CONTENTS

6
FEATURED ARTICLES WEEKLY COLUMNS

INSIDE THE REBBES PERSONAL RESIDENCE

Menachem Ziegelboim

IS NO 14 THERE PARTITION FENCE

Sholom Ber Crombie

32

INTO 30 SWORDS PLOWSHARES

Prof. Shimon Silman

4 Dvar Malchus 13 Moshiach & Geula 23 Crossroads 26 Parsha Thought 29 Shleimus HaAretz 30 Moshiach & Science 40 Tzivos Hashem 42 Viewpoint

COMPOSITIONS 32 MUSICAL OF RETURN AND REDEMPTION

Sholom Ber Crombie

Beis Moshiach (USPS 012-542) ISSN 1082-0272 is published weekly, except Jewish holidays (only once in April and October) for $160.00 in Crown Heights. USA $180.00. All other places for $195.00 per year (45 issues), by Beis Moshiach, 744 Eastern Parkway, Brooklyn, NY 11213-3409. Periodicals postage paid at Brooklyn, NY and additional offices. Postmaster: send address changes to Beis Moshiach 744 Eastern Parkway, Brooklyn, NY 11213-3409. Copyright 2014 by Beis Moshiach, Inc. Beis Moshiach is not responsible for the content and Kashruth of the advertisements.

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DVAR MALCHUS

THE HEARTS OF KINGS IN MOSHIACHS HANDS

We already see the beginning of the activities of Melech HaMoshiach upon the Gentile nations insofar as G-d Alm-ghty directs the hearts of the kings of the nations (the heart of kings and ministers are in the hand of G-d) to resolve and to proclaim together about the initiative of they shall beat their swords into plowshares.
Translated and presented by Boruch Merkur

In the sicha of Shabbos Parshas Mishpatim 5752 (Seifer HaSichos 5752, pg. 362 ff.), the Rebbe MHH speaks about the initiative of the United Nations to decrease warfare across the globe and to encourage demilitarization, in the spirit of the verse in Tanach describing the pursuit of peace in the Messianic Era, they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift the sword against nation, nor shall they train in warfare anymore (Yeshayahu 2:4; Micha 4:3). This verse is actually engraved on the Isaiah Wall, a monument at the United Nations Plaza. The Rebbe describes the UN resolutions towards disarmament as a clear sign of the beginning of the fulfillment of this promise

in the true and complete redemption through Moshiach Tzidkeinu. Interestingly though, the Rebbe actually gives credit to Moshiach for this accomplishment: we already see (a semblance and) the beginning of the activities of Melech HaMoshiach upon the [Gentile] nations insofar as G-d Almghty directs the hearts of the kings of the nations (the heart of kings and ministers are in the hand of G-d [Mishlei 21:1 see Footnote 17 in the original]) to resolve and to proclaim together about the initiative of they shall beat their swords into plowshares. The Rebbe connects this New York UN conference with its proximity to Chabad world headquarters in Crown

Heights, 770 Eastern Parkway. In Footnote 24 of the sicha, the Rebbe writes: The ostensible reason for [choosing New York as UN headquarters] is to establish from the onset a place designated for world delegates to convene on a regular basis in a place that is not the capital city of a particular country. However, the true reason for selecting specifically this city is because it is the capital city of rabbis, who are [called] kings (see Gittin 62a, end, among other places), the city of my revered father in-law, the Rebbe, leader of our generation. (And see below, Footnote 26). And the Rebbe continues in the text proper: All this comes as a result of the activities of the dissemination of Torah and Judaism, righteousness and uprightness, throughout the entire world, accomplished and implemented by Nasi Doreinu, Moshiach of the generation [for the Nasi of the generation is the Moshiach of the generation see Footnote 25]. Having stated the significance of the physical proximity of the UN conference to 770, headquarters of Continued on page 22

4 23 Shvat 5774

FEATURE

INSIDE THE REBBES PERSONAL RESIDENCE

The Rebbe and Rebbetzins house on President Street has three floors. Only the first floor was opened to the Chassidim during the year of mourning for the Rebbetzin ah. The second floor, with the bedroom and the Rebbes office, were off-limits. Through the stories of the mashbakim (abb. for meshamshim bakodesh, those who serve in the holy) who worked in the house for many years, we gingerly and on tiptoe gazed upon the holy from afar.
By Menachem Ziegelboim

THE KINGS CHAMBER

If the house of a tzaddik has aspects of kdusha, as all his utensils and the things he uses are holy, then his personal space, reserved for him alone, is something like the holy of holies which nobody approached except for the High Priest himself.

The Rebbes house on 1304 President Street was closed to the Chassidim except for the guests invited by the Rebbetzin. After the Rebbetzins passing on 22 Shvat 5748, the Rebbe spent the year of mourning in his house with the tfillos and the distribution of dollars taking place there. That is when the house was opened to

the Chassidim for the first time. During the year of mourning, only the first floor was accessible to the public during tfilla etc. while the second floors privacy was maintained. The second floor was where the Rebbe and Rebbetzin lived and where the Rebbe spent his days during the

6 23 Shvat 5774

year of mourning. Even those who had been invited to visit by the Rebbetzin never went up to the second floor, but remained in the large dining room on the first floor. We have only one, unusual example of a guest who went to the second floor, to the bedroom, as related by Mrs. Louise Hager:

In 5744 I heard that the Rebbetzin was in pain after hurting herself and wasnt receiving anyone. We were reminded of everything she had done for us over the years and we greatly desired doing something, anything, to help her. I got up my courage and called the Rebbetzin and said

honestly that I had no particular reason to go to New York but if I knew that I could visit her, I would go. She was silent for a moment and after thinking a bit she said, You would come just for me? Yes, I said, just for you. She did not say whether I should come or not but I could tell that she was smiling. I went to New York. That was the first time that the Rebbetzin received me in her private room upstairs. She was sitting in a large easy chair, her face was pale, but she was as gracious as ever. I was happy that I wasnt seeing her lying down in bed, but later I found out that before I came she had mustered her strength to get up and give the impression that she felt well She succeeded in this so well that our conversation lasted about five hours! They flew by so quickly that I didnt realize how much time had gone by. What did we talk about? About everything! The Rebbetzin asked about each of my family members and when I showed her pictures she said she would be happy to show them to the Rebbe. The next day I went back to see her again. I went shopping along the way. I showed her the bargains I had picked up and she expressed her opinion about what I had bought. During our conversation she told me that the Rebbe had seen the pictures and it gave him much pleasure. She even pointed at the pictures the Rebbe liked most. ;

THE SECOND FLOOR

Between the first and second floor were two sets of stairs, one by the living room and another one near the dining room. During the year of mourning the Rebbe

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always came down the central staircase into the living room where people were already waiting. Everybody knew not to go up the stairs because that was forbidden territory. We have an interesting firsthand account from the perspective of a child, Shemi Rokeach, who often visited the Rebbetzin when he was a boy because his grandmother was a friend of the Rebbetzin (see issue 642 for more of his reminiscences): As a little boy I often visited the Rebbetzins house. My grandmother would go and visit the Rebbetzin now and then and would take me along. My parents also often went to the Rebbetzin. Despite our close friendship, we maintained great respect for the Rebbetzin. Before we went to her house, we dressed up nicely and made sure we were neat and clean. We felt we were going to the palace of the king and queen. When we visited the Rebbetzin, my parents or my grandmother would speak to the Rebbetzin in the living room and we children would walk around the first floor. We knew we were not allowed to go up to the second floor where the bedrooms and the Rebbes office were. I remember how we would go up one step and then another in a competition to see who would climb the most stairs to the second floor, but we always came back down. We did not dare go all the way up.

A VIRTUAL TOUR
We tried to get a sense of the second floor, with the help of the mashbakim who worked in the Rebbes house for many years. Let us begin with the side that faces the street where there was a relatively spacious bedroom that contained two beds and chests of drawers. On Shabbos mornings, as bachurim from 770 would come to escort the Rebbe to 770, they sometimes noticed the Rebbetzin looking from the window of the bedroom to see if the bachurim had

8 23 Shvat 5774

come already. A few minutes later the Rebbe would leave the house. The Rebbe and Rebbetzin ate their meals in the dining room. This was not the case when the Rebbetzin suffered problems with her feet and could not go downstairs. Then the mashbak would take the meals upstairs. One cant help but be moved by the story told by mashbak R Chesed Halberstam about how one of the times the Rebbetzin was confined to bed, he placed her supper on a chair next to her bed so it would be easier for her to eat. He put the Rebbes meal on the table as usual but to his surprise, he noticed that the Rebbe took what had been prepared for him and walked to the bedroom, where he placed the tray on the chair where the Rebbetzins supper had been placed and joined the meal. *** There was a bathroom next to the bedroom and then another bathroom connected to the Rebbes office. One time, the Rebbe saw me filling a cup of water from the faucet in the bathroom next to his office, said Chesed Halberstam. Afterward, he said this room has an element of impurity in it and I shouldnt take water for washing from this room but from the kitchen on the first floor. [As a side note, they always put two cups of water for washing next to the Rebbes bed so if the Rebbe got up in the middle of the night, he had another cup of water.] Sholom Ber Gansburg: At the beginning of the night, I filled up negel vasser for the Rebbe from a faucet on the first floor since that was the only faucet that was not in a bathroom. Nevertheless, I saw afterward, when I sat in the hall, that the Rebbe went down to

The Rebbe leaving from the back door of his home on President Street on 27 Sivan 5748

the first floor to refill the cup. I realized that this was because the Rebbe would wash a few times a night and after that I regularly put more than one cup of water. In addition, I would check the Rebbes bedroom to see if there was water in the cup. If I saw that it was empty, I would fill it (that is when I noticed that after the Rebbe washed his hands, he did not put the cup back into the basin with the discarded water).

Continuing down the hall, next to the washrooms was the Rebbes office which was also a spacious room. In four places in the room, on the walls, are four sconces with bulbs. There were two on the eastern wall and two on the western wall. After the passing of the Rebbetzin, the Rebbe told the mashbak to leave one of the lights on the western side constantly lit.

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Since this was the Rebbes private office, we dont dare to peek inside, but it is easy to surmise that this is where the Rebbe sat and learned and did his work. The Rebbe often went home in the evening with a bag of correspondence and when he returned to 770 in the morning he gave his responses to the letters he had taken home. The Rebbe hardly slept at night. Nobody really knew when the Rebbe slept and when he was working. The secretaries said that only in 5738, after his heart attack, when the Rebbe stayed in his room in 770 and the secretaries were there 24 hours a day, did they see that the Rebbe did not sleep for more than three hours a day and they were not consecutive. mercy. If it was during that short period of time when the Rebbe rested, she conveyed the information only after he woke up. Chesed Halberstam told an unusual story in the days following 22 Shvat in an interview that he gave Kfar Chabad: The phone rang late at night in my house. It was the Rebbetzin speaking from the phone in the elevator. She said the elevator had gotten stuck between the ground floor and the next floor. She had pressed the alarm button which could be heard throughout the house but the Rebbe had not responded. Thus, she had no choice but to call my house. Of course, I rushed over nearly fell off the ladder. Before my eyes I saw a wondrous, awesome sight. The Rebbe was sitting motionless facing the window with his eyes open. It took time for me to recover. Then I got up my courage and entered the room and went down to the cellar and released the elevator. I told the Rebbetzin what I had seen and asked her to explain to the Rebbe the extenuating circumstances that had me enter his room. She promised to convey my apologies but the next day she said that the Rebbe hadnt even noticed that I had come in!

