A Professor's Challenges - a Fascinating Yechidus With the Rebbe

Rebbe, How is reward and punishment, Gan Eden and Gehonim to be interpreted? How do I conquer my fear whenever I enter the classroom and contemplate the responsibility of teaching G-d’s Torah? The Avner Institute presents insightful religious instruction to a New York college professor during a private audience in the winter of 1962.

The Rebbe Archive would like to present a unique photo of the Previous Lubavitcher Rebbe Yosef Yitzhak Schneerson, circa winter 1934 in a suburb of Poland, with special thanks to the Levin family.

Good Shabbos
Menachem

Religious Instruction

QUESTION: How is reward and punishment, Gan Eden and Gehonim to be interpreted?

THE REBBE: Just as one must use a material knife to cut bread, so also if one is walking on Broadway, he must summon physical thoughts in order to divert the evil inclination. At such a time, philosophical expositions of Gan Eden or seventh heaven would have less influence on the yetzer horah than would thoughts of Gehonim or a story with a moral. To successfully combat one’s corporeal desires, he must apply thoughts that fit his mood at the time. If one has an urge to eat a non-kosher steak, for example, an abstract discussion of religion will not spoil his appetite. He must reflect that this animal ate grass, and that fertilizer was on the grass, and similar reason to deter his lust. The same applies to other impulses—murder, theft, concupiscence, etc.—one must gear his reasoning to bringing about the undesirability of these actions, according to his own level.

Therefore, the Torah discusses reward and punishment, according to a material, and not a spiritual, aspect—you will live longer, you will have a good field, etc. The Torah is for everybody, even for lower mentalities. The greatest tzadik was at one time only a thirteen-year-old, when particularly these physical considerations are effective in restraining him from straying from the path of G-d.

The Torah was G-d’s blueprint for the Creation. We observe that the Creation consists of many levels; consequently, we must conclude that its blueprint, the Torah, also contains many degrees of explanation. For instance, “In the beginning G-d created the heavens and the earth” has its literal meaning. A deeper interpretation is that G-d created heavenly, lofty emotions and earthly, carnal passions in the human heart. A more profound concept is that G-d created two components of the soul—one is sublime and spiritual, the other is the earthly intellect. Similarly, when the Torah speaks of the reward of long life, its first meaning is the plain one—ain mikro yotzay miday peshuto. But it also includes another meaning: Whether a person is materialistic or philosophic, proper behavior will be rewarded with a keener understanding of the world around him. Thus, every minute of his life will be “long” in the sense that it will be utilized in a more worthwhile and intelligent manner.

Similarly, all the material rewards and punishments of the Torah can be interpreted profoundly as well as simply.

QUESTION: I find that, as I enter the classroom, I am overcome with feelings of dread and trepidation as I contemplate the great responsibility of teaching G-d’s Torah. What can I do about this?

THE REBBE: The primary axiom of Judaism is that a Perfect Being created and creates everything according to His definite system and design. Nothing happens by accident; thus, for every problem there is a solution. Unequivocal cognizance of this fact vitiates despair and frustration, as G-d has given everyone the ability to complete his tasks.

On the contrary, these feelings of dread and anxiety were also created for a good purpose—to arouse one to summon all his physical and intellectual capabilities in order to arrive at a correct solution. The one who is calm and indifferent in facing his responsibilities will often be satisfied with practically any conclusion.

Moreover, these misgivings and awe are often an indication that one is progressing to a higher level. When one ascends a flight of stairs, there is always a moment when his foot is suspended in air without solid support. However, afterwards comes an inner satisfaction from the knowledge that one has elevated himself. Others may “sleep on one step” for 120 years, experiencing neither apprehension nor the “inner harmony” that comes with a feeling of accomplishment.

QUESTION: How should one begin in instructing his students, with just performance of the mitzvoth, or should he talk about hislahavus (enthusiastic 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 Rabeinu, 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 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 necessary for the Revelation. This indicates that quantity and quality are transformative.

A Visit to The Rebbetzin

This Thursday, 22 Shevat, marks the passing of Rebbetzin Chaya Mushka Schneerson (1901-1988) of righteous memory, wife of the Lubavitcher Rebbe. The Avner Institute would like to present a charming excerpt from late British businessman Zalman Jaffe, who for years came every Shavuot to Crown Heights with his wife Roselyn, children, and grandchildren to share an especially close relationship with the Rebbe and Rebbetzin. At the Rebbe’s request Mr. Jaffe faithfully recorded these visits, which were published annually in a diary My Encounters with the Rebbe and enjoyed by Chabad readers.

On this Shavuot 5740 (1980), he is again accompanied by his wife, as well as his son Avrohom, daughter-in-law Susan, and their children. To learn more about Mr. Jaffe’s diaries visit www. Myencounter.com.

The Rebbe Archive would like to present two newly released photos from a Farbrengen on 6 Tishrei 5732 (1971), with special thanks to the Minkowitz family.

Good Shabbos
Menachem

Once again, it was our great privilege and joy to be received by our gracious Rebbetzin at her home. Roselyn and I were accompanied by Susan and Avrohom and family.

The Rebbetzin looked very lovely, kah. As Leah remarked, she was surprised to see that our Rebbetzin looked so young, kah, and she added, "She looked majestic and yet elegant."

I asked Leah for her definition of "elegant."

Leah answered, "She holds her cup so posh!"

Our friend Chessed Halberstam was assisting our Rebbetzin and brought in the tea. He also produced a magnificent cake which his wife had baked especially for this occasion. It was basically a chocolate and cream cake, but it had so many additions that I was not sure whether to make the brocha mezonas, as for cake, or she’hakol, which covers almost everything besides bread, wine and fruits and vegetables. Avrohom ruled that since it was called cake, we should make the mezonas.

In addition, the children were given a special treat of strawberries, cherries and ice cream with pineapple. I then called upon Leah to have the first turn in our afternoon concert program. Leah rose and sung "Min Hameitzar" -- but she first waited for Chessed to leave the room. Such modesty! The Rebbetzin rather liked that.

Next was Levi. He extracted a Chumash from his pocket – he had brought it especially for the occasion. I sat back ready to listen to some words of Torah. He did not let me down – except that he sang the words of Torah.

His bar mitzvah was due in about six months time, so he was layenning his sedra [reading his Torah portion] for the Rebbetzin’s pleasure. He carried on until shaini, which is the first official stop when the sedra is read on Shabbos. I had been a little apprehensive, since I thought he was going to layen the entire sedra!

The Rebbetzin exclaimed that it was marvelous, umberuffen – she had a good laugh. She never anticipated hearing layenning in her own home, on a weekday.

Chanah sang very nicely indeed. Shmuel was too embarrassed to do anything, whilst Golda, very shyly, just sat and looked pretty.

The Rebbetzin remarked that Golda had a lovely wonderful personality. Since Golda did not sing, nor even speak, the Rebbetzin was obviously a prophetess. Golda did, however, roll her eyes and smile a little hesitatingly. Aaron sang the Rebbe's latest niggun [melody] and gave a good exhibition of his prowess.

The Rebbetzin had pointed out to us the flowers we had sent to her before Yom Tov. She was particularly pleased with those which the children had chosen. She was particularly delighted with the card which accompanied the roses. The Rebbetzin remarked that the flowers would ultimately fade away, but she would always keep the card – it would be a permanent reminder of the children.
The Rebbetzin politely but firmly questioned whether Aaron had actually signed the card himself. As I have stated, he was only 4½ years old. Aaron would not allow his ethics to be questioned. To prove his point, he obtained a pen and to the surprise and delight of the Rebbetzin, wrote his name on a piece of paper.

We had a large pile of photographs which had been taken at the Manchester Lag B'Omer parade and outing. The Rebbetzin went through them all and to our immense satisfaction chose a few of them to keep for herself and to show her “husband” (the Rebbe).

We also told the Rebbetzin that Shmuel Lew had also been here for Yom Tov, but had returned home that very day. The Rebbetzin confirmed that the Rebbe had told her of this fact!

After spending a most interesting and enjoyable hour and a half, Avrohom, Susan and the children reluctantly had to leave. Roselyn and I stayed for a further half an hour. The Rebbetzin, always the perfect hostess and lady, accompanied us to the door and bade us farewell.

