1 CROWN HEIGHTS NEWSpapER ~July 25, 2008

הכרבה תא ’ה הוצ ןאכ

Community Newspaper

July 25, 2008 | Tammuz 22, 5768 weekly vOl. i | NO 36 ד”סב | ח”סשת , זומת 'בכ | תוםמ תשרפ









Ohr Chaya Mushka:

What an exCiting suMMer!

Page 15

Beis Din of Crown Heights

390A Kingston Avenue, Brooklyn, NY Tel- 718~604~8000 Fax: 718~771~6000

Rabbi A. Osdoba: ❖ Monday to Thursday 10:30AM - 11:30AM at 390A Kingston Ave. ☎Tel. 718-604-8000 ext.37 or 718-604-0770

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THis Weeks Hero


the reBBes stOry

the hillel FOundatiOn

Meets the reBBe

Page 13





Erev Shabbos


Motzei Shabbos


Gut Shabbos

2 CROWN HEIGHTS NEWSpapER ~July 25, 2008

The Vaad Hakohol

The Prohibition of going to Court Zaida Getzel

Rabbi Shlomo Segal

Member of the Bais Din of Crown


Community Newspaper

392 kingston avenue

Brooklyn, Ny 11225


a person entered

another person’s

home, and as a

result of dirt on

the staircase, the

person slipped. is

one permitted to sue the owner in court

in order to collect from the owner’s

insurance-- the owner can argue that

this is damaging to him?


in Shulchan aruch, Choshen mishpat

chapter 26, it cites the strict prohibition

against going to court. The only

exception would be when one does

not adhere to the Bais Din, his plaintiff

would then receive a special consent

from the Bais Din to summon the

defendant to court.

Surely,, one is not allowed to cause

damages to another person’s money by

summoning him to court, as it is cited

in Shulchan aruch, Choshen mishpat

chapt. 388. Regarding this aspect, even

when one had refused to come to the

Bais Din, there is no granted permission

to cause pain to the person by going to

court and subpoenaing the defendant

in person or financially.

But in the situation when the claim is

against the insurance and in order to

collect from the insurance, he needs to

file a complaint against the owner--this

is not forbidden. Since it is known that

one cannot claim insurance in a Bais

Din, and the only option to obligate

the insurance to pay is by filing a claim

in court.

in such a case, it is cited in the poskim

that this is not included in the

prohibition of going to court, and as

it is stated in detail in the Tshuvos of

the Bais yitzchok Choshen mishpat

Published & edited weekly by the vaad Hakohol

of Crown Heights.

moshe Rubashkin, Rosh Hakohol

Dr. Tzvi (Harvey) lang, Chairman

Rabbi Plotkin, Secretary

layout: Simplyunique (

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consent of the publisher

chapt. 38. But being that the original

responsibility was on the owner and

the insurance entered as a guarantor

for the owner, therefore, if it is verified

that the insurance is not obligated to

cover the damage, a person would then

prohibited to continue in court in order

to obligate the person to pay.


From the perspective of the dayan in

Bais Din, the owner is not obligated

to pay when a person got hurt on his

property. it is stated in Shulchan aruch,

Choshen mishpat chapt. 412, that in a

location where there are things that can

cause a person to slip, a person needs

to be aware and protect himself. in a

home, where there are young children,

it happens quite often that items are

left on the floor, which can cause one

to stumble or slip, and one should have

noticed them while walking up the

staircase. and there is no reason to

obligate the owner for the damages.

when one summons the owner and

not the insurance, it is a prohibition of

going to court.

Regarding the issue that this claim

may cause an increase in the insurance

premium, it would be appropriate that

the plaintiff should cover the costs of

the insurance increase, because one

is forbidden to cause any damage to

the owner through court. and since,

in any case, the insurance reimburses

the plaintiff more than what the Torah

requires, therefore the plaintiff should,

on a monthly basis, reimburse the sum

of the increase that the owner had to pay

as a result of this claim, until the owner

changes to another insurance policy.

it would be noteworthy to mention that

the owner should assist the plaintiff to

collect his reimbursement from the

insurance and surely not hinder or

stop the plaintiff from receiving his



in last week’s column, we discussed

that when one rented or leased a car,

and he received a ticket – who would

be responsible for the payment?

it seemed from some of our readers,

that the final conclusion lacked some


The answer is the obligation falls on

the one who rented\leased the car, as

it is cited in Shulchan aruch Choshen

mishpat, chapter 128--in such a case,

we obligate the one who was negligent

in paying the money.

By: moshe Rubashkin

This coming Sunday, Chof Daled Tammuz,

yidden will recite the Hallel

Prokim as part of the Tehillim of Chitas.

The words of Praise express the deep

appreciation we have for the almighty

and the wondrous miracles He wrought

for us. Once these precious words of

Dovid Hamelech are offered we feel

ennobled, a notch higher than before.

This coming Sunday Chof Daled Tammuz

is the 25th yartzeit of Reb Shneur

zalman yissocer Getzel Halevi ben Reb

Sholem, a”h. The extended Rubashkin

family and friends will offer their added

heartfelt gratitude c/o the Hallel verses

of the Tehillim of the day. The grace

and the privilege of having had a zaide

Getzel is something to continually thank

Hashem for. zeide was a marvelous

model, a life example of a true chosid, a

True Pnimi. it’s also interesting to note

that the Hayom yom of Chof

Daled Tammuz describes the

character of a Pinimi.

zeide Getzel was an original.

He was a colorful fellow. He

had his own inimitable style

and signature. They reflected

his deep concern for what

was right and respectful. He

possessed a sharp wit along

with an endless treasury of

stories with which to elucidate

every concept and circumstance.

in his earlier years

zeide would express freely his

thoughts and his observations,

but in his later years he was

more reticent. at his 80th

birthday surrounded by his

children, grandchildren and

great-grandchildren, gathered

to celebrate with l’Chaim, he

relented. in appreciation of

the occasion and in response

to our proddings, zeida shared a few

stories. we never forgot them. Their

lessons penetrated and enriched us. The

wisdom gleaned, served us in countless


a country yokel inherited a silver spoon.

what use did he have for a singular, silver

spoon---none he decided. So he went

to the trading store and received a few

coupons in lieu of the silver spoon. up

and down the aisles he went, but couldn’t

find anything that caught his fancy until

he found a lacquered, colorful, wooden

spoon. Gleefully he gave the agent the

coupons, and it was only a while after

when he left that he realized that he

had traded a silver spoon for a wooden

spoon. zeida paused for emphasis when

he finished his folk tale. He didn’t offer

more. He left the thinking to us.

another favorite was the Tale of the Four

Horses. along a lone highway traveled a

man with four horses. Behind him rode

a man with three horses. The man the

man with three horses urged his horses

on, convinced with just a bit more effort

he could be on par to the man with the

four horses. Now behind him rode a man

with two horses. He too urged his horses

in thinking with a bit of prodding his

horses could catch up to the man with

the three horses. unknown to him was

that the man with the three horses was

really competing with the man with

the four horses. and so it continued to

the man with the one horse who tried

to catch up with the man with the two

horses who in reality was competing

with the man with the four horses. No

wonder the horse dropped shortly. zeide

again let the lesson sink in. He left the

thinking to us.

all grandchildren love their grandparents.