THE ELEVATOR
The elevator in the house went from floor to floor with its main station being in the cellar. The elevator is one of the few major changes made in the house since it was bought by the Rebbe and Rebbetzin. It was installed after the Rebbetzin had problems with her legs and found it hard to use the stairs. At first they installed a moving chair on the staircase which brought the Rebbetzin up and down, but the Rebbe did not like it. The idea arose to construct an elevator in place of the other elevator, actually a dumbwaiter, which was used only to hoist and lower objects. Some people thought it would not be possible to construct an elevator for people in such a narrow space in such a way that people would feel comfortable using it. Sholom Ber Gansburg thought that such an elevator could be built. In order to prove it, he built a model elevator out of wood which showed that the space was wide enough to enable someone to comfortably go up and down.

The Rebbe said, What are you worried about? You are worried about where you will be? Where I will be, you will be.

The Rebbes room was closed and he was busy with his holy work. During the night the Rebbe occasionally came out of his room and went to another room in the house and when he left the door to his office open it was a signal to the mashbak that he had permission to enter if he needed to take care of something. There were rare occasions when a Chassid needed a bracha most urgently and there were singular cases in which someone was allowed to call the Rebbes house and the mashbak would take the call and pass it along. There were also emergency situations in which someone needed an immediate salvation and those close to Beis HaRav called the Rebbetzin to ask her to speak to the Rebbe to arouse

to the house. I tried opening the outside doors with my keys but they were locked from the inside. I called the Rebbetzin from a pay phone and asked her what I should do. She told me there was no choice but to take a ladder and to enter the house through a window. She said all the windows were closed and the shutters pulled down except for the window facing the bedroom where the Rebbe was. You have no choice but to enter his room in order to go down from there to the cellar and release the elevator, she said. With trembling heart I set out on this unpleasant task, i.e. entering the Rebbes private room. I climbed the ladder and opened the window. I was immediately so frightened that I

10 23 Shvat 5774

When the Rebbe came home he saw the model elevator and gave his approval to building an actual elevator. R Mendel Gansburg, one of the mashbakim, brought workers and together they built an elevator which the Rebbetzin used regularly. *** At the end of the hall on the second floor is another separate living room and a library. In the center of the living room is a wide couch next to which is a special table built by the craftsman R Yaakov Lipsker ah. He is the one who built the Aron Kodesh (in the same unique style) and other furnishings in 770. The walls are covered with bookshelves packed with sfarim. In the Rebbetzins final years, when it was hard for her to use the stairs, a table and chairs were brought to the living room and the Rebbe and Rebbetzin ate their meals there. In those years the Rebbe often remained in the living room after the meal and went through letters he received. On Friday nights the Rebbe sat and learned Likkutei Torah in this room. The living room had a picture of the Rebbe officiating at the wedding of R Berel Junik ah. It was the only picture of the Rebbe in the house. R Berel told about how this picture came to be in the Rebbes house: A few years after my wedding, I framed one of the pictures from my wedding and gave it as a gift to Rebbetzin Chaya Mushka. In the picture the Rebbe is seen under the chuppa as R Chadakov reads the ksuba. The Rebbetzin put the picture in the Rebbes library.

Chesed Halberstam entered the Rebbes room through the window that is circled.

was empty even though it was spacious and had guest rooms. Guests did not sleep at the Rebbe and Rebbetzins house except for the Rebbes niece, Dr. Dalia Roitman, the daughter of his brother, R Yisroel Aryeh Leib. When she came to New York, she was warmly hosted. After 5725, with the passing of Rebbetzin Chana ah who also lived on President Street, two blocks away, furniture and other items that had been in her house were stored on this third floor. That is where they still are today. At the beginning of the 80s, when Sholom Ber Gansburg had to help the Rebbetzin more often, he stayed on the third floor.

LET IT REMAIN UNTIL THE COMING OF MOSHIACH

Before Yud Shvat 5752 the Rebbe told Sholom Ber Gansburg to sell the house on President Street and all it contains by Yud Shvat. Money from the sale

THE THIRD FLOOR

The third floor of the house

should be given to one of the mosdos, said the Rebbe. Sholom Ber Gansburg was quite shocked by this instruction and since he was trained to keep secrets, he could not share it with anyone. He remembered the days following 22 Shvat when the Rebbe told him to sell the Rebbetzins personal belongings like her makeup kit and flowers in the house. He carried out the Rebbes order and sold the Rebbetzins things to a few Chassidim in Crown Heights and the money went to Keren Chomesh (named for the Rebbetzin). But this was something altogether different. To sell the house and all it contained! He did not know whether the Rebbe intended to literally sell everything or whether there were items he wanted to keep. If the Rebbe wanted to keep certain things, where would they be kept? And how would

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the Chassidim react to this news that the Rebbe wanted to sell his private house? At the first opportunity, he told the Rebbe there were many things he did not know how to handle. The Rebbe said: If you dont know, you can ask. If there are personal items you are unsure about, come and ask me. The Rebbe also told him he could tell another Chassid who had also been one of the assistants in the Rebbes house. The two of them made a list of the items they were unsure about whether they should be sold and he went to the Rebbe again. He was in a very emotional state over the delicate topic he wished to discuss. To his great surprise, before he began speaking, the Rebbe said, I see that you are not pleased by all this. Neither am I, and they even come to me with complaints about it. Do you know what? Let it all remain this way until the coming of Moshiach. The Rebbe added, When the time comes and they will need to expand and beautify it, they shouldnt worry about the money and they should do whatever is necessary. Sholom Ber did not understand what this last part meant. He stood there in confusion and the Rebbe said, What are you worried about? You are worried about where you will be? Where I will be, you will be. *** Holiness does not move from its place. All of a tzaddiks belongings are suffused with holiness. All the more so, the house in which he lived for decades. Today, 1304 President Street stands empty although it is full of the Rebbe and Rebbetzins belongings. As the Rebbe said, Let it all remain this way until the coming of Moshiach.

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12 23 Shvat 5774

MOSHIACH & GEULA

WHAT DOES CHAF-BEIS SHVAT MEAN TO YOU?

By Rabbi Gershon Avtzon

Dear Reader shyichyeh This week we commemorate the 26th Yahrtzait of Rebbetzin Chaya Mushka on 22 Shvat. There is much to say and learn from her life and especially her absolute dedication to her husband, the Rebbe. Much has been spoken of her Mesiras Nefesh for the continuation of Chassidus Chabad, as she gave up her husband - and she had no physical children - to Klal Yisroel. While the above is true and important, we must remember how the Rebbe looks at this special day. In the year 5752, the Rebbe spoke a few sichos regarding the various eras in the Nesius of the Frierdike Rebbe. In the sicha of VaEira the Rebbe said: The first period, forty years (5640-5680), was during the leadership of his father, when the finishing touches of the process of the spreading of the wellsprings commenced, particularly through the establishment of the Yeshiva Tomchei Tmimim (which was administered by his only son). This followed the pattern and is analogous to the Divine service the Patriarchs, who prepared of for and introduced the concept of the giving of the Torah. The second period includes the thirty years of his leadership during his lifetime in this world (5680-5710). During this period his unique innovation in his role as the leader of the teachings of Chabad Chassidus was his spreading of the wellsprings outward outward in the most literal sense

- to the extent that during his last ten years (the completion and perfection of his Divine service) the innovation in the spreading of the wellsprings outward reached the lower hemisphere (wherein the giving of the Torah did not occur). This followed the pattern and is analogous to the innovation of the giving of the Torah. In the third period, the continuation of the leadership after his elevation from the physical (from the eleventh day of the eleventh month of the eleventh year (5711), the spreading of the wellsprings outward increased, with greater strength and greater vigor, into all corners of the world, until the Divine service was completed and perfected. Everything is already prepared for the festive meal of the future - the days of Moshiach. On 22 Shvat 5752, the Rebbe spoke about the eras of his own nesius. In the words of the Rebbe: The generation of the leader of our generation itself comprises several stages and periods. In general, there are three stages: 1. the tenth day of the eleventh month (10th of Shvat, 5710), the conclusion of the period of my sainted father-in-laws Divine service during his life in this world; 2. the day after - the eleventh day of the eleventh month (the first complete day after his passing), particularly commencing with the eleventh year (5711), when the progression and innovation of a new period began, and the lights were hung of the seventh

generation from the Alter Rebbe (or the ninth generation from the Baal Shem Tov); 3. the period after the passing of the daughter of my sainted father-in-law on the twenty-second of the eleventh month (22 Shvat 5748). The tenth day of the eleventh month is connected with and completes the Divine service of purifying the last remnants of exile, polishing the buttons. The day afterwards, the eleventh day of the eleventh month, signifies that in addition to and after the Divine service of the tenth day of the eleventh month, one has achieved and been elevated (according to the principle, elevate in holiness) to the revelation of the eleventh (day) as well. One comes afterward to yet a higher level. After the Divine service of all the purifications has already been completed, and we have already also polished the buttons, etc., we need only stand ready to receive our righteous Moshiach. This is the perfection of eleven (completely incomparable to 22Shvat ten)... as alluded to in - eleven doubled.After the 22nd of Shvat (the day of passing of his daughter), the last stage in preparing the world (as a dwelling place for G-d here below) for the Redemption has been accomplished.
Rabbi Avtzon is the Rosh Yeshiva of Yeshivas Lubavitch Cincinnati and a well sought after speaker and lecturer. Recordings of his in-depth shiurim on Inyanei Geula uMoshiach can be accessed at http://www.ylcrecording. com.

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FEATURE

THERE IS

NO
Beis Moshiach spoke with people on the front lines of the battle against intermarriage in Eretz Yisroel and came back with a very disturbing report as well as solutions to the problem.
By Sholom Ber Crombie

PARTITION FENCE
14 23 Shvat 5774

THE REBBES CRY ABOUT ASSIMILATION IN ERETZ YISROEL

In 5719, the Rebbe wrote a letter to Professor Abraham Katz in which he warned about the danger of assimilation in Eretz Yisroel and compared it to assimilation abroad. In his letter, the Rebbe refers to the common claim that outside Eretz Yisroel it is important to have some kind of religious affiliation in order to be saved from assimilation while in Eretz Yisroel it is not significant: Another point to stress is unlike the view of those who are mistaken and think religion pertains to preserving our existence specifically in the Diaspora, while for those who dwell in Eretz Yisroel the language, culture and land are enough It is my opinion, that far to the contrary, the need for religion in Eretz Yisroel is even greater than in the Diaspora. For if abroad there is the danger of assimilation and absorption to the point of being destroyed from the community, G-d forbid, in Eretz Yisroel one can think as above that Christians and Moslems etc. will begin identifying as Jews, heaven forbid, since they live in the land, speak Hebrew, are educated in the same schools, live within the same culture, etc. As experience has shown, even during the time of the Beis HaMikdash our destroyers came from within.
(Igros Kodesh vol. 18, p. 231-3)

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Feature
particularly worrisome survey that was recently publicized brought the problem of assimilation in the United States to peoples awareness. According to the survey, nearly half of American Jews are in mixed marriages. This data brings to life what the Rebbe said over thirty years ago that assimilation is a silent and dangerous Holocaust and is annihilating the Jewish people to a greater extent than the Holocaust in Europe. Under the radar there is a spiritual Holocaust going on in Eretz Yisroel too. According to the data, there are 30,000 Jewish children whose mothers are Jewish and fathers are Moslem. This is the silent Holocaust,

assimilation, I am called a racist. Despite the opposition of government institutions, we are constantly at work and we have succeeded in injecting the topic into the national public discourse. Media experts told me that we managed to get this problem out from under the rug. Today, everyone is talking about the phenomenon of assimilation in Eretz Yisroel. The problem is no longer hidden. They have started inviting us to speak at schools around the country and we have addressed thousands of girls, warning them against assimilation. We dont tell them that the Arabs will beat them. We talk openly about the real problem: assimilation and cutting off the chain of

When I served in the Knesset, I was present when Arab Knesset member Taleb El-Sana spoke and said, We are the Jebusite nation. When I got up to speak after him, I asked him whether he could tell me about any Jebusite customs he observed at home. Any Jebusite food? Could he tell me a word in the Jebusite language? Of course not!

says Bentzi Goffstein, director of Lehava, which deals with saving girls from assimilation in Arab villages. As to how to handle this terrible trend: The first step is raising public awareness of the problem. In the Diaspora, Jewish organizations spend millions of dollars on campaigns against assimilation, but what is permissible abroad is forbidden in Eretz Yisroel. Over here, someone who speaks against assimilation is guilty of racism. When I speak out against

generations. As long as we do not speak openly about the real problem, girls can think, My Arab boyfriend wont beat me. According to Yad L Achim, which also deals with rescuing girls from Arab villages, just in the last year eight Jewish girls converted to Islam and ran off to villages with Arabs and married them. We are talking about a very worrisome increase from year to year, said one activist who asked to remain anonymous to enable him to continue in his work.

