1013

CONTENTS
6
16
FEATURED ARTICLES
WEEKLY COLUMNS
3 Dvar Malchus
4 Moshiach & Hakhel
13 Parsha Thought
33 Tzivos Hashem
SEASONAL SHLUCHIM
N. Shur
KEEPER
16 THE
OF SECRETS
Avrohom Rainitz
23 ADDING
SECULAR STUDIES
IN MOROCCO
PUSH FOR
28 THE
A FULL DAY YESHIVA
Avrohom Rainitz
Beis Moshiach (USPS 012-542) ISSN 1082-0272

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DVAR MALCHUS
THE REBBE IS
MOSHIACH, MAMASH
MAMASH MAMASH
Chapter Five focused on citing sources to answer
the question: Where do we find that the Rebbe told
us to publicize the identity of Moshiach? There we
showed how, in fact, the Rebbe did more than that;
he personally publicized in the media who is the
Moshiach in our generation: The Rebbe, my fatherin-law, the nasi of our generation, is the Moshiach
of our generation. Chapter Six now explores the
original sources where the Rebbe asserts that
Moshiachs name is Menachem, and more particuarlly,
Moshiachs names are Menachem Mendel, which is
the gematria of Tzemach Tzedek. * From Chapter
Six of Rabbi Shloma Majeskis Likkutei Mekoros Vol.
2. (Underlined text is the compilers emphasis.)
Translated by Boruch Merkur
13. May it be G-ds will and

this is of paramount importance
that the advent of the true and
complete redemption through
Moshiach Tzidkeinu should take
place in actual fact and become
reality, and may it be teikef
umiyad mamash, immediately.
Certainly there is no reason
to wait until the month of
Nissan for the redemption to
take place. We dont even need
to wait until the month of Adar
[Sheini] that precedes Nissan,
nor the month of Adar [Rishon]
that follows Shvat, for [we shall
see for ourselves that] Moshiach
Tzidkeinu arrives [today] on

Shabbos Mevarchim Chodesh
Adar Rishon, at the end of the
month of Shvat, Zach [the 27th
of] Shvat. In particular, on
Shabbos in the afternoon, at
the time of Mincha and Seuda
Shlishis (the third meal of
Shabbos), which is connected
with the third redemption and the
third Beis HaMikdash.
So may we experience the
redemption in the real sense,
vteikef
umiyad
mamash
(literally this instant), with all
the interpretations of MiYaD
(including the acronym that spells
out the milestone generations of

Moshe, Yisroel (Baal Shem Tov),
Dovid (Malka Meshicha)*), as
well as all the interpretations of
the word MaMaSH [a possible
allusion to the Rebbes full
name, Rabbi Menachem Mendel
Scheersohn]. First and foremost,
may it be miyad mamash in the
literal sense, mamash mamash
mamash.
NOTES:
*More particularly, concerning
our generation, the acronym
MiYaD alludes to the three
periods connected with my
revered father in-law, the Rebbe,
leader of the generation (see
above Seifer HaSichos 5752,
Volume 1, pg. 256-266). In
reverse chronology, beginning
with our generation: Moshiach
(Menachem is his [Moshiachs]
name, Yosef Yitzchok, Dovber
(the second name of the Rebbe
[Rashab], nishmaso Eden).
(Shabbos Parshas Mishpatim,
27 Shvat, Mevarchim HaChodesh
Adar 1; Seifer HaSichos 5752,
pg. 375-376)
Issue 1013
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MOSHIACH & HAKHEL
BIRTHDAYS
= HAKHEL
=MOSHIACH
By Rabbi Gershon Avtzon
Dear Reader shyichyeh,

This Shabbos (VaYikra) is
the first Shabbos of Adar Sheini.
This is the month that we actually
celebrate and give thanks to
Hashem for the miraculous
deliverance during the time of
the Purim story. It is well known
that the miracles of Purim were
in the merit of the birthday of
Moshe Rabbeinu. As the Talmud
(Megilla 13b) teaches us, at
first Haman wished to destroy
Mordechai alone but he changed
his mind and decided to destroy
all the Jews. When Haman was
casting the lots, he saw that the
lot fell on the month of Adar. He
thought that this was a great sign,
as Moshe Rabbeinu had died
in Adar and the month would
therefore be unlucky for the Jews.
However, Haman did not realize
that while Moshe Rabbeinu died
on the seventh of Adar, he was
also born on the seventh of Adar.
Rashi explains: Moshes birth
on that day compensated for the
days negative aspect of being the
day of his death.
For many years, the concept
of celebrating personal birthdays
was not considered a Jewish
thing. Firstly, the only recorded
birthday party in the Torah is
the one celebrated by Pharaoh
the king of Egypt (Parshas
Mikeitz). Secondly, there is an

expression that age is not on the
passport and one is judged by
his productivity and not by age.
Yet,
many
Tzaddikim
celebrated birthdays throughout
the generations, but it was
kept secret. When the Rebbe
printed the HaYom Yom, the
Frierdike Rebbe agreed to make
this concept public and he did
so in the HaYom Yom entry
of 11 Nissan. [At the time,
Chassidim did not know that
this was the Rebbes birthday.
And parenthetically, this is one
of the advantages of having an
extra month of Adar; it allows
us to have more time to properly
prepare for the Rebbes birthday
on 11 Nissan.] The Rebbe
writes: On his birthday, one
should spend time in seclusion.
He should recall his experiences
and think deeply into them. He
should then repent and correct
those (of his past deeds) that
need correction and repentance.
Even after the publication
of the HaYom Yom, there still
wasnt a campaign to celebrate
birthdays. On 25 Adar 5748
(which is the birthday of
Rebbetzin
Chaya
Mushka,
the first one marked after her
Histalkus on 22 Shvat) the Rebbe
delivered a sicha in which he
explained that according to one

opinion in the Gemara, the first
day of creation was not 25 Elul,
but rather 25 Adar.
As that year was a year of
Hakhel, the Rebbe announced
a new campaign for men
women and children: Everyone
should publically celebrate their
birthdays by making a farbrengen
with family and/or friends (a
Hakhel gathering) and accept
upon themselves special new
resolutions to increase their
yiras Shamayim and practical
observance of the Mitzvos.
This campaign is another
very special tool that we have
to encourage people to make a
Hakhel gathering. Many people
may feel uncomfortable just
gathering people together for
an evening of inspiration, but
for a birthday party, they do feel
comfortable. This is an accepted
custom in the world.
[Apropos of this campaign,
soon after this sicha was said,
a relative of mine came to the
Rebbe for dollars and said
that his birthday was coming up.
The Rebbe responded in Yiddish
Mach a hisvaadus arrange a
Farbrengen. The person was
not able to hear well, so he asked
What? To which the Rebbe
smiled and said in English Make
a Party!]

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The concept of birthdays is

very connected to Moshiach.
Exile is likened to pregnancy,
and the Redemption is likened to
birth, as it is written, For Tziyon
has been in labor, and has given
birth to her children.
Our Chachomim teach that
when an infant is in his mothers
womb, his head is between
his knees, not carrying out its
function. It does not think, and
though he has eyes they do not
see. Also, his mouth is closed
and his navel is open; i.e., his
nourishment (for he eats what
his mother eats) passes through
his navel into his stomach and
makes his body grow, rather than
passing through his mouth, from
which it would animate the heart
and brain.
These two situations also
characterize the Jewish people
during the period of exile:

Since Hashem removed the
revelation of His Presence from
this world, we do not behold
the Divine light. Moreover,
the Or that wells from ones
performance of mitzvos does
not enter through the mouth,
from which it would animate
the heart and brain, giving rise
to a knowledge and love of G-d;
rather, divine service is carried
out frigidly, a commandment
which men perform by rote.
This is the essence of the
spiritual meaning of exile.
Accordingly, the ultimate
perfection of the days of
Moshiach is a kind of birth a
revelation of the light of G-d
within the deepest recesses of a
mans heart. As it is written, The
glory of G-d will be revealed, and
all flesh [together] will see [that
the mouth of G-d has spoken];

and likewise too it is written, For
they shall see eye to eye [when
G-d returns to Zion].
Rabbi Avtzon is the Rosh Yeshiva
of Yeshivas Lubavitch Cincinnati and a
well sought after speaker and lecturer.
Recordings of his in-depth shiurim
on Inyanei Geula uMoshiach can be
accessed at http://ylcrecording.com
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Issue 1013
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SHLICHUS
SEASONAL
SHLUCHIM
There are shluchim who are always on the move. They
switch off between their seasonal shlichus and community
life in Eretz Yisroel. How do their families handle the lack of
permanence?
By N. Shur
The norm is for shluchim to go on

shlichus and to return only with the
hisgalus of Moshiach. Their place of
shlichus is their home and that is where
they raise their children and grow old.
Shlichus is for a lifetime.
But there is another sort of shlichus
which operates only for a portion of the
year, during the tourist season, in places
like India. Thousands of Israelis and other

Jews visit India but there are months of
the year when there isnt a single tourist.
The monsoon rains pour, the temperature
is high, the humidity is intolerable and the
tourists go elsewhere for those months.
Nor is there a local Jewish community to
serve during those months (see sidebar).
Thats when the shluchim pack up and

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return to Eretz Yisroel to raise

money and to continue working
with tourists they met on their
shlichus who returned to Eretz
Yisroel.
Its no simple matter. Where
is their real home? Where is their
furniture and their good clothes,
in Eretz Yisroel or in a closet in
a forsaken Indian village? What
about the childrens toys? When
they return to Eretz Yisroel do
they take everything with them or
leave it all behind or do they have
two sets of everything?
Its hard to live this way, not
to mention the emotional cost,
for a person by nature seeks
stability and an anchor in life. A
permanent home. This was the
first question we asked of the
three couples we spoke to who
work under these conditions:
How do you handle the
instability of living in two
places?
Motti and Libby Gromach
are shluchim in Hampi, India
and they concede the set-up is
difficult:
Until now, we really have
been wandering here and there
without any stability, because
we did not
have an
apartment in Eretz Yisroel either.