They mirror and respond to the

unconditional love and warmth. They

know they are the heroes and heroines

in the eyes of their grandparents. what

grandparent doesn’t light up when seeing

their grandchildren? Their dreams, their

yearnings their hopes are invested in

their grandchildren. we felt all this and

more when visiting our grandparents.

who could forget the twinkle in the

eye, the animated facial expression,

the profuse blessings. They fuel us ‘til

today. as an adult grandchild, BH, a

grandmother myself, i continuously

cherish the blessing of having known

my grandparents.

what i realize now that i haven’t considered

previously is how unique and amazing

our grandparents were in their own

generation. Fooled by their exceptional

modesty, we didn’t realize then that we

were provided with an encounter of truth

that can never be duplicated.

“emes is in the Siddur,” a wise woman

remarked to my mother when noticing

her bewilderment at the action of those

who should have known better. “emes

is in the Siddur,” became a slogan we

would quote often to remind ourselves

that whereas human beings can fail,

Continued on Page 6

The Rebbe's Sicha Parshas Matos-Masei 5750

The Three Weeks and their


Published by Sichos In English

The three weeks between the 17th of

Tammuz and Tishah B’av are referred

to as the Three weeks of Retribution

and Bein Hametzorim, “between the

straits,” names whose connotation is

not openly positive.

This presents a conceptual difficulty.

The number three is generally connected

with positive themes, e.g., the

three Patriarchs, the three pilgrimage

festivals. Similarly, our Sages associated

the giving of the Torah with the

number three, praising G-d for giving,

“a threefold light to a threefold people...

in the third month.” Furthermore, the

number three has the implications of

permanence as expressed in the verse,

“the threefold cord will not be snapped

speedily.” Similarly, in halachic terms,

the number three is connected with a

chazakah, a presumption that can be

assumed to continue. accordingly, it

is difficult to understand: why is the

concept of retribution and destruction,

the direct opposite of holiness

and permanence, associated with the

number three?

Generally, the concept is explained as

follows: The awesome descent of the

Three weeks is intended to allow for an

ascent. when a person wants to reach

a level which is much higher than his

present rung, it is necessary for him

to undergo a descent first. Similarly,

for the Jews to reach the peaks of the

messianic redemption, a redemption

which will not be followed by a descent,

it is necessary that they first undergo

the descent of exile. in this context,

the Three weeks are associated, not

with exile, but rather with the Third

Beis Hamikdash that will be built after

this exile.

This explanation, however, is insufficient

for the Three weeks connect

the aspect of descent (and not the

subsequent ascent) with three. when

a descent is intended for the sake of an

ascent, the descent itself is not desired.

indeed, it will ultimately be nullified

and all that will remain is the ascent.

if so, why is three which is, as above,

usually connected with permanence,

associated with a dimension that has

no self-contained purpose and which

ultimately will be nullified?

The question can be reinforced: Generally,

the number three expresses an

ascent which follows a descent. For

example, in the narrative of creation,

the first day, is referred to in the Torah

as yom echad, “one day,” i.e., a day of

oneness, to quote the medrash, “the day

that G-d was at one with His world.” it

was followed by the second day, “the day

on which strife was created,” as reflected

in the separation of the higher waters

from the lower waters. accordingly, the

expression, “and G-d saw that it was

good,” is not mentioned in connection

with the second day since division, even

when necessary for the world, cannot

be called “good.”

This was followed by the third day,

which compensated for the division

of the second day, creating peace and

unifying the two opposites. For this

reason, the expression, “and G-d saw

that it was good,” is repeated twice,

revealing a compound goodness which

qualitatively exceeds the goodness of

the other days.

This is reflected by the attribute of

Tiferes (“beauty,” which was expressed

on the third day of creation) which unifies

Chesed (“kindness,” expressed on

the first day of creation) with Gevurah

(“might,” expressed on the second

day of creation). This reveals a unity

which surpasses that of the first day.

On the first day, the unity existed on a

level above division. Thus, there is the

possibility that division will ultimately

arise. in contrast, the unity of the third

day is established within the context

of division, bringing about a true state

of unity.

The same concept is reflected in Torah

where we find the concept of “a controversy

for the sake of heaven,” the

controversy between Hillel and Shammai.

This division has its source in the

division which came into being on the

second day of creation and, in turn,

serves as the source for subsequent

differences of opinion within Torah.

a “controversy for the sake of Heaven,”

is obviously not a simple matter of strife

or conflict. Nevertheless, it -- even

the controversy between Hillel and

Shammai -- brought about a descent.

ultimately, however, it serves a positive

function.[165] The debate between a

thinking process that favors leniency

(since its source is the attribute of

Chesed) and a thinking process which

tends to severity (since its source is the

attribute of Gevurah) leads to a clarification

of Torah law. a third opinion

emerges which reconciles and unifies

both conflicting perspectives.

Thus, both in the world at large and in

Torah, the concept of descent and division

is associated with the number two

and three is associated with the ascent

and unification that follows. Similarly,

in regard to the Batei Hamikdashos:

The first (associated with the Patriarch

avraham, and the attribute of Chesed)

and the second (associated with the

Patriarch, yitzchok, and the attribute

of Gevurah) Batei mikdashos were

destroyed, while the third Beis Hamikdash

(associated with the Patriarch

ya’akov and the attribute of Tiferes)

will be an eternal structure. Thus the

original question is reinforced: why

are these weeks which are connected

with mourning, destruction, and exile

associated with the number three?

This question can be resolved by developing

a different understanding of the

concept “a descent for the purpose of

an ascent.” To explain: a Jew should be

in a constant process of ascent, “always

ascending higher in holiness,” “proceeding

from strength to strength.” if

so, what is the reason for a descent? To

proceed to a higher and more elevated

rung that could not otherwise be

reached. To give an example from every

day life, when faced with obstructions

and difficulties, a person summons up

inner strength that brings out greater

achievements that would otherwise

be impossible.

in this process of descent for the sake of

ascent, there are two levels: a) a descent

which is limited within the context of

the natural order, b) a descent which

cannot be fathomed by the rules of


in the first case -- which reflects the

progression from two (descent) to

three (ascent) -- just as the descent is

limited, so, too, the ascent has certain

limits. in contrast, when the descent is

unlimited, as in the Three weeks, the

ascent which follows is also unlimited

in nature.

