Unique Photos of the Rebbe at a 1990 Women’s Convention

The Avner Institute is pleased to present a beautiful collection of photos from the N'shei Chabad Jewish Women's Convention, Iyar 25, 1990. Special thanks to Rabbi Yossi Lew and The Rebbe Archive for the pictures.
Good Shabbos

Menachem

The Rebbe Accompanies the President into 770

Zalman Shazar was first elected President of Israel by the Knesset in 1963, and then re-elected in 1968 and 1973. He shared an extremity close and unique relationship with the Rebbe. Rabbi Sholomo Maydanchik, a Chabad activist in Israel, in an address to a group of college students in the United States, explained, “Mr. Shazar is not only an admirer of Chabad – he is also a dedicated Chassid and follower of the Rebbe.” The President visited the Rebbe a number of times, and each visit turning into a truly special event.

The Avner Institute has captured photos of these historical visits – in 1966 and 1973. Special thanks to the Zionist archives of Jerusalem and the Rebbe Archive.

Good Shabbos
Menachem

The Rebbe’s Dedication to Jewish Education

One of the Rebbe’s main drives and ultimate goals was to establish institution all over the world that would provide children with a proper Jewish education. The Avner Institute is proud to present A beautiful Photo showing the Rebbe interacting with children. Special thanks to the Rebbe Archive for the pictures.

In addition, below is a transcript originally published by the Young Leadership Cabinet following their meeting with the Rebbe on March 4, 1973. The transcript brings to attention the Rebbes’s care for and dedication towards children’s education.

This week's email is dedicated to my sister, Devorah Leah, in honor of her engagement to Isser New; may they build a Bayis Ne'eman B'yisrael!

Good Shabbos
Menachem

From a transcript published by the Young Leadership Cabinet after their meeting with the Rebbe:


"There is a special goal which takes priority over all others and that is education. By educating people you are preparing the young leadership of tomorrow and the day after tomorrow. Education is not a question of making someone who is not so learned, more learned, someone who is not fluent, more fluent, someone who is not charitable to become charitable or more charitable. Education now is a question of saving a soul, saving a human being for the Jewish people. And saving him even for humanity.

Taking into account that a child is someone whose need for education must be met at the first opportunity possible-money can be borrowed now and paid tomorrow or a year from tomorrow. Even if you have no money already in cash or in pledges it is the first priority and the first duty and the first obligation of every Jew who can do something in this realm to invest it in education.


I am not asking you for a check,what I am asking is that every one of you, before asking someone for a check tomorrow, to become more Jewish than today by adding at least one mitzvah in your personal life, in your private life and in the life of your family. And, in addition, and I know this from my personal experience, I am now seventy years old and nevertheless I hope that tomorrow morning, I will be a better Jew than today. Performing a mitzvah in your private life as a private person-has an immediate impact on your communal activities"

"Suicide" - A Unique Letter from The Rebbe & A New Photo

Do all Jews go straight to Heaven? Is there a life in the next world for one who takes his own life? The Avner Institute presents a unique letter of the Rebbe, discussing the tragic consequence of suicide in the World to Come; and stressing the importance of a Jew’s responsibility in this world. Included is a newly released photo of the Rebbe, courtesy of Rabbi Goldstein and The Rebbe Archive.

Good Shabbos
Menachem


By the Grace of G-d
10th of Nissan, 5721
Brooklyn, NY
Greeting and Blessing:

I received your letter, in which you write about your efforts to implement my suggestion in connection with Purim. I trust that you have also been active in the matter of distribution of Shemura Matza before Pesach, together with our friend Mr. Fisher.

With regard to the question of Gehinom and how it affects sinners in general, and suicides in particular, you can well imagine that this is a subject about which I do not encourage discussion, especially in the case of a young man whose whole life is ahead of him and who has to utilize the years which G-d bestows upon him, and utilize them with energy and joy and complete trust in G-d.

Thus, this and similar morbid topics are not conducive to the proper attitude and activity which should fill one’s life. However, in order not to leave your question altogether unanswered, let me say briefly this. Besides the fact that one who takes his own life has no share in the world to come, and this is a result which few transgressions bring about, there is the added consideration that there is no escape from G-d, and, as it is written (Psalm 139:8): Im osek shomayim sham atah ve’etziah shaul hincha (If I ascend up into heaven You are there: if I make my bed in hell, behold, You are there.)

Therefore, one who takes his own life in the hope of avoiding suffering actually adds to his woes in that in addition having to go through all the things which he had hoped to escape, he has to suffer also the consequence of having tried to escape his duties and obligations, etc. However, the main point is, as mentioned above, this is not a topic to be delved in, but one should be totally immersed in Torah, which is called Toras Chaim, the Law of Life, and the Mitzvoth whereby Jews live, and to do one’s utmost to spread the light and life of the Torah and Mitzvoth in the environment at large.

Hoping to hear good news from you, and wishing you a Kosher and happy Pesach.

With blessing,

(signature)

"Dear Rebbe, Should we Compromise?"

The following is a beautiful Yechidus that took place in the winter of 1962 between the Rebbe and a student of Yeshiva University. Included is a newly released photo of the Rebbe, courtesy of the Rebbe Archive.

Good Shabbos

Menachem

Question: Often a great many of our students are like “goyim” [gentiles], incapable and unreceptive to absorbing Jewish education. I have heard of Lubavitch’s success in disseminating Judaism in even remote parts of the globe. How are these people approached?

The Rebbe: It is always possible to convey even difficult concepts in an orderly and uncomplicated manner, using simple terms that even a beginner may understand. In addition, the better students may often serve as intermediaries between the instructor and the slower students. Lubavitch has often found that wherever the “darkness” of spiritual ignorance was greater, the response to Torah and mitzvoth was greater. One must not be dismayed by the infinite amount of work and teaching that must be done, but must strive to accomplish a limited amount each day in order to improve the world. Beginning from [Hebrew letters] Aleph-Bais, one must continue to progress until the goal is reached. Just as the Torah, which is limitless, has, nevertheless, confined itself into 613 precepts which every Jew, even the American Jew, is obligated to fulfill, so must the endless task of disseminated Judaism is limited to a certain amount of progress every day.

Question: You said that we should make religion part of our daily lives. However, some students feel that they cannot accept religion completely; they are not interested in fulfilling all the precepts. Is there any value in compromise?

The Rebbe: No one is perfect. “There is no tzaddik [holy man] on earth that has never sinned;” even the most righteous can be found lacking in some spiritual aspect. However, these imperfections do not impair the good that one performs. Every mitzvah accomplished adds impetus to fulfilling more precepts. Let each one do as much as he can today; tomorrow he will do more, or perhaps the day after tomorrow. G-d has infinite patience, but why postpone until tomorrow what can be done now?

Question: How should one begin in instructing his students, with just performance of the mitzvoth, or should he talk about hislahavus [ecstasy] as well?

The Rebbe: You must choose the approach that fits the individual you are dealing with. If hislahavus will appeal to him, choose that method. But one must be cognizant of the fact that the essential is ma’aseh be-poel, the actual performance of mitzvoth, and it is wise to begin with the essential so that if your talk becomes soporiferous in the middle, your audience will at least go away with an essential.

Question: Is quality more important than quantity?

The Rebbe: Einstein said that quantity transfers into quality, mass into energy. The Midrash Rabba cites an interesting point: If even one Jew of the 600,000 had been missing at Mt. Sinai, G-d would not have given the Torah. Not just a Jew like Moshe Rabbeinu, but even the Jew who had an idol in his tent, pesel mika; had he not been present, the Torah would not have been given. Nine Moses’ cannot make a minyan [quorum of ten] to say a kedusha, though that would be a tremendous amount of quality; but if you have ten in quantity, you can say kedusha, just as the Midrash Rabba stated that 600,000 was not necessary for the Revelation. This indicates that quantity and quality are transformative.

A Unique Audience With the Rebbe & New Photo

The following is a unique audience that took place between the Rebbe and a Jew from France. Yosef, a Sorbonne professor, was a ba’al teshuva [returnee to Judaism] exploring his heritage and bursting with questions about Chabad and the Rebbe himself. The Rebbe’s answers convey his heartfelt concerns not only toward his new guest but for all of his fellow Jews. Special thanks to Rabbi Yosef Gurevitch for his reminiscence of the encounter and to the Rebbe Archive for the photo.

Good Shabbos.

Menachem

Rabbi Gurevitch Relates:

"Yosef waited outside the office, vaguely aware of the swirl of black-coated officials and yeshiva students around him. Rabbis and scholars were still a novelty in his new life – a life he had chosen, or rather had chosen him, after years of fruitless wandering. But this rabbi and scholar – one who commanded an entire people, not merely a school or synagogue – was different. Famous, in fact, with followers the world over.Yosef was told numerous times how lucky he was to get to meet such a personage face to face.

He rehearsed to himself what to ask, repeating the questions mentally, and wondered how they might be interpreted.At last he was summoned in. He entered the office nervously, glancing at the heavy, wooded paneling lined with bookcases, but was put at ease by the kindly visage peering at him from behind the oaken desk.“Good evening, Rabbi Schneerson.

” Yosef sat down.He described to the Rebbe his forays into traditional Judaism and the numerous encounters with observant Jews of every stripe. “I have visited many different Jewish communities,” he explained,

“and I have found that each one has a particular mitzvah or custom on which they place a stronger emphasis than on others. This had me wondering: what mitzvah should I personally choose and take extra measures to fulfill?”

“You do not have to search and discern which mitzvah is more important,” the Rebbe quickly answered. “Instead, you must fulfill all the mitzvoth without any exception.”Yosef nodded, then continued describing his travels through Jewish life.

“In the many communities I have visited, I have found that often one community might be jealous of another.”At this point the Rebbe rose from his seat and gazed at the visitor with utmost seriousness. “There is nothing wrong with one community’s observation of another. If the purpose is to emulate the other’s growth and development, and to apply and integrate the other’s benefits, it is a positive thing. But to regard another community with jealousy is absolutely forbidden.”Yosef paused, absorbing the information.

“I am accustomed to visiting Lubavitcher homes, and in all of them I have seen pictures of you on the wall. Is displaying a picture of the Rebbe a Lubavitcher custom?”“If a large picture bothers you, then a small one is fine,” the Rebbe replied. “But if even a small picture bothers you, then don’t bother putting up a picture at all.”The modesty and diffidence greatly impressed Yosef. Nevertheless, he sensed that the Rebbe’s power derived from a source far beyond photos.

“I have a feeling sometimes that the love of your Chassidim towards you in Paris is . . . a bit exaggerated?”The Rebbe shrugged. “So their love towards me is a bit exaggerated. What can I do? I myself love every single Jew. Perhaps that you might call exaggerated.”“How does the Rebbe know how to answer every Jew who asks him a question?” Yosef pressed. “Some of these people the Rebbe had never met before. Where does the Rebbe get his understanding of that specific person to answer him correctly?”The Rebbe leaned forward.

“In every human being’s life, not everything goes so smoothly. Life has its ups and downs, and problems arise. So what does a healthy person do? He will go to a friend or to different people who he feels know what is best for him and want to see him improve. He will share his problems with this friend or person, and then, based on the advice given to him, he will, it is hoped, improve himself from there.”The Rebbe continued,

“It is written in the Torah: VeAhavta LeReacha Kamocha – love every Jew as yourself. You must love every member of the nation of Israel with unconditional love.”He smiled. “I hope you consider me as one who belongs to the Jewish nation. Therefore, I love every single Jew with the greatest love in the world. So when a Jew asks me a question, knowing how much I love and care for him, I know what to answer him.”

The Rebbe's Room

The Avner Institute is proud to present a unique photo of the Rebbe leaving his room in 770. This room was the Rebbe’s private study from the day he arrived in the U.S. in 1941; it was here where he received thousands of visitors. special thanks to the Rebbe Archive for the picture.

Also included is a lovely diary written by a student in the winter of 1966, in which the Rebbe describes his room’s specialness.

Good Shabbos
Menachem

WHERE TEARS WERE HEARD

From a Student's Diary:

"In 1966 the president of Israel, Zalman Shazar, who shared a unique relationship with the Rebbe, made a visit to 770 under tremendous pressure, since legally a traveling president had to conduct business from where he was staying. When the president entered 770, the Rebbe walked him through the doors to the upstairs study hall. “This is where my father-in-law davened (prayed),” he said.

“This is where my father-in-law celebrated Simchas Torah." Showing him the place where the bachurim (students) sat and learned every day, he concluded, “All this I could not bring to you had I gone to see you at your hotel in Manhattan."

Then they entered the Rebbe’s room. The Rebbe pointed and said, “From this table the tears of many Yidden (Jews) were heard. This room helped free many from Russia, and here my father-in-law gave over discourses in Chassidus. “All this,” concluded the Rebbe, “I could not have brought had I come to your place of residence.”

What is The Job Description of a Rebbe?

What is The Job Description of a Rebbe?

What is a Rebbe?

Why must every Jew be connected to a Rebbe?

The following is a unique yechidus (audience) of the Rebbe that took place in the winter of 1969 with a Chabad supporter, reprinted with permission from the "Zionist Archives" of Jerusalem. Included is a unique photo of the Rebbe, with special thanks to the "Rebbe Archive."

Good Shabbos.
Menachem.

"Strength of a Leader"

Question: The Rebbe's energy is so instrumental in helping us serve G-d properly, how is it possible that we still have free will?

The Rebbe: The Torah says, regarding Moshe Rabbeinu: "I stand between G-d and the Jewish people," because connecting directly with G-d is a challenge. The Yidden (Jews) pleaded with G-d to place an intermediary between the Yidden and G-d. Each generation has its own Moshe Rabbeinu.

To understand this from a worldly perspective: when a regular person has an appointment to speak with the king, it is such a momentous occasion that in preparation for even a brief audience, the person dons brand new clothes and buys new shoes. He will need to know in advance what to speak about and, more importantly, how to speak to a king.

How does such a person prepare himself? He contacts an official or a lawmaker who is intricately familiar with the laws and customs of speaking to a king, and who will advise him on how to get a message across to a king.

The same applies spiritually: G-d intended for you to get involved in a specific type of business through which you became, Baruch HaShem, very wealthy. Now your avodah (task) is also to give tzedakah (charity). There are times during the year, like Rosh Hashanah and Yom Kippur, when it is relatively easy for a Yid to communicate directly with G-d. However, reaching G-d on your own on a regular basis is a very difficult task. You go to a tzadik (holy man), who knows how to speak to G-d, and this tzadik communicates on your behalf.

Regarding your question of free will: A wealthy and respectable person who wants to build a house still needs to find a contractor who will actually do the work, an architect to make the blueprints etc.; he will have to find someone specific for each detail of the house. In building a house it is impossible for one person to do everything.

It is true that there may be some people who are wealthy and they are also contractors themselves and this person can build a house on his own, but only a select few individuals can do all things involved in building a house.

When this wealthy person builds a house, the fact that he relies on various different people, with different professions, doesn't mean that his image as a wealthy and respectful person is diminished. Rather, he needs money to pay other professionals to do the various tasks, and without money, he indeed would not get anywhere.

The same in spirituality: a Yid who is occupied with business and with giving charity still needs a tzadik for help. On his own, a Yid does not have sufficient merits; he therefore needs the tzadik to elevate him closer to G-d.

For example: how do you connect a Yid here in Brooklyn who gives money in order to help free a Yid in Russia? How a can a Yid in Russia give someone a part in a mitzvah? The same thing regarding a Yid from here who gives money, enabling a Yid in Tel Aviv to don tefillin -- how are those two people connected?

The fact that the Yid from here is connected to me and the Yid who is in Russia is also connected to me, and I know how to speak to the Above, I connect both of these Yidden together. I am a physical human being like you. It is just that G-d gave me the strength to help out Yidden.

The Rebbe And Children

In honor of Yud Aleph Nissan, the Rebbe’s birthday, the Avner Institute is proud to present a first-time released photo of the Rebbe entering 770 in the winter of 1979. Special thanks to the Rebbe Archive and to Mrs. Brod.

A Happy & Healthy Passover!

Menachem

Jewish Leaders Meet In Brooklyn

In honor of Yud Alef Nissan, the day the Lubavitcher Rebbe, Menachem Mendel Schneerson, was born (April 18, 1902), The Avner Institute, together with the Rebbe Archive, is proud to present two new photos with a recollection written by Mr. Yehuda Avner for the Jerusalem Post, Oct 5, 2004.

A Happy & Healthy Passover!

Menachem

Mr. Yehuda Avner Relats:

"SOME TIME later, on a balmy July day in 1977, Menachem Begin was similarly confronted. A bushy-haired reporter in a baggy suit asked him with Village Voice effrontery, "You are the newly elected prime minister of Israel, so why have you come to see Rabbi Schneerson? Surely, protocol requires he come to you.

"This altercation took place on the steps of the Lubavitch headquarters, where the Rebbe was welcoming Mr. Begin amid a blaze of photo flashes. "Why, indeed?" the prime minister began with easy rapport. "A good question."And then, with an air of deep reverence,

"I have come here because I am en route to Washington to meet President Jimmy Carter for the first time. So it is most natural for me to want to seek the blessings of this great sage of the Jewish people. Rabbi Schneerson is one of the paramount Jewish personalities of our time. His status is unique among our people. So yes, certainly, his blessings will strengthen me as I embark on a mission of acute importance for our future."

"Would the rabbi care to comment on that?" asked the reporter.He said, "Only to reiterate my fullest blessings. And to add, I accept the honor of the prime minister's visit to me not on my own account but in recognition of the Lubavitch movement's dedicated work in spreading the love of God and His Torah among our fellow Jews, wherever they be.

"The two men had been friends for years, and they closeted themselves for a good hour, at the end of which Mr. Begin informed Rabbi Schneerson that I would return to New York from Washington to brief him on the White House talks"

A Warm Welcome

The Rebbe greets a group of Canadian guests, during the summer of 1984, on the way to his father-in-law’s gravesite.

How To Deal With Depression? A Unique Letter of The Rebbe

Where does depression come from? Is it in any way positive? In the following letter the Rebbe addresses a student who was going through difficult times that it’s all in the mind, and in that the mind can change more easily than we think. Included is a newly released photo, courtesy of the Rebbe Archive.

By the Grace of G-d
27th of Teveth,

5721 Brooklyn, NY

Mr. ----- 5265 Park Avenue Montreal 8, Que.

Greeting and Blessing:

I received your letter and enclosures.

It is explained in many places in Chasidus, beginning with the Tanya, about the negative aspects of all forms of sadness, depression, despondency, etc. It is also clear from experience that these attitudes belong to the bag of tricks of the Yetzer Hora in order to distract the Jew from serving G-d. To achieve this end the Yetzer Hora sometimes even clothes itself in the mantle of piety.

The true test, however, is what the results are, whether these attitudes bring about an improvement in, and a fuller measure of Torah and Mitzvos, or the reverse. This should be easy to determine.

On the other hand we have been assured that “He who is determined to purify himself receives Divine help.” The road to purity and holiness, however, is one that should be trodden step by step, and by gradual and steady advancement.

Needless to say, the idea of your continuing at the Yeshivah for some time is the right one. As for the question how and what to write to your parents, I suggest that you consult with Rabbi Joseph Weinberg, who knows them personally, and who could give you some useful suggestions.
Hoping to hear good news from you in all above,

With blessing,
(signature)

Good Shabbos

Menachem.

The Senator And The Rebbe

The Senator And The Rebbe

The Rebbe gives a hearty welcome to Senator Jacob Javitz, shown here with his grandson, in a private audience where the topics Jewish lineage and education were combined. The Avner Institute is proud to present this newly released photo of the Yechidus, along with a fond recollection by Rabbi Groner, a member of the Rebbe’s secretariat who was present at the time.

Children & Grandchildren

Rabbi Groner relates:

At time of this yechidus (audience), Senator Jacob Javitz was chairman of the Senate Judicial Committee. The senator told the Rebbe that before coming to the visit he had asked his staff to prepare a survey comparing the crime rates between public and religious schools. It was found that while certain crimes – over 70% – took place in public schools, the same crimes were either nil or of very low occurrence (1-2%) in religious schools.“According to this,”

The Rebbe answered, “we see the importance of having religious education. Only through religious education can students be taught how to behave properly.” He urged the senator to find a way to publicize the results of this survey and to have parents enroll their children in parochial schools. Senator Javitz, however, argued that this was not the position of the Senate. “If that’s the case,” the Rebbe said, “at least publicize your results and show the difference between children who are educated in public schools and those who are educated in religious schools.