The big problem is finding a
furnished apartment to rent for
four months. In Eretz Yisroel, the
rentals are usually for a year. So
we had to stay with our parents
during seasons when there are
no tourists in Hampi. It is hard
being uprooted without a place of
our own. Just recently we finally
bought an apartment in Nachalat
Har Chabad so at least in Eretz
Yisroel there is a certain degree
of stability.
Ron and Liat Shamir work in
Vattakanal, India where they deal
with the same problem:
Liat: I am a person who
needs structure and stability, so I
tell myself that this is my stability,
half a year here and half a year
there. For actually, a person who
goes to work every day spends
half his time at home and half
his time at work, so for me its
divided between countries ...
she says with a smile.
This is our routine. Our
shlichus season is short, so
neither place is more permanent
than the other. You could say
that we feel more stable in Eretz
Yisroel because the apartment
we return to is just the way we
left it, while in India, everything
is packed up and we need to
unpack when we return and set
things up again.
Yoel and Shterny Caplin also

divide the year, with one half
spent in Kasol, India and the
other half in Chicago:
I dont see what the problem
is, says Yoel. Since we married,
we spend half a year in Chicago
and half a year on shlichus. Its
normal for us. Tourist season in
Kasol is in the summer and in the
winter we are in Chicago.
Can you tell us why you need
to live both here and there?
Motti and Libby: In Hampi,
as in many places in India, there
is a tourist season. There is no
community in Hampi aside from
one Jew who lives there with a
gentile woman. In the summer
the temperature can reach as high
as 50 C (122 F). The heat and
the monsoons make it impossible
to remain there. No normal
tourist would be there during this
time of year. So we spend four
months in Eretz Yisroel and eight
months on shlichus.
Ron and Liat: Our season is
the winter, from Chanuka until
after Pesach. In Tishrei its bitter
cold and in the winter it warms
up. Dont ask questions about
the weather in
India. Its
t h e
Issue 1013
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Shlichus
HAMPI
Arriving in Hampi, a new land presents itself before the visitors
astonished eyes. Huge, rounded granite slabs are piled up and scattered
everywhere. Those rocks are also found seemingly suspended in the air on
the banks of the river, threatening to come crashing down across a road
one day. A wide river passes through the middle of this natural chaos and
it serves as a public bath, personal laundromat, transportation artery with
little boats crossing it throughout the day, full of people and motorcycles,
and of course this is the main recreation spot. On the banks of the river are
swings, and fields of grass, banana, coconut and mango trees wave their
leaves like giant fans. The magical, hypnotic atmosphere is a perfect setting
for absorbing spirituality and Judaism. R Motti and Libby Gromach arrived
here in 5770 and within a short time established an impressive Chabad
House for tourists.
The Chabad House at Hampi thinks of all the small details an Israeli
tourist needs, such as a helmet for riding a motorcycle, information and
kosher food, as well as communal Shabbos meals and fascinating spiritual
courses.
We live in a gorgeous place at the edge of a

high mountain. In the morning, the entire valley
is full of fog and endless stillness. One Friday night we
had such a beautiful sunset that even the locals and we
stood there moved to tears at the sight. The wonders of
Creation here in India are something special.
opposite of what we have here.
By the end of the winter its
terribly hot.
Motti sighs and discusses the
huge financial difficulties:

People in Eretz Yisroel
wonder how a shliach can
fundraise for an apartment for
himself when they themselves
havent bought an apartment yet,
but I am paying rent in my place
of shlichus and then I have to pay
rent here as well (or a mortgage).
So either I pay rent for a year in
order to live here for four months
(you cannot rent an apartment
for only a few months), which
is not reasonable, or I buy an
apartment. In any case, I am
paying a mortgage here and rent
there which is paying double
for housing. Its an enormous
expense for a shliach who also
has to finance the cost of living
and the large scale activities
there.
Ron and Liat: We also have
to pay double. In Eretz Yisroel
we live in a rented apartment in
Natzrat Ilit and we pay for an
entire year, even though we live
there only half a year. Previously,
we would rent a new place each
time we came to Eretz Yisroel
but we decided to minimize the
moving, at least while we are in
Eretz Yisroel. So we pay rent all
year for an apartment in Eretz
Yisroel, for a storage place in
India, and for a guest house for
half a year in India. Sometimes
we bring out another couple
for support or to replace us like
when a baby is born, and then we
pay and pay and pay some more.
It is painful to hear criticism
from Anash who dont consider
us shluchim since we are not
there year round. First of all,
there is nothing to do there for
several months a year; there
isnt a Jewish soul. Second, all
the money we have is invested
there. Third, even when we are
in Eretz Yisroel we are in touch
with tourists who spent time with
us in India. The Beit Chabad is

1013_bm_eng.indd 8
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our life. What can we do when

there are no tourists and there is
no need to be there? This is the
nature of this shlichus.
Where are most of your
belongings?
Ron: There is no such thing
as most. Everything is double. In
Eretz Yisroel we have everything
and in India we have even more
because in India you need 300
chairs, not six. Any household
item you can think of, we have
two because we arent going to
waste space in our suitcase for
an electric teakettle when food
and more important items are
needed. So we have toys here
and there, a crib here and there.
Everything. Its a serious expense
for a young couple.
***
Its not only the temporal
living spaces that can make a
person nuts; there is also the
actual traveling, the packing, the
storage, the luggage. Its all a
complicated, difficult project.
Oy, says Motti. Because
we live in India in the heart of
nature and not in a normal city,
nature can destroy all our things.
In our absence, snakes and
scorpions get in and there are
mice, not to mention flooding
and mold. This is the reason
why we cant just lock the door
and leave for Eretz Yisroel. Every
time we leave its a big project.
We pack everything in boxes, not
like when you move to another
home but like for a war, so it will
all remain intact until we return.
The sfarim, for example, which
are extremely rare items here, are
packed in iron boxes to prevent
creatures from chewing on them.
Despite that, when we return
to India, the house is in terrible
shape. It takes a lot of hard work
with several workers to just be
able to sit down. To have a drink
of water we need to open all our
VATTAKANAL
Vattakanal is a vacation
spot
near
Kodaikanal
in southern India. The
village is a collection of
cottages spread out over a
mountainous, green area
with beautiful scenery.
The tourists come, look
for a cottage to rent, and
spend a few weeks in utter
tranquility. The charm of
Vatta is its disconnect from
civilization, no Internet,
telephone or any means of
contact with the outside
world. Even running water
is a rarity.
R Ron and Liat Shamir
arrived here in 5767 and
worked hard to establish
a popular Chabad House.
Tourists in Vatta feel at
home there. Its a place
to sit, put down their
backpacks, schmooze, cook
in the kitchen, and bake
a cake for friends. The
farbrengens until late at
night are a byword among
the Israeli tourists.
boxes of kitchen equipment.

Because its so hard, I always go
ahead of my wife and family to
get the house ready.
Libby: I follow him later with
my daughter and that itself is a
project. Its not easy for me to fly
alone with my daughter, to buy
all the things we need and pack
it myself, but its definitely better
than arriving at a home that looks
like it went through a war.
Every trip, from here to
there and from there to here,
requires organization and an
exact accounting of what we are
taking for the next season, which
clothing we are taking and which
we are leaving behind, because
when we return to India we need
to take a lot of food with us and
we need space in our luggage.
Every item is written down and
calculated, what we are missing,
what we need to buy in Eretz
Yisroel, what we have already.
It all requires logistical planning
and organization.
Ron and Liat: With us too,
nature destroys everything. The
rats ate a lot of our sfarim. We
eventually learned to pack and
store our things. Just recently I
Issue 1013
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Shlichus
discovered a dehumidifier that
can help prevent mildew. Every
idea like this helps us improve on
the complicated storage process.
We also cannot rely on the locals
to watch our house because
sometimes they break into the
storage and steal things. We
really have to pray that everything
remains the way we left it.
Eretz Yisroel and we felt some

stability, we missed our place of
shlichus. We instill this feeling in
our daughter so she will want to
return to India and wont regard
it as a hardship. Every nice toy we
see, we buy for India, meaning,
we will open it when we get there
and then she looks forward to
going.
Because we live in India in the heart of nature,

in our absence, snakes and scorpions get in and
there are mice, not to mention flooding and mold. This
is the reason why we cant just lock the door and leave
for Eretz Yisroel. Every time we leave its a big project.
The sfarim, for example, which are extremely rare items
here, are packed in iron boxes to prevent creatures from
chewing on them.
Yoel: We try to see to it that

in each place we have stability
and comfortable conditions. We
built a nice Beit Chabad and a
mikva and whatever we need
in our place of shlichus. But it
is true, each time we make the
trip with the kids it requires a
period of acclimating which takes
several weeks.
What does this instability
do to you emotionally? A
person, and especially children,
needs a permanent place for
themselves
Motty: When we didnt have
an apartment in Eretz Yisroel, we
really felt like we were always in
limbo. It was hard in every way.
But there is no question that our
base and permanent home is in
India, in our place of shlichus.
When we are in Eretz Yisroel, we
miss it and we feel relieved when
we arrive in our place, our place
of shlichus.
Last summer too, when
we already had an apartment in
The truth is, our shlichus

continues full force even when
we are in Eretz Yisroel. We host
tourists that we met in India, are
in touch with them, and we are
constantly focused on our place
of shlichus; shlichus is our life.
Each move from place
to place takes two weeks of
adjustment, mainly for our
daughter. She is still young and
we havent experienced any
significant problem. We assume
that when she starts preschool,
things will get more complicated,
but we try to maintain the
attitude that the place we yearn
for is shlichus and not the
comforts
and
conveniences
of Eretz Yisroel. We hope this
trickles down to her too.
Yoel: The differences are
not that big because on shlichus
we are with another couple, the
Winderbaums, and so we have
a chevra and the children have
with whom to play. In Chicago
there are only six children in the
class, so the move from a social

standpoint is not that significant
for them. Its either a teacher
in a small preschool in Chicago
or a teacher or bachur that we
brought to Kasol to teach our
children.
In general, from a social
standpoint today, we adults have
WhatsApp, so that even if we were
on our own, it is not the isolation
that shluchim once underwent.
Everyone is constantly in touch
through technology, thereby
erasing the distance between us,
boruch Hashem.
Ron: In Eretz Yisroel, the
adjustment period is easier. The
children attend local schools
although there isnt always room
due to the constraints of the
system, but most of the time
we are able to get them into
schools. The transition to India
is hard on the children and on
us too, because its a transition
from normal civilization to the
wilds of nature, between a city
in Eretz Yisroel and a place that
is functionally a jungle. It is also
the transition from the privacy
of a home in a community to life
in a public place bustling with
people on a constant basis. With
every transition, the children
experience a pause in their
development until they adjust.
What do you do when you
are in Eretz Yisroel?
Motti and Libby: In Eretz
Yisroel we work a lot on
fundraising so we can continue
our work when we return to
India. We are also in constant
touch with tourists we met in
India. We take care of settling
mekuravim in yeshivos or
seminaries for girls, host them
for Shabbos, etc.
Liat: I found seasonal work
in Chabad schools in Natzrat and
it works out well for me during
the time we are in Eretz Yisroel.

1013_bm_eng.indd 10
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Ron goes away to fundraise and

then my challenge is to stay alone
with the children.
We also make a point of
staying in touch with the tourists
and it is very satisfying to get
regards from people who were
with us in India and began
making progress in their Jewish
observance. For example, we had
a woman at the Chabad House
who decided to cover her hair
once a week. Now she covers her
hair all the time, and her husband
has a beard and they had a baby
they named Shneur. Then there
is the woman from a kibbutz
who made a resolution to light
Shabbos candles and she called
to tell us that she is sticking to
her commitment.
Here in Eretz Yisroel we
continue to talk to them. Our
shlichus does not end when we
touch down at the airport in
Lud.
Yoel: In Chicago we have the
Beis Moshiach community which
is small and wonderful. When
Im there, I hold down a job to
make money and I fundraise for
the shlichus season.
What advantages are there to
a part-time shlichus?
There are advantages, and
not just difficulties, says Motti.
There are shluchim who, year
round, are living on shlichus
while simultaneously fundraising.
This can affect their activities,
for example, by working more
with rich people. I work with
vagrant tourists who are living
on their last dime (or shekel), so
whenever Im on shlichus I am
focused exclusively on the work.
When I arrive in Eretz Yisroel,
we continue hosting tourists that
we met in India, set them up in
yeshivos so they continue making
progress, and I have the luxury
of finding time to fundraise. It
happens separately from the
KASOL
A small village with magnificent scenery including the Himalayan
Mountains, a place which was hidden, has developed over the years
into an attraction for Israeli tourists. R Danny and his wife Rivka Hila
Winderbaum arrived here in 5764 and opened a Chabad House, offering
programming to suit the needs of tourists. Spirited Shabbos meals, a
kosher restaurant which supplies thousands of meat meals every month,
Torah learning in the morning, evenings open to deep discussions, and a
beautiful mikva.
The Chabad House has also taken a lot of responsibility in offering help
in emergencies such as locating and rescuing missing persons, helping
rescue drug addicts, compiling medical information on relevant medical
issues and more. This has been reported on in a film that was broadcast in
Europe, and a documentary on French television. The extent of their work
has grown over the years, which is why in recent years, Yoel and Shterny
Caplin joined them on shlichus. The Chabad House in Kasol is famous
among backpackers as a warm, happening place which radiates light, joy
and readiness for the Geula.
actual work of shlichus.