Another aspect which Yad L Achim deals with is the problem of cults and missionaries. According to information published on their website, there are eighty cults operating in Eretz Yisroel, most of them run by gentile organizations. The various divisions of Yad L Achim work tirelessly to save Jews from assimilation. They receive, on average, seven calls a day, most of them having to do with girls who met Arabs and have decided to marry them. Some of the calls come from girls living in Arab villages who want to escape and seek help. The plague of assimilation in Eretz Yisroel has existed since before the establishment of the State. Today there are nearly 20,000 mixed marriages in Eretz Yisroel. It happens everywhere and at all times and to everyone, claims one activist who works in saving girls from assimilation. Even from the best families. Girls who work for hours alongside Arabs get to know them and are swept along by the attention the Arabs know how to give them. Yad L Achim has a team of twenty psychologists who work full time in order to extricate girls from problematic relationships and to help girls who were freed from Arab relationships and need direction. The organization works in tandem with the welfare authorities and generally focuses on the total rehabilitation of the family in order to deal with the problem at the source. When a family is extricated from an Arab village, the organization brings the children to religious schools and works with the family until it is stabilized. Unlike Lehava, Yad L Achim does not have a home for girls removed from Arab villages.

16 23 Shvat 5774

Rather, it has safe houses where the women live until a permanent solution for them is found. Activists say that all the calls they receive are treated seriously, with Yad L Achim always at the ready to conduct complicated rescue operations. Their team is comprised of former soldiers, those who have been in combat units, professionals and psychologists in order to be ready for every eventuality. They need to work together in order to safely remove a family or a girl from an Arab village. It is always complicated and sometimes dangerous. At gatherings that Yad L Achim holds in religious communities, parents are guided about how to protect their daughters. The lecturers explain that preventive action is best and that includes providing enough attention at home. They maintain that the girls who end up in Arab villages make this move because they seek the attention which they sometimes did not receive at home. Girls want to feel they belong. They want to feel worthy and whoever gives them this feeling will win over the child, says one of the lecturers. Sometimes, girls from poor homes need money and they are simply bought with money. An Arab comes along with a silver platter and he buys her off. The activist who asked to remain anonymous answered my question about who calls them: Sometimes the calls are from women and girls who have gotten themselves into a messy situation. They suddenly discover that the situation in the Arab village is not as marvelous as they thought it would be. At first they needed the attention so they ran away to the village, but they very quickly

Signs to raise awareness: Jewish Girls for the Jewish People

realize the bitter reality awaiting them there. If they realize in time, they escape immediately, but sometimes they need help in getting out of the village. The Yad L Achim hotline operates 24 hours a day. A lot of girls call late at night and ask for help in escaping. Other times, people see a couple walking around and they call with the information.

GETTING THE ARAB OUT OF THE JEW

Lehava has an active website which operates under the auspices of the Chabad organization Nechayeg VNishma. It focuses on convincing girls to drop their Arab boyfriends. They get many requests from family members, friends and acquaintances who turn to the organization hoping it can dissuade the girls from maintaining these relationships. It is easy getting the Jew away from the Arab but it is much harder to get the Arab out of the

Jew, says Bentzi Goffstein. To go to a village and get a girl out of there is relatively easy, but if the girl is not interested in stopping the relationship, she will go back to the village. So we put a lot of work into finding ways and means to convince the girl to drop him. Lehava has a team which works on convincing Jewish women to cut off ties with members of the various gentile minority groups. The one running this is someone who does not want to be identified. My name cannot get out, because if it does I will not be able to continue doing what I do, he explains. Within the organization he is called the Magician because he is very successful in breaking up Jewish and Arab relationships. In the Bedouin section of the Negev, there are 878 Jewish girls who are living in Arab villages and are registered as married to Arabs. This data is from the police. A family from the center of the country recently contacted me after their daughter got into a relationship with a non-Jew.
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Feature
her things. Just imagine the scene. There I was, early in the morning in an Arab village with 10,000 Arabs and holding a screaming baby. I stood there next to the car waiting for a woman who wasnt coming. Those minutes seemed like an eternity and it was clear to me that if someone realized something wasnt quite right here, they would be on to us. The husband would show up and it could end in a really bad way. The house itself was in a closed compound of a few beautiful villas and she told me she had to go up to the third floor. It wasnt an easy task getting the suitcases and carriage down by herself. Every minute was critical. She finally showed up and we departed. It was an open miracle. I saw so many people around me but it seemed that nobody saw me. Even how we reached that girl was a miracle. One day, a mother told me that her daughter was married to an Arab and had cut off ties with her family. We tried reaching out to her but without success. She only called occasionally and even then, she did not provide any information. We tried to figure out where she was and finally managed to get to a bridal salon where she had her wedding gown made. So we had some information about her, most importantly where she lived, but no progress was made. After she gave birth, we went into high gear and her mother was able to be in contact with her. Then, before Pesach, she suddenly called and asked us to come and get her. (To be continued)

, :
An ad from Yad LAchim placed in religious newspapers to raise awareness of ) (: the problem and to solicit funds. The ad was placed Chanuka time and says: They have no permission to light [the Menorah]! At the same time as we sit together * with family around the lit Chanuka lights, women Jewish and "their children sit in 52 darkness and plead: Please help us get out of captivity in Arab villages and return * to the Jewish people.

When I showed up to separate the village early in the morning them, it turned out the man is when the entire village is awake. Jewish since his mother is Jewish. Unfortunately, my phone Most of these women convert connection with the woman was and to Islam, but some do not cut off and I didnt know where continue to be in touch with their she was waiting for me. In the family. They raise their children end, I managed to find her on a with the knowledge that their street corner. From there we had mother is Jewish. to travel to her house to get her baby son. When we arrived at her house, she brought me the CLOAK OF INVISIBILITY baby and then went back to get Each rescue operation is her suitcases. I pleaded with her a miracle story. Once I had to get into the car so we could to get a girl and her son out of escape but she insisted on getting an Arab village. I had to enter

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MAAMER

INAUGURATING A HOUSE
It is customary for those who move into a new house to recite the maamer Mizmor shir chanukas habayis lDovid found at the end of Bracha in the Alter Rebbes Likkutei Torah (98d-100b). * Beis Moshiach presents part 1 of 3 of this illuminating work. * May we soon merit to inaugurate the Third Beis HaMikdash, with the imminent arrival of Moshiach Tzidkeinu.
Translated by Boruch Merkur

1. A psalm; a song of inauguration of the House, of Dovid Mizmor shir chanukas habayis, lDovid (Thillim 30:1): [Obviously there is reason to rejoice at the inauguration of a new house, but] what is the [spiritual] significance of holding a banquet and celebration for this achievement?

THE RELATIVE COST OF HUMAN NECESSITIES

There are three aspects [to a persons subsistence]: food, clothing, and shelter/housing. Food provides the body with internal vitality. It is ingested and turned into energy by means of the stomach and intestines, the digestive system. Nutrition ascends to the brain and is internalized, energizing the brain as well as the other parts of the body, strengthening all the limbs. In contrast, clothing surrounds the person, encompassing and enveloping him. Clothes merely shield the person from the elements. Unlike food, it is not internalized and transformed into energy. Rather, clothing literally surrounds the person. Shelter likewise surrounds the person, but not as clothing, which is worn literally upon the person. A house surrounds the person from a distance [providing him with a space to occupy]. Now, it is obvious that food is less expensive than clothing, and clothing is less expensive than a

house. At first glance, though, the opposite should be true, insofar as food provides the person with inner vitality. It is ingested and absorbed within, becoming literally one with him, providing his soul with energy. Indeed, it is impossible to survive without food. Thus, food should be more expensive than clothing, for clothes do not provide energy, but merely surround the person. Similarly, clothing in comparison to housing echoes the distance between food and clothing [being progressively more removed from the inner vitality of the person]. Parenthetically, the simple reason for the relative cost of the three human necessities pertains to how long each lasts: Immediately after food is digested, hunger sets in again, whereas, clothes can typically be worn for a year or more, and a house lasts even longer. Thus, houses are more expensive than clothing because of their durability, and for the same reason, clothing is more expensive than food. In a deeper sense, however, the relative cost of these three human necessities is reflected in their respective points of spiritual origination. The spiritual source of housing is higher than clothing, and the source of clothing is higher than that of food, based on the principle that all that falls lower [in this case, being less inward] has a higher source.

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MAAMER

Food is less expensive than clothing, and clothing is less expensive than housing. At first glance, though, the opposite should be true, insofar as food provides the person with inner vitality. It is ingested and absorbed within, becoming literally one with him, providing his soul with energy. Indeed, it is impossible to survive without food. Thus, food should be more expensive than clothing, for clothes do not provide energy, but merely surround the person. Similarly, clothing in comparison to housing echoes the distance between food and clothing, being progressively more removed from the inner vitality of the person. A KING WITH TWO CROWNS
Now, these three levels of human necessity are manifest in the three dimensions, olam, shana, and nefesh (space, time, and spirit), with respect to both Creation, as well as Torah and Mitzvos. [The three necessities have been discussed above in terms of space and time, dimensions that pertain primarily to the physical world. As we have seen, though, the relative material value depends on the spiritual source in Creation, which is now the topic of further elucidation.] In general, the spiritual, G-dly energy of Creation can be classified as either Memalei Kol Almin or Sovev Kol Almin. Memalei Kol Almin refers to causal activity, the manifestation of a force in an action. Thus, when Malchus [the lowest level] of Atzilus enlivens the worlds of Biya, it literally invests itself within Biya internally, providing it with G-dly vitality. This process of spiritual invigoration reflects the manner by which the soul enlivens the body, disseminating vitality to all the minutiae of the bodys functions: the senses of sight, hearing, and smell, as well as the ability to speak, all of which are situated in the head; the hands, the heart, the stomach and intestines, and the legs, as they are organized in the hierarchy of the body. So too, On High, Malchus of Atzilus,

which invests itself within Biya in order to enliven the worlds, infuses all the particular components of Hishtalshlus with inner vitality. The impact of G-dliness at the level of Memalei Kol Almin upon all aspects of Creation, even the most minute details, is reflected in Thillim (145:11-12), They shall recount the glory of Your kingdom, and speak of Your might (gvurascha); to make knownHis mighty acts (gvurosav): G-ds acts are called gvuros acts of might to allude to the tzimtzumim (the focusing of G-dliness) used to create differentiated worlds. G-dly energy is repeatedly divided and channeled into many individual worlds, ad infinitum. This spiritual energy is called Memalei Kol Almin, a G-dly emanation that Fills All the Worlds, for it is the inner vitality of the worlds, the manifestation of a force in an action, etc. Sovev Kol Almin, on the other hand, is a G-dly energy that does not invest itself internally within the worlds at all; it surrounds and encompasses them, as described in Seifer Shel Beinonim, in order to enliven them. Indeed, the main source of life in Creation is encompassing, transcendent, beyond the ten sfiros of Atzilus, which invest themselves within the ten sfiros of Biya Chesed of Atzilus within Chesed of Bria, as above. Sovev is, therefore, called Kesser Elyon, Supernal Crown [symbolizing its transcendence, as a crown rests upon and surrounds the head of a king]. (Kesser Elyon is described in the earlier verse in Thillim (135:6), All that G-d wants He has made, for Creation originates primarily from the aspect of G-d wants, a reference to His Supernal Will. This concept is elucidated in the explanation of the verse, Let them bring forth royal garments: vitality extends to every created being at the level of Memalei Kol Almin as well as Sovev Kol Almin, but Creation [itself] is primarily from the aspect of Sovev Kol Almin. See the discussion there.) Kesser, however, is comprised of two dimensions: the lowest aspect of HaMaatzil (the Creator/Emanator Himself), as well as the head and first emanation to the neetzalim (the created/ emanated beings). Both aspects of Kesser are necessary for Kesser to serve as an intermediary between the Maatzil and the neetzalim, G-d and His creations, in accordance with the principle that an intermediary must include aspects of both the higher and lower dimensions in order to intercede between them, as discussed in Eitz Chaim (41:3). Now, the lower level of Kesser is called Arich Anpin. It serves as the head and point of origin

20 23 Shvat 5774

of the neetzalim. Arich Anpin is the source from which emerges the creation of ten tikkunin, the ten sfiros of Atzilus, within the framework of Hishtalshlus One that is long, etc. (Tikkunei Zohar, Introduction). Arich Anpin itself, however, is makif [beyond Hishtalshlus]. It is at the level of Sovev Kol Almin, encompassing all the worlds in a single plane.

