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CONTENTS
23
FEATURED ARTICLES
WEEKLY COLUMNS
WHEN PRAGMATISM
IS A SIN
PARTNERS OF THE
LONE WOLF ATTACKER
3 Dvar Malchus
16 Parsha Thought
20 Bitachon Bytes
29 Moshiach & Hakhel
34 Tzivos Hashem
Sholom Ber Crombie
Rabbi Sholom Dovber Wolpo
SPEAK WITH
10 TO
HASHEM
IN THE
23 ENCOUNTER
WORLD OF SONG
Shneur Zalman Levin
POWER
30 THE
OF KADDISH
Nosson Avraham
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EDITOR-IN-CHIEF:
M.M. Hendel
HEBREW EDITOR:
Rabbi S.Y. Chazan
editorH@beismoshiach.org
ENGLISH EDITOR:
Boruch Merkur
editor@beismoshiach.org
11/3/2015 8:40:32 AM
DVAR MALCHUS
MOSHIACH
FLOURISHES
IN OUR FAITH
The message here is that the name Tzemach
Tzedek expresses the faith of chassidim, the
perfect faith of every chassid, that their Rebbe
for example, the leader of this generation
[Tzemach is Moshiachfor Tzemach is
numerically equivalent to Menachem] is in
fact Moshiach, and if we had merited, the matter
would have been fulfilled and manifest outwardly;
Moshiach would be visible to the human eye.
Translated by Boruch Merkur
10. [] The name Tzemach

Tzedek alludes to Moshiach
Tzidkeinu:
The first part of the name,
Tzemach, is the name of Moshiach,
as said in the liturgy of Hoshana
Rabba, Ish Tzemach shmo A
man, whose name is Tzemach
(Zecharia 6:12, see Targum; Talmud
Yerushalmi Meseches Brachos 4:4;
also see Zecharia 3:8). Similarly, the
second part of the name, Tzedek,
is one of the identifying signs of
Moshiach, which is referred to in the
prophecy of Yeshayahu (beginning
with the words, A shoot shall spring
forth from the stem of Yishai, and
a twig shall sprout from his roots
(Yeshaya 11:1)). There it describes
Moshiachs distinction of rendering
honest judgment: He shall judge
with tzedek, justly, etc., and tzedek,
righteousness, shall be the girdle of
his loins (ibid 11:4-5).
The message here is that the
name Tzemach Tzedek expresses
the faith of Chassidim, the perfect
faith of every Chassid, that their

Rebbe for example, the leader of
this generation [see the commentary
of Even Ezra on Zecharia 3:8,
Tzemach
is
Moshiachfor
Tzemach is numerically equivalent
to Menachem] is in fact
Moshiach, and if we had merited, the
matter would have been fulfilled and
manifest outwardly; Moshiach would
be visible to the human eye.
11. [] In the preceding
farbrengen we spoke at length
about how when there is something
undesirable in the world (had we
not been worthy) at any level of
the Seider Hishtalshlus, beginning
with the concept of tzimtzum (the
contraction of G-dliness) and the
Parsa (the Curtain, which conceals
G-dliness), Shviras HaKeilim (the
investment of Supernal energies
into physicality), and so on it is
inconceivable that at its origin it is
negative. Rather, it is certain that it
derives from a source that is positive

and favorable. It is just that after it is
subjected to the Hishtalshlus and the
varied descents, until it reaches the
lowest of all levels, it is possible that
something negative should emerge,
etc. (had we not been worthy).
To further elaborate:
There is nothing in the world that
is made of its own; all exists in virtue
of G-d. Now, G-d is the essence
of goodness, and the nature of the
good is benevolence, as the verse
states, The Supernal Voice does
not emit (the opposite of good).
[Thus, all stems from a benevolent,
Divine source.] How much more
so when we factor in the merit
of the Jewish people (if we had
merited) that there is an advantage
and extra benefit beyond what is
evinced strictly from the essence
of goodness, and the nature of the
good to be benevolent akin to the
concept of havu godel leilokeinu.
How then does this positivity
get tainted? If, at a certain time
or place, the vessel to contain
goodness from On High is lacking,
or some other similar reason, then
it becomes possible that within the
manifold hishtalshlus of descending
levels, until the lowest of all levels,
something contrary or negative may
appear (not found to be worthy).
(From the address of the fifth
night of Sukkos 5747, bilti muga;
Hisvaaduyos 5747, pg. 266-7)
Issue 984
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CROSSROADS
WHEN
PRAGMATISM
IS A SIN
The main argument brought by autonomy supporters is bogus. They
claim that if we would give them good conditions, municipal services that
they can run themselves, theyll abandon the path of terror. However,
the neglect in Arab areas is the result of Arab policy, not Israeli policy. It
makes no difference how many tens of billions of dollars in international
aid relief flow to them; they dont even make the barest investment to
improve their peoples primitive living standards. They would rather invest
in terrorism and murder not just toward us, but also toward their fellow
Arabs. Thats the way they operate; its a fundamental component of the
Muslim weltanschauung.
By Sholom Ber Crombie
Translated by Michoel Leib Dobry
1.
Here is a summation of
sixty-seven years of the Israeli
difference of opinion: The leftwing is certain that if we would
only be nicer to the Arabs,
apologize and give them good
living conditions, wed have
another Switzerland here. In
contrast, the nationalist camp
declares that its forbidden to
blink before the terrorists, and
in war, the one who blinks first
loses.
The recent wave of terror

has revealed the absurd, as
Arabs with Israeli citizenship
have joined the terrorist ranks
residents of East Jerusalem
with blue (citizen) identity cards
and even employees with staterun corporations. A couple of
weeks ago it was reported that
several dozen Israeli Arabs
crossed the border into Syria and
enlisted into the ISIS murder
organization and its growing
factions.
The truth of the matter is

that ever since the dismantling
of the Yamit settlement on the
Sinai Peninsula, as stipulated in
the Camp David Accords, the
national policies implemented
in Eretz Yisroel have been
characteristic of the political
left. This doesnt apply solely to
governments led by the Labor
Party, rather the whole concept
of territorial compromise that the
Oslo Accords have imposed upon
us. While the Likud Party voted
4 24 Cheshvan 5776 - Hakhel

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The separation wall near the Gilo neighborhood in southern Yerushalayim
against Oslo II in the Knesset,

its leaders implemented its
provisions: giving away Chevron,
making more concessions at
Wye Plantation, and destroying
the Jewish communities of
Gush Katif and the northern
Shomron. These actions were
not made unilaterally. Every
time an agreement was reached,
the world at-large played its
role as well, transferring billions
of shekels to the Palestinian
Authority for the rehabilitation
of Arab cities and those areas

gutted of all Jewish presence. The
Palestinian Authority receives
among the largest amounts
of humanitarian aid from the
international
community.
However, what do the terrorist
leaders do with the billions they
get? If the reason for terrorist
activity is the neglect of water
and sewage infrastructure in Arab
villages, one would expect that
these funds would be invested in
developing new infrastructure.
But the terror organizations

take the money allocated for
assistance to the indigent Arab
population and use it instead for
a far loftier purpose: murder,
bloodshed, and the addition of
more widows and orphans to the
circle of bereavement.
The real problem is not the
Arabs; its the international
perspective on the Middle East
conflict penetrating deep into
Israeli policy. For more than
twenty years now there has been
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CROSSROADS
The Israel High Court of Justice recently issued

two rulings in connection with government
plans on property destruction. The first decision dealt
with the homes of terrorists, and the Court ruled against
the Cabinet decision to demolish them. The second case
dealt with a decision to tear down the Ayelet HaShachar
Synagogue in Givat Zeev, and the Court ordered that the
Cabinets decision should be implemented immediately.
That, in a nutshell, is the policy of the Israel High Court
of Justice
no nationalist policy within the
political leadership in Eretz
Yisroel. Theres no one in Israeli
politics today who truly believes
that all of Eretz Yisroel belongs
to us and we must apply Jewish
sovereignty over all parts of the
land under our control. The
concept of autonomy conceived
at Camp David by the first Likud
prime minister and advanced at
Madrid by another Likud prime
minister has been transformed
into a key element of the most far
right political platform in effect at
the present time. Anyone today
who talks only about autonomy
is considered the most extreme
right-wing reactionary on the
ideological spectrum of Israeli
politics.
In the face of this utter
confusion we see how heavy
a price we pay when we dont
heed the warnings of the leader
of the generation. Anyone who
grants control over water and
electricity to the heads of terrorist
organizations makes them the
rulers over that specific territory.
Its no wonder that the only
city to be built in Yehuda and
Shomron over the past twenty
years is the Arab city of Rawabi,
which has turned the vision of
a Palestinian state into an
established fact.
The fact is that the whole

concept of autonomy started out
as a very pragmatic idea; its just
that pragmatism now dominates
the entire debate. Even the
separation between the Arab
neighborhoods of East Jerusalem
and the Jewish communities has
been made a part of a pragmatic
solution. The problem is that, in
practical terms, the division of
Yerushalayim has already begun.
Once again, a Likud government
is implementing the concept
of separation not based on
ideology or a fervent desire to
partition the land, rather the
pragmatism of were here and
theyre there. Last week we
also learned that Prime Minister
Netanyahu is exploring the
possibility of invalidating Israeli
citizenship for the Arab residents
of East Jerusalem. To put it
simply, hes transferring the citys
eastern sector to the control of
the PLO excuse me, today
theyre called the Palestinian
Authority.
2.
When the Rebbe cried out
against autonomy, he emphasized
that the PLO should not even
be given responsibility for trash
collection services, warning also
about their education. Back
in those days this raised a few

eyebrows. Let them educate
their children however they
want. Why do we have to take
responsibility for their childrens
education? Only in the recent
wave of terror has everyone been
speaking about the incitement
contained in textbooks used
throughout
the
Palestinian
Authority.
The Rebbe saw for decades
how talks on autonomy would
lead to the establishment of a
de-facto
Palestinian
state.
And what they claim that were
talking about autonomy, not
giving away territory as has
been said many times, theyre not
talking about giving autonomy to
Jews theyre giving autonomy
to those in Shchem, Chevron,
Ramallah, etc. (who already
have some autonomy), and they
know who they choose to be their
representatives, the Rebbe said
in one of the sichos, as he spoke
about the terrorist leaders chosen
to be the people in charge over
the autonomous territories. And
when they give them autonomy,
even just municipal authority, it
means that they cut themselves
off from ownership rights
there, and they continue only to
preserve its security.
In that sicha the Rebbe
explained why the idea of
gradual autonomy, in a process
that would continue for five
years, would not prevent the
abandonment
of
security:
Afterwards, they can come and
claim that they dont want to wait
five years five days are enough,
and they want them to send soand-so from there, and they will
remove the army since they have
a police force. They allow this,
and they even give them weapons.
From the very outset, this results
in a loosening of the foundation
under [their] legs, such that they
cant stand there. At the first