There is, of course, the
family advantage. While we are in
Eretz Yisroel we see more of the
family. We also get to enjoy and
appreciate ready-made bread and
hummus, because on shlichus we
make everything from scratch.
We have four months to rest up
from the technical aspects of
things which take a lot out of us in
time and emotional and physical
energy. We have four months to
immerse in a normal mikva and
not in a river with frogs, and in
general, to live among Chassidim

which is a pleasure.
Yoel: There is a period of
time to rest so we dont become
ground down by the work. We
return to India refreshed, but
its not like we planned this. It is
just the way this shlichus works
with the tourist season. In India,
only in central cities is there
work year-round, or in places
where there is an ancient Jewish
community like Cochin. The
other Chabad Houses in India
are for tourists.
Issue 1013
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3/15/2016 10:35:27 AM
Shlichus
Ron and Liat spoke about
the beautiful side of life in their
place of shlichus: We live in a
gorgeous place at the edge of a
high mountain. In the morning,
the entire valley is full of fog
and endless stillness. One Friday
night we had such a beautiful
sunset that even the locals and we
stood there moved to tears at the
sight. The wonders of Creation
here in India are something
special.
The children have large
spaces to roam and they get
positive attention from the
tourists. Its fun for us to meet
Am Yisroel. In Eretz Yisroel,
someone who is able to go
on mivtzaim once a week is

pleased with himself while we
get to do this round the clock.
Even if its only half a year,
its very intense with an open
house from morning till night.
Many shluchim in established
communities dont have the
intensity of Chabad Houses for
tourists with mivtzaim all day
long.
I believe, said Liat fervently,
that we were chosen by the
Rebbe for this specific shlichus.
We opened to explicit answers
from the Rebbe in the Igros
Kodesh: Even if he feels that
he is living in a forsaken place,
he needs to be happy about
LIVE SHIURIM 0NLINE
fulfilling his mission in this

world. So fortunate am I that I
can do this special shlichus in this
world. I have no doubt that this
will not harm the children and
I thank the Rebbe for choosing
us.
***
At the conclusion of the
interviews I thanked the shluchim
who opened a window to their
private lives and shared their
experiences about life lived in
two locations on shlichus. We
wholeheartedly wished them that
we soon merit that all of us see
Hashems permanent dwelling
place in Yerushalayim.
vww c
Anywhere, Anytime !
CHITAS
INYONEI GEULA
& MOSHIACH
RAMBAM
SHIURIM IN LIKUTEI
SICHOS KODESH
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owwcnr
hyuekc ohrugha
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ADD IN ACTS OF GOODNESS & KINDNESS
TO BRING MOSHIACH NOW!

1013_bm_eng.indd 12
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PARSHA THOUGHT
THE GALUS
COMPLEX
PARADOX
By Rabbi Heschel Greenberg
DOUBTFUL
TRANSGRESSIONS
The Torah, in this weeks
parsha, speaks of one who must
atone in the event he may have
committed a transgression but
is unsure. He must bring an
asham-a guilt offering. Although
there was neither intention nor
malice, nevertheless the Torah
demands that he make atonement
for the mere possibility that he
had transgressed.
Rashi quotes Rabbi Yose the
Galilean:
Here, Scripture punishes
someone who did not [even]
know [whether he had sinned
or not]; how much more so will
Scripture punish someone who
does indeed know [that he has
sinned]!
Rashi then goes on to cite
another statement which seems
to have no bearing on the subject
of the possible transgression:
Rabbi Yose says: If you
wish to know the reward of
the righteous, go forth and
learn it from Adam, the first
man. He was given only one
negative commandment, and
he transgressed it. Look how
many deaths were decreed upon
him and his descendants! Now,
which measure is greater the

bestowing of goodness, or the
meting out of punishment?
One must say that the measure
of goodness is greater. So
if, through the measure of
punishment, which is less than
that of goodness, look how many
deaths were decreed upon himself
and his descendants, through
the measure of goodness, which
is greater, if someone refrains
from eating [forbidden foods,
like, for instance] piggul [a
sacrifice rendered invalid because
the Kohen, while making the
offering, intended to partake of
the offering beyond its prescribed
time] or nosar [a portion of
a sacrifice left over after its
prescribed time], or if he fasts
on Yom Kippur, then how much
more so will he earn merit for
himself, for his descendants,
and
for
his
descendants
descendants, until the very end of
all generations?!
We can easily understand
the relevance of Rabbi Yose the
Galileans point. His comments
relate to the text that speaks of
one who is unsure whether he
committed a sin. But what does
the comment of the other Rabbi
Yose have to do with the offering
for a doubtful transgression?
Rabbi
Yose
simply
extols
the virtue of one who resists
transgressing by partaking of
forbidden foods. What does
that have to do with the case of
doubtful transgressions?
Another question can be
raised, why does Rabbi Yose
cite these three transgressions
(piggul, nosar and eating on Yom
Kippur) in particular?
GUILT
To answer these questions
we must reflect on the name
of the offering for doubtful
transgressions. It is called an
asham-guilt offering as opposed
to the offering for definite
transgression, which is called a
chatas-sin offering.
The question has been raised,
which is worse?
When we compare the
two, definite versus doubtful
transgression, we realize that
from one perspective a definite
transgression is worse, but from
another vantage point a doubtful
one is more destructive.
Upon
deeper
reflection
we will see that the two Rabbi
Yoses comments reflect the
two opposite ways we view the
Issue 1013
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PARSHA THOUGHT
Guilt is to the soul as pain is to the body. When

a person feels physical pain it alerts him to the
existence of a problem that demands medical attention.
If a person is ill but does not feel the pain, that individuals
condition will deteriorate, perhaps to the point of being
incurable. Similarly, when ones soul is desensitized to
the point that he does not feel guilt, i.e., spiritual pain, he
will not be able to reverse the damage to his soul caused
by the sin.
doubtful versus the definite
transgression.
The first comment of Rabbi
Yose the Galilean focuses on
how a definite sin is worse than
a doubtful one because it is
possible that the person who
is unsure might truly not have
done anything wrong. Thus,
Rabbi Yoses argument: if even
the doubtful sinner has to atone,
how much more so, the one who
indeed knows that he has sinned!
On the other hand, there is
an aspect of a doubtful sin that is
worse than a definite one.
DESENSITIZATION
The Rebbe (Likkutei Sichos
vol. 3) explains that the problem
with a person who is in doubt
whether or not he transgressed is
that there is usually no adequate
feeling of guilt. The person may
think that there is a possibility
that he had not sinned; so why
feel guilt?
The problem is that without
guilt there can be no real
atonement. Guilt is to the soul
as pain is to the body. When a
person feels physical pain it alerts
him to the existence of a problem
that demands medical attention.
If a person is ill but does not
feel the pain, that individuals
condition
will
deteriorate,
perhaps to the point of being
incurable.
Similarly, when ones soul is
desensitized to the point that he
does not feel guilt, i.e., spiritual
pain, he will not be able to reverse
the damage to his soul caused by
the sin. The doubtful sinners
condition may even degenerate
to the point of no return, G-d
forbid!
We may suggest that this
thought, which is predicated
on the sensitivity of the soul,
was captured by the second
Rabbi Yoses comment: When
one desists from transgressing,
one earns merit for himself and
for generations of descendants
to come. As we will see, this
comment relates to the power of
resisting transgression to protect
the souls sensitivity.
The question can be asked,
why would one deserve such
merit for oneself and for
subsequent generations by merely
desisting from committing a
transgression? Is it heroic for
one to refrain from eating either
pigul, nosar or to fast on Yom
Kippur?
UNDAMAGED GENETIC
CODE
To understand the message
contained
in
these
three
prohibitions we must refer to
the common punishment the
Torah prescribes for intentional

violation of these transgressions,
which is kares. Kares is translated
as cut off. The sin causes ones
soul to be severed from its Divine
source. Although those who
are guilty of these crimes could
continue to live, their existence
derives from the forces of
impurity that G-d allows to exist
to provide us with free choice.
We are free to choose whether we
want to get our sustenance from
a pure source or from a tainted
source.
Thus, when we desist from
these transgressions we protect
and insulate our souls and
guarantee that they will not be
sullied. A pure soul is spiritually
akin to an undamaged genetic
code that gets transmitted to
future generations.
We can now understand
the connection of Rabbi Yoses
statement to the doubtful
transgression. The reason a
person does not feel guilt when
he possibly transgressed is due
to the tarnished nature of that
persons soul. A sensitive soul
will not be placed in a position
where it is likely to commit an
unintentional sin. Moreover,
the person with a sensitive soul
will not have doubts about his
transgression because sensitive
souls
will
feel
themselves
becoming contaminated. And if
they slip up they will feel guilt
and seek to cleanse their souls.
When a person fails this
sensitivity test it is time to search
for where they may have allowed
their souls to be cut off.
THREE AREAS OF
INSENSITIVITY
In searching for the cause of
our insensitivity we must look
at three areas symbolized by the
transgressions of pigul, nosar and

1013_bm_eng.indd 14
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eating on Yom Kippur.

Pigul, as mentioned above,
is caused by the Kohen thinking
or declaring that he intends to
eat the sacrifice after the Torahs
deadline for eating.
Underlying this transgression
is the thought that one may have
when one offers a sacrifice. The
distorted mindset of the Kohen
may be: This is my offering;
my initiative. I have the right to
offer it whichever way I feel is
warranted. This approach
that we can make up the rules
on how we should serve G-d as
long as we are still doing it for
G-ds sake is deeply flawed
and renders that sacrifice pigulrejected or repulsive. We
must not make up our own rules
for G-ds service. When we do,
we sully our souls because our
souls properly respond only to
G-ds unadulterated will. As soon
as we pervert His will, even if with
the best of intentions, the soul
recoils and hides in horror and
thus begins our desensitization.
The next message is conveyed
by the second transgression
mentioned by Rabbi Yose: nosar.
Nosar refers specifically to a
sacrifice that has been allowed
to remain beyond its Biblical
deadline but it also conveys a
more general message that relates
to our sensitivity.
The classic work, Seifer
HaChinuch (in discussing this
commandment as it pertains to
the Paschal lamb), explains that
a sacrifice is an invitation to
partake of G-ds feast as members
of His royal family. Royalty
does not need to keep leftovers.
To keep the sacrifice beyond
its deadline is disrespectful
to the royal nature of our
souls. Furthermore, the word
nosar can also be rendered as
superfluous. When we believe
ourselves to be dispensable and
superfluous, thereby demeaning
our importance, we cut off our
souls from G-ds feast and thus
cause their desensitization.
Just as it is wrong to overrate
our importance and decide how
we want to serve G-d (the piggul
metaphor), so too, conversely,
we must not undervalue our royal
significance.
The third area where we
can cut ourselves off from G-d
and desensitize our souls is
represented by the metaphor
of eating on Yom Kippur. The
great Chassidic Master Rabbi
Levi Yitzchak of Berditchev
once commented, On the two
fast days Tisha BAv and Yom
Kippur there is no need for a
commandment not to eat. On
Tisha BAv who could eat and on
Yom Kippur who wants to eat?
On Yom Kippur our souls are
uplifted to the highest of realms
and we experience the most
acute sensitivity to the spiritual.
Desisting from eating on Yom