A HOUSE: MAKIF DMAKIF

The higher level of Kesser, Atik, is [actually an aspect of G-d Himself, albeit] the lowest dimension of the Maatzil. This level of G-dliness is called Atik, as in, hamaatik harim one who uproots mountains, bearing no relationship at all with the ten sfiros haneetzalim. In fact, it cannot even be referred to as makif, encompassing, for every instance of makif has some relationship to that which it transcends. Rather, it is called makif dmakif, etc., transcending the makif. In this sense, Atik resembles a house. A house is not makif hasamoch, a close-fitting envelopment, worn directly upon the body like a garment. Rather, a house surrounds the persons body from a distance, reminiscent of the concept of makif dmakif. (See the discussion at the end of the maamer beginning with words, HaShamayim kisi, on the topic of eizeh basyis asher tivnu li. Also, see Parshas Pinchas, the end of the maamer beginning with the words, Tzav es bnei Yisroel es korbani lachmi, on the reason why sacrifices are only offered before the Holy Temple. Look it up there.) The three human necessities food, clothing, and shelter emerge from these three dimensions of G-dliness Memalei, Arich, and Atik respectively, and manifest below in the physical world in their familiar material forms. But they do so in accordance with the principle that the higher the point of origin, the lower is the descent and the more deeply it is enclothed below. Food, which provides inner vitality, stems from Memalei Kol Almin. Foods vary widely in taste and flavor bitter or sweet, etc. The great variety in foods is a product of the spiritual integration that occurs in the ten sfiros, at the level of Memalei Kol Almin Chesed ShBChesed, Gvura ShBGvura, etc. Another quality of food that is characteristic of its spiritual source is that it disintegrates [upon consumption, an earthly manifestation of] the inner light that is invested within and confined within the keilim, etc. In the digestive process that takes place in the physical world, the food unites with the

person, providing inner vitality. This effect of food is on account of its spiritual source, the level of Memalei Kol Almin, the manifestation of a force, etc. And therefore, food is relatively inexpensive. Gourmet cuisine is not imperative; one can live on dry bread, etc., bread with salt. Alternatively, one may eat a variety of delicacies, for its source is at the level of the manifestation of a force, etc., which is a confined limit, and a vessel contained within a vessel, which is why food also possesses these qualities. The supernal source for clothing, however, is Kesser, the head of the neetzalim, at the level of makif, all-encompassing, surrounding. Thus, below, it too surrounds the person, not serving as the persons internal vitality. And [in extreme conditions] they are even more pertinent to the person [than food], for in the winter one cannot go without a coat, etc., and so too in the summer, etc. Since the spiritual source of clothing, Sovev, which is not confined to vessels, exceeds that of food, which is light confined to vessels, clothes are more expensive and more durable; they dont wear away so readily [compared with how food is quickly consumed]. [] And a house, which is more distant from the persons body, originates from the lowest aspect of the Maatzil Himself, makif dmakif, as above. Thus, it descends to the lowest level stones and earth, the mineral kingdom whereas clothes come from the plant kingdom. Being that the spiritual source of a house is that which transcends the makif, also in the physical world it is distant from the persons body. For the same reason, they are more pertinent to man, more so than even clothing, for [in extreme environments] it is impossible to live without a house even momentarily. A house is also more expensive and extremely durable, for its source is extremely high, from the level of makif dmakif. Let this explanation suffice to understand.
(To be continued beH)

The three human necessities food, clothing, and housing emerge from these three dimensions of G-dliness Memalei, Arich, and Atik respectively, and manifest below in the physical world in their familiar material forms.

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DVAR MALCHUS
Continued from page 4 the Rebbe, Moshiach of the generation, the Rebbe goes on to illustrate how the timing is also auspicious with regard to the Messianic Era, citing three reasons. First, in terms of the day of the week the conference began on Erev Shabbos, which is the eve of and preparation for a day that is entirely Shabbos and tranquility for eternal life (Tamid, end). Second, the day of the month was the 26th of Shvat twenty-six being numerically equivalent to G-ds name Havaya, Creator of the universe, alluding to the state of [consciousness in] the Future Era, when G-ds creating the world through His name Havaya will be perceived throughout the entirety of Creation. Third, how the timing of the UN initiatives relates to the life and leadership of the Rebbe: Moreover, the main factor is expressed in terms

The day of the month was the 26th of Shvat twenty-six being numerically equivalent to G-ds name Havaya, Creator of the universe, alluding to the state of [consciousness in] the Future Era, when G-ds creating the world through His name Havaya will be perceived throughout the entirety of Creation.

of the connection and relevance of this time to Nasi Doreinu being the final Erev Shabbos in the month of Shvat, the eleventh month. Indeed, the tenth day of this month is the day of the hilula (the completion and perfection of the Divine service) of my revered father in-law, the Rebbe, Nasi Doreinu. And on the eleventh day of the month there was a continuation of and innovation in his leadership, with greater strength and greater fortitude, reaching the completion and finale of all the

service of this generation (the final generation of exile, which is itself the first generation of redemption) [All the above] underscores how also the time (in addition to the place) of the proclamation about they shall beat their swords into plowshares is connected to the activities of Nasi Doreinu, the Rebbe, my father in-law, Moshiach of the generation, who accomplishes the fulfillment of the promise, they shall beat their swords into plowshares, etc.
(Seifer HaSichos 5752, pg. 366)

22 23 Shvat 5774

CROSSROADS

GONE IS THE BULLDOZER WILL MORE FOLLOW HIM?

All those who spoke about Sharons ideological revolution explained in fiery speeches how he had changed his positions, betrayed his past, and brought untold pain and suffering to the settlers. Some of them reasoned that he did it just to avoid criminal investigation, while others honestly believed that he had undergone a transformation of conscience. But none of the pundits thought to ask: What is the legacy of Ariel Sharon? Does his final policy initiative serve as a flashing yellow light warning future prime ministers to keep away from further withdrawals?
By Sholom Ber Crombie Translated by Michoel Leib Dobry

1.
Exactly ten years ago last week in an interview with HaAretz, then-Prime Minister Ariel Sharon announced that by the end of 2005 there will be no Jews in Gush Katif. How fitting and symbolic it is that exactly ten years later, the former champion of the settler community was laid to rest. During the funeral, terrorist missiles were fired toward the cities of southern

Eretz Yisroel from the Gush Katif region he had destroyed. This is not just a case of incredible irony. This is an accurate picture of the prevailing situation as the world said goodbye to the man who built and destroyed it all the bulldozing general. Last week, the media dealt with virtually every aspect of Ariel Sharon and his mythical leadership, from the Battles of Latrun to his treachery against the settler

movement. One question remained unanswered: Has anyone internalized the message of colossal failure represented by the disengagement from Gaza? All those who spoke about Sharons ideological revolution explained in fiery speeches how he had changed his positions, betrayed his past, and brought untold pain and suffering to the settlers. Some of them reasoned that he wanted to avoid criminal investigation while others honestly believed (or deceived themselves into believing) that he had undergone a transformation of conscience. However, no one bothered to ask the most pressing question: What is the legacy of Ariel Sharon? Does his final policy initiative serve as a flashing yellow light to warn future prime ministers to keep away from further withdrawals? Its not just that no one mentioned the thousands of missiles that rained down over Israels southern cities since this unspeakably painful evacuation. No one even tried to shirk responsibility for the totally fallacious line of thinking that giving away Gush Katif would guarantee security for the rest of the Jewish settlements. The same Sharon who followed this path of destruction constantly spoke about how we had a dream we wanted [it] very much,
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CROSSROADS
yet we discovered that it was impossible. He explained that the uprooting of the Gush Katif settlements would save those in Yehuda and Shomron. However, after the cruel expulsion, he was already talking about more withdrawals, emphasizing that additional expulsions would be carried out, albeit of a different character than what transpired in Gush Katif. This perhaps represents the true legacy of Ariel Sharon. Sharons real legacy is when the current chairman of the Bayit Yehudi Partywhich is supposed the Rebbe instructed him to strengthen his connection to Jewish traditions by performing mitzvos. The Rebbe explained that while Jewish youth feel a connection and an attachment to Am Yisroel, this feeling will not be transmitted to the next generation without practical mitzvah observance. He made it clear to Mr. Sharon that his connection to Jewish identity must be accompanied by actual mitzvos, such as keeping Shabbos and putting on tfillin. This message was persistently repeated whenever the Rebbe with this message, the Rebbe guided Sharon on how he should act. Instead of groveling before the Gentiles, he should work with his fellow Jews and pay no attention to the negative opinions of the outside world towards us. However, this firm stance of proper action on behalf of the Jewish People, the Rebbe told him, also requires a true connection to Judaism through Torah and mitzvos.

3.
Today, when we see the results of the substandard education provided by the present leadership in Eretz Yisroel we can understand clearly the Rebbes words to Mr. Sharon. The current generation has been raised with a vague sense of Jewish awareness and no sense of obligation to Torah and mitzvos. This leaves them with zero selfrespect and with the feeling that they must kowtow to the world at-large. Regrettably, in the years that have passed since then, there have been no leaders in Eretz Yisroel who have adopted the Rebbes simple and logical approach. Instead of strengthening their connection with world Jewry and conducting themselves with a sense of Jewish pride, the countrys political leaders invest all their energies in futile PR offensives toward the international community nations who dont help us in any case and dont accept our presence here as being legitimate. The consequences of keeping ones distance from Torah are not merely felt in our conduct on the world scene. When the head of the Jewish Home Party demands that the prime minister conduct stubborn negotiations, this means he too has given a

Instead of strengthening their connection with world Jewry and conducting themselves with a sense of Jewish pride, the countrys political leaders invest all their energies in futile PR offensives directed toward the international community nations who dont help us in any case and dont accept our presence here as being legitimate.
to embody the nationalist forces in the Knessetdeclares in a policy speech that we will not agree to a return to the 1967 borders and a division of Yerushalayim, yet he has no problem with negotiations on further territorial concessions. Even Sharon explained that he was only taking this most painful step in order to save Yehuda and Shomron. However, he concluded his political career with a desire to carry out his own concessions, as he began to plan out the next withdrawals - in Yehuda and Shomron. and Sharon met. The Rebbe was relentless in his demand not to settle merely for nationalist declarations. It was imperative for him to connect with authentic Judaism through doing mitzvos. During one such private discussion, the Rebbe explained to Mr. Sharon that he must fulfill the mitzvos of the Torah. He added that he shouldnt waste valuable energy on Gentiles, instead investing his efforts in strengthening his connection with his own people. The Rebbe said that while public relations were quite important, priority must go to his relations with other Jews his real partners. These comments were made in connection with Mr. Sharons speaking engagements before Jewish student audiences at American universities. Together

2.
Sharon often spoke about his personal meetings with the Rebbe. On one occasion he recalled his first meeting, when

24 23 Shvat 5774

green light on partitioning Eretz Yisroel and placing it on the trading block stubbornly, of course. So, whats the difference today between Ms. Livni, Mr. Bennett, and Mr. Netanyahu? They each claim that they oppose a return to the 1967 borders and agree that Yerushalayim must forever remain the capital of the Jewish People. Yet, if you listen carefully, the three of them are also conveying another message: no to a return to the 1967 borders, yes to (stubborn) negotiations and chv more withdrawals.

