Edgware Lubavitch Booklet - Parasha Chayei Sarah 5782 by Josh_Welby

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5782

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The Unique Wedding ring Mrs Esther Golda Shemtov Yortzite 23 Cheshvan

Memoirs of Rebbetzin Chana

‘Part 8’

Chayei Sarah Aliyah Summary General Overview: In this week's Torah reading, Chayei Sarah, Sarah dies and Abraham purchases the Cave of Machpela as a burial plot for his wife. Abraham's servant travels to Aram to find a wife for Isaac. Isaac marries Rebecca. Abraham dies. First Aliyah: Sarah died at the age of 127, and her grieving husband Abraham identified a plot in the city of Hebron that he wished to procure for use as a family burial ground. This plot, a cave situated in the Machpela field, belonged to Ephron the Hittite, so Abraham approached the Hittite tribe and asked for permission to purchase the parcel of land. Originally Ephron wished to give the plot to Abraham as a gift, but after Abraham insisted on paying full price the acquisition was concluded with Abraham paying 400 premium silver coins. Second Aliyah: Having acquired the land, Abraham buried Sarah in the Cave of Machpela. At this point, Abraham summoned his servant and charged him with the mission of finding a suitable wife for his son Isaac. Abraham had his servant swear that he would not take a wife for Isaac from the local Canaanite women. Instead, he asked him to travel to Aram, his native land, and find a wife for Isaac there. Third Aliyah: The servant set out for his master's homeland and evening time found him beside the city well. He prayed for success in his mission, and asked for a heavenly sign to confirm his choice of a girl for Isaac. He would ask a maiden for a drink of water, and the one who would answer: "Certainly, and I'll also give your camels to drink as well," would be the proper choice for Isaac. Immediately a young lady approached and in response to the servant's request for a drink, she offered to give his camels to drink too. Upon questioning her, he discovered that she was Abraham's great-niece, Rebecca. Fourth Aliyah: Rebecca ran to tell her family about the man at the well, and her brother, Laban, went out, greeted the servant, and invited him to spend the night. The servant told Rebecca's family the purpose of his mission to the city, and recounted the heavenly sign that designated Rebecca as his master's son's wife. Rebecca's family agreed that the match was divinely ordained, and consented to the proposed match. Fifth Aliyah: Rebecca's family celebrates the engagement together with Abraham's servant. Next morning, the servant insisted on immediately returning to his master with the maiden in hand, and after Rebecca agreed, the two set out for Canaan. Isaac married Rebecca, loved her, and finally found consolation for the loss of his mother. Sixth Aliyah: Abraham remarried and fathered several more children. Before his death, however, Abraham gave gifts to his other children and sent them all away, and bequeathed all the rest of his possessions to Isaac. Abraham died at the age of 175, and was buried by Isaac and Ishmael in the cave of Machpela beside his wife, Sarah. Seventh Aliyah: Ishmael's progeny are detailed in this section. Ishmael passed away at the age of 137.

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Davening Times for Shabbos Chayei Sarah @ Lubavitch of Edgware – 24 Cheshvan 5782 – 30 October 2021 COVID: Please remember to follow the government COVID guidelines

Shul Davening times Friday – Chatzos 12:45

5:21pm latest time for Candle Lighting 5:30pm Mincha (Shkiya 5:38pm, A.R. Nacht 6:13pm) 6:05pm Kabolas Shabbos) Shabbos Morning – (latest Shema 10:17am) Mevorchim Kislev, the Molad will be Friday 12:55am and 13 Chalokim

Shul Weekly Shiurim Shabbos After Mincha Shiur with Rabbi Abecasis

Reserve the dates: Friday night

Sunday 11:00am Rabbi Gordon’s Tanya Shiur

1. Shabbos Vayishlach, 15 Kislev – 13 November. 2. Shabbos Bo, 5 Shevat - 7 January

Monday 9:30pm Dr Y Sandman’s Tanya Shiur (NEW TIME)

Communal Seudas Shabbos,

Details to follow

9:30am Shacharis (A.R. Earliest Mincha 1:08) Farbrengen sponsored by family Jayson in honour of Nechoma’s Bas Mitzvah

Tuesday 9:15pm Learning (Remembering Rabbi Mendel Gorman) 9:30pm Shiur in Hebrew on the weekly Parsha

Shabbos Afternoon 5:05pm Mincha 6:29pm Shabbos Ends, Maariv

Zoom info for Lubavitch of Edgware Shiurim

Clocks go back to GMT tonight WEEKDAY Davening times Please support the Shul Minyonim Shacharis Sunday & Bank Holiday 9:00am, Mon - Fri 7:15am NEW TIME Maariv 9:00pm

For Rabbis L & Z Sudak www.LubavitchOfEdgware.com/zoom For Rabbi Gordon www.LubavitchOfEdgware.com/Gordon For Dr Sandman https://zoom.us/j/565406525 Friday – Toldos

4:08pm latest time for Candle Lighting 4:20pm Mincha 4:55pm Kabolas Shabbos

Important dates this week Friday – Rosh Chodesh Kislev

Mazal tov: Mr & Mrs Yitzchok Jayson on Nechama’s Bas Mitzvah this week Mr & Mrs Mendel & Nuchie Bensussan on the birth of a baby boy, Sholom Zochur, 36 Wyre Grove, Rabbi & Mrs Leivi & Feige Sudak on the engagement of Mottle to Chanale Ehrenreich (NY – USA) Welcome: Rabbi & Mrs IH Sufrin who have moved to Edgware this week

Please take a moment and say Tehillim for those in the community who need a Refuah Sheleimo

Explanation regarding the custom of not making Kiddush between ‘6:00 & 7:00’ on Friday night: Alter Rebbe Shulchan Auruch, Orach Chaim chapter 271 par. 3. “There are those who are careful not to make Kiddush during the seventh hour from mid-day…” As Chatzos fluctuates (because the earth’s annual cycle is an ellipse), some maintain that this seventh hour fluctuates accordingly (i.e. this week Chatzos is 12:46 pm. making the 7th hour between 6:46 & 7:46 p.m.). Others maintain that this seventh hour is a constant, set at the average noon throughout the year. In London, this is 12:00 GMT (making the 7th hour between 6:00pm & 7:00pm on the winter clock, 7:00pm & 8:00 pm on the summer clock).

Annual Sponsorships: L’chaim for farbrengen by R’ Yehuda b”R Mordechi haLevi, Soft Drinks for farbrengen by R’ S Grosskopf in memory of his father Refoel Yaakov ben Tuvya, if there is something you would like to dedicate for the year, please contact Rabbi Z Sudak

....‫ הקב"ה ישלם שכרם‬...‫ומי שנותנים נר למאור ויין לקדוש‬

Memoirs of Rebbetzin Chana Schneerson Part 8 By Rebbetzin Chana Schneerson Mother of the Lubavitcher Rebbe Published and copyrighted by Kehot Publication Society

Today is Rosh Chodesh Tammuz [5708], 1948 I recall some more reminiscences that ought to be recorded. The week [of Passover] brought some change into our lives. Afterwards, however, we returned to the usual routine. Most residents there [in Chi’li] were Kazakhs, with a minority of Russian Christians who had been transplanted from Siberia. With the latter we were able to converse and interact. Besides the three Jewish deportees, however, no other Jews lived there.

Walking four kilometre under the burning sun Every ten days, my husband had to report to the NKVD office to register and sign in. When it was a weekday, it was hard enough. But when the day coincided with Shabbat, we suffered terribly. Besides everything else, he was expected to bring along his [deportee] identity card. (His “passport”1 had been confiscated as soon as he was brought to trial). A female Christian deportee to whom we revealed our secret did my husband the favor of carrying it there [on Shabbat]. But the need to sign in2 created a serious problem. Another Jewish deportee who was a Shabbat observer would write with his left hand, in somewhat illegible lettering. He would also bandage his right hand and claim it hurt him.3 On one occasion, the registrar told him that he noticed how his hand was in pain whenever his registration day coincided with Shabbat! He admonished the deportee not to forget his legal status or try to institute his own rules, and warned that, if he wouldn’t follow official rules, he would be deported to a remote a’ul,4 inhabited by half-primitive Kazakhs. He found this prospect terrifying. The building where my husband had to register was four kilometers from our lodgings. He would make the trek there by day, through open fields under the burning sun. On his return, he would stagger into our room, barely alive, and immediately had to rest in bed. On national holidays such as May 1,5 and the anniversary of the October Revolution,6 it was necessary to report there on three successive days. Every time he went, he was interrogated and had to be cautious in the responses he gave to their questions.

Swine more precious than children Our “society” consisted of our landlady, who used to arrive home late at night, and her still young but hooligan children, from whom we suffered greatly. As the sun would set, we could sit outside near our room and enjoy the evening air. But the landlady’s goats and pigs disturbed our repose. There wasn’t a single human being in sight. As my husband sat outside, he would select one of the sefarim7 I had brought, or, as I could discern, sit deep in thought. The roaming pigs, however, disturbed both these pursuits and, irritatedly, he would sometimes drive them away with his cane. But this annoyed our landlady, whose pigs gave her much nachas.8 She once confided to me that her pigs were more precious to her than her children, for the simple reason that “from the pigs I will derive benefit, but from my children—what do I stand to gain?” So she was upset with my husband’s treatment of her pigs. On one occasion, she said to me viciously and spitefully, “Your husband doesn’t seem to like pigs. He even hits them with his stick.” After hearing that, we had to be careful how we treated her pigs, because getting her upset could get us into trouble.

What to eat? Time didn’t stand still. The provisions I had brought were running low. The problem of where to get food became pressing.