Kippur is a sign of the most

powerful sensitivity of the soul.
GEULA = SENSITIVITY
Redemption from exile is, first
and foremost, liberation from the
elements that cloud our souls
sensitivity and their receptivity
to G-d. Galus can be likened to
piggul-rejection because in Galus
our egos dictate how we will
serve G-d even if it is in a way
that is inconsistent with G-ds
will. Galus gives us a superiority
complex, where we think we are
free to override G-ds will.
And conversely, Galus is
also likened to nosar because,
like in the superfluous nature of
nosar, we lose our self-respect;
we forget our royal heritage.
Galus gives us both inferiority
and superiority complexes at the
same time.
The ultimate sign of Galus
damage is to be impervious even
to the spiritual energy of Yom
Kippur; the day the Yechidaessence, the spark of Moshiach
of our soul, is revealed.
Our road to Geula is paved
with our efforts to eschew the
piggul and nosar aspects of
our personality and to get in
touch with our Yom Kippur,
or for that matter with Purim,
which, according to the Zohar is
equivalent to and even superior
to Yom Kippur.
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1013_bm_eng.indd 15
Rabbi Jacob Schwei
OBITUARY
n the first installment we

wrote about R Refael
Wilschanskys
fascinating
life until he left Russia and
arrived in Paris. At that point, with
the Rebbe Rayatzs instruction
and blessing, he worked for the
Lubavitch European Office of
Refugee Aid and Resettlement or
the Lishka, as it was referred to.
The Lishka, which was
first started in order to help
Lubavitcher refugees, was also a
sort of extension of the Rebbes
secretariat in Europe. The Lishka
filled the role of Merkos LInyanei
Chinuch and oversaw the

network of emissaries to North
African countries, and also filled
the role of Kehot and published
sfarim and booklets in French
about Jewish holidays etc.
R Binyamin Gorodetzky, the
representative of the Rebbeim
in Europe, ran the Lishka,
and R Wilschansky worked
alongside him. R Refael was
completely devoted to this work
and was constantly guided by
the Rebbe Rayatzs letter which
said: Increase strength in the
holy work in helping settle
the refugees, help my friend

R Binyamin Gorodetzky, and
may Hashem grant you success
in your work for the benefit of
the public and for the sake of
this they should be blessed in
their personal matters and with
nachas from their children,
materially and spiritually.
Those who knew him say he
was an exceptional baal kabbalas
ol (one who bears the yoke of
responsibility). He would always
say: You do what needs to be
done, not what you want. When
starting to work on part two of

1013_bm_eng.indd 16
3/15/2016 10:35:29 AM
THE KEEPER
OF SECRETS
When starting to work on part two of the life of R Refael Wilschansky, about his work
for the Lubavitch European Office known as the Lishka, I came up against a wall, for
R Refael was a first class keeper of secrets. Upon his passing, he took with him nearly
all the secrets. It was only with great effort that I managed to extract a few crumbs
about his great work. * About his attendance at the Rebbes farbrengen in Paris and
the help he provided Rebbetzin Chaya Mushka on her visit there, his multifaceted
work at the Lishka in France and the continuation of his work in New York, his
appointment as balabus of Tunisia, and his translation of the Tanya and Talks and
Tales into French. * Ultimately, much more is hidden than is known to us.
By Avrohom Rainitz
A note which says: I received this dollar from Rebbetzin Chaya Mushka ah when she visited Paris in 5714
Issue 1013
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3/15/2016 10:35:31 AM
Obituary
the life of R Refael Wilschansky,
about his work for the Lishka,
I came up against a wall, for R
Refael was a first-class keeper of
secrets. Upon his passing he took
with him nearly all the secrets.
He did his work far from the
spotlight and he did not consider
what he did to be that great. He
saw himself as a soldier in the
Rebbes army and if someone
tried to praise his work, he was
unable to understand what they
were marveling about when he
was just doing what he had to do.
(Just for example, when he
went to console the family of his
friend, R Heschel Ceitlin, who
was with him in jail in Berditchev
for the crime of Torah study,
the family was discussing the
wording on the gravestone. They
said they should mention the fact
that he was jailed for Torah study.
R Refael reacted in surprise:
Why would you write that? As
though being thrown into jail was
nothing remarkable since a Jew
needs to learn Torah and if he has
to go to jail for that, then so be it,
and a big deal did not need to be
made of it.)
With great effort I managed
to extract some details about his
great work from the little that
was published and from the few
it with the persons personality

and character traits according to
Nigleh and Chassidus. R Refael
was told the meaning of his name
and the connection with his job
at the Lishka helping refugees.
THE REBBETZINS VISIT
R Refael in his younger years
tidbits that the family found out

over the years.
AT THE REBBES
FARBRENGEN IN PARIS
R Refael was in the first
group of Chassidim-refugees
who arrived in Paris and he
met the future Rebbe when the
latter went to see his mother,
Rebbetzin Chana ah. Before
the Rebbe returned to New
York, the Chassidim made a
goodbye farbrengen. The Rebbe
farbrenged for hours and at a
certain point he began explaining
the meaning of the names of
everyone present, connecting
R Refael Wilschansky standing behind the Rebbe at the parting farbrengen in Paris
In 5714, Rebbetzin Chaya

Mushka made a short visit to
Europe. The trip was arranged
secretly and so despite her
spending a few days in a hotel in
the center of Paris, most of Anash
did not know she was there. R
Refael was one of the few who
knew, for before her visit the
Rebbe sent a telegram to the
Lishka informing them of her trip
and asking that they be of help to
her if necessary.
As per the Rebbes request,
R Refael phoned the Rebbetzin
and even visited her at the hotel
a few times. In compliance with
her request, after the passing
of the Rebbetzin, R Refael told
Kfar Chabad magazine about
two short conversations with the
Rebbetzin:
One of the main topics she
spoke about was her interest
in the lives of Anash in Paris
at that time. Remember, it was
a difficult situation. Most of
Anash who had left Russia lived
in poverty in Paris. For example,
there was a large group who lived
in a hotel that was leased by the
Joint. About thirty families lived
in thirty-six rooms, some of them
with many children. They shared
kitchen facilities. The Rebbetzin
was very concerned about the
situation and wanted to hear
all the details. Her concern was
apparent in her tone and the type
of questions she asked, like that
of a mother for her children. In
addition to her inquiries, she
visited the place secretly without
anyone knowing about it, at
night, so she could personally see

1013_bm_eng.indd 18
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how the refugees were living.

From what she said it was
apparent that along with her
concern she was very wise. Every
question was worded carefully
and precisely. With that same
cleverness she also avoided
whatever she did not want to talk
about.
As I said, this was a central
component of the conversation,
however, the even greater
impression, the impression that
demonstrated that this was an
extraordinary personality with
extraordinary soul powers was
formed by something else she
said, i.e., the part where she
mentioned, as though in passing,
life as it was back in Lubavitch
proper. It is hard to describe with
what yearning she spoke about
her grandfathers home, about
the yeshiva, the bachurim, the
ovdim, and the atmosphere of
the original Lubavitch. The tone
of her speech on this subject
was something extraordinary
and sounded like it came from
one of the elder Chassidim who
had himself absorbed Torah and
avoda in that same wondrous
atmosphere.
That was how it was with
Lubavitch in general and in a
most extraordinary way when she
spoke directly about her father,
the Rebbe Rayatz. When, for
example, she said that in America
there were also Yeshivos Tomchei
Tmimim, she used the following
expression: A revolution like that
could have been accomplished
only by a giant like my father.
About
her
illustrious
husband,
the
Rebbe,
she
refrained from speaking. She did
this the way she ran the entire
conversation, with enormous
wisdom and great delicateness.
And still, one time she uttered a
few very significant words.
It had to do with the fact
A letter of thanks from the Rebbe for his helping the Rebbetzin
Since the Rebbe appointed you as balabus over

the country, please issue a psak that they need
to immediately approve his leaving the country.
that in those few days she had a

little free time in which she could
relax and do as she wished: I sit
here and look out the window
and I have a lot of free time. If
my husband had free time like
this, he would already prepare
a siyum on the tractate Bava
Basra. She added that Pesach
was approaching and despite
his tremendous workload he
managed to find time to prepare
a siyum for Erev Pesach.
The Rebbetzin considered R
Refael a man who could keep a
confidence, who could be relied
upon. Before her return trip she
had to send a suitcase separately,
and since she wanted to preserve

the secrecy of the matter she
asked R Refael to send the
suitcase under R Berel Juniks
name, the person in charge of
household matters at the Rebbes
house. In R Juniks diary it
says that the Rebbe told him:
Wilschansky sent the suitcase in
your name so that they would not
know its for me.
During the visit, the Rebbetzin
gave R Refael a dollar and said
she received it in New York
as shlichus mitzvah money. R
Refael asked whether the dollar
was from the Rebbe, in which
case he would exchange it for
Issue 1013
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3/15/2016 10:35:34 AM
Obituary
another, and she smiled broadly
and said he could exchange it.
Two years later, in Tishrei
5716, R Refael went to the
Rebbe and took his son, Shneur
Zalman. In a letter from the
Rebbe from 10 Cheshvan, the
Rebbe writes to R Refaels
father, R Betzalel, I enjoyed
meeting your son R Refael and
your grandson who visited here
during Sukkos, as you know.
When the Rebbetzin heard
that R Refael had come to New
York, she asked him to visit her
with his son. At the end of the
visit, R Refael said: May the
Rebbe be healthy and derive
nachas from us. The Rebbetzin
responded with: Our nachas
is when we hear that you have
nachas!
THE REBBE ASKED FOR

A RECORDING OF THE
FARBRENGEN
As secretary of the Lishka,
R Refael wrote detailed reports
to the Rebbe about the activities
of Anash in Paris. For example,
I found in the Igros Kodesh a
letter that the Rebbe wrote on
14 Shvat 5716 to a rav in Paris,
Rabbi Yehuda Leibush Stern: I
was pleased to be informed by
R Refael Wilschansky as
to the content of the words of
inspiration that his honor spoke
at the farbrengen on the yom
hilula.
The Rebbe also sent a letter
to R Refael in which he thanks
him for writing in relative
detail about the yom hilula and
a synopsis of the speeches. He
asked him to send the newspaper
reports about the work of
Chabad.
In that same letter the Rebbe
wrote: Surely you know that
there are recording machines
now and I think that when you
were here you saw them. Anash

have lately been recording
the farbrengens (apparently
referring to public farbrengens
Ed.) and sending one copy
here and of course leaving
a copy by them to use it on
various occasions to rejuvenate
the inspiration that was had
at the farbrengen. You should
inquire as to whether it is
possible to find a machine like
that in Paris and what the cost
would be.
BALABUS OVER TUNISIA

On Sukkos 5731, there was
a meeting of UN representatives.
Over yom tov the Rebbe said that
when the nations gather, Jews
also need to gather and add to
matters of Torah and mitzvos in
order to prevent the nations of
the world from making harmful
resolutions against the Jews.
On Simchas Torah, during the
fourth hakafa, the Rebbe made
his own United Nations in which
he assigned a representative for
every country to be the balabus
(one in charge) of that country,
according to Torah. R Refael
was appointed by the Rebbe as
balabus over Tunisia, because as
a secretary for the Lishka he was
connected to the work of Chabad
there.
After Simchas Torah, R Y.
Y. Pinson, son of the shliach
in Tunisia, R Nissan Pinson,
told R Refael that every time
his father asked permission to
leave Tunisia to visit the Rebbe,
the government there placed
all kinds of obstacles in the way
of his getting the necessary
travel permits. Since the Rebbe
appointed you as balabus over
the country, please issue a psak
that they need to immediately
approve his leaving the country.
R Refael at first tried to
modestly demur but he ended
up acceding to the request and

paskened as the balabus of the
country. Indeed, R Nissan
Pinson received his travel permit
without problems.
TALKS AND TALES

