General Overview: This week's Torah reading, Vayechi, discusses Jacob's final years. Shortly before his passing, Jacob blesses Joseph's children as well as his own. A massive funeral procession escorts Jacob's body to Canaan. The reading, and the Book of Genesis, concludes with Joseph's death. First Aliyah: Jacob lived his last seventeen years in Egypt. When Jacob sensed that his days were numbered he summoned Joseph and asked him to promise that he would bury him in Israel. Joseph acceded to the request. When Jacob then fell ill, Joseph visited him, accompanied by his two sons, Manasseh and Ephraim. Jacob conferred upon Ephraim and Manasseh the status of tribal progenitors, a status hitherto enjoyed only by Jacob's sons. Joseph asked his father to bless Ephraim and Manasseh. Second Aliyah: Joseph presents his two sons, placing Manasseh, the firstborn, to Jacob's right, and Ephraim to Jacob's left. Jacob, who was nearly blind at this point, crossed his hands, placing his right more prestigious hand on Ephraim's head. He blessed them: "May the angel who redeemed me from all harm bless the youths, and may they be called by my name and the name of my fathers, Abraham and Isaac, and may they multiply abundantly like fish, in the midst of the land." Third Aliyah: Joseph was disturbed that Jacob placed his right hand on Ephraim, and he attempted to adjust his father's hands. "I know, my son, I know," Jacob responded, explaining that the "younger brother will be greater, and his children ['s fame] will fill the nations." Jacob blessed the two boys further, saying that all of Israel will bless each other by saying: "May G-d make you like Ephraim and Manasseh." Fourth Aliyah: Jacob summoned all his sons, and delivered to each a poetic, and sometimes cryptic, parting personal message. Reuben was chastised for his impetuousness and for "ascending upon his father's bed." Shimon and Levi were rebuked for their anger, which expressed itself in the killing of the Shechemites and the attempted execution of Joseph. Judah was blessed with monarchy, success in waging battle, and an abundance of wine and milk in his portion. Zebulon was blessed with success in his sea-trade endeavours. Jacob likened Issachar to a thick-boned donkey who finds both rest and ample work. Dan was blessed with the tenacity of a serpent and the ability to judge. Fifth Aliyah: Gad was blessed with bravery in battle. Asher's blessing: an abundance of olive oil. Naphtali was blessed with the speed of a deer. Joseph was recognized for his charm, suffering, and righteousness, and was showered with a variety of blessings. Sixth Aliyah: Benjamin was likened to a devouring wolf. Jacob then repeated his request to be buried in Israel, in the Cave of Machpelah in Hebron, and he passed away at the age of 147. After an extended national mourning period, Joseph received Pharaoh's permission to carry Jacob's body up to Israel. A huge funeral procession consisting of all the elders of Egypt as well as Jacob's family went and buried Jacob. After returning to Egypt, Joseph's brothers feared that now, after Jacob had passed away, Joseph would exact revenge from them for selling him into slavery. Joseph reassured them that he harboured no ill feelings towards them. Seventh Aliyah: Joseph lived until the age of 110. Before passing away he told his brothers that G-d would eventually take them out of Egypt and return them to the Promised Land. Joseph asked his brothers to promise that when that time arrived they would carry his remains with them, and inter him in Israel.
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Part 15 By Rebbetzin Chana Schneerson Mother of the Lubavitcher Rebbe Published and copyrighted by Kehot Publication Society
Our close friend, Menachem Gansburg One of our loyal friends deserves to be singled out for particular mention. He was among those special individuals whose outstanding latent qualities were revealed during that period. Menachem Gansburg was an ordinary Jew. At times he had been quite wealthy, and at other times not so successful. My husband considered him to have a keen intellect, saying he was one of the few who understood the Chasidic discourses he delivered. Like everyone, he worked for the government, finding occupation in home industrial co-operatives, because in that line of work it was easier to keep Shabbat. The members of his cooperative, realizing his intelligence and honesty in all matters, always designated him as their work leader a post he never sought because he preferred to avoid the responsibility, in order to make it easier for him to keep Shabbat. Outwardly, he looked like any other Soviet citizen. Secretly, however, he lived the life of a true, ardently G-d-fearing Jew. His children, on the other hand, were members of the Komsomol.1 He had wanted to name his only son Shalom Ber.2 But his wife wanted to name him after her father, Yosef Gurary, who had been a Chassid, so the boy was actually named Yosef Shalom Ber. In the family,
At a time when everyone who had previously been close to our family maintained full distance from me I believe they were afraid even to think about me Mr. Gansburg never missed a single day to visit me, to hear what was new and how we were. No one in his family was allowed to know about these visits. One of his family members once came to ask if he had visited me. Although he had visited me just the night before, at
When everyone in the war-zones evacuated,3 Mr. Gansburg fled, too, along with his 4
they managed, after many difficulties, to gain employment in a large industrial plant in Bukhara. While fleeing, Mr. Gansburg would stay in contact by mail from various railroad stations where there were opportunities to do this to inquire about our welfare. Back home, during the times when food was very scarce, he would spend long hours -kosher food, G-d forbid, but he himself ate only black bread and pickled tomatoes5 one of the items distributed on the food lines. He worked very hard, taking care not to transgress the slightest iota even of Rabbinic laws.6 Under the difficult circumstances of that era, this required extremely intense effort.
so
The Soviet five-day-long week Mr. Gansburg once had the following experience. This took place during the period when the Soviet government instituted a five-day week.7 The day of rest was not on Saturday or Sunday but every five days. new product in a kolkhoz.8 His duties were highly responsible, having to manufacture completely new products. As a result, he was always busy, getting little free time. He was the sole Jew in the kolkhoz. The fifth day of his week once occurred on Shabbat. Not realizing it was Shabbat, he prayed the weekday morning prayers wearing his tallit and tefillin.9 Since it was his day of rest from work, he spent the day on such tasks as fixing his watch10 since there was no watchmaker in the kolkhoz, and he possessed that skill. [Thinking it was Friday,] he recited the Shabbat evening prayers after sunset, as he did every Friday evening. Next morning, he followed his usual Shabbat schedule in all respects. Then, however, he noticed his gentile landlord crossing himself and complaining that there was no local church to attend on Sunday to praise G-d, and that he had no choice but to do This serious mistake had occurred because Mr. Gansburg had lost count of the days of the normal seven-day week. For a person like him who had such self-sacrifice to keep Shabbat, his violation of the Shabbat was utterly inadvertent.