Even today, when I am, thank G-d, a hundred-percent sated, I still recall the pangs of hunger I experienced then. We wouldn’t talk about it but would glance anxiously at the now empty containers which had held our food. Most alarming was our lack of bread. I recall how we didn’t even see any bread throughout the entire month of May. Our landlady was employed by privileged officials who had more bread than they needed. They gave her the extra bread, and when she came home, she gathered all her goats and pigs and her two dogs, and threw them morsels of bread. As I recall that now, I am pleased by the self-control I mustered by not asking her to give me a piece of bread as well. I clearly remember how I would squeeze my hands together, trembling a little from hunger, while realizing how, for my husband, this actually represented a continuation of the year of hunger he had already suffered during his imprisonment. I have seen people who were once wealthy who became so impoverished that they came to the point where they actually begged for bread, may G-d protect us from such wretched depths. I took care to ensure that my husband shouldn’t see the landlady’s bag of bread. We used to break our old, left-over crusts into several pieces and dip them into water to soften them and make them edible. Gnawing at us was the thought, “What will be tomorrow?” Every day we cut the crusts off the bread and saved them in a bag to keep them clean. Later we soaked and ate them. We even shook the crumbs from the tablecloth so that none fell to the ground, and used them for extra food to help leave us a little more satisfied. To receive just one kilo of bread per person, which had to last us for three days, we had to wait many hours in line. We needed to get there really early in the day to receive that kilo, or sometimes even less, because often there wasn’t enough bread for those standing further back in the line. Among those waiting in line were deportees of various ethnicities—Koreans, Kazakhs, Russians and many others. Each ethnic group worked determinedly to ensure that their fellow ethnics received bread, and occasionally fights even broke out between groups. Every group of ten waiting in line would appoint a “supervisor” in charge of all ten. Usually, the first groups of ten in the line could be more confident that they would not have to leave empty-handed. We both waited in line, because you weren’t permitted to receive bread on behalf of anyone else. To make sure my husband attracted no undue attention and appeared as ordinary as possible, I sewed for him, while yet at home, a proletarian-looking suit, and he wore an ordinary cap. But his face betrayed his secret as a personage worthy of special treatment, and often those in the first groups of ten invited him to join their group so that he shouldn’t have to stand too long. When anti-Semites, usually Russians, noticed this, they shouted out, “Hey, old man! Where are you pushing in?” I couldn’t bear hearing this, but there was nothing I could do about it. Receiving that kilo of bread was a “whole world” for in itself.

Intercession in Kzyl-Orda As time went on, I began to plan my return home [to Dnepropetrovsk] for the purpose of taking care of our apartment and also to assure the continuous flow of material assistance from our community. In order to supply my husband with food parcels, I had to resort to all kinds of ruses. The food had to be obtained from cities which had a large range of products. Yet not everyone could send food parcels to such a “criminal,” for doing so placed the sender in danger. Nevertheless, there were people, even high-ranking officials, whose fine character was revealed as, with true self-sacrifice, they literally endangered their lives. May G-d reward them kindly for these good deeds. When I returned home, I took care of this as much as possible. There was another, much simpler reason for my return home—to have one less person to feed. In order to enable my husband to seek food for one person only, we agreed that I should return home. At that time, the summer heat was becoming unbearable. If my husband would remain alone, I feared he might not survive. Accordingly, I travelled to Kzyl-Orda, the regional seat of government, to try and intercede with the NKVD in the hope that perhaps he could be transferred there. That city had a community of Bukharan Jews, and the general living conditions were better than in Chi’ili. In Kzyl-Orda, the community’s rabbi and shochet were brothers. By day they worked as shoe-shiners sitting in the street on their trademark stools, and when they finished their work, they assumed their sacred professions! While there, I was fortunate to meet a Jew from Yekaterinoslav, who had been deported to Kzyl-Orda as a member of the bourgeoisie.9 When his sentence expired, he had settled down there, establishing a

successful business and bringing his family to join him. He knew us well and was eager to assist us in any way possible. For kashrut reasons, though, I was unable to eat at his home. But he directed me to a former shochet from Homel who had been deported and, unable to return home after his sentence expired, had settled there. Accordingly, I ate at the shochet’s home and stayed with the family from Yekaterinoslav. I spent ten days in Kzyl-Orda, trying to find some way to get permission for my husband to move there. Through a prominent lawyer recommended by my friends, I submitted a petition explaining that my husband was in poor health and required treatment available only in the large city. After all my intercessions, and after spending time there and visiting the NKVD office three times, asking diplomatic questions and receiving their responses, I received this final response: All medical treatment my husband needs is available in Chi’ili, and there is no need to transfer him anywhere else. I found out, confidentially, that his dossier was marked with the order—“Must not live among Jews”! In any case, as unpleasant as this was, his situation would have to remain unchanged. Having no other choice, I bought a few items unavailable in Chi’ili, and traveled back there. When a situation isn’t good and you try to improve it but without success, it leaves you with a very negative feeling. But I swallowed that bitter pill, too. I arranged with another Jewish deportee to move in with my husband on my departure, so that he would not be left completely alone.

FOOTNOTES 1. “Passport” was the term used for a citizen’s internal identity card. 2. Writing and carrying in a public domain is prohibited for Jews on Shabbat. 3. In some cases, particularly of danger, doing the forbidden action in such an abnormal manner is not considered full transgression of Shabbat. 4. The a’uls are generally built of stone on the face of a ridge or against a cliff in order to provide protection against surprise attack. Usually the houses are two stories high, and are staggered so as to make it virtually impossible for enemies to make any headway on the roads. The houses are very primitive; besides one wall that

serves as a retainer for the house above it, the other walls are made from large stones or planks. The roofs consist of earth or are thatched, with a hole over the oven to allow the smoke to escape. 5. Holiday of the workers. 6. The 1917 revolution against the Czarist regime in Russia, which brought the Bolsheviks to power. 7. Torah texts. 8. Pleasurable pride, usually parental. 9. A member of the middle class, whose power the Soviet regime sought to undermine. .

By Rebbetzin Chana Schneerson From the memoirs of Rebbetzin Chana Schneerson (1880-1964), mother of the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory.

Love at Second Sight By Yossy Goldman

Why are so many marriages failures? And why do so many fail so soon after the wedding? This week we read about the first shidduch in history. Abraham sends his trusted servant, Eliezer, to find a wife for his son Isaac. He returns with Rebecca and they live happily ever after. The verse tells us "And [Isaac] took Rebecca, she became his wife, and he loved her." So, it would appear that in the Biblical scenario, true love comes after marriage, not before. Before a marriage can take place there has to be a commonality between two people, shared values, mutual aspirations and, yes, certainly a degree of chemistry between them. But true love has to be nurtured over time. Without doubt, a primary cause of many marital breakdowns today is the unrealistic expectations that people have going into marriage. Our generation has been fed a constant diet of romantic novels, hit parade love songs, glossy magazine advice and Hollywood fiction — all of which bear little resemblance to the real world. (Dare I suggest that Shrek is the industry's first realistic love story?) "We fell in love!" "It was love at first sight." I confess to being a bit of a romantic myself, but surely "love at first sight" has got to be a contradiction in terms. 'Love' by definition takes years to develop. If you are honest with yourself, the only thing you can feel at first sight is lust. "Love at first sight" is a monumental bobba meise. So we "fall in love" thinking it's real, hoping it will be true and lasting, and then at the slightest disappointment we fall right out of love. Which only proves that it wasn't true love in the first place. True love takes years, true love is the mature conviction that our lives are intertwined and inseparable no matter what — even if my partner goes grey or flabby or loses his money. That kind of love is measured not in romantics but in long-term commitment. When I officiate at a wedding ceremony I make a point of observing not only the bride and groom but also their parents. A single glance that passes between father and mother under that chupah — radiating nachas and feelings of shared satisfaction — tells me that they have had a good marriage. That, to me, is more telling then the mushy swooning of the newlyweds. As exciting as it is, their love may still be in the infatuation stage. Yet untested, it's still early days. So the first rule is patience. Love takes time. It needs nurturing. Sadly, too many give up too soon. Secondly, the Hollywood effect leaves us so naively impressionable that, at first, we convince ourselves that our partner must be the proverbial Prince Charming or Princess Grace. But then, at the first sign of imperfection, "Hey, I bought a lemon! I'm outta here!" Remember, nobody is perfect. Not even you, my dear. In the passage of time we do indeed discover the little imperfections of our chosen partners. Some things can be unlearned, with gentle encouragement and, again, patience. Others, we may just have to learn to live with. Acceptance is an art. Weigh up in your mind the relative significance of minor inadequacies against the greater good in the grand scheme of things. You may very well realize that you can actually live with those small, petty irritants. Admittedly, if it's something major then you may need to go for some serious counseling. And in making these calculations consider the following: Do I stop loving myself just because I am imperfect? Do I stop loving my children because the teacher told me they were really bad at school? Of course not. Why then do I have difficulty loving my spouse because of a perceived fault? Marriage is the beginning, not the end. If we can be realistic about our relationships we can find true love. But it takes time, patience, and the wisdom to overlook the little things that can annoy us. Then, please G-d, with true commitment will come true love, togetherness, a lifetime of sharing and caring and the greatest, most enduring contentment in our personal lives. Amen. Rabbi Yossy Goldman was born in Brooklyn, New York. In 1976 he was sent by the Lubavitcher Rebbe, of righteous memory, as a ChabadLubavitch emissary to serve the Jewish community of Johannesburg, South Africa. He is Senior Rabbi of the Sydenham Shul since 1986, president of the South African Rabbinical Association, and a frequent contributor to Chabad.org. His book From Where I Stand: Life Messages from the Weekly Torah Reading was recently published by Ktav, and is available at Jewish bookshops or online.

