as well as neighbors, found it

hard getting out in the evening.Their husbands worked in theevenings and they didn’t haveanybody to watch their children.

Although it was morecomfortable for me to teach in aneutral place, I went along withtheir request and the shiur wasmoved to their homes, alternatingeach time, one week in Chana’shome and one week in Aliza’s home.This way, the sisters-in-law, wholived right next door to each other,didn’t miss a single shiur.

KISLEV 5752, 770Heaven on earth. I put

everything out of my mind andimmersed myself in the atmosphere.If I would have been asked myname and address, I don’t know if Iwould have remembered what theywere … Nothing was importantexcept for absorbing more andmore, another sicha, another dollar… and the Rebbe showered us withabundance.

One fine day I was called to thephone by my hostess. It was a callfrom home. Oh, right, home. Therewas a place like that overseas … sofar from my present reality. One ofmy daughters was on the line. Shetold me that Chana, one of thewomen in whose house the shiurtook place, had given birth to a boy.

STORY

WHY DIDN’TYOU TELL ME?!

A touching story about a shiur that took place with mesirus nefesh.BY P. ZARCHI

From that point on,shiurim were in a

different, more urgentcategory. It was nolonger just an inyannof Torah study but

another component inthe campaigns of

“protection,” as theRebbe quoted many

timmes, “Torah protectsand defends!”


The bris had already taken placeand the baby was named“Menachem Mendel.”

That was definitely good newsand I was very happy to hear it. Ifelt that my shiur had borne fruit,that what I taught, which wasactually what the Rebbe taught, hadpenetrated. At the shiur we alreadyhad some “Chaya Mushkas” inseveral variations but this was thefirst Menachem Mendel.

In my next letter I wrote thenews to the Rebbe for bracha andhatzlacha, materially and spiritually,and that they merit to raise thechild along with all their children toTorah, chuppa, and good deeds,with the main thing being to givenachas to the Rebbe.

I came down to reality andthought that if Chana had a son andI was in the US, then I should buy ababy gift. Crown Heights had a bigselection of appropriate gifts but Iwas unable to select a gift that wasboth suitable and inexpensive. Ihadn’t counted on purchasing a giftand my budget was limited.

I finally came up with an idea.What better gift could I bring myneighbor than a dollar from theRebbe! That was it. Chana deserveda dollar from the Rebbe. She put somuch effort into hosting the shiurand had made many changes in herpersonal life and had even namedher son Menachem Mendel. I wassure that her relatives had laughedat her “old-fashioned” choice of aname and I thought that a dollarfrom the Rebbe was a great idea.

* * *

I landed in Eretz Yisroel onSunday night. The weekly shiurwould be taking place Tuesday nightafter a three-week break. I knewthat the shiur would also be afarbrengen this time, with greetingsfrom Beis Chayeinu. That afternoonmy daughter put the dollar in a

special case.

Then I received a phone callfrom Aliza. She was thrilled that theshiur was starting up again. She wascalling to inform me that the shiurwould be hosted by her becauseChana had just given birth.

I got on the bus and headed forthe building where Chana and Alizalived. I went up the dark stairs andwhen I got to the floor I wanted,light was pouring out of the twoapartments. Their doors were open,as usual, to enable the children to

go from house to house. Themothers also went in and out,especially when the shiur took placeat one of the sisters-in-law as theother one went to check on hersleeping children.

Instead of entering the door onthe right, to Chana’s apartment, Iturned left, to Aliza’s apartment.Chana, who heard me coming upthe steps, came out for a hearty hug.After we calmed down from ourwarm greeting I gave her the gift,

which she was very happy toreceive. This was something all theparticipants wanted – a dollar fromthe Rebbe.

In the meantime, Aliza sat on anarmchair in the living room,watching the scene, the reunion, thehugs, and … the dollar. She didn’tsay a word, just watched.

I knew that both Chana andAliza were due around the sametime. I asked Aliza, who was dressedup for the farbrengen, shoes and all,even though the shiur was takingplace in her own living room, howshe had been and about theimpending birth. Aliza answeredbriefly, with a bombshell: “I gavebirth already!”

On shlichus, your words areyour most important asset. Youalways have to be ready with theright thing to say at the right time:greetings, responses, Chassidicsayings, quotes from the Rebbe. Totell you the truth, I felt at a loss.

