beis moshiach #625

8/14/2019 Beis Moshiach #625

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[Continued from last issue]

8. Simply speaking, we might infer that the twophrases Your kingdom is a kingdom of all times, andYour ruling is in every generation contain the samemeaning, reiterated solely for the sake of emphasis andstress (varying the terms to enhance the style). However,

based on the discussion above (Section 2), it isunderstood that according to the inner meaning of this

verse (as with the verse, for out of Tziyon, etc., fromYerushalayim), they are (also to be understood as being)two different concepts.

The difference between kingship (mlucha) andruling (memshala)60 is as follows. Kingship isauthority that is acceptedwillingly, as in the expression,and Your kingship they willingly accepted, etc.,

whereas ruling is in a manner of (imposed) domination,authority asserted against the will of the people.

The two approaches to authority kingship and[imposed] rule derive from the two concepts, out ofTziyon shall the Torah come forth and the word of G-dfrom Yerushalayim, and [they find expression] in theDivine service of every single person. (So too with regardto the levels of Tziyon and Yerushalayim in general, as will

be elucidated.) At the level called Torah which is Torah study

according to ones understanding and comprehension, asabove the study of Torah is with enthusiasm andenjoyment. In fact, Study is supreme, as it leads toaction. Thus, also the general fulfillment of Mitzvos ofthe person at this level is something that he wills and isdone with pleasure. That is, on account of the aspects ofTziyon and Torah, ones acceptance of the yoke ofthe kingship of Heaven is in a manner of Your kingdom

is a kingdom of all times it isaccepted willingly.

However, when we are speakingabout the word of G-d determining practical law, which iscarried out and acted upon onesunderstanding and comprehension

(in a manner of Tziyon) does notsuffice. In fact, with ones consciousmind he can arrive at a conclusionthat is not as the law ought to beruled according to the ultimate truth.It is specifically throughYerushalayim, perfect fear and self-nullification, that he compels himselfand utterly nullifies himself,61 that hereaches and fathoms the Supernal

Will, the level of Havaya (G-d),ruling according to the ultimate truth

(and acting on it even if it runscontrary to his personal understanding).

That is, the study of Torah of the word of G-d practical law, and of consequence, also the properfulfillment of the Mitzvos in general is accomplishedthrough compelling and nullifying ones self-concept,expressing an example of [imposed] rule.62

9. Since the Jewish people in general (and every Jew inparticular) must strive to attain not only their ownperfection, but they also must bring the entire world toperfection, it is not enough that the Jewish people haveTorah and the word of G-d [expressed] in their two

levels [of Divine service], rather, it must be out of Tziyonshall the Torah come forth (teizei, go out) and the wordof G-d (must go out) from Yerushalayim. Indeed, theRambam rules that63 Moshe Rabbeinu was commanded

by the Alm-ghty to compel all the inhabitants of the worldto accept the commandments given to Noachsdescendants, and the manner of their acceptance must

be such that he accepts them and fulfills them becausethe Holy One Blessed Be He commanded them in theTorah and informed us [about them] through MosesRabbeinu.

By means of out of Tziyon shall the Torah come

forth, we bring out in many nations the movement of,Come, let us ascend, etc., and let Him teach us of His

ways, the concept of learning63* about the topic of theirSeven Mitzvos. Although this is also a concept of self-nullification, nevertheless it connected with their self-concept, and understanding and compression.

And as a result of the word of G-d coming forthfrom Yerushalayim, we bring out in them, and we willgo (nelcha) in His paths, the going64 (also sharing theroot halacha, law) in actuality, which is a movement of

THE ETERNAL

HOUSE OF

YAAKOVLikkutei Sichos Vol. 15, pg. 231-242Translated by Boruch Merkur


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absolute self-nullification, obeying and fulfilling the SevenMitzvos as they are according to the word of G-d.

So too with regard to the two concepts, kingship andimposed rule their reason and cause (for) are the twoapproaches of out of Tziyon and from Yerushalayim:Out of Tziyon shall the Torah come forth causes thereto be Your kingdom is a kingdom of all times that also

the world (kol olamim, translated here as all times, but also meaning all worlds) accepts the concept ofkingship willingly. And through the word of G-d from

Yerushalayim, perfect fear and self-nullification, theconcept of and Your ruling is in every generation is

brought out. That is, the world (in every generation)attains a state of absolute self-nullification in the face ofthe [imposed] rule.65

[To be continued, beH]

NOTES:

60 See Footnote 60 in the original.

61 Thus, Dovid merited to determine the law, on account of

his being exceedingly humble and self-effacing (the aspect ofMalchus, Kingship). The same applies to the Academy ofHillel, since they were pleasant and tolerant, albeit that thestudents of the Academy of Shammai were sharper minded.See at length in all the aforementioned in the citationsenumerated in Footnote 33,Hemshech ibid pg. 439 ff.

62 See below Footnote 65.

63 Laws of Kings Ch. 8, end.

63*Metzudas Dovid andMetzudas Tziyon on Yeshayahu on theverse.

64As explained on the phrase, Go (lech, a term meaningratzon, will), for your sake, from your land, etc.

65As noted in Footnote 60, the aspect of rule is inferior tothe aspect of kingship. However, according to what ismentioned in Footnoted 55 regarding the advantage of theself-nullification of the level of Yerushalayim over the level ofTziyon, it is understood also in the discussion at hand that thesource of rule is a self-nullification that is beyond reason and

intellect, etc. see Footnote 65 in the original.


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20 KISLEV CHAG HAGEULA: THE REDEMPTION OF THEALTER REBBE ON YUD-TES KISLEV IS CONNECTED WITH THEREDEMPTION OF MALKA MSHICHEI (A)

The concept of the Holiday of Redemption, Yud-TesKislev, Chag HaChagim, is emphasized in the pasuk(Thillim 55:19) He redeemed my soul in peace from

battles against me, because of the many who were withme as is understood from the words of the baalhaGeula in his well-known letter, While I was readingin the Book of Thillim the verse, He redeemed my soulin peace,I emerged (from imprisonment) in peace by

(the act of) the G-d of peace.The essence of the Redemption of the Alter Rebbe on

Yud-Tes Kislev is the spreading of the wellspringsoutward, as is known that the main concept of spreadingof the wellsprings outward began after (theimprisonment in) Petersburgand since the Mastercomes through the spreading of the wellsprings outward,

we find that the Redemption of the Alter Rebbe isconnected with the He redeemed my soul in peace ofDovid Malka Mshicha, and thus also with the He

redeemed my soul in peace of G-dand the Jewish People I consider itas if he had redeemed Me and Mychildren from among the nations ofthe world.

(sicha, Motzaei Chag HaGeula, Yud-Tes Chaf Kislev 5752)

21 KISLEV: THE REDEMPTION OF THEALTER REBBE ON YUD-TES KISLEV THE EARTH WILL BE FILLED WITH THEKNOWLEDGE OF G-D (B)

In a deeper sense, the essence ofthe Redemption of the Alter Rebbe on

Yud-Tes Kislev the spreading of thewellsprings outward is the essenceof the coming of Moshiach and theRedemption of the Shchina and theJewish People, because the essence of

the spreading of the wellspringsoutward is the revelation of theknowledge of G-d in the world. Asthe revelation of the knowledge of G-d in the world continues to grow andincrease, we continue to get closer tothat time (the days ofMoshiach).(when) the soleoccupation of the whole world will beto know G-d

As is written (Yeshayahu 11:9),For the world will be filled with the

knowledge of G-d as waters cover thesea, not only will the world notconceal G-dliness (the exile of the Shchina) on thecontrary, the world will be totally covered with theknowledge of G-d (the ultimate purpose of the revelationof the Shchina), and this surely applies to the JewishPeople, who will be great sages, know the hidden things,and attain the knowledge of their Creator according to thecapacity of man (the ultimate purpose of the closeness

between G-d and the Jewish People, from battles againstmewho were with me).

(sicha, Motzaei Chag HaGeula, Yud-Tes Chaf Kislev 5752)

22 KISLEV: EVERY MOMENT IS PRECIOUS

If time has always been something that can never berestored, this applies all the more so in our times the eraof the footsteps of Moshiach.

When every single moment is extremely precious andit is possible to fulfill and produce great and hidden things fruits and fruits of fruits - until the end of the entire

world, as olam (world) derives from the word helem(concealment).

(Igros Kodesh 16)

A DAILY

DOSE OFMOSHIACH

& GEULA:20-26 KISLEVSelected daily pearls of wisdom from the

Rebbe MHM on Moshiach and Geula.

Collected and arranged by Rabbi Pinchas MamanTranslated by Michoel Leib Dobry


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23 KISLEV: REJECTING THE POSSIBILITY OF A BREACH INTHE EXILE

To him who increases (lmarbeh written with aShloss Mem) the authority, and for peace without end(Yeshayahu 9:6)

An openMem is an indication of the exile, as alludedto in the pasuk (Nechemia 2:13), the walls of

Yerushalayim, which were breached, whereas a closed(final)Mem indicates the Redemption, as alluded to in thepasuk (Yeshayahu 9:6), To him who increases theauthority.

Furthermore, our Rabbis, of blessed memory, havesaid (Bava Basra 25): the world is like a porch, with itsnorth side not enclosed. This means that there is roomfor the world to have a breach and a descent, to thepoint of a descent of the exile.