IN FRENCH
One of the big projects of the
publishing division of the Lishka
was the publishing of Talks and
Tales in French (Conversation
avec les Jeunes). Since R Refael
wanted the magazine to be
written in good French, and
because he wanted to keep on
top of the translations to make
sure they were accurate, he began
studying literary French which is
quite difficult. R Refael was good
at languages (in his youth he was
already fluent in four languages:
Hebrew, Yiddish, Russian, and
Georgian) and within a short
time he had acquired a command
of the French language that
enabled him to keep tabs on the
translations and ascertain that
they were faithful to the original.
While the original Talks and
Tales were meant for children and
young people, he aimed higher
and the French edition was on
a level that was suitable only
for older youth and even older.
French
intellectuals
enjoyed
reading the monthly publication
and over the years there were
many people who began taking
an interest in Judaism thanks
to reading this fine French
publication.
To ensure that every issue was
on the highest level, R Refael
spent hours choosing material
to translate. When Di Yiddishe
Heim began to be published in
New York, he would take articles
from there. When the Vaad
LHafatzos Sichos later began
publishing a weekly thought
from the Rebbes sichos, he was
pleased with the explanations that

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were written on a high level and

he sent them to be translated into
French.
He was limited to Jewish
material written in English
because he was unable to find
translators good enough to
translate material from Hebrew
into French. One time, a
translator told him he could
translate from Hebrew into
French, but when he came
across the term kal vchomer
in a quote from the Mishna, he
mistranslated the piece. Another
translator, coming across the
Yiddish saying, small as tal
umatar in a small siddur, which
means it is so tiny like those
letters in a small siddur, did not
know what they meant and he
mistranslated it.
TRANSLATING TANYA
INTO FRENCH
In
5728,
the
Shaar
HaYichud VHaEmuna and
Igeres HaTshuva from the
Tanya were published in French
translation. Like everything that
was published by the Lishka,
this project was also R Refaels
responsibility. He hired a
professional, first-rate translator
who could translate into French
on a very high academic level.
Although he gave him a Tanya
which was already translated into
English, he sat with the translator
and actually learned each chapter
with him to ensure that the
translation would be correct and
accurate. His sons attest that
over the length of the project he
invested thousands of hours of
work into this translation.
Often, after learning a chapter
with the translator, when he got
the translation into French he
saw that the translator hadnt
quite understood it fully. Since R
Refael wasnt proficient enough
R Refael at the chuppa

of one of his descendants
in academic French to correct

the translation himself, he would
write an explanation in French to
the best of his ability and send it
to the translator. The translator
would try again to convey the
material clearly and fluently and
would send it back to be checked,
and the cycle would start again.
Naturally, at this rate, a lot
of time passed since he had
begun working on the Tanya
and the translation was still not
ready to be published. When
R Binyamin Gorodetzky had
yechidus with the Rebbe, the
Rebbe asked him to find out why
the printing was delayed. When

R Refael heard about this, he
wrote to the Rebbe that it was
delayed because he could not
fully rely on the translation into
English and translate it directly
from there because there were
some inaccuracies. So he had no
choice but to learn each chapter
thoroughly with the translator
and it took a lot of time. In a long
letter he gave some examples
of inaccuracies in the English
translation.
When R Gorodetzky went
into the Rebbe with R Refaels
letter, the Rebbe responded that
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Obituary
he was aware that the English
translation was far from perfect
but it was impossible to delay for
so long, and it was necessary to
progress at greater speed even at
the expense of a few inaccuracies.
In 5735, the first volume of
Tanya was published in French.
When R Refael sent the Rebbe
the first thirty chapters for
approval, the Rebbe instructed
him to send them to the publisher
immediately and referred once
again to his response to the letter
written years earlier not to delay
due to the desire to be extremely
exacting.
JOYOUS DESPITE
HARDSHIPS
R Refaels personal life
wasnt easy. A few years after
he married Zlata, daughter
of the Chassid, R Alexander
Sender Menkin, on 13 Adar
5714 she passed away, leaving
three young orphans. With
superhuman strength, R Refael
was able to balance his devotion
to his work at the Lishka and
his devotion to his children. He
was greatly helped by his in-laws
who, despite having suffered the
loss of two children, a son (Leib
Henech) and a daughter, within a
few years, devoted themselves to
their orphaned grandchildren.
Despite his difficulties in life,
R Refael was a happy person
who brought joy to others.
The children of Anash in Paris
remember him as the candy man
who always gave them a genuine
smile and a candy.
To the adults he was the
natural person to turn to for
advice. People went to his office
at the Lishka to pour out their
hearts to him, knowing that he
would welcome them graciously
and listen to their problems and
they would leave having been
helped. Although he was one of

the younger ones in the Chabad
community, everyone respected
him. They all admired his good
heart and wisdom and knew
that if they wanted to consult
with someone intelligent, about
personal matters too, that he was
the one.
His parents, Betzalel and
Chaya, lived in distant Australia
and since he was immersed in
work at the Lishka he could not
travel to visit them for many
years. In 5732, when his son
Yosef Yitzchok was on shlichus in
Melbourne, his mother expressed
her desire that he visit them.
When he had yechidus he asked
the Rebbe whether he should
leave his work at the Lishka
and visit his parents. The Rebbe
replied: What should I tell you
not to fulfill a mitzva in the ten
commandments?
So R Refael ordered a ticket
and before he went the Rebbe
gave him a special letter to give
to the askanim in Australia about
chinuch.
CONTINUATION OF HIS
WORK IN NEW YORK
He married Chava Friedman
at the end of 5732. She had
three children (Dena, now
married to Yechiel Lebovic of
Crown Heights; Chana, now
married YY Ceitlin, and Avrohom
Simcha, shliach in Coral Springs,
Florida). They moved to New
York.
Someone remained at the
Lishka in Paris to take care of the
office work there but the actual
running of the office continued to
be overseen by R Refael in New
York. From New York he would
edit the various publications that
the Lishka put out. When the
first computers were brought into
Empire Press, he would go there
after work hours and sit for hours

typing the material for Talks and
Tales in French. Then he would
send the disc to France where the
translators turned it into literary
French. Then they sent it back to
him for final editing. He would
lay it out, print it, and then send
the completed product to be
distributed in France.
R Reuven Matusof, who was
sent by the Rebbe to the Lishka in
5742, said that when he arrived,
R Binyamin Gorodetzky pointed
at the telephone and said: Call
New York to R Wilschansky. He
is responsible for your work and
he will guide you in exactly what
you have to do. Indeed, he was
regularly in touch with R Refael.
R Refael was one of the
eminent askanim in Crown
Heights. He was appointed as a
member of the hanhala of Kupas
Rabbeinu and was a member
of the hanhala ruchni of Ohr
Menachem.
In recent months he became
sick and he was hospitalized for
long periods. Despite his difficult
medical condition he retained
his dignity and the doctors and
nurses who treated him were
amazed by his rare sensitivity to
others. For example, when they
visited his room one of the nurses
asked him to drink, and he said:
How can we drink without cups?
When she showed him a plastic
cup she brought for him, he
said: But there arent cups for
everyone!
R Refael passed away on
3 Shvat 5776 and is survived
by R Shneur Zalman rosh
yeshiva of Tomchei Tmimim in
Morristown; R Yosef Yitzchok
rosh yeshiva of the Chabad
yeshivos in Tzfas and Haifa;
R Chaim Eliyahu Crown
Heights, and Devorah Reicher of
Melbourne.

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CHABAD HISTORY
ADDING SECULAR
STUDIES IN
MOROCCO
The lack of secular studies in the Chabad schools
in Morocco was a thorny issue between the JDC
and Chabad since the beginning * On Chabad:
They work honestly, cleanly, devotedly and
sincerely * Rabbi Gorodetsky: It would be
impossible at this stage to persuade the Rebbe
to change his views on secular studies * For
Chabad this is a matter of fundamental principle
dictated by the Rebbe, and their overseas
representatives, whether it be Rabbi Gorodetzki
or anyone else, are bound by it * Part Eight
he lack of secular
studies in the Chabad
schools in Morocco was
a thorny issue between
the American Joint Distribution
Committee (JDC) and Rabbi
Binyomin Eliyahu Gorodetsky,
the Rebbes Shliach to Europe and
North Africa.
In this installment we find
the JDC trying to find someone
to convince the Rebbe; Rabbi Gorodetskys semi approval
of secular studies in the girls
schools, and the argument about
the inspections.
These fascinating documents
are part of the JDC Archives
(which were digitized and uploaded online, thanks to a grant
from Dr. Georgette Bennett and

Dr. Leonard Polonsky CBE).
JDC: CHABAD WORKS

HONESTLY, CLEANLY,
DEVOTEDLY AND
SINCERELY
On February 8, 1955 (Shvat
16, 5715), Mr. Stanley Abramovitch (JDC Paris) writes to Mrs.
Henrietta K. Buchman (JDC
New York) about the situation in
Morocco with the various organizations, detailing the faults with
the Ozar HaTorah organization, and then writing about the
Chabad schools:
The Lubavitcher present a different problem. They
work honestly, cleanly, devotedly and sincerely. Our only

problem with them is how to
control effectively the wise
and elusive methods of Rabbi
Gorodetzky and his people
The question of secular
education in satellite schools
is not an easy one. You will
see, however, that none of us
here are allowing the matter
to sleep. Just as the question
of Jewish education in kindergartens must be given time,
so this question too demands
time to allow the various people concerned to work out
improvements and institute
changes
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Chabad history
JDC: CAN SOMEONE

CONVINCE THE REBBE?
Over a year later, on March
21, 1956 (Nissan 9, 5716), Mr.
Abramovitch wrote a letter to
Mrs. Buchman discussing the issue of secular studies once again:
We have a problem with
Lubavitcher Boys Schools in
Morocco. You probably know
from past reports that the
Lubavitcher are opposed to
giving any secular education
in their schools to boys. We
have had frequent discussions
with them about the need to
teach some French so that the
boys can sign their names,
can read and know elementary arithmetic. It seems that
the Rabbi is opposed to such
education.
I wondered whether it
wouldnt be possible to exert
some influence, through the
lay leaders of the Lubavitcher.
The photostatic copies of resolutions of various Lubavitcher groups that we occasionally receive, made Mr. Katzki
and myself think that these
people would realize the importance of teaching how to
read and write to the boys in
the Lubavitcher schools. We
cannot interfere in their educational program. We have
tried to persuade them, so far
without much success. Do
you think that it is possible to
do something through the lay
members of the Lubavitcher
Committee? It would be of
enormous value to the hundreds of boys in these schools
if they were taught how to
read and write.
IMPOSSIBLE TO
PERSUADE THE REBBE
A few weeks later, on April
11, 1956 (Nissan 30, 5716),
Mrs. Buchman responded to Mr.