Dvar Torah Questions and Answers on Chayei Sarah

‫ב"ה‬

"‫ותמת שרה‬...‫"ויהיו חיי שרה‬ “And Sarah lived...And Sarah died.” (23:1-2) QUESTION: The parshah starts with the passing away of Sarah and her burial. Why then is the parshah called “Chayei Sarah” — “the life of Sarah” — and not “mitat Sarah” — “the death of Sarah”? ANSWER: The notion that the name of the parshah is the first significant word of the parshah is inaccurate. For instance, the second parshah of the Torah is named “Noach” and the sixth parshah is called Toldot. Parshat Noach starts with the words "‫“ — "אלה תולדות נח‬These are the offspring of Noach.” Parshat Toldot starts with the words, "‫— "ואלה תולדות יצחק בן אברהם‬ “These are the offspring of Yitzchak son of Avraham.” If the theory is correct, then the second parshah of Chumash Bereishit should be titled “Toldot,” and the sixth called “Yitzchak.” The Lubavitcher Rebbe explains that the name of the parshah is not arbitrary, but a one-word description of the essence and primary concepts discussed in the parshah. Thus, in the second parshah, though “Noach” is the third word, it is the name of the parshah because the entire parshah revolves primarily around the life of Noah. The sixth parshah is named “Toldot” because the entire parshah discusses Yaakov and Eisav, who were the “Toldot” — “offspring” — of Yitzchak son of Avraham. “Chayei Sarah” — “the life of Sarah” — was focused on one goal and ideal, that Yitzchak should reach spiritual greatness. Our parshah discusses the life of Yitzchak, who was the realization of Sarah’s spiritual dream. Although in this parshah we read of her demise and burial, through Yitzchak her ideals were fulfilled. Although physically Sarah was no longer here, she continued to live on through her son Yitzchak. In actuality “Chayei Sarah” was the righteous life of Yitzchak. (58 '‫)מיוסד על לקוטי שיחות ח"ה ע‬ "‫"ויבא אברהם לספד לשרה ולבכתה‬ “Avraham came to eulogize Sarah and weep for her.” (23:2) QUESTION: Why is the word "‫“ — "ולבכתה‬and weep for her” written with a small "‫?"כ‬ ANSWER: Avraham in addition to having a son, Yitzchak, also had a daughter named “Bakol” (Bava Batra 16b). When Avraham went with Yitzchak to Mount Moriah, she remained home with her mother. When Sarah died upon hearing about Yitzchak and the Akeidah, her daughter, Bakol, also died. The word "‫ "ולבכתה‬alludes to the above. Without the "‫ "כ‬it is "‫"וּל ִבּ ָתּה‬ ְ (and for her daughter) and with the "‫ "כ‬it is "‫ֹתה‬ ָ ‫"ו ְִל ְבכּ‬ which means to “cry over her.” Avraham did both: He wept for her (Sarah) and also "‫"וּל ִבּ ָתּה‬ ְ (for her daughter who died at the same time). (‫)זכרון ישראל בשם לב אבי‬ "‫"וה' ברך את אברהם בכל‬ “G-d blessed Avraham with everything.” (24:1) QUESTION: What was the “everything?” ANSWER: When the letters of the word "‫ "בכל‬are spelled out the way they are pronounced, i.e. ‫ל=למד‬, ‫כ=כף‬, ‫ב=בית‬, the total numerical value is 586. This is the same numerical value as the word “shofar” (‫)שופר‬. Yitzchak was originally destined to be brought up on the altar as a sacrifice. When the angel intervened, he was spared, and instead Avraham sacrificed a ram which suddenly appeared. From the horn of this ram, a shofar was made which was sounded when Hashem gave the Torah to the Jewish people (Pirkei De’Rebbi Eliezer, 31). This shofar will also be sounded to announce the revelation of Mashiach (Isaiah 27:13). Thus Yitzchak plays an important role in the giving of Torah and coming of Mashiach. To the Jewish people, Torah and Mashiach are “everything,” and Avraham was blessed with a son who will be involved in the delivery of “everything” to Klal Yisrael. (‫)חתם סופר‬ "‫"וירץ העבד לקראתה‬ “The servant [Eliezer] ran towards her [Rivkah].” (24:17) QUESTION: Rashi explains that the servant ran to her because he witnessed a miracle: The water in the well rose to her. The Ramban explains that Rashi derives this from the later phrase “she drew water for all his camels” (24:20). Obviously, in the previous pasuk, she did not have to draw the water. Why didn’t the water rise the second time? ANSWER: At first, when Rivkah came to the well, her intention was to draw water for herself. Hashem didn’t want a tzaddeikit to inconvenience herself and, therefore, caused the well water to rise so that she could fill her jug easily. However, the second time, when she went to the well, it was for a mitzvah — to feed thirsty animals — and Hashem did not want to take away part of the mitzvah by making it easier for her. Therefore, the water did not rise and it was necessary for her to “draw water for the camels.” (‫)מעינה של תורה‬

L’Refuah Sheleimo for Harav Moshe ben Chasya Hadassa

Dvar Torah Questions and Answers on Chayei Sarah

‫ב"ה‬

"‫"'ויאמר בוא ברוך ה‬ “And he said: ‘Come, blessed by G-d.’” (24:31) QUESTION: Why did Lavan consider Eliezer “blessed by G-d”? ANSWER: Lavan came as a villain, casting His eyes on Eliezer’s money. Eliezer was petrified with fear and concerned about his well-being. Immediately, he uttered Hashem’s holy name, and suddenly Lavan saw him positioned on top of the camels, and the camels on top of the water, and he was unable to reach them. This is obvious from what the Torah relates that when Lavan came near Eliezer, he noticed that: " ‫והנה‬ ‫“ — "עמד על הגמלים על העין‬behold, he stood on the camels on the fountain” (24:30). Grammatically, it should read, " ‫והנה‬ ‫“ — "עמד אצלהגמלים אצל העין‬and, behold, he stood near the camels near the fountain.” Lavan knew than water nullifies sorcery. As the Gemara (Sanhedrin 67b) relates about Zeiri who purchased a camel in Alexandria, Egypt. When he wanted to give it water to drink, it turned into a plank of wood of a bridge. After investigating, he found out that this camel was originally made through magic from the bridge plank, and water possesses the power to nullify sorcery. Hence, when Lavan saw Eliezer standing on the camels which were on the fountain of water, he realizes that Eliezer was not a mere magician who performed acts of sorcery, but was blessed by G-d with Divine powers. (‫)ילקוט מעם לועז‬ "‫"ויוצא העבד כלי כסף וכלי זהב ובגדים ויתן לרבקה‬ “The servant [Eliezer] brought out silver and gold jewelry and clothing and gave it to Rivkah.” (24:53) QUESTION: All types of jewelry could be worn by anyone regardless of age. However, clothing must fit to size. How did Eliezer know in advance what clothing would fit Rivkah? ANSWER: In the home of Avraham there was much emphasis on the laws of tzeniut — modesty. The men and women, boys and girls, dressed according to halachah. Eliezer’s mission was to find a suitable wife for Yitzchak. The young lady would undoubtedly prepare a wardrobe of new clothing to wear after her marriage. He therefore carried with him a sample of the type of clothing women were expected to wear in the homes of Avraham and Yitzchak. (‫)מהרי"ד מבלז זצ"ל‬ "‫"ויקראו לרבקה ויאמרו אליה התלכי עם האיש הזה ותאמר אלך‬ “And they called Rivkah, and said to her: ‘Will you go with this man?’ And she said: ‘I will go.’” (24:58) QUESTION: Rashi adds: “By myself, even if you do not consent.” Why was the young Rivkah (three years old) so assertive and independent? ANSWER: Originally, Eliezer met with Betuel, his wife and Lavan. When Betuel tried to interfere with the marriage, an angel poisoned him during the meal and he died. Now it was her brother and her mother who were trying to prevent the marriage from becoming reality. Rivkah told them, “Open your eyes and see what is happening. This marriage was Divinely destined. If you do not consent to the marriage, undoubtedly you, too, will die as father did. Thus, I will be left all alone, and I will go with Eliezer to join Yitzchak and his family. (‫)באר מים חיים‬ ‫"אחתנו את היי לאלפי רבבה וירש זרעך את שער שנאיו‬ “Our sister, be the mother of thousands of ten thousands and may your offspring inherit the gate of their enemies.” (24:60) QUESTION: Why didn’t he bless her not to have any enemies at all? ANSWER: The lack of enemies is not always a good sign. A person who is, G-d forbid, stricken with poverty or afflicted with troubles usually has no enemies because everyone has mercy on him. On the other hand, it is inevitable for a wealthy man to have enemies. Out of jealousy people become his enemies and criticize him for not giving enough or for exerting too much influence, etc. Lavan blessed his sister with wealth and success. Knowing that this would bring her enemies, he wished her that she overcome them and that all their criticism of her be of no avail. (‫)מצאתי בכתבי אבי הרב שמואל פסח ז"ל באגאמילסקי‬ "‫"ויתן אברהם את כל אשר לו ליצחק ולבני הפילגשם אשר לאברהם נתן אברהם מתנות‬ “And Avraham gave everything that he had to Yitzchak, and to the children of the concubines...he gave presents.” (25:5-6) QUESTION: If he gave away everything he had to Yitzchak, where did he get the presents? ANSWER: Avraham’s wealth consisted of two parts: 1) the money which he earned through his work and business, 2) the presents which were given to him by Pharaoh when he returned Sarah to him (12:16). Avraham gave everything that he earned and owned to Yitzchak. Hagar was the daughter of Pharaoh and Avraham’s concubine. Not wanting to keep the presents that Pharaoh gave him, he gave them to his concubine’s children who, in reality, were the grandchildren of Pharaoh. (‫)עולת חודש‬

L’Refuah Sheleimo for Harav Moshe ben Chasya Hadassa

Issue 55

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CHAYUS

I THE EDA AND DAVID SCHOTTENSTEIN EDITION H

In Loving Memory of Itta bas Yosef Mordechai ĐÃĞ And Tzvi Daniel ĐÃĞ ben ĔÃēĘďčĕ David Ainsworth Åĕĥ Dedicated by David & Eda Schottenstein

čīĠĥĦÅĐ ,ěđĥē ĎÃė ,ĐĤĥ ĕĕē ĦĥĤĠ Ħčĥ čĤĞ

Erev Shabbos Parshas Chayei Sarah, 5782 – October 29, 2021

čđĔ ęĥ ĤĦė H PORTIONS OF LIGHT

Keter Shem Tov Available at Kehot.com

Life of Oneness

ur Sages (Chagigah 9b) state, “He who reviews his studies one hundred times cannot compare to he who reviews his studies a hundred and one times.” Their precise Hebrew wording is ęĕĚĞĠ ĐČĚ ĦēČđ “me’ah pe’amim va-achas,” literally, “a hundred times—and one.” In other words, both scholars review their studies a hundred times, the difference being that the latter scholar studies it with “One,” in a state of unity with G-d. A similar message is hidden in the Mishnah’s statement, “If they saw her speaking with one in the market…” (Kesubos 13a). [This refers to a wom-

an who breached the prevailing norm of modesty by chatting with a particular male in the marketplace. However, this phrase also contains a deeper, mystical significance:] Even when an individual must visit the marketplace to engage in commerce, he should nevertheless continue to speak “with One,” by focusing on the spiritual and mystical at the same time. Focus: There are many paths that you will take in your life—look for G-d’s oneness in it all.

ĐĘđČĎ H GEULAH

Yalkut Moshiach uGeulah al HaTorah Translated by Yaakov Paley

Lifting the Downtrodden

hen Rivkah first saw Yitzchak she slid down off her camel. Yitzchak represents powerful gevuros (severities and judgments), which have been sweetened by chessed and rachamim (kindness and mercy). The final Redemption will be caused through the revelation of sweetened judgments. Just as Rivkah slid down as she approached

Yitzchak, so will the world slide into the lowest depths as the final Redemption approaches. Our Sages refer to Moshiach as bar nafli, one who has fallen, or one who deals with the fallen. Moshiach will reach out to the vast numbers of lost souls in preparation for the final Redemption. Shufra DeYaakov

After featuring the section “ĐĤđĦĐ ĘĞ ģēĢĕ ĕđĘ ĔđģĘĕ From The Rebbe’s Father” for a year, it will now be available in our ﬂagship product, Chayenu print. To get access to this popular section please subscribe to Chayenu at chayenu.org/subscribe.