When the Jewish People reveal and draw down theAlefof Alufo Shel Olam (Master of the World) within the

breach of the exile this makes the world surroundedfrom all four sides, in a manner that rejects the possibilityof a breach Redemption through Malka Mshicha,

which will not be followed by any other exile.

(Seifer HaSichos 5749, Vol. 1, pg. 333)

24 KISLEV: WHEN MOSHIACH COMES ON EREV CHANUKA HOW MANY CANDLES WILL WE LIGHT?

It is known that in the Future to Come, halacha will beaccording to the House of Shammai (Mikdash MelechHaZohar, Vol. 1, 17b). Thus, we must examine how theorder of the kindling of the Chanuka lights will be ifMoshiach comes on the eve of the holiday:

Will the halacha be according to the House ofShammai already at the beginning of Moshiachs coming,and then it will be necessary to light eight candles [on thefirst night], as in the opinion of Shammai?

(sicha, Erev Chanuka 5750 bilti muga)

25 KISLEV 1ST DAY OF CHANUKA: THE MIRACLE OFCHANUKA WAS ESTABLISHED THROUGH THE OIL CONNECTEDWITH MOSHIACH

The concept of Redemption is emphasized on

Chanuka, so named in honor of the dedication of theholy altar and the Beis HaMikdash in the era of theSecond Beis HaMikdash, which was rededicated (theChashmonean dedication) until the main innovationof the dedication of the Third Beis HaMikdash at theTrue and Complete Redemption through MoshiachTzidkeinu.

In addition, this day was established through themiracle of the oil, which is connected with Moshiach(and it should be noted that the kindling of the lights

with olive oil is based on what is written regardingMoshiach (Zecharia 14:4), His feet shall stand on theMount of Olives).

Furthermore, there are eight days and eight candles,as the number eight is connected with Moshiach, whois among the eight princes of men (Micha 5:4), andThe harp of the Messianic era will have eight strings(Erchin 13b).

(Seifer HaSichos 5752, from pg. 201, sicha, Rosh Chodesh Kislev 5752)

26 KISLEV 2ND DAY OF CHANUKA: THE CHANUKALIGHTS WILL NEVER BE NULLIFIED

The quality of the Chanuka lights over the lights ofthe Beis HaMikdash is that (specifically) the Chanukalights will never be nullified (Ramban, beg. ofParshas BHaaloscha), i.e., the illumination of theChanuka lights is a far loftier one. Furthermore, it can

be said that (there is a resemblance to) the essence ofG-ds Infinite Light, which is higher than thehishtalshelus (Torah Ohr, Parshas Mikeitz 34a), for inrelation to Him, Even the darkness obscures nothing

from You.Furthermore, this is also the relevance to the Future

Redemption, as is known (Seifer HaMaamarim 5629,pg. 11) that the eight candles of Chanuka are symbolicof the eight-stringed harp of the days of Moshiach,

because the revelation that will be at the FutureRedemption is an unlimited revelation that is notsubject to concealment, a Redemption that is notsubject to any exile after it.

(Seifer HaSichos 5747, from pg. 97)


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Fairlawn, New Jersey. Aftermany years of battle, a largepublic menora was placed in frontof the municipal hall last year.The shliach, Rabbi Levi Neubort,made use of some interestingmethods in order to get publicopinion on his side. Three yearsago, he put a large menora in theyard of a Catholic who decided tohelp out the rabbi. On the menorahung a large sign which said, Isupport liberty and justice for all.

The conflict that went publicworked in the shliachs favor andthe shliach was invited to speak ata council meeting. In the vote thattook place afterwards, his request

was accepted by a majority of four

to one. How embarrassing thatthe one opponent was the Jewishmayor of the city.

This story sums up the story ofpublic menoros in the US. Itconsists of legal battles, heateddebate covered in the media, andends with the shliach winning,

with the koach of the Rebbe, anda public menora placed in thecenter of town.

Ironically and sadly, most ofthe legal battles against publicmenoros are led by Jewishorganizations belonging toConservative or Reformcommunities. Just as twothousand years ago, the war ofthe Maccabees of our time is not

limited to a fight against non-Jews. The battle to purify the

world includes a protracted anduncompromising struggle againstthe Jewish Hellenists of our time.

A PUBLIC MENORA ATTHE WHITE HOUSE

The first public menora in the

United States was set up in UnionSquare in S. Francisco in the late1970s. It was lit by Rabbi Chaim

Yitzchok Drizin in an impressiveceremony that was held under theauspices of the Levis jeanscompany.

Following that, public menoralightings also took place near theLiberty Bell in Philadelphia, andin Manhattan, where the tallestmenora in the world was put up.

A special public menoralighting took place in 5740/1979in Lafayette Park, opposite the

White House. The president ofthe Unites States, Jimmy Carter,personally participated in theevent which was coverednationally. The menora is litopposite the White House everyyear and sometimes the presidentparticipates and sometimes hesends one of his Jewish aides to

represent him.

WILL THE MENORAAROUSE ANTI-

SEMITISM

The first fight against a publicmenora took place in Bergen,New Jersey between the shliachand the committee of the Jewish

Although more than 20 years havepassed since the United States SupremeCourt declared that public menoros donot infringe on the separation ofChurch and State, every year some

shliach has to contend with oppositionto a public menora. And each time,

after time, money, and efforts areexerted and expended, the courts decidein favor of public menoros. * A survey ofthe battle for public menoros, the

Rebbes direct and indirectinvolvement, and more.

VICTORY OF LIGHTBy Avrohom Reinitz


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community, before Chanuka5742/1981. The Rebbe, whoconsidered this a dangerousprecedent, got involved in theattempt to stop the plague beforeit spread.

The year before, Chanuka

5741, Rabbi Yisroel Brod, whowas the shliach to that area at thetime, put up a public menora infront of the district courthouse.Because of the symbolicsignificance of the building, which

was built to look like the WhiteHouse, the menora lighting gotspecial media attention.

Before Chanuka 5742, R Brodreceived a phone call from a

woman who introduced herself as

a member of the board of theJewish community in Teaneck.She said that they opposed publicmenoros. Because of heropposition, R Brod decided toput up a public menora inTeaneck as well.

After consulting with membersof the board of directors forChabad institutions in NewJersey, they decided that one ofthem would report to the Rebbe

about this development and askfor his guidance. In the Rebbesreply to a member of the board,Mr. Larry Yaffe, the Rebbe saidthat public menoros already stoodthroughout the US and even thepresident participated in a publicmenora lighting opposite the

White House.The Rebbe wrote about the

menoras universal message: Inthe US they have recognized for

some time now that putting up apublic menora is a positive thing

because of its universal messageof freedom of the human spirit,freedom from oppression, and theultimate victory of the forces ofgood over the forces of evil, justas it says, a little bit of lightdispels much darkness. These

basic principles that aresymbolized in a public manner

with the lighting of theChanuka lights are held bythe majority of Americans.

The Rebbe concluded hisletter as follows: Being alawyer, you will surelyappreciate the significance of

a precedent in any court,especially when it is repeatedmany times.

A meeting was heldbetween the shluchim and themembers of the board of theJewish community in Teaneck.The members looked at theRebbes letter but continued tooppose public menoros. The realreason for their opposition wasthe typical feeling of inferiority

that many American Jews have.They prefer concealingtheir Jewish identity andappearing like gentiles,

but in a letter thatthey sent to theRebbe, theyclaimed that theiropposition was

because they fearedlest, the non-Jewishpublic copy us and put

up Christian symbolsin public places inTeaneck, such as X-mas trees andsigns, whereasnow, theysuffice with


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electric lights strung on trees.The Rebbe responded quickly

in a letter in which he repeatedthat there was no legal problem

with putting up public menoros.Fact: The menora in the nationscapitol was put up without anyfuss, as a self-understood event inthe face of public interest. Eventhe legal considerations pertainingto the event were found to belegally proper, including the useof the public square, which wasconsidered self-evident, since thepresident of the United Stateshimself participated.

I must admit, said theRebbe, that your unwillingnessto take this into account has leftme confused and shocked. Afterreceiving clarification on thispoint, I will be able to deal withthe issues you raised in yourletter.

That year, the committee in

Teaneck used its connections withthe local city management and

were able to prevent the placing ofa public menora. In reaction, RBrod put up public menoros infourteen places in towns aroundTeaneck.

With so many public menorosin surrounding towns, themembers of the committee sentthe Rebbe another letterexpressing their contentionagainst public menoros. As for thepublic menora opposite the WhiteHouse, they said, near the WhiteHouse there is a Christian New

Years ceremony and they put upa tree, but here in Teaneck, thereis no such Christian ceremony.

They claimed that putting uppublic menoros would arouseanti-Semitism.

The Rebbe responded with afive-page letter explaining that ina relationship between two stronggroups or different religions,

when the minority willingly givesin on basic rights that it enjoyedin the past, this leads others toregard this concession as a sign of

weakness and admission that theminority does not truly deservethose rights.

The Rebbe said that eventhough keeping a low profile was

Just as twothousand years

ago, the war of theMaccabees of ourtime is not limitedto a fight against

non-Jews. Thebattle to purify the

world includes aprotracted and

uncompromisingstruggle against

the JewishHellenists of our

time.

AND THERE WAS LIGHT

On one of the first nights of Chanuka 5746/1985, the Rebbe

instructed that each of the shluchim involved in putting up publicmenoros should be called and informed that in addition to the publiclightings, they should also organize a Chanuka party for men, women,and children. The Rebbe asked that the shluchim see to it that theevents be photographed and that they should send pictures to New Yorkin order to publish them all in a book.