4.
Indeed, this may be the most correct depiction of Ariel Sharon, the bulldozing general. He had been a legend in the Israel Defense Forces, an image of fighting power and selfsacrifice for the salvation of the Jewish People. He built the fabulous settlement community, yet in his final active years, he

turned his back on the settlers and dismantled twenty-five flourishing yishuvim. Their residents were evicted from their homes, and most of them have failed to rebuild their lives to this very day. During every meeting and in every correspondence, the Rebbe demanded from Sharon that he shouldnt settle merely for patriotic platitudes and that he must be more stringent in his mitzvah observance, thereby fortifying his own inheritance of our time-honored Jewish traditions. The Rebbe also explained to him that physical possession of the Land of Israel is not enough if we are cut off from our Jewish roots. Our only truly legitimate claim to Eretz Yisroel comes from the holy Torah. Sharon loved to come to Kfar Chabad, sitting at farbrengens with the Chassidim and singing Chassidic niggunim melodies of the forest he called them. When he spoke about his meetings with the Rebbe, he

also knew that the Rebbe was always right. This was not just because of his absolute support for settling all parts of Eretz HaKodesh and his complete opposition to giving away land. It also stemmed from the Rebbes clear instructions to Sharon on strengthening his personal life through greater adherence to Jewish traditions. If Sharon would have been more connected to his Jewish roots, including mitzvah observance as the Rebbe had requested, it stands to reason that he would have understood that Judaism is not just some interesting folklore to use only when its convenient, ignoring those sections we consider offensive. This leads to the realization that Eretz Yisroel, every inch of it, belongs to the Jewish People as an everlasting gift from Alm-ghty G-d, and therefore, there can be no compromise on its territorial integrity. The Land of Israel is not for sale!

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PARSHA THOUGHT

A TWO-WAY STREET
By Rabbi Heschel Greenberg

THEFT AND ELIYAHU

What does theft have to do with the coming of Moshiach? According to Baal HaTurim, Eliyahu-Elijah, the Biblical prophet, whose spirit attends every Bris and Seder and who will also herald the coming of Moshiach, is hinted to in this weeks parsha where the Torah discusses the laws concerning theft. One such law concerns a person entrusted with money or an article of value who later claims it was stolen: If the thief was not found, the homeowner (i.e., the guardian) must approach the judges that he has not laid his hand upon his friends property. Baal HaTurim discovers an interesting hint in the foregoing verse. The initials of its first five words spell the word Eliyahu-Elijah, as if to suggest a connection between this particular law and Eliyahu! Baal HaTurim explains that this is an allusion to a passage in the Talmud that discusses the case of two people who entrusted their money to a third person. One gave 200 zuz and the other gave 100. However both now claim to have deposited 200. Absent any evidence as to who is telling the truth, the disputed 100 zuz must be left in escrow until Eliyahu arrives to usher in the final Redemption and clear up all

unresolved legal matters. The fact that Eliyahus role as the ultimate clarifier is associated with the law that involves a dispute concerning who is entitled to the 100 zuz held in escrow must have some deeper significance.

A TALE OF TWO JOURNEYS

However, the number 100 can be divided into two parts. If life is a journey and the number we attain is expressive of how far we have come, a Jew can express his or her spiritual faculties in two modalities. The Tzaddik, a righteous individual, is one who expresses a spiritual bent. The Tzaddik stands head and shoulders above the rest of society. From his exalted perch the Tzaddik showers the rest of us with his inspired mindset. His journey requires him to channel his spirituality to the rest of the world in a downward direction and that is how he attains perfection and becomes a 100er. The Baal Tshuva (penitent, returnee to Judaism), by contrast, travels in the opposite direction. He starts his journey at the bottom. He is very much a product of the world we inhabit and its outlook on life. He has to grapple with all of the conflicting perspectives on life that stem from its secular and materialistic world view. He begins the climb as a slave to the negative forces of society. The Baal Tshuva must extricate himself from this morass and journey upwards. Along the way he discovers his spiritual energy and faculties, one by one, until he can climb the proverbial Mountain of G-d and reach its zenith, thereby scoring a 100.

HOW TALL?!
Chassidic thought cites a dispute in the Talmud about human growth in the future: Rabbi Yehudah maintains that we will grow to the height of a hundred cubits. Rabbi Meir asserts that we will reach the height of two hundred cubits! The Rebbe explains that their dispute reflects two approaches to the unification of our personality traits in the future Messianic Age. A human being is endowed with ten faculties, three are intellectual and seven are emotions. Kabbala and Chassidus teach us that each one of these ten comprises all of the others. Thus the total number of faculties we possess is 100. If one were to describe a person who has realized his or her full potential using numbers, it would be the number 100. This then is what the Talmud means when it says that we will grow to the height of 100 cubits: In the Messianic Age we will have achieved perfection.

26 23 Shvat 5774

In other words, there are two ways one can reach the state of perfection; from the top down or the bottom up. This is the tale of the two journeys undertaken by two very distinct classes of Jews.

For this and other reasons the Talmud statesand the Rambam cites this statement in his Mishneh Torah: the place where a Baal Tshuva stands, even a perfectly righteous person lacks the ability to stand.

WHO IS SUPERIOR?
The Tzaddik has an advantage on the journey because he is always inspired and enjoys a more or less consistent life of spirituality. The Tzaddik also has a clear vision of the world because he sees it from a higher vantage point, thus affording him a perspective that those who are situated on a lower level are denied. The Baal Tshuva has certain advantages as well. The Baal Tshuva has to struggle and that struggle generates a powerful divine energy that even the Tzaddik cannot access. And not only is the energy that he unleashes greater, but, moreover, the energy generated by the Baal Tshuva penetrates the physical dimension of the person and the world around and is unparalleled. The Tzaddik, who is not really a product of this world, cannot make inroads into it. When the tzaddik generates spirituality it cannot be fully absorbed within the parameters of the material world because he is the antithesis of the material world. Rather, the Tzaddik overwhelms the world with his holiness and neutralizes its power to obstruct. He cannot, without the assistance of the Baal Tshuva, fundamentally change the world. The Baal Tshuva, by contrast, works with the material world. He is within it, molds it and refines it until it too begins to be receptive to the G-dly energies that the Baal Tshuva generates through his actions.

SKIING AND MOUNTAIN CLIMBING: THE BEST OF BOTH WORLDS

In the Messianic Age, however, we will all enjoy both qualities. Each one of us will reach the peak of spiritual perfection in both modalities. We will enjoy the spiritual sophistication of the tzaddik even as we simultaneously access and internalize the penetrating force generated by the Baal Tshuva. The two journeys will be united. However, even in the future era of unity there can be two scenarios. We can either alternate between the two models of the tzaddik and the Baal Tshuva or we can synthesize them into one dynamic, but paradoxical force. In the first scenario we have moments of intense inspiration which enable us to look down at and dismiss the enticing powers of the material world. We realize how small, petty and insignificant they are in comparison with our spiritual experiences. We will view them the way we view the tiny houses and cars from a plane, high in the sky. We can then change over to the Baal Tshuva approach and painstakingly work our way, upward, step by step. We can journey to our goal by alternating between spiritual skiing and mountain climbing. By the time we achieve this balance we will have grown 200 cubits because we have achieved perfection in both directions. The second scenario for the future is where the two journeys

merge into one seamless, paradoxical, journey. The Tzaddik will be permeated with the spirit of Tshuva and the Baal Tshuva will be uplifted to the level of tzaddik. In this scenario the person remains a 100. Even when he is on the highest level this person does not lose sight of the world below. As the Tzaddik peers down from the highest peak he is very much capable of relating to and affecting the world below.

PREPARING FOR THE FUTURE

With this introduction to the spiritual connotations of the numbers 100 and 200, we can now revisit the case of the two people who entrusted their money to the guardian. This may be interpreted as a reference to our pre-Messianic efforts. Prior to the Redemption, our options are limited. We can either be in a constant state of struggle or transcend it. We can either rise to the top to feel spiritually divorced from reality, or meet the challenge of engaging the lowly world which we inhabit. This is the one who deposits only 100 zuz because he feels constrained and can only operate in one direction. Some may even attempt to alternate between the two approaches and deposit 200 zuz, making an attempt to travel in both directions as a preparation for the perfection of the Messianic Age. There are times that he is inspired and holy, such as on the Shabbat or during other inspirational simchas, such as a wedding. During these spiritually rich times this person strives to reach for the top, rising above the constraints and struggles that punctuate our quotidian lives. For the 24 hours
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of a Shabbos or the few minutes that we participate in and delve into Torah study where spiritual concepts are highlighted, we are like the tzaddik. And then our traveler returns to take on the real world with all its conflicts, wearing the hat and playing the role of the Baal Tshuva. These efforts are not for naught, G-d forbid. Every movement on our part in the right directionwhether from the top down or from the bottom upis deposited with G-d, who zealously guards our good deeds and preserves them for such time when they will be expressed to their fullest capacity. It is not clear yet which opinion will prevail in the future Messianic Age. Will we follow the opinion of Rabbi Meir and travel on two tracks (200), or will we follow the opinion of Rabbi Yehudah and travel on one unified track (100)? Eliyahu and Moshiach will determine our path. Whatever efforts we put in now, particularly by working in both directions, are the best preparation to bring about the Redemption at which time that question will be resolved. they so assured from this room? On the basis that there is a Creator and Master of the World Who decided to give as a gift the Land of Israel to the Jewish People. And when the Creator of the World gives us a gift this needs to be held precious, to be safeguarded, and not to search for ways of being rid of it!