The first type of descent was implanted

by G-d in the natural order of the

world. in contrast, the second descent

is brought about by man, through his

sins. Thus, in the first instance, there

is a direct connection between the

descent and the ascent which will

follow. in contrast, when a person sins,

on a revealed level, there is no apparent

connection between the sin and the

ascent through teshuvah which will

ultimately follow. in particular, when

the descent that is brought about by sin

is connected with three -- and thus, has

the power of permanence -- the ascent

becomes even higher.

To rephrase the matter: The process

of ascent that is brought about by

descent is a natural phenomenon.

Since the descent into the realm of

division brings about a higher sense

of oneness, the division is not genuine.

On the contrary, even on the level of

division, it is felt how it is temporary

in nature, with no purpose in and of

itself, and that it exists only to bring

out the higher level of unity. when is

there genuine division? when there is

an approach that possesses the aspect

of permanence associated with three

and yet appears to be totally negative

in thrust with no connection with the

ascent that will follow. when unity is

established in that context, then it is

true and complete.

in this context, we can understand the

Three weeks. This period, brought

about by our sins, reflects the lowest

possible descent, a descent that

would not be possible within the

order of nature, and reflects the aspect

of permanence associated with the

number three. Thus, we see that this

exile continues without end, to quote

our Sages:

in the first generations, their sin was

revealed and the end [of the period

of retribution] was also revealed. in

July 25, 2008 ~ CROWN HEIGHTS NEWSpapER 3

the later generations, their sin was not

revealed and the end [of the period of

retribution] was also not revealed.

even after our Sages declared, “all the

appointed times for moshiach’s coming

have passed,” the exile continues.

Furthermore, on the surface, there is no

way in which it is apparent how such an

exile will lead to the redemption.

Nevertheless, this itself is an indication

that it will lead to an ascent which is

totally beyond our comprehension,

that it will surpass even the peaks of

holiness that were attained previously,

establishing an entirely new framework

of reference.

Furthermore, since this is the purpose

of the descent of the Three weeks --

although it is not consciously felt -- we

must appreciate that the Three weeks

themselves have a positive dimension.

The Three weeks are associated with

the revelation of the three powers of


in that context, the word rendered as

“retribution” can be reinterpreted in a

positive context. The zohar associates

Pharaoh “with the revelation of all the

sublime lights.” Similarly, these Three

weeks can be the source for a revelation

of light that transcends all limits, the

light that will be revealed in the Third

Beis Hamikdash.

The concept of an immeasurable ascent

which comes because of the descent

into exile is also alluded to in each of

the parsha of matos.

The name matos refers to a branch

which has become strong and hard

because it was cut off from the tree.

There is a parallel to this in our service

of G-d. The Jewish soul as it descends

into a body, particularly as it exists

in exile, is, on an apparent level, cut

off from its source. This brings about

a hardening and strengthening process.

On the surface, the hardening

is negative in nature, intensifying the

challenges which a Jew faces. Through

confronting these challenges, however,

a Jew attains added strength and power

in his service of G-d which enables

him to endure the challenges of exile

without being affected.

Thus, the extended exile which is felt

acutely in these Three weeks should

not bring a Jew to despair, but rather to

an appreciation of the heights to which

the exile will bring us. This realization

should, in turn, bring about a strengthening

of Torah and mitzvos which will

lead to the messianic redemption. This

should be expressed in “spreading the

wellsprings outward,” extending the

influence of Torah to places which by

nature have no connection to it.

in particular, this should be expressed

in making siyumim, conclusions of the

study of Talmudic tractates or Torah

works. These siyumim should be made

in every place possible. may this lead

to a siyum of the exile.

4 CROWN HEIGHTS NEWSpapER ~July 25, 2008

Our Heroes

Horav Hachossid Reb Zalman Yehuda Deitsch

1946-29th of Tamuz 2006

By: Rabbi michoel Seligson

Horav Hachossid Reb zalman yehuda

Deitsch was born in 5707 (late 1946)

on the 11th of Cheshvan to Horav

Hachossid Reb Sholom yeshaya and

mrs. mirel Deitsch in lemberg, at

a time that they were running from

Russia to Poland, together with other

anash. From infancy on until he was

five-years-old, his family wandered

through refugee camps in Germany

and France.

in 1952, after living in France for a

short while, the Deitsch’s immigrated

to the united States and settled in

Connecticut. There was no yeshiva in

Connecticut, and the Rebbe suggested

that they send their son to the lubavitch

yeshiva in Brooklyn. after he completed

his studies in Brooklyn, zalman

traveled to yeshiva Tomchei Tmimim

in montreal, where he became attached

to the distinguished Chassidim and

absorbed the chassidishe warmth which

remained with him his entire life.

He returned to Brooklyn to continue

his studies at 770 and excelled. in 1959,

the Rebbe had instituted the custom of

choosing elite students, kanim, seven

students in Nigla and seven in Chassidus

to give over pilpulim on shabbosim

throughout the year. zalman was

chosen to be one of the seven kanim

in Chassidus. at that time, the Rebbe

instructed zalman to involve himself

in avodas hatefila, to daven slowly and

carefully and to meditate on his prayers,

as was customary by chassidim in earlier

generations. Reb zalman fulfilled

this directive. Though he often traveled

on business, he was particular to daven

with a special concentration.

Going into Business

in adar 1969, Reb zalman became

engaged to miss Cyrel edelman, the

daughter of Horav Hachossid Reb

Dovid edelman, the shliach in Springfield,

mass. since the Previous Rebbe’s

time in the 1940’s. Reb zalman’s father,

Reb Sholom yeshaya Deitsch, went over

to the Rebbe at the Farbrengen with

a bottle of mashkeh and thanked the

Rebbe for the shidduch, saying that it

was in the Rebbe’s merit. The Rebbe

replied, “For a shidduch you need to


Two months later, on the 5th of iyar,

Reb Sholom yeshaya was suddenly


in later years, mrs. mirel Deitsch

entered into yechidus with the Rebbe,

and asked what the Rebbe had referred

to with his comment “For a shidduch,

one needs to pay”? The Rebbe told her,

i intended that he should strengthen

himself with emuna and bitochon.

This comment became Reb zalman’s

motto in life.

L’chaim in Reb Sholom Deitsch’s


The Rebbe advised Reb zalman to take

over his father’s business, and blessed

him, “it should be with “yeser s’ais

v’yeser oz”, a great increase in every


This was the second time that the Rebbe

gave such a blessing to the Deitsch

family. The first time had been when the

Rebbe set forth the decree that no one

younger than forty years of age should

make more than four l’chaim’s.

Reb Sholom yeshaya entered into

yechidus with the Rebbe, He said that

he was considering stopping his custom

of making a kiddush on Shmini atzeres

in his Suka, since people would not be

able to drink without limitation. The

Rebbe said, with a dismissive downward

motion of his hand, “it should be

yeser s’ais v’yeser oz.”