In the broadcast room in 770, which would transmit the Rebbesfarbrengens via telephone hook-up, there was a bank of twenty phones.The secretariat of the Rebbe arranged for fifteen young men to sit onthe phones and contact every shliach of the Rebbe from around the

world.The Rebbe addressed the topic in a sicha on Motzaei Shabbos,

Parshas Mikeitz, the eighth night of Chanuka, and instructed that theshluchim submit a detailed report of all the activities of the ChabadHouse in their city, And even better, if they send pictures, in order topublicize those who do a mitzva, by publishing the reports andpictures in a booklet or separate volume, produced in a beautiful andelegant manner.

That was the impetus for the Kehos publication of the picture albumLet There Be Light, which covered the public lightings around theworld. The following year, a second album was published, calledAndThere Was Light.


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a tactic that worked in Teaneck,and it seemed to be more helpfulthan harmful, in a democraticcountry where elections takeplace, one could never know whothe next public officials or leaders

would be and what their policies

would be.Since public menora lightings

took place for years already,throughout the US, with theparticipation of governmentofficials, the Rebbe said thatpublic menora lightings wereaccepted as a legitimate right ofthe Jewish minority. The menora,

with its universal message whichis similar to the spirit of freedomand independence of this nation

has taken its place not only inJewish life but also in the lives ofthe American people.

When a Jewish communitysomewhere in the US arousespublic opposition to publicmenoros, said the Rebbe, this

endangers the Jewish position. Inthe long run, it also endangers itsown position since it is definitelypossible that one day, someone

will pose the question of Whydoes Teaneck have to be differentthan lots of other towns in the

US, with Jews who are a minorityinterfering with the townexpressing itself by way ofreligious symbols, and it is nearlycertain that the answer, the Jewsalso prevented a public menorafrom being placed, will not satisfythe majority of people inTeaneck.

After explaining why theopposition of the Jewishcommunity in Teaneck could

endanger the position of Jews inthe US, the Rebbe spoke aboutthe importance of lighting apublic menora:

Experience has shown that amenora, placed in a public placefor the eight days of Chanuka, is

a source of inspiration for many,many Jews and inspires withinthem a feeling of identification

with their Jewish people and withthe Jewish way of life Ipersonally know dozens of Jewslike these who returned, and I

have good reason to believe thatin recent years, hundreds andeven thousands of Jewsexperienced the lighting of theirinner Jewish spark, thanks to thepublic menora lighting in theircity, the nations capitol, etc., ashas been publicized in the media.

The Rebbe concluded his letteras follows: I must emphasize thatI dont think that a Jewishcommunity can ignore its

responsibility to other Jewishcommunities on this topic thatcannot remain local, and it musthave an impact on localcommunity relations and those ofother Jewish communities.

THE MENORA AND THESEPARATION BETWEEN

CHURCH AND STATE

The Rebbes fears that the

Jewish communitys opposition inTeaneck would lead toundermining the Jewish positionin other cities and states in theUS were realized more quicklythan anticipated. That year, theshliach in Pittsburgh, Rabbi

Yisroel Rosenfeld, wanted to putup a public menora. The cityagreed, but then came strongopposition to the idea on the partof an organization that is

concerned about the separation ofChurch and State. It was claimedthat the menora was a religioussymbol and placing it in the citysquare violated the law whichseparates between Church andState.

(The principle of separationbetween Church and State wasestablished by the Founding

The public menora inLafayette Park, facing theWhite House


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Fathers of the country. Having

come from Europe, where peoplewere persecuted by thegovernment for their religious

beliefs, they wanted to ensure thatin this new nation they werefounding, people could not bepersecuted for their religious

beliefs. With the separation ofChurch and State, a citizen can

believe as he or she pleases, andgovernment bodies cannotsupport any religious activity.)

The first case was entitledAllegheny County VersusChabad. After the shluchim lostin the district court, they appealedto the Supreme Court in

Washington, thus turning theissue from a local problem into anational issue. By Divineprovidence, the hearing in theSupreme Court took place the day

before July 4th, and the mediagave it a lot of coverage since it

dealt with a principle of Americanlaw.

The legal battle against Chabadwas led by a variety of people andgroups. The ACLU (AmericanCivil Liberties Union) led the way.In other instances, the AJC(American Jewish Congress)

joined them as did the ADL (Anti-Defamation League).

The hearing in the Supreme

Court focused on the

interpretation of separation ofChurch and State and thereligious standing of menoros.The legal team against publicmenoros asked the SupremeCourt to rule that a menora is areligious symbol which isforbidden for a governmentmunicipality to allow on publicproperty under its jurisdiction.

The famous lawyer, Nat Lewin,represented the shluchim. He took

the case on a public service basis,which means that he wouldntcharge the defendants, but werehe to win, the court would requirethe prosecutors to pay the legalfees.

Lewins approach was that amenora is not a religious symbol,since it also has elements that arenot religious in nature, and itsymbolizes victory in war andfreedom from Greek culture. To

support his claim he pointed outthat during the Christian holidayseason, trees are put in publicplaces all over the US, eventhough the tree is associated withthe Christian holiday. Heconcluded that using a specificitem for religious purposes doesnot turn that item into a religioussymbol, which would makeplacing it in a public place a

In the US theyhave recognized

for some time now

that putting up apublic menora is a

positive thingbecause of its

universal messageof freedom of the

human spirit,

freedom fromoppression, and

the ultimatevictory of the

forces of good overthe forces of evil,just as it says, a

little bit of lightdispels much

darkness. Thesebasic principles

that aresymbolized in a

public mannerwith the lightingof the Chanuka

lights are held bythe majority of

Americans.


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violation of the separation ofChurch and State.

After a fascinating legaldebate, the Supreme Courtaccepted Lewins argument andset aside the earlier rulings of the

judges who had forbidden apublic menora. The SupremeCourt made its ruling ofpermissibility conditional, sayingthat the lighting of the menorahad to be done within a special,celebratory framework, for thenthe lighting would take on a social

aspect with a message of freedomand it did not contradict theprinciple of separation of Churchand State.

On Chanuka 5743, the firstpublic menora approved by theSupreme Court was put up by themunicipal government ofPittsburgh.

PUBLIC MENORA PERMISSIBLE OR

REQUIRED!

Even after their legal victory,the shluchim could not rest ontheir laurels. It turned out that

there are many ways to thwart theplacing of public menoros. Thefirst such incident took place, yetagain, in Pittsburgh, the followingyear.

One of the lawyers, whorepresented the organizations thatopposed a public menora inPittsburgh, ran for mayor ofPittsburgh and won. BeforeChanuka, the new mayorannounced that he would not have

a public menora on behalf of themunicipality. Even when theshluchim agreed to put the

menora up on their dime, themayor refused.

When they protested and saidthe Supreme Court approved it,the former lawyer said that theSupreme Court decision allows amunicipality to put up a menora

but it doesnt obligate it to do so.Since the municipality is undermy authority, and Im notinterested in having a menora,you have no legal right to forceme to agree to have one.

A similar incident occurred inCincinnati. The shliach, RabbiSholom Dovber Kalmanson, who

wanted to put up a menora in thecity, experienced great oppositionon the part of the Reform

community (and Cincinnati is astronghold of the Reform). Withthe intervention of the JewishFederation in the city, which iscontrolled by the Reform, theytold him that he did not havepermission to put up a public

Left: The first public menora in the USin Union Square in S. Francisco.Below: The public menora seen pastthe Liberty Bell in Philadelphia.


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menora.R Kalmanson called a meeting

of the members of the city counciland the Reform representativescame too. R Kalmansonpresented the Supreme Courtruling, but one of the council

members asked: If the menora isnot a religious symbol, why does

the entire Jewish communityoppose it?

R Kalmanson said it wasntthe Jewish community thatopposed it, but the Reformcommunity, solely because they

were ashamed of being Jewish. R

Kalmansons answer created afuror and under pressure from

representatives of the Reformcommunity, the city council

vetoed giving him permission toput up a public menora.

R Kalmanson decided to fightby legal means, but after talkingto Nat Lewin, he discovered that

the Pittsburgh mayors positionwas legally correct and the

FOR ONE SHLIACH, THE STRUGGLE CONTINUES

The past two years, and itseems that it will be the case thisyear as well, one shliach was notallowed to put up a public menorain the city center on publicproperty for the entire eight days

of Chanuka. The shliach inquestion is Rabbi YerachmielGorelik of Fort Collins inNorthern Colorado. The OldTown Square in Fort Collins isowned by the DowntownDevelopment Authority, which hasrefused to allow the public menoradisplay. Two years ago, when hefirst requested permission, he wasrefused and that policy continuedlast year.

The issue caught on in thelocal media, and the mainnewspaper published an editorialin support of the shliach.Ultimately, he was successful inerecting a menora in the TownSquare on privately ownedproperty.

Last year, a number ofreligious gentile supportersmobilized in support of theshliach. In a letter that they sent

to local city council, they wrote,It is not proper that you allow usto erect the symbols of our religionon public property, whiledisallowing the shliach to so as

well. The letter was addressed tothose council members who votedagainst the display.

The Mayor, who supports theposition of the shliach made sure

to bring the issue for a vote beforethe city council. Rabbi Gorelikappeared before the council andshowed them a video of menoralightings around the world. Thecouncil members remained

unmoved and refused to allow the

menora to stand for the entireeight days.