Continued from page 29 Israel. I am most concerned that already in the coming few days they are putting their energies into sending to Washington a delegation with the offer that they are prepared to return the lands which they conquered. They do not understand that it was not they that conquered any land whatsoever; rather it was G-d Who gave it to them as a great gift wrought with huge miracles, the land which rightfully belonged to them. Such a step must be prevented at all costs. I mustered some chutzpah and asked: Rebbe, how do I come into the picture? The Rebbe replied: You meet with Israeli representatives who come to the United Nations, with the Israeli ambassador and the like. You have access to the State Department; you are able to sense what is happening. My request to

you is that when you argue with Israels representatives repeat before them the words that you have heard here speaking with maximum strength. At this point the Rebbe turned to me with a passionate voice and said: And if the Israelis will ask you: How can you be so sure of yourself? On what basis do you know what is good for the Jewish People, or not? tell them of the only son whose parents were afraid of his future, and wanted to bring him back to the United States, and it was from this very room that they were assured, and similarly for thousands more only children, that there is nothing to fear, and certainly all will be well. And on what basis were

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28 23 Shvat 5774

Radio Moshiach & Redemption

"The quickest way to reveal Moshiach is by learning the Torah sources about Moshiach & redemption" t"ab,wv grumnu ghrz, p"a

SHLEIMUS HAARETZ

IT WAS FROM THIS VERY ROOM THAT THEY WERE ASSURED

From a private meeting of Yosef Ben Eliezer with the Rebbe one week after The Six Day War. * The Rebbe answers the question, How can the Rebbe be so sure what is good for the Jewish people?
Translated by Rabbi Binyamin Schlanger

fter a handshake the Rebbe turned to me and said: This is a great and auspicious time for the Jewish People. The Jewish people have experienced miracles throughout their long history. Their entire existence is one continuous chain of miracles. However, it is only on rare occasions that miracles are shown by G-d to the entire world, as if He blows the Great Shofar and announces: This is My Eternal Nation, The Jewish People! This is how it was at the time of the Exodus from Egypt, and on other rare occasions, and so was it this last week. There are times when G-d [as if] conceals His face from His children. However, there are occasions when kindness and miracles are of huge proportions and brought before the eyes of humanity. And this is how it was this past week. G-d, who created the world and is the Master, He gave The Land of Israel to the Jewish

people. There was a time, a long long time, when He had taken the Land and given it into the hands of the nations of the world. Last week He took it back from them and handed it back to the Jewish People. And in order that there remain no doubt in anybodys

mind that it was G-d who gave this back to us, this was bound up with great miracles. When all the enemies of Israel had planned the annihilation of the Jewish People in the land of Israel, the entire world, and the entire Jewish people trembled and were fearful how would Israel be saved being surrounded on all her sides by an enemy intent on her destruction did G-d show miracles and wonders. In a very short time He defeated her enemies from before her, and gave her the Land of Israel together with the sacred sites of our land. However Jews have freedom of choice, and need to stand firm and guard two fundamental issues. Firstly, not to say G-d forbid that this came about as a result of my own strength and might and not to take pride as if to say that it was the power of our troops which brought about the victory. This [the power of the troops] was no more than a small vessel within nature. The miraculous victory was from G-d, from Him alone. The second point has to do with you too, and that is why I asked to speak to you. I recognize the nature of Jews, including those that stand at this time at the head of the political spectrum of Continued on page 28

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MOSHIACH & SCIENCE

SWORDS INTO PLOWSHARES

From Strategic Defense to Structural Biology
By Prof. Shimon Silman, RYAL Institute and Touro College

his Shabbos, Parshas Mishpatim, will be the 22nd anniversary of the Rebbe Melech HaMoshiachs famous Swords into Plowshares sicha in which he declared that the prophecy of Isaiahthat in the Era of Moshiach the nations of the world will transform their military resources for peaceful useshas begun to be fulfilled. As in previous years, we present our annual report on whats new in the realm of Swords into Plowshares. Next year, when the Geula will already be complete Bezras Hashem, we will have much, much more to report on.

X-RAY LASERS
Ever since the discovery of the laser in 1960 by Ted Maiman, the community of optical physicists began looking for more powerful lasers. This brought them to investigate lasers whose wavelengths are shorter than those of visible lightultraviolet and ultimately X-rays. The search for the X-ray laser was on, most of them supported by the Defense Advanced Research Projects Agency (DARPA) of the U. S.

Defense Department. After many failed attempts, DARPA stopped funding the project in 1976. After that, Lawrence Livermore National Laboratory, the premiere Defense Department research laboratory, became the center of the search for the X-ray laser. It had both the people and the resources needed to tackle this seemingly insoluble problem. Livermore Laboratory was also involved in the nuclear weapons program which could also deliver the short, intense bursts of energy that might pump an X-ray laser. By the late 1970s they realized that no conventional sources of X-rays could supply enough energy to make it work. Then, Peter Hagelstein, a young researcher working on his

dissertation at Livermore, came up with an interesting idea. He suggested that they should pick a scheme assuming it would fail, but try to learn something from it. Eventually they came up with the idea of making an X-ray laser with a nuclear device. The idea was tested in a nuclear explosion in 1980 and proved successful. The famous theoretical physicist Edward Tellerthe father of the H-bombwas very excited by the results in which he saw the potential for third generation nuclear weapons. A new sword had been forged.

STAR WARS
At that time the Reagan administration was working on the Strategic Defense Initiative, a system that would defend the U.S. from incoming Soviet intercontinental ballistic missiles. Teller and others pushed to have the X-ray laser be the central component of this system which became known as Star Wars because of the science-fictionlike properties of the X-ray laser. There was a lot of opposition to the project, firstly from the Russians, of course, but also domestically. The X-ray laser

30 23 Shvat 5774

project was not implemented. The Strategic Defense Initiative turned to other nuclear defense options, although underground tests of bomb driven X-ray lasers continued until the United States stopped its test program in 1992. What was that? Did I say 1992? Wasnt that the year that the Swords into Plowshares Initiative was proclaimed? To use one of President Reagans expressions, There you go again So there must now be a peaceful use of the X-ray laser.

So here is the klutz kashye: If the crystals must be frozen so that the conventional X-rays dont destroy it, and the LCLS is millions of times more powerful than the conventional X-rays, how can they just keep the crystals at room temperature?
The experiment that caught the attention of the scientific community, published in the December 20, 2013 issue of Science Magazine, examined the structure of the human serotonin receptor, which plays a role in learning, mood and sleep and is the target of drugs that combat obesity, depression and migraines. The leader of the experiment, Vadim Cherezov, reported, For the first time we have a room-temperature, highresolution structure of one of the most difficult to study but medically important families of membrane proteins.

PHOTOGRAPHING PROTEINS
The research on the X-ray laser continued to be developed by the Livermore Laboratory and the Stanford Linear Accelerator Center (SLAC) of Stanford University. Eventually they developed an X-ray laser called the Linac Coherent Light Source (LCLS) which began operating in 2009. It is millions of times brighter than the conventional X-rays used by researchers which are produced by synchrotrons (a type of particle accelerator). Among other things, they are studying the structure of certain proteins that have enormous medical significance. They are called G protein-coupled receptors or GPCRs for short. It is estimated that 40% of modern medicines are designed to target GPCRs. Disorders linked to GPCRs include hypertension, asthma, schizophrenia and Parkinsons disease. Because of their vital role in regulating cells signaling and response mechanisms and their importance to human health, the2012 Nobel Prize in Chemistry was awarded for advances in receptor-related research. Researchers have now been

able to get X-ray images of some of these proteins before using X-rays from synchrotrons. But in order to get a clear picture they have to produce large crystals of the protein. Otherwise, the photograph will be just a blur. The problem is, as one researcher put it, With really challenging proteinsyou often need years to develop crystals that are large enough to study at synchrotron X-ray facilities. Because of its greater power the LCLS can get a clear picture from much smaller crystals. Also, the crystals have to be frozen to a very low temperature or else the heat of the X-ray will just destroy them. With the LCLS the crystals can be at room temperature. So here is the klutz kashye: If the crystals must be frozen so that the conventional X-rays dont destroy it, and the LCLS is millions of times more powerful than the conventional X-rays, how can they just keep the crystals at room temperature? The answer is that the LCLS certainly does destroy the crystalit destroys it almost to nothingness. But it is so ultrafast that it captures an image of the crystal before it has a chance to blow up! So far, scientists have been able to map the structures of fewer than two dozen of the estimated 800 GPCRs in humans. With LCLS they will be able to photograph the structures of many more.

MOSHIACHNOW!
Having spoken of Moshiach and Star Wars, I conclude with a story of a Lubavitcher scientist who works for the Defense Department, Dr. Naomi Zirkind of Morristown, New Jersey. Her Ph.D. thesis research at MIT was paid for by the Star Wars program. When I was working on my thesis, she said, I used to wonder: What happens if Moshiach comes before I finish my thesisthen I wont be able to finish it. But I concluded that Moshiach should still come right away. Moshiach will come now the Rebbe Melech HaMoshiach will be completely revealedand Dr. Zirkind will report to us on how all the military technology of the Defense Department has been transformed for peaceful uses.

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PROFILE

MUSICAL COMPOSITIONS
OF RETURN AND REDEMPTION
About a promising musician whose friends predicted great things for him. He changed direction and decided to rectify the world of music and bring the message of Geula to Israelis in Eretz Yisroel and around the world.

32 23 Shvat 5774

By Sholom Ber Crombie Photos by Koby Kalmanowitz

interviewed Gil Akiviov in his Petach Tikvah studio in a quiet moment between musical arrangements and another interview. Here is where Gil does the arrangements for his songs, some of which have become huge hits in the world of Jewish music. It wasnt easy catching him after his album HaNotza which he did together with Ovadia Hamama. The two were invited to interviews in different studios as part of their preparation for launching the album. Its part of the shlichus, said Gal matter-of-factly. In recent years, Akiviov has become a well-known creative force within the Jewish music genre. His hits include Tfilla L Ani, Nosim Nosim, and Basi L Gani. He was also involved in producing the hit Ana BKoach that is all the rage on the radio stations. He told his personal story casually as though there is nothing special about a gifted creative artist and musician becoming a bearded Lubavitcher Chassid.

MUSICAL PRODIGY
He was born in Petach Tikvah to a traditional family, the youngest brother of five children. His older brothers stood out for their artistic abilities. The house lived and breathed art, with art exhibits and craft displays being an inseparable part of their childhoods. All that did not interfere with Gil being drawn to another art form, that of music. Since I can remember, I have had a special love for music. When I recall childhood memories, they are intertwined with the music I was listening to at the time. I remember moments

of summer and winter with music in the background. Now and then, Gil would play on his older sisters piano. By the age of eight his parents took note of his musical potential and sent him to study piano. He also stood out for his singing ability. I was a musical child who sang at school events and on all sorts of occasions. At his older sisters wedding he sang before the crowd who were exceedingly impressed. A relative who was there decided that she wanted to advance his musical abilities so she registered Gil for a childrens song festival. To be accepted at the festival was a dream come true, because hundreds of children auditioned. Not only was Gil accepted at the festival, he also stood out as a talented musician. Some of the songs that he performed then with well-known singers became hits. When Gil became bar mitzva, his parents offered him a choice: to have the celebration in an elegant hall or to have a simpler party and they would buy him a studio for the house. I chose the second option and got a piano and studio equipment, including a full sound, recording and arrangement system. So from a very young age I learned to compose and record songs. I would write songs and record myself with the sound system. When Gil was drafted he was chosen for the military band as a soloist. At the same time, he began recording an album of songs he wrote. Throughout that time, I was growing as a musician. Music filled my entire world. I had no interest at that time in Judaism; I was consumed by music.

WHO ARE THESE CHABADNIKIM?

Gils first encounter with Chabad was through television, when the victory of the sfarim on Hei Teves was broadcast on the news. Until then, religious people seemed distant and strange to me. I thought, Poor folk who have to keep the entire Torah, but when I saw the Didan Natzach story I saw something unusual. Chassidim were dancing in 770 and to me, at first it was just a lot of religious guys dancing. But then, in the middle of the report I saw the Chassidim telling the reporter, Drop everything and come join our dancing and say lchaim! and the reporter did just that. I asked my mother who these people were and she said they were Chabad Chassidim. I asked her why all the religious Jews werent like them because if they were, the world would be a lot nicer That left me with a good memory of Chabad Chassidim. Later on, when Chabad started the Hichonu L Bias HaMoshiach campaign, Gil took note. I remember the mitzva tanks and the convoys they made as part of the campaign. It won my heart. The truth is that the campaign looked weird to me but I remember the simcha I saw by the chassidim. But these encounters were only a preparation for his real encounter with Chabad and the Rebbe. When I began working on my album, I worked in the studio of Nissim Olgan, a musician who was beginning to get involved with Chabad. One day, I went to visit him at home and saw a library of holy books. In the living

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room were two pictures, of the Rebbe and the Rebbe Rayatz. I asked him to whom this all belonged and when he said it was his, I was taken aback. Whats your connection with all this? Who are these rabbis? I asked. He told me about the Rebbe and the Rebbe Rayatz and that he was interested in Chassidus. Yeah, I heard about the Lubavitcher Rebbe, I said. I suddenly had a disturbing thought that if Nissim was doing tshuva, we wouldnt be able to be friends any longer. A religious person couldnt be a friend of mine. But Nissim told me about the Rebbe and explained that the Rebbes way is different. At that time he was keeping Shabbos and kashrus and putting on tfillin, but it was an inner process, nothing was apparent externally. One day, I went to the studio and saw him recording a song about the Rebbe. I couldnt believe it. It didnt sit well with me and I tried to understand what was unique about this Rebbe that people loved him so much.