Ħđēĕĥ ĕĔđģĘ H A SICHA

By: ProjectLikkuteiSichos.org Adapted from the works of the Lubavitcher Rebbe

An Awareness of G-d The Verse: Avraham entrusted his servant, Eliezer, with the task of finding a wife for his son, Yitzchak. Reassuring him that G-d will make his mission successful, Avraham said, “G-d, L-rd of the heavens, Who took me from the house of my father and from the land of my birth; and Who spoke for me, and Who swore to me saying, ‘To your offspring I will give this land,’ He will send His angel before you, and you will take a wife for my son from there” (Bereishis 24:7). The Rashi: G-d, L-rd of the heavens, Who took me from the house of my father—But he did not say “and L-rd of the earth.” Earlier, however, he [Avraham] said [to Eliezer], “I will have you swear by G-d, L-rd of the heavens and L-rd of the earth” (24:3). [By omitting “L-rd of the earth” the verse implies that] Avraham said to Eliezer, “Now He is L-rd of the heavens and L-rd of the earth, for I have made Him familiar in the mouths of people, but when He took me from my father’s house, He was L-rd of the heavens but not L-rd of the earth, for those who lived in the world did not recognize Him, and His name was not commonly mentioned on earth. The Questions: 1) Regarding Rashi’s caption: Why was it necessary to include the entire clause, G-d, L-rd of the heavens, Who took me from the house of my father? The focus of the commentary is the variation between this verse which says, “L-rd of the heavens,” and the previous verse which says, “L-rd of the heavens and L-rd of the earth.” The first mention of “L-rd” and the continuation, “Who took me from the house of my father” are not relevant to the question. 2) When citing the earlier verse, Rashi also includes seemingly unnecessary words, “I will have you swear by G-d, L-rd of the heavens and L-rd of the earth.” Why is “I will have you swear” relevant to the question Rashi is posing?

3) Rashi claims that “Avraham said to Eliezer, ‘Now He is L-rd of the heavens and L-rd of the earth….’” Rashi’s lengthy remarks and style imply that Avraham said all of this explicitly. Where is this conversation alluded to in the simple meaning of the verse? The Preface to the Explanation: First, we must clarify a more fundamental question: Why is this entire explanation of Avraham relevant to his discussion with Eliezer about finding a wife for Yitzchak? Why does it belong here at all? Eliezer must have questioned Avraham’s instructions: On the one hand, Avraham told him to find a wife for Yitzchak in Avraham’s homeland, but not from among the Cana’anites, in the land of Israel, where he lived at the time, presumably because the people with whom Avraham grew up had a refined culture similar to that of Avraham. But when Eliezer asks if Yitzchak can remain in Avraham’s homeland if the girl refuses to leave, Avraham adamantly refuses, “beware, lest you return my son there” (ibid. V. 8). If it would have been improper for Yitzchak to have dwelled in Charan, why did he have to marry a woman from there? And if it would have been improper for Yitzchak to have married a woman from the Land of Israel, why was he to dwell only there? Because of this glaring contradiction, Rashi concluded that Avraham must have explained himself to Eliezer. In his response to Eliezer, Avraham justified the entire premise of the mission; that is why it is included in his conversation with Eliezer. His explanation is alluded to in the contrasting invocations of G-d’s name in these two verses. From the context and words of the verse, Rashi concluded that these descriptions of G-d were not mere praise, but rather they conveyed the contents of Avraham’s message to Eliezer. In verse 3, Avraham had Eliezer swear “by G-d, L-rd of the heavens and L-rd of the earth.” An oath is not an occasion to praise G-d using a particular description of G-d; therefore, Avraham must have been making another point. And in our verse (7), to mention G-d’s name and then offer only partial praise (L-rd of the

heavens) would be inappropriate. Obviously, this mention of G-d is meant to convey something else as well. What was Avraham’s explanation? The Explanation: “Now He is L-rd of the heavens and L-rd of the earth, for I have made Him familiar in the mouths of people.” With this Avraham explains why he does not want a wife for Yitzchak from among the Cana’anites, in the Land of Israel. Here, in Israel, he has only accomplished that G-d’s name is familiar in the “mouths of the people”; it is a superficial recognition of G-d, not one that has permeated their consciousness or influenced their behavior. On the other hand, Avraham did not want Yitzchak to remain in Charan because “when He took me from my father’s house, He was L-rd of the heavens but not L-rd of the earth, for those who lived in the world did not recognize Him, and His name was not commonly mentioned on earth.” Avraham’s work of spreading Divine awareness began only after his departure from his home; therefore, Avraham’s birthplace was not a place for Yitzchak to dwell. Thus, Avraham justified his desire to find a wife for Yitzchak from his family—from among people who by nature were more similar to him — while simultaneously forbidding Yitzchak to remain there, in a land mostly ignorant of G-d. The Deeper Dimension: Rashi could have formulated Avraham’s response more concisely: Instead of saying, “Now He is L-rd of the heavens and L-rd of the earth, for

ĕďĕĝē ĤđĠĕĝ H ONCE UPON A CHASID

I have made Him familiar in the mouths of people, but when He took me from my father’s house, He was L-rd of the heavens but not L-rd of the earth,” Rashi could have said, “Now He is L-rd of the earth, but when… He was not L-rd of the earth.” By stressing that in Avraham’s father’s house, G-d was “L-rd of the heavens,” and “now He is L-rd of the heavens,” Rashi implies that there was progress regarding the recognition of G-d even “in the heavens”—in spiritually aware worlds where G-d was always known. To explain: Prior to his departure from Charan, Avraham strove to spread Divine awareness, but he experienced a spiritual bottleneck—his influence could not penetrate the “earth.” Instead, his divine service illuminated the realm of absolute Divine awareness (Atzilus) with yet even more light. But when G-d commanded him to leave Charan, Avraham’s spiritual abilities became even more potent. By practically fulfilling G-d’s command, Avraham forged an intimate connection with G-d. His soul’s perception of G-d deepened and the recognition of “G-d of the heavens” — the way G-d is perceived in the spiritual realms — was enhanced and elevated. The consequence of this overflow of spiritual energy was that the bottleneck was broken, and Avraham began to influence the world as it was at that time. Nevertheless, being that the Torah was not yet given, the ability to truly transform the earth was still unrealized. The people’s recognition of G-d was limited to “their mouths” but not to their innermost selves. Likkutei Sichos, vol. 15, P. 155

By Yanki Tauber Published and copyrighted by Kehot Publication Society

A stranger-resident am I amongst you (Bereshis 23:4)

mong the followers of Rabbi Israel Ba’al Shem Tov, founder of the chassidic movement, was a Jew who worked the land in a small farming village near Mezeritch. The founder of chassidism had a special empathy for these simple rural Jews, whom he held in high regard for their wholesomeness, integrity, and unequivocal faith in G-d. So whenever the above-mentioned villager would come to spend a Shabbos with his Rebbe, he would be accorded a

most gracious and affectionate welcome. At the conclusion of one such visit, the Ba’al Shem Tov requested of him: “Please, on your way home, stop by Mezeritch. I want you to give my regards to one of my closest and most illustrious followers, the scholarly and pious Rabbi DovBer.” The villager was overjoyed to be of service to his beloved Rebbe. As soon as he arrived in Mezeritch he began to inquire after the great Rabbi DovBer, but no

one seemed to know of a “great Rabbi DovBer” among the town’s scholars and mystics. Finally, someone suggested that he try a certain “Reb Ber”, an impoverished schoolteacher who lived on the edge of town. The villager was directed to an alley in the poorest section of town. Along both sides of the mud and stench-filled lane stood row upon row of dilapidated hovels, leaning upon one another for support. There he found the schoolteacher’s ‘house’, an ancient, rickety hut with broken panes occupying the better half of its tiny windows. Inside, a scene of heartrending poverty met his eye: A middle-aged man sat on a block of wood, at a ‘table’ consisting of a rough plank set upon other wooden blocks. Before him sat rows of cheder children on ‘schoolbenches’—also ingenious contraptions of planks and blocks. But the teacher’s majestic face left no doubt in the villager’s mind that he had indeed found his man. Rabbi DovBer greeted his visitor warmly and begged his forgiveness—perhaps his guest could return later in the day, when he had finished teaching his students? When the villager returned that evening, the

hut’s classroom ‘furniture’ had disappeared: the planks and blocks had now been rearranged as ‘beds’ for the teacher’s children. Rabbi DovBer sat upon the lone remaining block, immersed in a book which he held in his hands. Rabbi DovBer thanked his guest for bringing word from their Rebbe and invited him to sit, pointing to a table-turned-bed nearby. At this point, the villager could no longer contain himself; outraged at the crushing poverty about him, he burst out: “Rabbi DovBer, what can I say? How can you live like this?! I myself am far from wealthy, but at least in my home you will find, thank G-d, the basic necessities: some chairs, a table, beds for the children…” “Indeed?” said Rabbi DovBer. “But why don’t I see your furniture? How do you manage without it?” “What do you mean? Do you think that I schlepp my furniture along wherever I go? Listen, when I travel, I make do with what’s available. But at home a person’s home is a different matter altogether!” “But aren’t we all travelers in this world?” said Rabbi DovBer gently. “At home? Oh yes… At home, it is a different matter altogether…”

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čīĠĥĦ ,ěđĥē ĎĪĪė ,ĐĤĥ ĕĕē ĦĥĤĠ Ħčĥ čĤĞ Erev Shabbat Parshat Chayei Sarah, October 29, 2021

For this week’s episode of Living Torah, visit JEM.tv

HERE’S my STORY WE FOUND AN ANGEL LEARNING IN SHUL

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RABBI AHARON BLESOFSKY

y grandfather came to the United States in 1910. He belonged to the Karlin Chasidic group and originally came from a city called Blezov, in Russia, which is how my family got its last name. How he managed to remain a religious Jew even after coming to America is a story in and of itself.