This case is somewhat differentthan the other cases that have beenfought in the courts, because theydid issue a permit for the menorato be up for the lightingceremonies each night, but he wasrequired to take it down again

every night, as opposed to allowingit to remain up the for the entireChanuka.

The shliach received additionalsupport from a surprising source,namely Senator Wayne Allard of

Colorado, who announced beforelast Chanuka that he would attendone of the menora lightings withRabbi Gorelik. Normally, theSenator is known as someone thatdoes not make appearances atevents, so this brought a greatdeal of media exposure.

Many storeowners in the area,most of them gentiles, put upmenoros in their front windows asan act of protest against the city

and in support of the shliach.When he was asked why he isntturning to the courts for legalrelief, he explained that he wasunsure if the Rebbe would wantthat, being that his case isdifferent than any previous casethat came up, since he is allowedto hold the public lightings andthe only issue is leaving themenora standing throughout therest of the day.

As Rabbi Gorelik points out,the controversy itself contributes agreat deal to publicizing themiracles of Chanuka, and that lastyear many more people came thanthe year before, especially asChabad has garnered the supportof the local media, the mayor andmost of the residents.

The Mayor with Rabbi Gorelik

In an interview with the media


13/38

Supreme Court ruling did notobligate any municipality to putup a public menora.

While speaking to the lawyer,R Kalmanson came up with acompletely different way ofapproaching the problem. In theUS, there is Freedom of Speech;everyone has the constitutionalright to express his or her views.R Kalmanson proposed that

lighting a menora was a form ofexpressing a view and when acitizen wanted to express his view

by putting up a public menora,the city could not prevent himfrom doing so.

After recovering from theinitial shock of the gutsy idea,Lewin decided to follow up on it.He went to the court and asked

that they obligate the municipalityof Cincinnati to allow RKalmanson to put up a publicmenora. The citys lawyers, who

were sure that R Kalmansonwould use the Supreme Courtruling to support his position,

were utterly surprised when theyheard Lewin begin to talk aboutFreedom of Speech. They neverdreamed that they, who pridedthemselves on being thechampions of liberty and justice,

would be accused of stiflingpeoples freedom of expression.

At the end of the complicatedlegal process, the court ruled that

Freedom of Speech is a supremevalue in the US and the city hadto allow R Kalmanson to put up apublic menora. This paved the

way for other shluchim to put uppublic menoros in their cities,even in situations in which the

city was opposed.Shluchim who encountered

trouble would call Lewin andgenerally, after he sent them acopy of the courts rulings on bothissues the separation of Churchand State and on Freedom ofSpeech the city in question

backed down and allowed shluchimto put up their public menoros.

Above: A public menora in Cincinnati,Ohio. Right: Pictures of public

menoros that were put up on fourteentowns around Teaneck.


14/38

THE BATTLECONTINUES

Although the shluchim won inall their legal battles, the powersthat be in the Reform movementcontinued to try to prevent themfrom putting up public menoros in

some places. Nearly every year weread about a shliach who wasforced to wage a legal or public

battle against the Reform, butafter the legal precedents wereestablished, making it clear thatthere is no legal reason to forbid

public menoros, the shluchimhave been successful inovercoming all the opposition.

Sometimes the shluchim turnto the legal system and sometimesthey prefer using public opinionto put pressure on the city. One

way or another, the commondenominator is that ultimately, theshluchim win and the publicmenora stands proudly in thecenter of town.

Over the years, the shluchimreported to the Rebbe about allthe legal battles and they receivedencouraging answers from theRebbe. The Rebbes secretariessay that the Rebbe would inquireas to where there was opposition,

which places needed help, andwho wanted to put up a menorain a new place.

R Kalmanson was once askedto sum up the menora wars. This

was his response:In twenty years of legal

battles, Ive seen the miraculouspowers with which the Rebbeendows the shluchim, when they

work to carry out what he wants.Ive said this to dozens of

shluchim who have called me foradvice on their legal battles.

Every Chassid must know thatwhen the Rebbe tells us to informthe world that there is a prophetin our generation and his mainprophecy is that Moshiach iscoming, we cannot be fazed by

battles that are waged against us.When we are forceful, and golchatchilla aribber, we willsucceed in conveying the Rebbes

message, and we will ultimatelyget full support from all themedia, which will help us bringthe Rebbes Besuras HaGeula toone and all.

By fulfilling our mission, evenif its occasionally difficult to do,

we will immediately merit the fullhisgalus of the Rebbe MHM withthe true and completeRedemption!

Lewins approachwas that a menora

is not a religious

symbol, since italso has elementsthat are notreligious in

nature, and itsymbolizes victory

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15/38

The Gemara further states(Kesuvos 104a): That day whenthe soul of Rebbi (YehudaHaNasi) departed, thechachamim decreed a fast andrequested Divine mercy, saying,Anyone who says, Rebbi haspassed away, would be stabbed

with a sword. The Maharsha

comments in his ChiddusheiAgados: Since Rebbi, of blessedmemory, was totally complete inthe study of Torah and theperformance of mitzvosit wasfitting, on account of [the meritof] his Torah and his deeds, [forhim to continue] to be alive andexist forever. Thus, he was calledRabbeinu HaKodesh, and so theydecreed that anyone who says,

Rebbi has passed away, wouldbe stabbed with a sword, etc. Healso suffered afflictions his entirelife for the generationfor he

would protect hisgenerationand those in thelower realms requested that Rebbi

wouldlive and exist forever inbody and soul. Thus, it is

explained in the saying of ourSages, of blessed memory, thatwhen the students saw that theirRebbi was totally complete in thestudy of Torah and theperformance of mitzvos, they

were not embarrassed to publicizetheir faith that he will liveforever, to the point that they

warned that anyone who dared today that he was deadwould be

stabbed with a sword!(It should be noted that they

even said regarding Rebbi YehudaHaNasi that he was the Moshiach[Sanhedrin 98b], and perhapsalso for this reason, they werecertain that he wouldnt die.Similarly, there should bementioned the wondrous fact that

since the days of Rebbi YehudaHaNasi, no one throughout thevarious circles of the JewishPeople over the generations has

been called just Rebbi, exceptfor the Rebbe shlita.)

The great tzaddik and gaon,Rebbi Yosef Chaim of Baghdad,the Baal Ben Ish Chai, brings amarvelous commentary in theBen Yehoyada on the

In response to requests by ourreaders, we now present the next segment from VTorah Yevakshu MiPihu, Rabbi Sholom DovberHaLevi Wolpos seifer on the Rebbesteachings regarding Chabad

chassidus, its approach to emuna,

and its various customs.

THE FAITH OF THE

DISCIPLES THAT THEIRREBBE LIVES FOREVERBy Rabbi Sholom Dovber HaLevi WolpoTranslated By Michoel Leib Dobry


16/38

aforementioned Gemara: Itappears to me, with the help ofHeaven, that the reason G-dmade this quality for RabbeinuHaKadosh (Rebbi YehudaHaNasi) to come revealed literally

within his body, and sit at histable as all other people whilethey are still alive somethingnot done with any other tzaddikin the world, before or since is

because G-d does not deprive areward from any created being.Indeed, we have found that all thesages of his generation sought topray for him that he wouldnt die,responding themselves with a fastand many prayers, supplications,

tears, and in great numbers. Thiswas never done in any othergeneration for the tzaddik of thegenerationG-d did not deprivethem of their reward, and Hegave permission for him to cometo his home revealed literally

within a body.Thus, not only do we find that

Yaakov Avinu did not die, buteven Sages of the Gemara.Nevertheless, it is explained inthe Alshich, Parshas VaYechi, thatthere is a difference between the

stories found in the Gemara andwhat is said about Yaakov Avinu,because all of them havestrength only from the nefesh, butnot from the ruach and neshamathat departed from them, unlike

Yaakov Avinu, for everything(nefesh-ruach-neshama) was

within him. Furthermore, theRamban states that the uniquequality of Yaakov with respect tothe other tzaddikim is that

regarding all the tzaddikim it isonly at set times, whereasregarding Yaakov, It [i.e., theDivine Presence] hovers uponhim all day long.

The Zohar (III: 70b) states:We have learned in the hiddenteachings of the seifer of ShlomoHaMelech on the pasuk (Koheles4:2) And I praise the dead whohave already died, since it is

written, And I pra ise the dead,

why is there a need to add thatthey have already died? Themeaning here is that they alreadydied (killed themselves) in this

world in Avodas Hashem. It iswritten there that G-d made threesections for tzaddikim, one of

which is for the souls of thosetzaddikim that do not pass awayfrom this world and are found inthis world. Thus, when the worldrequires mercy, and those livingin the world are in suffering, thetzaddikim pray for them, and go

and proclaim to those resting inChevron (the Patriarchs), andthey awaken and rise to GanEden in the world where thespirits of the tzaddikim dress inthe covering of light. They decreeto save the Jewish People, and G-d does their will and has pity onthe world and the souls of thosetzaddikim found in the world toprotect those among the living.

In the maamer Zos HaTorah

Adam Ki Yamus BOhel 5679(sec. 3), the Rebbe Rashabexplains in the name of the

Mikdash Melech: Even thoughdeath is written in the Torah, ithas interpretations: If he does notmerit, there will be literal death,and if he merits, there will be aconcealment that will concealhigher worlds, as Eliyahu. TheRebbe Rashab further explains: Aconcealment as Eliyahu and as

Moshe in the mountain is onthe contrary a great elevation tothe body and the vessel, whichreceives the loftiest illuminationsand revelations. See theexplanation there at length.