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opportunity when they feel what

they have in their power, there
wont be any possibility to argue
with them!
...If from the outset people
would stand strong, it wouldnt
come to this. Now, however,
its clear what will be rl, and
if they sign on the text they are
suggesting now, there is not the
slightest doubt that this will surely
increase the pikuach nefesh (may
this not happen), and there is not
the slightest doubt that (based on
the facts thus far) that not long
after the signing, they will make
another demand and another
demand, until the most extreme
demand (which I dont want to
pass my lips).
Now, take note of the date
of the sicha: Motzaei Shabbos
Haazinu, the 13th of Tishrei
5739, more than three and a half
decades ago.
3.
In the final analysis, the main
argument brought by autonomy
supporters is false. They claim
that if we would give them good
conditions, municipal services
that they can run themselves,
theyll abandon the path of
terror. However, it turns out
that the neglect in Arab areas
is the result of Arab policy, not
Israeli policy. They prefer to
live exactly as their brethren do
in the twenty-two neighboring
Arab countries. Just as in the

PA controlled territory, it makes
no difference how much money
flows to them, they dont even
make the barest investment to
improve their peoples primitive
living standards. They would
rather invest in terrorism and
murder not just toward us, but
also toward their fellow Arabs.
Thats the way they operate; its a
fundamental component of their
weltanschauung.
This is essentially the problem
of the recent wave of terror: Far
too many Israeli media pundits
are trying to give explanations
justifying terrorist activities.
They desperately seek to turn
everything upside down, showing
how we are at fault, blaming us
for not tending to the Arabs
needs. At the same time, we
see how all efforts to grant
autonomy are only made as a
way of evading terrorism. Our
weakness in national resolve has
taken hold of us everywhere we
turn Yerushalayim, Yehuda and
Shomron, the Galilee, the Negev.
Anyone today who grovels before
the terrorists in Yerushalayim and
gives them a gift by transferring
the citys eastern sector into PLO
hands should not be surprised
if terrorism again goes on the
attack.
To this day, the terrorist
organizations those that have
been promoting this horrific
incitement and igniting the
current wave of terror have
In Crown Heights area: 1640/1700AM
not been made to pay the price

for their murderous actions.
Their chieftains roam around
freely and continue to inflame
their followers, while their
religious leaders preach hatefilled messages in mosques. Its
easy to guess what would happen
if, lhavdil, Jewish leaders would
incite their congregations in
synagogues to murder Arabs.
The authorities would order the
immediate bulldozing of their
homes...
They havent even had the
courage to cut off Internet
services in those areas permeated
with terrorist activities. If they
claim that all the incitement is
running wild on social media
networks, why dont they just cut
off their Internet?
4.
A couple of weeks ago, the
Israel High Court of Justice
issued two rulings in connection
with government plans on
property destruction. The first
decision dealt with the homes of
terrorists, and the Court ruled
against the Cabinet decision to
demolish them. The second case
dealt with a decision to tear down
the Ayelet HaShachar Synagogue
in Givat Zeev, and the Court
ordered that the Cabinets
decision should be implemented
immediately.
That, in a nutshell, is the
policy of the Israel High Court of
Justice
worldwide, online: www.RadioMoshiach.org
USA NEW phone: 347 990 1136
Issue 994
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SHLEIMUS HAARETZ
PARTNERS OF
THE LONE WOLF
ATTACKER
By Rabbi Sholom Dovber Wolpo
1.
Everybody has heard the
claim that it is very difficult to
fight terror in the form it has
taken lately, since it doesnt
involve organizations that can be
retaliated against or neutralized
in various ways, but a lone wolf
attacker who decides on his
own to spill Jewish blood. So
there is nobody to punish and no
way to respond.
This is the excuse of those in
charge of security, whose goal
is to cover their failures. It is
obvious that there is an entity
behind this wave of murders,
terrorists who are sleeper
cells that were trained for
these horrific acts and who are
receiving orders to carry them
out.
When Netanyahu travels
for meetings with Secretary of
State Kerry and the Chancellor
of Germany Merkel, to speak
diplomatically about the wave of
terror and to arrive at a political
agreement, this itself proves that
the attackers are not acting on
their own but are the emissaries
of countries and organizations
and the way to placate terrorists

is through concessions to their
handlers. As such, there is also
the unspoken but resounding
agreement of the Israeli Prime
Minister that the murder of Jews
is fertile grounds and fitting
background music for political
talks, and that this is a legitimate
approach which is part of the
negotiations.
If
the
Prime
Minister
would drop the talks as long
as Jewish blood was being
spilled, and would adopt, as the
Zionist answer to terror, the
recommendations of the Levy
Report
(https://en.wikipedia.
org/wiki/Levy_Report); and if
the government would establish
a yishuv in Yehuda-Shomron
to memorialize all the Israelis
killed in these acts of terror, the
terrorists would see its not worth
it and the terror would stop.
Since the lone wolf is encouraged
by Iran and terror organizations,
if they would see that this
approach does not get them what
they want, on the contrary, the
incitement would stop and so
would the terrorism.
The limitations placed on
the security forces also do not

contribute towards restoring
calm. There was a proposal to
instruct soldiers to open fire
on those who throw rocks and
it was dropped because of an
order from the Attorney General.
When the terrorist knows that he
is defended by Mr. Weinstein, he
is not afraid to throw a rock at a
Jews car.
They
say
that
when
Netanyahu met with Putin, the
Russian president asked, Why
dont you shoot those who
throw rocks? And Netanyahu
answered, Because the Attorney
General doesnt let. And Putin
wondered, So why dont you
shoot the Attorney General?
This article contains a picture
of an armed soldier running
from a terrorist who is chasing
him empty-handed. The Jewish
soldier is more afraid of the
harassment and interrogations
and investigations that he would
endure if he injured a terrorist
than of what the terrorist would
do to him. Instead of rewarding
every soldier or civilian who
killed a terrorist, they collaborate
with the terrorists by frightening

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the victim who is afraid to defend

himself. Then they cry that there
is nothing they can do about a
lone wolf attacker.
2.
On the Kol Chai radio station,
there is a current events program
which is hosted by Benny
Rabinowitz of Degel HaTorah.
I knew his father, who was a
Chabad Chassid and who was
moser nefesh observing Judaism
in Russia and for Mivtza Tfillin
when he came to Eretz Yisroel,
but apparently the apple fell very
far from the tree.
On 6 Cheshvan, Rabinowitz
interviewed Knesset member,
R Moshe Gafni, and asked him
whether the religious Knesset
members gave advice to the Prime
Minister about how to deal with
terrorism. In asking the question
the interviewer made it clear that
he meant that the Prime Minister
should enter into negotiations
with Abu Mazen, for then, with
a political solution on the
horizon, the terror would stop.
In his answer, Gafni made
it clear that indeed, they gave
this advice to the Prime Minister
and that this was always the
position of Degel HaTorah, i.e.,
make political agreements with
the Arabs in order to prevent
bloodshed.
I ask, what is this advice if not
collaboration with the murder of
Jews? This is a clear statement
that acts of terror are justified,
and the moment we stop the
cause, by giving away parts of
Eretz Yisroel to those who murder
us, the terrorism will stop.
This
is
the
strongest
encouragement a lone wolf
attacker could get, for if a
representative of religious Jewry
declares on a religious radio
station that the way to stop terror
is by giving away parts of Eretz

Yisroel to Arabs, then they should
continue killing Jews, G-d forbid,
to further this aim.
We recently learned the first
Rashi in BReishis that when the
nations of the world claim we are
robbers, we should tell them that
all the earth is G-ds and He took
it from them and gave it to us.
But Benny Rabinowitz/R Moshe
Gafni/Radio Kol Chai maintain,
in the name of Torah Judaism,
that the claim that we are robbers
is correct and the land belongs to
Abu Mazen!
There is also a cruel message
here for those who were
murdered.
You, the Henkin
couple, R Krishivesky, the five
Kdoshim from Har Nof, the three
boys kidnapped from the Gush
Etzion junction, etc., were not
killed al kiddush Hashem because
of the hatred of the terrorists for
the Jewish people and because
they want to steal our ancestral
land, but because they are right,
we are robbers. The moment we
stop stealing the land of the seven
nations, peace will return to our
part of the world.
And now, the attackers,
the freedom fighters, Ahmed,
Mustafa,
Mohammad
and
Abdullah, are not at all lone
wolves, for they have loyal
partners in the guise of those
who supposedly speak in the
name of Torah and have ruled it

permissible to spill the blood of
Jews.
***
In
his
great
chutzpa,
Netanyahu
announced
in
Germany, of all places, that in
Yehuda and Shomron he built less
than any other prime minister,
and that the Jews commit to not
praying on the Temple Mount
so as not to disrespect the
sanctity of the place to Moslems.
Refraining from building in
Yehuda-Shomron (which he also
said to Knesset members on the
Right a few weeks ago) and the
declarations made in the wake of
the bloodshed of men, women,
and children, are like a friendly
pat on the shoulders of murderers
and a declaration of, Ya, chabibi
you won! the blood you spilled
wasnt in vain.
The country is marking twenty
years since the assassination
of Rabin.
They all refer to
Rabins legacy that we need
to follow. So let us remember
what Rabins legacy really left us.
Yitzchok Rabin built up YehudaShomron more than any other
prime minister.
He forcefully
opposed dividing Jerusalem and
withdrawing to the 67 lines and
the establishment of a Palestinian
state. He was against giving away
even a small portion in the Jordan
Valley and of course he never
considered destroying Gush Katif,
exiling its residents, and giving
their land to Hamas. Compared
to Netanyahu, Rabin is on the
extreme Right.
In this double and redoubled
darkness, when heads of state
and elected officials collaborate
with our enemies, all that we can
is pray for the hisgalus of the true
leader, Dovid Malka Meshicha,
the Rebbe Melech HaMoshiach,
who will wage the wars of Hashem
and win, soon in our days.
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CHINUCH
TO SPEAK
WITH HASHEM
Two golden rules that will enable
a child to daven with chayus:
understanding that with tfilla he
can speak directly to Hashem,
and knowing the meaning of what
he says. * Another chapter in the
series on chinuch in the spirit of
Chassidus, from a shiur given by
Rabbi Nachman Yosef Twersky to
men in Crown Heights.