Show how religious schools prevent them from doing things that are negative and against the law.”The Rebbe also mentioned that he believed Senator Javitz was directly descended from Rabbi Yaakov Emden, known as the Yavitz, which was the Hebrew equivalent of Javitz. “Therefore,” the Rebbe said, “conduct of a descendent of the Yavitz should be in accordance to the wishes of your forefather Yaakov Emden.”

Good Shabbos

Menachem

How To Resolve Conflict? A Beautiful Letter of The Rebbe.

The Avner Institute is proud to present a letter from the Rebbe to a frustrated Jew who had left the Torah path and written him explaining why. Included is a newly released photo of the Rebbe, with special thanks to the Rebbe Archive.

B”H 15 Iyar,

5738 Brooklyn, NY

Sholom Ubrocho:

I am in receipt of your letter of May 13, in which you write about your present state and feelings toward Jews, Yiddishkeit, the Torah, etc., which you blame on the attitude towards you on the part of the Yeshiva and its students.

Needless to say the connection is most surprising, for it is plain and obvious that a Jew, whoever he may be, who believes in the Torah and does his best to observe its mitzvoth, does it because of his personal commitment to G-d’s Torah and mitzvoth, which were given to each and every Jew at Sinai, and as our Sages tell us that the souls of all Jews of all generations were present there and accepted the Torah and mitzvoth. Hence, if a Jew should declare, G-d forbid, that he does not accept the Ten Commandments because his friends or teacher do not conduct themselves as they should – I do not think that anyone will say that this is a proper or sensible approach.

To put it a different way: If a teacher whom you respect will say that two times two is five, it is incorrect; and if a teacher whom you do not respect will say that two times two is four, it is nevertheless correct, for Torah is independent. Judging by your writing, there is surely no need to elaborate to you on what is self-evident. As for you, your complaint about your friends’ attitude toward you – it is also clear that neither I nor anyone else can make a judgment on this without first hearing what both sides have to say.

Now, let us assume – from your point of view – that you have reasons to complain – surely you know, and must have seen it yourself from other situations where people have a disagreement, that in every dispute between two people it is impossible that one should be 100% right and the other 100% wrong. It would be rare indeed, if it ever happened, although one does not have to be 100% right to win his case, and 99% against 1% is also sufficient. But when one of the parties, who is personally involved and subsequently subjective, claims to be 100% right and all the other 100% wrong,

this is most extraordinary. Don’t you think that someone who examines the whole situation objectively may find you also wrong, at least to the extent to 1%? If this be very likely, how is it that you don’t mention anything about it in your letter, not even by as much as a hint? All that has been said above is by way of response to your writing, dealing with the “letter” as distinct from the “spirit.”

The crucial point, however, is that suffice it to consider the fact that Yiddishkeit, Torah and mitzvoth, and the Jewish people have survived 3500 years of persecution, pogroms, the Holocaust, etc., and yet our people are alive and thriving to this day, while many powerful nations and “civilizations” have disappeared without a remnant – to be convinced (despite your assertions in the beginning of your letter) that the Torah is Toras Emes, and its mitzvoth are Emes, and that “they are our life and the length of our days,” both for our Jewish people as a whole and for every Jew individually.

It is also self-understood that G-d desires Jews to observe his mitzvoth not for His benefit, but for the benefit of the one who lives in accordance with G-d’s Will. In light of the above, I hope and trust that you will do all that is in your power to learn the Torah with devotion and diligence and to fulfill the mitzvoth with hiddur – not because I, or anyone else, tells you to do this, but because it is the Truth itself, as has been amply verified by the uninterrupted history of our people from generation to generation. And although this is an obvious “must” for its own sake, this is also the channel to receive G-d’s blessing for hatzlocho in all your needs, as well as for your parents and all your dear ones.

With blessing,

M. Schneerson

Good Shabbos.

Menachem

New Photo of the Rebbe

The Avner Institute is proud to present a first-released photograph of the Rebbe, at a farbrengen in the mid 1970's - with special thanks to Rebbe Archive.

Good Shabbos,

Menachem

"The Nature of Music" A Beautiful Letter of The Rebbe.

What is unique about Chabad nigunim? What makes them so special?

The following is a beautiful letter of the Rebbe, written to a Chosson who asked if he could play Chabad nigunim at his wedding. Also attached is a first-time released photo of the Rebbe, with special thanks to Rebbe Archive.

By the Grace of G-d
Chanukah 5722
Brooklyn, NY

Blessing and Greeting:

I am in receipt of your letter, and I hasten my reply as requested, and because time is of the essence in this case.

You write that you would like to use some of the published Nigunim of Chabad at your forthcoming marriage and ask my opinion about it.

My reply is as follows: There could be an advantage, or otherwise, in using these Nigunim depending on the circumstances (a) or (b).

If – as is expected of every Jewish girl and boy who are about to be married the marriage is entered into with a firm resolution to establish a truly Jewish home, on the foundation of the Torah and Mitzvoth, and likewise, or course, the preparations before the wedding are also as they should, with observance of the laws and regulations of Taharas Hamishpocho (which an observant rabbi has no doubt explained to you), and the Chuppah and Kiddushin is carried out by an Orthodox rabbi, etc. – then the use of the Lubavitcher Nigunim would not only be appropriate, but also desirable and auspicious. For a Nigun is closely linked with the soul of its author and those who have used it on sacred occasions (which is also the reason for the above-mentioned condition that everything connected with the wedding should be in according to the Torah, since the Torah was their whole life and ideal).

On the other hand, if, G-d forbid, there is a deficiency in the above conditions From the viewpoint of the Torah and Shulchan Aruch, the inference is obvious. However, I do not wish to dwell on this, since I feel certain that, judging by your letter, everything is in accordance with the Torah and Shulchan Aruch, and moreover, that there is a constant effort to advance in all matters of Torah and Mitzvoth, in accordance with the principle that all things of holiness should be on the ascendancy, as also indicated by the message of the Chanukah lights which are kindled in increasing number.

On the basis of this firm belief, I extend to you and your Chosson my prayerful wishes that the marriage take place in a happy and auspicious hour and that you should both build a Binyan adei ad.

With the blessing of Mazal Tov.

M. Schneerson

A New Photo of The Rebbe.

The Avner Institute is proud to present the following first-time released photo of the Rebbe taken in the mid-1970s by a visiting student of Cornell University.

"Mrs.Schneerson Told Me About The Request"

Monday, 22 Shevat (February 16), marks the 21st anniversary of the passing of Rebbetzin Chaya Mushka Schneerson, of blessed memory. The Avner institute is pleased to present two charming encounters related by Rabbi Shmuel Lew, Headmaster of the Lubavitch Senior Girls School, London, U.K., whose family over the years had warm relations with the Rebbetzin. Also attached is a unique photo of the Rebbe, courtesy of the Rebbe Archive.

LIKE THE REBBETZIN

My father-in-law, Zalmon Jaffe a"h, born in Manchester, UK, was a descendent of Chabad Chassidim. He and his wife Roselyn were privileged to enjoy a close relationship with the Rebbe.

On Shavuos 5728 (1968) my father-in-law was invited to the yom tov meal with the Rebbe at the home of the Rebbe's mother-in-law Rebbetzin Nechama Dina, widow of the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn. After yom tov the Rebbe met with my in-laws in yechidus. "Mrs. Jaffe," he asked, "did you permit your husband to have the meal with me rather than with you?"

"Yes," Roselyn answered.

"You didn't mind?" the Rebbe wondered.

My mother-in-law explained, "When I saw the Rebbetzin forgo it [i.e., having a meal with the Rebbe], I also gave it up – and with simcha (happily)." The Rebbe exclaimed, "The Rebbetzin gave it up for forty years already!"

THE REBBE'S PREFERENCE

it was during that visit that my wife got a look at the Rebbe's menorah. In spite of a large and ornate menorah in the Rebbe's house, the Rebbe preferred to light Chanukah candles from a small and simple one. This connects to another encounter between the Rebbe and my father-in-law.

On the Rebbe's 80th birthday -- 11 Nissan 5742 (1982) -- my father-in-law wanted to present the Rebbe with a beautiful silver decanter. He simply felt it wasn't fitting for the Rebbe to be handed a plain bottle of wine in a paper bag at farbrengens. But worried the Rebbe wouldn't use it, my father-in-law first wrote to the Rebbetzin, explaining the Manchester community's desire to buy the Rebbe a silver decanter but not wanting to do something against the Rebbe's wishes. He asked the Rebbetzin to consult with her husband and promised to call a week later for the answer. My father-in-law was courageous, and so a week later he phoned the Rebbetzin.

The Rebbetzin said that the Rebbe had not reacted. A day or two later, my father-in-law received a letter from the Rebbe at the end of which lay the Rebbe's response.

P.S. Mrs. Schneerson told me about the request about the bottle and the paper bag, and forgive me, but we will have to accept the thought as though it actually happened, but I prefer a bottle with a paper bag more than a beautiful, silver bottle.

The Rebbe added, There are many reasons, but I'll tell you one of them that I hope you will understand. I do not want to make a barrier between my way of life and the way of life of those around me. He gave an example: I have many silver esrog boxes, but I prefer to use a cardboard box.

Good Shabbos.
Menachem.

"The Rebbe Looked Deep Inside of Me"

The following is part two of a fascinating encounter that Daniel a member of the Chabad house in Antwerp experienced with the Rebbe, special thanks to Rabbi Shabtai Slavaticki and the editorial staff of the Avner institute for putting this together, also attached is a Unique photo of the Rebbe special thanks to Rebbe Archive for the picture (RebbeArchive@Gmail.com)

An Overview

In Part 1, "Daniel," a Baal Teshuva, has embraced Jewish observance. Eagerly taking on the mitzvoth, he has severed ties with his past life – except one: a Gentile girlfriend. He is torn between wanting to marry her yet wanting to adhere to the tenets of his faith. Finally, revealing his agony to a trusted rabbi and friend, he is advised to see the Rebbe.

Rabbi Slavaticki relates:

Sunday in 770, Hundreds of people form a patient line, lasting hours. Although all of the rivers of the world flow into the ocean, the ocean never becomes full. Each and every river is different. Yet each and every river finds itself drawn in the same direction, longing to pour itself out. So too, every individual is different.

Each person follows a different path in life – his or her own problems, questions, thoughts -- yet all are attracted to the same "head." The Rebbe greets everyone with the same love, without distinction between great and small. People are serious as they await their turn, hearts pounding. Daniel is also solemn as he recites Tehillim(Psalms) and practices (for the umpteenth time) the words he is planning to say to the Rebbe.

The line moves slowly as Daniel inches closer. Up the stairs, turning the corner, finally he has reached the "Lower Gan Eden." And then, Daniel finds himself face to face with the Rebbe. "At first," he told me afterward, "the only thing I could see was the Rebbe's holy eyes. The Rebbe looked deep inside of me.

All the words I'd prepared flew right out of my head. In the Rebbe's presence, my mind stopped working. I felt completely

Exposed and transparent.

"I could not utter a sound. The Rebbe held out a dollar but when I tried to take it, he would not let go. For a long moment we stood there like that, both of us holding opposite ends of the dollar bill. The whole time the Rebbe kept gazing at me, a look filled with kindness and love. I could feel myself calming down." Daniel described what followed.

"I have a problem," he blurted. The Rebbe tilted his head slightly. "I've started to become more observant," Daniel explained, "but I have a girlfriend who isn't Jewish and I'm planning on marrying her." Daniel fell silent; what else could he say?

Mere words could not express the turbulence of his emotions, yet he sensed that the Rebbe understood exactly what he meant, what was going on inside. Daniel braced himself for a rebuke. He expected to be reprimanded, to be told by the Rebbe how grave a transgression it was to intermarry. Surely, the Rebbe would say something about Gehinnom and Gan Eden, as did the non-Chabad rabbis Daniel had consulted. But the Rebbe said nothing.

His holy face was serious, yet there was an imperceptible smile on his lips. "I envy you," he finally said. At first, Daniel could not quite grasp the meaning. All kinds of thoughts ran through his head: The Rebbe is holy of holies; I am small and insignificant. The Rebbe, who is on the highest spiritual plane, is envious of me—someone on the lowest?

"I can't remember the Rebbe's exact words," Daniel told me, "but their meaning was indelibly marked on my soul."

"He said, 'There are many ladders in life; the ladder is the individual's free will. The Holy One, Blessed Be He, gives every person free will, which is a ladder reaching all the way to heaven. The test you are facing is a challenge.

It will elevate you to the greatest heights. "'I personally,' the Rebbe said, 'have never been presented with this test. "'If G-d gives you a challenge, it means He believes you can overcome it. He is giving you the strength to withstand the test and to succeed.' Only then did the Rebbe relinquish the dollar bill and allow me to take it.

"I'm not sure what happened next, but a few seconds later I found myself in a corner of 770 crying like a baby. I could feel the tears cleansing me, washing away all the dirt. "Someone came over and gently asked me if I wanted a drink. Without waiting for a reply he handed me small bottle of water. I took a sip and felt better. "I returned to Belgium and became another person entirely. My encounter with the Rebbe totally transformed my life." Daniel had taken the challenge. He ascended the ladder. Today, he lives as a full-fledged Jew in Eretz Yisroel, where is he raising a fine Chasidic family. And the analogy is understood.

His Own Ladder

Daniel was made to understand that life's difficulties are ladders leading upward, that trials and tribulations are merely challenges. There is no other way to ascend. Even if the ladder appears crooked or shaky, it is still the only way up.

Good Shabbos
Menachem

The Rebbe "Daniel I Envy You"

The following is part one of an intense, mind-altering encounter between Daniel, from Chabad of Antwerp, and the Rebbe. Special thanks to Rabbi Shabtai Slavaticki and the editorial staff of the Avner Institute. Also attached is a first-time released photo of the Rebbe, courtesy of the Rebbe Archive (RebbeArchive@gmail.com).

Rabbi Slavaticki Relates:

"I first met Daniel at the Chabad House when someone brought him over for a visit. A tall young man, with a refined and intelligent face, he worked in computer operations for the European Common Market. Sometimes it can take weeks, months, or even years until two people make a connection. Other times the connection is made instantly. It might have something to do with gilgulim (past lives) or the celestial source of souls.

Whatever the case, we hit it off at once. Daniel loved to learn and expressed interest in the deepest concepts in Chasidus. With his quick mind and unusual sensitivity he absorbed everything; he could bring the highest, most abstract concepts down into the practical and relate them to the world and people around him. Most importantly, however, was the way Chasidus changed him. A new world had suddenly opened up. Daniel began to understand himself better and find answers to his questions. Within a short time he was laying tefillin, keeping kosher, and observing Shabbos.

Every few weeks Daniel would make a trip to Italy, especially on his time off. Whenever I asked him why, he answered, "To meet friends." I always found something strange about this, or more accurately, I always read something between the lines. He never looked me in the face when he said it; rather he seemed to toss it in at the end of our conversation, as if wishing to relieve himself of a burden. Once we were at the Chabad House until the middle of the night.

A long farbrengen (Chasidic gathering) had just ended. Still under the spell of the niggunim (melodies) and the magic of the Chasidic stories, we found it difficult to get back to "real life." It was then that Daniel approached me and opened up. "I think I'm a little tipsy," he began sheepishly."It's not the mashkeh (drink), it's the farbrengen," I explained.

"A Chasidic farbrengen is like a fiery furnace. It brings the inner Jew to a 'boil' so that all the chitzoniyus (externals) evaporate and the penimiyus (inwardness) becomes more concentrated. After a farbrengen, we are more 'real.' Some people know what is required of them, but they're not sure 'where they're holding.' Others, however, have the merit to know both what they must do and where they're holding. I could see that Daniel took the hint. He gave me a weak smile. "You already know," he said, "that it's been awhile since I started becoming more observant, although everything is relative. Over the last few months I've severed all my ties to the past with the exception of one." He trembled and lowered his voice. "I just can't do it.

If I take this step, it will tear me apart. Nothing of me will remain." I didn't ask him what the tie was; I knew it was something I shouldn't ask, something he had to tell me himself. Daniel was obviously uncomfortable. It seemed as if he was staring in the mirror for the first time and suddenly seeing himself as he really was, all the masks removed. Daniel averted his eyes, and I was reminded of his trips to Italy. It suddenly occurred to me that this might be the one tie that still bound him. "I have a girlfriend," he finally mumbled, "but she isn't . . . one of us."

He lapsed for a moment into silence. "Some of my friends have suggested she convert, but I don't think it would be right. Conversion is too holy to profane simply for the sake of my conscience; it would be defiled if there were ulterior motives. If someone converts to Judaism just to get married, it isn't a real conversion. So I've never even mentioned it to her.

"I went to a few different rabbis – specifically not Chabad – for help, and each one told me what a terrible sin it is to intermarry. Some of them even described the punishment in Gehinnom that awaits someone like me, but nothing they said convinced me to break it off. I'm not sure I can do it." Daniel was trembling; I could sense the battle royal raging inside him. The look he gave me almost broke my heart. "Help me!" he pleaded wordlessly.

Save me from myself!" Source of All Souls "Your problem," I slowly replied, "is universal, something we all face. It all goes back to the strangest shidduch in the world: the 'marriage' between the body and the soul. "The body and soul are essentially different, completely dissimilar in their likes, dislikes and loyalties. Yet not only do they have to live with one another, each one has to complete the other and make it whole. The funniest thing is, it works -- the greatest proof being that after 120 years, neither wants to be parted from the other. You are being pulled between the desires of the body and the desires of the soul." "What should I do?" Daniel cried. "Where can I get the power to free myself?"

If a well runs dry," I answered, "building a beautiful house over it won't help. The only solution is to dig deeper, all the way down to the water's source. You too must dig deeper until you reach your roots. There you will find the strength you need, as well as the answer to your questions." Daniel was puzzled.

"What do you mean?" "I mean it's time to go to the Rebbe!" By now I had his full attention. He no longer tense and desperate; rather, he waited, listening intently.

"Go to the Rebbe, There you'll find your answers and the strength you need. I didn't have to urge him further. A few days later Daniel was already at 770, standing in the long line for dollars. He waited there in excitement over his very first yechidus (audience) with the Rebbe.


Good Shabbos.

Menachem.

Unique New Photo of The Rebbe.

In honor of Kinus Hashluchim, I am happy to present a photo of the Rebbe from the Year of 5724/1964, released for the first time. Special thanks to Rabbi Goldstein and to the "Rebbe Archive" for the picture.

Good Shabbos.

Menachem.

The New York Times on "Hey Teves"

In connection with Hey Teves, the following is an article from the New York Times, January 7, 1987, titled "Judge awards Rabbi's Library to Hasidic Unit" written by Ari Goldman. Included is an interesting picture of the Rebbe, Special thanks to the Rebbe Archive For the picture.

"It is total loyalty. And therefore, the Rebbe owes the Chassid total loyalty. So, for the community, the Rebbe must have total generosity and compassion. Also, he has even more responsibility. That's why he is a Rebbe"

- From Elie Wiesel's Court Testimony

LEAD: The question of who owns a valuable Jewish library of more than 40,000 books and manuscripts was decided yesterday when a Federal District judge in Brooklyn rejected the claims of a grandson of a Hasidic rabbi and awarded the library instead to the Lubavitch community that the rabbi once headed.

The question of who owns a valuable Jewish library of more than 40,000 books and manuscripts was decided yesterday when a Federal District judge in Brooklyn rejected the claims of a grandson of a Hasidic rabbi and awarded the library instead to the Lubavitch community that the rabbi once headed.

In a decision peppered with Hebrew and Yiddish phrases that includes a short course on Lubavitch history, Judge Charles P. Sifton of the Eastern District declared that his findings were ''inescapable.''

''The conclusion is inescapable that the library was not held by the Sixth Rebbe at his death as his personal property, but had been delivered to plaintiff to be held in trust for the benefit of the religious community of Chabad Chasidism,'' he said.

The ruling was received with joy on the streets in front of the headquarters of the plaintiff, the Lubavitch movement, at 770 Eastern Parkway in the Crown Heights section of Brooklyn. Hasidic men in traditional black garb danced in circles to the music of a klezmer band. Issue Divided Family

A lawyer for the defendant, Barry S. Gourary, said he planned to appeal the decision.
The ruling capped an emotional legal battle that divided the family of the seventh and current Rebbe, Rabbi Menachem M. Schneerson, an uncle of Mr. Gourary, and opened the inner workings of the Hasidic movement to the public.