“You don’t believe me? Come andsee!”

Aliza got up and began walkingto the bedroom and there was aninfant! Yes, Aliza had given birth. Ileft the bedroom still in shock. Wedid the hugging and kissing routineagain and then I asked, “When didyou give birth?”

Aliza answered, “Two days ago.”

“And when did you come backfrom the hospital?”

“This afternoon!” She hadn’t evenchanged into slippers. She had putthe baby down, prepared supperand arranged the living room for theshiur.

“Why didn’t you tell me on thephone that you had given birth?”

“Because I knew that youwouldn’t agree to have the shiurhere, and then Chana and I wouldlose out!”

On shlichus, yourwords are your mostimportant asset. You

always have to beready with the rightthhing to say at the

right time: greetings,responses, Chassidicsayings, quotes from

the Rebbe. To telll youthe truth, I felt at a

loss...


Sonya Sudari is an artist, talentedmusician, exceptional pianist, actress,producer and director. She was bornin Algiers to a warm and lovingfamily. Her entire family is involved inmusic and led little Sonya in thisdirection, but she was drawn to theworld of theater from a very youngage.

“Hashem enabled me, at the age of4-5, to discover my talent and Hedirected me towards my destiny. Iknew how to recite entire stories byheart and to act them out whileglancing at the book. They all thoughtI was a genius who learned to read onher own but to me it was importantto find the message in each story andto convey it to whoever was willing to

listen to me.”

Why were you so drawn to acting?

“The goal of all artistic endeavor,be it music, painting, writing andtheater, is to convey messages to theviewer in an experiential, sensory, andpowerful way. In a roundabout way,the viewer absorbs far more and is farmore influenced than through a directapproach. Theater is particularlypowerful since it combines sound,talk, movement, color, lighting,scenery, etc. All these join togetherand drive home the message and theexperience.

“In ancient Greece the citizens hadto attend theater because thegovernment was aware of itsenormous influence on the masses. Agood actor creates a relationship withthe audience and conveys messages ina way that generate emotional

FEATURE

She knows how to touch the soul of each of thewomen or girls that she works with, and todraw out frrom them abilities and talents theydidn’t know they had. She even heals hiddenpsychic wounds. Throuugh them, she conveys tothe audience deep messages that revolvearound man’s mission in this world; theillumination of his neshama and hisresponsibility as a Jew to be better, to caremore, and throough his personal Geula to hastenthe Geula of us all. * She is a talented actresswho has been succeessful on a worldwide level,but you will never see her onstage. * SonyaSudari is a special woman whho taps the lightand truth within the people she reaches.

THEATER ON ADIFFERENT LEVEL

BY H. BEN-YISHAI


experiences which accompany theviewer long after the performance.”

When Sonya was 11 her familymoved to France. The move was hardfor her because she sensed the anti-Semitism and felt out of place. Inhigh school she continued to study atthe academy for music and theaterand from there she went on to studydrama at the Grenoble Universityaccording to the method of Grotovsky.This was different than the academywhich taught Stanislavsky’s approach.

When I raised an eyebrow overthe names and methods which are soforeign to me, Sonya laughed andexplained:

“There is a big difference betweenthe two approaches. Stanislavsky’sapproach is more technical, along thelines of copying and imitation. Theother approach is more open andcreative – the actor studies the personhe is supposed to play and thencreates for himself the text and theportrayal. He has far more freedom ofmovement and the results are moregenuine.

“In my work today I combine bothapproaches, which helps a lot todevelop the imagination as well as thegirls’ personalities. For example, Inever give them a script because if Ido, it’s a recitation and not acting andthe results are phony. Instead, Iexplain to each girl what her role isand then they act in a way that issurprising, inventing new things that Ihadn’t thought of.

“Their creativity developsastonishingly and the feedback I getfrom the teachers is, ‘The girl changedcompletely. She has self-confidenceand has discovered hidden talent.’ It’stherapeutic!

“The approach I favor can be usedwith any age child with no priorexperience, as opposed to, forexample, those who teach musicwhich can only be learned in a certainage range. Imagination can also bedeveloped at an older age. Someone

who is artistically talented can expressherself in various ways.”