Reb zalman would dedicate the time

before and after business for Torah and

avoda. He would awaken early, study

chassidus and daven slowly, and then

proceed to his office. in the evenings,

when he returned home, he continued

with his shiurim.

Well versed in the Rebbe’s Sichos

Reb zalman was well versed in the

Rebbe’s Sichos. w hen the Rebbe

Farbrenged or spoke a sicha, Reb

zalman would immediately buy the

audio tape and listen to it many times.

after the Rebbe’s stroke on the 27th of

adar i in 1992, Reb zalman resolved to

listen intently to all the Sichos in their

entirety. From then until his ptira in

2006, he successfully studied all 100

volumes of likutei Sichos and Sichos

kodesh which contain the Rebbe’s talks

from 1950 until 1992.

Shiurim for the public in his Home

when the Rebbe initiated the study of

Rambam, there was no doubt that Reb

zalman would participate in a steady

Rambam shiur, which he attended

at Tiferes zkainim levi yitzchok.

eventually, he designated a room in

his home for the study of Rambam,

as well as for a Rambam shiur that he

gave. when the shiur reached the laws

of kiddush Hachodesh, dealing with

difficult concepts in astronomy; Reb

zalman arranged for Reb yosef losch,

an expert in this

field, to deliver the

shiur. Reb zalman

was never satisfied

until he understood

the concepts fully

and in all their


His Bitul

Reb zalman had

a unique bitul to

t he R ebbe. The

Rebbe’s directive to

Reb zalman to go

into business was

utilized as a means

to assist the Rebbe’s

mosdos. There are

many yidden who

are successful in

business and contribute

to Tzedoko.

For Reb zalman,

business and Tzedoko

were not two separate entities.

every dollar of profit, was an additional

dollar for the benefit of the Rebbe’s

mosdos and to strengthen the Rebbe’s


For example, at the Farbrengen which

commemorated his 70th birthday, the

Rebbe asked that seventy-one new

mosdos should be established. Reb

zalman immediately arranged for a

shliach to go to amherst, mass., and

paid his salary for many years.

Reb zalman approached one of his

father-in-law’s mekurovim, and suggested

that he join the “950 club”. This

club consisted of philanthropists who

had contributed to machne israel.

everyone who participated in this project

merited to have a personal yechidus

with the Rebbe. The individual who Reb

zalman convinced to become a member

said, “if i am already giving $950,000,

let it be a million dollars.” Reb zalman

told him, “No, if you give a million

dollars, you will feel great self-esteem,

figuring ‘i gave a million dollars to the

Rebbe’. it is preferable that you give only

$950,000.” in his yechidus, this person

told the Rebbe that he was acquainted

with Reb zalman Deitsch. The Rebbe

said, “it is good that Reb zalman knows

you and that you know him.”


when the Rebbe spoke about strengthening

the shechuna, and encouraged

Crown Heights residents to remain

in the neighborhood, Reb zalman

purchased buildings in the shechuna.

He saw this as the Rebbe’s business and

invested beyond his financial ability.

after the sudden and tragic ptira of

his sister, mrs. alte Shula Schwartz,

in the late 1970’s, Reb zalman and

his brothers, Reb yosef yitzchok and

may he live and be well Reb avrohom

moshe, founded machon alte, the girls

school in Tzfas.

The Rebbe’s campaigns

Reb zalman once returned from mivtza

lulov. Rather than saying that he had

persuaded a certain number of yidden

to make the blessing on the esrog;

he was excited that the children at a

school he visited, “american kids”, left

the game they were in the middle of to

fulfill mitzvas lulov.

He never spoke about himself, or

expressed pride in his accomplishments

and that he that he had convinced

numerous people to fulfill mitzvos. He

was excited that an american child had

left a game to do a mitzva.

Mivtza Mezuza

He was committed to every mivtza

that the Rebbe initiated. at the outset

of mivtza mezuza, Reb zalman opened

his house to serve as a center of activities

and supported the mivtza enormously.

He and his wife would often go out

on mivtza mezuza together. To this

day, mivtza mezuza operates out of

his home.

printing the Tanya

The Rebbe initiated the campaign to

print Tanyas. Reb zalman rented a

truck, installed a printer, and paid a

yungerman to travel to different cities

in various states and print hundreds

of Tanyas. He told Rabbi Hodokov

that he wanted to cover the cost of

publishing Tanyas everywhere. The

Rebbe responded that his intention was

well received, but the Rebbe wanted

that every location should fund the

publishing of Tanyas on their own.

when Reb zalman traveled to africa,

he asked the Rebbe if he should print

the Tanya in Nigeria. The Rebbe’s

response was that if there was one yid

there, a Tanya should be printed. at that

time, there was a group of yidden living

there and the Tanya was printed.

Tiferes Zkainim

The Rebbe founded Tiferes zkainim,

which organized daily shiurim for

seniors and retirees. Reb zalman

became involved and traveled from one

location to another, giving shiurim. in

general, Reb zalman assisted many of

the Rebbe’s mosdos, either financially

or in other ways.

Home of activities

Reb zalman’s home was always open

to communal activists. after the Rebbe

would introduce a new campaign, Reb

zalman would invite askanim to meet

in his home to develop and work on the

new campaign. in a letter, the Rebbe

referred to Reb zalman as, “one who is

involved in communal affairs”. a repre-

sentative of a certain mosad approached

the Rebbe at the Farbrengen with a

bottle of mashkeh and announced that

a melave malka would take place in

Reb zalman’s house. The Rebbe called

over Reb zalman to give him mashkeh

as well.

Chinuch of his children

He trained his children from an early

age to share his hashkafos concerning

the Rebbe, his teachings and his mosdos.

His sons would each contribute to

the Rebbe, half of the money that they

received as Bar mitzva gifts.

Reb zalman trained all his children to

exert themselves in the study of Torah.

when the Rebbe edited a new maamor,

he encouraged his children to study

it by heart. On Friday evenings, each

of them would recite a chapter of the

maamor. He would then explain the

chapter to his guests at the table, who

were not fluent in yiddish.

Reb zalman’s priorities were clear.

although he had a successful business,

he did not raise his children to enter the

business with him. He was concerned

that they should all receive a chassidishe

education and fulfill the Rebbe’s desire

for his chassidim to go on shlichus.

after his children were married, they

went on shlichus. Reb zalman would

speak with his children after Shabbos

and they would share their shabbos

experiences and the successes in their

respective Chabad Houses. He would

encourage them not to be satisfied

with their accomplishments and would

advise them to broaden their activities.

when he would visit, he would bring

Chassidishe warmth with him and

would Farbreng with mekoruvim telling

chassidishe stories.

an exceptional Baal Chesed

On the Simchas Torah Farbrengen in

5740 (late 1979), the Rebbe spoke about

contributing a large sum of money for

Tzedoko. anyone who would make a

mental resolution, during this sicha and

the nigun that followed to contribute

would be blessed financially many fold.

