Edgware Lubavitch Booklet - Parasha Noach 5782 by Josh_Welby

‫ב“ה‬ Welcome to Lubavitch of Edgware Shul Shabbos Noach 5782 Shul Davening mes And weekly reading material yours to take home

Memoirs of Rebbetzin Chana ‘Part 5’ Dedicated by

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Noach Aliyah Summary General Overview: In this week's reading, Noach, Noah and his family, along with at least one pair of each living creature, survive the Flood by taking refuge in an Ark. The erection of the Tower of Babel angers G-d, and leads to the dispersal of Noah's descendants. Abraham and Sarah are born. First Aliyah: While society as a whole descended into a state of anarchy and utter corruption, only Noah remained righteous and faithful to G-d's ways. Noah was informed by G-d that a mabul ("flood") will soon destroy all of civilization, and only Noah and his immediate family would survive in a teivah ("ark," boat) that he was to build. G-d gave Noah the exact dimensions of the teivah he was to build, and commanded Noah to bring along into the teivah specimens of every species of animal and bird to repopulate the world after the mabul, and to stock the boat with food to feed all its inhabitants. Second Aliyah: Of kosher animals and birds, Noah was commanded to take seven pairs of each species (as opposed to one pair of all other species). Noah, his family, and the required animals boarded the teivah and the mabul began: "The springs of the great depths burst forth and the windows of the heavens opened." Third Aliyah: The torrential rains lasted for forty days and nights. The waters rose to great heights and covered even the highest mountains, killing all humans and animals; everything died aside for Noah and the other occupants of the teivah. After the waters raged on the earth another 150 days, G-d caused the waters to subside. The teivah eventually rested on the Ararat Mountains, and shortly thereafter the mountain peaks came into view. Noah opened the window of the teivah and dispatched birds to see whether it was time to leave the teivah. First he sent a raven, which refused to execute its mission and just circled the ark. He then sent out a dove. On its third attempt the dove went and did not return, signaling that the earth was once again habitable. After one full year in the teivah, the earth had dried. Fourth Aliyah: G-d commanded Noah to leave the teivah, along with all his fellow teivah-mates. Noah built an altar and offered sacrifices. This pleased G-d, who then promised to never again curse the earth as He had just done. Instead, the regular seasons (which had not functioned during the year of the mabul) would continue perpetually. G-d then blessed Noah and his sons: "Be fruitful and multiply upon the earth." G-d allowed mankind to eat meat, but prohibited murder, suicide, and the consumption of a limb ripped from a living animal. Fifth Aliyah: G-d told Noah that he is establishing a covenant to never again bring a flood to destroy the world. G-d designated the rainbow as the sign of this covenant: "And it shall come to pass, when I cause clouds to come upon the earth, that the rainbow will appear in the cloud. And I will remember My covenant..." Sixth Aliyah: Noah planted a vineyard, made wine, became drunk and fell into a deep drunken slumber — while naked. Noah's son, Ham, saw his father naked, assaulted him, and informed his two brothers of their father's state. The brothers, Shem and Japeth, modestly approached their father and covered him. When Noah awakened, he cursed Ham's son, Canaan, and blessed Shem and Japeth. This section then names Noah's seventy grandsons and great-grandsons, the antecedents of the "seventy nations," and their adopted homelands. Seventh Aliyah: This section recounts the story of the Tower of Babel. Noah's descendants gathered in the Babylonian valley and started building a tower, in an attempt to reach the heavens and battle G-d. G-d disrupted their "plan" by causing them each to speak a different language, thus destroying their communications. This caused them to disperse and settle in different lands. The Torah then lists the ten generations of Shem's descendents. The tenth generation is Abram (later to be known as Abraham), who married Sarai (later to be known as Sarah).

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

đĕ ĀėĤĀ ďø Łü ŕĀ øėĘÿ ĐĀ øđ Let’s follow in His ways.

Every note Dovid played showed his bittul—each one was solely for Hashem. He praised Him no matter what was happening: when he was shunned by his brothers, his life was in danger from Shaul Hamelech, and even when he became the most important person—a king!

I say kabbolas ol! Yitzchok willingly partook in the Akeida. Later, he knew Yosef was still alive and sold into slavery by his brothers. But he didn’t tell Yaakov, though it must have been hard to watch his son suffer, because he knew it was what Hashem wanted.

ŅĜĕčü ČĀ ģēĀ Ģø üĕ We’ve gone back in time! I’m about to interview the servants of our Avos and Dovid Hamelech.

Ŝ þĘŌþ Đÿ ď üđŃĀ

Deﬁnitely chessed! That’s why Avraham stood outside, waiting for guests to serve. His chesed went beyond giving people food and water in the hot desert. He also taught them about Hashem.

ŅĜĕčü ČĀ čāģĞú ÿĕ

Thank you for coming. You had the chance to observe a holy tzaddik, so what would you say is the most important midda needed to serve Hashem and ﬁght the yetzer hora?

ŅĜĕčü ČĀ ęĐĀ ĤĀ čø Čÿ

Yaakov’s honesty was known far and wide. When following his mother’s instructions to trick his father for the brachos, he spoke in a way that, underneath, was really the truth! And with the trickster Lavan? Don’t get me started...

424

“Tzivos Hashem soldiers gather from time to time for strategic planning in the ﬁght against the yetzer hora. The main attack should be in adding or enhancing maasim tovim that the Torah tells us Avraham Avinu and Sarah Imeinu did. Other times there should be an emphasis on the good deeds we learn from Yitzchok, Rivka, Yaakov, Leah, Dovid and Rochel.”

Rivka was a strong rose. She was not at all affected by the wickedness surrounding her! She also did what was needed so that Yaakov could get the brachos. That kind of strength is essential when ﬁghting the yetzer hora—anytime.

đĜĕĚý Čü ĐģĀ čø Ĥü This is so exciti I never though ng! t I’d have a chance to he ar amazing and in such spir stories from th ing who were clos ose e to the Imahos.

ŅĜĕĚý Čü Ęēý ĤĀ

What level have you reached?

Let me tell you a secret—I overheard Leah asking Hashem to switch her seventh child to a girl, so that Rochel could have Yosef and mother two shevatim like Yaakov’s other wives! Leah knew that with the power of teﬁllah, anything can change. I mean, look how she got to be one of the Imahos in the ﬁrst place!

What was the most outstanding middah you learned from being around such a holy tzaddekes?

As you know, Rochel is selﬂess— she put her own needs aside and allowed her sister Leah to marry Yaakov. Until today she thinks only of others—her ﬁnal resting place is at the roadside far from Me’aras Hamachpeila where she pleads with Hashem for her children in golus. May He redeem us right away!

ŅĜĕĚý Čü ĐĤĉĀ ĥĀ

WHICH DO YOU THINK IS THE BEST MIDDAH?

ŅĜĕĚý Čü ĐČĀ ýĘ Sara was always so dedicated. She welcomed Hagar into her home in the hope that she would become part of building Am Yisroel—and that’s also why she sent her away! It was because of her close attention to Yitzchak’s chinuch that she wanted him far away from Yishmael’s inﬂuence. Even Hashem told Avraham to listen to Sara here.

Underline the word in each quote that describes the middah Draw a circle around your favorite one(s)! Make a star near the one(s) you ﬁnd hardest. Hatzlacha!

Meet each month to learn from the Avos & Imahos.

ēāÿ Ĝ 9

The Libel The Alter Rebbe's willingly arrested

“ Have the traitor executed. Next l etter,” Prince Peter Lopukhin said shortly to Alexei*, the broads houldered advisor standing to his left. “ Yes, sir.” Alexei lifted a pile of p apers. “This is from Governor B ulgakov. It’s about his i nvestigation of Rabbin Zalman B aruchovitch of Liozna.” L opukhin took a puff of his gilte dged pipe. “Read.” “ The governor says that he h as interviewed the rabbi’s c oreligionists in Vilna. The Jews there have observed him and his n ation-wide group of followers, t he Krolinim1, involved in highly s uspicious activity.” L opukhin stood up and began t o pace. Another revolutionary n etwork spreading on our soil! Alexei continued. “Baruchovitch’s n ew philosophy, published in a book called the Tanya, preaches anti-Czarist ideology. It says that t he attribute of Malchus—the Hebrew word for kingship—is the lowest of all qualities.2

“ To quote: the attribute of m alchus has nothing of its own a t all.’ “ While Baruchovitch prays, he o ften shouts the Hebrew words ‘Af, af’—which means anger. There i s strong reason to believe that he is saying these words to incite his followers against our merciful Czar, may he live and be strong. “ He also regularly sends large sums of money to Palestine, part o f the Turks’ Ottoman Empire. H e has started an organization t here called Kollel Chabad. He m ust be trying to help our e nemies attack our mighty and b eloved country!

"Hashem, please keep my Rebbe safe.” “ All of these facts point to t he same conclusion: Rabbi B aruchovitch is aiming to overthrow the Czar and become t he new king of Russia.” L opukhin slammed his ﬁst on t he mahogany desk. “ This rabbi must be taken in for q uestioning at once.” R eb Gershon* hurried through t he thick layer of snow b lanketing the ground, deep in thought. What will I merit to learn f rom the Rebbe today?

Adapted by Devorah Silberstein

424

This true story with some added creative detail is adapted from: 1211-3 ďđĚĞ ,ěđĥČĤĐ ĤĝČĚĐ ;128

A s he approached t he Rebbe’s home, Reb Gershon stopped s hort. A group of s oldiers surrounded t he entrance. Reb Gershon q uickly took cover behind a t ree. “Open up!” he heard a gruff voice s hout in Russian. “We need B aruchovitch. Now.” U nable to watch what would h appen next, Reb Gershon s tarted down the hidden path a longside the Rebbe’s house that would lead him back to the v illage. As he reached the back o f the house, he heard a rustle. A familiar figure slipped out the back door and into the trees. It’s t he Rebbe! H eart racing, Reb Gershon f orced himself to keep walking, n ot wanting to give the Rebbe’s location way. But before he could g et far, he felt a hand on his s houlder. “ Where is Rabbin Baruchovitch?” t he officer growled. “Out of town.” Reb Gershon tried to breathe calmly. T he officer leaned closer. Reb G ershon could smell the vodka o n his breath.

“I ’m telling you, I don’t know—,” Re b Gershon said calmly.

so undlessly toward the home li t by a lone candle in a window. Th at was his destination. He si destepped the patches of ice an d knocked quietly on the ar ched door.

The officer raised his fist, about to make contact with Reb Gershon’s no se. A deafening thunderclap re nt the air. The angry officer lo wered his arm and turned to wards the source of the noise. “W e won’t disturb their Jewish ho liday,” they heard the co mmander announce. “A few of you will remain here to guard th e town, but the rest of us will re turn for him later.”

“ Shmuel, you know they want to t ake me away,” the Rebbe said, b reaking the silence.

“Who’s there?” “A Yid,” Reb Shmuel answered. Th e door creaked open, and Reb Shmuel was face to face with the Rebbe.

Re b Gershon gazed up at the “This is a Jewish home. May I warm ov ercast sky. Hashem, please up here?” said Reb Shmuel. It co ntinue to keep my Rebbe safe. was dangerous to be about with so ldiers in town watching this very house, but he’d risk anything Reb Shmuel Munkes looked right to spend time with his Rebbe one and left, before walking la st time. 1

Re b Shmuel followed the Rebbe inside. For a few moments, al l that could be heard was the cr ackle of the ﬁreplace. Reb Sh muel moved closer to the ﬂ ames. Without the warmth of Chassidus man would be a slave to t he passions of his heart.

Reb Shmuel looked at his Rebbe. H e felt a surge of strength run t hrough him as he recalled w hat he had learned as a young Chossid: Nothing and no one can c hange the destiny of a Rebbe. “ Nu,” Shmuel’s voice was serious. “If you’re a Rebbe, a bullet cannot pierce you.3 And if you’re not really a Rebbe, then you deserve to be taken. What right did you have to take the joy in physical pleasures from thousands of Jews?4”

To be continued...

In this letter, the Chassidim are referred to as “Krolinim,” because two major students of the Maggid, Reb Aharon and Reb Shlomo, settled in the city of Karlin, known in Russian as “Krolin”.

Reb Shmuel Munkes was saying that since a Rebbe is not bound by nature, he would not be harmed by being imprisoned.

This passage in Tanya really describes a deep concept relating to the seﬁra of malchus.

Chassidus teaches a person to abstain from physical pleasures, in order to be more sensitive to kedusha.

* This is a ﬁctional name.

Images are for illustrative purposes only and are not meant to be an accurate depiction of the holy faces of our tzadikim.

Hamo’ach shalit al halev—the mind rules the heart, Reb Gershon told hi mself. Stay in control. At last, he managed to quiet his racing he art.

ēāÿ Ĝ 11

Memoirs of Rebbetzin Chana Schneerson Part 5 By Rebbetzin Chana Schneerson Mother of the Lubavitcher Rebbe Published and copyrighted by Kehot Publication Society

Our parting in Kharkov

As I have noted, I wish to record my recollections of that period to the best of my ability. But eight years have passed since then, and during the past few years I have experienced so many hardships that it seems I have started to forget some of those events. From1 the outside, the prison in Kharkov seems less forbidding than the one in Dnepropetrovsk. It is cleaner, and to some degree resembles a private dwelling, giving the impression that perhaps things are not so bad for those inside. But the reality is very different; on the inside, it’s the identical situation. My husband came out to meet me, again accompanied by a guard, and we spoke through a wire grate. Since the last time I had seen him, his appearance had changed dreadfully. Naturally, he was happy I had come. It was very difficult for both of us to share everything we wanted to say. Here, too, they barely let us speak. My husband did not yet know when the prisoners were to be deported. When we parted, he again wept profusely, trying to compose himself. He was wearing a fur hat with leather flaps down over his ears—not his usual mode of dress—and in general he seemed in very low spirits. It was painful to see him without his usual fortitude. He had become very emaciated.

Deportation I hoped to observe the prisoners’ trip to the train station, but information about it was not forthcoming, and I had no way of finding it out. So I wandered around the prison courtyard, and as night approached, I saw a truck leaving the yard. It was so tall that a ladder was needed to get in. Across its width were benches made of wooden planks, on which sat a group of men, each wearing the clothing he possessed. Some had covered themselves with blankets, and among them were also several women. It did not seem to me that my husband was among this group. But I scrutinized the truck carefully and noticed that everyone held their heads down so that their faces would not be visible. Later my husband told me that, in fact, he had been in that group, which was being deported to exile. The truck took them out into the countryside, where they were taken onto a waiting train. So began the etap convoy into exile. I kept them in view the whole time, following those poor sufferers with my gaze. (The journey took one month to complete, during which they were absolutely without any water for eleven days. My husband later described to me with deep emotion how difficult it was for him to have no water for negel-vasser.2 I saw that he was unable to forget this experience. I was amazed when he told me what he did for drinking water to quench his thirst; he just shrugged off my question and told me that one of the convoy guards had given him glasses of water several times, which he used for negel-vasser. (“You can’t imagine what a wonderful ‘taste’ that had for me!”) The guard handed him the water in exchange for some food my husband had given him from his provisions for the journey.)

Meanwhile night had fallen and I returned to where I was staying. I would have liked to stay another day in Kharkov to find out more clearly what would happen to my husband, but I could no longer remain concealed in [Hirscheh Rabinowitz’s] house, and it was dangerous for my presence there to become known. So I returned to the train station to travel back home. The train was scheduled to leave at 10:00 p.m., but did not actually leave until 4:00 a.m. There was no heating in the station, or anywhere to sit. Many passengers were waiting to leave, and since it was so bitterly cold, it was impossible to stand outside, so everyone gathered inside the station. I found a corner where I could rest on a small cushion I had with me. Mr. Rabinowitz had escorted me to the train station and didn’t leave until I boarded the train at 4:00 o’clock in the morning. Getting into the carriage was not at all easy, either. Mr. Rabinowitz actually had to push me in. I don’t think I would have had enough strength to do it on my own. Until today I feel deeply grateful to him for the fine manner in which he gave me his help. After a very uncomfortable trip, I finally arrived home in the evening, satisfied to have accomplished all that I was able. All that was left for me to do now was to await news about my husband’s situation.

A telegram from Chi’ili Several weeks later, I received an unstamped postcard. From it I learned that my husband was alive and still in transit. But I did not know from where it had been sent. More than two weeks later, at 1:00 o’clock in the middle of the night, there was a knock at my window; we no longer had a bell at our door. It was a telegram delivery, informing me that my husband had arrived at his destination. Normally there was no mail delivery at night. But the postal workers had realized that the telegram had news about the Rav, and all of them were interested. One of the workers, a Jewish girl, volunteered to take care to bring me the telegram in the middle of the night. We began examining the telegram to find out from where it had been sent, so that we could try to discover the location of the village where my husband was now staying.