In a three-week trial in December 1985, the case was argued by prominent lawyers, including Nathan Lewin of Washington and Alvin K. Hellerstein of New York. Non-Hasidic experts in Hasidism were called, including Elie Wiesel, the Nobel laureate, Dr. Louis Jacobs of London and Rabbi Arthur Green of Philadelphia.

Mr. Gourary, a 63-year-old management consultant from Montclair, N.J., claimed that the library was the private property of his grandfather, Rabbi Joseph I. Schneerson, and was passed down - via his widow and his two daughters - to him. #400 Books Removed The Lubavitch went into court to establish its claim of ownership after Mr. Gourary removed 400 of the books from the library, at the Crown Heights headquarters, and began selling them to rare-book dealers in Europe. He made $186,000 before he was enjoined by the courts from proceeding with the sales.

Judge Sifton, who was married to the daughter of the late Christian theologian Reinhold Niebuhr, uses the language of the Lubavitchers throughout his 41-page decision. He writes of ksovim (manuscripts), seforim (books), ma'amad (dues), pidyon (redemption) and haas v'sholom! (God forbid!). The judge also prefered the Hebrew-sounding ''Chasid' to the Anglicized 'Hasid' and often refers to the Lubavitchers by their communal name, Chabad.

To a large extent, the decision turns on what the judge calls ''one extraordinary letter'' from Rabbi Joseph Schneerson, the sixth rebbe, to an American scholar, Dr. Alexander Marks, the former head of the library at the Jewish Theological Seminary in New York. The letter was written in 1946 as part of the rabbi's effort to get the library out of Poland. Leaving the books behind, the rabbi had fled the Nazis six years earlier and set up a new Lubavitch headquarters in Brooklyn.

''I turn to you with a great request,'' Dr. Schneerson wrote, ''that as a renowned authority on the subject, you should please write a letter to the State Department to testify on the great value of these manuscripts and books for the Jewish people in general and particularly for the Jewish community of the United States to whom this great possession belongs"
.
Lawyers for Mr. Gourary characterized the letter as ''duplicitous and of a piece with the wartime letters in German intended to be read by the Nazi censor,'' according to the judge.

But Judge Sifton rejected the argument. ''Not only does the letter, even in translation, ring with feeling and sincerity,'' he wrote, ''it does not make much sense that a man of the character of the Sixth Rebbe would, in the circumstances, mean something different than what he says, that the library was to be delivered to plaintiff for the benefit of the community.''

Good Shabbos,

Menachem,

Major Book on the Lubavitcher Rebbe, Rabbi Schneerson, Released

By Hallie Cantor Acquisitions, Hedi Steinberg Library Stern College for Women

THE REBBE: INSPIRING A GENERATION gives an insightful look into the world of this most private and amazing figure. Included are rare photographs, encounters of the Rebbe's close family circle, and introductions by noted scholars Professor Dr. Lawrence Schiffman (Dead Sea Scrolls scholar), Simon Jacobson, Rabbi Shmuel Lew, Bentzion Rader, Dr. Audi Gazlon, and Rabbi Nachman Bernhard.

Covering everything – interviews with the Rebbe on his role and mission; audiences with notable figures; letters and essays on an array of topics – this book will enhance appreciation of the Rebbe's far-reaching influence, both as a Jewish and a world leader.To Buy the Book click here: www.inspiringageneration.org

The Rebbe Pointed At Me: Here Is G-D

The following is a part two of the encounter that took place in the front of 770 where a group of Bachurim (yeshiva students) saw a young man in long hair and boots approach the Rebbe, who waved his finger around and then pointed at this man's chest.

What happened there? What did the Rebbe say? The encounter is retold by the former "young man" himself. Also attached, is a first time released picture of the Rebbe. Special thanks to the RebbeArchive@Gmail.com for the picture.

Mr. Elliot Relates:

It was January 1973. I was a law student at SUNY Buffalo and at the time had two serious questions on Judaism that were bothering me. So I called up Rabbi Nosson Gurary, director of the campus Chabad house, and asked him the questions. His reply to me was: "The only one who can answer you is the Rebbe. He is based in Brooklyn, New York. Go to him and he will help you."

Rabbi Gurari told me that the Rebbe came to 770 to daven mincha every afternoon at about 3:00, so this was the time I could possibly meet him.

I arrived at 770 from Manhattan, where I was staying with a group of friends. Rabbi Hendel, a relative of Rabbi Gurary, helped me out by lending me a kippah (skullcap).

I glanced around 770. Suddenly hearing it was the time for the Rebbe to appear, I hurried to the front of 770 outside.

There I was, decked in jeans, snakeskin boots, with hair down my back and a couple of earrings. The Rebbe, meanwhile, emerged from his car. Immediately I approached him, and we stood there, in front of the steps leading to 770.

"Excuse me," I asked, "are you the Lubavitcher Rebbe?"

"Yes," the Rebbe answered. Then he asked, "What is your name, and where are you from?"

So I told the Rebbe my name and family name. Then I said, "Can I ask you a question?"
"Ask," the Rebbe replied.

"Where is G-d?"

"Everywhere."

"I know, but where?"

This time the Rebbe replied with his finger. "Everywhere. He is in a rock. He is in a tree . . . ."
"I know, but where?" I pressed. "I really want to know where."

The Rebbe pointed directly at me. "In your heart. If this is how you ask."

I then asked the Rebbe, "Can I speak to you in English?"

I continued, "When we say 'Shema Yisroel' [Hear O Israel], whether it is a Black person saying it or an Indian saying it, there is one G-d for all of us. But does it have the same meaning for them as for us?"

The Rebbe answered, "The essence of a Black man is to be what he is; the essence of an Indian is to be what he is. But the essence of a yid [Jew] is tied to G-d through the fulfillment of Torah and mitzvoth. So for us it has a different meaning."

The Rebbe concluded that I should learn the Kitzur Shulchan Aruch [Abridged Code of Jewish Law] and begin laying tefillin [phylacteries] every day.

During our conversation, my contact with the Rebbe was so powerful that it left me virtually transported. After he said goodbye and entered 770, I began to cry. I felt that the truth I was looking for had come at last.

Good Shabbos.
Menachem.

"When Tragedy Strikes" A Beautiful Letter of The Rebbe.

The following is a beautiful letter of the Rebbe that was sent to Mrs. Rose Goldfield, sister of the famed Chassid Reb Zalman Jaffe o.b.m. On March 17, 1975, Mrs. Goldfield, who resided in the Ramat Eshkol neighborhood of Jerusalem, had lost her son in a car accident, which left her devastated. The Rebbe responded with a letter that ultimately consoled her.

As Rabbi Jaffe relates in his famous diaries, My Encounter with the Rebbe:

On Erev Pesach, 5735 [March 26, 1975], the Rebbe wrote to me a beautiful Pesach-letter. At the end was the following postscript:

"P.S. The copy of my letter is sent to you confidentially. I was prompted to write to your sister by your report, which is also what prompted me to write in unusual for me terms. May G-d grant that henceforth, at any rate, she will find a growing measure of peace of mind."

Attached to this letter below is an interesting picture of the Rebbe, courtesy of the Rebbearchive@gmail.com.

By the Grace of G-d

5th of Nissan, 5735 [March 17, 1975]

Brooklyn, N.Y.

Mrs. Rose Goldfield

13 Yam Suf

Ramat Eshkol, Jerusalem

Blessing and Greeting:

I am in receipt of your correspondence, and trust that you received my regards through your brother R' Zalmen who was here for the Yud Shevat observance.

I must reiterate again what was said when you were here in regard to bitochon [trust] in G-d, that all He does is for the good. It is not easy to accept the passing of a near and dear one; but since our Torah, which is called Toras Chesed and Toras Chayim [Torah of kindness and Torah of life], our guide in life, sets limits to mourning periods, it is clear that when the period ends it is no good to extend it – not good, not only because it disturbs the life that must go on here on earth, but also because it does not please the soul that is in the World of Truth.

A further point which, I believe, I mentioned during our conversation, but apparently from your letter not

emphatically enough, is this: It would be contrary to plain common sense to assume that a sickness, or accident, and the like, could affect the soul, for such physical things can affect only the physical body and its union with the soul, but certainly not the soul itself.

It is also self-evident that the relationship between parents and children is in essence and content a spiritual one, transcending time and space – of qualities that are not subject to the influence of bodily accident, disease, etc.

It follows that when a close person passes on, by the will of G-d, those left here can no longer see him with their eyes or hear him with their ears; but the soul, in the World of Truth, can see and hear. And when he sees that the relatives are overly disturbed by his physical absence, it is saddened; and, conversely, when it sees that after the mourning period prescribed by the Torah a normal and fully productive life is resumed, it can happily rest in peace.

Needless to say, in order that the above be accepted not only intellectually but actually implemented in everyday life, it is necessary to be occupied, preferably involved, with matters of "personal" interest and gratification. As I also mentioned in our conversation, every Jew has a most gratifying and edifying task of spreading light in the world through promoting yiddishkeit [Judaism]. Particularly, as in your case, where one can be of so much help and inspiration to children and grandchildren who look up to you and your husband for en-couragement, wisdom, etc.

Here is also the answer to your question, what you can do for the soul of the dear one. Spreading yiddishkeit around you effectively, displaying simple Yiddish faith in G-d and in His benevolent Providence, doing all the good work that has to be done with confidence and peace of mind – this is what truly gratifies the soul in Olam haEmes [World of Truth], in addition to fulfilling your personal and most lofty mission in life as a daughter of our Mothers Sarah, Rivkah, Rachel and Leah, and therefore also serving as an inspiring example for others to emulate.

It is possible to enlarge upon the above, but knowing your family background and tradition, I trust the above will suffice. I might add, however, that one must be aware of the yetzer-hara [evil inclination] who is very crafty and knows that certain people cannot be approached openly and without disguise. So he tries to trick them by disguising himself in a mantle of piety and emotionalism, etc.,

saying: You know, G-d has prescribed a period of mourning, which shows that it is the right thing to do; so why not do more than that and extend the period? In this way, he may have a chance to succeed in distracting the person from the fact that at the end of the said period, the Torah requires the Jew to serve G-d with joy. The yetzer-hara will even encourage a person to give tzedokah [charity] in memory of the soul, learn Torah and do mitzvos in memory of the soul, except that in each case it be associated with sadness and pain. But, as indicated, this is exactly contrary to the objective, which is to cause pleasure and gratification to the soul.

May G-d grant that, inasmuch [as] we are approaching the Festival of Our Freedom, including also freedom from everything that distracts a Jew from serving G-d wholeheartedly and with joy, that this should be so also with you, in the midst of all our people, and that you should be a source of inspiration and strength to your husband, children and grandchildren, and all around you."

Reprinted with permission from the forthcoming volume of My Encounter with the Rebbe, volume two, www.myencounter.com.

Good Shabbos.

Menachem

Dear Rebbe: Where Is G-d?

The following is part one of an encounter with a Jew from Buffalo, New York, who came to 770 to see the Rebbe. It was a meeting that lasted only sixty seconds but forever changed this person's life. Special thanks to Rabbi Shabtai Slavaticki for his recollection of this encounter, and to the RebbeArchive@Gmail.Com for the photograph.

A Stranger Approaches the

Rebbe

"It was just a "regular" weekday. We were standing by the entrance to 770, Suddenly, a rumor spread: "The Rebbe is coming out... The Rebbe is Coming out... "

The door opened and the Rebbe stepped out. There was absolute silence, a complete hush. All eyes were focused on the Rebbe. Each one of us gazed at the Rebbe with his own private thoughts and feelings. Some of us looked at the Rebbe with love, others with awe, still others with a sense of shame. Many took the opportunity to pray.

The Rebbe strode in the direction of the waiting car, as Rabbi Krinsky Opened the door. In another moment the Rebbe would enter the car, the door would close, and he would begin the short trip home. I didn't notice him until the Rebbe was going towards the steps.

He was standing on the sidewalk, near the brick railing opposite the Rebbe's room. He was a tall young man, with a clean-shaven, refined-looking face. I judged him to be approximately 25 years old. The yarmulke perched atop his head looked slightly embarrassed, like a guest who had yet to find a comfortable position. In fact, the yarmulke revealed everything about him...

As soon as he saw the Rebbe come out of 770, he walked up the steps towards him, although we could sense his hesitation. It was also obvious that He was very emotional. I think we all stopped breathing. Who was this guy? And what did he want From the Rebbe? The Rebbe paused and turned his holy head in the young man's direction. We All saw him say something to the Rebbe, but we couldn't hear what it was. All we could do was watch from afar as the Rebbe gave him his attention. When the young man finished, the Rebbe looked at him and uttered a few words.

At the same time, the Rebbe lifted his holy hands into the air and made a wide, circling gesture. The young man was listening intently to the Rebbe's words.

But we could see that he was still somewhat tense, as if he was not entirely satisfied with the Rebbe's answer. For a few seconds he just stood there uncomfortably, hesitating whether or not to continue. Finally he seemed to gather his courage, raised his head and asked another question. We were all watching the Rebbe's holy countenance, and saw the faintest flicker of a smile and a look of satisfaction. It seemed as if the Rebbe had been

anticipating the question. With an expression exuding warmth and love, the Rebbe looked directly into the young man's eyes and said a few more words, pointing with his holy finger towards the young man's heart.

We couldn't hear a thing, but we could tell that whatever the Rebbe had told him was completely unexpected. The young man stood there in shock, rooted to his place on the sidewalk. The Rebbe gave him a slight nod, and then continued on his way to the waiting car.

Groping in the Dark

As soon as the Rebbe had departed, all of us bachurim emerged from our "hiding places." Some went back inside 770, while others returned to whatever they had been doing. The most curious among us, however, just had to find out what the Rebbe had said. We watched the young man from a distance, trying to figure out how to initiate a conversation without seeming too nosy. The young man walked down the steps into 770 and took a seat on one of the benches in the back. He then lowered his head onto his arms and burst into tears. No one had the nerve to approach him. We stood to the side, unwilling to intrude on his emotions at such a time.

After about 15 minutes he seemed to have calmed down, so we walked over to him. We started very innocuously. Where are you from? What do you do for a living?

Of course, the whole time we were trying to ask more. Maybe we knew some of the same people, or perhaps we had something else in common? Our world is a world of lies. We often say one thing, while thinking something completely different. We say "bruchim habaim" and "shalom aleichem" in welcome, while actually meaning "tzeischem leshalom," good-bye. We bring up various topics, but we're only beating around the bush. There are some people who spend their whole lives dancing around the subject of life, but never actually talk about life itself. When will all the barriers fall away?

We sat down next the fellow and began to chat, but the whole time there was only one question on our minds. What had the Rebbe said to him? Would he agree to tell us?

We couldn't figure out a way to broach the subject. Then, as if quite incidentally, one of us "happened" to ask, "Why did the Rebbe raise his hands while speaking to you?" The young man smiled, as if he appreciated the cleverness of the Question. "I'm sure you want to know what I asked the Rebbe," he said." Let me tell you exactly what happened... To be continued next week.

Good Shabbos.

Menachem,

Rebbe, Why Does G-d Create Evil?

"Rebbe, how would you define Judaism in a nutshell?"

The following is a fascinating Yechidus of the Rebbe that took place in the winter of 5722/1962. Special thanks to Rabbi Refoel Katz for his efforts in retrieving this source, and to the "Rebbe Archive" for the photo.

This week's email is dedicated to Levi Karp upon his engagement to Chana Sperlin

Question: How would you define Judaism in a nutshell?

The Rebbe: Judaism is not something abstract, detached from ordinary every activities. Judaism must concern the Jew twenty-four hours a day, in every environment and in every activity. The Jew proclaims, "G-d is One!" Not only did G-d create the world but He also constantly maintains it so that nothing happens by mere coincidence. His is the Divine systematic pattern of the universe into which every one of us fits so that we may accomplish our mission in life.


Question: What is the inter-relationship between Torah and the secular sciences?

The Rebbe: Everything in creation is included in the unity of G-d. One object of scientific discovery is to find unity in all matter, in all phases of life. To correlate electronics, chemistry, acoustics, physics, and mathematics. Einstein's achievement was to unite energy with matter; the unification of electricity with gravity will be an even greater accomplishment. All spheres of knowledge are all one entity. The formulas of their unification already exist – they are merely awaiting discovery. But we can utilize the consequence of these formulas even now to strength our monotheistic belief, for the Talmud states, "Heder yedia ano meakve," ignorance doesn't preclude performing the precept.


Question: How do you explain "Oseh shalom uboray re-aw," that G-d creates evil?

The Rebbe: Divine Unity is concealed in a mask of evil and temporary material pleasures. The mission of the human being is to lift this mask of the universe through "nisoyon," by withstanding temptations. This is the special power of free choice: it is part of the Divine Pattern of the universe. For example, if one has the possibility to give charity, and this would be the right thing to do; he also has the choice of keeping the money in his pocket, the wrong thing. However, this possibility of error elevates the achievement of one's purpose in life, and explains why there are so few tzadikim, for there is only one right road and many wrong ones.


Question: How can I overcome the feeling of apprehension when confronted with great responsibility?

The Rebbe: There is no need for despair or frustration. System and order are inherent in the universe; consequently, no one gets more responsibility than he can handle. This clear knowledge strengthens man's ability to complete his tasks, as he knows that there is a solution for every problem that confronts him. He must endeavor to use all the emotional and intellectual powers that G-d has endowed him with, in order to arrive at the correct solution. This is part of G-d's perfection – that He has given every Jew the potential to fulfill every precept that is incumbent upon him.


Question: How can G-d direct the universe according to a definite pattern without contradicting man's freedom of choice?

The Rebbe: Although G-d directs the universe in a systematic, compatible fashion, there is no contradiction to free will. For example, let us say that by some miraculous power a fortune-teller can accurately predict far into the future. He is only seeing what will be done by someone of his own volition. The fortune-teller's foreknowledge does not influence the other's freedom of choice. This freedom is the basis for reward and punishment. So that there be no chaos and confusion in the world-system, the Almighty has a prescribed plan wherein man may choose between many possibilities, but only one is the right way.


Question: What can be the relationship of science and religion?

The Rebbe: The latest scientific discoveries have shown that all the molecules in the universe fit into a definite united pattern. Wherever you observe order and system you must assume that there is some force or power maintaining this system.

No one is perfect. Each day we must strive to improve ourselves little by little so that we ultimately achieve our mission in life.



Good Shabbos.
Menachem.

"This Desk has Heard the Cries of Many Jews"

"I am not what they call a Lubavitcher Chassid. However, I still support President Shazar's trip to meet the Lubavitcher Rebbe in Brooklyn"

-Elie Weisel

Although the late Israeli President, Zalman Shazar OBM, visited the Rebbe several times throughout his lifetime, one particular visit in the summer of 1966 was of special significance, as it was the first made in his official capacity as head of the Jewish state. The following is a description of some the controversy that led to the meeting and a glimpse of what was discussed during the Yechidus.

"In the summer of 1966, at the invitation of their presidents, Zalman Shazar had set out on an extended trip to three South American countries: Uruguay, Chile and Brazil.

On his way back to Israel he stopped off in Washington to meet with President Lyndon Johnson, after which he was to continue on to New York, where he was slated to meet with a number of leaders of Jewish organizations. It was during this visit to New York that Mr. Shazar planned on visiting the Rebbe.

As Mr. Shazar well realized, paying a visit to the Rebbe was a controversial act, one which was sure to arouse intense opposition on the part of many in the Israeli government. President Shazar later related that after reaching New York, he had called the Rebbe's office and requested a meeting. "I don't care if it means that I won't be re-elected. I don't care if it's controversial. The only thing I'm concerned about is that it should not somehow damage the dignity of the State," Mr. Shazar related. The Rebbe informed the President he would consult his father-in-law, the Previous Rebbe, and give him his answer.

Rabbi Groner, one of the Rebbe's secretaries, recalls the day that Mr. Shazar called the Rebbe's office with the request for an audience:

"It was a Thursday; the Rebbe informed us that the next day, Friday, he would go to the Ohel. The Rebbe's stay at the Ohel was shorter than usual. When he returned, he asked us to tell Mr. Shazar that his father-in-law had said, 'No one ever goes away from Lubavitch.' Mr. Shazar immediately responded by saying that if so, he would definitely be coming to the Rebbe."

"The first thing the Israeli consulate did was to contact the Rebbe's office and suggest that the Rebbe come to the Israeli President, and not the other way around. When they were told that the Rebbe does not generally leave his neighborhood and that no meetings are held outside of Lubavitch headquarters at 770 Eastern Parkway (except for a few rare instances when meetings have been held in the Rebbe's home).