Reb zalman did so, and immediately

after yom Tov brought the money to

the Rebbe’s secretariat. He merited to

be included in this blessing.

Reb zalman was known as an exceptional

Baal Chesed, and helped many

people who were in need. He agreed

to be the guarantor for hundreds of

loans issued by a Gemach. many times

he needed to repay the loans himself

and did not ask the borrowers to be


During the shiva, family members

heard details of Reb zalman’s chesed

activities that they were unaware of.

One of anash recalled that when he

moved to Crown Heights and found

a house, he did not have money for

the down payment. He had no close

friends in the shechuna and was very

concerned. in the street he happened to

meet Reb zalman, who asked him why

he appeared so worried. Reb zalman

heard his story, asked him to come to

his house and gave him the required


Reb zalman fulfilled the saying of the

mishna, “you house should be broadly

open”, in the fullest sense. a yid known

to be a great host had a house that was

open to all and would house and feed

the needy. He would walk through

the house posing as a guest, to see if

anyone needed anything. One of the

guests once asked him, “Do you know

how long i will be able to stay here?

when will the host tell me to leave?”

He answered, “Don’t worry, i am also

here for a long time and no one told

me to leave.”

This characterized Reb zalman. His

home was open to guests who felt as

if the house was theirs. He opened his

home on Shabbos, yom Tov, and weekdays.

a yeshiva bochur who needed

a hot meal or a warm environment

or a yid who had come from far for a

chassidishe Farbrengen, were steady

members of his household.

Reb zalman was an ardent reader of

Chabad weeklies which were published

here and in israel, and sponsored


a month before his ptira, by divine

providence, he studied the maamor

Boreh Niv Sfosoyim 5748, in which

the Rebbe discusses the cure from

Hashem, that heals the person so that

no remnants of the past illness remain.

immediately after he concluded the

study of the maamor he visited his

brother Reb yosef yitzchok, who was

very ill and was nifter a week after Reb

zalman’s passing. Reb zalman recited

the maamor for his brother. He felt

unsatisfied and repeated the maamor

again on the last Friday evening before

his own ptira.

Reb zalman was taken to the hospital

on Shabbos and was nifter on the

evening of the 29th of Tamuz.

One of Reb zalman’s close friends

described him.

“Reb zalman’s personality was a blend

of two worlds. He was a chossid and a

businessman. a chossid with all the

threads of his Nshama, with a warmth

of true Chassidishkeit, and the fervor

of a chossid from the past. Sometimes

people would wonder how america

of our time produced such a beautiful

fruit. knowing Reb zalman, it was

obvious that his entire business was

not part of him. His involvement in it,

was because “azoy darf zein”, this is how

it needs to be. His genuine

being was in tefila, learning,

and the life of chassidus that

he loved.

He had a good eye. He did

not reserve Chassidus for

himself, but shared it with

others. He would Farbreng

with mekurovim and individuals.

without any commotion,

he slowly brought

people into his world, the

world of Chassidus, and

many found their way there

at his table.

Reb zalman’s personality

taught a unique lesson Reb

zalman was always busy.

He had a task in life that needed to be

fulfilled and was a “baal esek” who was

busy every moment with his mission,

and did not forget why he was created,

and what his life’s goal was.”

He left a generation of yeshorim. may

they live and be well, his wife, mrs.

Cyrel Deitsch of Crown Heights, who

stood at his side and assisted him in all

the chesed activities; his son, Horav

Sholom yeshaya, the Rebbe’s shliach in

ambler, Pennsylvania; his son, Horav

July 25, 2008 ~ CROWN HEIGHTS NEWSpapER 5

menachem mendel, the Rebbe’s shliach

in east valley, arizona; his son, Horav

Nechemia moshe, the Rebbe’s shliach

in midtown, Toronto; his son, Horav

levi yitzchok, the Rebbe’s shliach in

Tysons Corner, virginia; his son, Horav

yechezkel; his sons, the Tmimim,

yisroel and Noson; his daughter, mrs.

Toby Bernstein, the wife of Horav

menachem mendel Halevi, the Rebbe’s

shliach in Richmond Hill, Toronto; his

daughter, mrs. altie wolvovsky, the

wife of Horav menachem mendel, the

Rebbe’s shliach in S. Rosa, California;

his daughter, mrs. Hindy mintz, the

wife of Horav avrohom, the Rebbe’s

shliach in South Denver, Colorado;

his daughter, mrs. Rivka Schechter,

the wife of Horav avrohom of Crown

Heights; his daughter, miss Rochel


yehi zichro Boruch! may Horav Hachossid

Hatomim Reb zalman yehuda, a

legendary Chossid who was committed

to the Rebbe and his mosdos, and saw

himself and his financial assets only

as the channel and the means to fulfill

the Rebbe’s directives, who was always

available for more initiatives from the

Rebbe, and who successfully inspired

and saw his children on shlichus, and

who shared Torah and Chassidus with

many yidden that he was mekarev to

yiddishkeit; serve as the inspiration to

be sincerely devoted and committed to

the study of the Rebbe’s teachings and

to his mosdos, and to participate whole

heartedly in the Rebbe’s campaigns, and

to be concerned with the well being of a

fellow Jew, where ever he may be.

we should speedily witness “The ones

who dwell in the dust will awaken and

rejoice” with Horav Hachossid Reb

zalman yehuda among them.


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6 CROWN HEIGHTS NEWSpapER ~July 25, 2008


A Needle in a Haystack

By Sarah Junik

in the past i have talked primarily

about what needs to be done up until

the couple reaches the door for that first

shidduch date. Starting with this article,

i would like to touch on the Shidduch

dating itself.

One last point to mention: i was asked

recently what do you do if you present

a name to your daughter (in this case

it was a daughter but it is equally applicable

to a son) and your daughter tells

you she is not interested with this name.

you have invested time in a preliminary

or total inquiry into this person, so you

may feel rightfully resentful of such

an answer. First of all take a calming

breath, you are trying to solve this

logically and tranquilly.

Give your child the reasons for which

you think this is a good possibility and

ask her for her reason for refusing. if it is

a valid concern then ask her not to close

the subject until you can confirm or

disprove her concern. Then make more

phone calls and find out if there is any

truth to the matter or not. it could be

that her concern is only a vague rumor

she heard from her friends or other

non critical objection. in that case, as

you obviously feel that this is a good

suggestion and the research you have

made has confirmed this, explain to

your daughter or son why their concern

is not a reason to refuse this shidduch.