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TALKING TO G-D
Chazal say that there are
three iniquities that a person is
not saved from committing every
day: iyun tfilla (in the negative
sense it means looking to see if
one is being answered), bittul
Torah, and sinful thought. These
are things that need constant
strengthening. Not for naught
is tfilla referred to as avodas
hatfilla, because every tfilla is
an avoda.
When speaking about children
and davening, it is not a special
tfilla suitable for children that
were talking about. They daven
the same tfillos, but we need to
know how to convey the inner
experience to children and instill
the importance and significance
of tfilla.
R Chadakov, the Rebbes
secretary, who was the director of
Merkos LInyanei Chinuch, was
an outstanding mechanech. Over
the years he received numerous
instructions from the Rebbe and
the Rebbe Rayatz.
(I remember that once R
Chadakov gave a horaa to
Yeshivas Oholei Torah but only
few listened. As a member of the
staff, I felt it was a good idea to
do as he said because it was very
likely a horaa from the Rebbe. In
the end, it indeed became clear
that the instruction came directly
from the Rebbe.)
One time, R Chadakov spoke
with one of the teachers and
explained what the responsibility
of a school is, to teach children
how to daven.
In general, in schools they
first teach the letters, the alefbeis, then the vowels and then
how to put words together.
Then the child is taught to read
entire sentences. At this point,
instead of choosing just any
sentences they pick excerpts
from the siddur. They accustom
the child to correctly say more

and more excerpts, but this itself
is a problem simply reciting
the words ends up becoming
davening.
R Chadakov said to the
teacher: Indeed, it is very
important that a child read
the tfilla properly, but before
teaching the child how to recite
another paragraph of the tfilla
you need to speak to him about
the meaning of tfilla.
Take
the opportunity and instill the
idea that a Jew can stand before
Hashem and pray, Know before
Whom you stand.
In 5703, Merkos LInyanei
Chinuch issued an instruction
to teachers who were teaching
a child to say paragraphs of
the davening, to explain the
paragraph and the meaning of
the words, and only then to teach
additional paragraphs of the
davening. Obviously, the idea
behind this was not to just add
more words, but to connect the
child to the davening.
TFILLA HAS TO
AFFECT THE CHILD
When a parent wants to
teach his child to say Nishmas
on Shabbos, its not enough
to tell him that if he says it he
will get points or the like (the
point system, by the way, is very
necessary and encourages a child
to go to shul and daven). He
needs to sit down with the child
and explain the sections in a way
that speaks to him, for when the
tfilla pertains to him, its another
story.
I heard about a child who
grew up in Beit Shemesh. He
did well in all his learning,
but when it came to learn
Mishnayos and Gemara he had
difficulty grasping the learning
methodology. The father hired
a private tutor to help his son
understand the style of learning

but it did not help. The best
teachers were unsuccessful with
him.
The child grew older and
was twelve and a half.
All
his classmates were learning
Gemara and Rashi, Tosafos and
mefarshim, but he wasnt even
able to learn Mishnayos! Of
course, after such a long time
and so much effort the boy was
very disheartened.
One day, the child returned
home and asked his mother:
What are you doing for me so
my brain changes? His mother
said: When I light candles Erev
Shabbos, I daven especially for
you. The child said: I have an
idea! This week, when you daven
for me, I will daven with you and
I am sure that our joint prayer
will be accepted by G-d.
The mother reacted positively
to this idea. Lets do that. Im
sure it will help. The child was
very encouraged by this. All
week he rejoiced over having
found a way to solve his problem.
When it was time to light the
candles, the child stood near his
mother and they prayed and cried
together and asked Hashem that
he be successful in his learning.
The child went to his private
tutor on Sunday and tried to
learn Gemara and, amazingly,
he understood it! The tutor was
surprised and asked, What
happened?
The child said, I davened
with my mother and the problem
was solved. Indeed, within a
short time, the child was able to
keep up with his peers.
THE POWER OF PRAYER

Children have the greatest
sincerity. By their nature they
connect to truth. If a child is
inspired about the power of
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Chinuch
Just like everything else in chinuch, in order to

succeed in instilling feelings for tfilla in children,
a role model is needed. When a child sees his father
davening slowly and with chayus, he understands that his
father values tfilla and this has a lifelong effect on him.
prayer he is much more inspired
than an adult and he is even
successful in acting upon that
inspiration. He has powers that
adults do not have.
I once met a teacher from
Monsey who told me the
following story:
In my class I had a boy of
average ability. Once a month
the principal came to test the
children, to ask questions, and
have them read from the Gemara.
For some reason, this child
displayed greater knowledge than
the other children every time they
were tested. I wondered how he
was able to answer the principals
questions so well.
After a while, I noticed that
every time, before the principal
came into the room, the child
took a worn-out note from his
pocket, whispered something
from it, and put it back. I was
very curious and one day I called
the boy over during recess and
asked him, Can you show me
the note in your pocket?
At first he refused. He was
afraid I wouldnt give it back to
him. After I promised to give it
back, he showed it to me and I
discovered, to my amazement,
that before every test, he would
say the Yehi Ratzon for success
in learning that appears at the
beginning of the Gemara.
It was his sincere prayer that
helped him so much! We need
to talk to children about emuna
and about this simple sincerity,
because every child has it within
him.
They tell the story of a

Chassidic maggid who went to
the town of Slonim in order to
speak words of inspiration to the
people there. He spoke in one
of the shuls about prayer and
said, You know what tfilla is?
You are actually speaking to G-d
Himself!
In the audience was a
simple man, a water carrier by
profession, who was very taken
by this. Speaking to Hashem
Himself?! I must ask the Rebbe
whether this is true.
He went to Rabbi Shmuel of
Slonim and asked, Rebbe, is it
true that in davening we speak to
Hashem Himself?
When the Rebbe said yes, the
water carrier went out and began
to dance in the street, I can
speak to Hashem Himself! he
rejoiced.
THE GAON WHO PREFERRED

TO WORK AS A BAKER
In the history of the Chassidic
movement there are many
examples of Chassidim who
went to see how other Chassidim
prayed. Just looking at someone
who prays properly has a positive
effect.
It is obvious that just like
everything else in chinuch, in
order to succeed in instilling
feelings for tfilla in children, a
role model is needed. When a
child sees his father davening
slowly and with chayus, he
understands that his father values
tfilla and this has a lifelong effect
on him.
One of the famous gdolim,
Rabbi Nosson Schapiro, author
of Megale Amukos, lived in
Cracow. One day, he decided
he had to leave the big city for
a small town because people in
Cracow constantly disturbed him
with halachic questions and dinei
Torah. He had to deal with all
those things instead of being able
to focus on learning Torah and
avoda.
It was at this time that a
din Torah came to him which
changed his mind. A big talmid
chacham in Cracow with a large
family had opened a bakery. He
worked hard in his bakery and
one day a rich man approached
him and asked him what his
weekly profit was. He stated the
amount and the rich man said:
Give me the bakery and I will
double the amount, so I will have
the privilege of supporting your
Torah study.
The talmid chacham agreed
to the deal and they signed a
Yissochor-Zevulun agreement.
A few months later, the talmid
chacham went to the rich man
and said he wanted to terminate
the agreement. I want to go
back to being a baker. The
rich man was taken aback and
vehemently rejected the idea.
The agreement we signed must
remain in force.
When they could not arrive at
an agreement, they went to the
Megale Amukos for a din Torah.
The Megale Amukos heard both
sides and then said to the baker,
You are a ben Torah and you
need to continue learning.
The man said, Rebbi, when
I was a baker, I would get up at
midnight and go to the bakery.
I would take the flour and water
and prepare dough for bread and
I would pray to Hashem that
I make a good dough. Then I

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prayed that I shape the dough

nicely. When I put it in the oven
I prayed that it bake well. In the
morning I asked Hashem to send
me customers, and so on. So I
prayed and thanked Hashem
constantly. I spoke to Hashem
all day long. When I stopped
working and went to the beis
midrash I only spoke to Hashem
when I davened.
The
Megale
Amukos,
astounded by what he had just
heard, said, If there are Jews like
this in this city, then I want to
remain in Cracow.
CONNECTING TO HASHEM
In order for us to instill the
importance of davening in our
children we have to start with the
concept of tfilla. In the Gemara,
tfilla is referred to as service
of the heart, as it says, and to
serve Him with all your hearts
what is service of the heart?
This is tfilla. So tfilla is not
just the uttering of words but an
activity which depends on our
emotions.
There are mitzvos which have
to do with our hands like taking
the lulav and giving tzdaka,
mitzvos that have to do with our
mouth like eating matza and
maror, and there are mitzvos
which are expressed primarily in
the heart like tfilla, which is a
feeling of connection to Hashem.
We learn the concept of prayer
from Chanas prayer about which
it says, I poured out my soul
before G-d.
When you think about prayer
it raises a question. Tfilla, on
the surface, is a request for
mercy. Now if a person deserves
what he is going to get, why
should he pray for it? What
is designated for him, he will
receive regardless! And if it is not
coming to him, how will prayer
help?
So the concept of prayer

goes beyond asking Hashem for
our needs. It contains a much
deeper idea. Prayer is the time
for a person to connect to our
Father in heaven.
Knowing
that everything we have in life
comes from Hashem should be
expressed in our requests. It is
through a Jew asking Hashem to
give him things that he creates a
bond with Hashem and arouses a
new desire by which he merits to
receive abundance, even if he was
not deserving of it.
This is also the reason that
Chazal established that we
pray three times a day. Tfilla
is basically asking Hashem for
our needs, so why did Chazal
establish that we daven three
times a day? Shouldnt one time
suffice? We daven three times
because tfilla is about connecting
to Hashem and if we did not have
three times a day to connect to
Hashem, we would be immersed
in our lives and forget about
Him, G-d forbid. The three
designated times a day for prayer
are for a person to get out of his
self-immersion and connect to
Hashem.
A person should always be
careful about Mincha, for Eliyahu
was not answered except by the
Mincha prayer. This is because
Mincha is in the middle of the day
when a person is occupied with
making a living. This is a time
to disengage from the vanities of
this world and reconnect to the
One who created the world.
Tfillos were enacted to
correspond to the set sacrifices
that were brought in the
Beis HaMikdash.
Shacharis
corresponds to the morning
tamid sacrifice and Mincha to the
evening sacrifice, while Maariv
corresponds to the innards
which were on the altar all night.
Chassidus teaches that korban
is kiruv, closeness with Hashem.

This is the significance of a
korban and of tfilla, to get close.
Tfilla is from the root,
naftulei Elokim niftalti which
means connection like a tzamid
psil (a tightly connected seal).
In the Mishna it talks about
hatofel kli cheres a person
who connects pieces of pottery
and makes a vessel out of them.
Chassidus explains that this is
precisely what prayer is about.
A person is compared to broken
pottery which needs to be made
into a vessel for the dwelling of
the Shchina.
It is for this reason that it is
called tfilla for if it was merely
asking for our needs it could have
been called techina or bakasha.
Tfilla means it is not only a
means to make our requests but
a goal in and of itself. Tfilla is
to connect, to cleave to Hashem.
REVELATION OF THE
SOUL BY CHILDREN AND
SIMPLE PEOPLE
According to this, tfilla
pertains to every Jew whose
neshama
is
connected
to
Hashem, especially children and
simple Jews whose G-dly spark is
more revealed. We see this with
people who are not capable of
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Chinuch
deep meditation, that they have
an enthusiasm for prayer because
its a soul thing.
There is a famous story about
the Baal Shem Tov who saw in
heaven that the prayer of a certain
Jew was accomplishing wondrous
things. He decided to travel to
see who this man was. When he
arrived at the house he asked the
children where their father was.
They said, he is praying. One
hour, then two hours went by.
When the man returned home it
was already late afternoon.
The man apologized for his
long absence. I am an ignorant
Jew, he explained shamefacedly.
I barely manage to say the
words from the Siddur. So I
have no choice but to read a
few pages every day so that over
a months time I can finish the
entire Siddur. Then I start over
again.
Maybe I can help you, said
the Baal Shem Tov. He then
proceeded to spend a long time
showing the man how to use
the Siddur. He wrote on small
pieces of paper, Shacharis,
Tachanun
for
Mondays
and
Thursdays,
Mincha,
Maariv, for Shabbos, for
Rosh Chodesh, and so on, and
put the papers in the right places
in the Siddur.
The man thanked the Baal
Shem Tov who went on his way.
Now I can start praying as a
proper Jew, said the man.
But not much time elapsed
after the Baal Shem Tov left and
the Siddur fell unexpectedly from
the shelf, and all the markers fell
out. Determined not to lose the
opportunity to pray properly, the
man grabbed the Siddur and the
pieces of paper and ran after the
Baal Shem Tov.
Walking quickly, he noticed
the Baal Shem Tov standing
on the banks of a river. There
was no boat in sight and he saw