Talit and tefillin—for the first time in a year The convoy of exiles had been brought to the capital city of Kazakhstan3 in Central Asia. From there they were sent in separate groups to their ultimate destinations. The date was the 15th of Shevat4 [1/25/1940]. Later my husband told me of the joy the exiles experienced as they felt their new-found freedom. Now they were able to move around without a guard, board a trolley and travel whenever and wherever they desired. After eleven months of painful—and, we should add, frightful—experiences, this was a feeling most difficult for him to express to others. He deeply desired to celebrate this elation in some way, but he was still alone among strangers. The local population consisted of strange natives, Kazakhs. So he had no one with whom to share his feelings, and had to suffice with just the thought itself. From Alma-Ata, they were sent in groups to the various regional centers. His regional center was Kzyl-Orda. All the exiles wanted to be permitted to remain there, because it was a city, and must have had some Jews living there, too. But they were not allowed to stay there— except for one former government official among them, who was given lodgings near a railway. Naturally he was overjoyed to remain there instead of having to stay in some remote village. The other exiles stayed only overnight in that city, with no opportunity to see anyone there. Two of the group [my husband and another Jewish exile] were then sent off to Chi’ili,5 four hours journey from the regional center. [26th Iyar, 5708]

Late at night they arrived in Chi’ili. It was so dark that they had no idea where to get off the vehicle that brought them. It was dreadfully cold. They didn’t understand even a word of the Kazakh language. Using Russian, however, they managed to find out that one Jewish resident lived there, and they somehow reached his home. He was a tailor who had once been exiled there, but while there had married a Christian woman and remained there to live. After such an exhausting journey, the two exiles probably did not look their best and, upon seeing the two, the tailor apparently found them not to his liking. Despite all their appeals, he absolutely refused to let them into his home. With their last strength, they were forced to continue their search. The ground there is so swampy that it almost never freezes. As my husband later told me, it was almost impossible to pull one’s feet out of the quagmire. Noticing a light shining through a window, they went into that “house.” Like all houses in that region, it was constructed of clay, which was more often damp than dry. Nor did the house have any floor other than earth smeared over with clay. The homeowner and his non-Jewish wife, apparently feeling some pity for them, allowed them into their home. They let them stay in the kitchen, where they spread out a blanket for them on the ground near the door. Without taking off their clothes, the two guests lay down to sleep in their coats. Lying there in the cold and damp, some of which penetrated their coats, it was obviously most difficult to fall asleep. But the owners gave them glasses of hot water to drink, and eventually they fell asleep for awhile. Before long, a new day started to dawn. They needed to rise and think about securing more permanent lodging. The owners sized up their two guests and decided to allow my husband, of blessed memory, to remain in their home. But they absolutely refused to let the other Jew stay as well. Naturally, my husband found it uncomfortable to keep the accommodation only for himself. However, he had no choice but to agree. His place to stay was in the kitchen, in which the owners and their two children needed to eat their meals and through which they needed to pass. In spite of all, at least my husband now had a roof over his head, and a home address. He immediately sent me a telegram that, before anything else, I should send him talit and tefillin and a package of food. After all my investigations at the post office, I finally managed, with difficulty, to find a way to establish contact with his local post office. Of course, I sent off both the items he requested. The talit and tefillin arrived within three weeks, but the package of food took seven weeks to arrive. It was the first time in almost a year that he had clothed himself for prayer the way a Jew is required to do. As he later told me, he would never forget the delight he then experienced. But it was a purely spiritual delight. FOOTNOTES 1. This continues the narrative from part . 2. Ritual hand washing upon awakening from sleep. 3.Alma-Ata (now known as Almaty)—see autobiographical note mentioned cited in Part 1, footnote 2. 4. It is noteworthy that exactly twenty years after this day (15 Shevat, 5700) the Rebbe mentioned his father’s notes for the first time (Torat Menachem—Hitva’aduyot 5720, Vol. I, p. 365ff.).

5. In the diary entry mentioned [on p. 00]: “They sentenced me to exile in the town of Chi’ili, which [as spelled in Hebrew] is related to the word ‫[ צל‬tzeil—‘shadow’], and has the same numerical value as ‫ל‬-‫[ צל א‬shadow of G-d].” .

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

Floods of Knowledge Sicha Summary Chelek 15 | Noach | Sicha 2

The Verse: “In the six-hundreth year of Noach’s life… all the fountains of the great deep burst forth, and the windows of the heavens were opened” (Bereishis 7:11). The Zohar: The Zohar reads this verse as a prophecy: “In the sixth century of the sixth [millennium, i.e., from the mid-18th to the mid 19th century], the gates of supernal wisdom and the wellsprings of earthly wisdom will open up. This will prepare the world to be elevated in the seventh [millennium, i.e., the messianic era]” (Zohar 1:117a). “Supernal wisdom” refers to the inner secrets of the Torah; the “wellsprings of earthly wisdom” refers to scientific knowledge. And indeed, in the mid-nineteenth century, the world experienced a surge of scientific advances as well as an outpouring of texts that demystified the secrets of the Torah, presented in accessible language. The Question: The opening of the “gates of supernal wisdom” seems to be a proper preparation for the Messianic Era — a time defined by knowledge of G-d. But how does the rapid pace of scientific advances prepare the world for the Messianic future? The Explanation:

“Everything that G-d created,” the Mishnah says, was for the express purpose of furthering Divine awareness in the world. (Avos, 6:11) The scientific advances of the past century served this purpose in three ways: a) Amongst the scientific discoveries, was the discovery of radio waves and long-distance communication. This ability to hear what is being said in a distant place is a material example of G-d’s omniscience. Previously, people could only grasp the concept of G-d’s omniscience, “an Eye that sees and an Ear that hears,” (Avos 2:1) intellectually. Now, one can appreciate this reality in a tangible, material way. Observing this phenomenon prepares man for the Messianic Era, when humanity will not only understand the reality of G-d, but they will see G-dliness in an overt, physical sense. b) The advent of modern communication technologies enables man to spread the wellsprings of the inner Torah to the entire world. This is integral to the Messianic vision, when the entire world will know G-d. c) Scientific progress deepens a person’s understanding of mystical truths such as the unity of G-d and Creation. Previously, science believed matter to be composed of many discrete elements. But as science develops further, it finds that the diversity within the universe is only superficial, and that the universe is essentially the unification of form and matter. Thus, the twin advances of mysticism and science work in tandem to prepare the world for the Messianic Era. As we study the inner Torah and deepen our understanding of G-d’s unity, we begin to see the unity discovered by science as an expression of the Divine truth. This primes the world for the coming of Moshiach, when humanity will see the truth of G-d’s unity with their physical eyes.

Dvar Torah Questions and Answers on Noach

‫ב"ה‬

"‫"אלה תולדות נח נח איש צדיק תמים היה בדרתיו את האלקים התהלך נח‬ “These are the offspring of Noach: Noach was a righteous man, perfect in his generation; with G-d Noach walked.” (6:9) QUESTION: The Torah given to us by Hashem is concise. Why, then, does it describe Noach’s virtues in so much detail? ANSWER: Our sages divide the mitzvot into two categories: 1) our duties towards G-d and 2) our responsibilities towards our fellow human beings. Some people are strict in observing their duties towards Hashem. They pray with devotion, study Torah diligently, and keep mitzvot like tzitzit, tefillin, Shabbat and Yom Tov etc. meticulously. Although they observe the precepts for Hashem with great care, they may lack the sincerity and respect for the rights and belongings of their fellows. Others may be very careful in their relations with their fellow men and women, helping those in need and showing respect towards others. However, they are lax in their duties towards Hashem. They may not say their prayers the way they should, study as much Torah as they can, or take proper care to fulfill the mitzvot. In this verse, the Torah tells us that Noach was a righteous man in every sense: “Perfect in his generation” — in his relationships with others. He also “walked with G-d” — serving Him properly. (‫)פרדס יוסף‬ "‫"כי השחית כל בשר את דרכו על הארץ‬ “All flesh has corrupted his way on the earth.” (6:12) QUESTION: The words “et darko” — “his way” — seem to be extra? ANSWER: A story is told about a city in Europe where there lived a man named Chaim. Unfortunately, he derived his livelihood as the “city thief.” Chaim’s son was becoming Bar-Mitzvah and he invited the townspeople to the celebration. The residents were in a dilemma: If they didn’t attend, Chaim would get even with them by robbing their homes, and if they attended, how would they be assured that the food is strictly kosher? They confronted the Rabbi with their problem, and he told them that he would get back to them within a few days. The Rabbi invited Chaim to his study and entered into a conversation. “Chaim, how do you support your family?” Chaim answered, “Everyone knows that when I need something, I go out and steal it.” “Tell me, Chaim, if the door is locked, do you also steal?” “Why not,” Chaim responded, “I break open the lock and enter.” “Should anyone stand in your way, what would you do?” “I would beat him up and remove him.” “And what if you find food, would you steal it?” “Of course, I would,” was his reply. The Rabbi then became very serious and asked, “Chaim, if you break into a home and find a piece of non-kosher meat, would you take it?” Chaim looked into the Rabbi’s eyes and in all sincerity exclaimed, “Rabbi! Do you think I’m not a Yid?!” It appears that even Chaim had limitations as to how far he would go with his wrongdoings. In the days of Noach things had deteriorated terribly. Even all those who had a self-made definition of right and wrong destroyed, darko — his own way — and erased all lines of demarcation. They committed indiscriminately every crime in the book. "‫"ויאמר ה' לנח בא אתה וכל ביתך אל התבה‬ “G-d said to Noach: ‘Enter, you and all your family, into the ark.’” (7:1) QUESTION: The word “Torah” derives from the word “hora’ah” — “teaching.” Every detail of Torah teaches us eternal lessons which we can use in our daily lives. What practical lesson can we learn from Hashem’s command to Noach to enter into the ark? ANSWER: The Hebrew word “teivah” used for “ark” (meaning here a large, floating “box”) also means “word.” Hashem is telling us also to “enter” into the “words” of Torah and prayer. Sometimes when we study Torah we forget its holiness and the One who gave us the Torah; we say our prayers without sincerity or attention to their meaning. Just as Noach was commanded to “enter” with his entire being into the ark (“teivah”), so we are told to “enter” with all our heart and soul into the words (“teivot”) of Torah and prayer, reading the words carefully from the Torah-book or prayer-book, saying each word with feeling. In this way we will fulfill, in the spiritual sense, a (previous) command Hashem gave to Noach: “A light shall you make for the teivah” (6:16) — you shall illuminate the words (“teivot”) of Torah and prayer with deeper feeling and holiness, until they become “bright and shining” words that illuminate one’s whole being with G-d’s holiness. (‫)בעל שם טוב‬ "‫"ותבא אליו היונה לעת ערב והנה עלה זית טרף בפיה‬ “And the dove came back to him in the evening, and behold, there was a plucked olive leaf in her mouth.” (8:11) QUESTION: Why did the dove wait until nightfall to return to Noach?

L’Refuah Sheleimo for Harav Moshe ben Chasya Hadassa

Dvar Torah Questions and Answers on Noach

‫ב"ה‬

ANSWER: Noach observed the Torah rule not to start a journey at sea fewer than three days before Shabbat. Therefore, he entered the ark on Wednesday noon, the 17th of Mar Cheshvan. (See Sefer Tzeror Hamor, and Tur Orach Chaim 248, Beit Yosef.) The rain lasted for 40 days (counting from 18 Mar Cheshvan because 17 Mar Cheshvan was not a full day). This was followed by 150 days of unabated flood. Sixty days later, the mountain tops appeared above the receding flood-waters, and 40 days later, Noach sent out a raven. Fourteen days later, he sent out the dove a second time. This was on the 304th day of the flood (40+150+60+40+14= 304), which is equivalent to 43 weeks and 3 days. Since the first real day of the flood was Thursday, day 304 must have been a Shabbat. The dove, not wanting to tear a leaf off a tree on Shabbat, waited until nightfall. When Shabbat was over, she tore off the leaf and brought it to Noach. (‫ יעב"ץ‬- ‫)מגדל עוז‬ "‫"שפך דם האדם באדם דמו ישפך‬ “One who sheds the blood of man in the man, his blood shall be shed.” (9:6) QUESTION: The word, “ba’adam” — “in the man” — seems repetitious and unnecessary? ANSWER: The Gemara (Bava Metzia 58b) states that if a person publicly embarrasses another, it is as if he spills his blood, because the one who is embarrassed blushes, and blood rushes to his face (as if trying to leave his body). Then his face pales as the blood drains to other parts of the body, and it takes on the ashen, pallid appearance of a corpse. The difference between actual murder and embarrassment is that in murder, blood actually leaves the body, whereas in embarrassment, the blood changes location within the body. In this pasuk, the Torah teaches us two things: 1) If one “sheds the blood of man” — by actually killing him — “his blood shall be shed.” 2) Even if one sheds the blood, “ba’adam” — “in the man” — by embarrassing him and causing him to blush and become pallid, “his blood shall be shed,” for he has committed a mortal sin. (‫)אלשיך‬ "‫"וימצאו בקעה בארץ שנער וישבו שם‬ “And they found a valley in the land of Shinar and they settled there.” (11:2) QUESTION: Why did all the people of the world want to cram into one small valley? ANSWER: After the flood, Hashem promised that He would never again destroy the world in such a manner. However, according to the Gemara (Sotah 11a), this promise only meant that He would not destroy the entire world through a flood, but not that He would refrain from bringing a flood on one nation or a group of people. In order to outsmart Hashem, the people decided the following: If they were to spread out and live in different parts of the world, then one day Hashem could bring a flood and destroy a particular group. Therefore, they all decided to live together in one place so that Hashem would be forced to keep His promise and not bring a flood which would destroy all of them at one time. (‫)ילקוט האורים‬ "‫"ויאמרו הבה נבנה לנו עיר ומגדל וראשו בשמים‬ “And they said ‘Let us build for ourselves a city and tower with its top in the heavens.’” (11:4) QUESTION: Rashi explains that they planned to “wage war against G-d.” But how did they think they could reach the heavens? ANSWER: Rabbi Yehonatan Eibeschutz (1690-1764), renowned Torah scholar, and Rabbi of Prague and Hamburg, answers that they were aware of the laws of gravity. Their plan was to build a tower so high that its top would be beyond the earth’s gravitational pull. They could then ascend to the top of the tower where they would become weightless, enabling them to fly up into the heavens where they imagined they could confront Hashem! (Evidently Newton’s Law of Gravity and the space program have been in the Torah for thousands of years. This gives credence to the adage “everything is hidden somewhere in the Torah” — see Ta’anit 9a.) (‫ תפארת יהונתן‬- ‫)פון אונזער אלטען אוצר‬ "‫"שם אשת אברם שרי ושם אשת נחור מלכה בת הרן אבי מלכה ואבי יסכה‬ “The name of Avram’s wife was Sarai, and the name of Nachar’s wife was Milcah, the daughter of Haran, the father of Milcah and the father of Yiscah.” (11:29) QUESTION: Rashi comments that Yiscah was Sarah and she was called Yiscah because she was a prophetess and saw [the future] with the Divine inspiration. What commonality is there between these two names? ANSWER: In addition to the regular Hebrew alef-beit, there is a letter substitution system known as “at, bash.” In it the “alef” interchanges with the “tav,” the “beit” with the “shin,” the “gimmel” with the “reish,” and so on. Accordingly, the letters of the name “Sarah” (‫ )שרה‬interchange with the letters beit, gimmel and tzaddik, which have the numerical value of ninety-five, which is also the numerical value of the name “Yiscah” (‫)יסכה‬. (‫)בעל הטורים‬

L’Refuah Sheleimo for Harav Moshe ben Chasya Hadassa

Issue 51

ď”ĝč

CHAYUS

A Shabbos Stimulus 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 Åč ,ēĜ ĦĥĤĠ Ħčĥ čĤĞ

Erev Shabbos Parshas No’ach, 5782 – October 8, 2021

čđĔ ęĥ ĤĦė H PORTIONS OF LIGHT

Keter Shem Tov Available at Kehot.com

Preparing for Prayer

ome people find that they need to fortify themselves in advance of their prayers, in order to maintain proper concentration during prayer, enabling them to at least avoid distracting thoughts, or better yet, to attach themselves to G-d appropriately while praying. They achieve this by reciting Tehillim or studying Torah before praying. They then stand and pray while their minds are filled with Torah and receptive to intense concentration. On the other hand, others find that if they recite Tehillim or study for too long, they exhaust their mental energies and have no concentration left for their prayers. Our Sages state regarding the large offerings of

Ħđēĕĥ ĕĔđģĘ H A SICHA

the wealthy and the meager offerings of paupers, that “whether one increases or decreases, the main thing is that they focus their hearts to heaven,” meaning that they are truly sincere in their offering. The same is true of prayer: the personal decision whether to increases in Torah and Tehillim before prayer or to decrease must depend on the ultimate goal of focusing one’s heart to heaven during the actual prayers. Focus: Ask yourself: What is my best route to enter the ark of prayer with the best mindset?