Abramovitch describing a meeting with Rabbi Gorodetski, and
his opinion regarding secular
studies in the Chabad schools in
Morocco:
I had a long talk with Rabbi Gorodetzki the other day
in regard to your letter #91
of March 21st. As you know,
Rabbi Gorodetzki is himself
not averse to the inclusion of
some secular education for
the boys schools in Morocco.
It is Rabbi Schneerson who
is unalterably opposed, and
Rabbi Gorodetzki assures me
that it would be impossible
at this stage to persuade him
to change his views. My only
hope is that with the addition of one of the Lubavitcher
leaders to membership on our
Cultural Committee, perhaps
some progress can be made in
the future.
I must point out to you,
however, that according to
Rabbi Gorodetzki, secular
subjects arithmetic, some
geography and history are
taught in the boys schools,
but of course in Hebrew and
Yiddish. Rabbi Gorodetzki
tells me, too, that in addition
to reading and writing Yiddish
and Hebrew, most of the boys
know sufficient French to sign
their names. Moreover, if a
secular language were to be
introduced, it should be Arabic rather than French, since
these boys will hopefully be
moving on to Israel, in which
event French would not be of
practical use to them.
Rabbi Gorodetzki explained that in the girls
schools, French is taught.
He confided that this was a
responsibility which he took
upon himself without consulting the Rebbe in advance, and
incurred considerable displeasure from the Rebbe. His decision to introduce French in
the girls schools was based
on practical considerations,
among them the fact that it
was not necessary to devote
as much time to Torah subjects for girls, and the knowledge that French gave them
useful equipment for employment possibilities, etc.
JDC: WE ARE
NOT GETTING INVOLVED
Almost a year has passed, and
on January 29, 1957 (Shvat 27,
5717) Mr. Abramovitch wrote a
letter to Mrs. Buchman discussing the refusal of Rabbi Gorodetsky to allow the JDC Inspection of the Chabad schools in
Morocco during school hours. In
this letter he mentions in passing
the secular studies issue, and the
JDC attitude towards it:
The crux of the discussion
with Rabbi Gorodetzki will be
inspection of the classes as
well as of the physical installations. We have no wish to get
involved in the subject matter
they choose for teaching, although we do have our opinion on their decision not to allow a Jewish boy to learn how
to sign his name in French.
We have never questioned
the content of their teaching. Nevertheless, we cannot
agree to Rabbi Goredetzkis
decision that JDC representatives cannot visit Lubavitcher
institutions and their classes
to obtain information that
we consider essential for our
work.
THE SHLUCHIM ARE BOUND

BY THE REBBES DIRECTIVES
A few weeks later, on February 13, 1957 (Adar Rishon 12,

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5717) Mr. Abramovitch wrote

another letter to Mrs. Buchman
revisiting the issue of the inspections and discussing also the issue of secular studies, based on a
conversation he had with Rabbi
Gorodetsky on these matters:
Rabbi Gorodetzki tells
me that he has at no time
objected to visits by JDC representatives to the Lubavitcher institutions, whether in
Casablanca or elsewhere in
Morocco. He fully recognizes the right, and indeed
the responsibility of the JDC
to check on questions relating to budgetary income and
expenditures, as well as to
inspect the physical accommodations and equipment of
the schools, their sanitation,
adequacy of kitchen and dining facilities, classroom arrangements, number of students, etc. Moreover, he says
that he has no objection to
classroom visits during periods when the students are in
attendance, provided they are
not intended to interfere with
the content or character of
instruction, which he regards
as entirely the responsibility of the Lubavitcher leadership. Any attempt on the part
of the JDC representative to
involve himself in the content
or method of instruction is,
he feels, interference with the
subject matter
The Lubavitcher policy
of not including foreign languages, such as French or
Arabic, is a matter of fundamental principle dictated by
the Rebbe, and their overseas representatives, whether
it be Rabbi Gorodetzki or
anyone else, are bound by
it. Permission for the exception to include French in the
Beth Rivka of the Lubavitcher

was achieved after prolonged
struggle, as you must know.
There is, of course, no
question about their Inclusion
of secular education, both in
the curriculum of the boys
schools as well as in the girls.
I understand that geography,
arithmetic, and history are
taught in all the schools. According to our records here,
the Lubavitcher were among
the first to have asked for
support for trade education
in their yeshivoth, not only
in France, but also in Israel.
I assume they are doing the
same in Morocco, though
weve received virtually no
reports since 1955 from our

own representatives in regard
to the work of the Lubavitcher
institutions in North Africa.
In the next installment we will
present the Non-Partisan Committee for the Spiritual Survival
of Eastern European Jewry, an
organization founded in 1948 by
the Chabad leaders in the USA
under the guidance of the Frierdiker Rebbe, with a chapter in
Canada, which was in contact
with the JDC and helped fundraise for the Chabad activities of
Rabbi Gorodetsky.
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STORY
EVEN THE WAGON

DRIVER KNEW
By Menachem Ziegelboim
The Chassid R Yehuda

(Yudel) Chein was known to
be extraordinarily hospitable.
Although he lived in Nevel, a
town full of Chassidim and
men great in Torah, Chassidus
and Ahavas Yisroel, R Yudel
surpassed them all.
Although R Yudels home
excelled in the midda of
Chassidus too, as was fitting
for a son, grandson, and greatgrandson of the illustrious Chein
family, still, the outstanding trait
that characterized the family was
hospitality. This trait entailed
sometimes hosting unfortunate
people, those down on their luck,
often covered with lice and boils,
or those who were being pursued
by the NKVD. There were always
guests who filled the house. It
is important to note that at that
time, someone who hosted a
person in his home who did not
have a permit from the police for
being there, even if he had done
nothing criminal, was sentenced
to five years in jail.
One day, R Yudel found out
that the government had drafted
two Jewish young men. After
giving a large bribe, he called
upon his many connections and
was able to have them released
from the army. As soon as they
were freed, they headed for the
Chein house. R Yudel welcomed
them, fed them, and then told

them to go back to their learning.
One of the bachurim was Dovid
Solomon. R Yudel said to him,
Dovid, now you have a room
and whatever you need. Just sit
and learn.
The two bachurim lived
with the family for three years,
learning and davening, and they
received room and board at the
familys expense.
During World War II, the
Chein family packed their few
belongings and fled to distant
Asia, to Kokand near Tashkent,
where they lived in temporary
quarters due to fear of the Nazi
onslaught. One day, the family
received a telegram announcing
the
release
of
Yehoshua
Katzenelenbogen from a prison
camp after being there for a
number of years. They found out
that he had arrived in Kokand
and was wandering in the streets
because he had no place to stay
due to the danger.
R Yudel immediately left his
house and began walking around
in the hopes that he would find
Yehoshua who was a precious
Tamim whom the NKVD had
treated cruelly. He finally found
him on a bench in a public park
with torn, worn-out clothes
crawling with lice.
R Yudel took him home

and began caring for him. His
condition was so bad that they
had to scrub him for three days
until his body stopped swarming
with lice.
***
This outstanding trait of
hospitality was something he
inherited from his father, the
Chassid, R Meir Simcha Chein,
also from Nevel.
The following story took place
in 5691/1931, a year before R
Meir Simcha passed away:
At that time, there lived a
Jew in Nevel who knew that the
NKVD was after him. He knew
that it was a matter of time before
they would lay their hands on him
and take him away. He managed
to escape by the skin of his teeth
and the only place he could get to
at that hour was the home of R
Meir Simcha. He wanted to hide
in his house until the coast was
clear.
R Meir Simcha was moser
nefesh for the sake of others and
despite the enormous danger in
hosting and hiding this man, he
hid him in the attic.
The NKVD realized the man
had escaped and they figured
out that one of the people who
could be hiding him was R Meir
Simcha. A number of agents

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went to his house and began

questioning
him
about
whether he met that Chassid.
R Meir Simcha, of course,
said no, and the evil ones
went on their way, sure that
their prey would yet fall into
their hands. R Meir Simcha
was still nervous about the
Chassid he had hidden. He
knew that the agents could
return with reinforcements
and turn his house over until
they found the escaped
criminal. He decided to
leave Nevel (now in Ukraine)
and go and hide in the home
of his son, R Yudel, who lived
at the time with his family
in Staraya-Russa, in Russia
proper, until the danger
would pass.
Before he left, R Meir
Simcha sent a telegram to his
son letting him know he was
coming and asking him to meet
him at the train station. R Meir
Simcha knew that unlike many
cities, where the train station was
near the city, in Staraya-Russa
the station was located on the
outskirts of the city.
For various reasons, the
telegram did not arrive. When
R Meir Simcha arrived after a
long trip, nobody was there to
greet him. He was sure his son
would come and he paced the
train station calling out, Yudel,
Yudel now and then. But nobody
responded.
In the meantime, one of the
wagon drivers went over to him.
There were many wagon drivers
who hung around the station
hoping to take people to their
destination. The man whispered
to him while winking, Old man,
come with me, I know where you
need to go.
R Meir Simcha shrugged.
How did the wagon driver know
where he needed to go? But the
R Yosef Yehuda Chein

with R Yisroel Noach Blinitzky
man had spoken to him in a way

that earned his trust and he got
into the wagon. A while later the
wagon driver deposited him at
his sons house.
It was evening and the
children had sat down to eat.
Mrs. Chein was not at home and
R Yudel was busy with work,
a small candy making business
that he had not far away, work
that needed to be done secretly
because he refused to work at
an official job that entailed
Shabbos desecration.
The door suddenly opened
and there was R Meir Simcha.
The one who identified him first
was his grandson, Dovidke (later
of Kfar Chabad). Until that day,
he had only seen his grandfather
twice at his upsheren and at the
wedding of his young aunt which
took place in Nevel.
Where is your father? asked
R Meir Simcha.
At work, said the boy who
was immediately dispatched to
call his father home. Dovid

was thrilled and he ran
to his fathers workplace.
He
shouted
excitedly,
Grandfather came!
R Yudel was most
surprised
by
this
announcement. He had not
expected such an honored
guest on a wintry, snowy
day like this. His father
had come! He looked at his
son for a long moment and
then sprang up, grabbed his
coat and ran outside in the
freezing weather while still
holding his coat.
R Yudel swiftly arrived
home where he welcomed his
father royally and with great
joy. His father though, looked
grave.
You didnt have time
to meet me at the train station?
And instead of coming you sent
a goy? he asked in an annoyed
tone.
The astonished R Yudel
stammered and then said he had
no idea his father was coming.
But I sent you a telegram!
R Yudel assured him that he
had not received a telegram.
Then how did the goy at the
train station know where to bring
me?
R Yudel now understood
everything. He said, Father, the
wagon drivers of Staraya-Russa
know that when a new Jew comes
to town, they need to bring him
to my house. They do that in
exchange for money that I pay
them. So when that wagon driver
saw a Jew alone at the station, he
brought you straight to me.
R
Meir
Simcha
was
astounded. He was aware that his
son was known as an outstanding
host, but to this extent he had not
imagined. This incident left a
powerful impression on him.
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PROFILE
THE PUSH FOR

A FULL DAY YESHIVA
From the life of R Yehoshua Shneur Zalman Serebryanski ah
Prepared for publication by Avrohom Rainitz
n his letters to the Rebbe

over the years, R Zalman
expressed his pain about not
being successful in dealing
with the general administration of
the school, due to the necessity of
having to attend to the small details
such as secretarial matters, and
even being a teacher of one of the
classes for a few years. R Zalman
knew that in order to advance the
yeshiva, he had to delegate the
work of teaching and secretarial
jobs and focus on administration,
but he had a hard time doing so.
First, since he did not have the
right person to take his place
and second, because he did not
have the funds for two additional
salaries.
It was only at the beginning
of 5717 that the members of the
yeshivas administration realized
that they had to designate a
salary for another teacher and a
secretary, in order to enable R
Zalman to focus exclusively on
administrative matters.
At the same time, one of the
first students of the yeshiva, R
Yaakov Eliezer Herzog, returned
to Melbourne after learning for
several years in yeshivos in Eretz
Yisroel and marrying there. R
Zalman met with him and offered
him a job as a teacher in the
school.
In a letter from Rosh