how the Baal Shem Tov took a
handkerchief out of his pocket
and placed it on the water as
though it was a raft and began
crossing the river on it.
When the man reached
the river he too took out a
handkerchief and spread it out on
the water and sat on it. The Baal
Shem Tov, seeing that the man
was able to do this miraculous
act in his utter simplicity and
sincerity, told him that Hashem
was more pleased with his
prayers as they were said until
then.
You are better off davening
the way you have davened until
now.
The power of tfilla is
tremendous as it comes from a
Jews sincerity. Every Jew has
this power, though children and
simple people have this sincerity
by their very nature.
MISPLACED HUMILITY
Someone who is mekarev kids
who went off the derech told me
that one of the main reasons for
their downfall is their disgust
for tfilla. He reads to them an
excerpt from Kesser Shem Tov
which usually has a positive effect
on them.
This is excerpted from Toldos
Yaakov Yosef: I heard from my
master that a persons great
humility causes him to be distant
from serving Hashem, may He be
blessed. In his lowliness, he does
not believe that a person, through
his prayer and Torah study, is
the reason for abundance in all
the worlds and even the angels
are nourished by his Torah and
avoda. For if he believed this,
how he would serve Hashem
with joy and awe from great
abundance and would be careful
with every letter and vowel to
utter it properly. And also to
note what Dovid HaMelech ah

said, if you shall lie among the
shfatayim (which the Sages
interpret in homiletic fashion as
sefasayim lips) that Hashem
watches and focuses on a mans
lips to kiss him when he says
words of Torah and tfilla. If
he paid attention to this, surely
who is the man who would not
be seized by trembling and fear,
that the great, awesome King
watches and focuses on the lips
of lowly helpless man. The Baal
Shem Tov then compares this to
the humility of R Zecharia who
caused the destruction of the
Mikdash.
This excerpt is also brought
in the maamer Basi LGani
5720 where the Rebbe adds
that, from the Baal Shem Tov
saying that misplaced humility is
like the humility of R Zecharia
which caused the churban, we
learn that when a person is free
of that misplaced humility and
knows how all his actions are
meaningful, and therefore he
serves Hashem with joy and
gladness of heart in abundance,
he builds the Beis HaMikdash!
When a person feels humble
and lowly to be standing and
speaking to Hashem, that is the
beginning of his downfall. For
the truth is the opposite; the
power of tfilla is enormous and
every Jew has the ability to pray
and to draw down kochos that
are supernatural. True, we are
limited by nature, but by standing
before Hashem, He gives us
from His full, open, holy, and
expansive hand.
I once heard about a Jew
who lived near the stepfather of
the king of Morocco and had a
friendly relationship with him.
The king of Morocco would visit
his stepfather now and then. The
Jewish man asked his neighbor
whether it would be possible for

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him to see the king the next time

he visited.
When the king arrived, the
man said to him: I have a nice
Jewish neighbor who wants to see
you. The king agreed to see him
and the Jew came in and began to
bless the king.
The king wanted to know
about Jewish life and the man
told the king about events in the
Jewish lifecycle from birth, the
bris mila, etc. until the wedding.
The king took a great interest in
every detail.
The Jew told him that when
a Jewish boy becomes 13 he
is considered an adult and he
accepts the yoke of mitzvos. A
party is made and the boy is given
gifts. He mentioned that his own
son would be celebrating his bar
mitzva in a month.
The king liked the Jew and he
said, I would be pleased to give
your son a gift in honor of his
bar mitzva. The king took out
a large sum of money, equivalent
to $50,000, and gave it as his bar
mitzva gift.
The stunned man thanked
the king and said: The amount I
would get from the richest man
would be $1000 and even that
would be excessive. So for the
king to give such an amount?!
The king said: You are right
but when a king gives a gift, it is
a kings gift. A king gives on a
grand scale.
Hashem gives and responds to
our tfilla. We just need to know
to pray and ask. It makes no
difference what our standing is.
ASKING FOR MATERIAL

THINGS AND LEARNING
CHASSIDUS
It says Leahs eyes were
reddened and Rashi says she
cried over possibly falling into
When the man reached the river he too took out

a handkerchief and spread it out on the water
and sat on it. The Baal Shem Tov, seeing that the man
was able to do this miraculous act in his utter simplicity
and sincerity, told him that Hashem was more pleased
with his prayers as they were said until then.
the hands of Eisav. She knew

that she was designated for Eisav
as the oldest designated to the
oldest, even though she wanted
to marry Yaakov who was meant
for Rochel. She prayed and cried
and in the merit of her prayer,
her father Lavan tricked Yaakov
and the night of the wedding he
exchanged Rochel and Leah.
This came about through Leahs
tfilla and she became the mother
of royalty and priests.
A person might wonder why
ask for money and material
things of Hashem? There is an
interesting idea on the verse,
You are holy and Your name is
awesome, and there is no G-d
but You. What connection is
there between the beginning of
the verse, You are holy and Your
name is awesome and the end
of the verse, there is no G-d but
You?
The explanation is, a person
wonders, how can I ask things
of You when You are holy and
awesome? In the same breath
he is answered, there is no G-d
but You who else can you
ask aside from Him? He is the
only one and everything is His,
and He provides everything. A
Jew says to Hashem, You must
give because I have no one else
to ask and therefore, we are not
ashamed and we ask!
As Chabad Chassidim, we
are aware that it is the study of
Chassidus, the knowledge of
G-dliness and meditating upon
G-ds greatness, that makes our
davening altogether different.

There is a Chassidic saying
from one of the students of the
Maggid that explains the verse,
whose name is certain, for
one to whom G-dliness is clear
and fixed in his heart, so is His
praise, so too, his tfilla. The
more the knowledge of there
is nothing but Him is fixed in
his heart, the more powerful the
tfilla, because he knows that only
G-d helps him.
The Tzemach Tzedek once
asked his attendant for a cup of
water before davening and the
attendant mistakenly served him
a cup containing 96% alcohol.
The Tzemach Tzedek drank the
cup and after the davening he
asked the attendant, who still had
not realized what he did, Do you
know what you gave me to drink
before the davening? 96%! But
this tfilla was much better, with
chayus and warmth. There was
only one disadvantage; it wore
off in the middle of the davening,
while the learning of Chassidus
lasts the entire davening.
We need to explain to a child
what he can accomplish, and
that he should ask Hashem for
everything he needs, and He
listens to everything we ask, all
the tfillos. The truth is that a
child can accomplish far more
than us and Hashem gives him
what he wants.
May we succeed in instilling
enthusiasm in our children for
a Chassidishe davening with
simcha, and merit all the brachos.
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PARSHA THOUGHT
THE PSYCHOLOGY
OF OVERPROMISING
By Rabbi Heschel Greenberg
THE DISCREPANCY
Eliezer, Abrahams servant,
was sent by his master to find a
suitable wife for his masters son,
Isaac.
When he arrives at his
destination
he
offers
the
following prayer to G-d:
Please
let
something
happen to me today and do
kindness to my master, Abraham.
Look, I am standing by the
water well. The daughters of this
citys residents are coming out
to draw water. If I say to a girl,
Please tilt down your pitcher
and let me drink, and she says,
Drink, and I will also give your
camels to drink, (she will be fit
to) be chosen by You for Your
servant, for Isaac. I will know
that through her You have acted
kindly with my master.
The Torah continues:
He had not finished speaking,
andbehold! Rebecca came
out, and her pitcher was on her
shoulder She went down to the
well, filled her pitcher and came
back up. The servant ran toward
her, and said, Please let me sip
a little water from your pitcher.
She said, Drink, sir.
She quickly took down her
pitcher into her hand, and gave
him to drink. When she finished
giving him a drink, she said, I
will also draw (water) for your
camels, until they have finished

drinking. She quickly emptied
her pitcher into the trough, and
ran to the well again to draw
water. She drew (water) for all
his camels.
What is noteworthy about this
story is the discrepancy between
Eliezers words and Rebeccas
actions. Rebeccas actions did not
match Eliezers test. Eliezer said,
If... she says, Drink, and I will
also give your camels to drink,
whereas she just gave him water
to drink without mentioning his
camels. Only after he finished
drinking did she offer to draw
water for the camels.
Moreover,
when
Eliezer
recounts his experience with
Rebecca to her family he varies
the sequence. He simply states:
she quickly lowered her
pitcher from her shoulder, and
said, Drink, and I will give your
camels to drink too.
Why did he not tell them the
truth, that she did not offer water
for the camels until after Eliezer
finished drinking?
CHANGING THE
SEQUENCE OF EVENTS
Another
question
raised
by many of the commentators
concerns Eliezers reaction to
Rebeccas behavior. Immediately
after she gives water for the
camels he adorns her with jewelry

before he even asks her who she
is. Why was he so certain that she
was the one destined for Isaac
before making sure she was from
Abrahams family, one of the
conditions Abraham stipulated to
Eliezer?
Moreover, when he recounts
this episode to Rebeccas family
he reverses the order of events to
forestall their obvious question,
why he would give her jewelry
before knowing who she was.
Rashi addresses this question
and states that Eliezer was
confident that he would be
successful due to Abrahams
merit. However, the fact that
he felt he had to test Rebeccas
kindness indicates that he didnt
just rely on Abrahams merit, for
if that were the case he could
randomly select the first girl that
he met.
Commentators explain that
the test was to determine if
Rebecca possessed the trait of
kindness. It was a test she passed
with flying colors. However, this
explanation falls short in light of
the discrepancy between what
Eliezer proposed as his test and
how she acted.
BEYOND EXPECTATIONS
AND CONVENTIONS
In truth, we might suggest, it

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was not just the kindness

that she exhibited but it
was, in fact, the way she
went beyond Eliezers
expectations
of
her
kindness and exhibited
another one of the
unique traits of Abraham
we encountered in last
weeks parsha. This
added dimension of
her behavior proved
to Eliezer, without a
doubt, that she must
be of Abrahams family
stock. A display of mere
kindness by her would
still have required that
Eliezer ascertain her
identity before rewarding
her with jewelry.
What was the extra
ingredient in Abrahams kindness
that she seemed to emulate?
While
Abraham
was
recovering from his circumcision
he sat outside his tent to look for
travelers whom he could invite
into his tent and provide them
with their needs. When they
finally came, Abraham offered
them just bread. In the end,
he actually provided them with
a gourmet meal! The Talmud
(Bava Metzia 87a) comments on
this and states:
From this we can derive that
righteous people say little and do
much more.
This, the Talmud states, is in
stark contrast to the wicked who
say a lot and do not even do a
little. The Talmud derives this
thought from the section of this
weeks parsha which recounts
Abrahams purchase of the Cave
of Machpelah for Sarahs burial.
Ephron, the Hittite leader, was
initially so gracious and declined
payment from Abraham. In the
end, he changed his tune and
demanded an exorbitant amount
for the burial plot.
WHY SAY LITTLE