He met and married my grandmother, who was also of Chasidic descent, and when my father was born in 1921, they named him Shneur Zalman after her grandfather. His parents sent him to Torah Vodaas, which was a religious yeshivah in the Lithuanian style, since there were only a couple of options available to them in New York at the time. Every day he’d schlep over the Williamsburg Bridge, from the Lower East Side of Manhattan to the yeshivah, and it was there that he got to know the Malach — “the angel.” The Malach was a nickname for Rabbi Avrohom Dovber Levine, who was also a story unto himself. He was originally a respected ﬁgure within the Chabad community in Russia, but parted ways with it, before coming to America in the ‘20s. For a time, he taught some of the yeshivah students from Torah Vodaas, and attracted a following among them. While some of their peers assimilated and stopped keeping Shabbat, Rabbi Levine’s students remained very observant. They began to dress in a distinctive Chasidic style, with long peyot, long coats, with the brims of their hats turned up — the whole nine yards. All of this was very unusual in America at the

time; normally people just wore suits and fedoras with the brim down; and so people began to call them “the Malachim” — the angels. After Rabbi Levin passed away in 1938, they stuck together. My father hung onto this little Chasidic group, or as we called them, the “gang.” Eventually they got a building of their own, with space for a yeshiva and a little synagogue — a shtiebel — in Williamsburg. By the time he married my mother in 1941 and started a family, he was a full-ﬂedged Malach. He would go to that shtiebel, and had a custom to stay there late on Thursday nights, studying Torah. This is where Lubavitch comes in. By the time I was born, in 1951, the Rebbe had succeeded his fathercontinued on reverse

Marking 70 years from the anniversary of the Rebbe’s leadership, each week, JEM will be focusing on one event, idea or personality in the Rebbe’s life. mystory@jemedia.org | myencounterblog.com | © Copyright, Jewish Educational Media, 2021

continued from reverse

in-law as leader of the movement. One Thursday night in the summer of that year, the Rebbe walked into the study hall at 770, in Crown Heights, and made an announcement. “There is a synagogue in Williamsburg,” he began, without speaking to anybody in particular. “It is called Nesivos Olam. Sitting there are some young men, and it would be worthwhile to bring them closer to the teachings of Chabad Chasidus.” And then he turned around and went home. There were only a handful of chasidim present at the time and they began debating what to do. They had never even heard of a synagogue by that name, and it was already after 10 PM, so they ﬁgured that this synagogue would already be closed. I only know the names of three people who were there, one of whom was Rabbi Moshe Dubinsky, who was known to be a true chasid. “If the Rebbe said that we should go, then we have to go now,” he declared. With that, he convinced the others. They all got on the B44 bus, straight to Williamsburg, came out, and started asking around: “Nesivos Olom? Do you know where Nesivos Olom is?” A synagogue called Nesivos Olom? Nobody had heard of it. After asking some more people, and still nothing, they were ready to give up. But just before heading back to the bus stop, they stopped one more Jew on the street: “Sir, do you perhaps know where the Nesivos Olam synagogue is?” “Nesivos Olom? Do you mean the Malachim shtiebel?” It turns out that the official name of that shtiebel was Nesivos Olam. Nobody called it that, but that was what they were looking for. “It’s on Hewes Street, between Marcy and Lee. If you see a building with the lights on, that’s the Malachim shtiebel, but if you can’t ﬁnd it, that means it’s already closed for the night.”

The lights were on. They walked in and found my father sitting there studying Torah, as was his custom on Thursday nights. They started a conversation and wound up talking, arguing, and debating Torah and Chasidic concepts for a few hours. When it came time to leave, they thought that was the end of it. But only a few hours later, one of the students from the group, Moshe Gurkov, walked into 770 for the morning study period which began at 8 AM. As he came through the doors of the study hall, he saw a fellow sitting there — it was the guy from last night. “Shalom Aleichem,” he offered in greeting. “What are you doing here?” “We were in the middle of a conversation. I would like to continue,” replied my father, and the rest is history. So that’s how my father — and all his descendants — became Lubavitchers. He wasn’t the only one from the gang who came, but he was the one who broke the ice. And all that was a direct result of the announcement the Rebbe made on that particular Thursday night, and the initiative some of his young Chasidim took to follow through.

______________

Rabbi Aharon Blesofsky has worked in the furniture industry for many years. He was interviewed in September of 2020.

This week in…. ěĕĥģČĘ ĐÃĞ ČĜĕĕĤģ ĦĤĚ đĦĎđĒđ čģĞĕ ĘČĤĥĕ ÅĤ ĜÃĞĘ > 5725 - 1964, US Senator Kenneth Keating came to meet the Rebbe as part of his reelection campaign. The Rebbe brought up the topic of education and asked the senator to provide assistance to private schools. The Rebbe also offered suggestions for how some of the problems that were plaguing American youth at the time, such as drug abuse, should be handled. 23 Cheshvan While we have done our utmost to authenticate these stories, they reﬂect the listener’s recollection and interpretation of the Rebbe’s words.

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(ĤĠđĝ ęĦē)

ĤđČ ĕĎđĝ ĕĜĥ

ġĕčģĕĕĥ ęēĜĚ ĦČĚ ĦĞĎĐ ďĞđĚ ďĞ ĐĞĥ ĕĢē ĐĤĦđĜ ěđĠĘĔĐ čĕĥĐ ęđČĦĠđ .ĝđčđĔđČĐ ĐĕďđĘđ đČĤģ ĥĕČĘ .ģĝĘđčđĔč đĘ ĕĦĤĠĕĝđ ĕĚĢĞ ĦČ ĕĦĎĢĐ .čđģĤĕ ąĘĞąğČđ ,ĦđĕĐĥ ĕĘč .ĦĕĤģĦĐ ĘĞ čĒĞ ,čđĥē ĞđĤĕČč ğĦĦĥĐĥ ĕĠ Đģďč .ĝđčđĔđČĐ ĦĜēĦĘ ĞĝĜđ ĘđėĐ .ĦđĠđĞĐ ĦČ ğđĝČĘ ģĕĠĝĐ ĐĜđĤēČĐ ĐĤđĥčĐ ĦČ ĕĘ Ĥĥĕčĥ ĕĤēČ .ĔĞĚ đĜēēđĥđ đĜėĥĚĐ ĦēĚĥĚĐ ęĕďđĐĕĐĚ ČđĐĥ ĕĘ ĤĠĕĝ ĕďđĐĕĐ .ģĝĘđčđĔč đĤĦđĜ ďđĞĥ ęĕĜđĤēČĐ ,Ĥģđčč ĦĤēĚĘ đĕĘČ ČđčČĥ đĜĚėĕĝ Ĥčė .ĕĦĕčĚ ĦđĞĥ ĥđĘĥ Ęĥ ĐĞĕĝĜ ĦČ ĥđĎĠĘđ ęĥ ĤģčĘ ĕĦĕĢĤ ěĚĒĚ ĐĦĤģĜ ĐĜĐđ ,ĤĕĞč đĤĦđĜĥ ęĕďđĐĕĐ .ĦđĜĚďĒĐĐ ĕĕĜĠĘ ,ĐĕďđĘđ .Ĥģđčč ĐĜđĚĥč ęĥĘ đĜĞĎĐ ĦđĜĥč ,ęē čĘ ĘĞč ĕďđĐĕė ĐĘĎĦĐĥ ĕĘč ĔĞĚė ĕė ęČ ,đĕĕēĘ ęĕĥĕĚēĐ ĤĠĕĝ ČđĐ .đĜĦđČ ĥĎĠ ,ĦđďĐĕč Ğďĕ ĐĜē ,Đ"Ğ đĚĕČ ĘĞ ,đĕĤđĎĚ ĤĕĞ ĘĞ ďđĞ ĤĕĞĘ ĐĘĎđĐ ĐĕčČĥ ,ĘďĜĞĚąĦč .ĤČĢĐ ĕĚĕč .ĦĕčĐ ēĦĠč ĐĒđĒĚ ďēĕ đĜĞčģ ,ĦđĥĎĤĦĐč ěĕĘĕĠĦ ēĕĜĐ ĐĕďđĘđ Ğďĕ ČĘ ČđĐ .đĕĕēč ĐĜđĥČĤĐ ęĞĠč .ĦČĒė ĐđđĢĚ ĥĕĥ ĘĘė ĐďĕēĕĐ ĦĤėĒĚĐ ĦČ ĕĕĜĠĘ ĎĕĢĐ ČđĐ ĤČđĠĚĐ ĕďđĐĕĐ ĤčĞĐĚ ĐĤČĥĜĥ ĝĠďĜĥ ,ČĤģĕđ ĥĚđē :đĦēĠĥĚ Ęĥ ĐĤĚĥ đĚĕČ .č"ĘĤĦ ĦĜĥč ĐĜĘĕđđč ěėĥ ,ĘďĜĞĚ ČčĝĚ ĦĤėĒĚė đĦđČ .ĐģĕĤđ ĐģĘē ČĕĐ ğČ đĦčĢĚ ĦđĞĚĥĚ ĦČ ĕĤĚĎĘ ěĕčĐ ČĘ ĐĕďđĘđ :ĥĎĤč ĤĚČ ĘčČ ,ěĕĘĕĠĦĐ ĦēĜĐ ."ďēČ 'Đ đĜĕģđĘČ 'Đ ĘČĤĥĕ ĞĚĥ" ęđĕģĘ ĐĦėĕē đĚė ĐėĒĐ đĦĚĥĜ ďēČąďēČĘ đĔģđĘĦ ęĦČđ" ďđĞĕĕĐ ."ĘČĤĥĕ Ħĕč đĜĦđČ ĐđđĘĚ ČđĐĥė ĐĕďđĘđđĚ đĜďĤĠĜ ,ĕĚĢĞĘ ĕĦčĥē .ĦđĞĚđď ęĕĕĜĕĞč đĦĚĥĜ ĐĦĕĕĐ ęĕĜĥ ĐĚė Ğďđĕ ĕĚ ĕĚđ ,ěĕĘĕĠĦ ēĕĜĐĘ ĐėēĚ ĦĕďđĐĕĐ ČĘđĘĕČ ,ĐĒđĒĚ ĦĞĕčģ ĘĞ ĘĘėč ĤčďĚ ...ĖĤďč đĞĦĥ ĦđĠđĞ ĐĚė ĤģčĘ ĐĕďđĘđ Čč ęĕĤđĠ ĦČĤģĘ ,đĜĦĕČ ĐĥĞ ēĝĠĐ ĦČ ęĎ .đĜĘĢČ ĕė ďĚĘĚĥ ,ĕĜĥ ēĝĠč .đĦėĘĐė ēĝĠ ĝĜėĕĐĘ ĐĕďđĘđ ĔĕĘēĐ ,ďđčČ Ĥčď ěĕČ .đĜĕčČ ęĐĤčČ Ęĥ đĦĕĤčč đĜČđ ,ĘďĜĞĚ đČĤģ đčĝĘ ,ĤđĚČė ĐĕĝđĤč đĕđĜĕė ďŖģĥ ĕĚ ĘĞ đĜĤĠĕĝ ĕčĤĐ ČđĐ ČđĘĐ ,'ĘďĜĞĚ Ččĝ' ĐĕĐ ęđĕĐ ĝĜėĜ đĦđėĒčĥ ,ĥĔĕđđČčđĕĘĚ ĐĕďđĘđ Ĥēč ĦČĒ ĦđčģĞč .ĦĕĤčč đĚĥ ČĤģĜđ .ĘďĜĞĚ đĚĢĞĘ ČđĤģĘ .ĐĜē ěč ĘďĜĞĚąęēĜĚ :ĘČĤĥĕč ('ěĕĕĜĚ ČĘĘ ġ"ĥ' ĕĠąĘĞ)