Tearing bread ration cards before Passover On Erev Pesach chametz on Passover would collect their bread ration cards for the whole week [of Passover], and then, after the holiday, they used them to obtain flour. But Mr. Gansburg heard11 from my husband that Jewish law forbids deriving any benefit from ration cards dated for the week of Passover. In our home, we used to tear them up before Passover. s family consisted of seven people, some of whom [as noted] were of privileged status. This entitled them to receive white bread instead of black bread. White bread was so scarce that only the most privileged received it. They were also entitled to receive great efforts to obtain better quality food for them. Without regard for all this, he secretly took the ration-card book out of his home and tore up s. This was a highly courageous act at such a time. He was the only one in his family to do this. But his children held him in such high esteem that they forgave him. Besides his anguish on account of his children, he suffered greatly and ruined his health from agonizing over kashrut,always apprehensive that perhaps some food was not at the highest level of kashrut thing better. As a result, he starved more than he ate. When he evacuated to a village in Bukhara, he found a G-d-fearing shochet whose standards of kosher slaughter he found satisfactory. When his family prepared for him a meal including meat, his stomach could no longer digest such food, causing a fatal stomach disorder which took his life. His family, who remained living there, informed us of his passing. The news affected us deeply.
Mazel Tov for us On the following day, my husband went to the post office to pick up our mail. I stayed at home to do some housework and prepare lunch, which actually meant creating something out of nothing!
get a mazel tov In that environment and under the conditions in which we lived, the very words mazel tov rang very strangely. I waited to discover to what he was referring. He showed me a letter from our relative, Itkin, in Krivoi-Rog [Ukraine], where he wrote that he had received news from the Land of Israel that our son Leibel 12 had married.13 The very news that he was alive was itself wonderful tidings. My husband was overjoyed about the good news, and we felt a special happiness all day, giving us hope for better living conditions and to believe that good days were yet to come.
Conditions deteriorate day by day Time passed as usual. The temperature became bitterly cold. Every day, the food situation became worse. In part, this problem was created by the influx of evacuees, most of whom wer demand. Consequently, those who had more money paid premium prices for whatever they wanted, while most evacuees could not afford to do so, with the result that their circumstances worsened.
FOOTNOTES 1. ement, whose members identified strongly with Communist ideology, including opposition to religion. 2. Apparently after the fifth Rebbe of Chabad-Lubavitch, Rabbi Shalom DovBer Schneersohn (1860-1920). 3. In the summer of 1941, after the German invasion. Up to this point, this section has described the years when Menachem Gansburg lived in Dnepropetrovsk. 4. As Communist party members. 5. Out of fear that other foods may not have been prepared in full accordance with the rules of kashrut. 6. In which the Torah sometimes permits certain leniencies. In the original, dikduk kal shel divrei sofrim.
7. This lasted from the autumn of 1929 until 1931. Workers were assigned one of five colors, allowing each to rest on the one in five days signified by his color, while working the other four days. 8. A Soviet communal farming village. 9. Tefillin are worn only on weekdays, not on Shabbat or Yom Tov. 10. An activity prohibited on Shabbat. 11. and exile. 12. Yisrael Aryeh Leib (born 21 Iyar, 5666 (1906), and passed away 13Iyar, 5712 (1952)). 13. He married Miss Regina Milgrom in 5699 (1939).
By Rebbetzin Chana Schneerson From the memoirs of Rebbetzin Chana Schneerson (1880-1964), mother of the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory.
Lessons from the marriage of the Rebbe and Rebbetzin By Mendel Kalmenson
Yehudis Fishman, a Jewish educator in Boulder, Colorado, relates the following encounter she had with the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory: Someone once suggested a young businessman as a suitable marriage partner for me. I met with him a few times, but I was unsure if he was truly my soul mate. My appointment was set for a week later, highly unusual considering the typical wait for a meeting. It was an obvious question, but to me, coming from a rabbi, a totally unexpected one. I gulped
Defining Love One of the best descriptions of love I have come across in my search for a truthful definition of that mysterious and elusive word was articulated by the Rebbe. As a young, unmarried woman, Chana Sharfstein, was discussing with the Rebbe some prospective matches that had been suggested to her, and she explained why none of them appealed to her. The Rebbe chuckled and said You have read too many romance novels. Love is not the overwhelming, blinding emotion we find in the world of fiction. Real love is an experience that intensifies throughout life. It is the small, everyday acts of being together that makes love flourish. It is sharing, caring, and respecting one another. It is building a life together, a family and a home. As two lives unite to form one, over time, there is a point where each partner feels they are a part of the other, where each partner can no longer visualize life without the other. To understand this definition of love, we can look to the Rebbe and his wife, Chaya Mushka, known as the Rebbetzin, who personified these three essential ingredients: sharing, caring and respecting. Sharing an identity and destiny. there and nowhere else. A young man who was having difficulty in his marriage asked the Rebbe for a segulah, a spiritual tip. ves and
Regarding the preciousness and sanctity of real sharing between husband and wife, the Rebbe once
Caring The Rebbetzin once told a relative of hers that she always waited up for the Rebbe, no matter what time he came home. That her husband should come home to a dark house and a cold supper to be eaten alone was simply not an option. The Rebbe and Rebbetzin would go to extraordinary lengths to ensure that the other should never experience anxiety or worry over their welfare. was regularly involved in their medical issues, discussed the problem with her specialist, who told him that there were two ways to treat the problem. He mentioned to the Rebbetzin that surely they would ask the Rebbe which of the two treatments was advisable. want my husband to worry about me. Nevertheless, as a chassid (disciple) of the Rebbe, the family friend wrote to the Rebbe about the ot want him to be aware of it. The Rebbe replied with instructions for the best treatment, directing him to suggest this to the These are the acts of two souls Respecting A couple that was having communication problems came to see the Rebbe. The woman said that her husband was consumed with work, and when he finally found time to speak to her, he criticized her and ordered her around. The husband said that his wife had no r any of his suggestions.