The members of the consulate went so far as to try to convince the President himself: a hue and cry was raised that by Mr. Shazar going to the Rebbe instead of having the Rebbe come to him, the honor of the State of Israel was being compromised. [This is what prompted Mr. Shazar's initial question to the Rebbe about the damage to the dignity of the State]...

"Several members of the consulate then spread a rumor among the Israeli journalists in New York -- correspondents for the Israeli newspapers -- that President Shazar was ignoring diplomatic protocol by wishing to extend his stay in New York beyond the allotted time. No mention was made of why Mr. Shazar wanted to visit New York after his stopover in Washington. Nonetheless, the President stood firm, and insisted that a visit to the Rebbe be included in his schedule."

The Yechidus

"During the first part of the meeting between the Rebbe and Mr. Shazar, there were some Israeli dignitaries and members of the Rebbe's secretariat who were present. One of these people later reported that Mr. Shazar informed the Rebbe that he was keeping up with the study schedule the Rebbe had suggested for him on his last visit, and mentioned the names of the people he studied with. He also told the Rebbe of his efforts to spread the study of Chasidut among children and said that he had wanted to move to a place where there were regular classes in Chasidut but that the location he chose wasn't considered 'presidential.' However, a new 'presidential palace' is currently under construction and it is directly across the street from a synagogue that holds regular classes in Chasidut!

The Rebbe handed Mr. Shazar a copy of a booklet containing a Chasidic discourse that had been written exactly 100 years previously and was about to be published. The Rebbe told Shazar it was being printed in honor of his visit and said that he was giving him the first copy.
Mr. Shazar said to the Rebbe, "There are some people who are not friends of the Land of Israel, among them --, as contrasted with the Rebbe, who loves Israel."

The Rebbe responded, "Inside, they also love Israel."

Everyone else then left the room and a private audience between Rebbe and Chasid, a true communing of souls, continued for an hour and a half. After the audience, the Rebbe led President Shazar to the smaller study hall on the first floor of 770 and gave him a tour of the premises, complete with explanations. When Mr. Shazar walked into the Rebbe's private office, the Rebbe pointed to his desk and said, "This desk has heard the cries of many Jews. I could not have brought it with me had I come to visit you."

President Shazar presented the Rebbe with a large box made of olive wood. It contained a parcel of letters written by the Rebbe Rashab (the Previous Rebbe's father). The letters, which had been part of the Previous Rebbe's library, had disappeared during the Holocaust. Years later they resurfaced in the public library of Warsaw, from where they were redeemed. The Rebbe kept this box on his desk for many years.

Good Shabbos.

Menachem

"The Jewish People Owe the Rebbe a Great Debt"

"I will always remember my first visit to Lubavitch"

-Elie Wiesel

The following is a beautiful Article that was written by Professor Elie Wiesel, the article was first published in a Special publication that was printed honor of Forty years of the Rebbe's Leadership titled "One Hour: Forty Years".

Remember--I will always remember my first visit to Lubavitch. It happened some thirty years ago.

Though a Chasid of Wizhnitz, I had heard of Chabad and its renowned leader. A foreign correspondent for Israel's evening paper "Yediot Achronot," I had thought of doing a story about the way Lubavitcher chasidim celebrate the liberation of the first--or the "Alter"--Rebbe, Rabbi Shneur Zalman of Liadi from Czarist prison.

When I left in the early morning hours, I still belonged to Wizhnitz, but I was already caught by something or someone one finds only in Lubavitch.

I remember: in a "shul" that seems both huge and intimate, thousands and thousands of chasidim, young and old, from all over the world, are dancing vertically, as if not moving from their place, yet forcing their rhythm onto the entire universe.

Their eyes closed, they sing as only chasidim can. Ten times, fifty times, they repeat the same words, the same tune, and the song bursts their chests and lights a thousands flames in their eyes before rising higher and higher, up to the seventh heaven, if not higher, to the "Heichel hanegina," source and sanctuary of all songs.

The center is the Rebbe. The Chasid in me looks at him with wonder. There is something melancholy and profoundly moving about his personality. Disturbing and reassuring at the same time. He feels what everyone here feels, he helps all attain the unattainable. In his presence, one feels more Jewish, more authentically Jewish. Seen by him, one comes in closer contact with one's own inner Jewish center.

Am unable to take my eyes off him. His gaze encom- passes everyone and everything. I have rarely witnessed such control of and concern over such a large assembly. Thousands of eyes follow his most imperceptible movements.

When he talks, everybody listens breathlessly, absorbing every word, every sigh. When he sighs, the whole world sighs with him and us.

I remember: hours long I stood there, at 770 Eastern Parkway, as in a dream, looking at the Rebbe who was looking at his followers. At times, he smiled and night vanished from their lives. There were moments when he seemed serious and somber. And, between songs, his fervent listeners trembled between fear and hope.

Suddenly I saw myself as a child again. Spending a Shabbat at the court of the Wizhnitzer Rebbe. There, too, the souls became strings and played ancient melodies.

Yet here in Lubavitch it is different. The world is different. Countless invisible

cemeteries separate the past from the present. In Lubavitch I think even about Wizhnitz in a different manner.

What the Rebbe of Lubavitch is doing, what he is accomplishing here can be felt beyond Lubavitch.

This I came to understand much later. As I began traveling around the country, I discovered the Rebbe's emissaries in the most forsaken places. Were it not for them and their devotion, were it not for the mission entrusted onto them by the Rebbe, in the forty-two years of his leadership, who knows how many Jewish souls would have been lost to our people.

It is part of the Rebbe's greatness that he knows whom to send where and when. Not all their accomplishments have been made public. Some must remain secret. When they will be revealed--soon, I hope --they will surely increase the existing admiration for the Rebbe's vision.

Thus the Jewish people owe the Rebbe a great debt of recognition and gratitude. I do, too. I have learned much from Lubavitch in Lubavitch.

Had I not participated in the "Chag HaGeula" of Chabad some thirty years ago, I wonder whether I would be who I am now.

Good Shabbos.

Menachem

"Good Evening.Rabbi Schneerson."

"When you get back to Paris, please make a farbrengen [Chassidic gathering] and give over to all the participants the questions and answers that went on in your Yechidus [meeting]."

The following is a unique audience that took place between the Rebbe and a Jew from France. Yosef, a Sorbonne professor, was a ba'al teshuva, returnee to Judaism, newly exploring his heritage and bursting with questions about Chabad and the Rebbe himself. Special thanks to the Rebbe's secretaries and to the editorial staff of the Avner Institute. to learn more about the Rebbe Visit: www.inspiringageneration.org

Yosef waited outside the office, vaguely aware of the swirl of black-coated officials and yeshiva students around him. Rabbis and scholars were still a novelty in his new life – a life he had chosen, or rather had chosen him, after years of fruitless wandering. But this rabbi and scholar –leader of an entire people, not merely a synagogue or yeshiva – was different. Famous, in fact, with followers the world over.

Yosef was told numerous times how lucky he was to get to meet such a personage face to face. He rehearsed to himself what to ask, repeating the questions mentally, and wondered how they might be interpreted.

At last he was summoned in. He entered the office nervously, glancing at the heavy, wooded paneling lined with bookcases, but was put at ease by the kindly visage peering at him from behind the oaken desk.

"Good evening, Rabbi Schneerson." Yosef sat down.

He described to the Rebbe his forays into traditional Judaism and the numerous encounters with observant Jews of every stripe. "I have visited many different Jewish communities," he explained,

"and I have found that every community has a particular mitzvah or custom on which they place a stronger emphasis than on others. This had me wondering: what mitzvah should I personally emphasize and take extra measures to fulfill?"

"You do not have to search and figure out which mitzvah is more important," the Rebbe quickly answered. "Instead, you must fulfill all the mitzvoth without any exception."

Yosef nodded, then continued describing his travels through Jewish life. "In the many communities I have visited, I have found that often one community might be jealous of another."
At this point the Rebbe rose from his seat and gazed at the visitor with utmost seriousness.

"There is nothing wrong with one community's observation of another. If the purpose is to emulate the other's growth and development, and to apply and integrate the other's benefits, it is a positive thing. But to regard another community with jealousy is absolutely forbidden."

Yosef paused, absorbing the information. "I am accustomed to visiting Lubavitcher homes, and in all of them I have seen pictures of you on the wall. Is having a picture of the Rebbe on display a Lubavitcher custom?"

"If a large picture bothers you, then a small one is fine," the Rebbe replied. "But if even a small picture bothers you, then don't bother putting up a picture at all."

The modesty and diffidence impressed Yosef. Nevertheless, he sensed that the Rebbe's power went far beyond photos. "I have a feeling sometimes that the love of your Chassidim towards you in Paris is . . . a bit exaggerated?"

The Rebbe shrugged. "So their love towards me is a bit exaggerated. What can I do? I myself love every single Jew. Perhaps that you might call exaggerated."

"How does the Rebbe know how to answer every Jew who asks him a question? Some of these people the Rebbe had never met before. Where does the Rebbe get his understanding of that specific person to answer him correctly?"

The Rebbe leaned forward. "In every human being's life, not everything goes so smoothly. Life has its ups and downs, and problems arise. So what does a healthy person do?

He will go to a friend or to different people who he feels know what is best for him and want to see him improve. He will share his problems with this friend or person, and then, based on the advice given to him, he will, it is hoped, improve himself from there."

The Rebbe continued, "It is written in the Torah: VeAhavta LeReacha Kamocha – love every Jew as yourself. You must love every member of the nation of Israel with unconditional love."
He smiled. "I hope you consider me as one who belongs to the Jewish nation. Therefore, I love every single Jew with the greatest love in the world. So when a Jew asks me a question, knowing how much I love and care for him, I know what to answer him."

Good Yom Tov.
Menachem

Rebbetzin Chana's Letter

In honor of Vov (6th) Tishrei, the Yartzeit of Rebbetzin Chana Schneerson the Rebbe's mother, I would like to present a beautiful handwritten letter that Rebbetzin Chana wrote to Mrs. Esther Alperin A"h (Director of the Rebbe's Shluchim in Brazil) Mrs. Alperin shared a very special and unique relationship with the Rebbetzin. Special thanks to Rabbi Yossi Alperin.

B"H 7th Teves 5722, Brooklyn, NY

Dear Ester, Peace and Blessings!

I received your letter on time. I read with pleasure how your things are going well. I am happy that your life, in particular, and the work in general are proceeding well. Let us hope that you will continue to succeed in all matters. I request that you write in the future in detail how your time has been spent and everything, With a blessing for Kol Tuv I will conclude,

Chana Schneerson

Regards to your Husband.

Good Shabbos.Menachem.

The Hillel Foundation Meets The Lubavitcher Rebbe

Why didn't Chabad establish its headquarters in Israel? What is a Rebbe? What is the Chabad method to meditation and reflection? The above mentioned questions are from a first time released Yechidus with the Rebbe and the Directors of the Hillel Foundation. This fascinating Yechidus took place during then summer of August 1959. I would like to thank all the Editors from The Avner Institute for all of their efforts in helping to publish this Yechidus. Special thanks to Rabbi Groner, one of the Rebbe's Secretaries, for allowing this Yechidus to be released for the first time from his Archive.

Attached is an interesting picture of the Rebbe thanks to the "Rebbe Archive".

Rebbe: If I remember correctly, when we met last time it was discussed that everyone must always be going mechayil al chayil (from strength to strength). As a year has elapsed in between, probably every one of us is more efficient. I would like to hear besoros tovos (good news) about your achievements.

Question: "Chayil" also means a soldier of war. Is there any connection to going from "strength to strength?"

R: Yes, a solder is forced to go to war; he must go higher even against his will.

Q: Why didn't the Lubavitcher movement choose to go to Israel instead of the U.S.?

R: The Lubavitcher movement came to the U.S. in 1940, when the British Mandate was in full power. If you have a certain amount of energy and it is your intention to use it to a maximum of efficiency, you must apply it where it can be used to maximum efficiency.

Q: Do you mean that there are more Jewish people here that will be helped by your ideals?

R: There is more possibility to help more people in Brooklyn than in Tel Aviv.

Q: Is that why you chose Brooklyn, and not some other city like Chicago?

R: The real reason is because my father-in-law wanted a place where he could influence a great number of students. And this can be done more easily in Brooklyn than in Baltimore or Chicago.

Q: If the British Mandate had not been in Israel, would he have chosen Israel?

R: I don't believe so; you do not have the possibilities there that you have in the United States.

Q: Did the entire Lubavitcher movement come to the U.S. at one time, or did they come as individuals?

R: Lubavitcher congregations were established in the U.S. over fifty years ago. They invited my father in-law (the Previous Lubavitcher Rebbe) as a political rescue from Poland, which was under German occupation. The Hasidim in the U.S. intervened through the State Department. They explained to the State Department the advantages of having his leadership here in the U.S., and through the American Embassy in Berlin they were successful in having him leave and come to the United States. But, I believe, that even had there been a choice between the two million Jews in the U.S. or the hundred thousand in Israel, where they had already established yeshivas and Yiddishkeit (Judaism), he would have chosen the harder field to work with and not the most convenient. There was more challenge here in Brooklyn.

Q: Lubavitch is systematic, and the neo-Orthodox in Israel do not have some of the frustrations of the Jews in galut (exile).

R: It has no connection with being Orthodox or systematic. It deals with choosing a spot where you have no help or choosing a spot where you can rest twelve or fifteen hours a day. It doesn't depend upon the ideal but whether the human being is seeking an easy way out or seeking to accomplish something, and in a certain period of time. My father-in-law always sought something that was difficult to perform, that no one wanted to do voluntarily, and began by doing something revolutionary.

In 1940, Orthodoxy in the U.S. was going down. In Israel, it was going up, and in Europe it was at the same level more or less. When my father-in-law first heard that the Hasidim were trying to bring him to the U.S., his first thought was that this is a place where his energies can best be applied. Neo-Orthodoxy is trying to fight assimilation while it is still only a seed, as it is much easier to annihilate something when it is beginning than after it is fully grown.

Q: Are you not concerned with assimilation?

R: That is our prime interest. Twenty years ago there were three reasons for assimilation: 1) escape . . . 3) rescue. Now assimilation is looked down upon by all three groups.

Q: Please state your attitude about devekut (Divine ecstasy).

R: Do you have a specific question in mind?

Q: No. I wanted to hear the Lubavitcher interpretation.

R: Every human being, by his connection with G-d Almighty, has no limitation to his possibilities, because he has in his store not only his own energy but an open channel to receive additional energy from above. To have this channel open is called "devekut." You can be a very long distance from the powerhouse and you can become closer and closer to entering the powerhouse itself. And you can become a part of the Being we call G-d Almighty. That is the maximum of devekut. It does not mean that the soul parts from the guf (body), because the body is also a creation. It becomes not only closer and closer, but it becomes forlorn in Divinity. And yet, soon after that, he can eat his seudat Shabbat (Sabbath meal) and go to his business after Havdalah (close of Shabbat) – it is not like nirvana. In devekut you have no existence in yourself, but you are a part of G-d that is permeating all your being with His divinity. It is not in a hidden form, but it is functioning in your body just as your heart, leg, etc. are functioning.

It must permeate not only your actions but your understanding and intelligence. Performing a mitzvah is the action itself—like putting the tefillin (phylacteries) on your head—you can put it on your head and at the same time think about business or politics. That is called machshovot zerot—your thoughts are in another world. You can think about the perush hamilim (meaning of the words) itself but it touches your understanding only and goes no deeper. If you say the blessing with hitlahavut (enthusiasm), then it not only touches your understanding but your feelings also. If this hitlahavut goes deeper and much more, then it can bring him to a stage of ecstasy till he forgets the environment around him. That is, it permeates all your faculties.

A mitzvah can be performed limited and no more, but if you perform it to a maximum, then it brings you to ecstasy and even the movement of your head and involuntary movements are also under the impact of this mitzvah. Thus the saying of the Ba'al Shem Tov (founder of Hasidism) that every day before his prayer he was afraid that he may not come out of this activity alive.

Q: Shabbatai Zvi and his followers used mystical Kabbalah to break away from halacha (Jewish law), as they considered Kabbalah the true procedure for themselves. Perhaps this way may be the reason the [18^th century scholar] Vilna Gaon objected to Hasidic teachings?

R: As for comparing the movement of Shabbatai Zvi to the Hassidic movement—every movement that is started by someone of the Jewish people has some common point because it was started by a Jew. Shabbatai Zvi also was a scholar not only in Kabbalah but in halacha, but after a few years he deviated from the right derech (path). It became something that not was only deviant just the opposite of Judaism.

Hasidism and Kabbalah are called in the Zohar penimiut (inward). That includes that there must be something hitzoniut (outward). Kabbalah is not something that you can dissect and throw away one thing, because if you accept one part if it is a necessity that you accept the other part. When someone comes to a conclusion against halacha, he is deviating. If you are logical, you must come to the conclusion that Kabbalah and Hasidism must exist; because without them there is something missing. The same thing--if you accept Kabbalah and negate halacha, you are negating something that is a part; and you are negating the basis on which you are standing.

The Vilna Gaon did not negate Kabbalah, because he had his own group and he learned Kabbalah. In his opinion, it was something not to be learned with a large group, but to be taught to only a select group, as the others are not able to grasp Kabbalah and must be satisfied with halacha. But there must be a select group above them that learns Kabbalah.

Shabbatai Zvi negated halacha. In the time of Shabbatai Zvi there was a group of Catholic priests that translated Kabbalistic manuscripts and studied Kabbalah. But this is not considered Jewish Kabbalah, as the Catholics did not put on tefillin. It is just like someone in Sorbonne, Brooklyn College, or some other university who can learn Kabbalah without putting on tefillin. For true Kabbalah cannot be separated from halacha. The terminology of these two kinds of Kabbalah is penimiut and hitzoniut (true and false Kabbalah): the body and the neshama (soul).

Q: How do you start with your students? Should I begin to talk to them about hitlahavut or just do the mitzvoth?

R: Now is such an era that you must choose with every individual his own approach. If you can take him with hitlahavut or devekut, do it that way. But the main thing is the actual mitzvah and you can choose your own approach. If you estimate your congregation or audience that it can be approached more effectively by explaining hitlahavut, then choose this way. The mistake is if he begins with one thing and then goes no further. If he begins with ma'asah (actual mitzvah), then he has the most essential part of it, and if the audience goes to sleep you have achieved the essential. But if you begin with devekut or hitlahavut and then they go to sleep, they will not know about the most important part—ma'asah bepoel (actual doing).

Q: I came across a great amount of children who expressed bitterness against their parents. Can you suggest an approach to turn this bitterness into love?

R: Although there is no general remedy that will apply to each individual, nevertheless there is one common point. In growing up he must encounter difficulties and obstacles in his way—the world is changing, his body is changing, and this presents obstacles to him. He needs someone for a scapegoat, ashma. The only person who has been with him all his life is his parent, and if he has no strength of character to say to himself that he must overcome these obstacles—even if it is connected with the biggest event in his life—then he must find someone to put the finger on. His road is not easy to go on. He must choose his father and mother to blame, because he knows his teacher only one or two years and he experienced these difficulties before that. If he can put his finger on his mother or father, he has a perfect excuse.

Explain to your audience the real reason they choose their parents for their accusations, but do not stress this point too hard. Tomorrow or the day after tomorrow they will be less bitter. Do not expect them to stand up on the first day and say "ashamnu (I have sinned)."

Q: How is it that I saw that the leadership of Lubavitch was transmitted through a daughter not through a son?

R: You probably mean after the son of the Alter Rebbe ("Old Rabbi"--Shneur Zalman of Liadi, first Lubavitcher Rebbe). He had two sons but they begged the son-in-law to take over the leadership.

Q: Is it ideals and not heredity that decides the leadership?

R: Only ideals. Only someone who has the aptitude in a certain direction. If you have a father who all of his life has consecrated himself toward certain ideals so that it permeates his very existence, it must also permeate his wife and children. If he is permeated by a certain idea, the first subjects to be impressed by it will be his son or his daughter. If the subject is Torah or Kabbalah, the son is more adaptable than the daughter. [Aside to the only woman present: "You will excuse me for saying this, as it is not my idea."] The reason for the leadership is not because he was his son, but because he has a maximum of piety, education, and hitlahavut; he received it from his father and his environment and thus has a bigger chance. The Tzemach Tzedek (third Lubavitcher Rebbe) was an orphan from the third year of his life, and the Alter Rebbe took care of his education personally. Thus, he had more chances to receive this education than even the sons of the Mittler (Second Lubavitcher) Rebbe.