đčĒĞ ęĕčĤ ęĕďđĐĕ .ĐĘĕĐģĐ ęĚĕĞđ ęĕĔĞĚ ęĕďđĐĕ Đč ĥĕ ęđĕėđ ,ĤĕĞĐ ĦČ .ĥĚĚ ĤĠĝĚ ĕĦĚ ,ďđČĚ ĦĥĎĘ Ęėđĕĥ ĕďđĐĕ ČđĢĚĘ đĜĕĝĕĜ ēđĘĥĚ ĦČ ğđĝČĘđ ĝđčđĔđČĐ ĦĜēĦĘ ĕĎĕĢĜ ĦČ ġĚČĚĘ đĜĝĕĕĎ .ĦđĠđĞĐ ěđĠĘĔč ĤĦČĘ đĝĕĜ đĘĘĐ .ĦđĜėđĝĐ Ĥĥģ ęĐĘ ĐĕĐĥ ęđģĚĐ ĕďđĐĕĚ ĐĚė .ĐĜĞĚ ęđĥ ĐĕĐ ČĘ ĖČ ,ęĦĕČ đĐĥĘė

ďđĤč ęēĜĚ ĦČĚ

ęĞ Ĥĥģč ĦđĕĐĘ ĤđĝČ ĐĕĐ ęĦĢģĚĘ .ęĕĜđĚĥĐ ĦđĜĥ ďĞ ęĦēĠĥĚ ĕĜč ĐĤĒđĚ ĐĞĠđĦ ĥĕ ęĥ ěĕĚĘĞĐ Ħĕčč đĘČ .ĦđģĕĤđ ĦđģĘē ĦđčĢĚ Ęĥ ęĕďđĐĕ ęĦđČ ,'ĕĜĘĕĝ'Đ Ęĥ ęĐĕĦđčĢĚ ĦČ ěĕĕĢĘ đĘĕĠČ ĐĕĐ ĤđĝČĥ ,ęĕĘđĎ .ęĦĤĕĔĠ ĕĤēČ ęĐĕĦđčĢĚ ĘĞ ęĚĥ ĦĝĜėĐ ĕĦč đčĤē ęĕĜĥĐ ĖĥĚč

ĐĘđČĎ ęĕďĚđĘ

ĦđēĕĘĥ Ęĥ ĐĦđĐĚ

ĦđĘĕĞĠĐĚ ģĘēė ĕĚĘđĞĐ ĦđēĕĘĥĐ ĘĞĠĚ ĦČ ĘĘđē ĥĔĕđđČčđĕĘĚ ĕčĤĐ ĦđēĕĘĥĐ ĎĥđĚĥ ĕčĤĐ ĥĕĎďĐ ĦđčĤ ęĕĚĞĠ ęĘđČđ .ĐĘđČĎĘ ęĘđĞĐ ĦĜėĐĘ .ĕďđĐĕ Ęė ĘĞ ęĢĞč Ęē ĦđēĕĥĐ ĤĠĝ) ĕčĤĐ ĤĚđČ ,"Đ"čģĐ Ęĥ ęĕēđĘĥ ęĘđė Ĥčď Ęĥ đĦĕĚČĘ" ĖĤčĦĕ đĘ ĦđĥĞĘ ,Đ"čģĐ Ęĥ đēđĘĥ ČđĐ" ĕďđĐĕ Ęė .(1588 'ĚĞ ,Č ĖĤė Ĝ"ĥĦ đĒ ĦđēĕĘĥĥ ČĘČ ...ĐĤđĦĐ ĦđđĢĚ Ď"ĕĤĦ ęđĕģ ĕďĕąĘĞ ,ęĕĜđĦēĦč ĐĤĕď ĘĞ ĦĢģ ęĘĞĐč ĦđĕĐĘ ĐĘđėĕ (ęĘđĞč ęĕČĤčĜĐ Ęėđ ęďČĐąĕĜč Ęė ĘĢČ) ĘĞđĠč ęĕēđĘĥ ĦđĕĐĘ đĜĚĦĜĥ ĐĘČ Á 'ęĕēđĘĥ'Đ Ęĥ ęďĕģĠĦđ ,ęĕĜĠ Ęė ĘđĞĠĘđ ęĤĤđĞĘđ ,Đ"čģĐ Ęĥ ęĕēđĘĥ ęĐĥ ...ďēČđ ďēČ Ęė ĘĢČ ĦđĘĎĘ Á ."ĥĚĚ ĘĞđĠč ęĦđēĕĘĥđ ęďĕģĠĦ ČĘĚĘ ęĐĕĘĞ

ĦđēĕĘĥ Ęĥ ĐĞďđĦ ĦČđ đĚĢĞ ĦČ ĝĠđĦ ĕďđĐĕĐ Đčĥ ĖĤďĘ Ęđė ęďđģ ĞĎđĜ ĦđēĕĘĥĐ ěđĕĞĤ ęĕĥĎĐĘ ĕďė ,đĚĢĞ ĤđčĞč ĕē ČđĐ ĕė Ĥđčĝĥ ĕĚ ĥĕ .ĐĒĐ ęĘđĞč đĕĕē ĦđĐĚ ĦĦĘ Đčđē ĥĕĎĤĚ ČđĐ ěėĘđ ,ęĕĕĚĥ ČĤĕ ĕďđĐĕ ĔĘēĐč ČđĐ .đĕĦđĠĕČĥ ĦČ ĤĥĞĚ ĥĕĤĠĚ ,ĐĤđĦ ďđĚĕĘĘđ ĐĘĕĠĦĘ ěĚĒ ĥĕďģĚ Á 'đģĘē' ĦČ Đ"čģĘ đĕĕē ĒėĤĚč ęĘđČđ ;ĐĒč ČĢđĕėđ ĐĤđĦĐ ĕĤđĝĕČ ĘĞ ĤđčĞĘĚ ĤĐĒĜ ,đĕēđđĤĚ .đĚĢĞ ČđĐ ďĚđĞ ĕĤđčĞč Ğčđģĥ ĐĚ .ēĕĘĥ ČĘČ ĕĚĢĞĘ ęďČ ĕĜĜĕČĥ ĐĦđĞĚĥĚ ĦđēĕĘĥ ĐĥĕĎ .ĕĦđēĕĘĥ ĦĤĔĚ ĦČ ĦĤĥĕ ĐĚ ČĘČ ,ĕĘ ęĕĞĜ ĐĚđ ĕĘ čđĔ ĐĚ đĜĕČ Ĥčď Ęė ĘĞ ĐĔĘēĐĐ .ęďČĐ Ęĥ đĚĘđĞ ĦĠģĥĐ Ęė ĦČ ĕĤĚĎĘ ĐĜĥĚ đĒ ęďģĕđ ĦĤĥĕ ĤčďĐ ĐďĕĚ đĒĕČč Á ĦēČ ĐďĕĚ ĦĚČ ĕĠąĘĞ ĦĘčģĦĚ đĕĕēč ,đĕĤđĎĚ ęđģĚĘ ĦđĞĎđĜĐ ĦđĔĘēĐ ĘčģĚ ČđĐ Ėė .đĦđēĕĘĥ ĦĤĔĚ ĦČ ĤĦđĕč ĐčđĔĐ ĖĤďč ČĘĚĘ Á ĦēČ ĐĤĔĚ đĕĜĕĞ ďĎĜĘĥė ,ĐĚđďėđ đģđĝĕĞ .ęĘđĞč đĦđēĕĘĥ ĦČ ĦĤĕď ęđģĚ ĦđďđČ" :(450 'ĚĞ ,Ďė ĖĤė Ħđēĕĥ ĕĔđģĘ) ĕčĤĐ čĦđė Ėėđ ĐĠĕČ ČĘČ ,ĤĦđĕ čđĔđ ĤĦđĕ ęĕĞĜ đĘĘ ĐĕĐĕ ĐĠĕČ ČĘĘ ČđĐ ĐĒč ĞčđģĐ Á ęďČĐ ĦĚĎđďčđ .đĦĤĒĞĘ ĤĦđĕ ęĕģđģĒ ĐĠĕČđ ęĕčđĔ ęĕĥĞĚ ĤĦđĕ ĦđĥĞĘ Ęėđĕ ČĘđ ,đĦĤĒĞĘ ĤĦđĕ ęĕģđģĒĥ ęđģĚč đĦĤĕď ĞđčģĘ ĖĕĤĢĥ Á đĔđĥĠė ČĠđĤ ĖĕĤĢ ęďČ Ęė ĕĤĐ Á ĦĚČčđ .ĤĦđĕ ęĕēđĜ đĕĕē đĕĐĕĥ ĐđđģĚ ĤĥČ ęđģĚč ďēČ Ęė Á ęĕďđĐĕĘ ĞĎđĜčđ ,ĤĦđĕ Đĥđďģđ 'ĤđČ' Đč ČĕčĐĘ ,đĦčĕčĝ 'ĦđČĠĤĘ' ."ĤĦđĕ ĦđďĐĕ đĦčĕčĝč ČĕčĐĘ Á ĕĤģĕĞĐđ ĕĜđĥČĤĐ đďĕģĠĦ ęĐĚ ĦēČđ