As simple as it m marriage if practiced. the Rebbetzin from another room, always going to wherever she was in order to talk to her softly and in person. Can you imagine the change in tone, not to mention volume, of our conversations if they were had face-to-face with our spouses? Is there a more practical way to convey affection and respect for our life-partners?
be had experienced a very serious heart attack and must go to a hospital immediately. The Rebbe, however, noticeably abnormal, but he still refused to go to the hospital. At 5:30 a.m., the doctors said that if the Rebbe refused to go to the hospital, they would leave, and they did. The local doctors who were present conferred and concluded that they had no choice but to sedate the Rebbe, put him in an ambulance, and take him to a hospital. Suddenly, the Rebbetzin came Rebbe was in mortal danger and needed serious medical care. They could not take responsibility for the Re al
tal. The
Before his wedding, someone asked the Rebbe whether or not he should follow a certain custom at
husband should show his wife so much love that there is never an issue of his voice not being
Penned in honour
--Chabad.org Printed in honour of the Chasunos this wek
versary on 14th day of the Jewish month of Kislev.
“
Born in Egypt By Yossy Goldman
There is a tradition when we conclude a book of Torah or Talmud that we hold a Siyum, a celebration marking the successful conclusion of an entire section of Torah. At such occasions it is customary for the student/celebrant to deliver a talk where he or she connects the beginning of the book with the end, thus revealing a thematic thread that runs through the whole work. This week's Parshah, Vayechi, concludes the entire Book of Genesis. What connection can we find between the beginning and end of the fist book of the Torah? The first part of the book tells the story of Creation while the end deals with the passing of Jacob and the Children of Israel down in Egypt. What is Creation? Not just a Big Bang or even Intelligent Design, but an expression of a much higher and deeper purpose. The mystics teach that G-d was not content to have angels in heaven singing His praises. He wanted earthly beings, men and women of flesh and blood with earthly passions and temperaments living physical lives, who will nevertheless be capable to rise above the moment to experience the spiritual purpose of it all. He desired human beings who would be exposed to all the distractions associated with the physical condition from beach holidays to December sales and still remain focused on the spiritual. When we endow our material lives with spiritual value, with a sense of higher purpose, meaning, destiny and eternity, then we fulfill the Creator's original plan to bring heaven down to earth and build a home for G-d in the physical, often crass, world below. And therein lies the connection of the beginning of the Book of Genesis with its ending. To be a good Jew in the Holy Land is one thing. To remain holy and heavenly in the fleshpots of Egypt is another. Egypt represented the epitome of decadence of in that time. For the Children of Israel to go there and still remain faithful to the G-dly way of life is bringing heaven down to earth big time. To live an upright, moral life in a morally degenerate society is to validate and justify the whole idea of creation and the Creator's decision to bring into existence mortal beings endowed with the freedom to choose how they will live their lives. Perhaps this is the reason Jacob chose to bless the children of Joseph, Ephraim and Manasseh, with the words, By you shall Israel bless (their children), saying May G-d make you like Ephraim and Manasseh. Indeed, this is the traditional blessing we give our children to this day, that they grow up to be like Ephraim and Manasseh. But why? Why should Jacob promise that for posterity Jews would bless their children to be like Joseph's children? Why not to be like his own children, the twelve tribes of Israel? One answer is that of all the 70 children and grandchild of Jacob mention in the Torah, Ephraim and Manasseh were the only ones to have been born in Egypt and to have lived there all their lives. Jacob knew that in generations to come Jews would again be wandering through their own Egypts and exiles. He understood that Jewish history was destined to be filled with hostility and challenge. Thus, the role models for young Jews would need to be people like Ephraim and Manasseh who were born and bred in Egypt and yet remained faithful to the traditions of Jacob; who courted with the Pharaoh and still lived righteous Jewish lives. iPod kids and even Generation X'ers need heroes they can relate to in order for them to be inspired by their example. Joseph's boys negotiated the tricky turf of Egyptian palace intrigue while never forgetting who they really were. When kids who are "Made in the USA" will still be spiritually connected to the Creator's heavenly way, then we will have made that dwelling place for G-d in the lower realms for which the whole world was created for in the first place. 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 Vayechi "
"
QUESTION: We already know that Yaakov was 130 years old when he arrived in Egypt. We also know that he died there at the age of 147. Why is it necessary to state that he lived in Egypt for 17 years? ANSWER: When the Tzemach Tzedek (Rabbi Menachem Mendel Schneerson, the 3rd Lubavitcher Rebbe) was a young boy, his teacher taught him this pasuk and explained it to mean that the best ( ) means good and has the numerical value of 17.) When he came home he asked his grandfather, the Alter Rebbe (Rabbi Schneur Zalman of Liadi), The Alter Rebbe explained: Before Yaakov arrived in Egypt, he sent Yehudah to build a Yeshivah so that the children of Yaakov would have a place to devote themselves to Torah study. When a Jew learns Torah, he comes closer to Hashem. Therefore, since the family of Yaakov learned Torah, even in the sinful land of Egypt, Jacob ( ) "
.