What is required of an actor?

“A good actor needs to live theperson he plays; he has to be onewith the part while simultaneouslybeing in full control of the subjectmatter; to be completely within therole while remaining outside it. Hehas to see what he’s doing and to alsolook at himself objectively as anoutsider. This duality is not easy. Toachieve it one has to study for manyyears and acquire life experience. Anactor needs to manipulate theaudience because otherwise, heundermines the whole effort. A goodactor knows how to get an audienceto cry when he wants or to laugh.”

When Sonya finished university,she was accepted to the nationaltheater of France where she workedwith the greatest producers, she beganto teach people older than her at theacademy, and she was an assistantproducer. She enjoyed dizzyingsuccess which only few her ageachieve.

However, as her success grew, sheexperienced greater pain over herawareness of the falsehood in theworld of the theater, the hypocrisyand corruption which she couldn’tmake her peace with. At the peak ofher success, Sonya found herself on apainful search which she couldn’tstop.

“I kept searching for the truthwhich I wanted to achieve throughmy profession. Whenever I attained anew height and I thought – now, I’vefound the truth – I was disappointed.I enjoyed enormous satisfaction in mywork but the suffering and pain werethere too. I began to understand thatthis whole world is a lie. I knew thatdespite the success I could not actagainst my conscience and usedeceitful ways to achieve my goal likemy colleagues … I sought the truththrough various means. I tried todeny my Judaism, but the Jewish

spark, the sense of truth that I felt,didn’t let me.

“One day, I went into a store, andsaw a book called The Talmud. Ibought the book and went home anddidn’t emerge for three days until Ihad digested it. My conclusion was: Iam Jewish! The truth is Torah and Ibelong to it!”

Soyna began keeping Shabbos.“The first Shabbos I kept I felt that Ihad waited for this all my life. Thenext step was quick – kashrus,immersing all my utensils. OnShavuos I went to 770 to see theRebbe.”

Then Sonya married. “When weasked the Rebbe for his consent to theshidduch, we immediately received apositive answer, ‘bracha v’hatzlacha.’We decided to have the wedding nearthe Rebbe and we were fortunate inthat the Rebbe participated in ourwedding. That day the Rebbe left theOhel earlier than usual and hestopped near us and answered ‘amen’to all the brachos.”

After a few years in France, theSudaris moved to Eretz Yisroel. Forten years Sonya did not work intheater at all, assuming that thisprofession no longer suited her as areligious woman; she was occupied,rather, in building a home

“One day a friend came to me andasked me to run a drama group forwomen. I wrote to the Rebbe in orderto obtain permission and received anamazing answer and many brachos.The Rebbe blessed me to continue togo higher and higher and he wrotethis avoda was supernatural andsomething very lofty. Whoever sawthis answer was amazed. From thatpoint on I returned to theater, to mysecond career, but from a differentangle altogether. I realized I had ashlichus and a responsibility.”

Is there such a thing as “holyttheater?”

“As I said, every art form has amessage and idea and it usually has to


do with emotions like loneliness,humor or politics. In theater that isdone according to halacha andk’dusha, there is a responsibility toconvey messages that will inspirepeople. There has to be a strong, clearspiritual message that arouses theJewish spark and helps bringMoshiach.”

Sonya began putting women onthe stage. She took many women outof the kitchen and laundry room andput them to work, bringing out theirability to act. There were manydifficulties and opposition too but theRebbe continued to bless andencourage her. She was successful andher mind was bursting with ideas.Sonya’s imagination wrote, dramatizedand produced many plays.

How did your work change thesecond time around?

“First of all, the messages changedand became Jewish ones. Second, andno less important, the main goaltoday is to build people up and theprocess is more important to me thanthe result. It used to be important tome to express myself. Today Iempower women and girls andencourage full participation from allof them. I think I got this approachfrom the Rebbe.

“Likewise, there is a learningprocess taking place here which isalso therapeutic. By understandingand internalizing the message, eachone learns how to convey it further,to the audience. Theater must be aneducational medium through whichwe convey a message.

“Third, since it’s important to meto build up girls and women, theentire process must be positive,joyous, because how can youempower people without simcha?Then it’s successful and even if thefinal results are who-knows-what, westill profited because the main thing isthe actor.