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

The Ark’s Construction & Purpose The Midrash: No’ach preoccupied himself with building the ark for one hundred and twenty years. (Lekach Tov, No’ach) The Question: Why did No’ach procrastinate in fulfilling G-d’s command and not build the ark immediately? The Explanation: The command to build the ark can be understood in two ways. a) It is a purely utilitarian project whose purpose is to provide protection for No’ach and his family. The construction itself is not significant, the end result is. b) The process of building is significant and an end in and of itself. Rashi, in his commentary, aligns with the second explanation:

“Make for yourself an ark — why did G-d trouble No’ach with this construction? So that the people of the Generation of the Flood should see him busy with the ark for a hundred and twenty years and ask him, “of what use is this to you?” He would say to them, “In the future, the Holy One, Blessed is He, is going to bring a flood upon the world.” Thus, they might repent.” Meaning, the prolonged construction of the ark itself was purposeful, for it might inspire humanity to repent. How does Rashi conclude that the construction itself was purposeful? In the passage detailing G-d’s command to No’ach, G-d first tells No’ach about the general deterioration of society, “The end of all flesh has come before me… I am

about to destroy them from the earth….” (Bereishis 6:13) In the following verse, G-d commands No’ach, “Make for yourself an ark….” Only after conveying the details of the ark’s construction does G-d first make mention of the flood that is to come, “And as for Me—Behold, I am about to bring the flood-waters….” (Ibid, 17) By placing the command to build the ark before even mentioning the flood, but after pronouncing G-d’s intention to “destroy…the earth,” the Torah implies that the construction of the ark is not a mere practical response to the flood, but rather, also a purposeful activity aimed at inspiring the people to repentance. Based on this observation, the phrase, “make for yourself an ark” can be understood literally: Because the construction of the ark had an intended purpose, G-d wanted No’ach to single-handedly build the ark so that the spectacle would arouse even greater curiosity. “Make for yourself ” thus means, “make by yourself.” Thus, from the placement of the command to build the ark, and from the phrase “make for yourself,” Rashi concluded that No’ach himself built the ark in order to arouse humanity to repentance. We can now appreciate why No’ach’s lengthy construction was not procrastination but actually quite zealous: building an ark of those dimensions entirely alone is a near impossible task. The Sukkah Connection: The Rogatchover offers another meaning of the phrase “make for yourself:’’ the ark had to be made from No’ach’s own possessions. What is the thematic connection between these two meanings

of “for yourself ”—that No’ach built it alone, and from his own possessions? The same phrase is used regarding the building of a Sukkah, “The holiday of Sukkos, make for yourself.” And there are several parallels between No’ach’s ark and the Sukkah: a) The construction of the Sukkah is itself a mitzvah. b) The Sukkah must belong to you, it cannot be stolen. c) The Sukkah serves as protection against the elements. Where these two projects differ is that No’ach built the ark alone, but one person can build a Sukkah for someone else. And No’ach’s ark was for his family alone, yet a person can fulfill his obligation with someone else’s Sukkah. The reason for these distinctions is as follows: No’ach was primarily concerned about his own well-being. He did not pray for his generation (Zohar, I:67b). He only passively encouraged them to repent (through his construction) because of G-d’s command. Therefore, this attitude is reflected in his ark which was a) built by himself, b) with his own possession, and c) for him and his family. After the Giving of the Torah, however, every Jew is responsible for every other Jew. Therefore, the actions of one can be attributed to another—one person’s Sukkah can theoretically be used by every other Jew to fulfill their mitzvah.

ĐĘđČĎ H GEULAH

Yalkut Moshiach uGeulah al HaTorah Translated by Yaakov Paley

The Rainbow Bride

-d told No’ach that the rainbow is a sign that He will never again destroy the world with a flood. He then told No’ach that the rainbow is a sign of an everlasting covenant. These are not the same. At present, rainbows appear faint, their colors are dimmed. These are reminders that the Flood will not be repeated. When the time of Redemption arrives, a different kind of rainbow will appear. That

rainbow will be bright and vivid. It will adorn itself with its colors like a bride adorned for her wedding. It will beam down brightly onto the earth and signal Moshiach’s imminent arrival. G-d will then recall the covenant that languishes in exile and restore it to its glory with the Redemption. Zohar

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.

ĕďĕĝē ĤđĠĕĝ H ONCE UPON A CHASID

By Yanki Tauber Published and copyrighted by Kehot Publication Society

Second Thoughts G-d said to No’ach: Come, you and your household, into the ark (Bereishis 8:21)

he ‘wiseguy’ nestled in the left chamber of the heart of man—wrote Rabbi Yosef Yitzchok of Lubavitch to a chassid—comes in many guises. At times he may even appear in a silk caftan and shtreiml… Rabbi Yosef Yitzchok goes on to make his point with the following story: It is known that Rabbi Menachem Nachum of Chernobyl was very poor and forever hard-pressed to feed his household. One day a chassid came and brought him a gift of 300 rubles. Both the Rebbe’s family and the head secretary who served the Rebbe and managed his affairs were extremely relieved. Now they would finally enjoy a respite from the heavy debts owed for bread, meat, fish and other pressing household necessities. After the gift-bearing chassid left the Rebbe’s room, the Rebbe continued to receive his chassidim, until he broke for the minchah and maariv prayers. After maariv the Rebbe secluded himself in his room, preoccupied with some personal matter. After a long while, he finally opened his door and requested that a certain chassid—one of those whom he had received earlier—be summoned back. When this chassid had left, the Rebbe continued to receive his visitors late into the night. When the last audience-seeker had gone, the Rebbe’s head secretary came to request funds for the needed expenditures. Knowing of the 300 rubles received and confident of his ability to now settle at least part of the debts, he had already made a detailed list of how much to give to each creditor. Rabbi Menachem Nachum opened the drawer in which he would place the money which chassidim would bring him to cover his personal expenses (the maamad funds). (Money brought to him and earmarked for charity—the pidyon funds—were kept in a separate drawer to prevent any possibility of their intermixing.) The Rebbe’s secretary saw a drawer full of copper coins with a scant smattering of silver coins mixed in. Much to his dismay, there were no ruble-notes. The Rebbe told him to take the contents of the maamad drawer. The secretary counted the silver

and copper, among which were also discovered three golden coins. They added up to close to 100 rubles. The secretary just stood there, unable to say a word. He did not wish to bring up the matter of the 300 rubles, but the fact that he would be unable to at least partially settle the Rebbe’s debts pained his heart. The Rebbe noticed his distress and said to him: “Why are you so upset? Thank G-d that He who provides bread to all flesh has, in His great kindness, sent us an undeserved gift. From far and wide, many of our brethren—may they live—have labored and toiled to earn and bring us such a sum.” Now the secretary was indeed a man worthy to be the intimate of the Rebbe of Chernobyl. Nevertheless, he could no longer contain himself. The heavy debts and the terrible poverty which prevailed in the Rebbe’s home so deeply distressed him. As if of their own accord, the words tore themselves from an anguished heart: “But where are the 300 rubles that so-and-so brought? With that, together with what we have here, we would be able to pay off part of what is owed…” “True,” said the Rebbe, “I was brought 300 rubles. At the moment I received them I wondered: why do I deserve such a large amount? Then I was filled with pleasure at the thought that I had found favor in the eyes of the Almighty so that He chose to provide sustenance for myself and for my household in such a generous and honorable manner. But when I thought further, I was greatly distressed: perhaps I am receiving this money in the place of some spiritual gift? “Later in the day, one of the chassidim who came to see me poured out his troubled heart: for the past year he has been unable to pay his children’s teacher of his children, a very poor but G-dfearing man who continues to teach the children in the hope that he will some day be paid. This man already owes eight months’ rent for the mill and inn which he leases, and soon the landowner is sure to evict him. And to top it all off, he has arranged a match for his eldest daughter and has nothing with which to marry her off.

“When I heard this, it occurred to me that perhaps the Almighty has granted me the privilege of being an administrator of charity. Perhaps this large amount was entrusted to me so that I may merit such great mitzvahs as educating a child, saving the livelihood of an entire family and marrying off a Jewish bride. I asked the chassid how much his debts and marriage needs added up to, and I found that it matches the sum exactly—300 rubles! “However, as soon as I decided to give the 300 rubles to this chassid, another thought entered my mind: Is it proper to give the entire sum to a single individual? Why, with such an amount, one could support, at the very least, six entire families! “I entered into a dilemma, since both these options - a) to give the entire sum to the said chassid, and b) to divide it between several needy families—seemed righteous and correct. I couldn’t decide between them, so I locked my door in order to contemplate the matter and reach a decision. “Upon contemplation, I came to recognize that these two opinions are coming from the two ‘judges’ within me, the ‘Good Inclination’ and the ‘Evil Inclination’, and that the argument to divide the sum among several families is definitely not

coming from my ‘Good Inclination.’ For were this indeed my Good Inclination speaking, why didn’t he speak up immediately? As soon as I received the money, he should have said: “Nachum, 300 rubles were brought to you. Take the money and divide it into six parts, distribute five parts to needy families and take the sixth for yourself.” But no, this voice spoke within me only after I had decided to give away the entire sum. “This gave him away. When at first I had assumed that the entire sum was meant for me, he was silent. No wonder: he was perfectly satisfied with my decision. Only after the Almighty had privileged me to realize why I had been given this money did he wake up. Obviously, he did not say “Keep the money!”—oh no, he is far too experienced at his craft for that—he knew that I would recognize the source of such a desire and reject it immediately. So along he comes, this master of cunning, with an utterly pious and logical suggestion—anything to prevent me from acting on the role which Divine Providence so clearly designated for me to play in the delivery of a family from distress. “So I called back the chassid and gave him the 300 rubles.”

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456

čīĠĥĦ ,ěđĥē Īč ,ēĜ ĦĥĤĠ Ħčĥ čĤĞ Erev Shabbat Parshat Noach, October 8, 2021

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

HERE’S my STORY A PROMISE MADE, A PROMISE KEPT

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RABBI CHAIM ITCHE DRIZIN

hen I moved there to set up a Chabad House in 1972, Berkeley was a very tumultuous place.

I found myself doing a lot of work with young people who had left home and somehow lost contact with their parents. I would get two or three calls a week from mothers saying, “My daughter is in an ashram somewhere. Can you try to get in touch with her?” I became so busy driving around to visit these people that I began taking my talit and teﬁllin along with me in my car, in case I got stuck someplace overnight. One Friday, as I was sitting in the Chabad House, I got a call from a Mr. Friedman. Between sobs, Mr. Friedman told me that his daughter was on her way to Hawaii with a young man who was a bornagain Christian. She had become attracted to him and to his new religion and they were staying together in a small town called Emigrant Gap, but just after Shabbat, they would be leaving for Hawaii. “Please,” he says, “I beg you to go speak to her before she leaves.” Shabbat is a few hours away, but as he’s talking, I recall seeing a sign for Emigrant Gap on the I-80 interstate highway, past Sacramento. Not too far away, I think. For some reason, I hear myself saying, “I’ll do my best.” I hang up and call my wife to say that I’m going to Emigrant Gap, near Sacramento. It’s about two hours away, so I’ll be able to make it back before Shabbat. “Okay,” she reluctantly agrees. “But just remember that after Shabbat we’re having a special event in our house, so you need to make it back.

somewhere to ask for directions, and was told it’s another seventy-ﬁve miles. At this point, I couldn’t stop. I don’t know what it was, but there was something that kept me from turning back. I found a phone booth and called my wife. “It’s not looking good,” I reported. “I’m sorry, but I don’t think I’m going to make it back before Shabbat.” Back on the road, after what seemed like an eternity, I ﬁnally saw a sign reading: Emigrant Gap, population thirteen. It was maybe half an hour before Shabbat.

“No problem,” I say.

Coming off the exit, there was a little gas station, grocery and post office — everything in one little shop — and I went in with my address. “Oh yeah,” said the storekeeper, “that’s about twenty minutes up the road.”

Remember, back then there were no cell phones, no beepers, and no GPS. I just got in the car and started driving. And then I kept on driving. When I passed Sacramento I thought, “It’s not going to be far now,” but it was. I stopped

I bought some sardines and whatever kosher food I could get my hands on, and by the time I found the address, Shabbat was just about to begin. I took my things out of the car, and knocked on the door. continued 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

This young African-American fellow answers. “I’m looking for Dina Friedman,” I announced. “Yeah, she’s here,” he replied. “Come on in.”

Her mother had passed away, Dina explained, and her father was worried how she was going to grow up without a mother. In particular, he was worried about what would become of her Jewish identity.

He was very welcoming, but when the young woman inside spotted me, she looked at me with daggers in her eyes and walked out without saying a word. It was Dina, and she knew that her father had sent me.

They came from their home in Manhattan for an audience with the Rebbe and Mr. Friedman asked for a blessing to bring up his child as a Jew.

“I hope it’s okay if I stay here overnight,” I said, praying that my host won’t turn me down.

The Rebbe gave his blessing, and then added: “If you’re ever having any difficulties with your daughter’s Judaism, call on Chabad, and we will help you.”

“No problem.” He spread a sleeping bag out on the floor in a side room, and we sat down to talk. This young couple had plans to get married, but I could tell that this man was also new to whatever Christian group they had gotten into. And so I kept on telling him, “You know, your girlfriend Dina was born a Jew. She may not know that much, but you’re inviting her into a new religion. So before she goes to your religion, maybe she should find out about her own.” He wasn’t opposed to the idea. “You may be right,” he conceded. “Maybe after we get married she can go somewhere to learn about Judaism for a couple months. Do you have any ideas?” I told him about Bais Chana in Minnesota, which is a seminary run by Rabbi Manis Friedman for women who are returning to their Jewish roots. He was game. Meanwhile, Dina wasn’t even willing to talk to me. So I spent many hours speaking to him that night, and in the morning, I prayed, had my sardines, and then we carried on talking. It wasn’t a very formal Shabbat, to say the least. Clearly, Dina’s boyfriend was very excited about his newfound religion, and was interested in talking because he was trying to sell it to me. Between the lines, though, I kept on talking about Dina, and about what she needed to do. But it was all up to her, and she wasn’t having any of it. By the time Shabbat came to a close, I realized that I had failed. I took my talit, went to my car, and got ready to go. My car was a little two-seater MG, and as I turned on the engine she suddenly appeared, holding a knapsack. She walked straight over to my car, opened the door, put her little bag behind the seat, and sat down. I didn’t know what had made her change her mind, but I knew better than to start asking questions. I just took off. Maybe twenty minutes passed before she finally spoke up. “You have no idea why I’m coming with you, do you?” she asks. “No I don’t. Why don’t you tell me?” And then Dina breaks down crying. “All my life,” she begins, “my father has been telling me that when I was a child, he took me to see the Lubavitcher Rebbe.”

In honor of my chavrusa

“All my life I’ve been hearing that story from my father,” Dina says as she turns to me, “and now you come. Did he tell you about all this?” she asks. “No,” I answer, “He didn’t mention the Rebbe at all.” “Well, that’s the way my dad is — he says very little. But I’m telling you, you are fulfilling a promise that the Rebbe made to my father.” I took her back to Berkeley, we arranged a flight for her, and I took her to the airport. She went to Bais Chana, and eventually became observant. I hear she is living with a family in Jerusalem today. When I called the Rebbe’s office to report that I had fulfilled the promise made to Mr. Friedman, the Rebbe responded simply: “Thank you, thank you for this good news.” ______________ Rabbi Chaim Itche Drizin has held several positions as a Chabad representative. Today, he is a marriage and family therapist. He was interviewed in February of 2021.