It is very difficult to be a Rebbe. It is even more difficult to be the Rebbe's wife. All day on Shabbos, the Rebbe was at 770, from 9 a.m.: davenning, farbrengen, mincha, maariv, culminating with kiddush levanah at 9:45 p.m. But the Rebbe then returned to his study at 770 and actually did not leave for home, and to the Rebbetzin, until well after eleven o'clock in the evening. This is a long day for the Rebbe - and even longer for his Rebbetzin.

Later, Binyamin Klein informed us that the Rebbetzin had been very happy to receive us and enjoyed our visit with her. She would like to see us once again before we left; if possible.

This was really splendid and tremendous good news. The first invitation might be – could be considered – a duty call. But a second invitation expressed quite clearly that she enjoyed our company.

Following the second visit, on our way home, Leah remarked that “the Rebbetzin looked so sweet, I wanted to kiss her."

"Then why didn’t you?” I exclaimed.

“Yes," Leah replied, "now I am sorry that I didn’t.”

How to Deal with a Rebellious Child - a Moving Yechidus

How to deal with kids rebelling. What language to teach -- Yiddish vs. English? How to cope with high anxiety. Just some of the problems schools face today. The Avner Institute presents two fascinating audiences in 1961 (5721) and 1965 (5725) with Rev. Aron Dov Sufrin, of blessed memory, who for nearly 40 years had served as Director of Education of Lubavitch Foundation, London UK, and who, after leaving the Rebbe’s room, took down notes of the timeless advice on today’s youth and education. With special thanks to Rabbi Yisroel Boruch Sufrin for making his late father’s personal notes available, and to Rabbi Chanoch Sufrin, Rev. Aron Dov’s grandson.

The Rebbe Archive would like to present a photo of the Rebbe, Purim 1971 (5731), entering 770 with visiting president of Israel, Zalman Shazar.

Good Shabbos
Menachem

From the notes of Rev. Aron Dov Sufrin following his private audience with the Rebbe :

Issue:

Since work in Jewish education takes up so much time, (personal) Torah learning is affected and minimized, and tends to become lethargic.

The Rebbe’s Response:

The fact that work in Beis Lubavitch (London UK) leaves little time for learning should be looked at from a different perspective. This work is considered “worthy” and falls under the category of a mitzvah. (One good deed leads to another.) In addition, the work also aids in achieving taharas hamoach vehalev, purity of heart and soul. This in turn helps the learning process. Therefore, the actual time spent learning, even though it may be small due to communal work, is lo lephee erech (not comparable) to the time one spends learning when not involved in communal work.

Issue:

What attitude should be taken when a person had successfully influenced a child in a positive direction and the child subsequently reverted back to his original ways?
The Rebbe’s Response:
If one has hatzlacha (success) with a child, one must not close the door. One must always be mekarev (bring closer) the child, as there may be many reasons for his estrangement.

-Yechidus, 28 Tishrei 5721



Issue:

Most of the children in our school (The school referred to is Lubavitch House School in London UK) speak English at home. However in each class there are at least half the parents who would like their children to be taught in Yiddish, and one child has left because of this. There are one or two others who may leave because we do not teach in Yiddish. On the other hand, there are one or two who may take their children away to other schools if we do start teaching the children in Yiddish, and it will also deter parents of the English and German type from sending their children to us. Yet there is a possibility that if we would go over to teaching in Yiddish, a small percentage of frummer children may join our school. Under the present system we have adopted we are introducing Yiddish into each class (as the Rebbe Shlita may have noticed from the curriculum I handed in), but there is still dissatisfaction amongst some of the parents. We therefore wish to know what our policy should be for running the school to teach in Yiddish or English.

The Rebbe’s Response:

Tell the parents who want everything taught in Yiddish that they most probably also want their children to grow up to be shomrei Torah umitzvos, Torah observant Jews. If their children will be taught in Yiddish, which is a strange language to them, they may develop distaste to everything they learn. This will affect them in the future development of their personal Yiddishkeit (Judaism). It is appropriate to speak to them in Yiddish during their playtime, recess, breaks, or when telling them a story as this will help expand their familiarity with the language; however, not when teaching them formal Yiddishkeit subjects.

Issue:

The nervous strain and stress with tension that comes from working at Lubavitch House and in Jewish education.

The Rebbe’s Response:

Why should there be nervous strain and stress from the worries of this position? The worries are not on the person's shoulders; they belong to Hashem. They are His worries! He has given the person a chelek (share) in what is a tremendous zechus (merit) that is really a tremendous zechus for the person himself. Halevie (if only) others would also have the same zechus!

Issue:

To what extent should school curriculum be determined by the feelings and whims of parents? The school usually follows the curriculum issued by Merkos, but how much of it should be adapted according to the local situation, including parent needs and demands?

The Rebbe’s Response:

The Merkos curriculum is prepared for the United States. It should be adapted or revised to suit local conditions. It should take into account children's needs and their inclinations, etc.

Issue:

(Note: The following issue is worded exactly as written by Rev. A. D. Sufrin, and is a copy of the exact language he handed in to the Rebbe upon entering for his yechidus. The Tzach Minyan referred to was the Lubavitch House Youth Minyan in Stamford Hill, London, UK. The Talmud Torah refers to the after-school Judaic program run at the Lubavitch House. The School, Tzach Minyan, and the Talmud Torah were all run under the direction of Rev. A. D. Sufrin in his capacity as Director of Education and shliach (emissary) as well as member of the hanhallah (board) of the Lubavitch House in the United Kingdom.)

Issue:

On Friday evenings between mincha and maariv (afternoon and evening prayers), I usually give a shiur (lecture) on Kitzur Shulchan Aruch (Jewish law) to the younger members of the Tzach Minyan. However, as most of the boys learn dinim (laws) in the Talmud Torah and some of the others learn at other times, I have been wondering whether it would perhaps be an idea to learn chassidus instead . . . if so, what type of chassidus to choose for this purpose, as their knowledge is not good in this subject.

The Rebbe’s Response:

Continue to learn with them dinim and then include chassidus. A possible model to use is fifteen minutes of dinim as a shiur in lecture format. Then tell them to do chazarah (review). This should then be followed by fifteen minutes of chassidus. It is advisable to begin with excerpts from Likkutei Dibburim (Memoirs of the Previous Lubavitcher Rebbe).

-Yechidus, 20 Adar Sheni 5725

Incredible Yechidus with the Rebbe!

How would you define Judaism in a nutshell? Dose G-d creates evil? The following is a fascinating Yechidus of the Rebbe that took place in the winter of 5722/1962. With Special thanks to Rabbi Refoel Katz for his efforts in retrieving the documents of this meeting.

The Rebbe Archive would like to present a photo of the Rebbe leaving his room, in 1971, to welcome visiting Zalman Shazar, president of Israel.

This week’s email is sponsored by Shalom Israel Tours, Shalom Israel Tours creates incredible experiences for communities and families visiting Israel. Whether you’ve done Israel trips in the past or are considering the idea for the first time, we would love the opportunity to help you plan your Israel tour.

Good Shabbos
Menachem


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.

Why is a Mechitza so Important? Fascinating Letter of the Rebbe

Is the mechitzah in shul really necessary? Or is it a “male plot” to degrade Jewish women? And given the stress these days on Jewish unity, why make separations altogether? In the following letter to the president of a Brooklyn synagogue, the Rebbe spells out the reasons for a mechitzah, its impact on communal prayer, and the answer to a question on those who seem communally farthest away. We would like to thank Rabbi Simpson, a member of the Rebbe’s secretariat, for this letter.

The Rebbe Archive would like to present two unique photos of the Rebbe leaving 770 in the winter of 1975, on his way to the gravesite of his father-in-law. With special thanks to Hayward family for the photos.

Good Shabbos
Menachem

By the Grace of G-d
10th of Nissan, 5721
Brooklyn, NY

Greeting and Blessing:

This is in reply to your letter and questions:

(1) Regarding the mechitzah in the synagogue.

You mention several explanations which have been suggested to you, according to which the necessity for a mechitzah would be qualified and limited to certain conditions only.

Let me preface my answer with a general observation about a misconception in this matter. It is a mistake to think that the mechitzah is degrading to the honor or dignity of the Jewish woman. The best proof of this is that although the love of parents for their children is not only a very natural one, but has even been hallowed by the Torah, as we pray to G-d to show us the same fatherly feeling (“As a father has mercy on his children”), yet there is a din in the Shulchan Aruch that it is forbidden to kiss one’s children in shul, and, moreover, even not during the time of prayer. Not to mention the din of the Torah to esteem and honor every human being created in the “image” of G-d. To think that there could be anything degrading in the mechitzah is to betray complete ignorance not only of the significance of the mechitzah but of the whole attitude and way of the Torah.