Thus, not only dowe find that

Yaakov Avinu did

not die, but evenSages of theGemara.

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17/38

BH

Gut Yom Tov!Chassid im are al l one family .

Anash in Israel need help to marry off their children.

2 kallahs and 1 chassan from large unfortunately destitute Anash

families in Eretz Yisrael need our help in order to get married.

In honor of entering the 80th year since the Rebbes marriage please

consider giving in multiples of 80, for example: $80, $160, $320,

$800.

Every donation helps.

To donate by credit card send your contact info to

[email protected] so that someone can contact you.

To donate by check please write check to Tomchei Israel Kallah

Fund and mail to:

Tomchei Israel Kallah Fund

626 E. New York Ave.

Brooklyn, NY 11203

Yadlekallah is a new fund established to help Anash families in Eretz

Yisrael who have little or no means to marry off their children.

YadleKallah functions as a conduit for caring, generous and warm

hearted Lubavitchers all over the world, to help their brothers and

sisters who are holding down the fort for us in Eretz Israel, marry off

their children. If you would like to volunteer to help in some way

please contact the e-mail address above.

Yadlekallah is supervised by Rav Gluckowsky, Member Beis Din

Rabbonei Chabad in Eretz Israel. He can be reached at: 050-414-

5770.


18/38

I spent two days in Wellesley,

Massachusetts, which is 13 mileswest of Boston, at the home of theshliach, Rabbi Moshe Bleich. Healso works in nearby Weston, andobserving him in action, I know

what they mean. If you know RBleich, you know hes a young andsuccessful shliach who combines alchatchilla aribber attitude withpowerful charisma.

R Bleichs work is divided intotwo parts. He works at two colleges,

Wellesley and Babson, and he workswithin the community.

Wellesley, Weston, and Sudburyare the wealthiest towns inMassachusetts. Incredibly, up untilthirty years ago, it was illegal to sella home to Jews in Wellesley. The

difference between the wealth inthese cities and the wealth elsewhereis that money has not made thepeople self-indulgent. People here

would rather save an endangered

fish or a tree in a forest than build anicer home on a large piece ofproperty. This is obvious in the styleof construction, which is done

without disturbing the naturalenvironment. Wellesley is shaded bylarge trees, giving it the feeling of a

vacation spot.Peoples material circumstances

are wonderful but their level ofmitzva observance needs a lot ofhelp. Many Jews there are

intermarried. R Bleich is the firstreligious Jew who has come to livein Wellesley,. When I distributeshmura matza in the local mall, Imeet people I would never think

were Jewish. They come, takematza, and disappear. They live likenon-Jews, they have non-Jewishnames, and they dont want peopleto know they are Jewish.

When I asked the Reform rabbi

here why he does not wear a kippa

in his temple, he told me that he didnot want the non-Jews, who are themajority of his worshippers, to feeluncomfortable.

FROM KARLINSTOLIN TO 770

R Bleich comes from adistinguished Stoliner family. His

brother, Yaakov Dov, is the chiefrabbi of Kiev and the Ukraine, who

moved there back in 1990 andinitiated outreach there as apermanent resident of Kiev. Another

brother, Avrohom, is a rosh yeshivain a Chassidishe yeshiva in KiryatSefer. His brother-in-law is Rabbi

Asher Kalmanowitz, a rosh yeshivain the Mirrer yeshiva in Flatbush. Iasked him to tell me how he cameto discover Chabad Chassidus.

I grew up in Boro Park in aChassidishe home, wearing a long

coat and having long, curly peios.My family is connected to theStoliner Rebbe and my brothers are

well-known Chassidim. My firstconnection with Chabad began

when I was nine, when I attendedCamp Agudah. Out of 500 children,there were two boys in my bunk

who were Lubavitchers, the onlyones in the camp.

The father of one of them, Refael

IR Moshe Bleich is a man of action. Hewont hesitate to use any means at his disposal in order to break the ice andimpart the warmth of Judaism. * The

story of shlichus in Wellesley,Massachusetts.

FROM YESHIVAS

KARLIN-STOLIN

TO 770


19/38

Andrusier, was the head lifeguard.

The other boy was ZalmanTeitelbaum, who is a shliach inManhattan today. His grandmother,known as Rebbetzin Teitelbaum,

was the Camp Rebbetzin. The other

boys made fun of them for beingLubavitch, but I defended them andhelped them out.

I knew a little bit aboutLubavitch because of two uncles ofmine on my mothers side, theshliach in England, Rabbi Shmuel

Lew, and the shliach in Minnesota,Rabbi Moshe Feller. While the other

boys spoke derogatorily aboutLubavitch, I knew they were wrong.I knew that my uncles were seriouspeople who had mesirus nefesh for

Yiddishkait and were talmideichachamim.

A year after that summer incamp, 5748, we were invited to mycousin, Dovid Lews wedding (todayhe is a shliach in Atlanta, Georgia).

The invitation said his aliya wouldtake place in 770. I was curious tosee what Chabad was all about and

why people attacked it, seeminglyfor no reason. I decided that this

was a good opportunity to visit 770and see what was going on there.

When I asked my parents forpermission to go, at first theyrefused with the excuse that I wastoo young. But when I pressed themand said that I had a friend who

lived in Crown Heights, one of theboys I met in camp, they agreed tolet me go.

I called the friend and he tried totell me that he would be having lotsof guests that Shabbos. I didntmind, so I kept nudging him untilhe said I could come.

On Friday, I thought that wewould go daven in 770 but myfriend and his father davened inanother shul. I kept telling my

friend that I wanted to go to 770.We were young kids and he didntunderstand my deep desire to seethe Rebbe. When I realized,Shabbos afternoon, that he wasnt

Mivtza Mezuza


20/38

going to take me to the Rebbe, Iasked him to tell me how to get to770 myself, and he finally agreed togo with me.

We entered in the middle of afarbrengen, and with difficulty, Imanaged to see the Rebbe. They

were singing Ad Masai, do we haveto wait and I remember beingsurprised that they were singing inEnglish. In Boro Park I had neverheard of an English song being sung

at a Rebbes tish. After a few hours(and being only ten years old, Idont have a logical explanation forit) I began to feel that Chabad was

where I belonged.I attended many farbrengens and

was eager to learn what ChassidusChabad and a Rebbe are about,

what the Rebbes role is, whatshlichus and the mivtzaim are. Myfather didnt think my interest inChabad was serious. He was sure it

was a passing, childish fancy. Onmy birthday, he bought me a clockwith the Rebbes picture on it and770, and my brother bought me aSiddur Thillas Hashem.

That year, when the Rebbetzinpassed away, my father allowed meto leave yeshiva early so I could bemenachem the Rebbe. By Divineprovidence, when I was in theRebbes house, I saw the Stoliner

Rebbe who had come to console theRebbe. I felt uncomfortable.

Over the years I continued tovisit 770 and to attend farbrengensand other events. At this time there

were many Chassidim from otherChassidic circles who became

interested in Lubavitch. Six familieslost their sons to Chabad on the

block that I lived. One of thosepeople was R Chaim Malik, who

was a Pupa Chassid. I beganlearning Tanyawith him.

On Shavuos of that year, Ijoined R Malik when he went forkos shel bracha. We arrived at theend of the farbrengen and I was stilldressed in my Chassidic garb. WhenI entered 770 I remember that I felt

peoples eyes on us. I was veryexcited when the crowd begansinging Ata Vchartanu and theRebbe distributed kos shel bracha.

When it was my turn, the Rebbelooked at me and I felt myselfmelting. That was the second step inmy process. If until that point, Iknew deep inside that I wanted to

be a Chabad Chassid, now abreakthrough became imminent.

I thought about how I had often

visited Admurim and distinguishedrabbanim and there was always thatinitial awe, but when you saw themmany times, that awe dissipated. Icould pass by the Rebbe time aftertime and always feel the awe I feltthe first time.

I was learning in yeshivasKarlin-Stolin in Boro Park and Ihung a picture of the Rebbe in mylocker. I knew that Lubavitcherslearned Chitas. I began saying

Thillim as it is divided over thedays of the week. R Malik saw thatI was serious and he suggested thatI learn with someone who was moreknowledgeable in Chassidus. Every

week, R Mendy Shapiro (now amashpia in the Lubavitch yeshiva inLos Angeles) would come to yeshivaand we would learn Chassidustogether. After a few weeks, the

hanhala of the yeshiva did not allowhim to come to the yeshivaanymore.

Instead, we met every week in ashul or beis midrash in Boro Park.This went on from Shavuos 5751until Tishrei 5752. Other talmidim

from the yeshiva and other yeshivosjoined us.

I began going to 770 nearlyevery day. On Rosh HaShana I hadto learn a number of things in orderto get my father to permit me to

walk on the second day of Yom Tovto Crown Heights. After thedavening, I walked back home andit was only when I sat down that Irealized that I had been on my feetall day.

There were some guests at homeand being under the influence of aLubavitcher Rosh HaShana, I

began enthusiastically telling themabout my experience. My parents,

who were taken aback, tried to calmme down. I expressed my desire togo to 770 for Yom Kippur, and myparents, realizing that this was reallyserious, were shook up.

In Stolin, when a bachurbecomes fifteen years old, he travels

to the Rebbe in Eretz Yisroel for thefirst time. When my parents sawhow involved I was with Chabad,and that it wasnt just a fleetinginterest, they wanted to send methat year, even though I was onlythirteen. They ended up sending methat month to help my brother inKiev, but that did nothing to distractme from my desire to become aLubavitcher Chassid.