This is the answer for an intellectual. If you are a Hasid you must accept a more spiritual explanation: Rebayus (leadership) is not motivated by something accidental or monetary but by something above us. The son of the Mezritcher Maggid (successor to the Ba'al Shem Tov) was his successor for only five years. After that he was niftar (passed away). It is not dependent upon something physical, but something spiritual and divine.

I wish you a kesiva vechasim tova (Happy New Year), and next year I will ask you more forcefully about your achievements.

Q: In camus or aichus (quality or quantity)?

R: You know that Einstein said that camus always transfers into aichus (mass into energy). There is an interesting quotation in Midrash Rabbah that if there had been one Jew missing of the six hundred thousand at Sinai, G-d would not have given the Torah. Not a Jew like Moshe Rabbeinu (Moses) but even the Jew that had a pesel mika (idol) in his tent—had he been missing, the Torah would not have been given. Nine Moses' cannot make a minyan (quorum of ten Jewish men) to say a kedusha, even though there would be a tremendous power of quality; but if you have ten in quantity you can say kedusha. Similarly, the Midrash says that in giving the Torah you must have six hundred thousand. That is the best proof that quantity and quality have a transformation from one into the other.

Good Shabbos.

Menachem

"It's a Matter of Life and Death.I need an Answer now."

"I have been to many funerals in my life, but I have never seen someone cry with as much pain as the Rebbe cried for that soldier." -Rabbi Yisroel Meir Lau

The following is an unbelievable encounter that one of the Rebbe's seceretaries experienced with Rebbetzin Chaya Mushka obm in the winter of 1966. Also included as an interesting picture of the Rebbe Part (101 in the series) special thanks to Rabbi Asher Lowenstein.


"It was a winter morning in 1966, about 3:30 A.M. The Rebbe had left for home already—an early night considering that there had been no yechidus that night.

Just then a woman frantically phoned the Rebbe's mazkirus (secretariat), saying that her little baby had just fallen and was hurt badly. The doctors were arguing over procedures because of the baby's critical condition. She desperately needed a bracha (blessing) and advice from the Rebbe on what to do.

The Rebbe's secretary explained apologetically that it would have to wait until the morning and that he would ask the Rebbe first thing.

The mother pleaded, "It's a matter of life and death. I need an answer now."

The secretary decided to dial the Rebbe's house, and if the phone would be answered, he would ask mechila (forgiveness) for calling so late. He dialed uneasily, worried that it was improper; the Rebbetzin answered.

"Ver ret (who is talking)?"

The secretary gave his name and immediately said, "I am sorry for calling so late," and proceeded to give his mechila speech – how "it was a chutzpah (nerve) to call at such a late hour, but there is a lady here in desperate need. She says it is a matter of life and death." He described her plight.

The Rebbetzin exclaimed, "Why are you asking mechila? Adaraba (on the contrary), my husband and I were sent to this world to serve Yidden twenty-four hours a day, seven days a week. By your calling us you are helping us fulfill our shlichus."

Good Shabbos

Menachem

The Rebbe "Can I ask you to do a favor for me?"

The following encounter is a very unique and special Shlichus that The Rebbe sent former prime Minster of Israel Menachem Bagen to save the life of Jewish girl in France. The encounter was related by Rabbi Binyomin Klein from the Lubavitcher Rebbe's secretaries. Also included is an interesting picture of the Rebbe (part 104 in the series) To learn more about the Rebbe visit www.inspiringageneration.com

Rabbi Klein Relates: "The former Prime Minister of Israel Menachem Begin visited the Rebbe many times prior to becoming Prime Minister. I remember towards the end of one of his private audiences The Rebbe asked him:

"Can I ask you to do a favor for me?"

Prime Minister Begin replied; "Definitely!"

I received a letter from the mother and father of a Jewish girl from France. They describe how their daughter wants to get married to a non-Jew. They wrote in the letter that they tried to do everything in their power to stop the marriage, but nothing helped. So, the parents are now asking me for my help to see what I can do.

"I think," said the Rebbe, "that a person like you, with the standing that you have, should speak to her. Especially because you also speak French, it will have a very great effect on the girl." Menachem Begin listened to the Rebbe's request and accepted upon himself to do the Shlichus. The Rebbe gave him the girl's address and her phone number in France.

He told Begin that he wants to pay for all of the expenses he incurs from traveling there. Prime Minister Begin traveled to France and met with the girl. He spoke with his whole heart what his thoughts were and why it's so important to marry a Jew.

After much discussion she made the decision to end her relationship, and broke off her wedding. Today the girl lives in Jerusalem, is married and has a beautiful family.

Good Shabbos.

Menachem.

Rebbe, my girl friend is not Jewish.

The following is a Yechidus of the Rebbe, which took place Ches Shvat 1980, with a college student from Brazil. Special thanks to Rabbi Dovid Weitman, director of Chabad in Morumbi, Brazil. Also included is an interesting picture of the Rebbe (part 96 in the series). Special thanks to Rabbi Asher Lowenstein. This week's email is dedicated to my wife in honor of her Birthday.

During the yechidus, the Brazilian student brought up his relationship with a non-Jewish woman and wanted to hear the Rebbe's opinion.

"Rebbe, my girl friend, who is not Jewish, and I are thinking of getting married. What would the Rebbe say about that?"

"There are," the Rebbe replied, "many aspects of our lives over which we have no control. Many physical conditions, as it has been scientifically shown, cannot be altered since they are a consequence of our genetic makeup, which has been inherited from past generations. There is not much, generally, which can be done by others to help these conditions.

"However, our daily functioning is primarily influenced by decisions we make throughout our lives. When people make dangerous decisions, we expect those around them to work to prevent the danger. If, for example, we would hear someone planning to commit suicide, even if they say that they clearly know what they are doing and have made a conscious decision to proceed with the suicide, it is universally assumed that we will do all we can to stop that from happening.

"Our spiritual lives are shaped by the choices we make. In a sense, the results can be more tragic than suicide. Unlike suicide, which occurs momentarily and does not distress the perpetrator anymore, a dangerous decision about one's spiritual life will hassle a person for many years. So, we must do all we can to dissuade a fellow Jew from marrying a non-Jew.

"May G-d bless both you and your girlfriend to find the right person for yourselves, and then, with your respective spouses, you will both live happily. Meanwhile, you should discontinue any relationship with her, and it should never be renewed. You should go from strength to strength."

The Rebbe then gave him a dollar and concluded:

"This is to help break the relationship."

Good Shabbos,

Menachem.

Dear Rebbe, do you really feel my pain?

The following is a fascinating encounter between a young Lubavitch girl from crown heights who was going through a very hard time in her personal life, and the Rebbe's involvement in helping her through the hard time's she was experiencing. It's an excerpt from the new book on the Rebbe "The Rebbe Inspiring a Generation" to see more on the book visit www.inspiringageneration.com

The Rebbe's care for every Jew, compassion for everyone's troubles, and sympathy for another's concern's were legendary. At times, people who experienced the Rebbe's consideration simply did not believe that he could really be so concerned with their petty matters.

Rabbi Kaplan relates that that when he was in Kollel he was asked to help a teenage girl who was going through a rebellious phase in her life and was emotionally distraught. The Rebbe was working to help her find her way in life, and Rabbi Kaplan was to interpret and explain to her the Rebbe's responses.

When the Rebbe wrote to her the he felt her pain, she reacted strongly; she plainly did not believe that the Rebbe or anyone else could really feel someone else's pain.

The Rebbe responded that when she will grow up and merit being married and having a child, she will see that, as the child begins to teeth and be in great pain from it, she will actually feel the child's pain. That, concluded the Rebbe, is how I feel your pain. Rabbi Kaplan ends by mentioning that the Rebbe's efforts helped her to straighten out her problems and help her find happiness.

Good Shabbos.

Menachem.

IDF commander: "But why my child..the Rebbe just cried"

In connection to the massacre that took place in Yerushalayim today, in which the lives of a number of Yeshiva Students were taken from this world. The following is a very moving and uplifting "Yechidus" that took place with an IDF commander and the Rebbe, regarding the Death of two Israeli Soldiers following the Yom Kippur war in 1973. it's an Excerpt from the new book on the Rebbe to see more information about the book click: www.inspiringageneration.com also included is an intresting picture of the Rebbe (part 94 in the sereis)

"Battle weary and depressed by the constant fighting, the officer expressed his wish that there be no more combat with enemies. Being realistic, however, and acknowledging that it was highly plausible that there would more conflict, he asked the Rebbe's opinion on whether there would be another war, or whether perhaps the Arabs had been so discouraged, during the Yom Kippur War, that they would never muster the confidence to fight again.

"At the moment," came the reply, "the Arabs are merely unable to attack. However, given time to recover and regroup, they will surely seek opportunities to instigate conflict. To further crush their forces and minimize the chance of future clashes, the army should have advanced to Damascus and Cairo when it had the chance. Although the government did not approve, the army should have continued anyway–ignoring the lack of permission from the government. It was a crucial and perilous moment, and we should have continued pressing the main cities.

"Why didn't Arik Sharon continue going into Cairo?" the Rebbe exclaimed. "He was just one hundred kilometers from there! Excusing the decision, the government claims that there was insufficient fuel to reach there. However, this is very difficult to accept; the Egyptians seemed to have no shortage of fuel, and if Sharon, as conqueror, had decided to use that fuel, no one could prevent him.

"Have you ever flown over Cairo?" asked the Rebbe, staring inquisitively at the officer.
"Yes," the officer responded, proceeding to describe with minute detail the layout of the city.
"In that case," challenged the Rebbe, "why didn't you take the necessary planes, fly there, and conquer the city yourself? Coming in with those planes, you would have easily surprised them and effortlessly taken control. If that had been accomplished, with Cairo in our hands for even a very short period, the present situation would be completely different. "

Unable to persuade the Rebbe to accept his position, the military officer asked about something which had been troubling him for a long time. In a devastating fashion, his close friend Zurik was recently murdered during a terrorist attack, just two years after Zurik's losing his brother Udi in the latest war. It was inconceivable that one family should deserve to bear so much anguish, losing two members in a short span. How could G-d have permitted this? Where was He?

Distressed at the tale of sorrow and unable to control his tears, the Rebbe began to weep. He finally replied, "Indeed, the story you tell me is frightening and upsetting; we are tempted, when hearing such an account, to question G-d and conclude that He does not really dictate what transpires in this world. We must, however, remember that we mortals cannot aspire to understand the intricacies of His divine wisdom.

"Having studied Torah all my life, at seventy-three years old and still studying and adding to my Torah knowledge, I feel that I have attained a level of wisdom. Nonetheless, the extent of my wisdom is ridiculous when compared to G-d's. Therefore, we must not come to preposterous conclusions based on our judgment of events around us. Although there is much we do not comprehend, often in retrospect we come to an appreciation of the righteousness of His decisions. Perhaps time will demonstrate the virtue of Udi's and Zurik's premature deaths; perchance, many Jewish fatalities were avoided as a result of these casualties."

"Are you worried," asked the officer, moving to a new topic, "about living as a Jew here in Brooklyn, in a non-Jewish environment?"

"As a soldier you are surely aware," answered the Rebbe, "that during the time of combat there is no chance to reflect on your fear. You must fight with courage and sincerity, regardless of how you feel. Similarly, when I am immersed in my work, even if the extraneous conditions are unfriendly, I have faith and trust in G-d, because He alone controls what takes place here on earth, and is looking out for the interests of every Jew."

"But," persisted the Israeli, "why don't you move to Israel? Your revered stature and dynamic manner will certainly influence the political and religious scene. Aware that many people questioned you regarding this, I have heard several different replies, but, the replies are unsatisfactory, and for me the question remains."

The Rebbe answered, "Living in Israel and enduring the responsibilities that would come with it, my influence on world Jewry would be restricted. Inevitably, my controversial position on issues would limit my capability of communicating with Jews, both outside of Israel, in Moscow, for example, and in Israel; in fact, even this conversation would be impossible in Tel Aviv. I find this place the most conducive for my work."

Good Shabbos.

Menachem.

Copyright © Menachem Kirschenbaum 2007

How do you know it's the Rebbe's Siddur?

"The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of Brooklyn, the spiritual leader of the World Chabad Movement, is both wise and learned, but above all he is a man of faith"

-Geulah Cohen

The following encounter took place during the Month of Tishrei 5703 /1943 with the Rebbe and the Previous Rebbe. Special thanks to Rabbi Yossi Goldstein for relating the encounter. Also included is interesting picture of the Rebbe part 93 in the Series.

"Someone came to 770 for Tishrei 5703 whose name, was Rabbi Weiler. He had bought a large number of siddurim, and had brought them to 770, to the room where the Rebbe Rayatz davened, so the tzibbur would have new siddurim for Rosh Hashana. He sent one of the siddurim in to the Rebbe Rayatz.

Rosh HaShana night I stood in my regular spot, in the north-west corner. I saw the Rebbe standing near the Rebbe Rayatz, who davened with great weeping, enthusiasm, and warmth. After the Davening when everybody had left, I remained behind to help arrange the chairs and tables.

Rebbetzin Nechama Dina came in and asked me to help her gather the siddurim from the tables so it shouldn't be a mess. She herself went around and gathered siddurim. Suddenly I noticed how she went over to the shtender of the Rebbe Rayatz, took the Siddur from there, and put it in the pile with the other siddurim. I marked which Siddur was the Rebbe's, and ran over to her and said it was too heavy for her and that I would schlep the pile of siddurim instead of her. I took that opportunity of removing the Rebbe's Siddur from the pile, and as soon as the Rebbetzin left the room I ran to my room with the Siddur which the Rebbe Rayatz had just davened from that Rosh HaShana night.

I turned the pages of Maariv and noticed an amazing thing. Under the words, "u'malchuso b'ratzon kiblu aleihem" there was a line written in pencil. I was still new to these things, but I understood that Rosh HaShana is the time for binyan ha'malchus, "malchuso b'ratzon," and on Erev Rosh HaShana the Rebbe had made a line for reasons of his own.

I was ecstatic with my find. I had a Siddur with the Rebbe's writing in it! I figured I had to show it to the Ramash (i.e., the Rebbe). I went to him and said: I'll show you a Siddur which the Rebbe davened from.

He looked at it and asked: How do you know it's the Rebbe's Siddur?

I opened the Siddur to Maariv and showed him the line, and said it was the handwriting of the Rebbe Rayatz. The Rebbe looked at it and trembled, and then said: Yes, my father-in-law wrote that, but how do you know that he wrote it (i.e., I recognize it, but what about you?)?

I said that I could see that the line wasn't straight, and the Rebbe Rayatz's hand trembled when he wrote. The Rebbe didn't let up, and he asked: How do you know the Rebbe's hand trembles when he writes?

I told him that I once sat in the Beis Midrash, and R' Chaim Lieberman entered and came over to me and said that it was difficult for the Rebbe to write straight (when he wrote, it went up or down), but he didn't want to write on (the usual) paper that had printed lines on it. The Rebbe Rayatz had said to take a sheet of paper and to make black lines on it, and that he would take another paper and put it on top of the first one and see the lines through the paper, and would be able to write straight. So R' Chaim wanted me to have my father print up paper like that. I asked him how far apart to make the lines, and since he didn't know, he went up to the Rebbe Rayatz and came down a few minutes later with a paper on which the Rebbe had drawn two lines so I would know how wide to space them. That's how I knew that when the Rebbe Rayatz made lines, it was shaky.

I stood near the Rebbe's room holding the Siddur and said that it was very precious, mamash a treasure. The Rebbe said, "ya ya" (yes, yes), and took the Siddur from my hands, and I never saw it again"

Good Shabbos.

Menachem.

Copyright © Menachem Kirschenbaum 2007

"The Rebbe is very Firm in his Beliefs"

"But, if I am to use this opportunity to write, I must use it to be honest. And in honesty, in spite of my spiritual connection to him, I miss the Rebbe. My heart aches to once again have him as part of his and my flesh and blood relationship"

-Jay Litvin

The following is a Beautiful article that was written about the Rebbe in the "Jewish Look" April, 1975, also included is part of a Letter that the Rebbe wrote to President Jimmy Carter February 9, 1979.

On March 23, the eleventh day of the Hebrew month of Nisan, two dozen men gathered in a basement apartment in Brooklyn for what they called a Chasidic farbrengen (gathering).

"Let's all say L'chaim to the Rebbe. Today is his birthday. L'chaim. The Rebbe should be healthy and live long and he should lead us towards the Messiah." It was a cozy setting: dim lights, a table with a plain white cover, bare walls. This was the home of a Chasid who only eight months ago arrived from Russia.

I went to the farbrengen to find out what the Rebbe's disciples think about him and what the Rebbe's opinions are on today's major issues. For the Rebbe's views and opinions challenge the most accepted notions.

...The Rebbe is also firm in his belief that Israel should not give back "one inch" of territory it won in the 1967 and 1973 wars. "It is because I want to prevent another war that I urge the Israeli leaders not to give back one inch," he has stated." The only way to prevent more wars and more casualties is by not giving in and to be prepared; not to retreat even if the U.S. government demands concessions."

The Rebbe was one of the first to say publicly that America--and not Russia--forced Israel to stop its drive on the west bank of the Suez Canal, thus preventing Israel from eliminating the Egyptian Third Army during the Yom Kippur War. Even today few publicly state this, although Moshe Dayan has recently confirmed that it was an American ultimatum which saved the Egyptian armed forces.

But even during the war, the Rebbe was steadfast in his opinions, which proved correct. When told that he should cease urging the Israelis to drive on to Damascus and not stop 30 miles from the Syrian capital because of the threat of Soviet intervention, the Rebbe stated: "I say the Russians will not intervene."

And they didn't. When a reporter asked how the Rebbe could advise the Israelis while he lived in America, the Rebbe bristled: "This involves the security of three million Jews in Israel. Every American Jew not only has the right but the obligation to help Israel with money, with raising the morale of the Israelis and with advice he feels is good for the Jewish state..."

A letter of the Rebbe to President Jimmy Carter, dated February 9, 1979:

"The U.S. government, and you Mr. President personally, are in a unique position of influence among the nations of the world, particularly those benefiting from U.S. economic, cultural and other forms of aid, to encourage them to follow your example and to share your "conviction that the noblest task of government is education" - to quote your statement (2/28/78) - a conviction which has been translated into bold, comprehensive action. I am confident that the response will be positive, and I venture to say that it would have a favorable impact on those in this country who, for one reason or another, are not, as yet, enthusiastic about Congress legislation on the submitted project"

Good Shabbos

Menachem.

Copyright © Menachem Kirschenbaum 2007

What is the foundation to a Jewish Marriage?

"The marriage of every couple ... is connected to the ultimate marriage between G-d and the Jewish people that will be consummated in the Era of Redemption."

-The Rebbe

The audiences the Rebbe conducted with individuals and families were intensely private occasions. The confidential discussions would sometimes cover the deepest and most personal aspects of the visitors' lives. Some of those audiences will never be shared, their contents too private to reveal to others. Remarkably, the discussions which have been disclosed to the public, notwithstanding their inherently personal nature, carry important, lasting insights, applicable to a sprawling range of people and situations.

I would like to present a private audience, conducted with a kallah (bride) just before her wedding in 1963 that I find particularly inspiring and timely, because of my wedding this upcoming week, I would like to take this opportunity on behalf of Myself and my kallah to invite all readers from over the years to join us in our Simcha, our Simcha will take place this Wednesday, January 30, in Oholei Torah Ballroom. Also included is an interesting picture of the Rebbe (part 90 in the series) special thanks to Rabbi Asher Lowenstein.

The following is an encounter between the Rebbe and a kallah, in which the Rebbe shares a beautiful explanation of the mitzvah of Mezuzah.

"When I entered his room, the Rebbe inquired about my wedding preparations. I replied that, "Baruch Hashem, everything is in order."

The Rebbe was interested in details, so I told him that we had bought tables and chairs. Apparently not finding these facts trivial, the Rebbe continued to inquire, "What else?" I mentioned some of the other things we had acquired, "We bought dishes for the kitchen." "What else?"

The Rebbe, unfazed by my petty answers, was genuinely concerned about every aspect of our home. This continued for some time, until we had covered every little thing in the home. Finally, after all the questions, the Rebbe turned to me and stated, "When a Jewish home is being built, the first thing you do is post a Mezuzah on the door."