“Fourth, my sense of prioritieschanged. In the past I could be

devoted and sweep my entirehousehold along with me. Today it’simportant to me to take care of myhome first. It’s not that my talentsdiminished; on the contrary, I’veprogressed.

“Today I can produce a big play intwo weeks and I take pleasure in mywork, but without the dedication Ihad previously. There is a certaindistance between me and art; it’s nolonger the center of my life. Today Idon’t care about honor and applauseand even if they bring me flowers I

don’t go out onstage.”

Describe your work for us.

“Generally speaking, if I aminvited to put on a performance, atthe end of the year for example, thefirst thing, I do is sit down with thegirls and ask them what they want todo. We come up with an idea and thegirls really connect to it since it’scoming from them. I construct a playbased on the level and interest of thegirls and class and only then do I putmyself into it.

“For example, I was once invited

by a government-religious school toput on a performance and the teacherfelt helpless since the girls wanted todo something very inexpensive andthey weren’t willing to relinquish theiridea. We decided to sit down with thegirls and analyze with them what theylike and why and we came to theconclusion that they feel inferiorbecause of their origin.

“We took the idea and Iconstructed something that they reallyliked, about a girl who suffered fromthe same background as them, andshe went out to see the world and inthe end, after all her searching, shefound what she was looking forwithin.

“We went with this idea andsomething funny and moving resultedand the girls were absolutelydelighted. I am inspired by things Isee and read and then ideas start toflow. I work very quickly, writing thescenes myself and innovatingconstantly. After a year or two I havecritiques on what I did and then Imake improvements. It’s important tome that the girls internalize themessages while doing the work andthen it comes from their hearts andenters the hearts of the audience.”

How does your work differ fromthe usual Israeli style?

“Unfortunately, the accepted stylein Eretz Yisroel is very elegant andintellectual and tries to impress theaudience, and it makes me sad. Thisis not the expression of an artist. Thelevel is not professional and the stagedesign here is just decoration whichisn’t right.

“In my opinion, stage design mustbe very, very limited. If there is noneed for a plant, you don’t put onethere. The stage design must serve theidea as does everything else: thecostumes, the stage, the lighting; eventhe actor, because the main thing isthe idea.

“The stage design also needs to beappropriate for our generation, light

I wrote to the Rebbein order to obtain

permission andreceived an amazing

answer and manybrachos. The Rebbe

blessed me tocontinue to go higher

and higher and hewrote this avoda was

supernatural anndsomething very lofty.


and concrete and not heavy andrealistic. I usually draw what I wanton a small paper and bring it to thegirls or to professionals who build thescenery for me.

“With other art forms as well, takepainting for example, there are peoplewho sell pictures without beinginvolved with art for art’s sake but forbusiness. These pictures, even if theyare considered exclusive and well-done, will not enter my house, noteven for free.

“The same is true for music, notall composers seek art in music. Realart is an expression of the artist whoconveys a message for the purpose ofgiving the viewer an inner experiencethat will touch his heart and not inorder to be popular.

“That’s my rule of thumb withplays: that the audience finds itselfwithin the performance, crying,laughing, rejoicing. Instead of tryingto be superficial, maudlin orintellectual, I direct them to takesomething from your heart, thatbothers you, and then as watersreflect, every member of the audiencefeels the pain in her heart.”

You speak with such sorrow, why?

“Because if you teach girls art thewrong way, it destroys them; it doesn’tenable them to build the proper toolsand it misses the point.”

How do you approach the girlsthat you work with?

“I nearly always work with the‘right side’ of chesed, with brachosand love; not to break them. I workwith intuition but professionalintuition that was shaped after manyyears of experience. By the way,intuition is a wonderful tool for workbut only along with knowledge andprofessional experience. When theprofession is in your blood, thenthese two things – professionalismand intuition – produce the desiredresult.

“You may not destroy when thereare no tools with which to build anew

and therefore if I rule out something,the person I’m dealing with accepts itbecause I have the tools to build themup again. I don’t get stressed out andthe work is pleasant and fun and thegirls feel it because the main thing isbuilding up the girls and thecreativity in each one of them isimportant to me. They are the oneswho are running the production, notme.