"
QUESTION: anochi is superfluous? ANSWER: Yaakov summoned his son Yosef and asked him to promise that his bodily remains would not be left in Egypt. This anochi will do for myself Indeed, at the end of our parshah we read that Yosef took an oath of the children of Israel G-d will surely redeem you, and you shall carry up my ( ) "
"
QUESTION: Yaakov blessed them to multiply as the fish of the ocean (Rashi). What was his motive in comparing them to fish? Once the Roman government issued a decree forbidding Torah study. Papus ben Yehudah saw Rabbi Akiva conducting Torah ive
we are afraid in our nd
may save us. Without it we will definitely perish (Berachot 61b). Yaakov was instructing his children to always remember that just as a fish cannot live without water, so a Jew cannot exist the ocean of Torah study. ( ) "
"
QUESTION: Yaakov gathered together his children and wanted to reveal the time of the coming of Mashiach. Suddenly, the Shechinah responded, Shema Yisrael, you believe in only one G" Blessed be the Name of His glorious kingdom for ever and ever (Pesachim 56a). What did Yaakov mean with his response, ANSWER: When a Jew finds himself in a troublesome situation, he often cries out, Shema Yaakov was not surprised to hear his sons pronounce, when they stood around his death bed. lute faith in Hashem in times of anxiety and distress, but at all times and forever and ever ( ) " " Naftali QUESTION: ANSWER: The prophet Malachi coming of The Great Day the revelation of Mashiach
Eliyahu the prophet to announce the Eliyahu is spelled without
Lizchis Harav Moshe ben Chasya Hadassa
Dvar Torah Questions and Answers on Vayechi a vav because our ancestor Yaakov took the vav from Eliyahu as a pledge that he will herald the coming of Mashiach (Vayikra 26:42, Rashi). In our pasuk, the word " " can be rearranged to spell the word " " without the vav ). The word ( ) can be rearranged to spell the word tefillin ( ). Thus Yaakov, wanting to reveal to his children the time of coming, told them that, through the fulfillment of the mitzvah of tefillin the coming of Mashiach. *** Incidentally, this pasuk may also serve as a source for a Bar-Mitzvah boy giving a drashah on the day of his Bar Mitzvah. Namely, the word ( ) goodly words has the numerical value of 580, which is the same as the word ( ). This indicates that when one becomes responsible to fulfill the Torah obligation of tefillin, he should (
)
"
"
-17) QUESTION: When did Yaakov tell them to ask for forgiveness? ANSWER: The sale of Yosef into slavery w Through a remarkable sequence of events, Yosef emerged as viceroy of Egypt. Indeed, the brothers felt regret. Nevertheless, since Yosef benefited from their iniquity, they thought an apology unnecessary. After careful analysis of their fathers ways, they realized that even in such an instance, an apology is due and proper. When Yaakov became ill, he called Yosef and apologized for burying his mother on the road to Bethlehem and not in the Cave of Machpeilah (see 48:7, Rashi). In reality, however, the Jewish people benefited from this, for when they were exiled by Nevuzaradan, they passed Rachel (Jeremiah 51:16).
g
later results in goodness and blessing. ( ) "
"
QUESTION: Yosef was the sandek at the brit of his great grandchildren (Targum Yonatan Ben Uziel). Why did Yosef not follow the custom not to have the same person to be a sandek at the brit of two brothers (Yoreh 265:11, Rama)? ANSWER: The reason for this custom is that being a sandek is equivalent to offering the incense (ketoret) in the Beit Hamikdash. The incense each day was offered by a Kohen who had not previously done it (Yoma 26a). Exempted from this rule was the Kohen Gadol, who was at liberty to offer the incense on whatever day he wished (Rambam, Klei Hamikdosh 5:12). Based on this analogy, while it is customary to limit the honor of sandek to one person per family, it would not apply to a very prominent person such as the spiritual leader of a community. Since Yosef was a viceroy, and ruled over Egypt (32:6), it was perfectly acceptable for him to be the sandek at the brit of his great-grandchildren born to Machir the son of Menasheh. ( ') "
"
QUESTION: A few pesukim earlier it is written, the Torah repeat that Yosef died at the age of 110? ANSWER: When Yosef was 30 years old, he was appointed viceroy over the land of Egypt. Pharaoh changed the name of However, nowhere do we find that Yosef used this name. Moreover, in the same pasuk it is written, Yosef Yosef knew very well that one of the things that would help him maintain his identity and keep him close to Yiddishkeit was Jewish name
*** To show that Torah has no end, it is customary to connect the last pasuk with the first pasuk. The first word of the first pasuk in this Chumash which can be read as an abbreviation for " " give your child a (
)
Lizchis Harav Moshe ben Chasya Hadassa
A Shabbos Stimulus
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sow the seed until the next month, Marcheshvan. This was two or three months after all the other farmers had already completed their planting.
Poor Seed My name is Dov Weiss and I was part of the group of about thirty religious young men that started the agricultural settlement Moshav Komemiyut, in the South of Israel. It was in 1950, after we had completed our army service. I was still a bachelor then. Among the founders was also the well known Torah scholar and rabbinical authority, Rabbi Benyamin Mendelson, of blessed memory. He had previously immigrated to Israel from Poland and had served as the Rabbi of Kfar Ata. At first we lived in tents, in the middle of a barren wilderness. The nearest settlements to ours were several kibbutzim associated with the left-wing Shomer Hatzair movement: Gat, Gilon, and Negvah. Several of our members supported themselves by working at Kibbutz Gat, the closest to us, doing different types of manual labor. Others worked in agriculture, planting wheat, barley, rye and other grains and legumes. I myself drove a tractor. Our produce, which grew throughout the 15,000 or so dunam [nearly 4000 acres] allotted us, we sold to bakeries and factories. At that time, there were not yet water pipes reaching our moshav. We had to content ourselves with what could be grown in dry rugged fields. Every few days we would make a trip to Kibbutz Negvah, about 20 kilometers distant, to fill large containers with drinking water. The second year we were there, 5711 on the Jewish calendar (Fall 1950-Summer 1951) was the Shmitah year (Sabbatical year) which comes every seventh year, in which the Torah commands to desist from all agricultural work (see Lev. 25:1 -7). We were among the very few settlements in Israel at the time to observe the laws of the Shmitah year and refrain from working the land. Instead, we concentrated on building, and succeeded that year in completing much of the permanent housing. The moshav gradually developed and expanded, and more and more families moved in, as well as a number of young singles. By the end of the year we already numbered around eighty people. As the Shmitah year drew to its com-
That year, the rains were late in coming. The farmers from all the kibbutzim and moshavim gazed upward longingly for the first rain. They began to feel desperate, but the heavens were unresponsive, remaining breathlessly still and blue. Wheat field in Eretz Yisrael pletion, we prepared to renew our farming activities. For this we required seed to sow crops, but for this purpose we could only use wheat from the sixth year, the year that preceded the Shmitah, for the produce of the seventh year is forbidden for this type of use. We went around to all the agricultural settlements in the area, near and far, seeking good quality seed from the previous year's harvest, but no one could fulfill our request. All we were able to find was some old wormy seed that, for reasons that were never made clear to us, was laying around in a storage shed in Kibbutz Gat. No farmer in his right mind anywhere in the world would consider using such poor quality seed to plant with, not if he expected to see any crops from it. The kibbutzniks at Gat all burst into loud derisive laughter when we revealed that we were actually interested in this infested grain that had been rotting away for a few years in some dark, murky corner. "If you really want it, you can take all that you like, and for free, with our compliments," they offered in amusement. We consulted with Rabbi Mendelson. His response was: "Take it. The One who tells wheat to sprout from good seed can also order it to grow from inferior wormy leftover seed as well." In any case, we didn't have an alternative. So we loaded on a tractor all the old infested seed that the kibbutz had offered to us free of charge and returned to Komemiyut. The laws of Shmitah forbade us to plough and turn over the soil till after Rosh HaShana, the beginning of the eighth year, so we didn't get to actually