The Rebbe proceeded to give me an explanation, which I had never heard before, of why this mitzvah is so important to a Jewish home.

The word mezuzah has three syllables: 1) meh, 2) zu, and 3) zuh. The מ (mem), first letter of the word, has a numerical value of 40 and relates to the Torah: The written Torah was delivered to Moshe Rabbeinu over 40 days and 40 nights, the Torah sheb'al peh, the Oral Torah, opens with a 'mem' at the beginning, -
מאימתי קורין את שמע

(may'aimosay korin shema), and ends with a 'mem' (Hashem yevarech es amo bashalom – G-d will bless his nation with peace). The זו ("Zu," the feminine form of "this," in Hebrew) of Mezuzah refers to the Jewish people, and specifically to the women, as the Gemara says, Bayso zu ishto – "the wife is the home."

The women are directly involved and constantly active in forming the character of the Jewish home. Also, the woman of the household is privileged with being responsible for tending to guests, a mitzvah that makes the home radiate from within.

The final vowel, הז (Zuh): refers to Hashem, as it says, זה אלי ואנוהו Ze Keili V'anveihu . – "this is my G-d and I will glorify him." A home glorifies Hashem through family purity. Thus, the Mezuzah corresponds to the three factors that define and bring quality to a Jewish home: 1) Torah, 2) The Jewish woman, and 3) Hashem. The Rebbe's fascinating explanation is just one example of how the Rebbe took every opportunity to instill so many people with the importance of Mitzvos and, one by one, enlightened the actions of the Jewish nation.

Good Shabbos.

Menachem.

Copyright © Menachem Kirschenbaum 2007

Can any human being become a Rebbe?

Elie Wiesel—author, humanitarian, and Holocaust survivor—relates the following: "Whenever I would see the Rebbe, he touched the depth in me. That is true of every person who came to see the Rebbe. Somehow, when the person left, he or she felt that they had lived deeper and higher, on a higher level, on a deeper sense of life and a quest for life and meaning."

What then is a Rebbe? What is the secret to a Rebbe? Can any human being become a Rebbe?

The following is a question-and-answer session among a group of college students that took place in the summer of 1951, shortly after the Rebbe assumed the mantle of leadership. Also included is an interesting picture of the Rebbe, special thanks to Rabbi Pinny Lew,

Q: What is a Rebbe?

A: A Rebbe is one whose soul also includes the souls of his Chassidim. When a Chassid comes to the Rebbe with a problem, he tries to find in the Rebbe the part of his soul which is included in the Rebbe’s and connect it with his soul, and thus be connected with the Rebbe’s soul. It is through this connection that the Chassid receives his material and spiritual life and needs.
For example, let us take the bulb which gives off light. The bulb itself cannot give any light; however, there are electrical power plants stationed in some distant part of the city which generate the power of light. There must be some resemblance in the bulb which enables it to receive the power from the plant. Therefore, a wire which is connected to the power station is also connected to the bulb, and when this connection is opened by turning the switch the bulb receives the power and will then function.

The same applies to a Rebbe and Chassidim. The Rebbe is the power plant which gives the necessary power to fulfill the commandments and obligations (spiritual) also, and delivers the needs to live a happy and prosperous life (material). The channel through which the Chassid can receive these necessities is his soul which is connected to the soul of the Rebbe. The function of the Rebbe is to deliver the above-mentioned necessities, spiritual and material, to his Chassidim.

Although the Rebbe is required to fulfill his bodily functions also, that is not his purpose or true function. It is only because his soul is bound with an earthly body which cannot exist without these functions. When one comes to a rabbi complaining of a headache and the rabbi gives him an aspirin, we surely won’t say that this is the function of a rabbi. The same is with a Rebbe, when he must carry out the necessary functions of the body.

Q: Can anyone become a Rebbe?

A: Not everyone can become a Rebbe. One needs something from above to fulfill this mission. It is easier when a Rebbe has inherited his position, just as it is easier for one who has inherited a talent to perform and develop his talents than one who has to develop them without immediate inherited talent.

Q: Is the function of a Rebbe like that of a psychologist? Can a Rebbe take the place of a psychiatrist?

A: When a psychiatrist speaks to his patient he regards him as an object of study. Though he is interested in curing his patient and in helping him adjust to life, his approach is to derive not only a healthy being but an accumulation of information about human beings for his future knowledge.

A Rebbe gives himself over completely to the person. When one is seeking a solution, the Rebbe does not study him but is more emotionally involved with the person who comes to see him. Only a small part of a Rebbe’s work is like that of a psychiatrist’s. That is not his primary function.

Yet when one needs aspirin for a cure, the Rebbe will tell him to go to the drugstore and buy some, and not try to substitute the prescription with something else. If he needs a psychiatrist to cure his ailment the Rebbe will not try to substitute his cure with another person.

Q: What is the difference between a Rebbe and a rabbi?

A: A rabbi is one who teaches his pupils when they come to him and will answer a question when it is brought to him. A Rebbe does not wait for you to come to him. He reaches forth among the people and tries to awaken them and inspire them, and tries to find ways and methods to bring them their religion.

Q: What is the difference between a “Rebbe” and a Rav?”

A: A Rebbe does not wait for you to come and ask him questions, but reaches forth among his people and tries to inspire them.

Q: What is the meaning of a “bracha” (blessing) which a Rebbe blesses?

A: The giving and receiving a “bracha” traces back to the times of our forefathers Abraham, Isaac, and Jacob. Since then, it has been the custom.

Q: What is the significance of a “bracha?”

A: In the words of my father-in-law, a bracha is like rain. If the soil is plowed and ready to be sown, and one throws seeds into the soil, the seeds will grow and blossom when rain falls upon them. If, however, the soil is unprepared, the seed finds difficulty in sprouting forth, even when there is an abundance of rain.

Rain can accomplish its function and be useful only when preceded by the plowing and tilling of the soil, planting of the seeds and preparing the soil for growing. However, should rain fall on unplowed and untilled soil, not only won’t it accomplish its function but furthermore, it may cause damage.

The same applies to a “bracha.” The body (actions and desires of the body) must be tilled and plowed. Only then will the “bracha” be useful and help the blessed elevate himself to a higher standard.

When an individual comes for a bracha and he is emotionally and spiritually equipped, the bracha will help him to grow and blossom into a meaningful individual.

If, however, one is in a coma-like state, and it is difficult to revive him, a good doctor would not give up his task of trying to awaken him. He would do his utmost to help this individual, even if it means hurting the individual for the latter’s benefit. If necessary, he will even give shock treatments if he knows that the patient will be revived by that method and that method will help the individual.

Q: In Europe the Chassidim often travel to their Rebbe on yontev (holiday). Why was this so?
A: A Chassid finds in his Rebbe a connection between himself and G-d. He feels that when he goes to his Rebbe he will take back with him more holiness.

Q: When a Chassid goes away on yontev to the Rebbe, there seems to be a spirit that leaves the household with his absence. There is a difference when a man fulfills the mitzvoth of yontev and when he is not there to perform them.

A: A Chassid is not obligated to leave his family and go to the Rebbe. Yet if a wife is satisfied to have her husband go away to work for seven or eight hours a day, in order to make a living, so too should she be satisfied to have her husband go away for a few hours to learn, and to make a spiritual life for both their lives and their family.

Q: Is the standard of learning for girls the same as for boys?

A: No. The reason for this is not because they lack the qualifications to elevate themselves to that standard of knowledge. It is because Almighty G-d awarded them with a more important and higher responsibility, that they were relieved of this task of learning. This greater task and obligation is the preparation of the future generation, the education of our young boys and girls in the true Jewish spirit. It is the mother whom the Torah obligated to fulfill this highly important responsibility, and to enable them to do so they were exempt from the task of learning.

Q: Does Lubavitch provide schools of higher learning such as Gemara (Talmud) for girls?

A: It is obligatory for boys to learn Gemara but not for girls. Not because girls are inferior in any way, but because women have a harder task to do in life. They have to raise and educate future generations.

Q: Would you say that doing is more important than learning? If so, are you not bound to lead a life of blind faith?

A: When a child is hungry and wants to eat immediately, his mother does not explain to him all the processes which the foods go through in order that he be able to eat them. Rather, she gives him food immediately, for that is what will satisfy him. Then she can proceed to explain the baking of the bread, etc. to the child if the child wants to know.

Just as one needs food for his physical life, so does one need food for his spiritual life. It follows the same process.

Q: Is not one supposed to rationalize his thoughts and understand what he is doing?

A: Rationalization is a means by which one should strengthen his faith. Rationalization should make one believe more strongly.

Q: Does science contradict religion?

A: Science cannot be opposed to religion, nor religion to science, because religion is truth and science is seeking the truth. There can be only a temporary misunderstanding between science and religion.

Q: How can you explain scientifically the existence of G-d and the need for religion?

A: Let us take the Chumash (Torah) and open it. Before you are many words. Suppose you had never heard of a printer nor seen a printing shop. Would you then say, not knowing how these words were formed, that they developed from a bottle of ink that was spilled by itself and formed these words? Or would you not say that these words were made on purpose? You would have to say that there was some force that created these words and put them back in order. Just as a pencil which contains billions of atoms, has to have some law of order governing it to exist, so too do the words in the Chumash need an order governing it to exist and to be understood.

We have established that the Chumash was made purposefully. When G-d gave the Torah to the Jewish people, they were given it directly from G-d and accepted it directly from Him. (Moses went halfway up Mount Sinai and G-d came down to meet him.) There were 600,000 Jews at Mount Sinai who heard what G-d said and who accepted the Torah. They passed on what they knew to be true from generation to generation. It is not very likely that a father in all his senses would tell his son a thing that is not so.

There have never been fewer than 600,000 religious Jews in Jewish history, and this chain of tradition has never been broken. There has never been an interruption in the constant regeneration of at least 600,000 religious Jews. In other religions, there is not to be found this unbroken chain of tradition.

Q: If all that is said above is true, what proof does one have that the Jewish religion is the true and only religion?

A: A scientific discovery is accepted when there is enough evidence or proof that the discovery is true. The more people who agree with the results of an experiment add support to that discovery. If 600 people performed an experiment using the same implements and 100 people performed the same experiment on the same basis, and the results showed that the 600 people stated a belief on the basis of their experiments, and the 100 people disagreed with them on the basis of their experiments, you would believe the 600 people more readily than the 100 people.
The Christian religion has only 12 witnesses to affirm its origin and prominence. The Buddhists had three witnesses. The Muslims had only one witness, and Mohammed was a mentally ill person. The Jewish people had 600,000 witnesses. On that basis you would say the Jewish religion has the greatest amount of witnesses and therefore the greatest amount of truth.

Q: Was there only quantity or quality too at Mount Sinai?

A: There was a great deal of quality. Jews from all walks of life were present; from all different occupations and professions (carpenters, bakers, scientists, philosophers). What greater quality of people can one assemble in one place?

Q: How can you say the Jewish people truly believed in G-d when immediately after Mount Sinai they made a golden calf?

A: The golden calf did not signify disbelief in G-d but belief in many gods, including Supreme G-d.

Q: Why do we need ceremonies and mitzvoth? Are they not a burden on the person?

A: When one creates a thing he wants the full benefit of what he creates. G-d is complete goodness. He would not create a thing that would be a burden to people.

Q: Some people would feel that being a good Jew does not necessarily mean adhering to all the precepts of the Torah. They feel they could be good Jews without doing all mitzvoth, such as putting on tefillin. How could this be explained to them?

A: When a doctor prescribes a medicine and the patient is reluctant and stubborn about not taking it, the doctor, if he is a good and honest doctor, would not lead him astray and tell his patient to take something else in its place that would not have the same effect. Instead, he would endeavor to explain to the patient why it is necessary to take this medicine and not relinquish the patient until he has exhausted all means of convincing him.

When there are ten people gathered in one place, the Divine spirit rests among them. Here, there are surely more than ten people, so it is certain the Divine spirit is present. This will help you to listen to what is being said and to understand what you hear.

The sound of the shofar on Rosh Hashanah has two meanings. When it is blown, it provokes within the individual a feeling of recognition and wishfulness. The one who hears the sound of the shofar recognizes who he is and wishes to do better. The shofar brings forth his innermost feelings and emotions of the longing to improve himself and to overcome, to be able to control his temptations. These feelings the shofar awakens within the individual. Yet one might want to do these wishes but does not feel strong enough within himself to do them. Therefore, when the shofar arouses these emotions in the individual it also strengthens him to carry them out. The shofar gives him support and encouragement to control his temptations and to become better.
Time is like a vacuum that has to be filled. Time is limited; and an individual must make sure to use every particle of time to the best of his abilities.

Youth has a great store of zeal and energy, and there are many things one accomplishes in his period of youth that he cannot do in later periods, because he lacks the exuberance of youth. This time is very precious. A youth should not waste these energies but develop them so that they will have full meaning and use. The way in which to use your time and the road that you should follow is indicated in the Torah.

Q: What is the purpose of life?

A: To bring light into this world.

Q: What is the purpose of light?

A: The purpose of light is to find a harmonious life. One can be in complete harmony only when he has received the truth.

Q: How does one know that he has found the purpose?

A: When one has light. Then he will have found the purpose. A person cannot feel what he lacks. One looks for what he does not possess. If he had what he was looking for he would not search.

Good Shabbos,

Menachem.

"We wish the Rebbe The best in Everything"

"From his office at 770 Eastern Parkway in the Crown Heights section of Brooklyn, he organized "Peace Corps" to educate Jews in various parts of the world and to reawaken what he calls an "innate awareness" of Judaism..."

-David Miller

In connection with Yud Shvat, I would like to present a beautiful article that was written on the Rebbe in the Jewish Forum titled "Heir to a Noble Tradition" written By Charles Haddock-May, 1951, also included is an interesting picture of the Rebbe (part 90 in the series).

"The Chasidic Coronation of young Schneerson, seventh in line of the Chabad dynasty, marks the first event of its kind in the Western Hemisphere.

Three months ago, on the anniversary of the demise of the Saint of Lubavitch and for the first time in the "heathen" history of American Jewry, a bona fide Chasidic divine donned the "tzadik" purple in dramatic coronation rites which seemed possible only in the Polish-Ukraine, where Chasidism was born...

This was no ordinary event, to be sure, for the movement of which Rabbi Schneerson has become the titular head almost escapes sociological classification. You will find no analogy to it in our modern social ferment, religious or secular. Most of his followers are poor, pious and unpretentious folk, and the "kingdom" over which he "reigns" is as absolute as a temporal realm can be. It stretches from China to Brooklyn. Even Pittsburgh, Johannesburg and Tel Aviv are not without their "Chabad" dominions.

From all over the world his followers come--to consult the new "Rabbi of Lubavitch" on matters of faith, health, family, and finance. They seek him out on social issues and psychological problems--on everything which might affect their spiritual, physical and material well-being, and make no vital move without him...

As a newspaper man [the writer was the managing editor of the leading anti-communist labor newspaper and Vice President of World Wide Press Syndicate]--and as an amateur Chasid, so to say--I was naturally curious about his [the Rebbe's] state of mind after his assumption of world leadership in " Chabad." I wanted to ask him, above all, whether he thought that Chasidism--as taught by his great-great grandfather, the "Rav"--could function fruitfully here, on this "heathen" soil of mine--America. And, of course, what answers did "Chabad" hold for our own lost, "atomic" generation?

My audience with that profound and humble Chasidic rabbi made my queries wholly superfluous. "America is not lost," he assured me "You are not different. You Americans sincerely crave to know, to learn. You are inquisitive. It is the Chabad point of view," he went on, "that the American mind is sincere, honest, direct--good, tillable soil for Chasidism, or just plain Judaism, if you will." This was his late father-in-law's viewpoint, he added, and that accounted for the unprecedented success of the "Chabad" system of junior and senior academics all over the country.

Our soul-searching talk left me with the impression that the newly-crowned "Lubavitcher Rebbe" had aged perceptibly in these past several months, since he succeeded his father-in-law to the "throne." For his gentle, sensitive and pallid face already seemed to bear signs of the inner conflict always raging in the hearts of our leading spirits--on whom supreme responsibility is suddenly thrust! As he politely took me to the door,

the "Rebbe," as Lubavitcher Chasidim fondly call him, inadvertently taught me that Judaism minus Chasidism is but a body with a big head and no heart. And, need we add, that we wish the Rebbe a long and luminous "reign"--for uneasy lies the head that wears a crown, especially a tzadik's crown in unchasidic America...

Good Shabbos.

Menachem.

Copyright © Menachem Kirschenbaum 2007

"The Lubavitcher Rebbe Gazed Intently at his Visitor"

"The primary axiom of Judaism is that a perfect being creates everything according to design-that nothing happens by accident. Consequently, no one gets more responsibility than he can handle. This clear knowledge can strengthen man because it is in his power to complete his tasks. For every problem there is a solution; thus there is no need for despair or frustration"

-From a Yechidus Of the Rebbe with Hillel Directors August 24, 1960

" Lubavitch Rabbi Marks His 70th Year With Call for Kindness" the following is an article that was written in the New York Times, in Regards to one of the most memorable Farbrengens with the Rebbe, written by Israel Shenker--March 27, 1972. Also included is an interesting picture of the Rebbe (part 90 in the series)

Menachem M. Schneerson, the Lubavitcher Rebbe, reached the Biblical age of 70 yesterday, but he has been living in the age of the Bible every one of those years. The Rebbe decided to use his birthday as a pretext for demanding of his followers what he called "an additional portion of study and devotion to the cause of spreading goodness and kindness..."

At a recent audience, just before the rays of dawn eased over Eastern Parkway, the Lubavitcher Rebbe gazed intently at his visitor, and from time to time a warm, remarkably gentle smile lit his face. Stroking his gray beard, he explained his role as "awakening in everyone the potential that he has."

On fundamentals, the Rebbe has no doubts. "If you can accept that G-d Almighty created billions and billions of atoms, why can't you accept that G-d Almighty created a human being?"

"If you are enthusiastic to substitute for the term 'G-d' the word 'mystery,' then I'll ask you the same thing about 'mystery.' It is much easier to accept one human being, two human beings, than to accept billions of disordered atoms whirling around without any concept, any pattem, and then with a big bang or a small bang the universe is created."

To the suggestion that his orthodoxy marks him as a conservative he objected, saying:

"I don't believe that Reform Judaism is liberal and Orthodox is conservative. My explanation of conservative is someone who is so petrified he cannot accept something new. For me, Judaism or halacha [Jewish religious law], or Torah encompasses all the universe and it encompasses every new invention, every new theory, every new piece of knowledge or thought or action.

"Everything that happens in 1972 has a place in the Torah and it must be interpreted, it must be explained, it must be evaluated from the point of view of Torah even if it happened for the first time in March of 1972. "

Who is to be the eighth Lubavitcher Rabbi?

"The Messiah will come and he will take all these troubles and doubts," replied the seventh, and added smilingly: "He could come while I am here. Why postpone His coming?

"My intention is to live many years more, and the Messiah can come tomorrow or the day after tomorrow," he said. "There's a very great deal to achieve, enough not only for my life but even for more than 120 years."

He added: "The Messiah will be a real human being. Don't translate him as something abstract. He is tangible. He has two eyes, two ears, two legs, two hands. And one heart. The heart has four compartments. One compartment is for impure blood, which the heart makes into pure blood. And that is the function of the Messiah."

Good Shabbos.

Menachem.

Copyright © Menachem Kirschenbaum 2007

The Rebbe "We Must Give A Proper Education"

"The Rebbe's impact upon Jewish education is very noteworthy. He saw to it early on in his term of leadership that educational materials were developed to reach out both to adults and to children"

-Rabbi Dr. Tzvi Hersh Weinreb

I would like to present part of a very unique letter of the Rebbe on the importance of education, the Letter was written to Vice President Walter F. Mondale He was the forty-second Vice President of the United States (1977–1981) under President Jimmy Carter. Also included is an interesting picture of the Rebbe (part 89 in the series) special thanks to Rabbi Asher Lowenstein and Rabbi Kromby.

"Education, in general, should not be limited to the acquisition of knowledge and preparation for a career, or in common parlance "to make a better living!" We must think in terms of a "better life," not only for the individual, but also for society as a whole. The educational system must, therefore, pay more attention, indeed, the main attention, to the building of character, with emphasis on moral and ethical values.