This week in…. ěĕĥģČĘ ĐÃĞ ČĜĕĕĤģ ĦĤĚ đĦĎđĒđ čģĞĕ ĘČĤĥĕ ÅĤ ĜÃĞĘ > 5721-1960, the Rebbe held a special farbrengen to bid farewell to a large group of guests who had traveled to him from Israel via a chartered ﬂight. The next afternoon, the Rebbe came out to the front steps of 770 to see the visitors off. Many New York-based chasidim were present, and they danced with the Israeli group before they boarded their buses to the airport. All the while, the Rebbe’s looked on with a smile on his face.1 5 Cheshvan 1. Torat Menachem vol. 29 pg. 182

While we have done our utmost to authenticate these stories, they reﬂect the listener’s recollection and interpretation of the Rebbe’s words. Supported by members of

ĐĚēĜ ěč čĕĕĘ ĐďđĐĕ ēĕĘĥĐ ĦĪĪĐĤĐ ēĪĪĐĤĐ ‫ואתה תצוה… להעלות נר תמיד‬ You can help us record more testimonies by dedicating future editions of Here’s My Story

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ĐėđĒ ĦđďčČĦĐ ĐĥĞĚ ,ĐĒ ĦĚđĞĘ ďĢĘ .ĦĤēČ ĦđĝēĕĕĦĐĘ ęĕĦĕĞĘ ĘĞ ęĕĤđčĕď ęĕĘĕēĦĚ ĞđĒĞĒĐ ,Đč ĕđĤĥ ĐĕĐ ĥĕČĐĥ ĐģđĢĚĐ (ď ģĤĠ ğđĝ ,ĦđčČ ĐĜĥĚ) čĢĚ Ęėčđ ĐĤģĚ Ęėč Á "ęĕĕēč ĦĤēčđ" ĦđĕđďďđĚĦĐĐ ĘĞ ,đĕĕē ĕĕĥģ ĘĞ ĦČ ĦČĥĘ đĦĘđėĕ Ĥĝđē ĘĞ ,đĘĥ .ĤĦđĕ ĕĜēĘĝ đĕĠĘė ĝēĕĐ .ĐĚđďėđ đĘčĝ ĐĞĤėĐĐ .ĐĤĠė đĘ ěĕČĥ ,ĐĥĞĥ ČĔēĐ ĕĤēČ ĕďė ĤģĕĞč ,ĥĕďģ ĦĤĕĚČ ĤĕĦĐĘ ČĕĐ ĦĘčđģĚĐ ěĕĕďĞđ ,ĐēĠĥĚĐ Ęĥ ĐĘčĝ ĘĞ ğĕĝđĐĘ ČĘĥ !ĤĤĚĢĚ ěđĕďĐ ęĢĞ ĖđĠĐ ęĕĤčďĐ ĦČ ĦĝĠđĦ ĦđďĐĕĐ ęĘđČđ ěđďČ đĜĜĕČ ęďČĐĥ ĐĤėĐĐĚ ĦĞčđĜ đĒ ĐĝĕĠĦ ĤđĚē 'ĦĞďĘ đĚĢĞ ďčČĚ'Ę ĝēĕĐ .ěĕĔđĘēĘ ĦďĎđĜĚ 'ĕĘĥ ęĕĕēĐ ĐĘČ' ĐčĥēĚĐ .đĕĕē ĘĞ đĤĚČĜ ČĘ ēĢđĤ ĘĞ .ēĢđĤĘ ĝēĕĐĚ ĐčĤĐč ĖēĤđė ĘĞ" đĞčģ Ę"Ēē .ĦđďĐĕĐ ĦĜđĚČĘ ĦĕĘėĦč ďčČĚĐ" :ďčČĦĚ ĕčĎĘ đĞčģĜĥ ęĕĥģĐ ęĕĤčďĐ ęĕĤđĝĚ ęĜĕČđ ĖĘĥ ĖĜĕČ ęĕĕēĐ Á "ĕē ĐĦČ ,Ĥčď ĘėĘ đĚĕĞ ěĕģĝĞĦĚ ěĕČ Á ĦĞďĘ đĚĢĞ ĦđĕēĘ ĖĕĘĞ ,ęĕĕē ĖĘ ěĦđĜ ČĤđčĐ ďđĞ Ęė .Ėďĕč ę"čĚĤ) "đĦđČ ěĕďĕĠĝĚ ČĘđ ,đĕĘĞ ěĕĘčČĦĚ ČĘđ ęĎđ ĖĘ Đĥģ ęČ ęĎ ,ęĘđĞč ĖďĕģĠĦ ĦČ ČĘĚĘđ .(Ĕ ĐėĘĐ ,Č ģĤĠ ĘčČ ĦđėĘĐ .Ęčĝ ęĞ ďďđĚĦĚ ĐĦČ ęČ đĔĜ ěėĚ ĤēČĘĥ ĦđĤđďč ĐėĘĐĐ ĕģĝđĠ ęĜĚČ ĦČĒđ ,ďčČĦĚĐ ĘĞ ĘčČĦĐĘ đĤĕĦĐđ ,ĘģĐĘ ěđĤēČĐ ĞĎĤč ĔĤēĦĐ ĕĘđČĥ ģĠĝĐ ĕĜĠĚ ĕĜč Ęĥ ČĤđĜĐ ęĤĞĢ ĕĜĠĚ đČ ,ĐčđĥĦč ĤĒēđ ĐĜĕēčĚ ęĎ ĕĤĚĎĘ ĥĠđĔĚ ĐĥĞĚ ČĕĐ ĦđďčČĦĐ đĤĚČĜĥ ęĕĤđĚēĐ ęĕĤčďĐ ěĕĕďĞ ĖČ ;đĦēĠĥĚ ĤĔđĥĚ ĔĘĚĜĥ ęďČĘ ĘđĥĚ ĤčďĐ .ĦĕĜĦĘĞđĦ ĐĥĞĚ ĐČđĤ ĦđďĐĕĐ ĐĚė ďĞ ęĕďĚĘĚ ĐĒ ěĕĕĜĞč ČĢđĚ ğđĝčđ ,ĦđĤĕĐĚ ĘĞ ēđďĚ ģđĚēĘ ěđĕĝĕĜč .ĤĦđĕč ĐĘđďĎĐ ĐĤĚđēč ĐĒė ĐĚĤĎĥ ĦĕĜĕĕĤčĞ ĐĎĕĐĜ ĘĞ ěĕďĘ ďĚđĞ đĚĢĞ ĦČ ĤĔĠĕĐĘ ĐĢĤ ĐĒĐ ĥĕČĐ Ėė .ĦĕĜĘĔģ ĐĜđČĦĘ ĤđĝĕČč đĕĜčđ ēĜ ĦČ Đ"čģĐ ĤĕĐĒĐ ĘđčĚĐ ĕĤēČ ČčĐ ęĘđĞč ěĕďĘ ďđĚĞĕ ČđĐ ĘčČ ,ęĕđĝĚ ĘčĝĚ ĦČ ĖđĠĥĘ ĤđĝĕČĐ ĤĚČĜĥ ęďđģ ĖČ ,ēĢĤ ĘĞ .ĖđĤĞ ěĕČĘ Đĥģ ĥĜđĞ ĥĜĞĕĕđ ĞđĎĠĘ ęďČĐ ĘĞ ĘēĐ ĤđĝĕČĐ ĞĕĠđĚ ĦĘđĒĐ ęď Á "ĺāĤďø Čþ ę þėĕĦāý ĺĠø ÿĜ øĘ ę þėĚø Ńü ĦČþ ŜČÿ øđ" :đĚĢĞč ĖēĕĔčĕ ĘČđ" :(ď ģĤĠ ğđĝ ĦđčČ) Ę"Ēē đĤĚČ Ėė ĦĤĕĚĥđ ēĢđĤ ĦđėĘĐ ę"čĚĤ) "đĚĢĞ ĎĤđĐĐ ĐĒ" ĐĦČ ĖēĤđė ĘĞ ...ĖĘ ĝđĜĚ Ħĕč ĘđČĥĐĥ ĖĤĢĕ .(Ď ĐėĘĐ ,č ģĤĠ ĥĠĜ ęĕėĘĚĐ ĕėĘĚ ĖĘĚ ĕĜĠĘ ěđčĥēđ ěĕď ěĦĕĘ ďĕĦĞ ,ęĕĕēč ęĕĕĥģ ęĕĚĞĠĘ ĥĕ ."ČđĐąĖđĤčąĥđďģĐ ęĐĘ ěĕČĥ ĕĚ ĘĘėč ČđĐ ĦĞďĘ đĚĢĞ ďčČĚĐ ĥģčĘ ĖĤđĢĐ ĦďĕĚčđ ,ęĦĕČ ďďđĚĦĐĘ ĖĕĤĢđ ęČ ěđĕď ęĕģĝđĠč ĥĕ đĘĕĠČ .ČčĐ ęĘđĞĘ ģĘē ęđĥč ĐĕĕĢĠđČ ĐĜĜĕČ ĘđČĥĐ ĘČ ĐēĕĤčĐ .ĐĤĒĞ ąĕČĘ ęĕģđĚĕĜĐ ďēČ .ĥĕďģ đĕĘĞ ĤĚđĘ ĤĦđĚ !ęĕĕēč ĦĤēčđ .čĢĚ ęđĥčđ ĐĤģĚ ,đĦĚĥĜĘ ĘĕĞđĕ ČĘ ĤčďĐĥ ČđĐ ĥĕďģ ĦĤĕĚČ

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ĥĠđĔĚ ĐĥĞĚ

ġĕčģĕĕĥ ĕđĘ ĕďĕč ĥĔĕđđČčđĕĘĚ ĕčĤĐ Ęĥ đĕĦđēĕĥ ĕĠąĘĞ ďčđĞĚ

Ħčĥ ěēĘđĥ

ĐčđĥĦ Ęĥ ęĘđĞ ĤĢĕ ĘđčĚĐ ,ĘđčĚĐ ęďđģ Á ĦđĠđģĦ ĕĦĥ đĕĐ ēĜ ĘĢČĥ ČĘČ ĕĤēČđ ,ĐčđĥĦĐ ĦđĤĥĠČ ĦĚĕĕģ ĐĦĕĕĐ ČĘ ĒČĥ đĕĜĠĘ ĐēĦĠĜđ ĖėďĒĐ ęĘđĞĐĥ ĤēČĘ ,ĘđčĚĐ ČĘ ěėĘ ęďđģ ěėĘ .ĐčđĥĦč čđĥĘ ĦđĤĥĠČĐ ĕďė ĕė ,đĤđď ĕĥĜČ ĘĞ ĦđėĒ ďĚĘĘ ēĜ ēĕĘĢĐ đĚĢĞč ĦđđēĘ ęďČĐ ĖĕĤĢ ĦĘđĒĐ ĘĞ ĦđėĒ ďĚĘĘ ĎĕĥĐĘ ēĜ ēĕĘĢĐ ĘđčĚĐ ĕĤēČ ģĤ .ěĕĕĜĞĐ ĦČ .đĒ ĐĘĞĚ

ĔđĠĥĘ ĖĕČ ĕďđĐĕĘ ĝēĕĕĦĐĘ ĖĕĤĢ ĖĕČ ďđĚĘĘ đĜĕĘĞ ěČėĚ đĦđČ ĤģčĚ đČ ĦĘđĒĐ ĦČ ēĕėđĚĥ ĕĚ .ĕĜĥ Ĥđčĕē ĦďđģĜ đĚĢĞč ČđĢĚĘ ĖĕĤĢ ,đĕĥĞĚ ĘĞ Ęėđĕ ĐĚđď ĦĕĥĕČ Đĕđđē ĖđĦĚ ģĤđ ,đčĢĚ ęĞ Ęĥ đčĢĚ ĦČđ ěđĕĝĕĜĐ ĘďđĎ ĦČ ĦĚČč ĖĕĤĞĐĘ ďĚĘĘ ĐĥģĦĕ ,đĚĢĞč ĦČĒ Đđđē ČĘĥ ĕĚ .ĦĘđĒĐ .ęĕĤēČ ĘĞ ĦđėĒ ĔĠÿ ĺĀ øđ" ĤĚČĜ đĕĘĞĥ ,ēĕĥĚĐ ĖĘĚĐ ĎĐĜĕ Ėė ĕĚ ĘĞ ęĎ ĦđėĒ ČĢĚĕĥ đĜĕĕĐ ,"ęĕ üŋŃÿ ģďþ Ģþ Łø ęĘđė ĦČ ĤĤđĞĕđ ,'ęĕĘď' Ęĥ čĢĚč ęĕĕđĤĥĥ .ĐčđĥĦč čđĥĘ (159 'ĚĞ ,Ĕė ĖĤė ,ęēĜĚ ĦĤđĦ)

ĞđčĥĐ ĦĤĚČ

đĕĘĞ ěĕČĥ ěČėĚđ ,ČĤđčč ďĤĚđ ČĔē ČđĐ ČđĘĐ ęĕđĝĚ ĖđėĕĒ ĦđĕĐĘ čĕĕē ěėĘ .ęĕĕĚĥ ĦđėĘĚ ĘđĞ ĐďĕĤĚĐđ ČĔēĐ ĕĤēČ ęĎ ĒČĥ ,ęĘđĞĐ Ęĥ ĐĕĐ ČĘ ĐĒė čĢĚ .ĐčđĥĦč čđĥĘ ęďČĐ ĤĤđĞĦĕ .ĘđčĚĐ ęďđģ ęĘđĞ' ĦĤďĎđĚĐ ,Đĥďē ĦđČĕĢĚ ĤĢĕ ĘđčĚĐ "ĥďē ęĘđĞ ĐČĤ"ĥ ēĜ ĘĞ ĤĚČĜĥ ĕĠė ,'ĥďē ĦĘđėĕĐ ĐģĜĞđĐ ĐĒĚ ģĘēė .(ē,Ę ĐčĤ ĦĕĥČĤč) ęĘđĞĐ ĦģĕēĚ ĐĥĤďĜ Ėė ęĥĘ .ĐčđĥĦč čđĥĘ ,ęĘđĞĐ ĦČ ĖėĕĒđ ĤĐĕĔĥ ,ĘđčĚĐ ĕďĕąĘĞ ,ęďđģĐ čđĥĘ ĦđĤĥĠČ đč ĥĕĥ ęĘđĞ Á ĥđďĕē ĤĢĕđ .ĦđĕđėĒĘ ĦđĜđďĒ ĖđĠĐĘ ĦĘđėĕĘ ďĞđ ,ĐčđĥĦč

'ēĜ' ĕĜĥ .đĚĢĞ ēĜ ĕĠĘė ĘđĠėĐ ĝēĕĐ ęĎ ěčđĕ ĐĒ ĕĠąĘĞ ĕĠė ,ēĜ Ęĥ ěđĤĝĕēĐ ĦČ ęĕĜĕĕĢĚ ęĕĚĞĠĘ ĘĞ ČĤģĜ ĘđčĚĐĥ ĤĚđČ (č,Ēĝ Č ģĘē) ĤĐđĒĐĥ ĕăĦü Ğăø čĈÿ ĥø üĜ ĤĈĥþ Čú ĕ üĘ ĦČāĒ ēāÿ Ĝ ĕĚý ĕă üė") 'ēĜ ĕĚ' đĚĥ ĕĜĠĚ ,(Ĕ,ďĜ ĐĕĞĥĕ Á "ġĤþ ČĀ ĐĀ ĘĞÿ ďŖĞ ēāÿ Ĝ ĕĚý ĤāčĞú Ěý ĦČ ęĕĜĕĕĢĚ ęĕĦĕĞĘđ .đĤđď ĕĜč ĘĞ ĘĘĠĦĐ ČĘĥ ęĘđĞĐ Ęĥ ĕđĔĕčė ,ČĦđĕĘĞĚĘ 'ēĜ ĕĚ' ĕđĔĕčĐ .ĦēĜđ ĐēđĜĚ Ęĥ ęĘđĞ ,ĐĘđČĎĐ ěĚĒč ĐĕĐĕĥ

.ĤĞĢč ĕđĤĥ ČđĐ ĕė đčĤ ĐČĤ ĒĕėĥĜĘ đČđčč ďĝĠĐ ĘĞ ?ĤĞĔĢĚ ĐĦČ ĐĚ ĘĞ" :đĘ ĤĚČ ęėĚď ĦČ ĖČđ' ĦĤĚđČ ĐĤđĦĐ ČđĘĐđ ?ěđĚĚĐ ĖĚĚ ēģđĘ Đ"čģĐ Á 'ĥđĤďČ ęėĕĦđĥĠĜĘ ĤĝĚĦĐĘ ĘėđĦĥ ĕďė ,ğĝėĐ ,ęĕĚďĐ ĦČ ĘĘĠĦĐĘđ ęėĕĤďĐĘ ,ĘČĤĥĕ ĦđĥĠĜĘ ,ĝĜĤĠĦĦ ĐĚĚ ĘČđĥ ĐĦČ ęČđ .ęĤđčĞč ďĕĚđ đĜĥĤďČ Đĕē Ęė ďĕĚ' :ĐėĕĥĚĚ ĐĤđĦĐ ĕďĕĚ ĖĦĝĜĤĠ ĦČ ĖĘ ēĘĥĕ Đ"čģĐ Á 'ęďČĐ ."ęĕĕēąĕĘĞčĚ đĘĕĠČđ ęďČąĕĜč ĖĤď ĐĤđĚ ĐĥĞĜđ đčĤ Ęđģč ģēĢĕ ĕčĤ ĞĚĥ .ďđčėč ĝĜĤĠĦĐ ęĎđ ęĕčĤĘ

ĕďĕĝē ęĎĦĠ ĕýĜ øĠ üĘ ġĤþ ČĀ ĀĐ Ħēý ĈŔĀ ŕü ÿđ' ĤĚČĜ ĘđčĚĐ Ĥđď ĘĞ" ĤĕėĐ ęĕģđĘČ ģĤ .'ĝĚĀ ēĀ ġĤþ ČĀ ĀĐ Č ýĘŌĀ ŕü ÿđ ,ęĕģŞü Čù ĀĐ ęĚĢĞ đĥĞ đĘĘĐ ěėĥ ,ęďČĐąĕĜč Ęĥ ĦđĦĕēĥč (čđĤ'ĒđČĚ ĘČĕēĕąĐĥĚ ĕčĤ) "ęĕģĕďĢ ęĐ đĘĕČė

đČĔēĥ ęďČąĕĜč Á ĐčđĥĦ ĕĘĞč Ęĥ ĦđČĕĢĚĐ ČĘ ēĜ ěėĘ .ĦĚĕĕģ ĐĦĕĕĐ ČĘ Á ĐčđĥĦč đĤĒēđ ĤĠđĝĚė ,đĤđď ĕĜč ĦČ ēĕėđĐĘ đĕĦđĜđĕĝĕĜč ēĕĘĢĐ ēĕėđĚ ģĕďĢĐ ēĜ ĐĕĐĥ" (čąČ,ēģ ěĕĤďĐĜĝ) ČĤĚĎč ēĘĥđĦĚđ ĖđĜē ĘĞ ęĎ ."đĦđČ ěĕĒčĚ đĕĐđ ...ęĐč ĦđĘĕĐģ đĘĕĐģĐĥ (ĤĥĕĐ ĤĠĝ) Ę"Ēē ęĕĤĠĝĚ ĕĘĞč ĦČ đĜČĢĚ ČĘ ĦČĒąĘėčđ ,ĐčđĥĦĘ đĤĤđĞđ ęĕĘĢĕĜ đĕĐ ,ĐĘČė đĕĐ đĘĕČĥ ,ęĐĘĥ ĐčđĥĦĐ .ēĜ ĦčĕĦč