Furthermore in your role as parent

explain how one should not refuse a

shidduch for frivolous or non essential

reasons. Refusing on such basis could

cause one to postpone meeting their

zivug and even to loose it.

if, after all this your child is still adamant

about refusing the shidduch, then

you have to let them be and not pressure

them further. we have to accept that if

our child has an instinctive dislike of

the suggestion, it might not be for her

and therefore that is a valid reason for

refusing the shidduch.

i heard of a case of a wonderful shidduch

which was redt and the girl refused

it. The parents and close friends of the

family tried to convince her otherwise

but she steadfastly refused it. She

had no logical reason, she just said it

was not for her. So the boy married

someone else, after all he was quite a

"catch". unfortunately not long after

the couple was divorced for a very solid

reason. Naturally the family asked the

first girl how she had known that a

marriage would not have been a good

thing? She answered that she hadn't

know any such thing, she had just felt

that this shidduch was not for her and

she should not go into it.

Do not discount intuition, our "Bina

yeserah". Not our own or our childrens'.

if logically it makes no sense, but

ourselves or our children believe this

is not for us, then it isn't.

The first thing i would like to mention

about shidduch dating, is the need

to make a differentiation between

the worldly kind of “dating” and the

Jewish kind of “Shidduch dating”. in

the world the word dating is used with

multiple meanings. it can mean going

out to have fun. it can mean to have a

long term partnership, and all degrees

in between. There is no one definition

of the word. The definition depends on

the people who are “dating”.

However, in the frum Jewish world

there is only one kind of “dating” and

that is Shidduch dating. Shidduch dating

does not share the same definitions

as worldly dating. it does not mean

to go out and have fun and definitely

it does not mean to be in a long-term

relationship. The one definition that

describes shidduch dating best is: “

a stepping stone to marriage.” This is

the reason why we should not use the

word “dating” to describe a Shidduch.

“Dating” is an end to itself in the world;

for us, Shidduch dating is only a means

to an end.

it was pointed out to me that people

use the word dating in our circles, and

we should refrain from this as we do

not want to use a word that indicates

relationships we do not condone. But

Zeide Getzel

Continued from Page 2

truth can still be found. Reflecting on

the personal integrity with which zeida

Getzel charted his life’s compass we

can add, “emes is in the Siddur,” and in

zeida Getzel’s mind and heart, which

steered him on a meaningful contributing

course, that still serves as a study of

what makes a Chosid today.

zeida Getzel was neither a maskil nor

an Ovaid. yet he was the quintessential

Chasid on the merit of his actions.

action has its own language. action

has its own elegance. zeide Getzel’s

action bespoke of the beauty of a humble

spirit, the grace of a humility that was

not recognized by its own beholder. His

very core mesiras nefesh from which his

mission-driven principles, his strong

deep character traits, his overflowing

love and fierce loyalty emanated. Some

who didn’t know him well, some who

couldn’t understand his operational

values might have considered him harsh

at times. like Pinchas (zeida’s yartzeit

usually occurs close to Parshas Pinchas),

zeide was a kanoei-a zealot. He was

zealous in his adherence to every detail

of a mitzvah. like Pinchas, he rose to

every challenge and galvanized himself

to appropriate action—no matter the


zeidy Getzel was a very devoted Chossid,

a Real Soldier. His derech in life

was, “vos men meg muz men nisht,” and

“vos men Tornit iz avada avade Darf

menn Nisht.”

zeide Getzel personified mesiras nefesh

because he internalized the teachings

talking to a number of people young

and not so young, it seems it is quite

normal to use the term “shidduch dating”

in lubavitch instead of the term


The first steps we all must make are

the ones we discussed in past articles:

getting the name of the girl or boy and

doing the necessary research on them.

By the time a shidduch date is set up, as

far as the parents are concerned, there

could be a l’Chaim. which means that

they are sure this is could be the shidduch

for their child. what the couple

has to discover is if they can interact

with one another and if they talk on the

same wavelength. Do they bore each

other to death or spark new thoughts

and ideas from one another.

On paper the boy and girl might fit like

a glove--they both like music, outings,

reading. and the both come from the

same background, it sounds perfect!

But when they go out on a date, the

boy finds out that he likes Chazunos

and she likes Piamenta; his outings

are going upstate and hers are flying

off to Spain; his reading is a sicha and

hers is Good Housekeeping. So on that

very first or second date, the data on

paper isn’t looking so good. That is the

and ways of Chasidus. They were his

life force. The blood that flowed through

his veins. He made no fanfare of himself

because he didn’t believe anything he

did was wondrous. He certainly was not

the main character of his own story. all

he saw himself as and hoped to be was a

proper loyal soldier in the Rebbe’s army.

an elder chosid standing alone amongst

a sea of young bochurim with eyes shut

listening intensely throughout a long

farbrengen testify to zeida Getzel’s


allow me to share a story that will shed

much light to our confused circle of

Chasidim today:

The time—motzei Purim, Post world

war ii. The place--a suburb of Paris

where Russian Chabad refugees congregated

at a Chassidisha Farbrengen.

Full of spirit, enhanced by a number

of l’Chaims, one member of the group

announced that “Getzel had send Shaloch

manos to Reb B.G.” Reb B.G. was

shaliach of the Rebba Rayatz. Somehow

he fell in the disfavor and critical review

by many of the Chasidim. all eyes

turned to zeida Getzel. all began laughing

in a mocking fashion. They tried to

get zeida Getzel to react or respond.

zeida did neither. No matter the jeering,

the loud, boisterous laughing, zaide

remained silent. Seeing that he couldn’t

reason our kids Shidduch date: to see

if there is a common ground to build a

marriage on.

This is the message we should be

relaying to our kids: "i have made my

homework, the choice is now yours to

decide if this boy or girl is someone

you can make a bond, a kesher with

or not."

The importance of the shidduch date

shouldn’t be taken lightly. Do not tell

your son or daughter, “Have fun.” even

if it is only a means to try to calm their

nerves before the first shidduch date.

instead of saying have fun, you should

give them a brocha that they may have

Syata D’Shemaya on the shidduch date,

and that they be able to recognize if it

is a good match for them, or at least an

option that can be further explored.

Shidduch dating is not “fun” for any

of the people involved. we all know

that the decisions we make, both positive

or negative, will have long range

consequences. we have discussed this

with our children in many ways and

many times, so why make such an inane

comment as "have fun" at this time?

We will continue with this subject next


be brought into the conversation, they

changed the subject, and the farbrengen

continued. The brotherhood was not

disturbed at the very end, zeida Getzel

had his say. “Do you want to know why

i sent Shaloch manos to Reb B.G? i

will explain. Firstly, Reb B.G. is my

friend and was my chavrusa. we both

grew up in Nevel. Secondly, Reb B.G.

was personally chosen by the Rebbe to

carry out some of his most challenging

operations. Just for that, he deserves my

personal shaloch manos. Thirdly, you

all have issues with Reb B.G. because

you believe he is sitting on your rightful

chair (He has the job that should have

been yours), but i know he is not sitting

on my chair. l’Chaim.”

each of us have our own defining

moments. a moment of such clarity

and commitment that nothing else

matters but putting truth into actions.