The skepticism on the part of those who, at present, oppose the Administration's educational program (of which you make mention in your Remarks) is, I believe, in large measure due to the shortcomings of the educational system in this country, which leaves much to be desired in the way of achieving its most basic objectives for a better society. In a country, such as ours, so richly blessed with democracy, freedom of opportunity, and material resources, one would expect that such anti-moral and anti-social phenomena as juvenile delinquency, vandalism, lack of respect for law and order, etc. would have been radically reduced, to the point of ceasing to be a problem. Hence, it is not surprising that many feel frustrated and apathetic.

I submit, therefore, that the Administration's resolve to restructure the Federal education role - long overdue - would be well served if it were coupled with greater emphasis on the objective of improving the quality of education in terms of moral and ethical values and character building that should be reflected in the actual everyday life of our young and growing generation."

Good Shabbos,

Menachem.

Copyright © Menachem Kirschenbaum 2007

"Why do Bad things Happen to Good people"

In regards to the terrible tragedy that accrued today to the parents of my sister in law Pessa Kirschenbaum, Reb Zev and his wife Rochel Simons two very Special Neshamas that were taken from this world in a Terrible car accident,

I would like to present an answer the Rebbe gave to parents of a young girl Miriam, who at six years old was killed in a car accident in Berkley, California (Erev Pesach 1989). Following the death, the parents wrote a long letter to the Rebbe with many different questions regarding the nature of these types of tragedies. The Rebbe's response did more than comfort – it provided a new focus to the mourning family. Also included is interesting picture of the Rebbe. The Rebbe attending a funereal in the winter of 1991.

1. A person cannot say with certainty that he clearly knows Hashem's intentions, (except for a prophet who was instructed by Hashem to reveal it).

2. For everything that happens in today's day in age, we can find its example in the past. ( In Midrashim of Chazal, with additional different interpretations for different events), At times, the specifics of an incident today, we can explain with an event or an explanation of an event in the past.

4 .With regards to Miriam, it stands out that she passed away on a high note, in a manner that Torah Emes commands that is forbidden to mourn her in a Shiva, except for a few moments and similarly with regards to the Shloshim [due to the fact that it was Erev yom tov].

5 .All Neshamos (Souls) of the present come down as a continuation of a previous Gilgul ( Reincarnation) in order to complete what was missing before it came down, (in totality or partially).

6. Those who are Nistalek (pass on) before their obligation to do Mitzvos, it is because they are here in this world to complete the number of years that they needed to be in this world. (Even though this is an exception, in general everyone needs to live 70-80, up to 120 years)

7 .If Miriam needed to complete the number of years she needed to be in this world, and then go immediately into Gan Eden, its understood that the parents should not be saddened that this Pesach that she parted she was in Gan Eden and according to this, its also understood that they needed according to Torah Emes to be in true Simcha on Pesach.

8. Especially since she (Mrs. Gearman) and her husband, gave their child a childhood that was mostly filled with Good, materially and spiritually all her years.

Good Shabbos.

Menachem.

Hey Teves: The Rebbe, a Bachur, and Eli Weisel

“The Rebbe told them, "I want you to do your work - not as a Chassid, but as a lawyer."

-Rabbi Avraham Shemtov

In honor of the twentieth anniversary of Hey Taves, I would like to present some interesting accounts related to the events that led to the Rebbe's library being returned to the Chassidim. Also included is interesting pictures of the Rebbe (part 51 in the series)

The lawyers who represented the Rebbe met with the Rebbe before the actual case.

The following is a part of what was discussed in this first meeting:

"The first thing the Rebbe stressed was that the lawyers make it clear that books are not a personal heritage of the previous Rebbe and this should be explained and should be understood according to "human logic." The Rebbe stressed many times that their desire to dedicate themselves to the Rebbe's will should be in line with nature, and the society's system. The Rebbe told them, "I want you to do your work - not as a Chassid, but as a lawyer."

--

When the news came to 770 that we won the court case, everyone was elated. The following is from a diary of a student who was learning in 770:

"When the news came that we won the court case, it was 11:40 in the morning and we were sitting in the upstairs Zal (study hall). For me, to picture what went on in these moments is impossible. We all when outside 770 and began dancing and singing 'Didan Notzach.' Before I knew it, Bachurim got handle of bottles of Mashke and guys were dancing and making flips!
Chassidim from Crown Heights began crowding at 770. A bunch of mitzvah tanks were driving around playing 'Didan Notzach'

on the loud speakers. When the Rebbe's secretaries came out of the Rebbe's room, there was tremendous joy on their faces. Piamenta and Eli Lipsker were playing with their bands. In the middle of the dancing, someone got up and made the bracha of Shehechiyanu."


----
During the court case, part of the testimonies involved defining the Rebbe-Chassid relationship (it was important for understanding ownership of the books). There were three people chosen to participate and get the message across that the Rebbe and Chassid are intimately connected. One of the three was Eli Wiesel. The following is an excerpt from his testimony:

"Strangely enough, the choice of (involvement) is made by the Chassid and not the Rebbe. It is not the Rebbe who chooses the Chassid. It is the Chassid who chooses the Rebbe. But once the choice is made, it is boundless.

It is total loyalty. And therefore, the Rebbe owes the Chassid total loyalty. So, for the community, the Rebbe must have total generosity and compassion. Also, he has even more responsibility. That's why he is a Rebbe."

Picture description: The Rebbe addressing children at a Lag Beomer Parade 1953.

Good Shabbos,

Menachem,

Copyright © Menachem Kirschenbaum 2007

The Rebbetzin " No I Never Heard About it From My Father"

“In the winter of 1985 Lubavitch Library staff noticed valuable books were disappearing from the shelves. Before long, it became obvious that some of the rare Kabbalistic and biblical commentaries were missing. They tried to find out who could be taking the Sefarim”

-Excerpts the story of Hei Teves

In honor of the 20th anniversary of Hay Teves (the day which marks a court ruling which returned the Rebbe's library into the hands of his Chassidim), I would like to present part of Rebbetzin Chaya Mushka's testimony regarding the ownership of the library, Also included is an interesting picture of the Rebbe (part 22 in the series)

----
The following is the back-and-forth between the lawyer and the Rebbetzin:

The lawyer: Why did your father have books?

The Rebbetzin: This was his life. His main goal was to spread Judaism.

The lawyer: It's important for me to know - how do you know that the reason he collected the books was to spread Judaism)?

The Rebbetzin: I understand very well. This was his personality, this is what he grew up with, and this is what he lives with.

The lawyer: When your father was alive, who did you think the library belonged to?
The Rebbetzin: I never thought about it then.

The lawyer: Did your father ever tell you who the books belonged to?

The Rebbetzin: No, I never heard about it from my father.

The lawyer: My second question is about the books that your father used in his study. Are those books your father's or they belong to the Chassidim?

The Rebbetzin: It belongs to the Chassidim because my father belonged to the Chassidim.

The Rebbetzin's response gave tremendous insight into the true nature of the relationship between the Rebbe and his Chassidim. There is only a perceived separation – they are strongly united at their essence.

Good Shabbos.

Menachem.

"The Rebbe is a Revolutionary Person"

"The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of Brooklyn, the spiritual leader of the World Chabad Movement, is both wise and learned, but above all he is a man of faith. And if faith be the art of truth, he is also an artist whose creation is the army of believers that he commands, the army of the Jewish faith, of the G-d of Israel and the people of Israel"

- Geula Cohen

I would like to present a beautiful article that was written on the Rebbe and Lubavitche's work around the world, in the London Jewish Chronicle February 1, 1980, titled "In Search of the Soul" by Rabbi Jonathan Sacks, also included is an interesting picture of the Rebbe (part 88 in the series).

"The Rebbe is a revolutionary. He has enthroned Chasidic philosophy not as one of the limbs, but as the heart of Judaism. He is a systematic and conceptual thinker on the largest scale. And, more than anything, he continually drives together the highest abstract truth and the most specific call for action, spanning the continuum of the whole range of Jewish study.

It is perhaps the case that his fame as a leader, organizer and initiator of communal projects has impeded a measured assessment of his originality as a thinker. But, essentially, the two facets of his work are one--the comprehensiveness of his thought and action are part of the same drive: the unity of the Torah, the unity of the Jewish people...

Many of the Rebbe's achievements have shaped so deeply the development of the post-war Judaism that we hardly think of them as Lubavitch at all. Fifteen years ago, the term baal teshuva ("penitent") was almost confined to Chabad. To other Jews, teshuva was something one did on Yom Kippur, atoning for sins. In Lubavitch it meant a rescued soul. Specifically those hundreds of students brought from drugs and alienation into deep Jewish commitment by the massive Chabad involvement in campus life across the world. Today it is the word that describes the Populations of dozens of yeshivot in Israel that have no connection with Chasidism; it has become the leitmotif of a generation.

The Jewish day-school movement, of which Lubavitch was one of the earliest pioneers, has displaced across a wide spectrum the once prevalent ideology that Jewish education was a kind of dutiful appendage to the real business of acquiring a secular culture. The idea, in which Lubavitch was for so long alone, of resuscitating dying communities by sending out a small resident nucleus of religious families, has been widely copied by Yeshivos in America, and is at last being tentatively taken up in Britain. The Rebbe has never had an interest in preserving a monopoly of his innovations. Every achievement means a new goal to be formulated.

Results can never be quantified. It is sufficient to know that they are always never enough.... In all the campaigns there is a driving sense of urgency that sanctifies their often unconventional approaches: a Sukkah on wheels taken through crowded streets, a radio advertisement reminding listeners that it is Purim, a resolution of the United States Congress proclaiming a national education day--all these and more are ways of hastening the Messiah. Lubavitch takes to heart the injunction in the first paragraph of the Shulchan Aruch not to be ashamed when others make fun of one's pursuit of a religious mission. Discretion is the better part of cowardice...

We come, then finally, to the great and controversial question: is there something suspect about the attachment of Lubavitch Chasidim to the Rebbe? Does it go too far? Is there an abdication of personal responsibility involved in bringing private questions to the scrutiny and advice of a great man? Ultimately, can there be a man worthy of such adulation?

It is important to understand about Lubavitch that it is a movement supremely dedicated to allowing each Jew to play his special role, to being, in the Baal Shem Tov's image, his own particular letter in the Torah scroll. The Rebbe is the person who guides him towards that role; who, by standing above the distortions of the ego, taking a global view of the problems of the Jewish world, being in the language of Chasidut a "collective soul," sees where the individual belongs. It is, after all, difficult to think of many other leaders who can assume this role, for they are for the most part leaders of a sectional group, without a brief and perhaps without the information to be authoritative beyond their borders. The Rebbe's advice carries with it no more and no less than the authority which his worldwide concern has given him.

Those who visit the Rebbe--and the vast majority of those who do so are not born Lubavitchers, do so because of his reputation as a man of encompassing vision. They tend to emerge somewhat unnerved, taken by surprise. They expect, perhaps, the conventional type of charismatic leader, imposing his presence by the force of his personality.

What they find is the reverse: a man who, whatever the complexity of his current concerns, is totally engaged with the person he is speaking to. It is almost like coming face to face with oneself for the first time. Not in the simple sense of, as it were, seeing oneself in a mirror, but rather seeing oneself revealed as a person of unique significance in the scheme of things, discovering one's purpose. So much so that it is difficult to talk of the Rebbe's personality at all, so identified is he with the individuals he guides.

This is, ultimately, what is so misconceived by those who have never met him. His leadership--rare almost to the point of uniqueness in the present day--consists in self-effacement. Its power is precisely what it effaces itself towards--the sense of the irreplaceability of each and every Jew .

Good Shabbos.

Menachem.

Copyright © Menachem Kirschenbaum 2007

The Rebbe "How Many People Will You Affect, 20 or 30?"

"From all over the world his followers come--to consult the new "Rabbi of Lubavitch" on matters of faith, health, family, and finance. They seek him out on social issues and psychological problems--on everything which might affect their spiritual, physical and material well-being, and make no vital move without him"

-Charles Haddock

I would like to present Part one of Rabbi Nachman Meir Bernhard, former Rabbi of the prestigious Oxford Synagogue in Johannesburg, South Africa. Fascinating encounter's that he experienced with the Rebbe in Yechidus in regards to his work as Rabbi and the future of Judaism in South Africa. Also included is an interesting picture of the Rebbe (part 87 in the series)

"I received my Rabbinic ordination in 1958 and left for my first position in Wichita, Kansas. Once, Rabbi Yosef Wineberg came to Wichita on the behest of the Rebbe. I met him but I had no idea he was a Lubavitcher.

We left Wichita five years later and returned to New York when our eldest daughter was of school age. The Orthodox Union asked me to be their New York director. I accepted the position. Within a few months I was asked to become Rabbi of the largest synagogue in South Africa.

Not feeling drawn to the Rabbinate and wanting to pursue my studies, I declined. But they insisted that I at least come and see the place.

After my visit, I read a friend's report about a lecture tour to South Africa. The report mentioned Rabbi Yosef Wineberg. The name rang a bell and I thought maybe it was worthwhile to hear his opinion about the proposed position.

I met with Rabbi Wineberg and told him my hesitations. He firmly insisted that I go there. "They need a young, dynamic rabbi like you," he said. Rabbi Wineberg didn't give up easily and suggested that I ask the Rebbe. "I would if you arranged it," I told him.

It was after 1 a.m. when I entered the Rebbe's office and saw the Rebbe for the first time in my life.

The yechidut [personal audience] lasted for over an hour. I felt as if the whole world around us had disappeared and it was only the Rebbe and I.

This yechidus took place a year after I had left both the Rabbinate and the Orthodox Union; I had devoted myself to learning full time.

In the yechidus, the Rebbe told me that Jewish life today is being devastated, as if by a fire, and whoever can extinguish the fire, must do so.

The Rebbe pointed his finger at me: "You have no right to sit and become a talmid chacham [scholar]." I said that I could fulfill my obligation by giving a class, but the Rebbe responded, "How many people will you affect, 20 or 30?"

I mentioned I was offered a Principal's position.

The Rebbe said again, "You will only influence 200 or 400 children in a big school. Hashem has given you the skills and strength to lead an entire community." He urged me to utilize my potential to the fullest.

I still resisted.

"I have already left an important position for the sake of my children's education. What will happen to them in South Africa?" By then, I had three daughters.

The Rebbe answered that the children of every Jew who devotes himself to communal work receive Divine protection.

The Rebbe didn't exactly tell me "go," but he calmed my fears about going to South Africa.

When I went out of the Rebbe's room I said to myself, "I may not yet be a Lubavitcher Chasid, but from now on I am the Rebbe's Chasid."

We arrived in South Africa in 1966, a few weeks before Rosh Hashana. Whenever I was offered exciting positions in other parts of the world, I asked the Rebbe.

The Rebbe always answered me that South Africa was my proper place, that I was there by Divine Providence, that my situation was improving, and that G-d would help.

After three years, the government wanted to throw me out because of my opposition to apartheid. I didn't call for an open rebellion. I just spoke from the Jewish heart and conscience. I said that we should work to bring about change legally and within the system. But the prospect of deportation did not upset me at all. The Rebbe had wanted me to be there, so I was. But if I was deported, I would be able to move to Israel.

Good Shabbos.

Menachem.

Copyright © Menachem Kirschenbaum 2007

"The Rebbe Wrote a few Words on a Paper"

"But, you see, whenever I went to the Rebbe, or even when I wrote him, I felt known by him. Seen by him. And I mean these words—known and seen—in their most profound sense. I felt naked before him. And through him I saw myself fully exposed"

-Jay Litvin

The Rebbe's wedding long ago in Warsaw, a prayer book in Salonika, a note from the Rebbe and two grandfathers look on proudly from above as their descendants add another link in the chain of Jewish tradition. In Honor of Yud Daled Kislev the Rebbe and Rebbetzin"s wedding anniversary, I would like to present an unbelievable encounter that a Chosson and Kalla experienced with the Rebbe in the winter of 1989. Also included is an interesting picture of the Rebbe (Part 86 in the Series).

"The city was hot and sweltering on that summer eve in 1989. The Chabad rabbi looked incongruously out of place in Manhattan's East Village, with his long beard and black coat. Nevertheless, the Chabad rabbi was determined. He had made a promise to a grieving father in Southern California, a man who was a leader in their Jewish community, that he would find his runaway teenage daughter. "Sarah is in New York City, that's all we know, can you find her for me?"

the man had begged the rabbi during a recent visit.

Mission impossible? Not for the rabbi. With a lot of effort and a little bit of mazel, he finally found someone who recognized Sarah's picture and he was able to track her to an urban commune. He invited her to come to his home for a Shabbat meal. She not only came but returned many times and began finding her way back to Judaism. After a while, she met a young man from Israel, who was also rediscovering Judaism.

"We want you to marry us," Sarah told the rabbi.

The father of the bride was delighted beyond belief, but the father of the groom less so. He was a holocaust survivor from a rabbinical family, but his experiences during the war had so alienated him from his faith that he had raised his children in a humanistic ethicism, completely devoid of spirituality or mention of G-d.

The father made his son promise that he would not be asked to recite any blessings or prayers either at the ceremony or during the reception. Only on this condition would he attend the wedding.

On the morning of the wedding, the rabbi wrote a note to the Lubavitcher Rebbe, to inform him about the marriage and to ask for a blessing for the bride and groom.

The Rebbe, upon receiving the note, put it together with hundreds of others that he would read aloud that day at the "Ohel," the resting place of the Previous Lubavitcher Rebbe.

On this day, upon reading the note from the rabbi, the Rebbe wrote a few words on a paper and directed that it be given immediately to the rabbi.

The Rebbe had written that today's date, the date that the young couple chose for their wedding, was the 14th of Kislev, the same day on which the Rebbe and Rebbetzin were married decades earlier. The note explained that the groom's grandfather was a Rabbi in Warsaw and had attended the Rebbe's wedding. As a wedding present the rabbi had given them a book that he had written. The Rebbe directed the Chabad rabbi to go to the Rebbe's office, find the book, and take it to the chupa that evening."

Of course, the rabbi did exactly as the Rebbe had instructed. Just before the ceremony, the bride asked the rabbi to say a few words. The rabbi decided to tell the story about the book he was carrying.

He related how the Rebbe had asked that the book be at the chupa and explained that through the presence of the book the groom's grandfather, the former rabbi from Warsaw, would be spiritually represented at the wedding of his grandson, a grandson from whom he now has so much nachas.

Upon hearing these words, the father of the groom abruptly stood up and quickly left the room. The rabbi found him, a few minutes later, weeping quietly in a phone booth in the lobby of the hotel.

"Rabbi," he sobbed "when I was a child, my father took me to Cheder, where I loved studying, but I forgot everything. I wanted to forget. I made myself forget. Now I see that my father never gave up on me, even from Heaven. Won't you take me by the hand and teach me again?"

Thus ends the story of a Jewish soul who thought he had forgotten, until the Rebbe reminded him. But the story has ripples that turned into waves and washed over Jack Castro in Boca Raton, Florida.

Jack Castro's story begins in the small, picturesque city of Solanika, Greece. Salonika was home to more than 60,000 proud Sephardic Jews, among them Moshe Prado, before the nazis decimated their numbers to a pitiful one thousand.

It had been Moshe Prado's custom that as each of his children were married, he gave them a set of High Holiday prayerbooks, hand-carved in ivory. Moshe Prado did not survive the war, nor did his children except one daughter and one son, Jack's father.

Jack Castro ended up with one of the High Holiday prayerbooks. "My aunt gave me that book years ago," says Jack. "I sadly never met my grandfather, but I had one of his books in my possession for many many years without really thinking about its value."

Jack was born in Paris, grew up in Argentina and emigrated to the United States in 1965. He and his wife Graciela have two children and two grandchildren. About fifteen years ago, they moved to Boca Raton where Jack is the president of a software company.

A few years ago, Jack had a surprise call from an old childhood friend in Argentina, a friend with whom he had kept in close contact all these years.

"He told me that his daughter Julie and her boyfriend were coming to Miami and could I show them around," said Jack. Of course he readily agreed and promised to pick them up at the airport.

The day their plane was due however, Jack had an important meeting and he asked his son Spencer to pick them up instead. As it turned out, Julie's boyfriend had to return to Argentina, so when Spencer got to the airport, Julie was alone.

Yes, you guessed it, the meeting was "bashert."

"Spencer picked Julie up at the airport in Miami," said Jack "and by the time they reached our home in Boca they had really connected."

Two months later, the young couple had a civil marriage. They planned to have a Jewish wedding in Argentina. But the economic crisis was already threatening and Julie's parents soon moved to Florida. Now that the whole family was together, the plans for a Jewish chupa began in earnest.