When I returned to New York, I

continued going to 770 whenever Icould, but I hid this from myparents. One of the dates that Illnever forget is 27 Adar 5752. I wentto 770 and I knew the Rebbe wasgoing to return from the Ohel anddaven Mincha. I waited for theRebbe to arrive. When the hours

went by and the Rebbe did notcome, I figured I would wait

The crowd begansinging Ata

Vchartanu andthe Rebbe

distributed kosshel bracha. Whenit was my turn, the

Rebbe looked atme and I felt

myself melting.


21/38

another twenty minutes and if theRebbe did not come, I would returnto Boro Park.

After another five minutes ofwaiting, I saw one of the secretariesburst into 770 and tell someonestanding near me, The Rebbe fell at

the Ohel. I was among the firstpeople to hear the news. 770 beganto fill up with people.

The rest is history. I continuedto get more involved with Chabad. I

began visiting Oholei Torah, where Iknew some people and I lovedattending farbrengens. One day Iannounced to my parents that I

wanted to switch to a Lubavitch

yeshiva. My stunned parents triedexplaining that in Stolin there weremany people who learned ChabadChassidus and I didnt have to takesuch a drastic step, but I wasdetermined.

This was 5753. I wrote to the

Rebbe and Rabbi Groner told methat the Rebbe nodded his head atthe words to learn where his heartdesires.

My parents could not get overthe fact that I wanted to be aLubavitcher. They got other peopleinvolved who spoke to me and triedto dissuade me. Well-known peoplein Boro Park tried to get me to

change my mind. After a few days,when the initial shock wore off, myparents realized that the changecould be to my benefit and theygave their consent.

My uncle, Shmuel Lew, arrangedthat I should go and learn in the

yeshiva in London. After two yearsin London, I learned for a year inToras Emes in Yerushalayim.

A COLORFUL SHLIACHRight after R Moshe married his

wife, Geni Meer of New Jersey, theywere ready for shlichus. They had anumber of possibilities, includingshlichus in Tel Aviv. That shlichusdid not work out because R Bleich

became ill, lasting for months. Atthat time, he opened to amazing

answers from the Rebbe in theIgrosKodesh.

Before undergoing the finaltreatment that healed him, he wroteto the Rebbe and asked for a brachathat this be the final treatment. TheRebbes answer was so clear that itamazed those who read it. TheRebbe used the full name of thetreatment and wrote a bracha that

with Hashems help, it should be thelast one, and it was. R Bleich went

back to looking for a suitable placefor shlichus.

He met a Lubavitcher inManhattan, a lawyer, who told himthat his wife was from Wellesley. Hesaid that each time he went there,there was no Orthodox shul. That

was enough of a lead for R Bleichto go check it out. Later on, he

went there with his family.The acclimation period was

brief. Both the Jewish and non-

Jewish residents realized that aninteresting Orthodox rabbi hadcome to town.

Our main work, in addition tothe community that is growingaround the Chabad house, is withstudents. Every week we have twoshiurim, one in Tanya and one inChumash, at the university. My wifedoes programming with the


22/38

students, giving classes and bakingchallos with them, and she teachesJewish concepts before holidays.The courses are for women whostudy at Wellesley, a womens liberalarts college. These are very brightstudents. Many women who have

achieved leadership positions in theUS attended this university,including presidential candidateHillary Clinton and formerSecretary of State Madeline

Albright.At Babson College, the top-

ranking business school, there is ahigh percentage of Jewish students,a good reason for starting a kosherkitchen there. We are very involved

with the students. They regularly

attend our farbrengens, Shabbosmeals, and tfillos on Shabbos.Some sleep over here.

DISCOVERIES ONTAGLIT-DISCOVERY

Every year we organize groupsof students for a trip to EretzYisroel under the Taglit-Birthrightprogram. We accompany thestudents and convey the messagesand values we want to give them.

Every year, I bring a group ofstudents to 770 for Simchas Torah.They are really blown away by it.Over the seven years that Ive beenon shlichus, we have been mekarevmany students to Torah. Some of

them have become Chassidim and

even shluchim.Ill tell you a story about a

student who is known today in theChabad community in the US. Hisname is Menachem Shapiro andhes from Baltimore. He is verytalented in music and he just

produced a CD called Ta-Shma thatis very popular. The first time I methim was in Eretz Yisroel on a bus ofstudents on the Taglit-Discoveryprogram. The students came fromall over, including my city. Everyday of the tour I suggested that theyall put on tfillin.

One student looked differentthan the rest. He had an earring and

was wearing shorts, a tank top, acap worn sideways, and chains. I

was sure he wasnt Jewish and to tellyou the truth, I was a bit nervousabout approaching him andsuggesting that he put on tfillin. Idecided that I would see if he wouldask me about it.

When I passed him he asked me,Whats that youre tying onpeoples arms? I told him that itstfillin and its one of the importantcommandments for Jews. He beganto smirk and I was moving on to the

next person when the girl sittingnext to him said to him, YoureJewish, show how brave you are andput on tfillin.

He agreed and when he finishedputting them on, he was acompletely different person. Thetfillin changed his whole demeanor.He told me that he had had a barmitzva in a Reform temple but hehad never put on tfillin. Theyhadnt even told him about it.

That day, we were supposed togo to Tzfas. Each time I go, I takesome students with me to immersein the Arizals mikva. Ive noticedthat over the years, most of thestudents who joined me, became

baalei tshuva. When we got toTzfas, I asked who wanted to come

with me to the mikva and he wasone of the first to raise his hand.

JUST ONE PHONE CALL

The story of the gabbai of theChabad house, Yehoshua Bedrick isone of the more interesting stories thathave taken place here. Jason-Yehoshuais a legislator in the New HampshireState Legislature. He is the onlyLubavitcher who serves in this positionas a Republican and he is considered

an upcoming young star in the party.Up until a few years ago, this beardedChassid didnt know what he neededto do as a Jew. Then along came RabbiBleich:

I always look in the newspapersand when I see the Jewish name ofsomeone who is leading the fightagainst cutting down trees, forexample, I call him up. I also do that with people who want to rescueold cars or those who want to pave highways or those working topreserve the environment. This is how I met Yehoshua for the first

time. He was the editor in chief of the college newspaper and he hadwritten an opinion piece about Israel.

I saw that he had a Jewish name and I called him up. We arrangedto meet and we became good friends. I invited him to be our guest onShabbos. He enjoyed it and became a Chassid. I have attendedmeetings that he has had with key figures in American politics,including George Bush and others, and I take the opportunity to raiseissues that are important to us, especially the situation in Eretz Yisroel.Hes a rising star in the party and with Hashems help, he has a longcareer ahead of him.

Rabbi Moshe Bleich (right)and Yehoshua Bedrick


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On the last night of the tour, wehad a program with all the students,the shluchim with the boys and theshluchos with the girls, each onesaying what commitment to Judaismthey were going to make. There

were different groups and the groupthat committed to not marrying anon-Jew, was the largest group. I

was thrilled.That night, that student asked to

talk to me. We spoke until dawn. He

said that he was very moved by theentire trip to Israel, and he wasparticularly impressed by the groupthat said they would only marry aJew. He told me that for two yearshe has been dating a gentile andthey planned on getting married.

After that night he realized thesignificance of what he wasplanning on doing and he said he

would stay on in Israel and enter ayeshiva, in order to forget about the

whole thing. But he said he wouldreturn to the US in order to explainto her that he was a Jew. I

wondered whether he would stick tohis plan as we parted ways.

Two years later, I was in 770 forthe Kinus HaShluchim when I felt

someone tap me on the shoulder. Iturned around and saw aLubavitcher bachur who asked me ifI knew who he was. Lots of

bachurim come to our Chabadhouse every Yom Tov and I cannotremember them all. I smiled andsaid good Shabbos, and hoped he

would tell me who he was, but heasked me again, You dontremember me? Im the guy with theearring and necklace from the trip

to Israel. I was floored.He told me that he had returned

to the US and left his gentilegirlfriend, but his parents weredisappointed with that decision.One day, he went out with friendsto a bar and on the way back theygot into a serious car accident. Thecar was totaled but they were saved.His non-Jewish friends said, Its asign from Heaven that you need togo back to Israel. Instead he

decided to go to the yeshiva inMorristown. He later got marriedand became a Chassidisheyungerman.

AN UPSHERENON THE LAWN

Every Shabbos and Yom Tov, theChabad house is full of people.There is a minyan on Shabbos andfor Yom Tov, R Bleich rents a hall

in a local hotel so everybody can fitin. Last Rosh HaShana and YomKippur, he put up a large tent in theyard where they had the tfillos andmeals. Every holiday is a reason tocelebrate and R Bleich makes surethat even the gentiles know that theJews are celebrating.

When R Bleichs son turnedthree, his hair was cut on the lawnfacing the city municipal building.

Kaparos in the Chabad house

Rabbi Bleich with a group of Jewish students


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Hundreds of Jews participated andthe event was covered in the media.

Every Yom Tov is a Jewish eventand I try to make it as colorful aspossible to attract as many Jews aspossible. One of the problems of theJews here is the lack of Jewish pride.

This is part of our job. Sometimes,Jewish organizations like the Reformand Conservative interfere, but weare shluchim of the Rebbe and weare not fazed by them.