AND DO MUCH
MORE?
Here too, Rebecca was merely

asked to offer a bit of water
for Eliezer and for his camels.
Rebecca goes way beyond that
request to sip some water and
patiently waits for Eliezer to
drink his fill. She then returns
and draws water for all his
camels and waits for them to
finish drinking.
Eliezer realized that she was
not just an exceptionally kind
person but that she was a perfect
match for Abrahams family
because she possessed the same
extraordinary trait as Abraham.
It was not just the kindness that
made her a perfect match for
Abrahams family; it was her
modest offer [say little] that
was followed by incredible effort,
dedication and patience.
This explains why Eliezer
did not choose to report this to
Rebeccas family; they were on a
completely different wavelength.
They
could
never
have
comprehended that extraordinary
trait. Eliezer had to restrict his
description of Rebecca to more
conventional terms of kindness.
At this point one

might ask what is so
remarkable about saying
little and doing much
more? Why is this
considered one of the
distinguishing
factors
between the righteous
and the wicked, which
resulted in her marriage
to Isaac and their genesis
of the Jewish people?
When
a
person
makes grandiose offers,
the person usually feels
positive about his or her
good intentions. Every
person wants to feel that
he or she is a good person. In
truth, kindness is not restricted
to holy people. We all possess
in the reservoir of our souls the
Divine trait of chesed-kindness.
This innate feeling is what makes
a person, even one far removed
from a virtuous life, feel the
need to do something for others.
However, when our egocentric
nature is dominant it looks
for ways to express kindness
sufficient enough to assuage any
feeling of guilt, but not enough to
make a real difference.
Thus the Ephrons of the
world are able to pat themselves
on the back and feel that they
are magnanimous just by making
a grandiose offer. Once they
feel good about themselves for
making that offer they will have
succeeded in silencing the quiet
voice of the soul which wants
to be heard and truly make a
difference. They can then go back
to their selfish default position.
Abrahams kindness was
totally of a selfless nature. The
Abrahams of the world are never
content with making offers of
Issue 994
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PARSHA THOUGHT
We all possess in the reservoir of our souls

the Divine trait of kindness. This innate feeling
is what makes a person, even one far removed from a
virtuous life, feel the need to do something for others.
However, when our egocentric nature is dominant it
looks for ways to express kindness sufficient enough to
assuage any feeling of guilt, but not enough to make a
real difference. Thus, the Ephrons of the world are able
to pat themselves on the back and feel that they are
magnanimous just by making a grandiose offer.
assistance and kindness; they
are focused totally on action;
on translating their words into
action.
Rebecca did not perform
a perfunctory act of kindness.
Neither did she limit herself to
Eliezers precise request. Rather,
without fanfare or announcing
her intentions, she went all the
way. She thus demonstrated
that she was a perfect match for
Abrahams family.
FINISHING THE JOB

There is yet another way of
understanding this trait of saying
little and doing much more.

The first step in any venture is
obviously the discussion of ones
plan. Saying little and doing
much more ensures that one is
not content with just starting a
project and leaving it for others
to complete.
As we stand on the cusp of
the Final Redemption, we must
remember that what is most
important now is finishing the
task and bringing G-ds Master
Plan to its conclusion.
The Talmud states that
A mitzvah is credited to the
one who completes it. Judah,
Josephs brother, was criticized
LIVE SHIURIM 0NLINE
by the Talmudic Sages for saving

Joseph from death but not
completing the act of saving him
by returning him to his father.
Rebecca arguably gives us
the most dramatic example of
someone who could have very
easily started to perform the act
of kindness, by giving Eliezer
some water, and then left.
Instead, she worked tirelessly
and waited until every last camel
had drunk its fill. This is more
than just ideal kindness; it was
a commitment to see a process
reach its desired conclusion.
The
Rebbe
has
stated
repeatedly that we are the last
generation of exile and we
will be the first generation of
Redemption. However, the lesson
we learn from our Matriarch
Rebecca is that we cannot feel
content in knowing that we will,
sometime in the future, be the
first generation of Redemption.
We cannot rest until we perform
the ultimate act of kindness of
bringing true peace to the entire
world Rebecca style. This
means that we must add to our
efforts to do one more Mitzvah
until we bring about the Final
Redemption!
vww c
Anywhere, Anytime !
CHITAS
INYONEI GEULA
& MOSHIACH
RAMBAM
SHIURIM IN LIKUTEI
SICHOS KODESH
,ww,j
jhanu vkutd hbhbg
owwcnr
hyuekc ohrugha
asue ,ujha
WWW.770LIVE.COM
sgu okugk jhanv lkn ubcru ubrun ubhbust hjh

994_bm_eng2.indd 18
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QUIZ
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994_bm_eng2.indd 19
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BITACHON BYTES
THE BITACHON
OF INFLATION
By Rabbi Zalman Goldberg
n his effort to find a burial

place for Sarah, Avraham
wound up paying a very
high price for the Maras
HaMachpella. He didnt have
many choices, and Sarah needed
kvura right away, so Avraham
bought it. In a similar scenario,
when Yaakov Avinu was on the
way back from Lavans house1,
returning to his father after more
than three decades of absence, he
sojourned in Shchem for a while.
The property that he bought for his
family to use while in Shchem also
cost him a pretty penny.
When
Moshe
Rabbeinu
complained
to
Hashem2
about the worsening of Galus

Mitzrayim, Hashem responded
that the Avos also had difficulties
but they did not complain. Even
to think, Why is Hashem doing
this? they did not do. Hashem
told Moshe Rabbeinu that when
Avraham Avinu had to pay an
exorbitant fee for a makom
kvura, he didnt complain,
and neither did Yaakov Avinu
when real estate in Shchem
skyrocketed.
There is a general Bitachon
message here: the cost of any
item, no matter how mundane,
is ordained and determined
by Hashem. If its absolutely a
necessity, purchase it. But to

complain or grumble due to the
unexpected price is contrary to
true Bitachon in Hashem. The
same goes for a mitzvah and
even a hiddur mitzvah. If an
occasion arises that the mitzvah
is overpriced, to complain is for
sure inappropriate.
Reb Meir Rephoels was once
traveling3 on his wagon and
one of his tzitzis strings ripped,
possibly rendering it pasul. He
immediately instructed the wagon
driver to stop the wagon until he
would procure new tzitzis strings.
Suddenly, in the distance he saw
a peddler walking with a sack

994_bm_eng2.indd 20
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To complain or grumble due to the

unexpected price is contrary to true
Bitachon in Hashem. If something necessary seems
expensive, we shouldnt worry or be concerned;
rather we should rely on Hashems decision that
the price is right.
full of goods on his back. Yelling

uncharacteristically at the top of
his lungs to catch the peddlers
attention, he succeeded and
when the peddler reached him,
Reb Meir asked him if there were
tzitzis strings among his wares.
I do have, replied the
peddler, but I am rushing to get
to the next town before sundown
so I dont have time to search for
a single string.
Alright, said Reb Meir, I
will purchase an entire package
of strings to make it more worth
your while.
But I still have to rummage
through the whole pack to find
the tzitzis and that will take too
much time.
In that case, I will buy all of
your merchandise the entire
pack.
Reb Meir bought all of the

peddlers wares for a considerable
sum. He extracted one string of
tzitzis from the pack, repaired
his tzitzis, and continued on his
way. A while later, Reb Meir
found himself in the presence
of his Rebbe, the Alter Rebbe.
Upon his entrance, the Alter
Rebbe pulled out an envelope
with money the same amount
of money Reb Meir had spent
on the peddlers sack to obtain
one tzitzis string and handed
it to Reb Meir, saying, Eliyahu
HaNavi came to test you, to see if
you were ready to spend a lot of
money in order to do the mitzvah
properly.
The lesson for us is that
Hashem is in charge; if something
necessary
seems
expensive,
we shouldnt worry or be
concerned; rather we should rely
on Hashems decision that the

price is correct. Especially when
it comes to mitzvos, we should
be prepared to go the extra dollar
to fulfill the mitzvah properly.
That shows a strong bond with
Hashem, to the extent that His
Mitzvos are more important than
my money.
Rabbi Zalman Goldberg is a well
sought after speaker and lecturer on
Chassidic thought. His writings and
recordings on the topic of Bitachon can be
accessed at http://www.gotbitachon.com.
.''-) '' ''1

.) 2
.) '' ' ''3
Issue 994
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FEATURE
Its not every day that a

Chassid decides to work on the
niggunim of the Chassid, R
Hillel of Paritch.
I agree, its not the usual.
The planning of this project
actually started ten years ago. I
started working on it a few times,
but each time I started I dropped
it because it wasnt simple.
It required making difficult
decisions and I felt that I did not
have the tools for it.
What made you start the

project?
R Hillel of Paritch was known
as one of the great Chassidim
of the Mitteler Rebbe and the
Tzemach Tzedek. He composed
a number of niggunim of great
depth, each of them a creation in
its own right.
First, I had to start collecting
the niggunim. Some of them
appear under R Hillels name in
the Seifer HaNiggunim, but there
were others that had to be found

and verified.
What stopped me each time
from moving forward was trying
to get reliable information about
the niggunim attributed to
him. There are niggunim which
can be definitely attributed to
him, and those which are in the
hearsay category. I started doing
research and asking those in the
know, those with knowledge of
the tradition as well as musical

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ENCOUNTER
IN THE WORLD
OF SONG
Two Chassidim met in the world of Negina: the
outstanding and famous Chassid Rabbi Hillel of Paritch,
one of the Chassidim of the Mitteler Rebbe and the
Tzemach Tzedek, and a Chassid of our generation, R
Mordechai Brotzky, who decided to produce R Hillels
deep niggunim. * At a certain point, the two of them
met at the gravesite in Cherson where R Mordechai
played the niggunim for R Hillel and asked for his
approval before going public with them. * The results:
a series of niggunim of R Hillel in an impressive
performance for our generation.
By Shneur Zalman Levin
Photos by Sivan Ophir
talent. I would go and record

these people, more than once,
and the picture slowly became
clearer.
We are talking compositions
from 150 years ago. How can
you really know about a niggun,
whether its R Hillels or not?
Our starting point was those
niggunim attributed to him
according to reliable Chassidic
tradition.
Every composer and artist

has his characteristic artistic
style. R Hillel also has a unique
style which characterizes his
niggunim. R Shmuel Zalmanov
wrote in the introduction to
the Seifer HaNiggunim, R
Hillels niggunim excel in
sharp expressions of depth of
thought as it is bound up with
emotionalism and excitement of
the heart.
Indeed, in his niggunim
there is a strong conjoining

of contemplative thought and
powerful emotional expression.
This is expressed in that the
niggunim
begin
gradually,
layer by layer, with many parts,
in a precise and structured
edifice which leads to a peak of
emotional power which comes
from the essence of the soul.
These are slow and complex
niggunim and most or all
are long. When you listen to
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Feature
In his niggunim there is a strong conjoining of