One of the inner and essential reasons for the mechitzah—since you insist on an explanation—is that the synagogue, and the time of prayer in general (even when recited at home), are not merely the place and time when a formal petition is offered to Him Who is able to fulfill the petition; it is much more profound than that. It is the time and place when the person offering the prayer unites himself with Him to Whom the prayer is offered, by means of the prayer. And as our Sages declare: Know before Whom you stand: before the Supreme King of kings, the Holy One, blessed be He. “Know” (da), as the term daas is explained in the Tanya, in the sense of unity, as in “And Adam knew Eve.” The union of two things can be complete only when there is not a third element involved, be it even a matter of holiness and the like.

From the above it follows that there certainly must be nothing to distract the attention and the attunement of the heart and mind towards the attainment of the highest degree of unity with G-d.

From the above it also follows that the separation of the sexes by a mechitzah has nothing to do with any particular condition or state in the women, as has been suggested to you.

It further follows also that the purpose of the mechitzah is not just to set up a visible boundary for which a mechitzah of several inches might do, but it must be one that completely hides the view, otherwise a mechitzah does not accomplish its purpose.

I have indicated above, though quite briefly, some of the basic facts about a mechitzah and the essential explanation behind it in order to answer your questions and satisfy your curiosity. I must say, however, quite emphatically, that the approach of measuring Torah and mitzvoth by the yardstick of the limited and often fallacious human reason is totally wrong. The human intellect is a very unreliable gauge, and quite changeable from one extreme to the other. Even in the so-called exact sciences, the unreliability of human reason and deduction has been amply demonstrated, and what was one day considered as an “absolute” truth is the next day abrogated with equal certainty and absoluteness. Hence to presume to make conditions in regard to the eternal and G-d-given Torah and mitzvoth is completely out of place.

Therefore, inasmuch as we have been instructed to have a mechitzah in the house of prayer, it would violate even the common sense to present a petition to the Almighty in a manner which displeases Him, and to add insult to injury, to declare that “the reason I do not accept this regulation is because my human intelligence suggests to act otherwise than is the will of the En Sof, yet, please fulfill my request anyway!”

Much more should be said on this subject, but it is difficult to do so in a letter.

(2) You ask, how can one accept the mishnah “All Israel have a portion in the world to come” and how, by the widest stretch of the imagination, can one believe that the worst apikores will have a share in the world to come?

The answer to your question may be found in various sources and is especially illuminated in the sources of Chassidus at length.

The belief of our Jewish people in true Monotheism is, of course, the very basis of our faith and way of life. This means not only that there is only One G-d and none other beside Him, but “nothing else beside Him” (ein od milvado). The whole Creation and all the worlds have no reality of their own, for there is only one Reality—G-d, inasmuch as a spark of G-dliness animates and keeps everything in existence, as it is written, “By the word of G-d the heavens were created,” etc. This “word” of G-d is the essence and reality of everything.

Thus, the individual you call “apikores” is also animated by the “word” of G-d, which is surely eternal, for that individual is also a part of Creation and is animated and sustained in the same way. Except that it was the will of the Creator that this individual, created by the word of G-d, should have complete freedom to choose good or bad, life or death, as it is written, “Behold, I place before you this day life and good, and death and evil.” The individual who misuses this gift of freedom and chooses evil loses and forfeits that part of this G-d-given energy which went into the commission of the sin or omission of the mitzvah, which, had he chosen otherwise, would have been imbued with an eternal quality. However, the very essence of his reality, that is, that which has been created and came into being by the word of G-d, cannot be destroyed, so long as it retains its essential character. It can only be soiled and stained by sin, G-d forbid.

But inasmuch as every individual Jew is a “whole world,” as our Sages said, and, moreover, the whole universe was created for his sake, and as the Sages commented on the word Breishis—for the sake of Yisroel called “Reishis,” the Jew who sinned most undergo various transformations and stages of purgatory to be cleansed of the impurities which had attached themselves to his soul, which is his essence, and which has a portion in the world to come because of its eternal quality.

This is also what our Sages meant when they succinctly said—as they often compress a far-reaching idea into a few concise words by way of explanation immediately following the statement in the said mishnah of Kol Yisroel: “For it is written, ‘and Thy people are all righteous . . . a branch of My planting, the work of My hand to be glorified (by them).’” Because every Jew contains in him something which is like a branch of the Divine Tree and the work of G-d’s own hands, it is eternal, and that is why “every Jew has a portion in the world to come.”

I trust that in harmony with your search for knowledge which you display in your letter, you have regular daily periods of study of the Torah and the Torah view, and that is the kind of study which leads to action and practice in the daily life, as our Sages emphasized that the essential thing is the deed.

The enclosed message will surely be of interest to you.

Wishing you and your fellow students a kosher, happy and inspiring Pesach.

With blessing,

[Signature]

How to Deal with a Jews Challenges - Insightful Letter of the Rebbe

Jews in the world today face a myriad of issues. Is it still possible, or simple, to be a practicing Jew? The Avner Institute would like to present a first-time released letter to a Jew in Europe in which the Rebbe derives from the story of Chanukah a powerful message on overcoming daily challenges.

“Chanukah Live” was an event involving thousands of Jews who would join together with the Rebbe at “770,” Chabad headquarters. The Rebbe Archive would like to present two magnificent photos from “Chanukah Live” 1991, where holiday celebrations in New York, Paris, Moscow, Melbourne, Hong Kong and Jerusalem were united by satellite hookup. In the first photo you can see the Rebbe watching the menorah lighting in New York with Rabbi Shmuel Butman and mayor David Dinkins.

Good Shabbos
Menachem




By the Grace of G-d
22nd of Kislev 5732
Brooklyn, NY

Greeting and Blessing:

I received your letter and, as requested, I will remember you in prayer when visiting the holy resting place of my father-in-law of saintly memory.

It is purely unnecessary for me to emphasize to you that the daily conduct in accordance with the Torah and mitzvoth is the channel and vessel to receive G-d’s blessings. Therefore, every additional effort in this direction brings with it additional Divine blessings in all one’s needs.

If it sometimes appears difficult to follow the Jewish way of life in a world under circumstances which are not conducive to it, the difficulty is imaginary than real, and when there is a will and determination, all obstacles can be overcome. This is also the message of Chanukah, which we are soon to celebrate, which teaches us that with selfless determination even a small and weak minority can overcome a strong and large minority, just as a small light dispels a lot of darkness. I trust you will spread the light of the Torah and mitzvoth all around you and in a growing measure, which is the essential lesson of the mitzvah of Chanukah lights which we kindle in increasing numbers each night of Chanukah.

Hoping to hear good news from you,

With blessing,
[signature]

Encounter With The Lubavitcher Rebbe & Rabbi Moshe Feinstein ZT’L

Regarding tefillin, the black leather casing donned by Jewish men during prayer, the Torah commands (Deut. 6:8): “Bind them as a sign upon your arm and they shall be for tefillin between your eyes.” Tefillin, which contain the four Scriptural passages mentioning this mitzvah, are worn differently, according to custom and community, and the “Rashi” tefillin was the pair for a Lubavitcher boy becoming bar mitzvah. However, during a public talk in 1976, the Rebbe mentioned the importance of donning two pairs of tefillin instead of one – a practice commonly known as “tefillin d’Rabbeinu Tam.”

This practice was slowly integrated into the Lubavitcher community. But there were those outside of Lubavitcher circles who adopted the practice as well—among them Rabbi Moshe Feinstein (1895-1986), the most prominent scholar and authority of his day, whose Igrot Moshe, a compilation of responsa, addressed numerous legal and ethical issues. Who encouraged Rabbi Feinstein to follow the Rebbe’s directive? The following story contains fascinating details of this came about thanks to one of the Rebbe’s ardent supporters.

The Rebbe Archive presents two newly released photos of the Rebbe from 6 Tishrei 5732/ 1971, with special thanks to the Minkowitz family.

Good Shabbos
Menachem

The Rebbe's Announcement


It was Purim, 5736/1976. The farbrengen, the Chassidic gathering, was in full sway, and the listeners were particularly festive, given the celebration of that glorious ancient holiday. It was enough to hear the Rebbe’s words extolling the triumph of Esther and Mordechai to feel the joy and energy.