“They are the main structure andI’m just the director and I give themall the credit. However the work isn’talways easy because I demand a lotfrom them. There are many rehearsalsand each time with reappraisal andnew insights since the time before,but I do it all with love, the mainthing being not to break the girlbecause of some imaginary point ofhonor.”

Can you give us a specificexample?

“I will tell you something thathappened although it was a rareoccurrence. There was a fifteen-year-old girl who kept on defying me andmaking faces during the planning andrehearsals, until one time I gave it toher and put her in her place. She wasoffended and began to cry. One of thegirls said, ‘Sonya, you exaggerated,’but I felt justified in what I had said.

“The next scene had an orchestrawith each girl ‘playing’ on aninstrument and I noticed the insultedgirl standing on the side, frozen, apathetic sight. Without thinking, I

took her and said, ‘You will be theconductor,’ and I put her with herback to the audience. From that pointon she acted so well that shetransformed the entire play intosomething very special, I could cry itwas so nice.

“A week later her mother calledme and said, ‘You don’t know whatyou did to my daughter.’ I said, ‘Yes,I’m sorry, but I had no choice, butsince then she has improved.’ Themother went on, ‘I want to tell youwhat you did to my daughter. Shehad a certain very serious problemand we didn’t know what to do aboutit and from that day on the problemwas solved!’

“What happened was this girllived a lie her whole life and shereacted superficially to everything. Imade her face herself and the liecollapsed. The girl changedcompletely.”

What happens right before thecurtain goes up?

“The day of the play there is a realsolidification among us all, realachdus, total support. In the dark,before they go up on stage, I kissthem all and bless them. After theplay I always overlook any flaws,because even if I have some criticism,how would it help at that point? If itcan be corrected, I correct it, but if it’sa one-time performance, why ruin thespirit?

“I’ve gotten so many insights fromlearning Chassidus, especially Tanya

“What is a Chassid? It’s avoda on one’smiddos. In every play there is a message of

Geula because thiis is the ultimate goal. Art isa medium by which to hasten the Geula as it

enables a person to changge because of hispersonal accounting.”


and the Rebbe’s sichos, and I feel thatit affects my work today, in that eachhas a part in the play and all the partsunite as in a puzzle because of theChassidic idea that each person has aplace and destiny in the world and itis all woven into one all-inclusiveunity.

Tell us about one of the plays youproduced.

“At Beis Chana of Tzfas we put onHaMelech. The story goes like this:Two people came from anothercountry to seek the king and becamelost. They ask passersby where theking is and the reactions are: king?What king? Ah, yes, I once heardwhen I was a little boy … Yes, there’sa palace but I don’t know the waynow … They are sent from one toanother.

“They continue to search for theking and on the way they experienceadventures and much danger like aminefield, shooting and earthquakes,to the point that as they get close tothe end one of them doesn’t want tocontinue and he falls to the ground.His friend doesn’t want to leave him

and drags him further. Suddenly it isvery dark and they cry out bitterlyand then they see the palace. Theplace is very beautiful and full ofservants in uniform of red and gold,all frozen in various poses: one with atray, one with a broom, a beautifuland frightening scene.

“The two friends, covered withdust, try to wake them but areunsuccessful. Then they discover theking’s throne. The king isn’t there buton the throne is a book: the fivebooks of the Torah and a shofar. Oneof them grasps the shofar and blows itand all the servants are aroused andbegin to work and to call out, ‘Theking is coming,’ and the entire palacefills up with people who come fromall over the country. The girls go outfrom the audience and the audiencedoesn’t know whether to get up ornot and they are all on the stage andcalling out, ‘The king has come, butwhere is he? Where is the king? Didwe come just for this?’

“Then a huge crown descendsfrom heaven and lands on the king’sthrone and that’s the end.

“It’s very abstract without much ofa plot but a lot of content. Theanalogue is, of course, that we are allsleeping so very close to therevelation of Moshiach, or Hashem,which ultimately is one and the same.

What feedback do you get fromthe playss?

“The reactions are strong. Somepeople tell me that they can’t sleepproperly for three or four days after aplay. They continue thinking about it,it shakes them up. The teachers are soimpressed and they say that the girlschange completely, have attained self-confidence, the ability to learn, andbetter marks.”