Finally it rained. When? The day after we completed planting our thousand dunam of wheat fields with those wormy seeds, the sky opened up and the rains exploded down to saturate the parched earth. The following days we were nervous in anticipation, but we turned our attention to strengthening our faith and trust in Gd. Anyway, it did not take a long time for the hand of the Al-mighty to be revealed clearly to all. Those wheat fields that were planted during the Seventh Year, months before the first rain, sprouted only small weak crops. At the same time, our fields, sowed with the old infested seed and long after the appropriate season, were covered with an unusually large and healthy yield of wheat, in comparison to any standard. The story of the "miracle at Komemiyut" spread quickly. Farmers from all the agricultural settlements in the South came to see with their own eyes what they could not believe when they heard the rumors about it. continued on page three
Shabbat Times Motzei Shabbat
Jerusalem Tel Aviv
4:03
5:18
4:17
5:19
Haifa
4:06
5:17
Beer Sheva
4:21
5:21
New York
4:12
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Chabad of Israel Rabbi Joseph I. Aronov Published by M.L.S. Kfar Chabad (03) 3731777 Editor: Aharon Schmidt livingjewishweekly@gmail.com
Working with Sorrow and Hope In this week's Torah portion, Vayechi, we witness a conversation between the aged patriarch Jacob and his son, Joseph. Joseph brought his two sons to Jacob for his blessing. He placed Menashe, the first born, near Jacob's right hand and Efraim, the younger of the two, near Jacob's left hand. However, when Jacob blessed the youngsters, he crossed his hands over and placed his right hand on Efraim's head and his left on Menashe's head.
sented by Menashe was more advantageous, whereas Jacob felt that Efraim's was higher.
Cleaving and Transforming Joseph named his oldest son Menashe "For G-d has caused me to forget ("nashani") all of my toil and all my father's house." This name intimates Joseph's anguish over being distanced from his father's home and his native lifestyle.
Joseph explained to Jacob, "It is not so, my father." Moving Jacob's hands, he continued, "for this is the first-born."
His younger son, he called Efraim - "For G-d has caused me to be fruitful [hifrani] in the land of my affliction."
"I know, my son, I know," was Jacob's reply. "Also he [Menashe] will become a people. He, too, will be great. But his younger brother will be greater than him."
Here, Joseph thanks G-d for the benefits that he reaped specifically because he was living in exile.
The Priorities of Jacob and Joseph According to our Sages, neither Jacob nor Joseph made a mistake. Rather, their priorities were different. Menashe and Efraim symbolize two distinct aspects of a Jew's G-dly service. Joseph believed that the G-dly service repre-
When Joseph brought his sons for his father's blessing, his feelings of sorrow over being separated from his family ruled. The spiritual service this parallels is the desire to cleave to G-d, even in exile. Jacob, however, viewed the exile differently, represented by the name Efraim. He saw that there is an "advantage" of exile; in exile, one changes darkness into light.
Darkness to Light The paths of Joseph and Jacob should both be manifested in our lives. We must realize that we are far away from our "father's house"; we are still in exile and the final Redemption has not yet come. Just as important, or possibly more important, is to realize that we can actually light up the darkness of exile. This comes about through studying Torah and observing the commandments. When a Jew finds himself in a situation or surroundings which are uncomfortable, he must not only be troubled by it and think of the day when he can escape. Rather, he should work to his utmost ability to change that which is bad to good, the dark to light, for this is the entire purpose of being in exile. Adapted from the teachings of the Rebbe; Shabbos Table & From our Sages reprinted from www.LchaimWeekly.org - LYO / NYC
And the light which follows darkness is much brighter, much more noticeable.
Encouraging the Husband s Learning He blessed Joseph, and he said, "Gd...bless the lads..." (Gen. 48:15, 16) This verse opens by saying that Jacob blessed Joseph. Yet, we see from the next verse that Jacob blessed Joseph's children! However, "G-d bless the lads" is really Joseph's blessing. For what greater blessing can one have than that one's children would be blessed?
And Israel stretched out his right hand, and laid it upon Efraim's head, who was the younger. (Gen. 48:14) It is precisely because he was the younger one that he needed the stronger right hand to be placed upon him. Our youth require supervision, and special attention and dedication, to encourage and strengthen them as much as possible. (Techiyat Yisrael)
(the Zohar)
Gather yourselves together, and I will tell you what will befall you in the last days. (Gen. 49:1) Jacob spoke to his sons in a seemingly spontaneous manner. This is the manner in which Moshiach will arrive - with people paying no attention, seemingly by chance. A person will be involved with his work, and all of a sudden, he will see that Moshiach has arrived. (Baal Shem Tov)
And when he saw that the resting place was good...he bent his shoulder to bear (Gen. 49:15) Issachar recognized that although leisure is a good and pleasant thing, it can also be dangerous. In times of peace and tranquility the Evil Inclination intensifies its efforts to lead a person astray, which can lead to disaster. Issachar therefore "bent his shoulder to bear" the yoke of Torah, for Torah study is the antidote to this pitfall. (Likutei Diburim, the Previous Rebbe)
In preparation for Rosh Hashana, 5722, (1961) the Rebbe wrote a letter to women about the need for a cheshbon hanefesh (personal accounting) concerning the Torah study of their husbands. The Rebbe explained that it is the women's duty to encourage and strengthen the learning of their husbands, brothers and sons, and they should demand (!) of their husbands to maintain a daily learning schedule, so that the sight of his wife will already remind him to go learn. The Rebbe notes the great reward which women receive from their portion in the mitzva, and asked that all women requesting a blessing of the Rebbe for the coming year should include a report of all the learning done by their husbands. Igros Kodesh (Letters of the Rebbe) Vol. 20, p. 330 The Foundation of Her Home (page 3) and Encouraging the Husband s Learning reprinted from The Weekly Farbrengen by Merkaz Anash, on-line at TheWeeklyFarbrengen.com
The Foundation of Her Home Chassidim once asked the Maharil, the Alter Rebbe s brother, what caused his parents to merit to have four sons who were Torah giants. He replied that it was probably due to the awe and fear of Heaven and the passionate love of Torah of his mother, Rebbetzin Rivkah. To illustrate he shared the below story:
vessels in the home become permeated with holiness and G-dliness, as befits a home that is a Mishkan, about which Hashem said, I will dwell within them. And this brings peace and unity in the home amongst all the family members. (the Rebbe, Toras Menachem 5747, Vol. 3, p. 345)
My father, Reb Baruch, once traveled on a business trip and brought back an expensive coat as a gift for my mother. Our teacher s wife became very jealous, and began nagging him to give her gifts as well. This had an effect on him, and his usual enthusiasm was lacking. Noticing this, my mother questioned him and he told her of his troubles. Without hesitation, my mother took out her coat and gave it to the teacher, saying, "Give this to your wife, and continue to teach my sons with enthusiasm."