The first Chanuka, when wedecided to put up a menorah, weasked for a permit and got one, butthen we were shocked to hear thatthe Reform opposed it. Not only didthey oppose it, they warned the citythat if it did not rescind the permit,

they would sue them in court.The story was reportedthroughout the media and people

were sure that this would adverselyaffect the success of the Chabadhouse. But the Rebbe runs things,and not only did it not adverselyaffect us, we have become known inthe city as a serious organization.

We also won in court and thistoo was publicized in the papers,

and I put up the menorah at themunicipality. The media interviewedme and I proudly conveyed ourmessage.

Two days before the event, whenthe menorah was already up andpeople all over town were waiting

for zero hour, two Jewish lawyerscalled me and asked, What do youneed all this for? Give in for thesake of peace. I told them that I amgreatly in favor of peace but I was

busy and we arranged to meet thenext day. They came and I putthings into a historical perspectivefor them, based on the Rebbessichos.

Not only were they convinced,but that night they came to the

menorah lighting with their families.The event was covered by the mediaand it made a big kiddush Hashem.Those lawyers began coming as ourguests at the Chabad house andtheyve contributed towards our

work.When you dont compromise, at

first it looks as though you will lose,but in the long-run, you can profit.Even the Reform leader who waged

war against me came to apologize.

HE DIDNT THINKRELIGIOUS PEOPLE

COULD KID AROUND

Two years ago, they wereoutgrowing the Chabad house andR Bleich decided to go lchatchillaaribber and buy a large building.The place he chose is in the centerof town and has a large parking lot.In the back there is a large area that

can be used for a sukka or outsidegatherings in the summer.

There was one problem theowner wanted a fortune for it.Despite this being way beyond theirmeans, R Bleich signed on the deal.The one who runs this Chabadhouse, he kept repeating, is theRebbe, and hell surely help.

I will tell you how the Rebbe

helped us. It was truly miraculous.That year, on Rosh HaShana, there

was a knock at the door. I went tothe door and there was a young man

who asked whether there would beservices at the Chabad house on

Yom Kippur. I told him that yes,

there would be services then, but hedidnt have to wait until YomKippur. He was invited for thecoming Shabbos.

He surprised me when he saidhe was an Israeli and that he wasonly interested in Yom Kippur,

because Shabbos was not a specialday for him. The way I respond topeople like him is to say, The truthis, I dont believe in Shabbos either.I just wear a hat and suit and have a

beard but come youll enjoy it.My kidding with him made him feelcomfortable and he said that he

would ask his wife because hewasnt sure she would agree.

They actually came for Shabbosand enjoyed my wifes cooking andthey came back for Yom Kippur. He

was from Chaifa and was 25 yearsold, and he really knew almostnothing about Judaism. He ate porkat home and you really couldnt tell

that he was Jewish. He had been anofficer in the Duvdevan unit of theIDF and had been wounded. Assoon as he was released, he left forthe US. He opened a real estate

business in Boston and did verywell. He told me all this in one ofour meetings, long after hisantipathy for chareidim haddissipated.

He began coming to the Chabadhouse more and more. I didnt push

him but he ultimately committed toputting on tfillin every day. After afew months, he invited me to hishome and told me that his wife

wasnt Jewish. They thought I knewthis but it was news to me. When Ispoke with her, I found out that she

was in the process of an Orthodoxconversion. Apparently, she was theimpetus for him to discover

Two years later, Iwas in 770 for the

Kinus

HaShluchim whenI felt someone tapme on the

shoulder. I turnedaround and saw a

Lubavitcherbachur who asked

me if I knew whohe was...


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Judaism.He became a Lubavitcher, with a

beard and yarmulke and he saysChitas every day. I realized howimportant it is to know how torelate to people. If I had respondedto his comment about Shabbos not

interesting him with, Fine, you havethe right to feel that way, I dontknow where he would be today. Irealized that my assessment wasright when, one day, he told me thathe had become a baal tshuva

because I had joked with him. Hesimply hadnt believed that religiouspeople could kid around and at theirown expense.

This man became a generous

donor to our Chabad house andhelped us purchase the new

building. After I had known him fora long time, he told me that he livedright near us and he had known it

was a Chabad house, but he wasafraid to come in.

Since his wife wanted to convert,he looked for a shul to daven in onRosh HaShana. He went to theReform temple and they asked himfor $500. Although money wasnt aproblem for him, he was turned off

by the fact that they were askinghim for money when he wanted topray, so he came to the Chabadhouse, where he was pleasantlysurprised by how he was welcomed.The rest is history.

THE REBBES KOACH

When we bought the building forthe Chabad house, people thought

we were crazy for buying such anexpensive place, but when you go

with the strength of themeshaleiach, the skys the limit. Oneday, an Israeli called me and askedme whether I arranged bar mitzvas.I told him we did, and he asked how

much they cost.I explained that religion isnt a

business and if he wanted to, hecould make a donation to theChabad house. He was happy tohear this and he told me that his son

was 13 and he had called severalsynagogues but none of them were

willing to do it since he wasnt a

member.I welcomed him with open arms

and he was pleased. He is acontractor and when we moved intothe new Chabad house, I asked himto make some renovations, for pay,of course. He came and did well

beyond what I had asked him to doand he insisted on doing it all forfree.

Just as the Rebbe arranged therenovations for free, he also

arranged all the furniture, and Imtalking about a lot of furniture.Theres a student whose father hada large furniture business in thearea. He became involved at theChabad house and began putting ontfillin and we became close. As time

went by, he became a regular guestof ours on Shabbos and he oftenslept over. When we moved to thenew building, he was happy to helpout. His father, who had met us too

and admired our work, told us,Come into the store and take

whatever you need!The interesting part of the story

is that a month later, his father soldthe store and retired, after owning itfor 30 years! We saw the Divineprovidence at work in that the storeremained his until after he gave us adonation.

STORY OF A TORAH

When you go lchatchillaaribber, you receive kochos and helpin the same manner; at least, that isthe motto of Chabad of Wellesley.Until they moved to the newChabad house, R Bleich had to

borrow a Torah scroll from variousplaces, but then he acquired one ofhis own, as well as an Aron Kodesh.It was all with amazing DivineMekuravim at a farbrengen with Rabbi Tuvia Bolton

Agiant menorah in a mallnear the Chabad house


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providence.The story of how I got the seifer

Torah is incredible. Shortly after wemoved to the new Chabad house, Igot an e-mail saying that whoever

worked on campuses and still didnot have a Torah should know that

there was an elderly woman by thename of Sandra Brand who was

willing to donate Sifrei Torah.Later on, I found out the whole

story. Sandra was born in 1910 to aBelzer family. Before the war shehad gone off the derech and marrieda nonobservant Jew. Because of this,she was cut off from her family.

During the war, she wasseparated from her husband andson, who fled to save themselves.

He and her son perished though,and she survived because she wasable to fool the Germans into

thinking she wasnt Jewish. Whenshe arrived in the US, she became a

wealthy businesswoman. She wrotea book about her life under Nazioccupation in which she said thateverything that happened to her was

because she defied her parents.Ten years ago, she decided that

she wanted to donate Sifrei Torah tocampuses for Jewish students inorder to save the young generation

so they wouldnt err as she did. Upuntil a few years ago, she donatedthem through Hillel, an organizationthat operates on campuses.

The woman who managed herphilanthropic work for her was aguest at a shliachs home in New

York and when he heard what shedoes, he suggested that Sifrei Torahalso be given to Chabad houses on

campus. They will certainly use itmore, he told her.

She loved the idea and theshliach found sofrim for her whotook less money than the Reform.

About twenty Sifrei Torah weredonated to shluchim. A few weeks

before we received ours, SandraBrand passed away and the Torah

was donated in her memory.

IN WELLESLEY ITSEASIER TO SPREAD THE

BESURAS HAGEULA

While at the Chabad House, Isaw R Bleich dealing with questionson inyanei Moshiach and Geula. Ayoung man asked him why we need

to ask for Moshiach and to talkabout it and live with it whenthousands of years have gone by

and we are still in galus. R Bleichsmiled and answered, Imagine youlost a million dollar check in a hugepile of papers. You worked hard andyou went through 95% of the papers

but you still didnt find the check.Would you say, Ive looked for solong and I didnt find it, and giveup? Or would you say, I am closerthan ever to finding the missingcheck? Thats what its like with

Moshiach.In Wellesley its much easier to

spread the Besuras HaGeulabecause people dont know muchabout anything Jewish here. Forexample, in our first year here,

when I told mekuravim to come forKaparos, they came to the houseand asked when were eating. Theythought it was a ceremony where

you eat chicken from the fridge.When you explain all sorts of

concepts in Judaism, the topic ofMoshiach is accepted along witheverything else. As someone whocomes from Boro Park, I know thatover there you have to approach it

differently. Once a year we make asuccessful dinner in Boro Park forthe Chabad House and I have tothink much more about how I saythings over there. I need toapproach it with more logic and lessemotion. At our Chabad House wemention Moshiach all the time; welive with it. We have to its theshlichus we have from the Rebbe!

We see how the Rebbe gives usbrachos today, no less than in the

past. The miracles in theIgrosKodesh are just amazing. Ill giveyou one example. There wassomeone here who got into trouble

with the law. He had a gentilepartner who stole 25 million dollarsfrom people who wanted to invest intheir company. The state wanted toprosecute him for knowing aboutthis and keeping quiet. This story

was on the front page of thenewspapers. If he was convicted, he

would have sat in jail for twentyyears.