ĖđėĕĒđ ĐĤĐĔ ęĘđĞĐ ĘđčĚĐ ęďđģĥ ĖėĚ ĞčĜ ĐĒĐ čĢĚĐ ęĕĕģĦĐĘ ĘėđĦĥ ĕďė .ĐčđĥĦĘ Ĥĕĥė ĐĕĐ ČĘ ĐďĕĚč ĖėđĒĚ ĦđĕĐĘ ęĘđĞĐ ĥĤďĜ ĐčđĥĦĐ ?ĐčđĥĦč ČĔđēĐ čđĥĕ ĞđďĚ ,ěėąČĘ ęČ .ĦĚĕđĝĚ

ğĝđĕ ĕĚĤė čĤ ,ďđĤč ĤĒĞĕĘČ čĤĐ ĦČĚ | ĐĜđĕĐđ čĤđĞĐ

ĦđĥĠĜĘ ĤĝĚĦĐĘ ĕčĤ Ęĥ ęďĕĚĘĦ ĐĕĐ ĐĜđđČčđĘĚ ģēĢĕ ĕčĤ ĐĘĕēĦč .ĒĕėĥĜĚ ĕėďĤĚ ĕčĤđ ěĕĘĤģĚ ĐĚĘĥ ĖčĦĝĐ ęĕĚĕĘ .ĤĕĥĞ ĐĥĞĜđ ĤēĝĚč ģĝĞ .đĜđĚĚ Ęė ĦČ ďĕĝĠĐđ ĦđĘĥđė ĦđģĝĞč

.ęĘđĞč ĐčđĥĦĐ ĎĥđĚ ĦĞĠđĐ ĦČ Ĥĥĕč ĘđčĚĐ :ĦđđĢģ ĕĜĥĘ ęĘđĞĐ ģĘēĦĐ ĘđčĚĐ ęďđģ ĦđđĢĚĐ ĥĥ ĦđēĠĘ) ĦđđĢĚ đĚĕĕģĥ ęĕģĕďĢ Ę"Ēē ĕĤčďė) ĐĤđĦ đďĚĘđ (ěđĥČĤĐ ęďČĘ đĜĦĕĜĥ ĤĝĚ Ħĥđ ,Ħĥý ęĞ ĐĤđĦ ďĚĘ ěđĥČĤĐ ęďČĥ đČĘĕĚĥ ,ęĕČĔđēđ ęĕĞĥĤđ ,(đĕĜčĘ ĐĤđĦĐ ĦČ ęĕĞĤĐ ęĐĕĥĞĚč đĚĤĎĥ ďĞ ,ĝĚē ġĤČĐ ĦČ .ĘđčĚĘ

ěĕĕĞĚĐ ěĚ

čĘ ġĚđČ

ęĕČĦĚ ēĕĘĥ

ĕ"ĥĤ .(Čĕ,ē ĦĕĥČĤč) "ĐĕĠč ğĤĔ ĦĕĒ ĐĘĞ ĐĜĐđ" đďĕč ĦĕĒė ęĕĤđĤĚ ĕĕĦđĜđĒĚ đĕĐĕ ,ĐĤĚČ" :ĥĤĠĚ ."ęďđ Ĥĥč ĕďĕč ĥčďė ęĕģđĦĚ ČĘđ Đ"čģĐ Ęĥ ĘđčĚĐĥ ,"ġĤČĐ ĘĞĚ ęĕĚĐ đĘģ"ĥ ēĜ Ğďĕ ěČėĚ ġĚđČč ĦĤčďĚ ĐĜđĕĐ ĐĦĕĕĐ ČĘ ,ěė ČĘđĘĕČ .ğĘē "ĦĕĒė ęĕĤđĤĚ ĕĕĦđĜđĒĚ đĕĐĕ" đĚė ęĕĘĕĚ .ĐĒė čĘ ,ĦēĔčđĚ ĐĝĜĤĠĐĥ ĐĞĥč ČĘČ ĦđĤĚČĜ ěĜĕČ .ĦĘđĒĘ ģģďĒĐĘ ĖĤđĢ ďđĞ ěĕČĥė

Ħĥđčĕ ďĞ čđĥđ ČđĢĕ ČĢĕđ čĤđĞĐ ĦČ ēĘĥĕđ" ēĘĥ ČĘ ĞđďĚ .(Ē,ē ĦĕĥČĤč) "ġĤČĐ ĘĞĚ ęĕĚĐ ?čĤđĞĐ ĦČ ēĘĥđ ęĕďģĐ ČĘČ ĐĜđĕĐ ĦČ ďĕĕĚ ěėĘđ ,ęĕĞĥĤĐ Ęĥč ęĘđĞĘ Čč ĘđčĚĐĥ ČĘČ ĖĕĤĢ ĐĕĐ ģĝĠ ĘđčĚĐ ęČ ĦĞďĘ ēĜ ĐĢĤĥė ĦđēĕĘĥĘ .ęĘđĞč ęĕĞĥĤ ĥĕ ěĕĕďĞ ęČ ĤĤčĘ ĤĥĠČ ěėĥ ,ĐĚĕČĦĚ ĐĚĕĚĦĐ ĐĜđĕĐ ěĕČ ĦČĒė Ğďđĕ čĤđĞĐ ĘčČ ,ĐĕĘĞ ęĕĤĞĐĘđ ĐĦđČ ĦđĚĤĘ .đĜĕĚ ĕĜč ĦČ ĤĕėĐĘ

(čĕčČ ĕĤđėĕč)

(ěĕĘĤč ĥĤĕĐąĕčĢ čĤĐ)

ĦĕĒĐ Ęĥ đďđēĕĕ

ēĤĠ ČčĤđĞ

ĦēĥĕĦđ" ĐĕĐ ĘđčĚĐ Ĥđď Ęĥ đČĔē ĤģĕĞ ,Ğđďĕė ,ęďČĐąĕĜč ģĤ ČĘĥ Ę"Ēē ęĕĤĚđČ Ėė ĘĞ ."ġĤČĐ đģģĒĜ ,ĦđĜĘĕČĐ đĘĕĠČđ ,ęĕĕēĐąĕĘĞč Ęė ČĘČ ģĝĠĥ ĐēėđĐėđ ěĚĕĝė ,ěėĘ .đĜĕĚ đĜĕČĥĘ ěĕĚ ĤĚČĜė ,ěėĥ ,ĐĕĠč ĦĕĒ ĐĘĞ ĐĜđĕĐ ĐČĕčĐ ,ĘđčĚĐ ęĕĢĞĐ ěĕčĚ ďĕēĕĐ ČđĐ ĦĕĒĐ ġĞ ,ĕĚĘĥđĤĕč .đĜĕĚ đĜĕČĥč ģčďĦĚ đĜĕČđ ĐčėĤĐ ĘčģĚ đĜĕČĥ

ĐĚė đĜĕĢĚ ĝ"ĥč .(ĕ"ĥĤ) "đĦđēĕĘĥč ĖĘĐ ČĘđ" ĕĜĥĐ ĦČ ĘČđĥ ďēČ ČĤđĚČ ĤĥČėĥ ęĕĚĞĠ ĤĚđČ ,čĕĥĐĘĚ ģĚēĦĐĘ ĐĢđĤ ČđĐđ ,ĐĚ Ĥčď ĤčďĘ đČĕĥĐ" Á ĥĤĠĚ ĕ"ĥĤđ ,"ēĤĠ ČčĤđĞ" :đĘ ĐĜđđėĐ ČĘČ ?ĦČĒĐ ĐĢĕĘĚĐ ĥĤđĥ ĐĚ ."ĤēČ ,ēĜĘ ĐčđĥĦ ęđĥ ČĕčĐ ČĘ čĤđĞĐĥ ęĥė ,ČĕĐ .ĕĜĚĚ ĐčđĥĦĘ ĦđĠĢĘ ĖĘ ĘČ Ėė

(ěĥĕĐ đĜĤĢđČĚ)

(ģĕ'ĢĕĕčđĘđĝ ęĕĕē ĕčĤ)

ġģđĞđ ĥčď đĚė ĐĒ ĕĤĐ ęďđ ĤĥčĘ ĐĝĜĤĠč ĖĤĢĜ ĦđĕĐĘ ĘčģĚ ĐĦČĥ ďĞ :ĐĤđčďĐ ĘĢČ ĥčď ĥģčĘ ĐĕĦđĢĕģĞĘ ğđĥē ĐĦČ Á ĥčďĐ ĔĞĚ ĦČ ĐĜĚĚ .ĤĞĢđ ęĕĤđĝĕĕ Ęčđĝđ (ġĕĥĠđĤĚ ĕĘĦĠĜ ĕčĤ)

ĕčĥĦ ďĞ đĐĕĘČ Ęĥ đĜĚĒ ďĞ ĦđēĕĘĥč ĖĘĐ ČĘĥ ČąęĕėĘĚ) ĤĚČĜ ęĥđ ,ĦĕĤü øŊ ĘēĜč ĤĦĦĝĐĥė ĒĚĤĐđ ."Ĥĥčđ ęēĘ đĘ ęĕČĕčĚ ęĕčĤđĞĐđ" (đ,Ēĕ ,'ĕčĥĦ' Á ĦđĕĦđČĐ Ĥďĝ ĖđĠĕĐč ,"Ħĥčĕ ďĞ" Á .đĐĕĘČ đĜĕĕĐ

(ĥ"ČĤĐ ĦđĠĝđĦ)

ġĕčģĕĕĥ ęēĜĚ ĦČĚ Ęĥ ěđĔ Đč ĐĕĐĥ ,Đĥģčč ĘĕĕēĐ ĦĦĘ ĕďė ĖĕĤĢĥ ĐĚ ĐĥĞ" :ĐďđģĠ Ęđģč ğĕĝđĐ ğČđ ."!ĖĦĥČĘ ĔĎ :ęĕĜĠ ĕĜĥĘ ĞĚĦĥĚ đĜĕČĥ ,ĕĦđėĚĝ ĤĢģ ěĚĒ ĖđĦč ēđđĕď ĘčģĘ ĐĢđĤ ĕĜČ" ."ĤčďĐ ĦČ ĦĞĢĕčĥ ČđĐđ ,ĐĤĕĤč ĐĦĕĕĐ ČĘ ĥģĕĞĐ ĘĕĕēĘ .đĦĥČĘ ĔĎ ĦĦĘ ĦđČĕĜ ěč ,ĘĕĕēĐ čĦė ęđĕĐ đĦđČč Ĥčė đčđ ěđČĎĘ čĦėĚ ,ĤčĞĥĘ ĐčĕĥĕĐ ĘĘđĎ ČđĐ .ĞĤĕČ ĤĥČ Ęė ĦČ ĔĤĕĠ ĘĕĕēĘ ĐĤđĐĥ ěĕĢģĐ ĤđĠĕĝ ĦČ đĕĜĠĘ .ďĕĕĚ ĔĎ đĦĥČĘ ĦĦĘ đčĥ čĦėĚč đĘ čĕĥĐĘ ĤĐĕĚ ěđČĎĐ ĦđĥĞĘ ĥĕĥ ęĕĤčďĐ Ęė ĦČ ěĕĕĢ ēĘĥđ ,ěĕďėđ Ħďė ěĦĜĕĕ ĔĎĐĥ ĕďė ěč ,ĘĕĕēĘ ęđĕĐ đĦđČč čĦėĚĐ ĦČ .ĤčĞĥĘ ĐčĕĥĕĐ ĐČĤ čĦėĚĐ ĦČ ĘĕĕēĐ Ęčĕģĥė ğĝė ęđėĝ ğĤĕĢ ěđČĎĐ ĕė đĦĞĦĠĐĘ .đĜđĥĘė ,"ĔĎĐ ĦđČĢđĐ ĕđĝĕėĘ" ĘđďĎ đĕĐ ČĘ ěėĥ ,Ėė ĘĞ ĐĐĦ ĘĕĕēĐ .ěĐĥĘė ĦđČĢđĐ đĘ ĦđĕĐĘ ĦđĤđĚČ ęđĕč ĐĕĐ ĔĎĐ ĦĕĕĥĞĘ ĞčģĜĥ ďĞđĚĐ Ĥčė ĘđėĐĥ ĤēČĘ .Ğđčĥč ěđĥČĤ ĘĕĕēĘ ęĕĜĕĕďĐ đĜĕĦĚĐ Ĥďđĝđ ěėđĐ ĕė ĤĤčĦĐ .Čč ČĘ ĐĒ ĖČ ,ĤĢĜĦĐĥ ĥĤĎĘ đĦĚėĝĐĚ đč ĤĒēđ đĤđĝĘ čĥ .đĦĥČ ĦČ ĘČ čđĥ ĥĎĕĜ ,ĐčĕĥĕĐ ěč ,ĘĕĕēĐ ĥĕČĐ čĕĎĐ ęĞĠĐ ĖČ ,ďģĠĚĐ ĕĦĘďē" .Đēđĥģ ęĕĜĠ ĦĥĤČč ĘĕĕēĘ ĞĕďđĐ ,"ěĕĕĜĞč ģđĝĞĘĚ .ĕďđĐĕĐ đĝĕėč ĕė ĘĕĕēĐ ĤėĒĜ ĞĎĤ đĦđČč ĕđĝĕė'Ę ěđČĎĐ đĘ ēĘĥĥ ğĝėĐ ēĜđĚ ĐčĥēĚĐ ĐĦĘĞ đēđĚč .'ĦđČĢđĐĐ ēĘĥĜ Ėė ęĥĘ ģđĕďčĥ ěėĦĕĕ ĕė ěĕĢģĘ ġĕĤĚĦ ĦĦĘ ĕďė ,ğĝėĐ đĕĘČ ĘĞčĐ ĘĞ đĦđėĚĝ ĦČ ĘĕĞĠĐĘ .ěčĤĝĐ ğĝėĐ ĦđĤĔĥ ĦČ đĝĕėĚ ČĕĢđĐ ĘĕĕēĐ ČđĐ .ďģĠĚĐ Ęĥ đĜēĘđĥ ĘĞ ęēĕĜĐđ ğĝČ ěĕĢģĐ .ĐĘĕĚ ĤĚđĘ ĖĕĤĢ ĐĕĐ ČĘ ĐĜĦĥĐ đĤđčĕď ěđĔđ ĦđĤĔĥĐ ĦČ ĘĞ Čđčĕ ĘđėĐ .ĐĎČď ĘČ" :ěĕĔđĘēĘ đĘ ĤĕĐčĐ ěĕĢģĐ ."ęđĘĥč đĚđģĚ ěĕďĐ ĦĕčĘ ĘĕĕēĐ Čđčĕ ęđĕĐ ďđĞ ĕė .ĔĎĐ ĦČ ēĘĥĕđ ĘĕĕēĐ ĦČ đĕĘČ ěĚĕĒ ěĕĢģĐ .ĐĕĐ Ėė ĦĕčĘ ďĕĕĚ ĦėĘĘ đĕĘĞ ďģĠđ ěčĤĝĐ ġĘČĜ ĐĘĐ .đĦĥČĘ ĔĎ ēđĘĥĘđ ěĕďĐ ěĕďėđ Ħďė ĖĤĞĜ ĔĎĐđ ,ĦČĒ ĦđĥĞĘ .đďĞĕĘ ēĘĥĜđ ĦĕĕČĤĚ ęĐďĜ ĐčĕĥĕĐ ěč ĘĕĕēĐ ęĕďģĐĥ ĕčđ'ĢđĎđĤĐ ěđČĎĐ Ęĥ ďĘđĜĐ ĕđĝĕėĘ' ğĝė ēĘĥđ ĐėĚĘ ĐČđĠĤ ...'ĔĎĐ ĦđČĢđĐ ('ĕčđ'ĢĎđĤĐ' ĕĠąĘĞ)

čĦėĚĐ ĦČ ĘĕĕēĐ Ęčĕģ đčĥ ęđĕč ĖĘĐ ĐĘĕēĦ .ĐĚĕĥĚĘ ęĦĤĜ ,ĥĎĤĜĐ ĦđĞĥ đĚĕĞ čĥĕđ ĤĢĜĦĐĥ ĤĕĞĢĐ ĘČ ,đĞĜėĥĘ ĐĝĕĜ ČđĐ .đėėĤĘ ěđĕĝĕĜč đēđėč ěĕČĥ ĐČĤĥė .ĘĕĞđĐ ČĘĘ ĖČ ĔĕĘēĐ ,đĦďĚĞĚ ĤĕĞĢĐ ĦČ ĒĕĒĐĘ ,ęĐĕĘĞ ĐĜđĚĚĐ ěĕĢģĐ ĦČ čĤĞĘ .ĕčđ'ĢđĎđĤĐ ěđČĎĐ Ħĥģčė