Infusing Excitement in Children
A Mother s Influence
The mitzvah of chinuch (education), to enforce the observance of mitzvot by children, is primarily the obligation of the father. However, practically speaking, the mother is the one who spends the most time with her children, and she is the one who raises them. Furthermore, the mother has an advantage since she educates in a soft spoken manner, expressing feelings of closeness, love and affection. Particularly in recent time, this approach of education is more successful.
Women are called the Akeret Habayit since they are the ikar" (the mainstay of the home). It is clearly observable that the primary education of young children and even infants is accomplished not by the father, teacher, rosh yeshivah or the rav – but by the child's own mother. (the Rebbe, Toras Menachem, Vol. 4, p. 341)
The same is true for the Torah study. Although, it is the obligation of the father to teach his son Torah, nonetheless, it is the mother who helps and encourages her sons to learn. Just as the Sages state that the mothers have a share in their sons studies because of the physical help that they offer, the same is true for support and encouragement.
When a home is run by an Akeret Habayit whose heart is a Mishkan (Sanctuary) for Hashem, and her conduct follows the instructions of the Torah, it can be seen in the conduct of her husband, sons, and daughters, whose thoughts, speech, and actions are permeated with creating a Mishkan for Hashem. Even the mundane
One way this is done is by asking the child about his learning in cheder or yeshivah. As is clearly observable, the mother s warmth and excitement can cause the boy to become extra excited about his learning (unlike the father s weekly test). (the Rebbe, Sefer HaSichot 5750, Vol. 2, p. 455)
Not Our True Place The concluding passage of this week s Torah reading , which is also the concluding passage of the entire Book of Genesis, recounts how Joseph tells his brothers: I am dying. G-d will certainly remember you and will take you up from this land to the land that He swore [to give] Abraham, Isaac, and Jacob. Joseph is making it clear to his brothers that regardless of the positive achievements one can achieve while living in exile, it is still exile. It is not one s natural place and it is not one s ultimate place. It is merely a temporary dwelling. Obviously, while there, we must use everything we encounter for a Divine purpose, but that is not who we are or where we really belong. From Keeping in Touch, Vol. 4, reprinted from Sichos in English
Poor Seed continued from page one: When the farmers from Kibbutz Gat arrived, they pulled a surprise on us. After looking in open-mouthed astonishment at the impressive bountiful quantity of wheat flourishing in our fields, grown from the infested seeds they had provided us, they decided to renege on their generosity. They announced they wanted payment for the tractor load of old rotten wheat they had scornfully given us for free only a short time before. Even more startling: they said they would file a claim against us at bet din, the rabbinical court, and with Rabbi Mendelson himself, no less! Probably they figured that in a secular court such a claim wouldn't have even the slightest possible chance of gaining them even a single penny. Rabbi Mendelson accepted their case seriously, and in the end judged that we should pay them. His explained that the reason they gave it for free was because they thought it worthless for planting, while in truth it really was excellent for that purpose. We were astonished to hear his ruling, but needless to say, we complied. The whole story became an extraordinary kiddush Hashem, a glorification of G-d, in the eyes of people throughout the country. Everyone agreed it was a clear fulfillment of G-d's promise in the Torah: And if you shall say, "What shall we eat in the seventh year? Behold we shall not plant, nor harvest our produce!" I will command my blessing to you [Lev. 25:20-21]. Translated and freely adapted by Yerachmiel Tilles from Sichat HaShavua #721. Rabbi Tilles of Tsfat, is a co-founder of ASCENT. His email list for stories is in its 25th year. To join the list a/o his WhatsApp group for Saturday night Audio, Video and Zoom stories, go to AscentOfSafed.com or WhatsApp +972526-770-13
Question: We are a group of five women
Rabbis in Islamic States Many will be surprised that there are Jewish Rabbis in Muslim countries or even Jewish communities for that matter. However, Jews have had a long historic presence in Muslim countries. Founded in 2019, one year before the Abraham accords, the Alliance of Rabbis in Islamic States has been a huge step forward in aiding Jews in Islamic countries to continue their traditions and community existence. Even though most have the belief that Jews are European or Western this is a misconception. Jews originate in the Middle East and have lived there long before they moved to the US or Europe. Many Jews still do live and more lived in most Islamic countries – until the post 1948 war exodus. Some
Cooking Tip of the Week Celery Root Salad: Combine 1/2 c mayonnaise, 2 tbls Dijon mustard, 1 tbls lemon juice and 2 tbls chopped parsley. Grate 1 peeled celery root and one green apple (I prefer coarsely grated). Mix with the dressing and spice with salt and pepper to your taste. Chill until you want to serve it. Alizah Hochstead, alizahh@hotmail.com
friends and once a week we make time to go out for breakfast together. However, there is one woman who is very conceited. She hardly ever shows interest in anyone else but just likes to talk about herself. It makes me angry and I feel a lot of resentment and negativity towards this woman. How can I stop feeling this way?