The personal sacrifices of the chassidim

of yesteryear as well as the chassidim of

today allow us to outwit and outlive our


zeide Getzel was a very devoted father,

grandfather, great grandfather and

friend. He was and is an inspiration to

all those who knew him. The life and

legacy left by R Getzel, a simple chossid,

continues to encourage and empower

us today.

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commercials, promotionals documentaries. 347-436-6290

check out our blog!

From Shedlitz to Safety

A Young Jew’s Story of Survival

By Rabbi Shimon Goldman

Exerpted from the book with the author’s


Continued from previous issue

The Rashag

every week, after the Friday night meal,

the Rashag — Reb Shmaryahu Gurary,

the son-in-law of the Rebbe Rayatz

— spent the night in our study hall,

learning and looking through various

books on Chassidus. The Rashag had

been of indispensable help during our

difficult years in Shanghai and vilna,

and now we had the opportunity to

meet him personally. He sometimes

spoke with the boys still sitting in

the study hall, and it was a delight to

engage in conversation with this great


extraordinarily proficient in all areas of

Chabad Chassidus, the Rashag would

review a Chassidic discourse every

Shabbos. On Shabbos afternoon after

mincha, the Rashag headed a Shalosh

Seudos meal in the smaller shul. The

Rashag sat a table laden with challas,

herring, and assorted drinks. Certain

donors sponsored the Shalosh Seudos,

while others purchased the actual food

and brought it to the Rashag.

Prominent Chassidim participated in

these weekly gatherings, as did many

younger students who enjoyed hearing

the Rashag review Chassidus in his

lucid, explanatory fashion. Normally,

Chassidim place careful emphasis on

reviewing Chassidus in the precise format

and order as originally expounded

by the Rebbeim. Not so the Rashag.

Having received explicit permission

from the Rebbeim — some say the

Rebbe Rashab, while others claim it

was the Rebbe Rayatz — the Rashag

deviated from this custom, explaining

Chassidic thoughts in his own words

and in different sequence.

Reb avraham Blesofsky, a Stoliner

Chassid who lived nearby, was a regular

participant at the Shalosh Seudos. Reb

Nochum wolosow also came every

week. Having just emigrated from Russia,

Reb Nochum was very much set in

his Russian ways, and still preferred to

call american dollars “rubles.”

With the Rebbe again

after our arrival in New york, the

yeshiva hosted a special welcoming

affair in our honor. The yeshiva’s

administrator — the Rashag — organized

the details, and a respectable

crowd crammed the huge hall of the

yeshiva building on Bedford and Dean.

Distinguished speakers addressed the

gathering. Gershon Chanowitz, the

representative of our group, recalled

the time when Hashem paired moshe

with his brother aharon, commanding

them both to appear before Pharaoh.

Originally, moshe had feared that his

older brother would harbor feelings of

jealousy or resentment, but Hashem

calmed him, saying: “aharon will see

you and feel genuine happiness in his

heart (ex. 4:14).”

“imagine if aharon heard this remark,”

exclaimed Gershon. “Had aharon

known that G d truly desired his happiness,

aharon would have greeted moshe

with cymbals and trumpets, dancing

and singing to fulfill G d’s wish. The

same is true today. meeting Holocaust

survivors, tmimim who lived through

the horrors of war, should arouse within

us an increased measure of joy and an

intense feeling of elation.”

Touched by the immense outpouring

of love and emotion, we left the

dinner with mixed feelings. Though

truly appreciative of all the welcoming

crowds, we still longed to meet with the

Rebbe Rayatz again, to see the holy face

that sustained us throughout all these

years. meeting the Rebbe had filled our

minds even in Shanghai and Japan and

now, living so close to the Rebbe, we

readied ourselves with excited anticipation,

waiting for our scheduled turn to

have a private audience (yechidus) with

the Rebbe.

at long last, we were informed to be

ready for yechidus on a certain evening.

The day passed in a blur; the hours flew

by in frenzied preparation. we spent

hours in deep introspection, preparing

ourselves spiritually for our meeting

with the Rebbe Rayatz. That evening,

at the appointed time, we all gathered

in 770. what followed was so intense,

so moving, that it still remains difficult

for me to describe it all on paper. i

will, therefore, give only the barest

details about our much-anticipated


we all entered the Rebbe’s room

together, accompanied by our mashpia,

Reb Shmuel levitin. my emotions

totally overwhelmed my faculties; i

could not remember a single thing

the Rebbe said to us. all i could do

was look, and look again, at the saintly

Rebbe, at the holy countenance that

infused us with strength during all

these difficult years.

The yechidus did not last long. as we

left the Rebbe, i felt a strange sense

of emptiness as all my earlier longing

dissipated. Suddenly i identified with

the Baal Shem Tov’s explanation on

the words, “i thirst to see you in the

Sanctuary (Psalms 63:3).” it is easy

to long for spirituality in a spiritual

wasteland, commented the Baal Shem

Tov. Hence, the Psalmist expresses his

heartfelt desire to maintain this intense

longing even whilst in the “Sanctuary”

— when one is close to the spiritual

source. i, too, hoped i could maintain

my feelings for the Rebbe with the same

level of intensity i felt in Shanghai and


That summer, the yeshiva administration

decided to send

us off to summer

camp. Hoping the

pleasant mountain

air and beautiful

scenery could

assuage some of our

painful memories,

the administration

reserved places for

us in a camp run by

Torah v’Daas. On

our way to camp, a

fellow introduced

himself to us as

Rabbi linchner —

the son-in-law of

Reb Shraga Feivish

mendelovitz, the renowned founder

and administrator of yeshivas Torah

v’Daas. Delighted to meet us personally,

Rabbi linchner treated us to lunch

in the “american House,” a kosher

restaurant in the area. after the meal,

Rabbi linchner spent a few hours

talking to us about our war experiences

and the ongoing acclimatization to

american life. we conversed for a

while, thanked him for the meal, and

continued on to camp.

as we entered the camp gates, we

were shocked to see a football game in

progress. yeshiva bochurim ran around

the field, their tzitzis flapping in the

wind as they chased the ball. Suddenly

i envisioned my father standing before

me. i was a little boy again, playing ball

in the dirt streets of Shedlitz, and father

had found out about my games. “a ball?”

he said scornfully. “a yeshiva student

plays with a ball? it’s not for you; leave

the ball for the gentiles…”

yet here, in a religious camp in america,

mature yeshiva bochurim spent hours

playing football and other sports!

apparently, as i quickly learned, american

students lived with a different set

of standards.


The dormitory building on Bedford

and Dean was a decent walk from 770,

forcing us to walk back constantly for

July 25, 2008 ~ CROWN HEIGHTS NEWSpapER 7

meals and, at night, when we went to

sleep. Often we stayed up late, talking

about our day and various events. By

the time we finished talking many of us

were hungry again, but the kitchen was

already securely locked. Jerry Simon, a

student from New Jersey, always came

to our rescue. Somehow, Jerry found a

way to get into the kitchen and bring

out some food for his starving friends.