đĤēčĜđ đėĒĥ đĘČ ĤđČ ĦČ ČĕčĐĘ ĕďė đĕĦđĚČ 'ďĚ ĐČĕĢĕĐ ĘĞ ęĎ ĐĘē ĦđēĕĘĥĐĥ ěčđĚ đĚđģĚĚ ēĘĥĜ ĕďđĐĕĐ Á ğĝđĜ ěčđĚč ĦđēĕĘĥ đĒ ěČė .ĕĜĥ ĕďđĐĕĘ ĦđďĐĕĐ ēĤđČč đĒ ĦđēĕĘĥ ĐĥđĞĥ ĕďđĐĕ ĥĕ .đĦĘđĞĠ ĦĥĤďĜ đčĥ ęđģĚĘ ĖĘđĐđ đĕĦđĚČ 'ďĚ ČĢđĕ ČđĐ Ğđčĥč ęĕĕĚĞĠ đČ ęĞĠ ;ęĞĠĘ ęĞĠĚ đČ ěĚďĒĚ ČđĐđ đĦĕĕđđĐ Ęė ČĕĐ đĒ ĦđēĕĘĥĥ ĕĚ ĥĕđ ;đĦĤđĦĘđ 'ĐĘ ĕďđĐĕ ďđĞ čĤģĚđ .đĕĕē ďđĞĕĕ ĦČ Đč ĐČđĤ :(89 'ĚĞ ,Ĕė ĖĤė ęēĜĚ ĦĤđĦ) ĦđēĕĘĥĐ ĦČ ĕčĤĐ ĤĕďĎĚ ĦĜĕĕĜĞĚ ĐĤďĎĐ ĞĢčĕ ęĥ Čģđđď .ĦđĕĐĘ ĐĢđĤ ČđĐ ěĕČ đčĥ ęđģĚč Čģđđď ČĕĐ ĦđēĕĘĥĐ" ,ęĐĕĦđĦĕĞ Ęė ĦČ ęĕĥĕďģĚĐ ,ęĕēđĘĥĐ ęĐ ĐĘČ ."đĜĚĚ ęĕĢđĤĥ ĐĚ ĦČ .ĦđēĕĘĥĐ ĕđĘĕĚĘ ęĢĤĚđ ęēđė ČĠđĎ ĘČĤĥĕ ęĞ ĖđĦĚĥ ,đėĒĥ đĘČ" :'ęĕēđĘĥĐ' ĦČ ĤĕďĎĚ ĕčĤĐ Ėėđ ĦĞĘ ĦĞĚĐ Ęėč ,ęĦďđčĞ Ęėĥ ,đĜĤđď ČĕĥĜ Ęĥ ęĕēđĘĥ ĦđĕĐĘ đĤēčĜ ĦđĜĕĕĞĚĐ ĦĢĠĐđ ĦđďĐĕĐđ ĐĤđĦĐ ĦĢĠĐč ęĦđēĕĘĥ ĕđĘĕĚĘ ĦĥďģđĚ ,đĘđė .(109 'ĚĞ ,Č ĖĤė č"ĜĥĦ ĦđēĕĥĐ ĤĠĝ) "ĐĘđČĎĐ ĦČčĐčđ ,ĐĢđē

ĐĕĐĥ ĐĥĞĚ

ĦđĠđĞĐ đĞĦ ČĘ

đĜČč ĐďđĞĕĐ ĐĞĥĐ ĕĜĠĘ Ħđģď ĐĚė .đĦĞĎĐĘ đĜĕėĕēđ ĝđčđĔđČĐ ĦĜēĦĘ ĕĜđĕē ēđĘĥĚ ČĢĚĜ đĘĥ ěĞĔĚĐ ČĦč đĠĘē ĦđģďĐ .ğĤđēĐ ĕĥďđēĘ đĜĤđčĞč ĤĕČĥĐ ĎĐĜĘ ěđĠĘĔ .đĜĜĕČ ĝđčđĔđČĐđ ĕĜĠĘ ĤčĞ Ĥčė ČđĐ Á ęĕĚĐďĜ đĜĦđČ ģđēĤ ČđĐ đĕĥėĞđ ĤĕĞč ĦđĞĥ ĐĚė .ĕĠđĝĐ đďĞĕĘ ĖĤďč ,đĜĦĕČĚ ěĚđĕĔ ĤĕĞč ęĕĜĥ ĤĥĞ ĕĜĠĘ ĐĤģ ĐĒ čĤ ,ģĕĘĤĎ ĘČĕĚēĤĕ čĤĐ .Ĥĕčĕĝčĥ ēđĘĥĚĘ ĐĠĕĢ ,Đč ď"čē ēĕĘĥđ ĤĕĞĐ ęđČĕĦč ĐĘģĦ .ĦđĠđĞ Ęĥ ĘđďĎ ČđĐ Ėėđ .ģĦĤĚ ĤđĠĕĝ ĐēĦĠ ęĕĜĚĒĐ :ĤĠĝĚ ĤĕĞĐĚ ęĕČđĠģ ĦđĠđĞ ęĕĜĕĚĒĚ đĜēĜČ ĎĕĘĒ čĤĐ ěĐėĚ Đčĥ ,ĎĤđčĜĕĤĔģĕ ęĞĠĐ .ď"čē ēĕĘĥđ čĤė ĕĒĜėĥČ ĤĕĞĐĚ ĞĕĎĐĘ ĖĕĤĢ ĐĕĐ ēđĘĥĚĐ ďĞđĜ ĦđĠđĞĐ ēđĘĥĚ .ģĝĜĕčČĕĘ'Ģ ,ĤĕĞč ĐēĠĥĚ ďđĞĘđ đĜĦēĠĥĚĘ .Ĥĥė ěđĒĚ ĘĞ ĐďĕĠģĚĐ Ęĥ ěĞĔĚĐ ČĦĘ ĝĜėđĐ ēđĘĥĚĐ ĤĕĞĘ ģĝĜĕčČĕĘ'ĢĚ ĞĝđĜĐ ĝđčđĔđČ ĖĤď ĤčđĞ ČđĐ đėĤďč .ģĝĘđčđĔ ĦđĘĞĚ 15 ĝđĜĕĚč .ĕĕĤđĎĚ ĤĕĞ ,ěĚđĕĔ ĐĘčđĐč ,ěčđĚė ,ĖĤđĢ ěĕČ ĐĜđĠĢđ ĐČĠģĐč ęĕĞĕĎĚ ĦđĠđĞĐđ ,ĤđĤĕģč .ĐģđĚĞ ĦĞĥ ĦČ đĜĘ ĤĝĚ ĝđčđĔđČĐ ĎĐĜ .ĐčđģĜĐ ĐĞĥč ĐĜēĦĘ đĜČčđ ,đĦĞĎĐ ęĕĜĚĒč ĐĞĔ ĎĐĜĐĥ ĤĤčĦĐ ĘčČ ĖĤďč ęĥąĕČ ĦĞė ČđĐđ ,đĜĘ ĤĝĚĥ ģđēĤ ęĕĤĔĚđĘĕģ ĐČĚė ,ģĝĘđčđĔĘ .đĜĦĕČĚ ČĘ ĞđďĚ ĦđčĥēĚč đĜĤĝĕĕĦĐĥ ěčđĚ ČďđđĘ ĕďė ,ČđĐ ěėĕĐ čđĥ đĦĕČ đĜģďč ĤđĚČ ČđĐ Đčĥ ĦģĕđďĚĐ ĐĞĥĐ ĦČ .čĕĥĐĘ ěĕČ ĐĥĞĜĐ ĦČ ĖČ ,ĞĕĎĐĘ ĦČ čĕĥĐĘ ĖĤď ČđĢĚĘ ĖĕĤĢ đĕĥėĞ .đĜĕĘČ ĦđĠđĞĐ .ĦĕďđĐĕ ĐĘĕĐģ ěĕČ ģĝĘđčđĔ ĤĕĞč ĘđčđĔ ĦđĤĐĜĐ ĥĎĠĚč ĦĜėđĥ ĤĕĞĐ ĕĎĥđĚč ĐĘđďĎ ČĘ ĤĕĞ đĒ .ĥĕĔĤĕČđ Ėĝč ęĕčĥđĦ ğĘČ ęĕĕĦČĚė ,ĐĕĝđĤ .ĘđėĐ ęČđ ĤĕĞ ģĝĘđčđĔ ĐĦĕĕĐ đĜĚĒč .ĦđĕĤĕčĕĝĐ ĦđĕďđĐĕĐ ĦđĘĕĐģĐ ěĕč ĐĘĕĐģđ Đč đĜėĥ ĦĝĜė ĕĦč ĐĥđĘĥ ęĕčĤ .Đč ĐĤĤđĎĦĐ ĐĘđďĎ ĦĕďđĐĕ ĐĤđĦ ĕĤĚđĥ đĕĐ ęĕďđĐĕĐ ĐĕčĥđĦĚ .ęĕĘđĎ Á 'ĕĜĘĕĝ' ęĘđėė ęčđĤ .ĦđđĢĚđ ĦđčĤĞĘ đĘĎđĐĥ ęĕďđĐĕ đĕĐ đĘČ ,ĤČĢĐ ĕĚĕč ďđĞ ĐČđĠģĐ Ĥĕčĕĝ .ĕĔĝĕĜđĚđģĐ ěđĔĘĥĐ ĦĠđģĦč đĕĤēČđ

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ĐėĘĐĐ ĦĜĕĠ

Bubbe Goldie’s Unique Ring

Family Shemtov, shortly after their arrival in the UK 1948 The unique ring Mrs. Esther Golda Shemtov received from her husband Rabbi Benzion Shemtov was testament to her unique life. By a granddaughter Behind every great man, they say, stands a great woman. One such woman was Rebbetzin Esther Golda Shemtov – lovingly know to us as our Bubbe Goldie. She was a great woman in her own right. A regal woman. An intelligent woman. And a woman who made unexpected choices. In the early 1900’s she was raised by her widowed mother, Mariasha Futerfas a”h, in the big city of Kharkov. It was a challenge to raise young Esther Golda, as all the educational options available for Jewish girls were not designed to strengthen one’s Yiras Shamayim, to say the least. Nevertheless, they had to stay there to ensure the family’s livelihood. Every year, young Golda would travel with her widowed mother to Lubavitch to visit with Rebbetzin Rivkah Schneersohn, wife of the Rebbe Maharash. (Bubbe Mariasha had developed a close relationship with Rebbetzin Rivkah through her mother Rochel Leah Segelov Itch.) These visits were very important to this young girl growing up under these trying circumstances On one such visit, when she was just 8-9 years old, the conversation turned to the bochurim who learned in the Yeshiva in Lubavitch. Coming from the big city of Kharkov the difference between the impoverished boys in the yeshiva and the young men in Kharkov was stark and clear.