How would you define the partyou contribute towards hastening theGeula?

“I recently made a story about aninanimate object, plant life, animallife, human and a Jew, with each onesaying a story about Ahavas Yisroeland each one fixes itself until the levelof human who has to fix his middos.In everything I try to insert the ideathat man has to reach a certainshleimus for who will do the work ifnot us?

“What is a Chassid? It’s avoda onone’s middos. In every play there is amessage of Geula because this is theultimate goal. Art is a medium bywhich to hasten the Geula as itenables a person to change because ofhis personal accounting. I thankHashem for the z’chus He gave me todo my work and to convey messagesof Geula through plays and throughmy work with girls and women.”

“I thank Hashem for the z’chus Hegave me to do my work and to conveymessages of Geula through playys andthrough my work with girls andwomen.”

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We Deliver


Since we were told (sicha VaYeishev5752) to publicize the miracles thathappen in our days, knowing that thisis connected with the true andcomplete Redemption, I will tell you astory that I was personally involved in.

I give a Tanya class every Tuesdayin the Kinyon HaZahav (a mall) inRishon L’Tziyon at R’ Ilan Chiyoun’sChabad house. On Tuesday, the fifthnight of Chanuka, the class began withthe lighting of the Menorah in thecourse of which I spoke about theinner significance of Chanuka. Iexplained how we light all our soulpowers from a jug of oil sealed by theHigh Priest, internalizing and livingwith faith which is above reason,especially in connection with theeternal life of the Nasi HaDor, whosaid that our generation goes to trueand complete Redemption withoutinterruption.

Suddenly, with no prior warning,one of the participants, Mr. Leon AryehSabach collapsed unconscious andstopped breathing. Leon is a mekuravof the Chabad house and is 65. He has

already spent two Tishreis with theRebbe in 770 together with Ilan.Another participant tried to take hispulse and saw that there was none. Hebegan to shout: Ilan, he’s dead!

“Don’t say such stupid things,”yelled Ilan and he called Magen DovidAdom for an ambulance, as he asked,“Does anybody know how to giveCPR?”

They placed Leon on the floor andtried to resuscitate him but wereunsuccessful. Those working on himdespaired and wanted to stop but Ilankept yelling, “Continue!” and to me heshouted, “Open the Igros Kodesh! Askthe Rebbe!”

I immediately opened a volume ofIgros Kodesh and saw many blessingsbut no direct reference to health. Ilanpanicked and put on his gartel andstood in front of the Rebbe’s pictureand pleaded that Leon live and be well,proclaiming: Yechi Adoneinu MoreinuV’Rabbeinu Melech HaMoshiach L’olamVa’ed! Then he opened a volume ofIgros Kodesh and again there wereblessings.

You can just imagine the scene.Ilan kept urging the attempts atresuscitation while yelling, “You’ll yetsee him healthy! He will come andjoin the classes!” but as he said this, itseemed a denial of the reality.

The ambulance team came thirteenprecious minutes later and they begantrying to revive Leon. When I saw thatI could not be of help, and I knew thatpeople were waiting for my class inD’var Malchus in Shikun Chabad –Lud, I sadly parted from R’ Ilan. Thepulse had not returned.

I called Ilan on my cell phone as Itraveled to ask what was going on.“Baruch Hashem, his pulse returned,”Ilan exclaimed. “The Rebbe gave himlife as a gift!”

Then Ilan told me that the medicalteam had wanted to give up, saying itwas all over. His brain had notreceived oxygen for thirteen minutesand it was hopeless, they said. But Ilaninsisted that they give him an electricshock as a last resort. The miracle tookplace and to everyone’s surprise thepulse returned though Leon was stillunconscious.

Leon was taken to the emergencyroom, attached to various machines,where he lay for a few days hangingbetween life and death.

Every Thursday night there is afarbrengen at the Chabad house for themekuravim and this time I alsoattended. Yisroel, Leon’s son waspresent. I spoke a lot about Chanuka

MIRACLE STORY

We were told that publicizing the miraclesthat Hashem does in our time, affects thecoming of the true and complete Geula. Let usnot waste this opportunity but share themiracle stories we know!