Suddenly the Rebbe changed the topic and began to speak about the merits of putting on Rabbeinu Tam tefillin (in addition to the more widely used Rashi tefillin). On the tape recording one can hear the Rebbe say (in a voice that is especially mellifluous), “This is the place to clarify and respond to a question many have … the question of whether to put on Rabbeinu Tam tefillin. My view is clear that now is the time to put on two pairs of tefillin . . . . It is obligatory, during the times of the footsteps of Moshiach, to also put on Rabbeinu Tam tefillin . . . . Whoever wishes to should put on Rabeinu Tam tefillin in addition to Rashi tefillin will be blessed.”

To those gathered at the farbrengen, it was quite a shock. Although the Alter Rebbe (the first Lubavitcher Rebbe, Shneur Zalman of Liadi) writes in Piskei Ha’Siddur that every G-d fearing man should lay Rabbeinu Tam tefillin, Chabad Chassidim waited for the Rebbe’s permission, and not till after their wedding. Rarely—and only with authorization—did bar mitzvah boys do so! Nevertheless, in the sicha of parshat Va’eschanan 5749/1989, the Rebbe advised that they be worn even in the two months prior to the bar mitzvah.

Gradually, as a result of the Rebbe’s instruction, his followers began to don Rabeinu Tam tefillin. Yet, surprisingly, they were not the only ones. The legal authority of the time, Rabbi Moshe Feinstein zt”l, then Rosh Yeshivat Mesivtha Tifereth Jerusalem (MTJ) on the Lower East Side, also decided to take on this practice, despite not having heard the Rebbe directly. There is a fascinating story behind this that is being shared to mark the 41st year of Mitzvah Tefillin, which the Rebbe initiated on Lag B’Omer 1967.

In the years after Mitzvah Tefillin was introduced, Rabbi Tzvi Hersh Spritzer worked assiduously to influence Jews to put on tefillin. In order to facilitate the daily practice, he would persuade them to buy a pair of tefillin, which ranged from $30 to $40 (the equivalent of $250 today), and strived to get the lowest price by purchasing the four Scriptural verses (parshiot) from a sofer (scribe), the battim (casings) from someone else, and the straps from yet a third person.

In 1974 the Rebbe announced Mitzvah Mezuzah, where he asked that every Jewish home have kosher mezuzos. The Rebbe compared a mezuzah to a helmet that protects one from harm. Rabbi Hershel threw himself into this campaign too, and made sure that affordable mezuzos were put up in hundreds of Jewish homes.

Fateful Encounter

One year, on the plane back from Eretz Yisrael where he had visited his father, a distinguished Belzer Chassid, Rabbi Hershel took out a sefer and invited his seatmate to join him. When this seatmate introduced himself as Rabbi Dr. Moshe Tendler and Rabbi Moshe Feinstein’s son-in-law, Rabbi Spritzer thought this a good opportunity to reach Rabbi Feinstein. Describing the Rebbe’s mitzvah campaigns he asked, “When were Rabbi Feinstein’s mezuzos last checked?”

Rabbi Dr. Tendler was taken aback. He didn’t know what to say. He was unaware of when they were last checked and who had checked them. Despite his father-in-law’s having the finest mezuzos, they, like all mezuzos, needed to be checked periodically. Rabbi Hershel offered to do this and return them as quickly as possible.

A day or two later, Rabbi Hershel went to the home of Rabbi Moshe Feinstein to collect the mezuzos and bring them to the scribe. He then submitted a report of his activities to the Rebbe. Since the Rebbe had spoken of the importance of putting on Rabeinu Tam tefillin, Rabbi Spritzer considered discussing this with Rabbi Feinstein and the next day made an appointment, scheduled for a Wednesday a few weeks later.

Avid Listener


When he met Rabbi Feinstein and brought up the subject, he was surprised to learn that the sage had put on Rabbeinu Tam until age eighteen but then stopped. Rabbi Feinstein asked, “What did the Rebbe say at the farbrengen?”, and added that he would happily comply if the Rebbe were involved in their procurement—picking the scribe to write the verses and giving his opinion on the other details.

At Rabbi Feinstein’s request for the Beis Yosef script, Rabbi Hershel went that very day and asked Rabbi Eliezer Zirkind, a friend and scribe in Crown Heights, whether he could oblige. After Rabbi Hershel explained who the tefillin were for and the importance of having the revered leader put on Rabbeinu Tam, Rabbi Zirkind agreed to write them in Beis Yosef script specially for Rabbi Feinstein.

Rabbi Hershel immediately wrote to the Rebbe about the developments. A few hours later, at midnight, the phone rang at Rabbi Zirkind’s house. Mrs. Zirkind answered the phone.

The Rebbe’s secretary Rabbi Hodakov, asked, “Is Rabbi Zirkind awake?”

When a groggy Rabbi Zirkind came to the phone, Rabbi Hodakov asked whether he could come to the office right away. Shortly after, Rabbi Zirkind knocked on Rabbi Hodakov’s office door at 770.

“The Rebbe asked that you meet with Rabbi Feinstein to discuss the details of the
writing of the tefillin,” Rabbi Hodakov explained. “The meeting has already been arranged. Tomorrow at nine, Rabbi Feinstein will be waiting.”

The next day Rabbi Zirkind met with Rabbi Feinstein and introduced himself as the sofer who met the Rebbe’s approval and was proficient in Beis Yosef script. Rabbi Feinstein, greatly pleased, began discussing the writing. One of Rabbi Feinstein’s requests regarded the way in which Rabbi Zirkind should write the tefillin. Based on Kabbalah, Rabbi Zirkind generally wrote tefillin without interruption, not even speaking until after placing the verses into the boxes. The process took at least eight hours. Rabbi Feinstein asked that, given the Beis Yosef script, which Rabbi Zirkind didn’t usually write, each section be written separately. Rabbi Feinstein wanted to inspect each one upon completion before the next would be written.

Rabbi Zirkind sat down to write the first verse the very next day. When he was done, he sent it to Rabbi Feinstein, then went on to the next section.

The writing of the tefillin was completed two days later, on a Sunday afternoon. After Rabbi Feinstein approved all of the sections, Rabbi Zirkind brought them to him in size four by four-inch boxes, according to Chabad custom. After placing the tefillin on his head to check the size, Rabbi Feinstein asked for smaller boxes, since a small part of the base did not lay flat on his forehead. The boxes changed, Rabbi Zirkind brought the tefillin to Rabbi Feinstein, who resumed laying Rabeinu Tam that very same day.

The Rebbe's Letter


A letter from Rabbi Feinstein, dated Erev Shabbos Shekalim 5740, to the Rebbe appears in volume eight of Rabbi Feinstein’s Igros Moshe in which Rabbi Feinstein thanks the Rebbe for his help and mentions that in his youth, when he lived in Lublin, he had put on Rabbeinu Tam regularly. “I put them on after davening but on condition that it would be bli neder [without a promise]. But when questions arose about whether one could fulfill the mitzvah according to the view of Rabbeinu Tam, I did not do so anymore.”

Rabbi Feinstein humbly thanks the Rebbe for urging the wearing of Rabbeinu Tam tefillin. “And now, when I was informed in the name of the Rebbe that there are parshiyos of tefillin d’Rabbeinu Tam for me, to my specifications, this is a great thing, aside from being able to also fulfill the mitzvah of putting on tefillin d’Rabeinu Tam as I was accustomed to doing. As for the money, I thank Hashem Who helped me and will help me pay the sofer what he asks for, and the sofer will get good battim … and surely the sofer will also write ksav Beis Yosef.” Rabbi Feinstein ends the letter with the salutation, “who greatly esteems him [the Rebbe].”

A few days went by and Rabbi Feinstein received a response from the Rebbe in which the Rebbe acknowledged his letter and made some points about tefillin Rabbeinu Tam. In the letter, the Rebbe writes (free translation):

The Rabbi and Gaon… Rabbi Moshe Feinstein

Subsequent to inquiring after Shalom Toraso!