contemplative thought and powerful emotional
expression. This is expressed in that the niggunim begin
gradually, layer by layer, with many parts, in a precise and
structured edifice which leads to a climax of emotional
power which comes from the essence of the soul.
renditions of R Hillels niggunim
by various singers you start
recognizing the style and you
can usually accurately identify
whether a niggun is his or not.
There are seven niggunim
that are definitely his, and there
are also niggunim that dont have
his name on them, #86 and #88
in Seifer HaNiggunim, which
are called Niggunei Shabbos
VYom Tov. But there is a
tradition from the baal-menagen
R Eliyahu Rivkin who is one of
the important sources of tradition
on niggunim and he recorded
many of them that these two
niggunim are R Hillels.
To be even more certain, I
consulted with various mashpiim
who have a feel for negina and
they told me they dont know
about this tradition, but as far as
the style, these two niggunim fit
R Hillels style. So that is why
I included them with the prayer
and hope that I didnt make a
mistake.
There is another niggun on
the CD, Zhebiner Kup, that is
associated with R Hillel, although
it is not one he composed, but
one he got as a gift from his
friend, the famous Chassid, R
Pesach of Malastovka, one of
the Alter Rebbes Chassidim. R
Hillel sang this niggun for the
Tzemach Tzedek and publicized
it. R Hillel even gave it the
name Kup (head), saying that
the niggun was made with the
head.
R Pesach apparently
knew that his friend would like
it for it is composed in R Hillels

style.
There is a niggun that was
not included on the CD, the
niggun to the words Azamer
Bishvachin, about which the
Rebbe said (Shabbos Parshas
Balak 5716) that it is attributed
to R Hillel. This is the only
niggun with words which is why
it wasnt included.
WEIGHTY UNDERTAKING
R Hillel became a Chassid in
the time of the Alter Rebbe after
being exposed to his teachings,
but he did not have the chance
to see the Alter Rebbe.
He
later became the Chassid of the
Mitteler Rebbe and the Tzemach
Tzedek.
He was a tzaddik and a
tremendous lamdan (scholar),
the perfect oveid, Av Beis Din
in Bobruisk, author of Pelach
HaRimon, a genius, and had
many other unique qualities.
And yet, he placed a great
emphasis on simcha, song and
dance in the ways of Chassidus.
In his inner world, niggunim
were inseparable from service of
Hashem. His friend, the Chassid
R Yitzchok Isaac of Homil, said
about him, R Hillel lived life
to the fullest through niggun
and dance. Even when he was
elderly and weak and could not
dance, he said to his grandson,
Pinye, you dance for me; there
is life and there is the need to live
life to the fullest.
It was not happenstance

that R Hillel composed many
niggunim with which he davened,
learned, and farbrenged.
He
did not suffice with that but also
greatly encouraged the young
married men to compose their
own niggunim.
The Chabad
Admurim would send young
men to him for guidance in the
ways of Chassidus and he would
teach them not only the teachings
of Chabad Chassidus but also
Chabad niggunim.
To him,
niggunim were an inseparable
part of the principles of guidance
in the ways of Chassidus and
were an integral part of how to
construct a Chassid.
The Rebbe Rayatz attributed
a somewhat sharp statement to
him, Whoever does not have
a talent for negina has no talent
for Chassidus. In a somewhat
gentler version, Whoever has
a talent for negina has a better
talent for Chassidus.
Not surprisingly then, when
the Chassid and musician R
Mordechai Brotzky took on
the weighty task to produce
R Hillels niggunim, the work
needed to be done with great care
and responsibility, and not taken
lightly.
There are a few other
niggunim attributed to R Hillel
but there is no clear tradition
that he in fact composed them,
so I didnt include them. Also,
the style and musical message
in these niggunim does not
comport with the other niggunim
which we know are very likely
composed by him.
R Mordechai had to deal
with not only ascertaining which
niggunim are R Hillels but
also the existence of different
versions.
As with many old niggunim,
here too the question arises as
to the correct version. Since

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the niggunim were transmitted

orally over a few generations,
there are a number of versions of
the niggunim. In my research I
compared various versions and
a certain one was always picked,
or something that included a
number of versions. Of course,
today there is no way of really
knowing which version is correct.
Only R Hillel, who will soon
arise with all the tzaddikim, will
be able to tell us which version
is correct. I pray that he will be
happy with the final results
said R Brotzky gravely.
R Mordechai did not suffice
with extended research and
various traditions.
He felt
that he still could not produce
these niggunim before R Hillel
himself heard them. There were
niggunim in this project about
which I felt I could not make the
decision, he said.
On one of my trips to
the Ukraine in my mission to
strengthen Judaism in the CIS
with my mother tongue, I went
to Cherson to the shliach R
Wolf, and from there I went to

R Hillels grave with my violin.
There were some people there
and I asked whether they could
leave because I need to have a
short talk with R Hillel. They
honored my request and I stayed
there alone, with my violin,
and began playing R Hillels
niggunim to him. After a long
session, I addressed R Hillel
and said, R Hillel, this is your
responsibility. Give me a sign
that I am doing the right thing
because I dont know how to
decide and this project has been
stuck for years.
I felt a strong inner feeling
that I had to do as I understood
and felt and move on. I felt that
it was like R Hillel was saying,
Go with it, produce it, the most
important thing is for it to be
in the world of action and not
remain more years in the world
of Yetzira or Beria as it has been
until now.
It was a tremendous relief.
And since then, things began
moving quickly.
PUTTING A FACE ON
EACH SONG
R Mordechai Brotzky, one of
the famous modern-day Chabad
musicians, was born in Moscow
and started his musical career
at the age of six and a half. He
made aliya at a young age and
continued studying music. He
studied at the academy of music
in Tel Aviv where he got his first
and then his second degree in
music. Then he continued for
his doctorate in music at Bar Ilan
University. He served as lead
musician for the Israel Camerata
Orchestra. For years he played
in symphony orchestras and in
various chamber music concerts.
After he became religious and
Chabad, he researched Chabad
niggunim.
He immediately
understood that in Chabad ones
talents are not neglected but
are used to spread Judaism and
Chassidus.
I began using all my
knowledge and professionalism
in music for Chabad niggunim.
Issue 994
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Feature
At a certain point he left the
orchestra and entered the world
of Chabad niggunim after being
given this as his shlichus by the
Rebbe in 5752. In 5760 he
started the Heichal Hanegina, a
center for research, preservation,
and dissemination of niggunim.
When he started working on
preserving and disseminating
R Hillels niggunim, he knew
that he would not be satisfied
with work that was incomplete.
Along with the CD he produced
of ten niggunim of R Hillels,
he included a booklet of stories
about R Hillel with hundreds of
stories.
At first I thought of only
producing a jacket for the CD
with a few stories about R Hillel.
But when I began compiling
them, I found more and more
important stories that could
shed light on his personality
and I decided to put it out as an
accompanying booklet. I tracked
down all the sources I could
possibly get to and collected
hundreds of stories about him,
his teachings and his personality
as well as his musical side, of
course.
Outside of Chabad, people
have not heard about R Hillel,
and I felt that I must give some
background in order to explain
to the listeners who it was who
composed
these
incredible
niggunim. The booklet ended up
incorporating nearly 150 pages
of stories about him.
Do you think R Hillels
deep, complicated niggunim will
interest non-Lubavitchers who
were not raised with a feeling
for deep Chabad niggunim?
I often perform for nonChabad audiences and I see
there is an interest in deep
things. Even among the Litvishe,
where you cant openly mention
Chabad, Chabad niggunim are
The CD and pamphlet covers
definitely played and are well

received. They sense the holiness
and depth in these niggunim,
which they dont find in any
other music, not even holy music.
There is a consensus today
among those who love deep
negina that Chabad niggunim
is the ultimate in holy niggunim
(not to speak of other styles of
music which are no comparison).
I definitely think this CD will
interest non-Chabad audiences
because of its depth.
Have you thought about
whether people will have the
patience to sit through an
entire CD of slow niggunim,
constructed
as
distinct
progressions
of
numerous
movements, when you yourself

say that most are the same
style?
Thats an excellent question.
This is the first time we are
producing an entire CD in
which all the niggunim are the
same style. I spent a lot of time
contemplating how to do it so
it wouldnt be boring, so that it
wouldnt sound like its the same
niggun repeating itself ten times.
I finally concluded that just
as we look at Oriental people
and think they all look the same,
but when you take a good look
you see that each one looks
different, the same is true here.
When you first hear it, when
you havent gotten into it, all
the niggunim sound the same.
But when you get into the depth
and concentrate on the details,
you discover that each niggun is
another experience and there is
not one niggun like another. The
more you listen to the niggun, the
more you enjoy it and understand
it. It is like learning a maamer
Chassidus. When you read it
superficially the first time, it
doesnt penetrate, because you
have yet to recognize the depth of
the maamer. The more you delve
into it the more you discover the
beauty within. With a niggun
too, when you first hear it is hard
to grasp its depth, but when you
listen over and over, you discover
another dimension which no
other niggun has, even if it is
similar.
I am happy to find out that
my assumption has proven to
be true as I have learned from
feedback. Someone contacted
me and said it should have said
on the CD: Prohibited to listen
to while driving. He said he had
gotten so into a niggun that he
could no longer concentrate on
the road and he had no choice
but to pull over on the side of

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the road and listen to the niggun

until the end. Then he shut it off
and continued driving.
Someone else wrote me that
he plays the CD in an endless
loop. Someone else wrote, I feel
that I am addicted to R Hillels
niggunim.
This feedback
definitely provides a positive
response to your question.
It was a gamble on your part
to put so much into this project
which is not about one of the
Rebbeim but about a Chassid,
as great as he was, and to expect
Chassidim of our time to relate
to them.
To a certain extent, these
niggunim are no different than
other Chabad niggunim. Most
Chabad niggunim are not from
the Rebbeim and they became
part of the Chabad repertoire.
However, as to your referring
to him as a Chassid, I have to
point out that although R Hillel
considered himself a Chassid,
there were people who treated
him as a Rebbe. He would
accept pidyonos and even
performed miracles. If you read
the stories about him you see that
he was an incredible person with
extraordinary abilities, abilities
which we generally associate
with Rebbeim. The Tzemach
Tzedek said he has two and a half
Chassidim and said R Hillel was
the half a Chassid. Why only
half? Because his other half was
on the level of Rebbe. That is
what the Rebbe Rayatz said.
He wasnt just a great
Chassid. He was outstanding.
The Tzemach Tzedek himself
said about him, For 300 years
a neshama of a tzaddik in the
realm of deeds like R Hillel did
not descend to the world. He
was the only Chassid whom
the Rebbeim quote from the
maamarim he said. Even the
Rebbe, Nasi Doreinu, said that
R Mordechai Brotzky recording a niggun
The performance of a musical creation needs to

be like a telescope when you look at it, you see
a piece of pipe but when you look through it, you see the
distant stars.
it was the practice to be lenient

and learn R Hillels maamarei
Chassidus (which is not the
usual Chabad way which is not
to learn Chassidus said or written
by Chassidim), because he was
exacting in the wording of the
Tzemach Tzedek.
Aside from R Hillel, were
there other Chassidim who play
a major role in niggunim?
Closer to our generation there
was the Charitonov family whose
niggunim were accepted by the
Rebbeim and became part of the
Chabad repertoire. There were
other great Chassidim who also
composed niggunim.
Any interesting experiences
to tell us regarding this project?
Above anything else was the
time I went to R Hillels gravesite