Answer: Jews in Muslim countries are the remnants of communities which are ancient. Iran, Egypt, Syria and Iraq have had Jews since the Biblical era. At present, membership of the Alliance is composed of Rabbis in Albania, Azerbaijan, Morocco, Turkey, Tunisia, Iran, Kazakhstan, Kosovo, Kyrgyzstan, UAE, Uganda, Uzbekistan and Nigeria. They are also represented by North Cyprus, Tatarstan and Bashkortostan – which are autonomous regions of other countries. Most of the rabbis are Ashkenazi and hail from Chabad, but there are also Mizrahi and Sephardic Jews. Rabbi Mendy Chitrik (chairman of the group) stated, All are welcome, regardless of Jewish ethnic division; the goal is to unite. Rabbi Levi Duchman expressed great optimism: We are not here just for the Jews, but for other communities as well. We help the entire society and strive to be an asset to whichever country we live in.
Source: Chabadinfo.com
Halacha Corner – Proper Walking A person should not walk in a completely upright position, as that is considered haughty. Arrogance distances the presence of the Shechinah, because arrogant people act as though no one else exists besides themselves. The halachic definition of walking totally upright is if one cannot see the ground next to their toes without having to bend forward. However, a person should not walk overly bent over; they should be able to see the person next to them without having to lift their eyes too much. Accordingly, a person should walk with a reasonably balanced posture. Even when walking in such a manner one has to walk relatively slowly in order not to harm themselves, and not to hurt others, as can happen when running in the street. In any case, running in the streets is not considered an appropriate behavior and is therefore discouraged. If a person is going to do a mitzvah, they may walk quickly, or even run, as zerizut, alacrity, is important in the performance of mitzvot. At a time when everyone is rushing, and time is of the essence, such as on a Friday afternoon, not only is it a mitzvah to run, but in the event that they cause damage to others or to their property, it is possible that they may not be halachically obligated to pay. Rav Yosef Yeshaya Braun, shlita, member of the Bet Din of Crown Heights; 1 Minute Halacha, #190; reprinted from crownheightsconnect .com
It is wonderful that you go out together each week. It is important to make time in our busy lives for the things that are valuable and meaningful. In regards the issue you raised, even if this woman will change her ways, you may encounter a similar situation in the future. Hashem gives us challenges so we can grow. Once we overcome the challenge, we do not need that same challenge and it simply goes away. However, if we do not achieve the desired growth, it might very well repeat itself in different forms. Our soul is composed of intellect and emotions. By nature, our intellect has the power to arouse and control our emotional reactions. Explore what thoughts are creating your feelings of anger and negativity? A common thought pattern is magnification or tunnel vision. In other words, we focus on the bothersome behavior to the exclusion of everything else. We do this with ourselves and others. Given this woman is included within your group of friends, she must have good qualities. Focusing on her positive qualities will reduce your anger. In general, it is good to train our thinking towards the positive. After the Lubavitcher Rebbe s heart attack, one of the doctors explained to the Rebbe, "You must watch your health, if you don't, there is - G-d forbid - a 25% chance that a relapse will occur." The doctor asked the Rebbe whether he had been listening. "Sure," the Rebbe responded, "you said that if I do not take care of my health there is a 75% chance that the illness will not recur!" In addition, replace your criticism with the awareness that we are all in a process of growth; imperfection is normal. Hashem gives us the years of our life to refine our characters. Friendship requires accepting the whole person; enjoying the positive while having compassion and patience for the flaws. In conclusion: 1. Focus on the good qualities in your friend; 2. Accept your friend; acknowledging that it is normal to have areas that need refinement. In the final analysis, your friend may or may not change. However, your emotional well-being will not be tied to her personal growth and you will be able to let go of your anger and negativity. Aharon Schmidt - marriage, family & individual coaching. coachingandcounseling1@gmail.com
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649 EDITOR - RABBI SHIMON HELLINGER
SPEAKING TRUTH (I) THE IMPORTANCE OF TRUTH One should always speak truthfully; as the Torah says, Midvar sheker tirchak – “Distance yourself from falsehood.” Even if the proposed lie will not cause any harm to anyone, it is forbidden to tamper with a story. Moreover, whoever is careful to ascertain the facts of a story before repeating it will always have many listeners.
There was once a town called Kushta (in Aramaic, “truth”), where the inhabitants never veered from the truth and no one died at a young age. The amora Rav Tavus moved to the town, married there, and had two sons. Once when his wife was washing herself, a neighbor knocked on their door, and feeling that it was inappropriate to have someone come in, Rav Tavus said that his wife was not there. As a result, shortly after, his two children died. When the townspeople heard the story, they asked him to leave Kushta and not bring the malach hamaves upon them.
The Torah warns us to distance ourselves from falsehood, since falsehood is more disgusting than all other negative traits. One who speaks truth follows the path of HaShem, and merits His brachos; one who chooses falsehood invites upon
There was once a young man who, since his childhood, had always done as he pleased, and had committed many aveiros. One day, feeling remorseful, he went to Rebbi Shimon ben Shetach and told him he wanted to do teshuva. Rebbi Shimon told him that all he had to do was to watch himself from telling lies and he would be saved from transgression. “No problem,” said the young man. Rebbi Shimon had him swear, and the young man went home. Some time later, the young man was in his
neighbor’s home and, not managing to control himself, he stole all the gold and silver. As he was leaving, he thought to himself, “What will I tell the neighbor when she asks about her possessions? If I deny taking them, it will be a lie, and what will be of my oath?” He then returned whatever he had stolen, and understood the wisdom of Rebbi Shimon.
CONSIDER What is the problem with falsehood: the speaking itself or its bringing to distrust? Is changing the facts for the sake of peace: a permissible form of falsehood or is it the real truth?
THE MISFORTUNE OF FALSEHOOD When HaShem commanded Noach to take a pair of all living creatures into the teiva, Falsehood wanted to enter as well, but was stopped because he had no pair. Searching for a match, he met Tragedy and asked if he was willing to be his pair. “What will you give me in return?” Tragedy asked. Tragedy agreed. After the mabul, when they left the teiva, Falsehood went around to collect his earnings, but they had all been taken by Tragedy.