ĐĦđČč ěĕĢģĐ Ęĥ đčĕĘ ĘĞ ĤčďĘ ĐĝĜĕ ĘĞ ĞĕĠĥĕĥ Đĥģčč ,ĦĕČčĢ Đďĕēĕ ĦĦĘ ,đĕďđģĠĚ ČđĐĥ ,ĤĚđĚĐ ĘĕĕēĐ .ĐĕĘčėĚ ĐĤĕĦĐĘđ ĐĜđĎĞĐ đĦĥČĘ ĔĎ ĦČ ĕčđ'ĢđĎđĤĐ ěđČĎĐ ĔĤĕĠ čĦėĚč ĦČ ĘĕĕēĘ ĤĕĐčĐđ ,ĤčďĐ ĦĤĚđē ĝĕĕĎĦĐĘ đĘ ĦČĤđģĐ ĐčđēĐ ĦďĕĚ ĤĕĦĐĘ Á ĐĘđďĎĐ ĐĤĔĚĐ ěĞĚĘ ĐĘ ĤĥĠČĘđ ĐĦđĜĕĎĞĚ ĐĥĕČĐ ĦČ .ĥďēĚ ČĥĜĕĐĘ

ĕď ěĕĢģĐ ĞĜėđĥ ĐĞĦĠĐĐ ĐčĤĚĘ ĘČ ĐĜĠ ČđĐ .ěĕĕĜĞĐ ĦđĢĕēĜč ĤĐĚ

ďđĤč ęēĜĚ ĦČĚ

ĐĘđČĎ ęĕďĚđĘ

ĐĘđČĎĘ ęĘđĞĐ ĦĤĐĔ ČĢĕ ēĜ ĤĥČė .ĘđčĚĐ ČđĐ ęĘđĞĐ ĕĜĠ ĦČ đĜĕĥĥ ęĕĘđďĎĐ ĦđĞĤđČĚĐ ďēČ ĕĜĠĚ ģĤ ČĘ ĥďē ęĘđĞ ĐĕĐ ĐĒ ."ĐČĤ ĥďē ęĘđĞ" :Ę"Ēē ęĕĤĚđČ ĐčĕĦĐ ěĚ ĘđčĚĐ ĤēČĘĥ ęĘđĞĐ ČĘČ ,ďēėđĐđ ĐēĚĜ ěėĘ ęďđģ ęĘđĞč ĐĕĐĥ ĐĚ Ęėĥ .ĘđčĚĘ ęďģĥ ęĘđĞĐĚ đĦđĐĚč ĐĜđĥ ęĘđĞ ěėČ ČđĐ :ĐĥĕĎďĚ ĐĤđĦĐ .đĢĕģ ĦČ ČĕčĐ Ėėčđ đėĤď ĦČ ĦĕēĥĐ ĘđčĚĐ ĕĜĠĘĥ ęĘđĞĐ ĖĤďĐ ĦĦēĥĐ ĕė ęĕďĚĘ đĜČ ěČėĚđ ,"ġĤþ ČĀ ĐĀ ĘĞÿ ŖŊĤø Ńÿ ĦČþ ĤĻĀ ŁĀ Ę ĀŊ Ħĕēü ĺø Đü ĕ üŊ" ĘĞ ĐĤĒĎĜ ěė ĘĞ .ęĕĤđĢĕĐ Ęė Ęĥ ČĘČ ,ďčĘč ęďČĐ Ęĥ đģĘē ĦĜĚ ĐĦĕĕĐ ČĘ .ęĘđĞĐ ěĚ ĤčĞ đĘđė ČđĐĐ ęĘđĞĐđ ,ĐĕĘė ęĘđė

ĐĤĐĔ ĐđđģĚė ĘđčĚĐ ĐĘĎĚ ĦđďĕĝēĐ ĦĤđĦ ęĘđČđ ,ęĘđĞĐ ĕČĔē ĘĞ ĥĜđĞ ĐĕĐ ĘđčĚĐ ,ĦđĔĥĠč ğČđ ĐĤđĦĐ ěĦĚĘ ęĘđĞĐ ĦĜėĐĘ ĦđĤđĥģĐ ,ĤĦđĕ ĦđģđĚĞ ĦđĕđĞĚĥĚ đč Đ"čģĐ ĕėđ .ĦđčĤ ĦđĘČĥ ĦĤĤđĞĚ đĔđĥĠė ĘđčĚĐ ĦĜčĐ .ĐďĕĦĞĐ ĐĘđČĎĘ ?ęĘđĞĐ Ęė ĘĞ ĘđčĚ ČĕčĐĘ ĕĘč ęĕĕēĐ ęĕĤđĢĕĐ ĦČ ĦĕĚĐĘ Ęđėĕ ĐĕĐ ČĘ ?ęđĕ ęĕĞčĤČ ĖĥĚč ĘđčĚ ďĕĤđĐ ĐĚ ęĥĘđ ČđĐ ĘđčĚĐĥ ,(ďđĞđ ēĜ ĦĥĤĠ ĦĘĕēĦ ĤđČ ĐĤđĦ) ĦđďĕĝēĐ ĦĤđĦ ĐĤĕčĝĚ .ĐĦČĚđĔĚ ġĤČĐ ĦČ ĤĐĔĘ ĐĕĐ ĕĤģĕĞĐ đďĕģĠĦ .ĐĤĐĔ ĐđđģĚ ĦĜĕēčč ĐČĀ øĘĚ" Ā :ĤĚČĜĥ ĕĠė ,ĐĦđČ ČĚĕĔđ ġĤČĐ ĦČ ĦĕēĥĐ ĘđčĚĐ ĕĜĠĘĥ ęĘđĞĐ ĦČ đČĚĕĔĥ ,ĐĚĢđĞ ĕčĤ ĐČĚđĔ Ħđēđė ĕđđĤ ĐĕĐ ęĘđĞĐ ."ĝĚĀ ēĀ ġĤþ ČĀ ĐĀ ĘđģĘģĐ ĦČ ĦĤĦđĠ ĐĦĕĕĐ ČĘ ďčĘč ęĕĕēĐ ĦďĚĥĐ .ĐĦđČ đĦĕēĥĐđ ġĤČĐ .ęĘđĞč đĤĢđĜĥ ĐČĚđĔĐđ ĦĚĎđďč Á ęđĕ ęĕĞčĤČ ďĤĕ ČđĐ .ĘđčĚĐ ĕďĕąĘĞ ĐĦĥĞĜ ęĘđĞĐ Ęĥ đĦĤĐĔ ĐČĚđĔĐ ēđĤ ĦČ ĤĕčĞĐđ ğĔĥ ĘđčĚĐ .ĐČĝ ęĕĞčĤČč ęĕĤĐĔĚĐ ĐđđģĚĐ ĕĚ ,ĦđĒĞĐ ĦđĠĕĘģĐ ĦČ đĜĚĚ ģĘĕĝ ČđĐ .ęĘđĞĐ ĦČ ĤĐĕĔđ ġĤČč ĐĦĕĕĐĥ đĕĘĞ ęĕĕģĘ ĤĥėđĐđ ęĘđĞĐ ĤĐđĔ Ėė .ęďČĐąĕĜč ĕČĔē ĦđčģĞč đč đĤĢčĦĐĥ .ęĕĥďē ęĕĕē ĐĤĀ ĐāĀ ĔĚø ČŞ ġĤþ Č" þ (ďė ĘČģĒēĕ) ģđĝĠĐ ĦČ .ČĕčĜč ęĎ ęĕČĢđĚ đĜČ ĖėĘ ĒĚĤ ĐĕĘĞ ďĤĕ ČĘĥ ,ĘČĤĥĕ ġĤČ ĘĞ Ę"Ēē đĥĤĕĠ ,"ęĞÿ ĀĒ ęŖĕŁø ńĚĀ ĺø ĂĎ ČŞ ,ČĕĐü .ĐĤĐĔ đĜĕĕĜĞ Á ĘđčĚĐĥ ĕĤĐ .ĘđčĚĐ

ęĕĚĐ ĕĤđĢĕ đĚė ęĘđĞĘ ĐďĤĕĥ ĐČĚđĔĐ ĦČ ĐčđĤĚ ĐďĕĚč ĤĐĕĔ ĘđčĚĐĥ ,ěė ęĎ ĤčĝđĚ ČđĐ .ĐĤđĦĐ ěĦĚĘ ĐĤĥėĐđ ĐĜėĐ ĥĚĕĥ Ėėčđ ,ĦĞďĐ ġĞ ČĔē ĦđčģĞč ęĘđĞĐ .đč ĒēČĕĕđ ĔĘģĕĕ ĦđđĢĚĐđ ĐĤđĦĐ ĤđČĥ ĕđČĤ ęĘđĞĐ ĦČ ĐĥĞ ĕďĕąĘĞ ĖČ ,ĦĕģđĘČĐ ĐĥđďģĐ ĦČĤĥĐĘ ĕđČĤ ĕĘė ĐĕĐ ČĘ ĘđčĚĐ ęďđģĥ đĚĕĕģĕđ ĐĤđĦ đďĚĘĕ ęĕďđĐĕ ĤĥČėĥ ,ĦĕĜđĥČĤĐ ĐĤĥėĐĐ ĐĦĥĞĜ ĘđčĚĐ .ęĘđĞĐ Ęĥ ĦĕĚĥĎĐ ĦđČĕĢĚĐ ĖđĦč ęĎ ĝĠĦĕĐĘ ĐĥđďģĐ ĘėđĦ ,ĦđđĢĚ ĐČĀ øĘĚ" Ā :ČđĐ ĐĘđČĎĐ ĕďđĞĕĕĚ ďēČ .ĐĘđČĎĘ ĐĜėĐ ĘđčĚĐ ĐĕĐ ěėąđĚė ĦČ ęĕĘĚĝĚ ęĕĚĐ .(Ĕ,Čĕ ĐĕĞĥĕ) "ęĕŎü ÿėĚø ę Āň ÿĘ ę üĕŌÿ ÿŊ 'Đ ĦČþ ĐĞĀ Ńý ġĤþ ČĀ ĐĀ ĦČ 'ęĕĚ'Đ đĝėĕ ČđčĘ ďĕĦĞĘđ ,ĐČĕĤčĐ ĦČ ęĕĕģĚđ ĐĕēĚĐ ĕģđĘČĐ ēđėĐ ,ĦĕģđĘČĐ ĦđĕēĐĚ ĞčđĜ ĐĚđĕģĥ ĥđēĦ ĐČĕĤčĐ Ęėĥ ďĞ ,ĦđČĕĢĚĐ Ęė ĐĜėĐ .ęėđĦč ęĕĕē ęĐĥ ęĕĚč ĕđĘĦ ęĚđĕģĥ ęĕĥĕĎĤĚ ęĕĚĐ ĕĤđĢĕĥ ęĥė ĐĕĐĦĥ ĦŅĚĘĥĐ ěĕĞĚ ,ęĕĚ ĐĝđėĚ đĘđė ęĘđĞĐ ĐĕĐ ĒČ .ĘđčĚĐ ĐĦĕĕĐ ĖėĘ .ČđčĘ ďĕĦĞĘ ,(ēđĤ ĦēĜ) "ČēđĤď ČēĕĕĜ" ěđĥĘĚ ,"ēāÿ Ĝ ĕĚ" ý (Ĕ,ďĜ ĐĕĞĥĕ) ĘđčĚĐ ČĤģĜ ěė ĘĞ ĒĚĤ ,("ďŖĞ ēāÿ Ĝ ĕĚý ĤāčĞú Ěý ĕŕü Ğø Łÿ ĺø üĜ Ĥĺþ Čú ,ĕ üĘ ĦČāĒ ēāÿ Ĝ ĕĚý ĕ üŊ") 'ēĜ' ęĕĕĚĞĠ ĤĚČĜđ ĘđčĚĐ ĕė ,ęĕĜđĦēĦĘ ĦēĜđ ęĕĜđĕĘĞĘ ĦēĜ Á "ĕČĦĦď ČēĕĕĜđ ĕČĘĕĞď ČēĕĕĜ"Ę .ĐĘđČĎĐ ĕĕđĘĕĎĘđ ĐĜĕėĥĐ ĦČĤĥĐĘ ĕĘė đČĥĞđ ęĘđĞĐ ĦČ ĤĐĕĔ

ĐĕĐĥ ĐĥĞĚ

ĦĕĕČĤ ďĘđĜĐ ĐĔĥĠĦĐ ěđĝČĐ ĘĞ ĐĞđĚĥĐ ĤĕĞĐ Ęĥ ęĕďđĐĕĐ ĐĕčĥđĦ .ĦđĤĕĐĚč (ĐĕđđĔĘč ĝ øĘĕăĠü čø ÿĎŅČďÿ ęđĕė) ģĝĜĕđđď ,ĐĤĕĞĢĐ ĐĥĕČĐ Ęĥ ĐčČė ĦČ đčČė .ęđČĦĠ ĐĕĘĞ čĤē ĐĚĘđĞĥ ĝđĕĎĐ Ħčđē ĦđčģĞč ĘēĐ ĘđėĐ Ęĥ ęĘĤđĎč .ęĕĤĕĞĢĐ ĘĞ ĐĘĔđĐĥ ĤđĒČč ĦĤĥĘ ĐĘĞ ģĝĜĕđđď ĤĕĞĐ ĕĜč .ĐĕģĤđĔ ĘđčĎ ĘĞ ,ĒģđđģĐ đĢ Ęčĕģ ,ĤĕĞĐ ĕĜčĚ ,ĕďđĐĕ ĤĕĞĢ ,ĘĕĚĤĦ ĒĤČ ČđĐ .ČčĢĘ ĦđčĢĕĕĦĐ ĦėĥĘĘ ČĢĕđ đĕďĘĕĚđ đĦĥČĚ ďĤĠĜ ĕČčĢ ĦđĤĕĥĘ ēĘĥĜ ęĥĚ .ĝđĕĎĐ .ĥĕĦĚđ ĖĤĠĚ ĐĘĞđ đĦđĤĕĥč ěĕĕĔĢĐ ĤĕĞĢĐ ĘĕĕēĐ ĕēĥ ĤēČĚ .ĦđĎĤďĐ ęĘđĝč ĔČąĔČ ęĐĚ ĞĠĥđĐ ,ęĕĕđĎ ĦĤčēč ěĚĒĐ Ęė ĞďŅĚč ,ęĐĕĤēČ ĤĤĎĜ ČđĐ .ĐĎĤďĐč ĥĔĜ ěĚĒĐ ĦĢđĤĚč .ĞďŅĚč ČĘĥ đČ ĦČ ĕēđ ĦđđĢĚĐđ ĐĤđĦĐ ĦČ ĤĕĞĢĐ .ęĕĥďēĐ đĕĤčē Ęėė đĕĕē ĘđĘĝĘ ĥģĕčĥ ,ĘĕĕēĐđ ,ęĕĚĕĐ đĠĘē ,ēđĜ ĕČčĢ ĦđĚďģĦĐ ĘđĘĝĚ đĚĢĞĘ .ĦĕĤĢđĜĐ ĦďĘ đĦď ĦČ ĤĕĚĐĘ ĔĕĘēĐ ēĚĥ ĐĒđ ,ĝĕĝčĐ ĤĚđė ĘČ ĐĜĠ ČđĐ đģĕēĘ ĐĘĠĜĥ ĐĜĚĥĐ ĤđĠĕĢĐ ĘĞ .ĦďĐ ĦĤĚĐ ĝģĔ ĦČ ĞĢčĘ ĒĤďĒĐđ ĤĢđģč ĐĜĕĦĚĐĥ ,ĤĕĞĢĐ Ęĥ đĦĕĕĞĤ ĦČ ĐĞďĕ ČĘ ,ĐĘĞčĚ ęĕĕē ĦđČĘ ēđĤ ĞĕďđĚĐ čĦėĚ đĜĚĚ ĐĘčĕģĥė ĐĥĠĜ đĦĜđđėč ěĕČ ĕėđ đĦď ĦČ ĤĕĚĐ ĕė ĐēĜĢ čĦėĚĐ ČĤģĚĘ .ĐĕĘČ čđĥĘ .ĐĠĢĕĤĐ ĘĞ ĦĠĘđĞĚ ĐĥĕČĐ ĐĘĞčĘ ĐēĘĥ ĔĞĚ ĐĦĥĞĦĐĥ ĤēČĘ ěĦĕĕ ĦđēĠĐ ĘėĘ ĕė Đĥģĕč đčđ čĦėĚ ĦĕĜĥ ČĥĜĕĐĘ ĘėđĦĥ ĕďė ,ĔĎ ĐĘ ĤĕĞĢĐ ęĘđČđ .ĥďēĚ Đĕĕē ĦČ ĦđĜčĘđ čĤĕĝ ,ĦĜčđĚąĕĦĘč ĦđĜĥģĞč ,ĤĚđĚĐ đĦĥČ Ęĥ ĐĕĦđĤĢĠĐĘ ğģđĦ Ęėč .ĔĎ ĐĘ ģĕĜĞĐĘ ĦđĤĒđē Ħđĥģčč đĕĘČ đĤĎđĥ ęĕēĕĘĥ đĦĥĕĎ ĦČ ĦđĜĥĘ ĘĕČđĕ ĕė ĦđĜĥĜđ ĕĘčēĚ ĐĘĘĚđČĐ đĦĥČ ĦČ ĤĤēĥĘđ ĦČ ęĔČ ĘĕĕēĐ ęĘđČđ ,ĐĦđĜĕĎĞ .ĞđĚĥĚ đĕĜĒđČ ěđČĎĐ Ęĥ đĕĜĒđČĘ ęĎ ĞĕĎĐ ĤđĠĕĝĐ đĕđĜĕėč ĞđďĕĐ ,ěĕĒđĤ ğĝđĕ ĕčĤ Ęĥ ĐčĤ ĥĚĕĥĥ ,'ĕčđ'ĢđĎđĤĐ' .ęĕĚĕ ęĦđČč ģĝĜĕđđď Đďĕēĕ ĐĦđČč ĕė ĞĚĥ ęĎ ěđČĎĐ ĦĤĥĚ ĤĚđĚĐ ĤĕĞĢĐ ĐĐđĥ Đčĥ ęđĕč đč .ĤčĞĥĘ Đčĕĥĕ ďĕĚĘĦ ęĎ đĦđČĘ ĘđĐč čĦėĚ ĕčđ'ĢđĎđĤĐ ĤĎĕĥ ĕė đč ĤĕĢĠĐ čĦėĚč .ĤčĞĥĘ ďĕĚĘĦ