and played his niggunim there.
That was unforgettable.
Even in the recording studio
there were special moments.
Usually, with todays advanced
technology, you can record each
song in parts and later edit and
put them together. With this
CD I couldnt do that because
the experience of the niggun is
so intense that I had to play it in
one take, from beginning to end.
The niggun here is something
alive, a living entity that cannot
be cut off in the middle and put
together, because that would take
away the pnimius from it. It was
impossible to remain indifferent
to the tempo and the message of
the niggun; you get into it with
Issue 994
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Feature
all your soul. In performing the
niggun, I feel how, while Im
playing, the niggun takes me to
other places.
I was reminded of something
said by one of the worlds great
violinists (Henryk Szeryng who
was Jewish), whom I studied
with when I was younger. He
said that the performance of a
musical creation needs to be like
a telescope when you look at it,
you see a piece of pipe but when
you look through it, you see the
distant stars.
With which instruments
did you perform this series of
niggunim?
I started by recording my
violin accompanied by the
piano, doing it in one session.
Sometimes, it was necessary to
play over and over until all parts
of the niggun came out perfectly.
Only then did we add instruments
like a clarinet, flute etc.
All the musicians who
participated in this project,
including those who are not yet
religious, identified with the
niggunim and connected to them
for their depth. They thanked

me for the privilege of including
them in this project.
This is also my opportunity
to thank my wife Liba who is
also a pianist. She accompanied
me on the recording and was
a full partner in this project. If
not for her help and urging, the
project would never have been
completed.
In conclusion
There is a longstanding
debate, is music merely artentertainment or does it convey
a message.
It is a debate
which crosses lines and is not
only within the Jewish world.
Our outlook, the Chassidish
perspective which comes from
the Rebbeim, is that music is not
entertainment but a language
which conveys a message and has
an effect on us.
As a musician I feel the deep
message conveyed by the notes.
Music is a translation of an
emotional experience into notes.
Since music is a language, it does
not start with notes but with an
emotional experience that pulses
within a person. Just like a

painting is not merely lines but an
expression of some inner process,
so too with a niggun; it reflects
deep, emotional experiences.
Any creative artist has
to know that he has a huge
responsibility toward the public
who goes to hear and absorb his
inner experiences. He needs to
know that what he gives to others
must be from the vantage point
of his positive experiences, thus
helping rectify the world.
When we are dealing with
a great Chassid, a tzaddik like
R Hillel of Paritch, there is
no question that his pnimius
experiences are constructive
ones which express emuna,
yearning
and
cleaving
to
Hashem. He translates this into
deep niggunim. When R Hillel
composed a niggun he was
saying, this is my personal path,
for a niggun is an expression of
a persons inner journey. I have
brought R Hillels niggunim
to the public in order to open a
window into the depths of this
holy soul.
Continued from page 29
Hashem. This comes through

the unity Hakhel of Bnei
Yisroel right before Moshiach.
On a similar note, it is explained
in sfarim that whenever we
mention King Dovid, we mention
that he is the son of Yishai. Yishai
is the acronym of three Hebrew
words YachadShivteiYisroel
All Jews united together. When
we have Yishai, we will be able

to give birth and bring Dovid
Moshiach who comes from
Dovid. May it be now!
Rabbi Avtzon is the Rosh
Yeshiva of Yeshivas Lubavitch
Cincinnati. Recordings of his indepth shiurim on Inyanei Geula
uMoshiach can be accessed
athttp://www.ylcrecording.com.
mentioned
sicha):
When
Moshiach comes, all Jewish
people unlike the exodus from
Mitzrayim that only 20% of the
Jewish people were redeemed
will be redeemed and brought
back to Eretz Yisroel and serve
ADD IN ACTS OF GOODNESS & KINDNESS
TO BRING MOSHIACH NOW!

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MOSHIACH & HAKHEL
HAKHEL: PAST,
PRESENT AND
FUTURE
By Rabbi Gershon Avtzon
Dear Reader shyichyeh

In this weeks Parsha we
find two central themes: 1) the
passing of Sara and the purchase
of the Maras HaMachpeila,
and 2) the successful search of
Eliezer in finding a wife (Rivka)
for Yitzchak.
Both of the above themes
are very much connected to the
Mitzva of Hakhel (the following
is based on the Sicha of Chayei
Sara 5748 pgs. 90-91):
1) Regarding the passing of
Sara, the Torah (23:1) tells us:
And the life of Sarah was one
hundred years and twenty years
and seven years; [these were] the
years of the life of Sarah.From
the verse it is clear that there are
three separate categories (100
years, twenty, 7 years) yet they
all come together to represent a
single whole of 127.
On a literal level, Rashi
explains the above: The reason
that the word years was written
after every digit is to tell you that
every digit is to be expounded
upon individually: when she was
one hundred years old, she was
like a twenty-year-old regarding
sin. Just as a twenty-year-old
has not sinned, because she is
not liable for punishment, so too
when she was one hundred years
old, she was without sin. And
when she was twenty, she was

like a seven-year-old with regard
to beauty.
On a deeper level, it is
explained that these three levels
represent a persons inner three
attributes: 1) the higher powers
of will and pleasure; 2) intellect;
and 3) emotions. According to
Kabbala, these three attributes
are a persons inner Man,
woman and children. The
Torah is telling us here that
just as by Sara All of them
(were) equally good, so too we
must work on ourselves until
our inner attributes are equally
good and focused on the service
of Hashem. This is really the
message of Hakhel, as the Torah
tells us:
Assemble the people:
the men, the women, and the
children, and your stranger in
your cities, in order that they
hear, and in order that they learn
and fear the Lord, your God, and
they will observe to do all the
words of this Torah.
2) The legal purchase of the
Maras HaMachpeila took place
in Chevron. What was unique
about this purchase was that even
though Avraham was promised
the entire Eretz Yisroel from
Hashem, this is the first part that
he actuallyacquiredand was
agreed upon even by the local
non-Jewish legal system. This

started the process of the Jewish
people owning Eretz Yisroel.
This also begins the process of
Hakhel which needs to take place
in Eretz Yisroel and needs to be
when all of the Jewish people are
settled there.
3) The marriage of Yitzchak
and Rivka was a vital step in the
continuation of thegrowthof the
Jewish people. Yet we find that
Avraham did not pick a wife for
Yitzchak from the local Philistine
population, rather he had Eliezer
travel to the distant and morally
decadent city of Charan to
bring a member of his family
back to Eretz Yisroel.
This is a vital message for
Hakhel: All Jews (men, woman
and children) are part of the
family. Some may have wandered
and many due to circumstances
not in their control to places
like Charan and may find
themselves uninspired to serve
Hashem. In this year of Hakhel,
we have the strength to go to the
Yidden that find themselves
even in those places and bring
them back to Eretz Yisroel, i.e.,
get them involved in the service
of Hashem.
All the above is obviously
also connected to Moshiach
(see footnote 92 in the aboveContinued on page 28
Issue 984
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29
11/3/2015 8:40:50 AM
MIRACLE STORY
THE POWER
OF KADDISH
Just as we tend to a Jews

needs during his lifetime,
similarly, we must be concerned
for him after his passing,
especially if his family members,
who received an atheistic
education, wont do this on their
own. With these words, Rabbi
Yaakov Tzvi Ben-Ari, the Rebbe
MHMs shliach on kibbutzim,
began his fascinating story, told
for the first time during the
Shabbos BReishis farbrengen
at the Heichal Levi Yitzchak
Synagogue in the Chabad
community of Tzfas.
The most amazing fact was
that the details were made public
by the central figure of this
story a member of a kibbutz
in northern Eretz Yisroel, a
cultured
middle-aged
man,
who after a series of Heavenly
inspired experiences, began to
believe how Divine Providence
runs the world. He revealed some
of these personal experiences
on his Facebook page with
accompanying pictures. This
elicited some amazing responses
among his kibbutz friends and
even from other kibbutzim in the

region.
SOMETHINGS REALLY
HAPPENING...
It all began about a month
ago, said Rabbi Ben-Ari. My
personal telephone number is
publicized in many places in order
that I can fulfill my shlichus and
come to the spiritual assistance
of any Jew living on one of these
kibbutzim. We use the approach
of spreading the wellsprings,
i.e., we dont wait until they
come to us. With G-ds help, the
arousal to greater adherence to
the time-honored traditions of
the Jewish People in recent years
has not passed by the kibbutz
communities. Virtually on a daily
basis we receive appeals and
requests for assistance in matters
of Yiddishkait.
So it was this past Elul,
when I got a telephone call from
a woman in Ramat Gan who had
obtained my number from one of
the Rebbes shluchim in her city.
She told me that she was
a kibbutz native who has since

gotten married, raised a family,
and moved to the central
region of the country. She said
that a few weeks earlier she
had organized a reunion of
former kibbutz residents. She
participated in the gathering and
was pleased to see her old friends
again after so many years. They
updated one another on what
each had been doing, and at the
conclusion of the event, they
exchanged personal information
in order that they could continue
to be in contact with one another.
A few days later, as she checked
the Facebook pages of one of
these friends, she was saddened
to learn of the passing of his
mother, a woman with whom she
had been acquainted.
She had passed away at a ripe
old age this past Chai Elul, and
the woman calling me had known
her since her childhood as a good
and loving person. Naturally, she
immediately called this friend
to offer her condolences, even
traveling to the kibbutz later in
the week to comfort the family