Recently, I received two letters from Kvod Toraso (of 27 Shevat and Erev Shabbos Shekalim) and am responding with haste to thank and bless you for the brachos and wishes, etc. And mainly as it says explicitly in the verse: “I will bless those who bless you” – Hashem with His blessing and His addition to the blessing, which is greater than the original (Devarim Rabba 1:13) and in Berachos (55a) – that you should live long, good days and years. And especially, since you attached a response discussing a number of matters regarding tefillin and the conclusion regarding the actual practice of tefillin (d’Rabbeinu Tam). And being that the middah [trait] of HaKadosh Baruch Hu is measure for measure with (but many times more), then according to this, (an increase in) one who puts on tefillin (brings an increase in the reward of) lengthens his days as it says, “Hashem is upon them, may they live… and He should fortify me (with health) and grant me life (end of Menachos 44a).” Particularly as regards (the arm that is opposite) the heart and (the head that is opposite) the brain – Chabad of our Holy Torah all the way to drawing conclusions according to halacha.

With honor and esteem and manifold blessings,
M. Schneersohn

“Pilgrimage to Eastern Parkway” NY Times Article about “770”

Feminism + Conversions Incredible Letter of the Rebbe

In the area of outreach the Rebbe displayed remarkable acuity mixed with compassion. He understood that not all Jews were alike, and that special cases involving coed learning or contact with those far removed from the faith required discretion.

The Avner Institute would like to present a fascinating letter to a young Russian student filled with advice on some of the most controversial issues that face the Jewish world today, with special thanks to the Zionist Archives of Jerusalem.

The Rebbe Archive presents a Photo of the Rebbe at a farbrengen in the mid-1970’s.

Good Shabbos
Menachem

Greeting and Blessing:

For technical reasons it is more convenient to reply to your letter in English than in Russian. You may, of course, continue to write to me in Russian, but let me know if you prefer to receive the reply in Hebrew, Yiddish, or English.

Now to reply to the questions in your letter of 3 Cheshvan—which reached me with some delay:

Question 1: In a certain city there are Jews who converted to Christianity, and some of them now feel an urge towards Judaism and would like to join a Torah-study group. What should be the attitude towards them?

Answer: In general, each individual has to be considered as a separate case, and the criterion for admission to the study group should be an assessment of the expected result: is the individual likely to return to Judaism by attending the Torah study, or will it have the opposite effect?

In making such an assessment, two kinds of individuals should be borne in mind. There may be one who has become a missionary. In this case, he should not be judged in the “scale of merit.” Moreover, it is in the nature of such a convert to seek “justification” for his conversion at every opportunity. Hence he will not stop at deliberately distorting and misrepresenting the truth.

A further factor is this: The Torah classes are attended by Jews, not all of whom are 100% firmly entrenched in Judaism; some of them are rather weak and have doubts. Consequently, if these were to meet with the said element in an atmosphere of Torah learning and discussion, the association may be very harmful of them in view of the weakness of their own convictions.

On the other hand, there is a second type of convert, namely, those who convert not because they have been brainwashed, but for some foolish external reason, and more particularly those who come under the category of tinok nishba. In this case the prospect of helping those to return to Judaism is of course more promising.
The above are general guidelines, and each individual case should be considered on its own merits, as mentioned.

In addition there are other general points to be considered:

In view of the Holocaust—which was largely an outgrowth of centuries-long animosity and persecution systematically perpetrated against Jews, if there is a Jew who, despite living in such close proximity in time and place to this atrocity, yet finds it proper in his mind and heart to become a part of, and be identified with, the creed and its proponents who claimed so many innocent Jewish victims, men, women, and children, all in the name of Christianity—then perhaps it may be possible to bring him back to his senses in other ways, but hardly by means of Torah lessons.

At the same time, considering those among the study circle members who are so-called borderline cases, whose Jewish identity is still weak and who have to be strengthened in their commitment to Torah, it is easy to see how harmful it would be for them to come into close association with that element, all the more so since it would be difficult to limit such association to the period of Torah study and preclude them from meeting afterwards in other situations.

Question 2: When inviting non-observant Jews, who had been brought up in non-observant homes, is it right to drink wine with them?

Answer: In view of the fact that non-observant Jews constitute a wide range from one end to the other, and, for understandable reasons, it is impossible to check everyone’s Jewish credentials—why enter into a questionable situation, when there are many other drinks than wine that could be served in such company, with no sha’alah involved? Especially as the sha’alah (in most cases) involves also a question about the kashrus of the wine.

Where there is no question about the wine, and the occasion in inviting a guest (or guests) for Shabbos or Yom Tov, when Kiddush is involved, it is advisable that the host alone make Kiddush, and limit the partaking of wine to Kiddush only.

Question 3: There is a group of young women who would also like to learn Torah. Would it be permissible to admit them to men’s study classes, or should separate classes be formed for the women? In the latter case, would it be proper to have male instructors for them?

Answer: In view of the extraordinary circumstances and difficulties in that country, I would be inclined to take a more lenient view to admit women into the men’s classes. However, in order to emphasize the exception due to extenuating circumstances, and also in order to be mindful of the din, two provisions should be made: one, to teach in a coed class such subjects that are incumbent also on women, such as the laws obligatory also for women (kashrus, laws of Shabbos and Yom Tov, etc.),

and, of course, also the basics of our faith, love and fear of G-d, prayer, and the like—subjects that are dealt with in chassidus. Second, that separate seating should be arranged for men and women. This would preclude also other personal associations, such as mixed dancing, etc. Although we are speaking of persons who, by reason of background, are not otherwise averse to mixed dancing and socializing, it is obvious that this should not be permitted in these groups, and no heter should be given to such practices, explicit or implied.

I must emphasize again that the heter mentioned above in regard to coed study is based on the special extenuating circumstances prevailing in that particular country, there being no other way to save them from assimilation and intermarriage. It should in no way serve as a precedent for other cases where those circumstances do not prevail, not continued even in that same case when the situation improves sufficiently not to have recourse to that heter.

Turning to the rest of your letter, I will remember in prayer those you mention when visiting the holy resting place of my father-in-law of saintly memory, whose concern for his fellow-Jews, particularly in that country, knew no bounds, to the point of self-sacrifice. And, as our Sages of the Talmud, like the Shepherds of our Jewish people, do not forsake their flock even after the histalkus, and continue to intercede On High in their behalf.

By the way—indeed, more than that—you surely know that my father-in-law, when he was in that country, had organized a group of young Jews of higher learning, by the name of “Tiferes Bachurim,” under the successful leadership of an academician named Kazhdan (working under the guidance of Rabbi Y. Landau, now in Eretz Yisroel). I would be interested to know if the Kazhdan is related to you.

With prayerful wishes and with blessings,

[Signature]

The Rebbe writes to a College Student

Following a private audience of university students from New York, one of the attendees wrote the Rebbe a letter filled with questions: Why is the dissemination of Chassidism so important? Who – and what – truly benefits? The Rebbe answers, while taking fatherly interest in this writer’s personal life, and explains how Chassidism affects the world in more ways than one.

The Rebbe Archive would like to present a unique picture of the Rebbe entering 770 in the year 1983. Behind the Rebbe is a “Mitzva Tank” that was newly purchased and was on its way to Israel, first making a stop at Lubavitch headquarters.

This email is dedicated to Menachem Mendel HaKohen ben Shifra Aviva, may he have a complete and speedy recovery.

Good Shabbos
Menachem

Blessing and Greeting:

Your letter of October 4th duly reached me, but owing to pressure of work I was unable to acknowledge it sooner.

I wonder why you do not mention anything about your health. I presume it is a sign that you are enjoying good health, and I trust you will continue to do so.

I trust that you have learned to take your personal problem in stride and you are not reacting to it as acutely as before. In time you will realize that it should never have given you so much anxiety in the first place, and that “This is also for good,” as our Sages said.

With regard to the question of furthering the cause of Chassidism, the first thing that everybody can and must do is to exercise a beneficial influence on the environment. This is so urgent that at times one cannot weigh one’s own merits, but simultaneously with improving one’s self it is necessary to try to benefit the other by spreading the light of the Torah in general and of Chassidism in particular.

Experience has also shown that in endeavoring to enrich the other spiritually, one becomes more receptive to spiritual influence himself. The important thing is that such endeavor should not remain confined to the intellect, but should be translated into practical experience, in thought, word and action of everyday life.