A CHASSID IN THE STUDIO WITH TALLIS AND TEFILLIN

One morning, a surprise awaited Gil in the studio in Kfar Sirkin. He went into the recording room and found three Chassidishe bachurim along with a married Lubavitcher man in tallis and tfillin deep in prayer. They were bachurim who came from 770 to produce Niggunei HaRebbi. The Chassid with them was Avi Piamenta. I knew this was meant to be a working session but I had no idea who I was going to meet. The sight of the Chassidishe bachurim and the Lubavitcher with tfillin blew me away. Within

a few minutes, Avi Piamenta motioned to them to ask me whether I wanted to put on tfillin. I said I had no problem putting on tfillin; I just did not know how. As a kid, I had a friend who put on tfillin every day once he became bar mitzva, and one time, when he slept over at my house, I saw him putting on tfillin. I wanted to do so too, but was ashamed to tell him that I didnt know how. This time, the bachurim put the tfillin on me and explained how to do it. When I took them off, I had this special feeling. Avi began talking to me and when I told him that I was happy that I put on tfillin, he became very excited. He told me, You have no idea what nachas you caused in

heaven by putting on tfillin. He said this in a way that opened up something really deep inside me. He knew how to reach me at that moment. Without knowing why, a childhood memory suddenly overcame me, of a terrible car accident in which I was badly injured. When I recovered, the doctors were amazed and called me a medical miracle because not too many people believed I would survive and walk on my own two feet. After the accident, they kept telling me that I survived because of my will to live, but that didnt sit well with me, because I felt there had to be something Higher in whose merit I was alive. During that conversation in the studio, when

34 23 Shvat 5774

I was reminded of that accident, I felt I had to thank Hashem for the miracle that occurred to me. While thinking these thoughts, I told the Lubavitchers that I was committing to putting on tfillin every day. When they came back to the studio a week later, I brought my tfillin along and was told they were pasul. Nissim Olgan told me I had to buy new ones and recommended that I buy them in Kfar Chabad. In the meantime, I got a pair of tfillin from R Meir Halperin from the Chabad house in Cholon and put them on every day. That is how my involvement in the Jewish world began. I thought that putting on tfillin was good and didnt think beyond that, said Gil, but friends of his sensed that the promising

musician was starting to change direction. Many of them were in shock and tried to dissuade him. You will get swept along and do tshuva in the end, they said to him. But he didnt see a problem with that. If it was the truth, then fine; if not, what was there to fear? At first, all Gil did was put on tfillin daily, but as time went on, he began having long conversations with Nissim. I started to experience the tshuva process with Nissim and we became very close friends. In the middle of work we would sit and learn a sicha, a maamer, or a nice Chassidic story. Then there were farbrengens with the Lubavitchers who came to the studio. The bachurim who produced the niggunim of the Rebbe brought Mendy Jerufi to sing and every time the Lubavitchers came, along with Avi Piamenta, they would farbreng in the studio with a bit of lchaim and stories. R Tuvia Bolton also came to record and he opened the way for Gil to Kfar Chabad. I was fascinated to meet someone who was a rabbi as well as a musician, a Chassid with a long beard and a guitar. I didnt understand how a rabbi made music like that. He was warm and friendly and very interesting, and I was drawn in little by little.

the more he delved, the more captivated he became by the world of Chassidus. I felt a fire begin to grab hold of me. Although I did not wear a kippa, I decided that if this is the truth, I would go all the way.

WHY NO KIPPA YET?

I didnt have the guts to announce that I was religious. That was too much for my friends. As it is, they were scared that my musical career was going down the tubes because of my doing tshuva. Gil heard that a new yeshiva had opened in Ramat Aviv and he decided to visit. He was looking for a place where he could devote himself to learning. The yeshiva was brand new and the shiurim took place in a rented apartment. Gil began visiting the yeshiva while continuing his work in music. I would go to the yeshiva to learn and then go to the studio to work on my songs. But I realized that something had changed in my life. The songs that I had written before I did tshuva no longer suited me; I did not relate to them. It was great music but the words no longer spoke to me. It was no simple matter for Gil to realize that he had parted ways with the first album he had written and composed. After years of work and an enormous investment in recording it, he decided to put it aside and to rethink his artistic path. Instead of songs about his earlier life experiences, he began creating a new album with songs pertaining to tshuva. That is how his first album Tfilla LAni came to be, which enjoyed unprecedented success and is considered, until today, as one of the top albums

ENCOUNTERING TANYA
Along with Shabbasos spent with R Bolton in Kfar Chabad, Gil began learning Tanya every week in a shiur started by R Yariv Rom in Petach Tikvah. He began getting acquainted with the depth of the ideas in Tanya and after shiurim in Chassidus there were also farbrengens and stories about the Rebbe. Gil took his learning seriously and

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Profile

As I read the psalm, I was drawn into the words and there, with tallis and tfillin, I sat down at the piano and began to play them to a tune that came to me. The words poured out of me in song and that is how the composition was born.

in the Jewish alternative music genre. Every song has a story. The title song of the album, Tfilla L Ani, came to me on the day I bought new tfillin. After using borrowed tfillin from the Chabad house in Cholon, I thought the time had come to buy my own tfillin. I ordered tfillin from Kfar Chabad and when I arrived to pick them up, I also bought a Thillas Hashem siddur with Thillim and a booklet with the Krias Shma. The next morning I got up happily and put on my new tfillin. It was a very uplifting feeling that I had something new that would be with me all my life. I read the Shma and then looked for something else to say. I opened the Thillim randomly and it opened to chapter 102. I read the words for the first time in my life, Tfilla lani A prayer for a poor man when he enwraps himself and pours out his speech before the Lord. O Lord, hearken to my prayer, and may my cry come to You. The words shook me. I said to myself in amazement, These words are nice! As I read the psalm, I was drawn into the words and there, with tallis and tfillin, I sat down at the piano and began to play them to a tune that came to me. The words poured out of me in song and that is how the composition was born. Till today, I sing this song in interviews that I do for TV and I tell the story

behind the song. I always get warm feedback from people who heard the song and were moved by it. The other songs on the album also grew out of his personal connection to the new themes he was discovering. I composed the song Basi L Gani after learning the Rebbes maamer. Ashrei HaIsh and Mizmor lDovid I composed when I was saying those words in Thillim and they touched me.

SANCTIFYING THE MUSIC

One day I went home and, as I usually did, I took off my kippa and put it in my pocket. My father, who was not a religious man, asked me why I was ashamed to wear a kippa. Youre a Jew! he said to me. So Gil took his tzitzis out of his shirt and put the kippa back on. That was the final step in the transformation of his life. Gil went back to yeshiva and decided to do so full time. Along with his learning he began promoting singles from his new album to radio stations. In addition to songs that were composed to words in Thillim, there were also new songs written by the musician Ovadia Hamama. The idea of creating songs with lyrics that describe the world of tshuva and the struggles along the journey of life came about when Ovadia expressed to Gil his bewilderment as to why he was only composing songs to words

from Thillim. Your songs used to be artistically open. Why limit yourself? Continue saying what you want; just direct it to the new place you are in. His puzzlement came from a Lubavitcher way of thinking which is to use every skill and talent for shlichus and for rectifying the world. Gil said, We had many conversations and spoke about the Rebbes instruction to Boruch Nachshon the artist, to rectify art in the world. We thought we could also rectify Israeli music with songs that have messages of tshuva and Geula. The Rebbes direction gave me the strength to go to Ovadia in the spirit of Chabad and ask him to write lyrics for my compositions. I asked him, as someone who understood my path of tshuva, to write about the process. The first song that he wrote was Nosim, Nosim, in which he describes the tshuva journey. When you hear the words of the song, although on the surface they seem to be a free-form poem describing the search for meaning in life, you cant miss the point. Back then, the world of Chassidic music was still unaware of the new style of alternative music. In the period before Shuli Rand and the Razel brothers, Gils music was a breath of fresh air. The songs moved to the top of the playlists on Channel 7 and the religious stations. And not just there. The radio stations that were not religious loved his original music that combines an Israeli style with Jewish content. The songs Ashrei HaIsh, Basi L Gani, and Tfilla L Ani became hits in thousands of Jewish homes. However, on the major stations they were still afraid to

36 23 Shvat 5774

play religious music. I once went to an interview with Ovadia and I brought my CD to the producer. He was enthusiastic about it; he considered it revolutionary, but they were afraid to play this kind of music. Today things have changed boruch Hashem and Jewish music is played on all stations.

THE HAYOM YOM ON A MUSICAL ALBUM

The great success and praise did not go to Gils head. He was busy learning in yeshiva, at first in Ramat Aviv and then in Tzfas. There too he continued to utilize his creative talents. When he learned that you are supposed to say a verse from Tanach at the end of Shmoneh Esrei, he immediately composed a tune to the verse, Gam Ani Odcha, the verse that corresponds to his name. Another composition is

connected to the entry in the HaYom Yom for 18 Sivan: This is the actual time of the footsteps of Moshiach. It is therefore imperative for every Jew to seek his fellows welfare whether old or young - to inspire the other to tshuva, so that he will not fall out - G-d forbid - of the community of Israel who will shortly be privileged, with G-ds help, to experience complete redemption. This song too came to Gil as he was learning and from there it was a short trip to the piano to compose a tune to these words. I felt compelled to compose this song. I was a chassan and I had just come back from 770 after my aliya to the Torah before the wedding. I went home, sat down at the piano and composed a tune to these words. The album he created at that time also contained the hit Tzrichim L Farseim L Chol Anshei Hador with the words

from the sicha of Shoftim 5751 about publicizing to the world that Hashem chose someone well above the rest of humanity to be the judge, advisor, and prophet. That also came from Gils learning. After he married, Gil moved to Kfar Chabad and continued to work on his next album. His next album, Bsura Tova, includes a variety of songs and compositions, a large part of them dealing with the Besuras HaGeula and the Rebbes prophecy of hinei zeh Moshiach ba. My shlichus is to reach those places that are not ordinarily accessible, says Gil. He was once invited to a television program to tell his tshuva story. Also invited was a young man who had been religious and who had gone off the derech. The tension at the beginning of the program dissipated as Gil took his guitar and began playing his
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Profile
song Nosim, Nosim. The interviewer got swept up in it and by the end of the program it was clear who made a greater impression on the viewers. At first, we didnt realize the power of this song. After the entire recording was ready and Ovadia began releasing singles to radio stations, he told me that the songs werent grabbing a spot on the playlists. I asked him, What about Ana BKoach? I suggested that he put it out as a single. By divine providence, just then, the musician Ehud Banai got back to me about the idea of joining as the tenth man in the minyan singing the song. We had decided to follow R Mordechai Eliyahus advice and to record the song with a minyan since it is customary to sing it in this way. Until that point, we were nine musicians and with Ehud, we were ten. The song (at over 5 minutes) is considered very long, so it didnt make sense for it to catch on the radio where they look for short songs of less than four minutes duration. Surprisingly, the song began to be played on the radio all the time. Within a short time the song made an enormous impact. Numerous people contacted us and we were able to have an influence on them. I was drafted to produce Ana BKoach and to appear in places we were invited to sing it. I found myself together with Ovadia, working hand in hand on every step of the production. We saw it as a shlichus. The CD was completed last June, after several years of work. What makes this album special is that all the songs have to do with the Geula and the anticipation of its coming. We started collecting songs. I began to write notes for the songs that I had on the topic of Geula. One of the songs is about the anecdote of R Zushe of Anipoli who said that in the world to come they would only judge why he wasnt Zushe. The lead song is about what will tip the scales toward Geula, which is based on the Rebbes words. We called the CD HaNotza (the feather), the feather that will tip the entire world toward merit and bring about the hisgalus. Ovadia told me right away that if we were going to do an album together, it should be about Geula. Geula is a somewhat frightening word to people so in the media we called the CD tikkun haolam. Each of us brings his own perspective: As a Chabadnik, I emphasize the Geula, while Ovadia emphasizes the aspect of personal Geula which is part of the overall Geula. The texts are very deep and contain the loftiest ideas of Chassidus. These songs contain topics spoken about in Chassidus and each song addresses the Geula from a different angle. The fact that this is the creation of two artists provides it with a broader perspective and there is the joining together of a number of creative styles which is very unique. This CD is dedicated toward conveying the message of Moshiach bofen hamiskabel. We prepared weapons for the shluchim which they can use to be mekarev their mekuravim toward the topic of Moshiach and Geula. This CD is not