"Although we are a traditional family" said Jack, "we did not belong to any synagogue and didn't know where to find a small one that would please the children. A friend suggested that we look into Chabad of East Boca that had recently opened."

Jack and his family set up a meeting and he recalls that "just like with the children, it was love at first sight. We all liked Rabbi Ruvi and Ahuva New and their family and we set a date for the wedding. We even began attending Shabbat services."

At one Shabbat dinner at the New home, Rabbi New told the Castros the aforementioned story about the book at the wedding. "I have a book that belonged to my grandfather, too." Jack told the rabbi about the prayerbook and decided to bring it to the wedding of his son.

And what a wedding it was. "We were expecting a simple ceremony, but Rabbi New had other plans. He brought a CD of Jewish wedding music and turned it into a real simcha." Jack Castro and his family are now regular participants at Shabbat services. "My son loves to go to the synagogue now," he says proudly "we are all rediscovering our Judaism."

The Rebbe's wedding long ago in Warsaw, a prayerbook in Salonika, a note from the Rebbe and two grandfathers look on proudly from above as their descendants add another link in the chain of Jewish tradition. Mazel Tov.

Picture Description: the Rebbe coming out from Mikva on Union Street.

Good Shabbos.

Menachem.

Copyright © Menachem Kirschenbaum 2007

Blog Picture Information

Dear Visitor,

Due to the incredible response we have had regarding the beautiful rare images of the Rebbe, many of which have been published here for the very first time, we are pleased to announce that "Rebbe Archive" are making these pictures available for purchase for the very first time. They are great gifts opportunities for child and adult alike, and are sure to be treasured and prized by all. Photos are available framed and in a variety of sizes.

For more information please contact rebbearchive@gmail.com

The Rebbe: "My Father was very Dear to Me"

"Rabbi Levi Yitzchak Schneerson, the Rebbe's father. The Rebbe's father was a great luminary in his own right, an awesome reservoir of Talmudic and Kabbalistic knowledge. But perhaps the most unique dimension of his character was his unflinching commitment to Jewish practice and the total lack of fear with which he expressed that commitment."

-From a Student's Diary

I would like to present a beautiful interview with DovBer Gourary in which he Relates his memories of the Rebbe's father Rabbi Levi Yitzchak Schneerson O.B.M, also included is interesting pictures of the Rebbe (Part 86 in the series),

"After finishing yeshiva I attended a bookkeeping course which I completed successfully. I got a job as a bookkeeper at the train station in Dnepropetrovsk. And it was through this job that I was able to help Rav Levi Yitzchak. I remember clearly, a few years before the beginning of World War II, I was sitting in my office in the train station when I heard everyone saying that the Rav of the city was being taken away. I left my office and saw the Rav carrying a bundle on his shoulder and two policemen walking at his side. I was able to ascertain that he was being taken to Kiev and notified the family as soon as possible.

How did you feel when you saw the Rav being taken away?

As can be understood, it was very upsetting. But, truthfully, it wasn't a surprise. Everyone in the city was expecting the Rav's imprisonment. We all knew that if it wasn't today it would be tomorrow, or the next day.

What made it so obvious?

You, everyone who never lived in Russia as it was then, don't understand what it is. It was the most terrible time of Stalin, and in all of Russia there was not a strong rabbi like Rav Levi Yitzchak, of blessed memory, who would neither bend nor bow to the government. Everyone in the community worried about him. Everyone in the city. He gave sermons without being at all concerned about the Bolshevik emissaries who infiltrated everywhere. He declared publicly in the synagogue, in a voice filled with fire, that we couldn't give in one drop in areas of Judaism. The Bolsheviks didn't have to send spies. He didn't hint. He spoke clearly and decisively. There was, therefore, no doubt that he would be imprisoned. It was just a matter of when.

Did the Rav's strong words, during that difficult period, have an impact on the Jews of the city?

A tremendous impact. Specifically because people recognize words of truth that come from the heart, and whatever he demanded of others he first did himself. He was very strong-minded and didn't compromise on anything Jewish.

I remember, for example, in the area of kosher food. If he wasn't absolutely certain that something was 100% kosher, even if the manufacturers became angry or if the government threatened, he wouldn't give his stamp of approval. He always warned them that if they wouldn't accept all of his instructions he would announce that all of the products were not kosher. In Stalin's time even the mightiest warrior was afraid to do this type of thing.

The government didn't interfere?

Actually, many people were surprised. This was a great wonder. How he was not afraid to act and judge according to his reckonings at a time when all religious workers were being sent to Siberia. But this is how it was. Total self-sacrifice. He also arranged Jewish weddings with total self-sacrifice.

Did he also officiate at your wedding?

I was married in 1925 and, of course, Rav Levi Yitzchak officiated. He was also the sandek at my oldest son's bris. But the self-sacrifice for "kosher" weddings to which I was specifically referring were in the '30s, when the fear of the government reached new heights. People were afraid of their shadows, but the Rav was very adamant that couples shouldn't get married without a kosher chupa. He also went against the government in his insistence that Jewish bodies be prepared for burial and buried according to Jewish law as opposed to the civil requirements of the government.

How did the Jews react?

They loved him. Everyone. From every group. Everyone respected him, even those who were on the "other side." His upright bearing, his aristocratic face, he was quite a handsome man--his nobility made an impression on everyone with whom he came in contact. I remember that everyone, even those who did not agree with his views, spoke of him with the utmost respect.

You went to the Rav's shul on Shabbat?

Of course! He used to speak each Shabbat afternoon at the third meal, words of Torah, Chasidic discourses. The discourses were lengthy and not everyone understood them for they were filled with much esoteric wisdom. I remember on Rosh Hashana when he would blow the shofar he really looked like an angel. His face was beaming and he seemed to be like a burning flame.

I also remember that on every Simchat Torah he would rejoice with such happiness that words cannot describe it. He would dance for many hours without stopping, with the Torah scroll pressed against his heart. His deep and intense happiness was witnessed by many who came to see the dancing of "Rebbe Levik" on Simchat Torah. Anyone who saw it never forgot it.

Picture description: the Rebbe addresses the children at the Lag Beomer Parade 1957,

Good Shabbos,

Menachem.

Copyright © Menachem Kirschenbaum 2007

The Rebbe "I Have Been Expecting You"

"Now is the ideal opportunity to transform the whole canvas of life in the Land of Israel and direct it into the above-mentioned channels. This opportunity is knocking at your door; for you have been granted the ability and privilege to use it to the best advantage, a privilege and opportunity which are not given to every man and the likes of which have not presented themselves for many decades"

-From a Letter to Prime Minister David Ben-Gurion

I would like to present a beautiful encounter that Louis Hozinsky and his brother Mordechai experienced with the Rebbe in the late 1950s. Also included is an interesting picture of the Rebbe (Part 85 in the series). I would like to take this opportunity to thank you, Dear readers, for the beautiful Brachos and wishes that you sent me and my kalla in honor of our engagement. May all the Brachos be fulfilled.

Rabbi Moshe Aharon Geisinsky of blessed memory wrote this account of events which he was a party to:

"One summer's day in 1959, two brothers came into my shul in the Brownsville section of Brooklyn. They wore black ties and black armbands as signs of mourning. The older one, Louis (Levi Yitzchak) Hozinsky, lived in Crown Heights; his brother, Mordechai, lived elsewhere. I eventually became very close to Louis and he began to put on tefillin every day, observe many aspects of Shabbat, put up mezuzot in his home and keep other mitzvot.

That year, Yom Kippur was on a Monday. At about 10 p.m. Saturday night, my doorbell rang. When I opened the door, I saw Levi Yitzchak with his brother Mordechai, and they looked very worried. Mordechai was pale and very thin. After feeling ill for some time, Mordechai had undergone tests in the Columbia Presbyterian Medical Center in New York. The results showed that he had a malignant growth in his stomach and he needed an operation urgently. The doctor and hospital staff had told him that as soon as a place became free he would be called for the operation. Other doctors had all concurred with the doctors at the Medical Center.

Finally, Mordechai found an expert who thought that, although the operation was necessary, it might be better to wait in order to undergo further tests. However, today he had received a call to go immediately to the hospital, as a bed was available. When Mordechai informed them that he wished to wait a little, he was warned that the hospital would take no responsibility for the consequences.

"I have only one suggestion for you," I said. "Go to the Rebbe. He will advise you what to do." I explained how difficult it would be to see the Rebbe on the day before Yom Kippur. If the Rebbe's secretary said that the only option was to write all of the details in a letter, I suggested that they stand near the Rebbe's office,

and when the Rebbe came out, they should tell the Rebbe about the situation and ask for his advice and blessing. At 12:45 a.m. my telephone rang. "Hello, Rabbi. I have good news for you!" It was Levi Yitzchak. He told me that the secretary had told them to put everything into a letter. The brothers did as I suggested, and stood in the narrow passageway in front of the Rebbe's doorway. At midnight, the Rebbe came out of his room and closed the door behind him. At that moment, Levi Yitzchak came forward and said:

"I am Levi Yitzchak Hozinsky, and I desperately need to speak to the Rebbe!" The Rebbe immediately unlocked his door, and ushered them in. When they were inside, the Rebbe said, "I have been expecting you!"

Mordechai told the Rebbe all about his illness.

The Rebbe said, "I have the medicine for you. Start putting on tefilin tomorrow and continue to do so every weekday after that. Then you won't need an operation. All you will have to do is maintain the diet I am going to recommend.

After three weeks, go to Dr. Seligson [the Rebbe's private doctor], and ask him to examine you." The Rebbe then gave him instructions for a special diet. Mordechai continued, "The Rebbe spoke to us for about an hour."

The Hozinsky brothers did not realize that on the night before Yom Kippur the Rebbe almost never gives a private audience to anyone. "Before we left," Levi Yitzchak continued, "I told the Rebbe that the secretary had not allowed us to come in and speak to him, but had said that we should put everything into a letter.

The Rebbe answered, "No, no! I waited all evening for you to come to me for your cure -- to put on tefilin!" The Rebbe repeated his words three times in Yiddish: "Your medicine is that you should put on tefilin!" The following day, the eve of Yom Kippur, I got into line to receive honey cake -- lekach -- from the Rebbe.

When my turn came, the Rebbe stopped me and asked if I knew whether Mordechai had put on tefilin. When I said that I did not know for sure , the Rebbe answered, "You must make sure that he puts on tefilin!" When I saw Mordechai later that day, he told me that he had put on tefilin. And Levi Yitzchak assured me that he was fasting -- for the first time in his life -- on Yom Kippur. Before three weeks were up, Mordechai went to see Dr. Seligson. He told Dr. Seligson that he had come to him upon the instructions of the Rebbe.

The doctor examined him for about two hours and saw that his condition was very serious. His opinion was the same as that of the doctors at the Medical Center -- Mordechai desperately needed an operation. But Dr. Seligson first wished to consult the Rebbe. At midnight, Dr. Seligson telephoned Mordechai and informed him that he had spoken to the Rebbe regarding his situation.

Dr. Seligson said that Mordechai should follow the Rebbe's exact instructions. Shortly after this, the brothers called me with an update. Over the past few days Mordechai had gained three pounds. Normally, someone in his situation would constantly be losing weight. About three or four days later, he asked me to consult the Rebbe, as his family had asked him to go for further X-rays with a famous specialist. The Rebbe said that he could go for X-rays if he wanted. He went to the specialist, who examined him thoroughly. When the X- rays failed to show anything definite, he was told to come back for further tests in another six weeks. Six weeks later Mordechai again visited the specialist. The doctor took the X-rays again. In the interim, as Mordechai awaited the results, he called the Rebbe's office and received a reply that

"all would be well." In the evening, the doctor called: "All clear, with absolutely no trace of disease!"

Picture Description: The Rebbe Davening Shacharis in the winter of 1965.

Good Shabbos,

Menachem.

Copyright © Menachem Kirschenbaum 2007

"To Disturb the Unbelievable work that Lubavitch is doing?”

"He (The Rebbe) showed the Jewish community that it was possible to revive and rebuild - after assimilation, persecution or both - and that this could be done on a tremendous scale,"

-Professor Lawrence Schiffman

The following is a Yechidus of the Rebbe that took place During the mid-1970s, when the Rebbe was establishing the "Ten Mivtzoyim" campaign, there was a certain Chassidic sect in New was fighting the Rebbe’s outreach work and openly opposing it, also included is an interesting picture of the Rebbe (part 30 in the series)

Rabbi Chaim Gutnick o.b.m was Bothered by these events and of all the opposition the Rebbe was receiving, so he asked the Rebbe in yechidus:

“How is it possible that G-d-fearing Jews who are observant of the Torah would try to disturb the unbelievable work that Lubavitch is doing?”

The Rebbe explained, “In the book Torah Or, the Alter Rebbe notes that in the times of the First Temple, the Jews committed the worst sins, transgressing the laws against adultery, murder, and idol worship.

“Paradoxically, at that time, one of the greatest in Jewish history, the Jews were on a spiritual high. The Temple was complete with all its vessels and utensils, and there were prophets who could communicate with G-d in a revealed manner. Yet, the Jews did the worst things, against the very fundamentals of the Torah.

“In the times of the Second Temple, on the other hand, which lacked many of the items the First Temple had and thus revealed a spiritual dearth, the Jews didn’t commit such transgressions. Rather, the only problem with their conduct which eventually led to the Temple’s destruction was the lack of love for a fellow Jew, ahavas Yisroel.

“These observations beg for explanation. Why is it that during the time of the First Temple, when there was such a great spiritual light shining in the world, they committed the worst sins? On the other, during the period of the Second Temple, when the revelation of G-dliness was not so apparent, they did not commit such sins?

“The answer is that when the Satan sees that the highest light of G-dliness shines in the world, he looks for all ways possible to make a Jew transgress the most fundament principles of Judaism. However, when the revelation of G-dly light is not so apparent and not so revealed, the Satan doesn’t feel such an urge. He then attempts to make Jews transgress only easier prohibitions.

“The mivtzoyim outreach draws down into the world such a powerful light that the Satan is shocked and overwhelmed into putting up an exceptional fight. Now, instead of using conventional means, he is using specifically religious Jews, who fulfill Torah and mitzvahs and are G-d-fearing.”

Good Shabbos.

Menachem.

Copyright © Menachem Kirschenbaum 2007

"I am Proud that i Have a Letter from the Lubavitcher Rebbe"

"I am proud that I had the privilege of receiving a letter like this from the Lubavitcher Rebbe. Only a true Jewish leader can see things this way"

-Shlomo Shamir

The following is Part Two of Shlomo Shamir's (a Journalist for the Yediot Achronot and the Algemeiner Journal ) fascinating encounter that he experienced with the Rebbe in regards to an article that he wrote in the Algemeiner Journal in the winter of 1979. Also included is an interesting picture of the Rebbe (part 85 in the series).

"SHAMIR CHANGES HIS APPROACH: THE SITUATION IS REALLY SERIOUS AND FASTING WILL HELP"

The readers of the Algemeiner Journal who had bought the paper the week before, rubbed their eyes in disbelief when they read Shamir's next article which said, "I believe with perfect faith that when a Jew says a chapter of T'hillim, it has an effect up to the Throne of Glory; I believe with perfect faith that if a minyan of observant Jews sits together in brotherly love and they say l'chaim or fast or say Slichos and cry bitterly, that it has the power to annul terrible decrees.

"I also know that the state of Jews all over and especially in Eretz Yisroel is very serious. The situation grows worse and since I know that it has recently grown more grave and critical, I believe that Jews ought to fast, to pray, to say T'hillim, and to ask Hashem to send salvation. I also maintain that we ought to express our thanks to all the rabbis and activists who saw fit to declare a part-day fast last Thursday.

"I also believe that in these difficult times one cannot fulfill his obligation only by declaring a fast, and we cannot delude ourselves that just a fast will help us. One of the dangers in this difficult time is that we can fool ourselves and think that with a fast alone we've done all we can under the circumstances.

"I write this since in my column of last week, I gave the impression that I am opposed to fasts or that I intended to cool off or diminish from the importance of a fast day. Perhaps I was not careful enough and therefore a mistaken impression was made. I explicitly believe with perfect faith that everything the g'dolei ha'Torah decide, and what tzaddikim decree should be done, Jews need to fulfill. I believe with perfect faith in tzaddikim, and when g'dolei ha'Torah tell Jews to fast, Heaven forbid that I should say otherwise or argue with their decision. I am not capable of doing things like that."

"SHAMIR ASKS THE REBBE TO FORGIVE HIM"

What caused this drastic change in Shlomo Shamir's position?

"When I saw the ad about the fast, I didn't know that the Lubavitcher Rebbe had given his approval. I thought it was the idea of a few rabbis. Since I suspected that these were rabbis who didn't do anything to improve the situation, other than announce a fast, I sharply criticized the announcement about the fast and pointed at the need for important other steps to be made to unite the charedi camp.

"Unfortunately, the way the article read left room for the reader to conclude that I don't believe in the power of fasting to annul bad decrees. The Rebbe, fearing that my article might cool off the faith of simple Jews, sharply attacked the article.

"Right after the farbrengen, when I heard what the Rebbe had said, especially after I heard that it was said with great sorrow, I felt terrible. I immediately wrote a new column, clarifying that I believe with perfect faith in the power of spiritual actions, like fasting and prayer, to change a bad decree. Once I knew that the Rebbe said the situation was dire, and after the Rebbe explained the changes on the world map, I was convinced that the situation was indeed grim, and I wrote that in the second article too.

"At the same time, I felt the need to write to the Rebbe and to clarify what I meant in my article, as well as to ask forgiveness for causing the Rebbe anguish. "This is what I wrote to the Rebbe: 'I was told what the Rebbe said about the article I wrote in the Algemeiner Journal. The truth is that I was not referring to Lubavitch in my article, but to other movements and organizations within Orthodox Jewry, for how could an intelligent person suspect the Lubavitch movement of inaction? … What I wrote wasn't properly understood and I did not intend to say that fasting and prayer are not helpful, but that it is not enough and we need to take action to improve the serious situation.'

"I added, 'The very idea that the Rebbe was aggravated because of what I wrote in my column, and he is pained by my error, does not give me rest and I ask forgiveness from the Rebbe.'

"After I wrote this letter to the Rebbe, I wanted to be sure that whoever read my first column would know that I did not intend to disparage the idea of a fast. This is why, in my next column I made it quite clear so that everybody would know that I am a believing Jew and I don't contest the authority of rabbanim, especially when they are supported by the Rebbe's words."

"THE VIEW OF A TRUE JEWISH LEADER"

Two weeks after Shamir sent his letter to the Rebbe, he received a long, detailed response:

B"H
15 Teves 5740
Brooklyn, N.Y.
Mr. Shlomo Shamir,

I was pleased to receive your letter of 4 Teives. After asking your pardon, certainly for someone such as yourself it is superfluous to point out that something that is written for others, and all the more so when it is publicized to a broad audience – i.e., your intention and goal is to influence others through the publication [of your writing] – what matters is how the reader understands it, and more importantly, the conclusions he derives from what he reads.

It is also obvious that in this letter of mine I absolutely do not mean how it will affect the work of Lubavitch or the relationship with Lubavitch, rather, the impact it has on matters of Judaism in general, including the well-known directive – t'shuva, t'filla, tz'daka remove [the evil decree], etc.

Since Hashem has given you a gift and you are a successful writer, this means that you have discovered the approach of how to impact your readers. In my opinion you need to read the article we are discussing another time, but this time as though you are merely the reader and not the writer, and surmise what the reader's conclusion would be, and whether there is something to correct, and in what manner, if you conclude that it requires correcting. And perhaps include someone objective, who has no prior opinion, to hear a completely objective opinion.

May every one of us use all the opportunities given to us to spread Judaism, Torah and mitzvos, and mainly – action, actual fulfillment of mitzvos in a way of increasing and adding light, as in the lesson of Chanuka, the holiday we have just observed.

At an auspicious time I will mention you and your family at the grave site of the Rebbe, my father-in-law, including the innermost point - to raise your children, along with your wife, to Torah, chuppa, and good deeds, with expansiveness, both materially and spiritually.
With blessing,

M. Schneerson

"In this letter," said Shamir, "the Rebbe gave me an approach to life, how a newspaper journalist ought to treat his writing and his articles. To know what impact his writing can have on an audience and to constantly remember the goal: to spread Judaism by encouraging the fulfillment of mitzvos"

Picture Description: The Rebbe leaving a Children's Rally on Chol Hamoed Sukkos 1957,

Good Shabbos.

Menachem.

Copyright © Menachem Kirschenbaum 2007