As I told you when you were here, one should not worry too much about personal problems, for we have a great G-d, Whose Divine Providence guides the whole universe, and the small universe (microcosm) of each and every individual. Thus it often happens that difficulties that at first seem surmountable, or goals unattainable, prove an illusion, and achievements are made sometimes even without undue exertion.
Wishing you harmonious wellbeing, and looking forward to hearing from you good news in every way.

Cordially,
[signed]
M. Schneerson

A Photo of The Previous Rebbe Poland 1938

The Previous Lubavitcher Rebbe, Joseph Issac (Yosef Yitzhak) Schneersohn (1880– 1950) was the epitome of self-sacrifice and keeper of the Jewish flame in the brutal Soviet regime that broke him physically but not spiritually. A prolific author and diarist, he spent hours writing his Chassidic discourses and memoirs. The Avner Institute would like to present a dramatic photograph dated 1938 of the Previous Rebbe, who is seated pensively in a hotel, in a suburb in Poland, while immersed in his customary learning and writing.

With special thanks to the Lishinsky family of Ramat Gan, Israel, for sending us this photo in it's original format.

We would also like to present a profound excerpt by Rabbi Tzvi Freeman, director of the Ask the Rabbi team of Chabad.org, who quotes the Rebbe, Rabbi Menachem Mendel Schneerson’s admiration for his father-in-law.

Good Shabbos
Menachem

"He Was Self-Sacrifice"

"Those who seek out self-sacrifice will find it eventually. But my father-in-law didn't seek self-sacrifice—he was self-sacrifice, wherever it was needed, in whatever form it might come.

And so, whether under Russian oppression, among Polish Jewry or in the freedom of America, in all three stages of his leadership, in all he did his entire being was there, to its very core."


(Yud Shevat 5734; Tammuz 12, 5735;
Likutei Sichos vol. 18, pp 300-307)

-Rabbi Tzvi Freeman

A Unique Photo With a Moving Story Behind it

To the Rebbe, honoring Jewish traditions—including those not of Chabad origin--was very important. Rabbi Kivi Bernhard, now living in Atlanta, GA, had the merit, while a bochur, to witness the Rebbe’s tremendous respect for Jews of all backgrounds. In the following photo, captured at just the right moment, he is standing and watching the Rebbe receive a visitor’s special greeting. “It was a very interesting exchange and a fascinating insight into the Rebbe and his appreciation of minhagei klal Yisroel (Jewish custom and practice).”

With special thanks to Rabbi Kivi Bernhard for the Photo and moving encounter.

Good Shabbos
Menachem

Kivi Bernhard relates:

"It was 1982, and this was now my second Rosh Hashana that I would be traveling from South Africa to spend with the Lubavitcher Rebbe. Before I departed from Johannesburg, my father Rabbi Nachman Bernhard (may he live and be well), a very close confidant of the Lubavitcher Rebbe, pulled me aside at the airport and shared the following with me: “There are many rabbis, rabbeim, teachers, sages and mentors the world over. But Kivi, a Rebbe is an entirely different thing altogether. As you go now to be at the Rebbe for the Yom Tov (High Holidays) you have the opportunity to observe what a Jew is in its essence. Watch the Rebbe intently and study the detail. You will glean gems of Judaism.”

My father had given me a mission, not just an instruction, and I was now on my way. His words were almost prophetic, as the following small but profound encounter took place while I was privileged to be nearby the Rebbe.

There is a well known tradition amongst Jews to share honey cake with one another the days before Rosh Hashana to induce a sentiment of “sweetness” as we head into the days of judgment. This was a converted practice of the Rebbe, and the day before Rosh Hashana he would distribute lekach [honey cake] and a short blessing for success, to hundreds of people for hours on end.

For me, as a visitor to Crown Heights (the Rebbe’s headquarters), this was a major opportunity to have some “private time” with the Rebbe, and I made sure to be there early and assume my place in line. I found myself behind a very nice man who was clearly of Sefardi tradition. We spoke awhile and he shared with me that he was a Yemenite Jew living in Brooklyn who made an effort to see the Rebbe of Lubavitch whenever possible. We stood on line for about an hour before finding ourselves in the Rebbe’s chambers about to receive lekach and a blessing from him.

My new friend was now up and stood in front of the Rebbe. In keeping with his Sefardi tradition, he instinctively sought to take the Rebbe’s hand to kiss it (a well known practice among many Sefardi Jews when greeting a great Torah sage and personality). Suddenly however, my friend withdrew in response to verbal and some light physical pressure that was suddenly thrust on him from some of the young “organizers” that were “helping out” the Rebbe.

They felt they were doing the Rebbe a big favor by zealously discouraging anything that was not in keeping with the Chabad tradition. Even though there were many occasions where Sefardi leaders and Jews did in fact kiss the Rebbe’s hand, it was not a custom of Chabad and might be seen as inappropriate amongst the “passionate” followers of the Rebbe. The Rebbe was clearly frustrated by this misplaced display of “righteous fervor” and the following fascinating and penetrating lesson unfolded.

As this Sfardi man responded to the pressure and retracted his hands that had reached out to kiss the hand of the Rebbe (in an effort to simply behave like everyone else), the Rebbe engaged him with a penetrating look and said, “Nu?” The Rebbe himself then extended his right hand back to the man, who then took it and kissed it.

The Rebbe then smiled at him, while all around registered what the Rebbe had just taught us. It was not only about the Rebbe insuring that another human being should not be embarrassed, but it was a critical message to validate the importance and bona-fide of a minhag klal Yisroel (established custom of the Jewish people) , even though not the personal custom of the Rebbe or Chabad.

This is why you see the Rebbe looking at the gentleman so intently while kissing his hand. The Rebbe wanted him to practice his tradition as a Sefardi Jew and to do so with joy, with passion and with completeness.

A Jewish custom and tradition is a holy thing. Through this encounter I had, the Rebbe certainly taught me, at least, that as we love our fellow Jews and draw them near, we must respect other Jewish traditions and practices, clearly understanding that they are not to become subject to our own personal interpretation or cultural whim and wham.

My father was of course right: the essence of the Rebbe served to show us who we are as Jews, not just what to do as Jews.

A Unique Letter to Professor Luchins

Torah and philosophy. How does the wisdom of our Sages differ from that of a modern-day secular scholar? Or do all “great minds” think alike? The following is an insightful letter to Dr. Abraham Luchins, famed American Gestalt psychologist and pioneer of group therapy, in which the Rebbe decries the ethics seriously lacking within western thought, versus the moral clarity of Torah.

With special thanks to his son, Dr. David Luchins, professor of American politics and international relations and founding dean of Touro’s Lander College for Women, for the letter and to Rabbi Ephraim Mintz, director of the Jewish Learning Institute.

The Rebbe Archive would like to present a photo of the Rebbe seeing off the thousands of guests who came to spend the month of Tishrei with him of 1961.

Good Shabbos
Menachem


By the Grace of G-d
14 Teves 5731
Brooklyn, NY

Prof. & Mrs. Abraham S. Luchins
53 Fordham Court
Albany, NY 12209

Greeting & Blessing:

This is to thank you for Vols. II and III of Wertheimer’s Seminars Revisited, which I have just received. While I have had no time as yet to look into them more closely, I have thumbed through the pages. In doing so, I was again reminded of the saying of our Sages to the effect that “if anyone says the nations of the world have a Torah, do not believe it; but if one says that they have science, do believe it.”

In fact, I had occasion to discuss the subject at the farbrengen. The point of the said statement is that in the non-Jewish world it is possible to find outstanding thinkers and philosophers who might find solutions to the various problems confronting humanity, yet they can go through the process of thinking with complete detachment, so that the solutions which they come up with remains theoretical, and do not touch upon their own lives. Indeed, the thinker or philosopher or scientist might, in his personal life, act quite contrary to the high moral and ethical concepts which he expounds.

It is quite different in regard to our Torah, which is our wisdom and science in the eyes of the nations. For to us Torah means teaching and guidance (from the word horo’o), that is to say, that it penetrates and permeates our lives. This is because it has the power to compel, as it were, the Torah student and follower to translate the solution which it provides into practical deed. It gives the Torah Jew the strength to resist and subjugate the yetzer hara, as our Sages of blessed memory express it: barati yetzer hara, berati Torah tavlin (“I have created the yetzer hara, but I have also created the Torah as an antidote”).

With all good wishes for your hatzlocho in your work, as well as in your good influence to spread and strengthen the light of the Torah and mitzvoth to the utmost of your capacities.