He came to me one day andwanted to write to the Rebbe. Heopened theIgros Kodesh and there

was a wonderful bracha. Thefollowing afternoon he called me asI was driving down the highway andhe asked me to pull over. I didntknow what had happened but hesounded very emotional.

He told me, Today I appeared in

court and nobody believed that Iknew nothing, but the judges cutshort the proceeding and said they

believed me. His acquittal waswritten up in all the papers. Hebought tfillin and was soenthusiastic that at first he even

wore them on Shabbos and YomTov.

At our Chabad House we mentionMoshiach all the time; we live with it.We have to its the shlichus we have

from the Rebbe!


27/38

PUTTING UP MEZUZOSRIGHT AWAY

As far as your informing methat you moved to a new home,may it be Hashems will thatchanging your location will be achange in fortune, for goodnessand blessing, both materially andspiritually.

It would be beneficial thatyou immediately put up mezuzos(naturally, ones that are kosher and

checked) in your new home,without a bracha, and thirty dayslater take one of them to bechecked again and replace it with a

better one, so you will be able torecite the blessing with theintention of including all themezuzos in the home.

(Igros Kodesh, vol. 7, p. 315)

CHECKING MEZUZOS You write that you are moving

to a new home and surely you havechecked the mezuzos to see whetherthey are presently kosher.

(a handwritten response Otzar HaMelech vol.1, p. 35)

BRINGING A SIDDUR,CHUMASH, THILLIM,

AND TANYA

In response to your informingme that this week you will bemoving in to your new home,surely, the first thing you will do is

bring in a Siddur, Chumash,Thillim, and Tanya. May it beHashems will that you dwell therein peace and expansiveness, andmay Hashem fulfill your heartsdesires for good, in all aspects.

(Igros Kodesh vol. 6, p. 171)

Before moving in the furniture,bring in a Siddur, Chumash,Thillim, and Tanya. May Hashemhelp you that the change of location

will be a change in fortune, forgoodness and blessing, materially

and spiritually.(Igros Kodesh vol. 9 p. 228)

PLACING THE MEZUZOS

The placement of the mezuza ison the right side, based on thelocation of the hinges (i.e.,according to how the door opens for a door that opens into a room,the mezuza is put on the right asone enters the room; for a door that

opens out of the room, the mezuzais put to the right of the way out ofthe room). This rule is aside fromthe front door (at the main entranceone does not consider the doorhinges but places the mezuza on theright of the entrance to the home,even if the door opens outward).

(based on Seifer HaMinhagim minhageiChabad p. 81)

SIFREI KODESH

Regarding a chassan and kallawho are preparing to build a Jewishhome along with the efforts toprepare the homes furnishings, a

bed, chair, table, and lamp oneshould also try (in fact, this should

be attended to first) to see that thehouse should have sifrei kodesh thatshould be learned from, etc., until it

becomes a house full of sfarim,including the meaning that theentire house and furnishings are

permeated with the contents of thesfarim, as Chazal (in Pirkei Avos,chapter 4) say, a meeting place forsages.

(Seifer HaSichos 5748, vol. 1, p. 191)

BREAD AND SALT

Our custom is to first bring in aSiddur, Chumash, Thillim, and a

When you buy a new house, when is thebest time to move in? What do you needto do before you move in? Which days

are auspicious for moving in? How is aChanukas HaBayis celebrated? * Whatthe Rebbe said regarding a new house.

DIRECTIVES

ABOUT ANEW HOMEBy Rabbi Avrohom Shmuel Bukiet


28/38

Tanya, in addition to the custom(which is apparently widespread) of

bread and salt.


DAYS OF THE WEEK

In response to your letter inwhich you write that you rented anew apartment and you ask whenand what you should do I dontknow what you mean. Perhaps youmean when to move, etc. It isproper to move on the day that kitov is said twice (i.e., Tuesday) ifthat is not a problem. If it is aproblem, you can move on the otherdays of the week (aside fromMonday and Thursday).


BEFORE PESACH

I was pleased to receive yourletter of 21 Adar the idea to

bring items into the apartmentbefore Pesach is a proper one (so asnot to begin moving during Sfira),and as is known, the month ofNissan is the month of freedom inall aspects, also from worries about

limitations, etc.(Igros Kodesh vol. 10, p. 408)

AT THE END OFTHE SUMMER

Regarding your questionwhether to look into the matter ofacquiring an apartment, inquiring isfine, but moving to a new apartmentis not worthwhile at the beginningof the summer, but at the end. May

Hashem grant you success to find asuitable one, both as relates to therunning of the shul and the TalmudTorah as well as the apartment itself.


AFTER 15 AV

About your question regardingmoving into a new apartment as Ialready conveyed through R

Chadakov it would be good if you

do this after the 15th of Av, if it ispossible to wait until then.

(Igros Kodesh vol. 9 p. 228)

ELUL

In response to your question asto when to move into the newapartment, based on what Chazalsay, if possible, not in this month[Av] but in the month of Elul, themonth of mercy that would beproper.


THE CUSTOM OFCHANUKAS HABAYIS

You are moving to a newapartment, and I double my brachosthat it should be a change inlocation and a change in fortune forgood, and that the move be fromheights to greater heights, with amaterial ascent and a spiritualascent.

As it is written regardingChinuch HaBayis since it is aJewish custom and there is amaamer of the Alter Rebbe thereason that a feast and simcha aremade at a chanukas habayis, thisshould be done, and when they have

a Chassidishe farbrengen it will beof benefit, bother materially andspiritually.

(Igros Kodesh vol. 21 p. 282, SeiferHaMinhagim Minhagei Chabad p. 81, and see

also Sichos Kodesh 5732 vol. 1, p 129)

FEASTING AND SIMCHA

The Alter Rebbe inLikkuteiTorah (Bracha, 98) explains thereason for feasting and joy at aChanukas HaBayis. He says that

bayis alludes to a very high levelwhich is above simcha and as suchit is necessary to draw down theaspect of simcha there.

With this, the Alter Rebbeexplains the verse in Thillim (30:1),Mizmor shir chanukas habayislDovid, i.e., to draw into theChanukas HaBayis the aspect ofsimcha (mizmor and shir).

* * *

This is a Jewish custom, which isTorah, and we have Chassidicexpositions on this from ourRebbeim, that a Chanukas HaBayisis done with simcha along with theinyan of Torah and the foundationof Torah, etc.

(Sichos Kodesh 5734, vol. 1, p. 353)

* * *

I was pleased to be informedabout the Chanukas HaBinyancelebration A house as it relates

to the outside protects andshelters from the heat and rain,

warmth and cold, etc.And as it relates to the inside

it provides a life of serenity and apermanent dwelling.

That is why the building (orbuying) of a home entails mansexertion, and mainly, much blessingfrom Above, as the verse says

The cover of the new book


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(Thillim 55:19), Hashem builds ahouse.

Therefore we also make a feast and the simchaof a Chanukas HaBayis.


LEARNING WITH

SCHOOLCHILDREN they should also make the

homes into a sanctuary andMikdash for G-d, starting withmaking a Chanukas HaBayis and

with simcha, and the Jewish customto begin by bringing children to thehouse as part of the ChanukasHaBayis, to learn Alef-Beis there, or

verses from Torah and the like, andafter that to increase (even more) inTorah and mitzvos and spreadingJudaism, through the house.

(Seifer HaSichos 5748, vol. 2, p. 642)

* * *

Before the wedding of the RebbeRayatz, they built an additionalroom for him and his kalla, near hisfathers apartment in which theylived after they married.

The Rebbe related in the nameof his father-in-law, the RebbeRayatz: Before they entered to live

in the room, after their wedding,they brought a class for pupils fromthe Talmud Torah of the town, tolearn Torah there, and this was theinauguration of the new home.

The Rebbe Rayatz related thisstory when he was already Nasi,knowing that this would bepublicized, and therefore it is adirective to every Jew about how tostart off a Jewish home.

If it pertained only to a Nasi,

only those who would eventuallybecome a Nasi would know about it.The fact that the entire town knewabout it and afterwards this wasforgotten, and then came the time

when the Rebbe related this and itwas publicized, means that the story

became a lesson in how to build aJewish home.

* * *

The Rebbe related that after thewedding of his father-in-law, theybuilt an additional room for thecouple and before going in, theRebbe and his wife, his mother-in-law and Rebbetzin, brought pupilsfrom the Talmud Torah and theylearned there for two weeks. Heexplained the reason they broughtschoolchildren and not talmidim ofthe yeshiva is because the mainfoundation is in learning Alef-Beis,kamatz Alef ah, and we see thegreat efforts the Rebbe (Rayatz)made in this.

This is a lesson on how to entera home not to focus on carpetsand other irrelevancies but the

beginning ought to be in matterssuch as these.

(Toras Menachem-Hisvaaduyos vol. 32, p.349)

CHASSIDISHEFARBRENGEN

Since you have already enteredyour new home, you should arrangefor a Chassidishe farbrengen in the

way that it ought to be, and torecollect the old days when peoplefarbrenged without thinking about

what so-and-so would say and what

the left side within me or the rightside, would say; they only knew thata Chassidishe farbrengen, hearingChassidus, a Chassidishe vort and astory of our Rebbeim, brought inlight, and a little light dispels muchdarkness.

Furthermore, why think aboutdarkness; let us think more aboutlight.

beis moshiach #625

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