Chodesh Kislev 5717, R Zalman
reported to the Rebbe that R
Herzog accepted the offer,
and he praised his devotion to
the students: I must mention
Yaakov Eliezer Herzog, who has
devoted himself to teaching his
students with all his being. He
does not look at the clock, and he
also arranged an additional class
of older bachurim who previously
learned in the yeshiva and are in
business now, to learn with them
for an hour in the morning from
5:30 to 6:30 and two hours every
evening. May Hashem help him
in everything he needs and he
should merit to see good fruit
from his labors in his classes in
the school and with the adults,
and in all his involvements in the
vineyard of Chabad.
R Zalman gave R Herzog his
class, and handed off the daily
shiur which he gave to talmidim
who came in the afternoon to one
of Anash. That left R Zalman
with teaching only three quarters
of an hour every morning and
two and a half hours on Fridays.
He gave over the secretarial
work to a secretary who began
working after Tishrei 5717. At
first, he had to train her in every
detail but within a few weeks she
was able to manage on her own
and R Zalman was free to fully

devote himself to running the
school.
In his letter to the Rebbe
he described one aspect of
administration that he was
unable to devote himself to until
then, due to lack of time, which
was encouraging the teachers to
seriously study the profession
of teaching. We have no good
and expert teachers. At least
those who have fully dedicated
themselves to the matter seek
advice and study teaching books
on their own; and still, even they
need supervision and all the more
so those who slack off surely
need constant supervision.
WHO IS TRYING TO
SABOTAGE THE OPENING
OF THE YESHIVA?
Further in his letter of Rosh
Chodesh Kislev, R Zalman
brought up another important
point. In recent years he had
invested most of his time into
founding an all-day school along
with a program of limudei kodesh
for the afternoon. What was
lacking was a real yeshiva where
only limudei kodesh are learned
all day.
R Zalman analyzed the

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Australian reality which was cold

toward matters of kdusha and
concluded that in order to open
a yeshiva, one of two things was
needed. Either the parents and
students had to be inspired to
want to learn limudei kodesh
all day, or he had to get such
a terrific staff that they would
attract students.
To illustrate this, R Zalman
wrote to the Rebbe about R
Moshe Kantor who was a friend
of the yeshiva and who sent his
children to the school. When his
son celebrated his bar mitzva and
was about to graduate, R Zalman
asked him to let his son stay on
and learn in yeshiva. R Moshe
said his son would be alone,
without friends, and there was no
special teacher to count on, and
therefore his answer was no.
Around this time there was
a good basis to start a yeshiva
like this since some bachurim
who attended university began
going to the yeshiva to learn on
Fridays and Sundays, and during
the summer (the months after
Tishrei) when the university was
closed, they attended yeshiva
every day.
R Zalman began talking to
some of the bachurim about the
possibility of opening an all-day
yeshiva for limudei kodesh. One
of them, a yerei Shamayim and
a big masmid, even decided to
drop out of university to learn
in yeshiva. But in R Zalmans
conversations with him the
bachur hinted that he planned
on going to Sydney to learn with
Rabbi Gedalya Hertz because he
heard he was a big lamdan.
After R Zalman had a number
of conversations with this young
man, in the attempt to convince
him to remain in Melbourne
and be part of the nucleus that
founded the yeshiva, he found
out that someone was trying to
It was a bachur from Melbourne who after six

years of learning in the Litvishe Telz yeshiva
had absorbed hostility for Chabad and he was actively
involved in fighting the founding of a Chabad yeshiva.
sabotage his efforts to open a

Chabad yeshiva in Melbourne.
It was a bachur from Melbourne
who after six years of learning
in the Litvishe Telz yeshiva had
absorbed hostility for Chabad
and he was actively involved
in fighting the founding of a
Chabad yeshiva.
This Litvishe bachur spoke
at length to those students who
R Zalman wanted to recruit
for his yeshiva and convinced
them that when they decided
to leave university for yeshiva,
they should go to a real yeshiva
where the rosh yeshiva and staff
were genuine Torah geniuses.
He had previously succeeded
in convincing one talmid to go
and learn in Telz in the United
States, but when he saw that
these students were unwilling to
go that far to the US he began
convincing them to go to Sydney.
It is hard to know exactly
what motivated this bachur,
but R Zalmans feeling was
that he was trying with all his
might to prevent the opening
of a new Chabad mosad. When
the previous summer there were
five students who came for a full
day of learning in yeshiva and it
seemed as though a real yeshiva
would finally open, this bachur
redoubled his efforts to convince
the students to go to Sydney.
R Zalman wrote to the Rebbe
about this and said that if the
students went to Sydney, that
Litvishe bachur would use that to
publicize that the real yeshiva was
in Sydney and the proof was that
even those bachurim who learned
in a Chabad mosad in Melbourne
during the summer, realized that

if they want to learn seriously
they had to go to Sydney.
This wasnt a far-fetched
concern. R Zalman had already
heard comments like that from
one of the big askanim in
Melbourne, who in the early
years had helped tremendously
in developing the Chabad mosad,
and lately had stopped coming
to meetings and taking part in
expanding the mosdos. He told
R Zalman that he was no longer
interested in working on behalf
of a place that was just a school.
If this was a real yeshiva, like
there used to be in Shepparton,
I would help, but now, Im not
interested.
POINT OF LIGHT
One point of light in R
Zalmans letter was his report
about R Dovid Perlov (son-inlaw of R Betzalel Wilschansky)
having suggested bringing his
father, R Chaim Mordechai
(known as Mordechai Charsoner
for his birthplace, Charson)
Perlov, to Australia. He was
known as a baal nigleh and was
a well-known rav and repository
of Chassidic lore. R Zalman did
not know him personally and
so he did not know whether he
would be suitable for a job in the
yeshiva.
R Perlov eventually arrived
in Australia in 5719 and was
appointed rav of the Chabad
community.
His
Chassidic
stature contributed a lot toward
the Chassidishe atmosphere in
the yeshiva and the community.
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CHINUCH
HOW TO TEACH
CHASSIDUS TO THE
GENERAL PUBLIC
How to respond to questions asked during a shiur.
* For which questions do you need to prepare
and what do you do when you dont know the
answer? * What sort of learning hastens the Geula?
* Principles, advice and examples to promote
Mivtza Hakhel when giving shiurim in Chassidus
to the outside. * Fifth article in a series.
By Meir Arad
uring a shiur, the

audience often asks
questions.
The
questions may be on
the topic or even on unrelated
topics. Its important to know how
to handle questions properly.
First, the questions people
ask tell us what interests them
and they direct us to talk about
subjects they want to hear about.
At the same time, giving a
shiur needs to be with thought
and purpose, not just a way
of supplying answers to their
questions (you can have an Ask
the Rabbi session for that). A
shiur is for you to teach them
important things. There are
topics that the Rebbe chose to
speak about in many sichos, to
the Chassidim and the broader
Jewish public, and there are
subjects that hardly ever come up
in sichos but are addressed many

times in letters that were written
in response to peoples questions.
When questions are asked,
even though we did not initiate
the topic, they should be
answered. How should they be
answered in the middle of a shiur
without getting sidetracked?
The first rule is, even though
someone asks something or
makes a comment that seems
superfluous
or
unrelated
make sure not to respond
disparagingly. Dont say thats
obvious and dont highlight the
lack of basic knowledge exhibited
by the question.
The Rebbe Rayatz writes in
one of his letters that even an
unthinking and foolish question
needs to receive a serious
response, which raises the
questioner up and places him in
an elevated state relative to his

position, which is the beginning
of the cure for his obtuseness.
In contrast to that, if you make
a snide remark in response, or
dont take it seriously, the person
might stop asking questions
altogether and remain ignorant.
In the same letter, the Rebbe
Rayatz tells a story that brings
out this idea:
One time, when R Avrohom
Dovber and other young men
his age were sitting before their
teacher, R Yitzchok Isaac of
Homil, a wagon driver walked in
holding a whip. He said, Rebbi,
may I take a grusha-divorcee?
(The wagon driver was a Kohen
and he learned that a Kohen is
forbidden from taking a divorcee.
The Torah prohibition actually
refers to marriage, but the wagon
driver thought the prohibition

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might refer to giving her a ride.)

R Yitzchok Isaac responded
in all seriousness. Which
direction are you going in?
(Homil is a central town
surrounded by several other
towns, large and small, and
wagon drivers had rules about
not trespassing on competing
routes, with wagon drivers
who went to one city not being
allowed to go to another city, and
they would bequeath this right to
their children.)
The wagon driver said he was
going to Yalapoli, about thirty
miles from Homil. R Yitzchok
Isaac told one of the young men
to bring him a Shulchan Aruch,
Even HaEzer and the Tur, both
bound in old, wooden bindings,
and he perused them.
He then asked the wagon
driver whether he had an assistant
and the wagon driver said yes,
he had an assistant who always
traveled with him. R Yitzchok
Isaac continued to look into the
sfarim and then he said to the
wagon driver with the utmost
gravity, To travel to Yalapoli
or from there, you may take a
grusha in a wagon. (The Rebbe
Rayatz ends the story with: There
is much to learn from this story,
as it says, Give to a wise man
and he will become wiser.)
Thus we see that even foolish
questions asked out of ignorance
need to be treated with due
respect.
Sometimes the tone of the
question or the way it is said can
be seen by the one giving the
shiur and the other participants
as arguing about what was said
and an unwillingness to accept
it. The one giving the shiur can
feel attacked by the question
and feel the need to defend
his position. The one asking the
question senses this in the tone
and way the question is addressed
for there is a certain tension and

lack of patience, and sometimes
this causes him to be more sharp
in his argumentativeness and to
stand by his question with even
greater intensity.
If you want your answer to be
accepted, dont get into power
struggles or debates. On the
contrary, validate the question
and compliment it. The one giving
the shiur should say something
like, Thats a good question you
asked, and sometimes its worth
repeating the question and even
embellishing it somewhat. When
the questioner feels that you
listened to him and treated him
respectfully, he will be open to
accepting your answer.
Even if there are too many
questions which disturb the
shiur, it is advisable to try and
ignore that and continue without
commenting about it. When
necessary, you can gently say,
We will give time for questions
at the end of the shiur, and
really give the time for it. You
can also pleasantly say, I would
just like to finish the piece we are
on, or I would like to complete
this explanation so we dont lose
everyones train of thought, and
then Ill be happy to respond to
your question. A response like
this reassures the questioner.
We can divide the questions
asked in a Chassidus shiur into
two general categories; questions
on the material being taught and
questions about customs and
laws.
Although its a shiur on
Chassidus, since the shiur
is often the audiences only
connection with religion for the
week, they see the lecturer as the
one to ask all their questions in
halacha, minhag, and any other
Jewish topic. For this reason, it
would be a good thing for those
giving a shiur in Chassidus to
be knowledgeable in practical
Halacha,
Hilchos
Shabbos,
Hilchos kashrus, etc. These
questions tend to come up time
and again and we must know
how to answer them.
Before a holiday, people
will have questions about that
holiday. It is highly recommended
that when a holiday is coming up
that you review the halachos and
those things having to do with
how the holiday comes out that
year, whether on Shabbos or not,
and be ready to answer questions
that come up time and again.
Sometimes the one giving
the shiur is embarrassed to say
he doesnt know and makes up
an answer on the spot based on
what he might remember. Dont
be ashamed to say you dont
know, take the persons phone
number, and after the shiur ask a
rav and call the person back.
In that same letter of the
Rebbe Rayatz he notes the
advantage in not responding to
questions on the spot. He writes,
to suggest to them that
whoever has a seeming difficulty
or question, should ask it, and
the answers and clarification
should be provided in the next
shiur. For the question of the
tam like that of the rasha or
chacham, it is not necessary to
respond immediately and this is
for various reasons, including
that the questioner should see
that you are interested in his
question and then he will have
greater trust in the answer.
Often, the one giving the
shiur is well versed in the topic
hes supposed to give over,
but he is lacking knowledge
in related subjects. In his
preparation, he should try to
expand his knowledge of those
subjects indirectly related to his
subject matter but which are
likely to come up in the shiur.
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Chinuch
The ultimate is when the mashpia does not want

nor seek to play the role of mashpia. On his part,
he does not want to be involved; he would prefer sitting
and learning on his own, but shlichus compels him to get
involved. It is not that his involvement is unenthusiastic;
on the contrary, after he concludes that this is what the
Rebbe demands, he will do it happily, but it comes from
a sense of obligation rather than to satisfy himself.
For example, if in the course of

giving a shiur, the topic of the
time for Krias Shma comes up,
it is not enough for him to say
that it is forbidden to miss the
time for Krias Shma. He should
expand on the subject a little in
order to enrich the knowledge
of the listeners. From when until
when can the Shma be recited?
What is the difference between
amud hashachar and zerichas
hachama?
NOT FOR SELF