With blessing,
[signature]

P.S. I was pleasantly surprised to see in the press that your son actively participated in the Convention of the Union of Orthodox Congregations in Washington.

Rebbetzin Chana's Moving Memories

The Rebbe’s mother Rebbetzin Chana Schneerson, whose Yahrzeit is 6 Tishrei, was an extraordinary woman—a true helpmate to the Rebbe’s father Rav Levi Yitzchok Schneerson during the dark years of the Soviet regime. The Avner Institute would like to present a gripping anecdote from her memoirs in which she describes her husband’s commitment to observe the Tishrei holidays of 1934 in those terrible times, and his influence.

The Rebbe Archive would like to present a beautiful photo of the Rebbe, with special thanks to Mendy Heyward.

Good Shabbos
Menachem

In her diary, Rebbetzin Chana Schneerson, remembers the profound dedication and Mesiras Nefesh of her Husband that took place during the Month of Tishrei 1934:

"By this year only two shuls remained in our city Yekatrinoslav. One of these had been founded and was being attended by a group of workingmen. The gabbai [caretaker] was a tailor, the treasurer a shoemaker. Precisely for this reason, that it housed a congregation of manual laborers—proletariats—it had not been seized by the Communists. It was in this shul that my husband the Rav prayed.

Once the Rav affiliated himself with this congregation, many other people joined as well. As most of these newcomers were from higher levels of society, it became somewhat difficult for the administrators of the shul to carry out their functions. Even so, they had to remain in their positions to ensure that there would be exclusively a "rule by the proletariat." (Indeed, I could relate many amusing incidents from their term of office, but it would be out of place here.)

The administrators asserted that they felt small and insignificant in the presence of the Rav, and they accorded him great respect. Although they had not been acquainted with him previously, once they came to know him they recognized that he was a person of noble character who was not at all part of the bourgeoisie—therefore a man whom they could trust completely.

By this time there were very few professional cantors in Russia. Those men who had strong and pleasant voices, who were able to carry a tune, and who knew well the mode of the liturgy would hire themselves out to lead the prayer-services for Rosh Hashana and Yom Kippur.

Most of these men had government positions and were therefore entitled to a month's vacation each year which they would strive to have coincide with the month of festivals, Tishrei. Then they would leave their homes to be employed in cities other than their own.

In their prayers they would give vent to all the emotions that had built up in their hearts over the course of the year. These cantors were paid very well, but in secret; to avoid the exorbitant tax levied on religious functionaries, their salaries were officially recorded as the bare minimum.

One day, two such gentlemen came to Yekatrinoslav. The first, Mr. Lieber, was a highly-regarded opera singer. His clothes resembled those of a theater performer. However, he was a Jew of illustrious ancestry, a descendant of the Maggid of Mezritch, successor of the Baal Shem Tov. He occasionally related stories that he had heard for his grandfather and other Chassidic stories too, but he would tell them in a halting, awkward manner.

The second, whose appearance was closer to that of a typical cantor, was employed as an accountant for a government company. He was knowledgeable of Torah and an offspring of the well-known rabbinical family Shapiro of Slavitta.

These two candidates declared that a proper Jewish atmosphere for prayer was of the utmost importance to them. Therefore, when the reputation of Rabbi Schneerson reached them, they decided to travel to Yekatrinoslav. Upon arrival, they immediately went to see the Rav and requested his advice on how to do well in this profession, as well as how to best utilize their talents to inspire people and strengthen their Jewish consciousness, an identity that the government was determined to eradicate.

The Rav discussed with them their concerns and invited them to Yekatrinoslav for the month of Tishrei to lead the prayers in his shul during the Days of Awe and the festival of Sukkot. Words are inadequate to describe the special mood and the overwhelming spiritual outpouring which pervaded the congregation during the Days of Awe that year, a result of the influence of the Rav and those two cantors.

On Rosh Hashana and Yom Kippur a considerable number of the members had to be present at their places of employment. The Rav arranged a special service for them that began very early in the morning, in order that by eight o'clock they would have completed the morning prayers and be on their way.

On Yom Kippur all of these people returned to the shul immediately after work and arrived just in time for the closing prayer, Neilah. By then the synagogue was so packed with people that many were forced to pray outside in the street. Weak from the twenty-four hour fast, weary from having walked great distances, and full of sorrow from having had to work on these holiest of days, these Jews stood, crushed in spirit, and prayed from the depths of their broken hearts.

All of these congregants were grateful to the Rav for having made the special efforts which enabled them to pray communally. For his part, he would cry bitterly whenever he discussed the situation with them. On the other hand, he was pleased by their tremendous spiritual arousal. With joy and amazement he would exclaim, "See, this is a Jew!"

When Yom Kippur ended, it was always difficult for him to return to a regular weekday existence. Instead, he would break his fast with a glass of tea and sit and talk until late at night with the many visitors who came to be with him and hear his words during those hours. His discussions would deal primarily with the exalted nature of the Jewish soul and the extraordinary power of self-sacrifice that is hidden in every Jew.

The same scene would be repeated on Simchat Torah. Anyone who wished to truly enjoy the festival would make sure to pass by our house as soon as darkness fell. Young people—with whom the government was even stricter in religious matters—would also arrive, each trying his best to not be seen entering the building. When they entered, the Rav would speak with each one personally; after a short time, they would forget about which country they were living in and the lives that they led there.

Professor Herman Branover & The Rebbe

While many Jews might eschew Western science, the Rebbe saw its enormous potential and its amazing compatibility with Torah thought. The Avner Institute would like to present a dialogue, recorded 20 years ago, with Prof. Yirmiyahu (Herman) Branover, famed scientist and refusenik, who relied on the Rebbe’s professional guidance and sophisticated knowledge.

The Rebbe Archive would like to present a charming photo of the Rebbe distributing lekach (honey cake) during the month of Tishrei 5734/1973. With special thinks to Mendy Heyward.

Good Shabbos
Menachem

Professor Yirmiyahu (Herman) Branover, born in Riga, Latvia, is a world-renowned authority on magneto-hydrodynamics. While in Russia, Professor Branover's research in this field had won him an international reputation. When Professor Branover applied for an emigration visa to Israel his career in the Soviet Union ended. He was dismissed from the Academy of Sciences in Riga and prevented from continuing his research.

During this time, he was exposed to Chasidic philosophy by members of the Lubavitch underground. When he finally emigrated from the USSR to Israel in 1972, he was a fully observant Jew.

After making aliyah, Professor Branover was in constant demand as a lecturer on the subject of science and Torah. Campus audiences around the globe flocked to hear an acclaimed scientist reconcile his belief in the Torah with the supposed conflicts in modern science.

"In the winter of 1973," relates Professor Branover, "I was on a lecture tour in the United States. Shortly before I lectured at the University of Pennsylvania, I was privileged to have a private meeting with the Rebbe, Among other matters, I mentioned the trip to Philadelphia. The Rebbe commented: 'During your stay in Philadelphia, introduce yourself to a local professor who has an interest in your field.'

"The Rebbe's statement baffled me. I was well acquainted with the names of American scientists involved in magneto-hydrodynamics. I was certain there was no one in my field in Philadelphia.

"I traveled to Philadelphia and the emissary there convinced me that we should visit two universities and check the faculties. After hours of searching, we were introduced to Professor Hsuan Yeh, who was clearly knowledgeable in magneto-hydrodynamics.
"Professor Yeh told me: 'In six weeks there will be a Magneto-Hydrodynamic Energy Convention at Stanford University in California. I will insist that you be added to the list of lecturers.'

"I appreciated the professor's offer, but declined; we were anxious to return to Israel. I returned to New York. Just before leaving, I wrote the Rebbe a report of our trip to Philadelphia, mentioning my encounter with Professor Yeh. The Rebbe advised me to reschedule my plans and to accept the invitation, for the convention presented an important opportunity.

"My wife and I were taken by surprise. However, we were acquainted enough with the Rebbe to value his advice. I called Professor Yeh, who was happy to arrange for me to deliver a lecture.

"The significance of my participation became rapidly clear. I met two representatives of the Office of Naval Research who had read about my work and were prepared to finance further research. They added, 'We understand that you want to establish your laboratory in Israel. We are willing to provide you with funds for your work there.'
"As a result, I set up a laboratory in Beersheva, which has enjoyed worldwide recognition for its magneto-hydrodynamics research. My contract with the Navy has been renewed six times. I couldn't have imagined how far-reaching the Rebbe's advice would be. This year marks 20 years since the Stanford convention. My project has been awarded a 15-million dollar grant by the U.S. government for further research and development of this energy technology."