ěĐė ęēĜĚ ĦČĚ

ęĕĕďđĐĕ ęĕĕē

đčėđĤđ ĝđĝĐ ĘĞ ĤčďĚĥ ďĕĝēĐ Đđđēč ĝĕďĘđĎ .đĦėĤč ĦČ ěĦĜ Ĥ"đĚďČĐ

đĜēĘĢĐ ęĕĝđĝĐ ĘĞ ĐčĕėĤĐ ĦđĞĢĚČč" .ĦđčĤ .ĝĕďĘđĎ ĤĚđČ ,"ęĕĘĠđĔĚ Ęĥ ęĕčĤ ęĕĕĥģ ēĢĠĘ Čģđđďđ ,ęĕĕďĕ đĚĕĤĐ Ĥčė ęĕĤđĐĐĥ ęĕĤģĚ đĕĐ" ČĘĠĜ ĕĘė ĐĒ .ĐĕĞčĐ ĦČ ĤĦĠ Đđđēč ĘđĠĕĔĐ ěĕČĥ ĥĕēĚĚ ČđĐđ ,đĜĘ ģĕĜĞĐ ęĘđĞ ČĤđčĥ ."ĥđČĕĕĘ ęđģĚ

ĐĜđĤđģč ĝĜ

ĦĕĚĐčĐ ĥĠĜĐđ ĝđĝĐ

ĐĕĐ" .ęĕĕĦĤĎĥąĕĦĘč ęĕĤĎĦČ ĐČĕčĐ ĐĜđĤđģĐ ĐĕĐ ČĘđ ,ďđďĕčĘ čđĥđ čđĥ ĝĜėĜĥ ďĕĚĘĦ đĜĘ ĤĢē ďĞ ĝđĝ đĕĘČ đĜČčĐ .ęĕĤđĞĕĥĘ ČđčĘ Ęđėĕ ."đĤĥđČĘ ĘđčĎ ĐĕĐ ČĘ .đĦĕč ěďĕĞ ĦĘĕēĦč .ĘđďĎ ĝĜ Đđđē đĚĢĞ ĝĕďĘđĎ ĕĜĠĘ ĐďĘŅĕ ,ğĕĎĜč đĦĕĕĞĤ ĐĦĘē ĐĜđĤđģĐ ęĕģđģĒ đĜĕĕĐ" .ĦĚďĤđĚđ ĦĚĥĜđĚ ĐĦĕĕĐđ ěĚĒĐ ĘĘĠĦĐĘ ĐČĕĤģč ĤđčĕĢĘ ĕĦĕĜĠ .ęĕĘđďĎ ęĕĝĕĜĘ đĞĤģ ĦđĘĕĠĦĐ .ĦđĕēĜĐĐ ĘĞ ĤđĚĥĘđ ĐĜĞĚĘ ,ģđĜĕĦĐ ęĎđ ĐČĠĤĜ ĕĦĕĕĞĤ .ęĕĕĚĥ ĕĤĞĥ ."ęĥĐ ĖđĤč ,ēĦĠĦĚđ ĘďĎ ,ĎĠ ďĘđĜĥ

ĐĠģĥĐĐ ĘĞ ęĕĘĠđĔĚĐ ęĞ ĤčďĘ ĐčĤĚ ĝĕďĘđĎ ĤčđďĚ ČĕĜĦĐ ĤĠĝč" .ĝđĝĘ ĐĤđĥģĐ ĦĕďĕĝēĐ ,"ĦĕĚĐčĐ ĥĠĜĐđ ĦĕģđĘČĐ ĥĠĜĐ ĘĞ ĦđčĤ ĦĕĚĐčĐ ĥĠĜĐ ĦČ ĘĚĝĚ ĝđĝĐ" .ĤĕčĝĚ ČđĐ ,ĘėđČ .ĦđĕĚĥĎĐ ĕĤēČ ĦėĘĘ ĐĢĤĕ ďĕĚĦ ČđĐ Á čėđĤĐ .ĐĢĤĕĥ ěČĘ ĦĕĥĠđē ĐėĕĘĐđ ,ĐēđĜĚ ĎĕĥĐĘ ğČđĥ ČđĐ Á ĦĕģđĘČĐ ĥĠĜĐ ĦČ ĘĚĝĚ ."ĎĕĐĜĐĘ ,đĦđČ ĘĕčđĐĘ ,ĝđĝĐ ĘĞ ĐĔĕĘĥ ,ĕĘđĠĕĔ ĕĘė ČĕĐ ęĕĝđĝč ĐĕĕĠĢ đĘĕĠČ ęĕĚĞĠĘ đĕĤđĐĥ ďĘĕ đĜĕĘČ Čč" :ĤĠĝĚ ĝĕďĘđĎĥ ĕĠė ĐĞĕĠĥĐ Ħĕčč ĐĤĕđđČĐ .ěĕĥđĤĕĎ ĕėĕĘĐč đĕĐ ĦđĕđĢĤĠĦĐč ĦČĒ ČĔĕč ČđĐđ ,ďđČĚ đĕĘĞ Ĥģđčč ČđčĘ ďĘĕĐĚ ĕĦĥģĕč .Ħđĥģ ĦđĕđĎĐĜĦĐđ ęĕģđĝĞĐ ęĕĝđĝč ĦđĠĢĘ đĘ ĕĦĦĜđ ęďģđĚ čĤĞĦĚ ĕĜĜĕČĥ đĘ ĕĦĤĚČ .ęĐĕĦđčĕĤĚč ČĘđ ĕĜđĚė ĎđĐĜĘ đĘ ĕĦĞĢĐđ ,ęĐĘĥ ĦđčĕĤĚč ĐĒĐ ĤđĞĕĥĐ .đĦĔĕĘĥč đĜĕČĥ ĐĚč čĤĞĦĐĘ ĐďĤēĐ ĝĘĠĚ ĦČ ďĕĤđĐđ ďĘĕĘ ďđČĚ Ğĕĕĝ ."đĘĥ

‫ב"ה‬

!‫א גיזונטער ווינטער‬

ĐĥĜĚ 'Ĥ Ęĥ đĕĜĠ ĦČ ĦĚďģĚ ęĕĝđĝĐ ĦĘĐĢ đĘĥ ĦĕĘđĠĕĔĐ ĐđđēĘ đČđčč ,(37) ĝĕďĘđĎ čĥđĦ ,ěĕĕČč ďĕĝē ČđĐ ĐĥĜĚ .ěđĕĢĘąěđĥČĤč đĘĥ Ĥ"đĚďČĐ ĦėĤč ĦČ Ęčĕģĥ ,ģĤčąĕĜč ĝĕďĘđĎ ČĢđĕ ģĤčąĕĜččĥ đĦĕčĚ .ĐđđēĐ ĦĚģĐĘ ČđĐ ĐĤģč čđčĕĝ ĕĤēČ .ĐđđēĘ Ĥģđč Ęėč ĦČĤģĘ ęĕėĤĞĜđ ęĕĝđĝĐ ĦČ ęĕĘĕėČĚ ĦđđĢĐđ .ęĕďĕĚĘĦĐ Čđč .čĤĞĐ ĦđĞĥ ďĞ ğĢĤč ęĕėĥĚĜ ęĕĤđĞĕĥĐ đĜēĜČ ĦČĒąĘėčđ ,ęĕĠĕĕĞĦĚ ęĜĕČ ęĕĝđĝĐ" ,"ĕĘđĠĕĔ čđčĕĝ Ęė ĕĤēČ ĐēđĜĚ ęĐĘ ęĕĜĦđĜ ęĕĤĕĒēĚ đĜēĜČ ęđĕĐ ğđĝč" .ĝĕďĘđĎ ĤĚđČ ĝđĝĐ .ęĕēĜđ ęĕĘėđČ ęĐ ęĥđ ,ĦđđĤđČĘ ęĦđČ .ĤđĎĝ ęđģĚč ČđĐĥė ĐĚĚĕč ĦđĞĥ ĥđĘĥė ěĥĕ ďēĠĐ Á ĖėĘ ĐčĕĝĐ .ďčĘč ĦēČ ĐĞĥ Á ĞčĔč ĦĜĕđĢĚ ĝđĝĐ ĦĜĥ ĕė ěĕĕĢĚ ĝĕďĘđĎ ."ęĕĠĤđĔĚ .'ĕČĤĞ ĦĜĥ'Ę ĦĕĦėĘĐ ĐďĕĚė ďđĚĘĦč

ČĘĠĜ ĕĘđĠĕĔ ĕĘė ĤĕčĝĚ ĝĕďĘđĎ ?ĦĕĘđĠĕĔĐ ĐčĕėĤĐ ĦĕČĤĜ ĖĕČ Ęė" :ďĕĚĘĦĘ ďĕĚĘĦĚ ĐĜĦĥĚ ĘđĠĕĔĐ ĕė ęĜĕČ ęĕďĕĚĘĦĐ čđĤ .đĚĢĞĘ ęĘđĞ ČđĐ ďĕĚĘĦ ęĕĘčģĚ ęĕďēđĠĥ ĕĚđ ,ęĕĝđĝĐĚ ęĕĥĥđē ęĕĚĞĠ .ęĕďēĠ ęĞ ĦđďďđĚĦĐč ĕĘđĠĕĔ ďđģĕĚ ęĕďēĠ ĕđĔĕč ĕďĕĘ ČĕčĚ ĝđĝĐĚ ďēĠĐ ĦđčĤ ."ęĐĕĘĞ ĤčĎĦĐĘ ĞĕĕĝĚ ĘđĠĕĔĐđ ,ęĕĤēČ ĦđēĘĢĐ ĦĘēđĜ ĦČĒĐ ĘđĠĕĔĐ ĦĔĕĥ ,đĕĤčďĘ

ĤĚđĞ ,ĕĤđĒČ čĤ ,ĎĤđčĒĜĕĎ ğĝđĕ čĤĐ ĦČĚ

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đĘĕĠČ ."đĤĚČĚč ęĕĕģđ đĦĕĤčč ěĚČĜđ ,ĦĕĤčĐ ĦĠĝđĜ Ħĥģ Ęė ĘĞ ęĕėĤčĚ ,ęĕĜĜĞĐ đĤĒĠĦĐ ČĘ ěĕĞė ČĕĐ ĕė ,Ħĥģč ĐčĤĐ ĘėĦĝĐĘ ĤđĝČ .ĐĞĕĠđĚĥ .(Č ĘČģĒēĕ) "'Đ ďđčė ĦđĚď ĐČĤĚ"Ę ĐĚĎđď ,đĤčēĘ Ėė ĘĞ ĤĠĝĕ ČĘ Ħĥģ ĐČđĤĐĥ ęĕĤĚđČ ĥĕ ĦđČ ČĕĐ ĦĥģĐ ĕė ,Đčĕď ČĕĢđĚė ČđĐĥ ęđĥĚ .ĘđčĚĘđ ěđďčČĘ ĕđČĤ ĐĕĐ ęĘđĞĐĥ đĘĕĠČ Ħĥģ ĐČĤ đČ ęĞĤ ĞĚĥ ,ģĤč ĐČĤĥ ĕĚ ĖđĤč'đ ěđĥČĤ ģđĝĠĚ ġđē) ĞĚĥ ĦČĕĤģ ĞĢĚČč ęČĥ ,ĖĤčĕđ ģĕĝĠĕ Á (ĐďĕĚĞĐ ĦĘĕĠĦ ěčđĚėđ ,'ęĥ ěėĥ Ęė ,ęĕģĕĝĠĚ đĦČĤĕđ ęďđ Ĥĥč ďđčė ĕĜĠĚ Ĥ"đĚďČ ĖđĤĞ ěēĘđĥ ĦĞď đĒ) Đ"čģĐ ďđčė ĕĜĠĚ ěĕč ģĤ đėĤčĕ 'ĐĤđĤč ĐĜĥĚ'Đ ĕĠąĘĞ ęĕĎĐđĜĐ .ěģĒĐ ĖĤčĘĚ đĞĜĚĕĕ 'ęĕĕēĐ ğė' ĕĠąĘĞ ęĕĎĐđĜĐđ ,ęĕģĤĠĐ .('ĐĤĚĒď ĕģđĝĠ'č đĘĕĠČ Ğ"đĥ .ĦđėĤč 'ĘĐĚ ĕ"Ġ ę"čĚĤ .Č,ĒĔ ĐĎĕĎē .čąČ,ĔĜ .Č,ďĜ ĦđėĤč :ĦđĤđģĚ ,ěģĒĐ Ĥ"đĚďČ Ĥđďĕĝ .ĔėĤ ,ĒėĤ ,(ęĥ ěģĒĐ Ĥ"đĚďČ Ğ"đĥđ) đĝ 'ĕĝ ė"đĜđ ē"đČ 'ĕĝ ěēĘĥĐ ĦđĢģ .(346 'ĚĞ Č"ē Ğ"đĥĘ ĦđĠĝđĐč) Ďĕ ģĤĠ ěĕĜĐĜĐ ĦėĤč Ĥďĝ .Ē,ĒėĤ ĦđčđĥĦ ĕģĝĠ .đĠ ģĤĠ ĤĢģĐ Ğ"đĥ .ČĘģ 'ĕĝ Č"ē ē"đČ ęēĜĚ ěēĘĥ .đĝ

Ħĥģđ ęĞĤ ,ģĤč đČ ģĤč ęĕČđĤĥ ęĞĠ Ęėč ęČĐ :ĐĘČĥ ?ĖĤčĘ ęĕėĕĤĢ ęĞĤ ęĕĞĚđĥ ďđĚĘĦč ĐĞčģĜ ęĕĚĞĤĐ ĘĞđ ęĕģĤčĐ ĘĞ :ĐčđĥĦ ,"ĦĕĥČĤč ĐĥĞĚ ĐĥđĞ ...ĖđĤč" :ĦďēđĕĚ ĐėĤč ,ĐĥĞĚĘ ."ęĘđĞ ČĘĚ đĦĤđčĎđ đēđėĥ ...ĖđĤč" đČ ,ģĤčĐ ĦĕĕČĤ ĘĞ 'ĦĕĥČĤč ĐĥĞĚ ĐĥđĞ' ęĕėĤčĚ ĔđģĘĕ'Đ ĕĠĘ .ęĞĤĐ ĦĞĕĚĥ ĘĞ 'đĦĤđčĎđ đēđėĥ'đ .ęĐĕĜĥ ĘĞ ďčĘč ĦđėĤčĐ ĦēČ ĦČ ęĕėĤčĚ ,'ğĝđĕ .ęĞĤđ ģĤč Ęė ĘĞ ęđĕ đĦđČč čđĥđ čđĥ ĖĤčĘ ěĕČ ĥďēĚ đĜĜĞĦĐ ĖėąĤēČđ ĕĤĚĎĘ ęĕĕĚĥĐ đĤĐčĦĐ ęČ ęĐĕĘĞ ęĕėĤčĚđ ęĕĤĒđē Á ęĞĤ đČ ģĤč ĞĕĠđĐ čđĥđ ďĞ đĤĒĠĦĐ ČĘ ęĕĜĜĞĐ ĤĥČė .ęđĕ đĦđČč đĘĕĠČ 'ğĝđĕ ĔđģĘĕ'Đđ 'ĐĤđĤč ĐĜĥĚ'Đ ĦĞďĘ ,ĦĤēĚĘ ĦđĢģ'Đ đĘĕČđ ,ĐĘĕĘ ĦĜĥ ĕĤēČ čđĥ ęĕėĤčĚ .ĖĤčĘ ěĕČ đĦĞďĘđ ĐĒč ģĠģĠĚ 'ěēĘđĥĐ ĤėđĒ ...'Đ ĐĦČ ĖđĤč" ĖĤčĚ ěĜĞč Ħĥģ ĐČđĤĐ

ĐėĘĐĐ ĦĜĕĠ

୬ ୩

639

୩ ୼஁ஂଃ୯୸

୭୺୶஁ୱଃ୷୺୶୴

EDITOR - RABBI SHIMON HELLINGER

A UNIQUE IMAGE (II) CONTINUING THE TRADITION

BATTLING DECREES

At the time when R. Mendel of Rimanov established himself in that city, the Yiddishe townsmen had begun dressing in goyishe styles. The tzaddik fought against this with mesirus nefesh, and laid down detailed regulations so that the dress of the Yidden should separate them from the goyim. He recorded his rules in the community register, the pinkas of the kehilla, and promised that those who would abide by them would be bensched with all the Torah’s brachos..