Tragedy replied, “Didn’t we make an agreement?”
To this, Falsehood had no response. Nothing is achieved by falsehood, for everything will be taken by tragedy and misfortune.
All the letters of the word emes ( ) stand on two feet, whereas the letters of the word sheker ( ) stand on one. This teaches us that truth not. Additionally, the letters of emes are far apart in the sequence of the alef-beis, while the letters of sheker are close to one another, for keeping is easy to do.
The punishment of a liar, Chazal say, is that even when he tells the truth, no one believes him.
KEEPING TO TRUTH One is allowed to change the truth for the purpose of peace. However, this only applies when relating something about the past, but not when promising something that is to be done in the future. However the Baal Shem Tov cautions that one who often speaks falsehood should abstain from changing the truth for the purpose of peace, since this may strengthen his bad habit.
A wealthy man decided one night, while saying Kerias Shema rubles to tzedaka every time he said something that was not true. When the local melamed heard this, he exclaimed, “Then lie and provide for the poor!” Later, when that melamed visited Lubavitch, the Rebbe Maharash rebuked him for his advice, for one is not allowed to lie, even for a good reason.
RABBI CHAIM HILLEL RASKIN ROV OF ANASH - PETACH TIKVA
BROKEN GLASSES ON SHABBOS My glasses broke just before Shabbos. Can I use them as is on Shabbos? Halacha states that if the leg of a bench fell out on Shabbos, it may not be reinserted even loosely out of concern that one may come to do so tightly, in the normal manner, and transgress the melacha of boneh (building) or makeh b’patish (completing a product). As a safeguard for this prohibition, Chazal forbade using the bench by supporting it with something else.1 It may, however, be moved for purposes other than its normal use.2 If the leg already fell out and was used for sitting before Shabbos, one demonstrates that he isn’t apply. Likewise, if the leg broke, cracked, or got lost, there is no concern since it can’t be reinserted. Some poskim even suggest that one may intentionally get rid of the leg on Shabbos to preclude this concern and we aren’t concerned that one will bring it to a professional on Shabbos.3 How do these principles apply to glasses? If a screw fell out from the frame, one is not allowed to screw it back, and one may not even use the glasses in their present state out of concern that he might screw it. Some suggest that one can get rid of the screw and thus permit wearing the broken glasses. But if the glasses broke in a manner that one cannot
they are completely unwearable, the glasses are muktzeh.4 If the frames bent out of shape, one is not allowed to straighten them due to makeh b’patish.5
R. YITZCHAK AIZIK OF VITEBSK R. Yitzchak Aizik Beharad (Bograd) was born in 5528 (1768), in the town of Smilovitch, in the Minsk district. In 5543 (1783) he attended the Minsk debate between the Alter Rebbe and some of the leading non-Chassidishe Rabbonim, following which he became a chossid of the Alter Rebbe. R. Yitzchak Aizik received semicha from the Alter Rebbe and served as the Rov of Vitebsk for 60 years. He was also a chossid of the Mitteler Rebbe and Tzemach Tzedek, and had a close relationship with the Rebbe Maharash in his youth. R. Yitzchak Aizik merited a very long life, passing away in 5627 (1867), at the approximate age of 100. His teshuvos were published in Shu”t Pnei Yitzchak, and some additional chidushim of his remain in manuscript. One erev Shabbos after chatzos, a man entered the Vitebsker Rov’s home and requested a din Torah. Asked why he couldn’t choose a better time, the man explained that he was a melamed and he couldn’t leave his students anytime during the week. R. Yitzchak Aizik acquiesced. When he asked where the other party was, the melamed replied that he came to hold a din Torah with Hashem. R. Yitzchak Aizik sat down and the melamed presented his arguments: “There are three partners in creating a child – the two parents and Hashem. Now, I have a daughter to marry off and no money, but the third partner is well off and isn’t helping out.” R. Yitzchak Aizik became very serious, and he paskened that the melamed is right.
of the melamed’s home. The wife of the local poritz was suffering from a toothache, and they heard that the melamed’s wife could practice magical healing. Reluctantly, the woman went, and miraculously, the pain disappeared. The poritz’s wife was grateful, and hearing about their dire state, she gifted them with more than enough money to marry their daughter. Before R. Yitzchak Aizik accepted the rabbonus in Vitebsk, the Alter Rebbe posed three shailos to him and then told him how to pasken. R. Yitzchak Aizik understood that he will need to rule on these cases, and indeed, two of the shailos came up soon after. Sixty years passed and the third shailah hadn’t come up, but R. Yitzchak Aizik was certain that he wouldn’t leave this world until he is presented with that case. One day, the elderly R. Yitzchak Aizik was sitting in the Beis Din, when a butcher entered the next room and asked another rov about an animal lung and he ruled it to be treif as Halacha states. Hearing the exact question that the Alter Rebbe had told him 60 years prior, R. Yitzchak Aizik knew that it had to be kosher. The rabbonim probed the butcher until he admitted having intentionally damaged the lung to settle a score. Having addressed the third shailah, R. Yitzchak Aizik called for the Chevra Kadisha. Everyone was surprised since he looked healthy, but he was adamant. He entered his home and lay in his bed, and he returned his neshamah to his maker.
On Sunday, a fancy carriage parked in front
As long as one used the broken frames before Shabbos them on Shabbos.
TRUE ANASH A Lubavitcher woman who ran a support fund for kallas informed the Rebbe that she planned to resign from her work. In Elul 5740 (1980), the Rebbe penned her a letter, unequivocally rejecting her idea to quit, and encouraging her to strive for greater heights. “Now with regards to your reasoning, you should seek the council of anash activists. That is, true anash, and true activists…” And the Rebbe explained: “Whoever will tell you that it is preferable to withdraw,
In merit of this publication's founder
or weaken, any activities in the spirit of Frierdiker Rebbe – is no activist and is no member of the Rebbe's anash. “Even though there may be reasons and downtrodden in his work are contrary to his explicit directives, pleas and promises.” After sending it to her, the Rebbe edited this letter again for the general public and was ultimately published in Likutei Sichos. (Likutei Sichos, vol. 19, page 620; Hiskashrus issue 1163)
May the zechus of the thousands of readers bring him a total and immediate recovery
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