Professor Branover frequently briefs the Rebbe on his various research projects. In one report, he presented a very sophisticated study built upon extensive calculations that had been prepared by computer. As he reviewed the details, the Rebbe remarked:
"Two numbers here are inconsistent."

Professor Branover was stunned. "But all the calculations were done by computer and the program used is based on the most advanced theory we have."

The Rebbe smiled. "With all due respect to the experts, you will see that there is an error."

It took Professor Branover's research team six months to discover that some of the data entered in the computer's database was faulty.
"In the spring of 1985, I received word that the Rebbe requested to speak to me," relates Professor Branover. "I arrived at 770 as soon as I could. The Rebbe greeted me and informed me of his desire that I relay the message to various persons in Russia.

"The Rebbe unraveled the precise details of the unbelievable change that was going to take place in Russia. With Mikhail Gorbachev's ascent to power, a new era of openness and freedom would begin, the Rebbe prophesied. And waves of Russian Jews would emigrate to Israel.

"If I had heard these words from anyone but the Rebbe, I would have dismissed them as fantasy. As such, I was neither surprised nor offended when the various people in Russia whom I contacted were skeptical. 'Are you sure this is exactly what the Rebbe said?' they asked. And, may I add, these were people who were directing all the Lubavitch underground activities in Russia.

"It was simply that the Rebbe's prediction seemed so far-fetched. In the spring of 1985, newspapers had published front-page articles predicting that Gorbachev's government would follow a Communist hard-line. This was felt even more powerfully by people who were living in the then Soviet Union.

"When I related the response from Russia to the Rebbe, he requested that I contact them once again, assuring them that these changes would indeed take place. The realization of the Rebbe's words is now history.

“In 1992, when Mikhail Gorbachev visited Israel, we were introduced and I told him what the Rebbe had said seven years earlier.

“Gorbachev was stunned. 'When I assumed power in 1987,' he told me, 'I myself did not have the slightest idea which direction this would take. I had no concrete plan. I would like to meet this man who knew so much about the direction I and my country would follow.'"

A Profound Letter To a Sociologist

For many a ba’al teshuvah, the road to a consuming life of Torah observance is paved with difficulty, and questions and doubts inevitably arise. The Avner Institute would like to present a heartfelt letter of the Rebbe, encouraging a young sociologist to view the sacrifices as challenges that ultimately strengthen commitment. With special thanks to the Nissan Mindel Archives.

The Rebbe Archive would like to present a newly released photo of the Rebbe entering the upstairs corridor for minchah the afternoon prayer, in the late 1960s. With special thanks to Mendy Hayward.

Good Shabbos
Menachem


5732

Dr. Montreal, Que.

Greeting and Blessing:

I duly received your letter and thank you very much for sharing with me your good impressions and experience at Kfar Chabad, and subsequently at Hadar HaTorah.

I imagine that it will not surprise you if I take strong issue with the idea expressed further in your letter, to the effect that you do not think that you are able to live the full life that you saw and experienced at Kfar Chabad and Hadar HaTorah. Indeed, it amazes me that you should have come to such a conclusion. No doubt you are imagining that the difficulties involved in a total commitment to Yiddishkeit are more than you can cope with, especially since it will be necessary to give up certain things in life which would not be in harmony with such a commitment.

However, it is surely unnecessary to emphasize to a person of your background that if anyone wishes to attain any worthwhile objective, the road is not an easy one, and one must be prepared to make certain sacrifices. As a matter of fact, the more ambitious and worthy the objective, the greater must be the effort and sacrifice, which in themselves are criteria as to how important the objective is.

Furthermore, since you write that you have a doctorate in sociology, you surely have had occasion to observe various groups of people and individuals, and know that a person does not value highly things which he obtains easily and without sacrifice; and that it is only through facing up to a challenge and overcoming difficulties that the best qualities and capacities of a person are brought to the fore. To be sure, a person may experience a sense of satisfaction at obtaining something very easily, but this feeling cannot be lasting, for real satisfaction comes only from hard-earned accomplishments, particularly when the challenge comes not from outside, but from a personal inner impulse, etc.

Looking back into Jewish history, you have surely noted that the Jewish people became worthy of receiving the Torah only after going through the crucible of Egyptian bondage, after they had proved themselves able to retain their identity and not be assimilated in a culture which in those days was regarded as the highest and most advanced. And so it is in the personal experience of an individual; one can attain a life of Torah not by giving of himself on a particular day or days of the year such as Rosh Hashanah or Yom Kippur, when a Jew readily makes sacrifices to live as a Jew, but by making the necessary sacrifices every day of the year.

This is also the meaning of the text of our daily prayer, referring to the Torah and the mitzvoth: “For they are our life and the length of our days.” A person must live continually, and cannot interrupt his living, deciding to live on certain days of the year and not on others. So it is in the case of Yiddishkeit. A Jew cannot decide to be alive on Shabbat and Yom Tov, and take a leave of absence during other days.

Now that we are coming out of the Ten Days of Teshuvah, I trust that there is no need for me to elaborate further on the above, all the more so as I think that the above lines—and especially what is in between the lines—should provide enough food for thought in order to make the proper inferences and conclusions. May G-d grant you hatzlachah in that fulfillment.

Also enclosed is a copy of a timely and pertinent message.
Wishing you a joyous and inspiring Yom Tov,

With blessing,

[Sign.]

"I am not Asking you For a Check"

Dear Readers.

With thanks to Hashem we would like to announce the birth of our twin baby Boys,May they be a true source of 'Nachas' to us all, and may we continue to only share blessings and happy occasions with one another.

The Rebbe Archive would like to present a First–Time Released Photo of the Rebbe, as well as a Transcript of a meeting that the The Young Leadership Cabinet of the UJA federation had with the Rebbe about the importance of giving children a proper Jewish Education. with special thanks to Mendy Hayward.

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"

"The Rebbe is always Tired"

“Rebbetzin Chana,” obm, mother of the of the Lubavitcher Rebbe, was a heroine in her own right. A staunch helpmate to her exiled husband during the Stalinist regime, she was reunited years later, in postwar Paris, with her son, and was successfully brought to the U.S. She settled in Crown Heights, where she lovingly supported her son’s activities, and where the Rebbe tended to her faithfully until her death. The Avner Institute would like to present a charming encounter told by Mrs. Slonim from Jerusalem who merited to meet with the Rebbe’s mother on several occasions.

The Rebbe Archive would like to present a beautiful photo of the Rebbe, With special thanks to Rabbi Mendy Hayward.

Good Shabbos
Menachem

Mrs. Slonim relates:

"In 1960, to celebrate the tenth anniversary of the Rebbe’s leadership, I traveled to New York. Upon my arrival Rabbi Hodakov, the Rebbe's secretary, asked me to address the annual Chabad Women's (N’shei Chabad) convention, which coincided with my visit.

Entering the convention hall, I immediately noticed Rebbetzin Chana, the Rebbe's revered mother, motioning with her hand that I should approach her. The Rebbetzin, who knew me from previous visits, looked at me after I had reached her, and confronted me. “You've been here for a while, and you still haven't called to say hello? Please get in touch with me, so we can make a date to meet.” A date was decided upon: Wednesday, at four o’clock my husband and I were to visit the Rebbetzin at her home.

Arriving at her Brooklyn apartment, we were greeted by the Rebbetzin’s legendary graciousness, as she had us sit down, trying to ensure that we would be at ease. Despite her courteous efforts, we nevertheless felt uncomfortable, aware that the Rebbe could walk in anytime while we were there. Discerning the cause of our discomfort, she assured us that the Rebbe, informed of the expected guests, had already visited and would not return during their visit.
As we began to relax, she told us several fascinating episodes from the Rebbe's childhood. I remember one of the incredible stories:

Once, when the Rebbe was a small child, people came to his mother’s home to partake in seudah shlishit, the third meal of Shabbos, after which the Shabbos is over. When the participants, wondering if Shabbos had not yet ended, inquired about the time, the Rebbe had simply looked, through the window, at the stars and told them the exact time.

This is just one of the stories the Rebbetzin shared with us. She also confided in us her worries over her son’s health, since the Rebbe was always so tired and busy.