In the year ² ÇÉ (1844), the Russian government passed a decree which forbade the customary Yiddishe way of dress, and sought to force the Yidden to change to more modern attire and to cut off their long peyos. This was brought about through the intervention of the maskilim, who wanted Yidden to assimilate among the goyim, but the Yidden responded with unwavering resistance and made every effort to annul the fearful decree.

Á ¼¶¿½ ÉÇ·Á Taking a walk in a village he was visiting, R. Boruch of Gorlitz, the youngest son of the Divrei Chaim of Tzanz, heard wailing and crying, so he instructed his assistant WR ÀQG RXW ZKDW ZDV JRLQJ RQ +H VRRQ UHSRUWHG WKDW a non-Jewish girl was crying because her father was punishing her. “Go check why she is being punished,” the Rebbe prompted. Returning to the scene, the assistant learned that the girl was being disciplined for having worn a certain hat. The father was screaming and rebuking: “Such attire, which your mother and grandmother would have never worn, you will not wear!” When the tzaddik heard the details, he was very moved and took a lesson from this: If a non-Jew, who has not received the Torah, has such feeling for the importance of preserving his tradition, how much more should Yiddishe women and girls, who have received the Torah, feel this way and dress in the same spirit as their parents and grandparents did. ęĕďĎč ĖĤĞ Ē Ğ ĐĚĘĥ ĦėĤč

The hanhala of Tomchei Temimim in Lubavitch were very particular about the clothing that the bochurim wore. Those lacking the appropriate garb would be given on arrival: a distinctive hat, a long jacket, a large tallis katan and a pair of shoes. Years later, the Yiddishe image was apparent in their children, who looked GLIIHUHQW IURP RWKHU ER\V WKHLU DJH E\ WKHLU UHÀQHG clothing and eidelkeit. ³Á Á ´´¯ÆÇ´± ¼¸½¸³ ¸Ç°² ±½Ç Á ± ¶ ² ´½¸ÈÇ

CONSIDER Is the continuality of traditional yiddishe dress similar to goyim who uphold their tradition? Why would traditional yiddishe dress require mesirus nefesh? $W ÀUVW WKH JRYHUQPHQW RIIHUHG WKH RSWLRQ RI SD\LQJ a tax for the Yiddishe levush, knowing that the Yidden would not change so quickly, and indeed many Yidden chose to pay the tax rather than dress like the goyim around them. However, some could not afford to pay. The shayle was asked of all the gedolei Yisroel of the time: “What is one obligated to do?” Some rabbonim said that every Yid must prepare himself for actual mesirus nefesh, for this was an instance of gzeiras hashmad, a direct effort to take them away from Yiddishkeit. Others, including the Tzemach Tzedek, held that in this case the Yidden were not obligated to give their life, since the intention of the government was merely to have all citizens dress alike. A third group held that although mesirus nefesh was not required, one was obligated to do all he could, even paying any sum RI PRQH\ RU ÁHHLQJ WR DQRWKHU FRXQWU\ The police in each town went straight to work, mercilessly beating all those caught transgressing the

decree, and publicly shaming the men and women who were found wearing their Yiddishe levush. When their efforts were unsuccessful, the police in some cities left the Yidden alone, while in other places they continued harassing them for many years. ²´Á´ ° ¸ ¾´¸»± · ÈÁ°³ »º¸³ Ã Á When the above decree was imposed upon the Yidden in Poland, the Gerer Rebbe, the Chiddushei HaRim, paskened that it was necessary to have mesirus nefesh for this. As time passed, the police realized that most Yidden were not following the decree, so getting tired of using violence, they became lax in their enforcement. Unable to tolerate this, the maskilim reported to the Russian commissioner in charge that VRPH RIÀFHUV ZHUH QRW IXOÀOOLQJ WKHLU GXWLHV SURSHUO\ insinuating that this was surely because of bribes that they had received from wealthy chassidim. They added that the best course of action would be to force the Gerer Rebbe to instruct the Yidden to follow the decree, and to stipulate that if he refused, he would be imprisoned. At midnight, the chief of police arrested the Chiddushei HaRim and brought him to the town hall, where high RIÀFLDOV RUGHUHG KLP WR LVVXH WKHLU LQVWUXFWLRQV WR his chassidim. When he refused, and they threatened to shave off his beard, he replied: “Even if you do whatever it is in your power to do, I will not cause others to transgress.” Realizing that words alone would QRW DFKLHYH DQ\WKLQJ WKH RIÀFLDOV LPSULVRQHG KLP in a cell together with tough criminals. The Rebbe’s LPSULVRQPHQW VSUHDG OLNH ZLOGÀUH 5HE 0HQDFKHP Mendel of Kotzk reassured the chassidim that there was nothing to worry about, for not only would the police not touch the tzaddik’s beard and peyos, but in his zechus, the decree would be annulled. Meanwhile, outside the town hall, tens of thousands of Yidden came to protest, and they were joined by a number of Polish citizens. Soon the commissioner heard about this and was warned that this might trigger a revolt. A delegation of reputable Yidden and some Polish nobles met with him and protested about the treatment being given to a man of such standing. He promised to free the Gerer Rebbe at once, and about a week later, the decree was repealed. Á ³Ç´É ¾¸´µ ¼¸²¸À¶ ¸Ç´Ã¸À

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RABBI CHAIM HILLEL RASKIN

ROV OF ANASH - PETACH TIKVA

ISRAELI PRODUCE Can I purchase Israeli tomatoes during shemita? During shemita, Jews in Eretz Yisroel are obligated to refrain IURP ZRUNLQJ WKHLU ÀHOGV DQG WR OHDYH WKH SURGXFH LQ WKHLU ÀHOGV IRU DOO WR WDNH ,I RQH WUDQVJUHVVHG DQG GLG QRW DOORZ SXEOLF DFFHVV WR KLV ÀHOG WKLV SURGXFH LV FDOOHG ´shamur.” If KH ZRUNHG RQ KLV ÀHOG RU RUFKDUG LQ D IRUELGGHQ PDQQHU WKH produce is termed “ne’evad.” Any produce grown during shemita (see issue 640 for the timeframes) contains the sanctity of shevi'is and must be treated with respect and not discarded. Rishonim debate whether shamur or ne’evad produce is after-the-fact permitted for consumption with adherence to its sanctity—by shamur, Rabbeinu Tam prohibits while the Ramban permits; by ne’evad, Ramban prohibits while Rambam permits.1 But there is another issue. Chazal decreed that “VHÀFKLQ”— “after-growths” or vegetation that grew on their own in D -HZLVK ÀHOG GXULQJ shemita—are prohibited. This decree was designed to prevent transgressors from planting vegetables and claiming they grew on their own.2 This GRHVQ·W DSSO\ WR SURGXFH WKDW JURZV LQ D JHQWLOH·V ÀHOG since he can work during shemita.3 Fruit trees aren’t prohibited since a person would not gain immediately from planting such a tree, and already established trees produce fruit without additional effort.4 Rishonim debate the timeframe for this prohibition. According to R. Shimshon of Shantz (Rash), it only applies to produce that grew primarily during shemita (less than a third of the way before shemita began). Rambam, however, holds that it applies to any produce harvested during shemita.5 The halacha follows the more lenient opinion of Rash, though some Sefardic poskim rule lechatchila like the Rambam. Even according to the Rash, all produce harvested during shemita has the sanctity of shevi’is, which necessitates respectable treatment and no discarding of it. In practice, one may not buy produce that was guarded or worked.6 Today that shemita is miderabanan, one may bedieved eat fruit of a tree that was grown in transgression of shemita.7 Vegetables, grains and legumes are prohibited regardless due to VHÀFKLQ.

R. YAAKOV OF SHKLOV R. Yaakov of Shklov was the son of R. Yosef of Shklov, one of the early Chassidim of the Alter Rebbe. A chossid of the Alter Rebbe and the Mitteler Rebbe, R. Yaakov was a businessman who was known for his yiras shamayim and DYRGDV KDWHÀODK.

When the Alter Rebbe visited Shklov, he stayed in R. Yaakov's home. R. Yaakov would daven at great length, and HYHQ DIWHU WKH 0LWWHOHU 5HEEH ÀQLVKHG davening, had the seuda and recited a maamar, he was still davening. When at last he came home, he was embarrassed to show his face, since he has such a guest in his home and yet he didn't show up. When he came, the Rebbe told him lightheartedly, "The difference between you and others is that most people have a yetzer hara in eating and drinking, bad thoughts and vain words, whereas your 'yetzer hara' is in davening and learning. It turns out that when they daven or

³ Á ÇÁ°´² ¼´»È Ç É° ÇÉÀ¯ ¯Ã¸Å ÉÇ½ ¿ Á»

Á ¶ ´²³½ ¸°Ç É¸°

5 <DDNRY ZDV RQFH LQ D GLUH ÀQDQFLDO situation, after losing his own money in failed deals, and then losing some more money that he borrowed. When the Alter Rebbe visited Shklov, he went into yechidus and cried about his situation. The Alter Rebbe then behan to make a cheshbon nefesh about how R. Yaakov was doing bruchnius. At that, R. Yaakov began to wail intensly with a cry from the depths of his heart. The Alter Rebbe then told him to go in peace. As he turned to leave, the Alter Rebbe called KLP EDFN DQG WROG KLP :LWK WKDW ÀUVW crying, you would have remained in sorrow. But from this crying you will VWRS DQG WKXV \RX KDYH ÀQLVKHG ZLWK WKH ÀUVW FU\LQJ WRR >DOORZLQJ \RX WR VHDN a solution]." Á ° ÃÇÉ ½ ³À ³¯Ç´ Á ¼´»È ÉÇ´É

THINK POSITIVE The Gerer chossid Reb Avrohom Rotenberg from Bnei Brak is a real estate agent who lived for two years at 777 Eastern Parkway. Since he was across the street from 770, he frequented the shul. He relates:

² Ã ¼È ¼ °½Ç ¯ ½ · Ã É¸Á¸°È È Ç É Ç´ ¾ °½Ç ³ ³ º ¯ÇÆ¸´ ¾ °½Ç ° ¸³ Ç´²³ Ç¯Ã É ´È ¼ °½Ç ¯ Á ° ºÆ É´½°¸ ´ · ¸À ° ¸³ ¶ Ã ¼ °½Ç ¸ÉÈ ° ºÃ ¼»È³ É¸Á¸°È ¸¿¸² ³¯Ç ¼ °½Ç ± ³ÈÇÃ Ç³° ¼¸¿³º ÉÇ´É ³¯Ç ° ³´ ¯ ³ ² Ã »°´¸´ ³·¸½È »´º¯» ÇÉ´½ ²°Á¸²°È ÆÀÃ³ É´Á¸²³ ³·¸½È° ³ Á ¯ È½Ç±³½ ¸É»°¸Æ · º³ ² Ã ¼ °½Ç µ É´ÇÁ³ ÄÇ¯ ¸¿²Á½ ³¯Ç´ ³ ÁÈÉ ± ³ ¼È ¼ °½Ç

learn they are freed of their yetzer hara, whereas you remain attached to him then as well…"

One Thursday afternoon in 5719 (1959), I received a letter from my brother in Yerushalayim that my father had suffered a major heart attack. I panicked, and immediately wrote a note in to the Rebbe. In my anxiety, I concluded the letter with “I don’t know what to think…” Within an hour I received a response. The Rebbe had circled the last line, and wrote, “That is strange!! The directive of the Rebbeim is well known: ‘Think good

and it will be good.’ I await good news.” The Rebbe’s answer calmed me. Three days later, I spoke with my mother on the phone, and she told me that my father was out of critical condition, since Thursday night. That day after mincha, I approached the Rebbe with the good news. “When did this transpire?” the Rebbe asked. “Thursday night,” I answered. “And when did you begin to think good?” “Thursday night,” I answered again. “Nu,” the Rebbe said. “There should be no more such situations, but remember to always think well…” (Parshios Im HaRebbe, Vol. 1, Page 242)

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

Your complete guide to this week's halachos and minhagim.

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Shabbos, 3 Cheshvan, 5781—Friday, 9 Cheshvan, 5782

Shabbos

3 Marcheshvan, 5782 · Parshas Noach

Tuesday 6 Marcheshvan, 5782

Things to do

The haftorah ends with the words amar

Things to do

merachameich Hashem (Yeshayahu 54:10).

recite Kiddush Levanah is the seventh day from the molad3 (i.e., Tuesday evening).

If there is a cloudy forecast for Sunday night and many of the following evenings, Kiddush

According to Kabbalah, the earliest time to

Those living in Eretz Yisroel begin saying Vesein tal umatar during Maariv Tuesday night.4

Levanah may be recited as early as three days after the molad (i.e., Already this motzoei Shabbos).1

Monday

Thursday 8 Marcheshvan, 5782

Things to do

5 Marcheshvan, 5782

Things to do

Today is the ﬁrst of the three bahab fasts.

The days of bahab are auspicious dates even

Today is the second of the three bahab fasts.

for those who do not fast, and they, too, should increase in learning, davening and giving tzedakah, as is customary on a fast day.2

ĥ"Đĝ ĐČĤđ .(ĐĚĤ 'ĚĞ ,Ē"ĚĥĦ ěĕĘģđĤč 'ĤđČ ĐĤđĦ' Ĥđďĕĝč) Ē"ĐďČ ĤđďĕĝĘ Ğ"Ĝ (č"ĥĤđĐĚ) Ĥ"đĚďČ ģ"ė ĦđĐĎĐ 1 .ęĥ ĦđĤĞĐčđ 68 'Ğ č"ĜĥĦ

.ĐĜčĘ ĥđďĕģ ĕĜĠĘ Ē"ĐďČ Ĥđďĕĝ 3

.č"Đč ĦđĕĜĞĦ ęĕĜĞĦĚ ęĜĕČ ĕ"Ĝč čđĤ đĜĕĚĕčĥ ĐĒč ĤđČĕčĐ ĥ"Ğđ .259 'Ğ Ď"ē ē"ĚĥĦ ęēĜĚ ĦĤđĦ 2

.Č"ĝ Ēĕģ 'ĕĝ Ē"ĐďČ Ğ"đĥ 4

Rambam

Visit www.chabadorg/dailystudy

ęđĕĘ ęĕģĤĠ Ď

ęđĕĘ ďēČ ģĤĠ

ĦđđĢĚĐ ĤĠĝ

Shabbos Ē-Đ ģĤĠ ,ěĕĚĤēđ ěĕėĤĞ ĦđėĘĐ

Shabbos Ĕ ģĤĠ ,č"đĞĐđ ģ"ĚĐĘė ĦđėĘĐ

Shabbos ĕģ ĦīĘĚ ĐĚģ ĞīĚ

Sunday ē ģĤĠ ,ěĕĚĤēđ ěĕėĤĞ ĦđėĘĐ ęĕĞĤĒ ĤĠĝ č-Č ģĤĠ ,ęĕČĘė ĦđėĘĐ

Sunday ĕ ģĤĠ ,č"đĞĐđ ģ"ĚĐĘė ĦđėĘĐ

Sunday đĔĤ Čĕģ ĦīĘĚ

Monday Č ģĤĠ ,ĥďģĚĐ ĦČĕč ĦđėĘĐ

Monday ĒĔĤ ĦīĘĚ

Tuesday č ģĤĠ ,ĥďģĚĐ ĦČĕč ĦđėĘĐ

Tuesday ēĕĤ ĒĕĤ ĦīĘĚ

Wednesday Ď ģĤĠ ,ĥďģĚĐ ĦČĕč ĦđėĘĐ

Wednesday ėģ ĞīĚ čĚ ĦīĘĚ ĕĤ ĦīĘĚ

Monday Đ-Ď ģĤĠ ,ęĕČĘė ĦđėĘĐ

Tuesday ē-đ ģĤĠ ,ęĕČĘė ĦđėĘĐ Wednesday ĕ-Ĕ ģĤĠ ,ęĕČĘė ĦđėĘĐ Č ģĤĠ ,ęĕĕĜĞ ĦđĜĦĚ ĦđėĘĐ Thursday ď-č ģĤĠ ,ęĕĕĜĞ ĦđĜĦĚ ĦđėĘĐ

Thursday ď ģĤĠ ,ĥďģĚĐ ĦČĕč ĦđėĘĐ Friday Đ ģĤĠ ,ĥďģĚĐ ĦČĕč ĦđėĘĐ

Friday Ē-Đ ģĤĠ ,ęĕĕĜĞ ĦđĜĦĚ ĦđėĘĐ

Thursday ČĕĤ ĦīĘĚ Čėģ ĞīĚ čĕĤ ĦīĘĚ Ďėģ ĞīĚ Friday ĎĕĤ ĦīĘĚ ďėģ ĞīĚ ďĕĤ ĦīĘĚ čėģ ĞīĚ

Thank you to Most of the content has been translated from

Translated by

Rabbi Yossi Shusterman

Hiskashrus Publication

Rabbi Yehuda Altein

Rabbi Avremi Kievman

Design

courtesy of Tzeirei Agudas Chabad (Tzach) in Israel

Rabbi Eliyahu Baron

Rabbi Menachem Posner

Rabbi Levi Weingarten