The Rebbetzin asked the young girl, “When you grow up, do you think you’ll want to marry such a boy? ”Young Esther Golda responded, “Yes. But I know that when I grow up I won’t want to marry such a boy and this makes me cry. ”Rebbetzin Rivkah stood up from her chair, came over to the child, put her hands on the child’s head and said “I give you a bracha that you will want to marry a chossid and you do not need to cry.” Many years passed, and true to the bracha that she received from Rebbetzin Rivka, Esther Golda, in spite of being exposed to the cultural environment in Kharkov during her childhood, chose Rabbi Bentzion Shemtov as her husband. He had stopped in Kharkov, on his way to a four year exile to Siberia. It was during this stop over that Esther Golda Futerfas and R’ Bentzion Shemtov were engaged to be married after the completion of his exile. Close to 4 years later, Esther Golda took a one week trip to Siberia to stand under the chupah. She was completely on her own. The guest list was made up of other people in exile. Her wedding ring was made from a silver spoon that our grandfather had somehow procured. The occasion was joyous – in spite of the extenuating circumstances. For the next 30 trying years, she stood staunchly by her husband’s side in support of his Mesirus nefesh and dedicated work as a shliach of the Frierdiker Rebbe in Russia and then a shliach of our Rebbe whom he met in Paris in 1947. Upon her arrival to the UK she taught herself English and wrote two books for children “Mindy Gets Her Reward and “Short Plays for Jewish Children.” These books were published by Kehot long before it was popular to write children’s books with Jewish content. Most of us in the second generation never got to know her. Unfortunately after a brief illness, she passed away at the young age of 60 on 23 Cheshvan, 57 years ago. Yet, her legacy lives on through the family she left behind. There were five granddaughters named after her. Many more great grandchildren carry her name too, as well as members of the community. Together, we are committed to promoting her legacy and to continue making the choices that she has inspired us to make.

Her resting place in Enfild

642

EDITOR - RABBI SHIMON HELLINGER

HEAVENLY DELIGHT JOY FROM A MITZVA

IN HASHEM’S PRESENCE

Before the amora Ulla left for Eretz Yisroel, Rebbi Ilaa asked him to send regards to his brother Rav Bruna. He added, “He is a great man and rejoices in doing mitzvos. When he once davened precisely at sunrise (vasikin), a smile didn’t leave his face that entire day.”

Reb Yosef Sheinberger, secretary of the Badatz Eidah HaChareidis of Yerushalayim, once asked the Rebbe during yechidus what was the accomplishment of Chassidus. The Rebbe answered that it was simcha shel mitzva, mitzva.

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Reb Chaim Vital describes the enthusiasm one should have when performing a mitzva: “When performing a mitzva one should not think of it as a burden which he is looking to dispose of; instead, he should imagine that he is receiving millions of immense pleasure as if he was actually receiving them… This is an expression of one’s bitachon over the reward to come. Proportionate to the measure of his true joy and inner delight he will merit receiving the ‘higher light,’ and one who persists in this practice will no doubt attain ruach hakodesh. All mitzvos and Torah study should be performed with intense desire and immense enthusiasm, as if one was standing in his eyes and be elevated to greater heights.” Reb Chaim Vital also explains that certain material mitzvos do not actualize, because those mitzvos were lacking the necessary enthusiasm. ´É»¶É° É´´Å½³ ÇÁÈ

The Mitteler Rebbe explains that the real joy of a mitzva is a person’s delight in having performed the physical mitzva and having carried out HaShem’s will. This joy is greater than the emotional feeling and the kavana that one may have while performing the mitzva. This simple joy made the AriZal worthy of being granted ruach hakodesh. The Mitteler Rebbe concludes, “It follows that even though in these later generations we are completely lacking the G-dly light of love and fear that Yidden had previously, and we only have the physical mitzvos and the joy in completing them, nevertheless we can reach even higher levels than they did. And it is this joy that creates the Crown of Moshiach.”

CONSIDER Which of these arouses greater joy: the future reward, the emotion and kavanos of the mitzva, or the knowledge that HaShem? How does Chassidus impact these things?

On one of the days before Pesach, the Rebbe Rashab would go out to draw the mayim shelanu, accompanied by the mashpi’im, mashgichim and the bochurim of Tomchei Temimim. They would return with the water to the chotzer, the courtyard of the Rebbe’s house and the yeshiva, where they would break out in a joyous dance. One outstanding tomim, Shimshon of Vitebsk, danced with exceptional fervor, and his face shone so brightly that one could barely gaze at it. The Rebbe Rashab, who was watching the dancing from his room, said, “I saw how Shimshon Vitebsker’s yechida shebanefesh shone as he danced.” ´ ·Ç Á °´»ÇÃ À ´Æ»

WITHOUT SHAME The Zohar says that tens of thousands of kelipos settle mitzvah, hoping that he will be saddened and not rejoice in it. ° Á ²ÀÇ ° ¶ Ç³µ

What holds people back from rejoicing freely at the mitzva?

When it was time for the Aron to be brought up to Yerushalayim, Dovid HaMelech gathered with a large multitude to celebrate the occasion. He danced with all his might and sang praises in a manner generally " the window and disapproved of his conduct.

Reb Volf Greenglass related: The chossid Reb Zalman Schneerson from Lodz, a greatgrandson of the Mitteler Rebbe, was a great talmid chacham and profound oved. In his old age the doctors forbade him from drinking any alcohol due to his failing health. One Simchas Torah, during the farbrengen before hakkafos, Reb Zalman announced: “Today is Simchas Torah; we ought to be besimcha!” And he called on a bochur to read aloud from perek lamed-gimmel in Tanya (which discusses the great simcha that comes from realizing HaShem’s omnipresence). The bochur barely read a few lines and Reb Zalman told him, “Enough! Enough!” and he began dancing around the table as vigorously as if he was a young lad. Everyone was taken aback. How did he have the strength to dance like that? His children tried to stop him, but to no avail.

# " scornfully, “How honored was the king today as he exposed himself in front of the people like one of the boors!” Dovid replied, “In the presence of HaShem I will rejoice, and I will act even more humbly and be lowly in my eyes.” ´ Ã ° »¯´½È

And that was without mashke, but rather from a few lines of Tanya.

The Rambam writes: Rejoicing in performing a mitzva and in loving HaShem is a lofty avoda. A person who abstains from rejoicing deserves to be punished, and one who acts haughtily and considers himself too $ % HaShem with love.

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R. ELIYAHU YOSEF RIVLIN LACING A SHOE My shoelaces ripped on Shabbos. Can I replace them? Shulchan Aruch rules that one may not insert a lace into the eyes of a new shoe on Shabbos, as the lace completes the shoe’s form, and it is thus a melacha of makeh bepatish, & '1 Even an “old” lace that was used already in a different shoe may not be inserted into a new shoe, since it still completes the shoe.2 If one started to insert the lace before Shabbos but didn’t manage to * 3 If the lace fell out of the shoe, one may put it back in, on

to lace without undue effort; but if the holes are narrow it is forbidden. Some poskim explain that the problem is the tircha, working hard on Shabbos, but the Alter Rebbe writes that inserting it with effort is like putting it in for makeh bepatish.4 (A nafka mina: you may ask a non-Jew to do tircha for you, but not makeh bepatish.5) The prohibition of lacing a shoe applies to any inserting of a string, strap or elastic into clothing that is meant to + / 0 6 6 inserted and removed regularly.6 What if the shoe or garment previously had a lace, but now one is inserting a new one? Is this still considered completing the shoe or clothing? The Elya Raba holds that this is prohibited, since it is & ' poskim.7 However, the Ketzos Hashulchan points out that the Alter Rebbe only speaks of a new shoe—in which case one “completes” it with the laces—and not of laces that are “new” to the shoe. Additionally, our shoes are somewhat wearable, and “complete” even without laces. Therefore, in practice, one may replace new laces into a shoe that was previously laced.8 Even if the shoes are new and never had laces, if one inserts 6 for long in the shoe, it is permissible and not considered makeh bepatish. This can be accomplished by skipping some of the holes or using a different color lace, in which case he will certainly redo it after Shabbos.9

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R. Eliyahu Yosef Rivlin was born in approximately 5565 (1805) in Ulla, Belarus to a family of chassidim of the Alter Rebbe. Originally a chasid of the Alter Rebbe’s talmid Reb Aharon of Strashele, he later became a chossid of the Mitteler Rebbe and Tzemach Tzedek. R. Eliyahu Yosef lived in Dribin, and is known by the name of that town, before serving as Rov of Polotzk and eventually moving to Eretz Yisrael in 5707 (1847). Reb Eliyahu Yosef passed away in 5625 (1825). His chidushim in Nigleh were published under the title Oholei Yosef, and some of his writings on Chassidus have also been published.

not escape due to the intense pushing. He heard the maamar with great pleasure and thus became a devoted chossid of the Mitteler Rebbe. ÅÆ Á µÁ »²±½

At one yechidus, the Tzemach Tzedek told R. Eliyahu Yosef, "Learn Torah Ohr! Listen to me and you will thank me. When Moshiach comes, they will also learn Torah Ohr." The Tzemach then gifted him with a copy of the sefer. Á ´Á²¸ ¾Á½»

Originally, R. Eliyahu Yosef traveled to R. Aharon of Strashele. Once, he was invited to a relative's chassuna. These relatives were Lubavitcher chassidim and they merited for the Mitteler Rebbe to join their simcha. R. Eliyahu Yosef asked his Rebbe, if he should still go, since there was a divide between R. Aharon and the Mitteler Rebbe. R. Aharon told him that he should attend the wedding banquet, but he shouldn't go to hear the Mitteler Rebbe recite Chassidus. During the chassuna, the Mitteler Rebbe was sitting enclosed in his room, and then he suddenly entered the dining hall and began reciting a maamar. R. Eliyahu Yosef, who was seated at the head table, could

After several years in Eretz Yisroel, R. Eliyahu Yosef visited Lubavitch, where he entered the Tzemach Tzedek's room and asked him to say Chassidus. "What brought you to Lubavitch?" the Tzemach Tzedek asked him. "You're in the Holy Land, so what are you missing?" $ F Q X the river spend all their life in water. Yet, when it rains, they lift their heads above the water to catch the rain from above." "Rebbe," R. Eliyahu Yosef begged, "Please say a maamar for me!" Á È²¶ ² ´½¸ÈÇ

CHASSIDUS DISCUSSION As a young bochur of 17, Reb Levi Weinberg had trouble understanding a concept in Chassidus. He was studying the classic Hemshech Rosh Hashanah 5703, and couldn’t grasp the ideas explained in chapter 10. Levi wrote his question to his older brother Reb Sholom Ber, who had just moved out on shlichus to Kansas City. His brother answered, but Levi had reservations regarding the explanation. Thus, a correspondence ensued. One day, their father Reb Yossel found these letters. After adding his own thoughts, he took the entire pile of letters

and handed them in to the Rebbe. The Rebbe responded with delight. Despite the discussion involving amateurs questions, the Rebbe valued their involvement in Chassidus. On the margin of one letter the Rebbe wrote: “Goram nachas ruach rav. Hashakle ve’tarye be’dach vechulu. Veyehi ratzon shezol zain gor vi amol – This has caused me great pleasure. The dialogue in Chassidus, etc. May the involvement be as it used to be in days bygone.” (As Heard from Reb Levi Weinberg)

In merit of this publication's founder ĐĜē ěč ěĤĐČ 'Ĥ ¤ May the zechus of the thousands of readers bring him a total and immediate recovery