EYEWITNESSTO A MIRACLE

BY RABBI LEVI Y ITZCHOK GINSBURG


and we told miracle stories of theRebbe with Ilan telling everyone aboutthe great miracle that happened onTuesday to Leon. “The Rebbe MelechHaMoshiach gave him life as a gift,” heannounced. “You will see that hecomes back here and will join theclasses and all the activities.”

Leon’s son mumbled, “If only…butin the meantime he is unconscious andthe doctors say…”

“We have already seen,” said Ilan,“how the Rebbe brought him back tolife after what happened. Believe inG-d and in the Rebbe’s blessing andwith G-d’s help we will all soon seethe great miracle that he comes backhere, alive and well.”

We all said l’chaim and blessedLeon with a speedy recovery as eachperson made a positive commitment.Then Ilan began a song which could beheard all over the mall. The farbrengenwas a joyous one and around oneo’clock at night people left for home.

A few hours later, around five inthe morning, Leon opened his eyes!The doctors were certain thatirreversible damage had been sustainedby his brain and that he would need alengthy rehab period. His brain waswithout oxygen for thirteen minutes,they said, and there’s no way heremained unaffected by this. Theymade arrangements with one of therehab centers so he could betransferred there, but G-d had otherplans.

Leon was transferred from the ICUto a regular ward. When the doctorsran tests to see what damage he hadsustained, they were amazed to seethat he was fine. He was weak and had

to rest a lot and refrain from excessiveexertion, but he was allowed to returnhome.

Leon went to a hotel for a few daysand then returned home. Thefollowing Tuesday, two weeks since hiscollapse, he was back at the Tanyashiur with everybody hugging andkissing him in delight.

“You received your life as a gift,”said Ilan affectionately to him. “Youmust begin putting on t’fillin regularly,each weekday.”

* * *There are so many miracles taking

place these days that the Rebbe says ithas reached the point than when aperson is asked, “What was the lastmiracle you saw?” he says, “What doyou mean ‘the last’? There are and willbe so many miracles!”

I don’t think there has ever been atime of so many miracles as our times,as the Rebbe guides, answers, and doesopen miracles for thousands of Jews,no exaggeration! This goes on everyday with Jews of all backgrounds whoask for the Rebbe’s advice and blessing,and through the Igros Kodesh or otherways, they receive amazing responsesto their questions.

These stories aren’t only publishedin Lubavitch publications but appearin secular newspapers as well. They arewritten by not-yet-observant Jews whoemphasize that you can’t argue withthe facts.

Whatever has been publicized upuntil now is just a drop in the bucketof the thousands of answers that theRebbe gives to those who ask, andeven to those who don’t ask, because

most of the time these are personalquestions that people do not publicize.

When we are witness to anabundance of miracles and we weretold to publicize the miracles thatHashem does in our time because thisaffects the bringing of the Geula, wecannot squander the opportunity. Weneed to publicize the miracles so everyJew hears about them and knows thatit pertains to him personally, so that hetoo can and must turn to the Rebbe.He too can receive wondrous answersfrom the Rebbe.

Surely someone who received ananswer from the Rebbe in this wayonce or twice and experiencedsalvation and success will be connectedto the Rebbe thereby. He will comecloser to Torah and mitzvos in generaland to the study of Chassidus and itsways in particular, and to thefulfillment of the Rebbe’s enactments.

Since Gimmel Tammuz there arepeople who think there is no Rebbeand there is no one to turn to, whilehundreds and thousands of Jews arebeing helped thanks to the Rebbe’sbrachos, advice, and answers. Whenyou see these miracles happening timeand again, it is your holy obligation topublicize them so that more Jewsknow that the Rebbe is a Man of G-dwho is not bound by the laws ofnature. This will lead to the acceptanceof the Rebbe’s malchus (kingship)which is “the only thing left in theavoda of shlichus – actually acceptingMoshiach Tzidkeinu so he can fulfillhis mission and take the Jewish peopleout of exile,” immediately.

Yechi Adoneinu Moreinu V’RabbeinuMelech HaMoshiach L’olam Va’ed!

Documents

CONTENTS · 2013. 1. 21. · contribute any) taste. Rich matza, on the other hand, is made from a dough kneaded with wine, oil, honey [P’sachim 35a] (or other fruit juices [see