ANA BKOACH
After recording Bsura Tova, Gil produced an entire CD with Chabad niggunim that he called Chedva DNiguna. This CD was also aired on radio and television programs that are devoted to music. The CD has over ten Chabad niggunim with new arrangements while preserving the authenticity of the original niggun. The flavor is that of a Chassidishe farbrengen. There was also his involvement in arranging the hit Ana BKoach that took off on all the radio stations. Gil says that every album of his or Ovadias is created with their joint efforts, with each helping the other. On Gils albums you can see Ovadias name on nearly every song and likewise with Ovadias albums, in which Gil partnered with him on the creative side. The partnership between the two of them happened right after Gils army service when they began to work together on musical projects. They immediately saw how they worked well together, personally and creatively. One day, Ovadia told me he has a song that I have to work on. He said that every day he said the prayer Ana BKoach and he decided to compose a song to these words. We did all the musical arrangements together. I told him that his new album had to be produced completely al taharas hakodesh without women singing, and only with holy messages. We did not yet know that this album would become a hit thanks to the song Ana BKoach.

THE FEATHER THAT WILL TIP THE SCALES TOWARD GEULA

Throughout that time, between releases, Gil and Ovadia worked on an album together. I told Ovadia that were working together anyway, with his writing for me and my arranging for him, so it was time we produced an album together.

38 23 Shvat 5774

meant for Lubavitchers but for mekuravim who love professional music. When they listen to it, they will also relate to the words and messages. With every CD I try to convey the Besuras HaGeula, but this time, the entire album is about Geula. The CD of Chabad niggunim was intended to bring those niggunim to an audience not used to listening to Chassidic niggunim. The goal of this new CD is to bring the message of Geula to people who are not used to thinking and talking about the Geula. People who, until now, thought the Geula is something abstract and distant, will relate to the message that now is the time for the Geula through these songs.

telling his story of tshuva. The performances abroad are meant As for feedback, lots of for Israelis who love familiar people say that through the CD music from home and enjoy they relate to the message of quality Israeli music. anticipating the Geula. People The goal of the new write us letters saying the CD performance is to continue what fills their lives with new musical we started with the albums, to strains. Some listen to the CD bring to our audiences the music in the car. Instead of listening that they love and through the to something else, they listen to music, to get them to connect to a CD about Geula with quality the deep messages in the songs in music. As they travel they Express service a light manner which speaks to internalize the messages. Fully them. Computerized Gil recently finished working I feel that my shlichus is to on a new performance that he 331 Kingstonto Ave. plans on bringing to Chabad bring the world of Chassidus nd (2 Flr) Brooklyn NY 11213 houses in Eretz Yisroel and people through music and most abroad. The performance importantly, to use the platform that was given to me to carry consists of the hits from his Get your tickets within minutes! three albums along with Chabad out the only remaining shlichus Fax: (718) 493-4444 niggunim, interspersed with Gil of kabbalas pnei Moshiach Tzidkeinu.

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Issue 912

39

TZIVOS HASHEM

Mivtza Ahavas Yisroel

A SMILE THAT CAN MELT A FROZEN HEART

By Y Schreiber
riday. The market was full of people who had come to shop for Shabbos. Stalls were packed with merchandise and the salespeople had a lot of work to do. In the center of the market is a unique stall which does not fit in with the rest of the market. Next to it stands a salesman of another sort entirely. He is the shliach of the city, R Noach. He asks passersby whether they would like to put on tfillin. A little mitzva before Shabbos, he smiles. You cannot remain indifferent when you see his smile. Those who did not yet put tfillin on that day, hurry over to do so at the Lubavitchers stall. But it actually isnt as easy as the above description. A shliach has many difficulties and in each place the difficulties are different. Of course, this is not a reason to minimize the shlichus or to stop it altogether; on the contrary, when there are difficulties, it is a sign that the shliach is doing well. The sitra achra sees this and contrives all kinds of hardships. Like the kind of hardship R Noach had to contend with that Friday. A shopper was heading toward his car in the nearby parking lot. As he usually did, R Noach

stopped him and suggested that he put on tfillin. No! stated the man firmly. I dont want to put on tfillin, he said grimly. You religious people with your G-d. Let us see Him give me joy in life and then we will talk about tfillin, he retorted angrily. R Noach was taken aback. He did not know how to react. Should he leave the man alone? Should he let him continue on his way without putting on tfillin? No! R Noach is not the type to give up on any Jew. The Rebbe sent him to stand on the front lines of shlichus and to be mekarev Jews to Torah and mitzvos through doing good deeds. The Rebbe does not give up on any Jew, no matter who he might be. The Rebbe is a true Ohev Yisroel. He loves every Jew from the depths of his heart, no matter what his outward behavior is like. If his mother is Jewish (or he converted according to Halacha) he has a G-dly soul which is part of G-d above. That is reason enough to love him. R Noach too, as a shliach, tries to conduct himself in this way and be a loyal shliach to the Rebbe. He would not give up on this fellow. Today he would put

on tfillin. And this would bring the man some joy and peace, thanks to the mitzva that he would do. He was sure of it. R Noach mustered his strength, realizing that he faced an important task: getting this man to put on tfillin and hasten the Geula. Ahavas Yisroel motivated him to continue, to be persistent, for the benefit of his fellow Jew. He smiled even more broadly and asked the man, How are you? How is your family, the kids? The man looked at him in astonishment. Im being serious, said R Noach. He truly wanted to know and apparently, the man felt his sincerity. R Noach invited him over to the stall to eat something. On the stand were bottles of cold drinks, disposable cups and boxes with some cookies and pastries. This was a steady contribution made by one of the merchants in the market and whoever put on tfillin was offered something to eat. He poured a cold drink and asked the man to tell his story. The man tearfully told him his distressing story while R Noach listened to him as though he was

40 23 Shvat 5774

the only man in the world. In the meantime, other people came to the tfillin stand and put tfillin on by themselves. R Noach ignored them and focused entirely on listening to the man. When the man finished, R Noach consoled him and they exchanged phone numbers. Then R Noach allowed himself to go back to what he was doing before. But the man did not turn to leave. He looked at R Noach in puzzlement. Im sorry to bother you again, he said hesitantly to R Noach, but why did you stand here and listen to someone you

do not know? Why did you offer drinks a n d cookies for free and offer tfillin? And mainly, I did not agree to put on tfillin and yet you treated me so nicely, as though Im okay, when You are perfectly okay, R Noach said, interrupting him. You are a Jew and I have a mission to help every Jew, whoever he might be. A mission from who? wondered the man. From the Lubavitcher Rebbe, exclaimed R Noach. Since the Rebbe is Moshiach, he loves all the Jews in the world

and he sent emissaries to all parts of the world to spread his Ahavas Yisroel to every Jew. This is the most effective way to bring the Geula to the world because it is a preparation for what it will be like when Moshiach comes. All the Jewish people will love one another without disputes and without unwarranted hatred. This will be a result of everyone knowing Hashem. The man thought and then said, So that is why you did not give up on me ... He pondered this and then a few seconds later he walked slowly to the stand and rolled up his left sleeve. Tears came to his eyes once again as R Noach put the tfillin on his arm and head. Theres nobody like you Chabadnikim, he concluded.
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VIEWPOINT

THE ANTIDOTE TO EXISTENTIAL INDIGESTION

By Rabbi Yisroel Harpaz

How can I know if I have a healthy relationship with the world? This crazy world that seems to be spinning to an increasingly absurd and chaotic tune, when all my inner being wants is some peace and a sense of purpose in it all how am I supposed to relate to it? From the microcosm of daily survival to the macrocosm of global geopolitics, how is an ostensibly sincere individual supposed to function within this elaborate, chaotic world of duplicity, double-standards and outright deception? Some say you hide. Retreat to an inner sanctum where you create your own reality that is separate, removed, even elevated. Lock yourself into a transcendent sense of being and an elevated state of mind, and lock the world out. But is this a refuge, or a prison? Some say when in Rome do as the Romans; either you join the hedonistic party, or get trampled by the hedonists. Immerse yourself in the materialistic reality, the pursuit of wealth or power or self, and conquer it and take its spoils. But is this conquest, or an elaborately orchestrated defeat of the inner being? Or perhaps a very large prison? Neither of these approaches is

palatable or honest. This physical world with all of its challenges and trappings exists for a reason, and we were placed in it for a purpose. Neither denial of the material reality nor succumbing to it achieves anything truly worthwhile, at least not anything that addresses the reality of our existence. We are not angels. We do have spirit, but we are human beings and as such are built and meant to engage in the physical. But how do I do so and remain in control? How can I have a meaningful and healthy relationship with the material world without it making me shallow or materialistic, without becoming addicted to consuming, and without being consumed by every whim or temptation of the body and ego? Each person has to find their own answer to this question, an answer that addresses the unique challenges each one faces and the special talents each one is blessed with. But through understanding where the common mistakes come from, perhaps we can avoid them and achieve greater clarity. There are two mistakes people make that lead to an unhealthy relationship with the physical world. The more obvious one expresses itself when I relate to the

material reality as a self-important, independent entity that is divorced from its source, or from any spiritual significance or higher purpose. I see the material reality as the true power in my life. As such, it is logical and worthwhile to worship it and immerse myself in that reality. The less obvious mistake, and therefore the one that is perhaps more dangerous, manifests when I accept that there is a higher source that orchestrates the material reality, and a higher purpose. But I see the material reality working in partnership with that source not completely cut off, but operating independently and with free reign within its material domain. As such, I dont outright worship the material reality. That would be demeaning. But ultimately I still accept it (perhaps even reluctantly) as the supreme power within the reality in which I operate. At the end of the day, it still runs my life, albeit more surreptitiously. So the trouble in my relationship with the world begins when I find myself succumbing to the illusion, expertly and elegantly crafted by the high priests of Madison Avenue, the gods of Wall Street, my boss, my clients, my ego, or whatever else distorts the true nature the material world by trying to convince me (whether directly or simply in my own perception) that material, physical and even spiritual self-fulfillment is the answer to everything. So I should worship myself, and by extension that which feeds this fulfillment. This is a recipe for existential indigestion the inability to properly digest the material experience of our life. The antidote is honest acknowledgement, constant awareness and profound connectedness to the source from which the material reality and its purpose emanates. Reprinted with permission from Exodus Magazine

42 23 Shvat 5774