994_bm_eng2.indd 30
11/3/2015 8:40:51 AM
A middle-aged, non-observant woman

who lived on a kibbutz passed away
and left behind some divinely inspired
messages, according to her son and her
friend, about her desire that they say
Kaddish for her. One phone call to the
Ufaratzta Kibbutzim Chabad House
brought a solution to the problem.
By Nosson Avraham
Translated by Michoel Leib Dobry
in person. As she left their home,

she was concerned by the fact
that nothing of a spiritual nature
was being done in the womans
memory: her son and family
members were very far from the
path of Torah and mitzvos.
This fact saddened her even
more because in recent years
she had gone through her own
process of kiruv to traditional
Judaism. She was fully aware
of the contrast between the
education provided on the
kibbutz and the truth of Torah
values she was now learning.
After being absorbed with these
thoughts for a day or two, she
went back to her routine life and
forgot about the whole matter.
Then one night, she had a
frightening dream that roused her
from her sleep. In this dream she
saw her departed friend walking
along the kibbutz road, looking
at her son walking nearby with
an angry expression on her face.
After she woke up from this
dream, she wasnt able to fall
asleep again. When she told her
husband about this, he suggested
that she speak to her late friends

son about saying Kaddish for her
mother. However, she rejected
the idea; she knew all too well
that this was totally unrealistic.
The son had never set foot in
a synagogue before what
connection did he possibly have
to saying Kaddish?
After she told me all this
over the phone, she asked me for
advice how to proceed. I listened
to her most attentively, and when
she finished, I told her that by
Divine Providence she had come
to the right place at the right
time. Just a few months ago, the
Ufaratzta Kibbutzim Chabad
House started a new project.
Since most kibbutz members of
the second and third generation
do not attend synagogue services
and surely dont say Kaddish, we
chose to accept the responsibility
of saying Mourners Kaddish
during the three daily prayer
services in memory of departed
kibbutznikim. I had a list with
their names in my pocket at all
times, and I made certain to look
at this list before each tfilla. If
I realized that I might be stuck
without a minyan for davening,

a member of the Chabad House
staff would always have access to
the list and would back me up by
saying Kaddish in my place.
I suggested that she add this
womans name to my list for the
Kaddish project, and I asked to
give her son a few suggestions
in my name. First, he should
try to have a weekly candle lit
in her house during the year
of mourning. I also suggested
that he should make some good
resolutions, e.g., refraining from
participating in joyous events
for the duration of the mourning
period.
She did try to call the man,
the bereaved son, several times
but there was no answer. She
thought that her heightened
interest had apparently unnerved
him a bit. That night, she sent
me a post that he had added to
his Facebook page. In the post,
he shows a picture of rosin from
a tree, dripping on the mourning
announcement attached to the
front door of his mothers house.
Anyone who understands trees
Issue 994
994_bm_eng2.indd 31
31
11/3/2015 8:40:51 AM
MIRACLE STORY
parked near the house. On the
dust that had accumulated on
the rear windshield, someone had
written two words: Love, Mom.
He felt that his mother had
given him a sign that shes nearby
and shes happy. Only later,
he received a phone call from
that woman in Ramat Gan, his
childhood friend, who told him
about the angry dream and the
Kaddish they had begun to say
in his mothers memory. Thus,
there closed the circle that had
brought him such tremendous
excitement with the two signs
he had received: the doorpost
to his house dripping resin, and
after the recitation of Kaddish,
there appeared the words, Love,
Mom.
A BLESSED INITIATIVE
knows that there is no logical

explanation for a tree that was
uprooted forty or fifty years
ago to start dripping rosin, a
liquid substance that comes
out of a tree when its alive and
growing. Since such a sight was
quite unbelievable, he posted the
picture as an illustration of this
fact.
I was truly amazed, and I
asked her to find the name of the
deceased womans father as soon
as possible in order that we could
immediately start saying Kaddish
for her. Getting the name turned
out to be quite easy. The woman
was the sister of one of Eretz
Yisroels most famous poets
and his entire lifes history and
family background appeared on
Wikipedia. Thus, by the very next

day, her name had been added
to the list and we began reciting
Kaddish in her memory.
A few days passed, and the
period of Shiva came to an end.
One day, the woman from Ramat
Gan called me again. This time,
she wanted to send me another
post that her late friends son
had put on his personal Facebook
page. As with the previous post,
it was accompanied by a photo.
As on every morning since then,
the post began, I woke up with
a heavy longing in my heart, and
I asked my mother for a sign
that shes close by and still here
somehow. Afterward, I found
this where my car was parked.
He attached a picture of his car
Rabbi Ben-Ari, who already

thought that he had seen it all
over his decades of outreach
work on the kibbutzim, was
deeply moved. In his estimation,
this was more than just a sign to
a mourning son; this was also a
personal sign for him that his
Kaddish project was a welcome
initiative. I only started this
project in the past few months,
and I often thought about
whether I was doing the right
thing. I didnt see that the Rebbe
ever spoke about this, and then
this story came along and gave
me a sign of approval for my
actions.
Just as I tend to a kibbutznik
during his lifetime with apple
and honey, shmura matza,
and a Chanukah menorah,
I will also tend to him after
his passing with the reciting
of Kaddish in his memory. I
want to take this important and
unique opportunity to call upon
additional shluchim to adopt this
initiative and tend also to those
who are no longer with us.

994_bm_eng2.indd 32
11/3/2015 8:40:53 AM
TZIVOS HASHEM
THE PSUKIM
S AVED M Y
DAUGHTER!
By Nechama Bar
Please, save me! Dont leave

me here! said the frightened
voice on the line. You could
almost hear her fast beating
heart.
She stood there, wrapped in
her robe, holding a public phone
as she fearfully glanced all
around to ensure that nobody
noticed her. For years already,
she lived in this terrible place,
in an Arab village at the ends
of Eretz Yisroel. Oy, how she
regretted that foolish move in
which she agreed to come here.
But after she arrived, she was
no longer able to go back.
Lihi was a regular girl who
grew up in an irreligious home.
She went to elementary school
She
and then high school.
doesnt know exactly how it
happened but one day, an Arab
met her and sweetly persuaded
her to leave home and join him
in his village.
It will be better for you
there, I promise you. You will
have lots of money, and whatever your heart desires you will
get. She was convinced.
One day, Lihi found herself
in Mohammeds car on her way

to the village. He brought her
to his house. That same day,
she was given a covering for
her head and face which she
had to wear. At first, it was so
strange. And she was not familiar with Arabic either.
Perhaps maybe I made
a mistake in agreeing to come
here? What about my mother
and father and Oren, my little
brother? I miss them so much.
They are certainly very worried
And my friends,
about me.
Hila and Vered, where are you?
What are you doing? Maybe
studying in peace, chatting,
helping out at home?
This is what she thought
now and then, but Mohammed
was nice, as he had promised,
and he managed to lessen her
homesickness. Then Lihi married him.
Slowly but surely life became
Mohammed stopped
hard.
pampering her and began demanding things of her that she
could hardly do. Lihi felt like a
slave. She was not allowed to
leave the house without permission and of course, she could
not speak on the phone.

Eventually, Lihi gave birth
to a baby girl. The girl grew
up and attended the Arab preschool.
One day, Lihi felt she could
not go on like this anymore.
Then she remembered that
there is an organization called
Yad LAchim that rescues Jewish girls from Arab villages.
She miraculously managed
to call the organization from a
public phone.
With
Lihi, dont worry.
Hashems help we will take you
out of there. Tomorrow night,
at midnight, wait at the end
of the village. Write down the
number of our license plate so
you will recognize our car, and
we will take you out.
The Yad LAchim people encouraged her and prepared to
rescue her. They dressed like
Arabs and wore keffiyehs. They
changed the cars plates so they
would not be identified as Jews
and with mesirus nefesh, they
entered the Arab village.
Lihi stood there. She held a
bag with some essential items.

994_bm_eng2.indd 34
11/3/2015 8:40:53 AM
She identified them immediately. She quickly entered the

car and the car zoomed away, to
freedom.
They had almost reached the
Jewish area when suddenly, they
heard the sound of weeping that
slowly grew louder.
Relax, you are out. Thats
that. We will watch over you
and you wont suffer anymore.
No, no! Lihi managed to
utter through her tears. My
daughter I have a little girl in
the Arab village. She is Jewish. I
want you to get her out too.
You have a daughter back
there? Why didnt you tell us
sooner? Why didnt you wait
outside together with her?
Because because I dont
I havent
know where she is.
seen her in a few months. A few
months ago I told Mohammed
that I wanted to go home, to
my fellow Jews. He was afraid I
would run away, so that day he
took my daughter and hid her. I
have no idea where she is. Oy, I
miss her so much. You must save
her! And Lihi burst out sobbing
once again.
But how will we know
where she is? How will we
identify her? Do you have
a picture of her? Do you
have any idea where she
could be?
I do not have a
picture, but I have
an idea where she
could be. I guess
they hid her in
the preschool.
asked
Lihi
Do
lly,
hopefu
know
you
the twelve
psukim
(verses)?
O f
course,
s a i d
994_bm_eng2.indd 5
Alex, turning around in surprise, wondering how the Rebbes

twelve psukim could be of help.
Great, then I am sure you
will be able to find her. Go to
the preschool, announce the
twelve psukim and I am sure
that Hashem will help you find
her.
The very next morning, Alex
and a friend drove toward the
Arab village to rescue the Jewish girl. They looked like Arabs
and spoke Arabic fluently. Alex
went into the preschool while
In
his friend stayed outside.
Arab
the
saw
he
ool
presch
the
teacher and little Arab children
playing.
Alex motioned to the teacher
and said that his friend outside
had something very important
to tell her. The friend spoke to
her for a few minutes, trying to
keep her occupied. In the meantime, Alex began reciting, Torah, tziva lanu Moshe Shma
Yisroel Bchol dor vdor Kol
Yisroel
The children looked at him in
surprise. Who was this man and
what was he saying? Suddenly, Alex heard the sound of crying from a corner of the room.
He immediately realized where
the sound was coming from; it
was coming from the closet. He
opened it and saw a little girl
crying. He knew this was the
Jewish child and quickly took her
out, brought her to the car, and
drove away.
It is hard to describe in words
the emotional meeting between
Lihi and her daughter.
Alex was curious to know,
How do you know the twelve
psukim?
When I was a young girl, bachurim used to come to my yishuv and say the twelve psukim
with us and give out candy. I
went because of the candy but
learned the psukim. From the
moment my daughter was born,
I recited the twelve psukim so
she would remember she is a
Jew. Now, when she heard the
psukim, she remembered and
cried. These psukim saved my
daughter!
11/3/2015 8:40:33 AM

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CONTENTS

Sholom Ber Crombie

Rabbi Sholom Dovber Wolpo

Beis Moshiach is not responsible for the content

Tel: (718) 778-8000

Beis Moshiach (USPS 012-542) ISSN 1082-0272

10. [] The name Tzemach

faith of every Chassid, that their

derives from a source that is positive

The recent wave of terror

The truth of the matter is

4 24 Cheshvan 5776 - Hakhel

The separation wall near the Gilo neighborhood in southern Yerushalayim

against Oslo II in the Knesset,

of Arab cities and those areas

But the terror organizations

The Israel High Court of Justice recently issued

The fact is that the whole

in those days this raised a few

6 24 Cheshvan 5776 - Hakhel

opportunity when they feel what

Arab countries. Just as in the

In Crown Heights area: 1640/1700AM

not been made to pay the price

worldwide, online: www.RadioMoshiach.org

USA NEW phone: 347 990 1136

and the way to placate terrorists

the security forces also do not

8 24 Cheshvan 5776 - Hakhel

the victim who is afraid to defend

is by giving away parts of Eretz

name of Torah and have ruled it

10 24 Cheshvan 5776 - Hakhel

the child to correctly say more

understand the style of learning

THE POWER OF PRAYER

Just like everything else in chinuch, in order to

They tell the story of a

THE GAON WHO PREFERRED

12 24 Cheshvan 5776 - Hakhel

prayed that I shape the dough

So the concept of prayer

is kiruv, closeness with Hashem.

was no boat in sight and he saw

note what Dovid HaMelech ah

14 24 Cheshvan 5776 - Hakhel

him to see the king the next time

ASKING FOR MATERIAL

When the man reached the river he too took out

the hands of Eisav. She knew

davening altogether different.

camels, until they have finished

camels he adorns her with jewelry

16 24 Cheshvan 5776 - Hakhel

was not just the kindness

WHY SAY LITTLE

Here too, Rebecca was merely

At this point one

We all possess in the reservoir of our souls

FINISHING THE JOB

little and doing much more.

LIVE SHIURIM 0NLINE

by the Talmudic Sages for saving

sgu okugk jhanv lkn ubcru ubrun ubhbust hjh