ACTUALIZATION
In the maamer, VDovid
Avdi, Parshas VaYigash 5732,
the Rebbe speaks about the
topic of influence. At the end
of the maamer the Rebbe says,
The reason that Melech
HaMoshiach is called by the
name of Dovid is because the
inyan of Dovid is humility and
bittul. Although he was king,
he still referred to himself as a
poor man and pauper. The same
is true for Melech HaMoshiach,
that although he will be the
epitome of greatness, as it says,
and the spirit of G-d will rest
upon him, and he will learn
Torah with the Avos and Moshe
Rabbeinu ah, he will still be
the epitome of humility and
bittul to also learn with simple
people.
As we know, all future
revelations depend upon our

actions and service now;
obviously one of the things that
brings closer and hastens the
coming of Moshiach is learning
and spreading Torah, the
revealed part of Torah and the
inner part of Torah, to everyone,
even simple people. And it
should be in a way of humility
and bittul, i.e., that the learning
and dissemination need to be
not for the elevation that occurs
thereby in the one teaching
and disseminating (from my
students more than everyone)
but for the recipients.
With these lines, the Rebbe
establishes a very important
principle on the topic of influence
and teaching others.
Although it is a positive thing
that a person feels satisfaction
in giving shiurim, because when
a person enjoys something he
puts all his efforts into it and
does it enthusiastically, there are
some drawbacks: 1) the strong
desire to teach others can blind
him from objectively examining
whether he is actually talented
in this and whether he is actually
doing it effectively and correctly,
and 2) the nature of enthusiasm
is that it wanes with time. At first
a person is excited but as time
goes by, the fire is dampened.
Therefore,
although
the
shiurim given with zest and
enthusiasm are more successful,

this cannot be the basis for his
teaching. A person has to tap into
a much deeper and inward place
inside himself which needs to be
the motivator for influencing and
teaching others. The ultimate
is when the mashpia does not
want nor seek to play the role of
mashpia. On his part, he would
not want to be involved, he would
prefer sitting and learning on his
own, but shlichus compels him
to get involved. It is not that his
involvement is unenthusiastic; on
the contrary, after he concludes
that this is what the Rebbe
demands, and this is his shlichus,
he will do it happily, but it comes
from a sense of obligation rather
than to satisfy himself.
Even someone who has a
talent in giving shiurim needs
to execute this shlichus not to
express his talents, but with the
awareness that since the Creator
gave him the ability, his mission is
to use these abilities to influence
and direct others.
And thats what it says in that
maamer, because the default
attitude which needs to be within
the soul of the mashpia and
teacher is bittul and humility, i.e.,
the awareness that he is merely
a conduit to channel the powers
that the Creator vested within
him and his goal is not selfactualization.
In this way, he truly thinks
of the good of the audience; his
self-development is secondary to
the main goal, which is shlichus.
Even when a person thinks he
is not suited to this, if he thinks
about the importance of the
shlichus, he will discover abilities
within himself, and sometimes,
later on, he wont be able to
believe that he once thought
he was unsuited to spreading
the wellsprings of Chassidus
outward.

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TZIVOS HASHEM
HOW CAN I CURSE
MOSHIACHS MOST
PRECIOUS GIFT?
By Nechama Bar
Erev Shabbos. The home of

R Zev of Zbarizh was hustling
and bustling. The rebbetzin
rushed around in the kitchen
while the Rebbe did his physical
and spiritual preparations for
the coming of the Shabbos
Queen. Suddenly, in the midst
of the commotion, there was a
knocking at the door.
R Zev went to see who was
there. At the door stood a group
of Torah scholars. From the look
on their faces it was apparent
that whatever they had come
for could not be postponed.
Surely the Rebbe knows
that for a long time we have
been suffering from a cruel Jew
who reports his fellow Jews,
one of them began. More than
once he nearly caused a tragedy.
We cannot stand it any longer!
We decided to gather together
and pray for the death of this
wicked man, but our prayers
are not being answered. We
fear that you have something to
do with it While we pray for
his death, you arouse mercy for
him. Please, we beg you, save us
and join our prayers!
R Zev listened silently and
then said, It will be Shabbos in
a few hours. Please join me and
we will see later what can be
done about this.
They looked disappointed.

They had hoped the Rebbe
would curse the wicked man
then and there and they had
looked forward to returning
home and hearing the news
about the mans death. But
after some discussion, they
decided that if it didnt help, it
certainly couldnt do any harm
to stay, and they would get to
spend Shabbos with the tzaddik.
Friday night, the guests told

of the wicked mans deeds and
they hoped for salvation. But
the Rebbe ignored what they
said, and instead spoke fiery
divrei Torah and sang heartfelt
zmiros.
The next day, they once
again tried to bring up the
matter for which they had
come, but R Zev did the same
as the day before and did not
say a word about the matter.
On Sunday, when the men

were ready to return home,
they impatiently said to him,
Will you answer our request
and curse the evil informer? He
is wicked and cruel and has no
share in the G-d of Israel!
R Zev smiled as though he
did not hear them and asked,
It says in Thillim that when
Moshiach comes, all the gentile
kings will bring a gift to he
who is feared they will give

a gift to Moshiach. You tell me,
what kind of present can the
gentile kings give him? Silence
reigned.
The question was interesting,
but even more stimulating was,
what connection did this have
with the wicked man? The
tzaddik did not wait and said
as follows:
When Moshiach comes, the
Jewish people will be going
The
business.
their
about
wine,
g
pourin
be
innkeeper will
the shoemaker will be fixing a
shoe; each person will be busy.
Suddenly, a loud noise will be
heard, the shofar announcing
Moshiach.
Everyone will immediately
drop what they are doing (the
storekeepers, no doubt, will
forget to lock their stores) and
run to the shuls to grab another
mitzva,
another
prayer,
another chapter of Thillim
a final opportunity before they
appear before Moshiach. Who
wants to appear before him
bereft of mitzvos?
Suddenly, a large cloud will
descend from heaven and a
voice will be heard from above
which proclaims that all who
repented should board the
cloud and be carried to the
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Tzivos Hashem
HaMikdash.
Beis
A select group of
people are chosen
while the rest shout
Their
plead.
and
hearts are broken,
What about us? We
are promised that
no Jew will be left
behind in galus!
The cloud returns
and collects another
few Jews to take
them to the Beis
HaMikdash.
remaining
The
Jews will wail about
and
plight
their
will do a complete
teshuva and they
too will merit to
go up to the Beis
HaMikdash.
The nations of the
world will also hear
the mighty shofar
and will be very
frightened. They will
know that their end
is a bitter one. Their
consciences will begin
to bother them about
the afflictions and decrees they
inflicted on the Jews, but it will
be too late. They will shortly be
called before Moshiach and.
The leaders of the nations
will convene to come up with a
plan about what to do, how to
be saved and appease the king
so they are not destroyed. They
decide that one of them will
present a box of rare diamonds
describe
will
another
and
while
palace
ficent
magni
his
s
fabulou
his
praise
will
r
anothe
stable.
A wise man among them
will sigh and say, You do not
we
Everything
understand.
into
have is his. He will turn us
dust and ashes. Anyway, what
does Moshiach need silver and

gold for when all he desires is
G-ds Torah?
Then he will come up with
an ingenious idea. I know what
present he will be happy to
receive! A Jew! Moshiach loves
every Jew. Let us find a Jew
who remained behind and give
him as a present to Moshiach!
What a great idea! But
where will we find a Jew? They
are all at the Beis HaMikdash,
enjoying what Moshiach is
teaching them. Who, at this
point in time, when the Jews
are ascendant, would be left
behind? This was logically said
by one of the leaders but he did
not succeed in dampening the
enthusiasm of his fellows.
Everyone
search in their
area and in a
few hours let us
and
reconvene
then go together
to present our
precious gift to
Moshiach.
much
After
searching in fields
mountains,
and
stores and houses,
find
will
they
man
this wicked
you speak of. Yes,
that hardhearted
who
individual
fellow
hated his
Jews all his life.
Now too, when the
shofar is blown,
his heart does not
melt.
He will remain
as he was before,
as though he is
unaware of what is
happening around
him. The gentiles
will rejoice. They
will place this Jew
in the fancy carriage of one
of the leaders, decorated with
the precious jewels of another
leader, and with great rejoicing
they will bring this treasure to
Moshiach.
As for Moshiach, how will he
react to the gift?
He will joyously call out,
This is the most precious gift
of all, for every Jew, even the
worst, is as precious as can be.
The guests listened avidly
as the Rebbe spoke. They
understood the message. R
Zev looked into each of their
eyes and said, And I, how can
I curse and ruin Moshiachs
precious gift?

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CONTENTS

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

Tel: (718) 778-8000

04 8 Adar II 5776 - Hakhel

> Farbrengens & Chassidic atmosphere

Rooms and suites

FOR DETAILS AND

13. May it be G-ds will and

Tzidkeinu arrives [today] on

out the milestone generations of

MOSHIACH & HAKHEL

Dear Reader shyichyeh,

Mikeitz). Secondly, there is an

explained that according to one

4 8 Adar II 5776 - Hakhel

The concept of birthdays is

during the period of exile:

the mouth of G-d has spoken];

Make a Mivtzah Kashrus in your own computer!

While The Internet can be a helpful tool for business,

experts that will solve your problems fast.

The norm is for shluchim to go on

like India. Thousands of Israelis and other

6 8 Adar II 5776 - Hakhel

return to Eretz Yisroel to raise

apartment in Eretz Yisroel either.

Yoel and Shterny Caplin also

We live in a gorgeous place at the edge of a

huge financial difficulties:

8 8 Adar II 5776 - Hakhel

our life. What can we do when

boxes of kitchen equipment.

Eretz Yisroel and we felt some

Because we live in India in the heart of nature,

Yoel: We try to see to it that

The truth is, our shlichus

class, so the move from a social

10 8 Adar II 5776 - Hakhel

Ron goes away to fundraise and

actual work of shlichus.

general, to live among Chassidim

on mivtzaim once a week is

LIVE SHIURIM 0NLINE

fulfilling his mission in this

sgu okugk jhanv lkn ubcru ubrun ubhbust hjh

ADD IN ACTS OF GOODNESS & KINDNESS

TO BRING MOSHIACH NOW!

which measure is greater the

Guilt is to the soul as pain is to the body. When

Torah prescribes for intentional

14 8 Adar II 5776 - Hakhel

eating on Yom Kippur.

Kippur is a sign of the most

"The quickest way to reveal Moshiach is by learning the Torah

Radio Moshiach & Redemption

1620-1640 AM around Crown Heights & Boro Park

n the first installment we

Chinuch and oversaw the

the refugees, help my friend

16 8 Adar II 5776 - Hakhel

it with the persons personality

THE REBBETZINS VISIT

R Refael in his younger years

tidbits that the family found out