Jerry showed special kindness to us —

the so-called “hungry refugees” — and

made sure to arrange food from the

kitchen whenever we asked. (indeed, he

later became a caterer. Subsequently, he

became my mechutan. my son Shmuel

married his daughter Tziril.)

yehoshua Bronstein, one of my friends

from Shanghai, had a cousin Hirshel

who lived on Crown Street, a few blocks

away from 770. Forever on the lookout

for his newly arrived cousin, Hirshel

did all he could to help yehoshua,

inviting him often to his house and

fairly demanding that other students

also come along. These visits meant

a great deal to us. Deprived of any

semblance of family life during the war

years, it was particularly comforting to

walk into a home with two parents and

healthy, happy children. Hirshel and

his wife literally opened their house

for us. we readily accepted all their

invitations, enjoying every moment we

spent in the company of a wholesome

family. Besides, we craved the taste of

homemade food again.

a few weeks after we arrived, Hirshel

suggested that we rent a room in a private

home. Having seen the dormitory

facilities for himself, Hirshel decided

that his cousin deserved more comfortable

surroundings. “The dormitory

really isn’t bad at all,” Hirshel rushed

on to explain. “i just feel that you and

your friends might feel more at ease

with rooms in a private home, instead

of sharing a building with everyone else.

also, you boys are older than most other

students. you need a bit more privacy.

The Joint will help defray the cost of

your rent.”

yehoshua discussed the idea with me

and i found myself in total agreement

with his cousin. we asked Hirshel to

try and find us a suitable room. after

a few days, Hirshel came back with

information that a room was available

in the home of Reb Shmarya Faktor.

an acclaimed sofer, Reb Shmarya was

renting out a spare room in his Brooklyn

avenue home, and we decided to accept

the offer. we gathered our meager

belongings, left the dormitory, and

took up residence in Reb Shmarya’s

home. (Reb Shmarya merited to write

moshiach’s Sefer Torah — a project

initiated by the Rebbe Rayatz in 1942

and completed by the Rebbe almost

thirty years later.)

8 CROWN HEIGHTS NEWSpapER ~July 25, 2008

Parshas Hashavua

Vedibarta Bam ~ Matos

By Rabbi moshe Bogomilsky

"רדנ רדי יכ שיא

ורבד לחי אל...'הל

ויפמ אציה לככ


“if a man takes a

vow to G d...he shall

not desecrate his

word; according

to whatever comes

from his mouth shall he do.” (30:3)

QueSTiON: The law not to desecrate

one’s word and to do “according to

whatever comes from his mouth”

applies both to men and women. why

the phrasing “ish” — “man”?

aNSweR: The midrash Rabbah

(lamentations 2:14) relates: Rabbi

elazar said: let not the chapter on

vows be lightly esteemed in your eyes,

because on account of that chapter were

the members of the Great Sanhedrin

of Tzidkiyahu slain. when yechanyah

was exiled, king Nevuchadnetzar

appointed Tzidkiyahu over five kings;

and he used to enter and leave [the

king’s presence] without permission.

One day he entered his presence and

found him tearing the flesh of a hare

and eating it while it was yet alive. The

king said to him, “Swear to me that

you will not disclose this about me,”

and he swore.

Subsequently, the five kings were sitting

and sneering at Nevuchadnetzar in the

presence of Tzidkiyahu, and they said

to him, “The kingship does not become

Nevuchadnetzar, but it becomes you

since you are of the seed of David.”

He too sneered at Nevuchadnetzar and

said, “i once saw him tear the flesh of a

[live] hare and eat it.”

They immediately sent and told the

king, “That Jew who enters and leaves

your presence without permission has

informed us, ‘i saw Nevuchadnetzar

tear the flesh of a [live] hare and eat

it.’ ”

The latter forthwith came and took up

his residence in Daphne of antioch. The

members of the Great Sanhedrin went

out to meet him. when he saw that they

were all men of imposing appearance,

he ordered seats of honor for them. He

said to them, “expound the Torah to

me.” They immediately began to read

it chapter by chapter and translate it.

when they reached the chapter, “when

a man takes a vow” he said to them, “if

a person desires to retract a vow, can

he do so or not?”

They replied, “He must go to a sage who

absolves him of his vow.”

He said to them, “it seems to me that

you must have absolved Tzidkiyahu

of the oath which he swore to me.”

He immediately ordered them [to be

removed from their seats of honor] and

placed them on the ground” (see also

Nedarim 65a).

according to halachah, one who takes

a vow or swears an oath can consult a

Torah authority and annul it. The Torah

is, however, teaching that though halachically

this is possible, an “ish” — “a

prominent person” — once he has taken

the vow or made the promise, should

heed the lesson of Tzidkiyahu and not

seek ways out of it, but do “whatever

comes from his mouth.”

ןותלסמ – בארט ל"ז ןהכה בקעי 'ר בקעי תיב(

)םהרבא ןב רפס םשב ,)תורייב ד"באר

...העבש עבשה וא 'הל רדנ רדי יכ שיא"

"השעי ויפמ אציה לככ ורבד לחי אל

“if a man takes a vow to G d or swears an

oath...he shall not desecrate his word;

according to whatever comes from his

mouth shall he do.” (30:3)

QueSTiON: Since it already says,

“lo yacheil devaro” — “he shall not

desecrate his word” — isn’t the conclusion

of the pasuk “kechal hayotzei mipiv

ya’aseh” — “according to whatever

comes from his mouth shall he do” a


aNSweR: The pasuk is talking about

both vows and oaths. when a person

makes a vow, though he may not desecrate

it, he can consult a Torah scholar

and have it annulled. according to

halachah the same applies also to one

who swears an oath; however, the Tur

Shulchan aruch, yorah Dei’ah 230

records an opinion in the name of Rav

Hai that an oath cannot be annulled.

The Torah may be alluding to this opinion.

Hence, regarding a vow the pasuk

says, “lo yacheil devaro” — “he shall

not desecrate his word” — although

others can annul it for him. However,

an oath, cannot be annulled by anyone

and “according to whatever comes out

of his mouth he shall do.”

* * *

The Gemara (ketuvot 77b) relates that

when Rabbi yehoshua ben levi was

about to die, the angel of Death lifted

him up and showed him his place in

Gan eden. Rabbi yehoshua jumped

over the wall and exclaimed, “i swear i

will not go back.” Hashem ruled that “if

he ever had an oath annulled he must

return, but if not, he need not return.”

what difference did it make if he had

never sought to be released from a


Though the halachah is not according to

Rav Hai, if someone does assume such

a stringency and makes a oath, he may

not seek relief from a scholar. Therefore,

Hashem said, “if Rabbi yehoshua has

always conducted himself according

to this opinion, then ‘whatever comes

from his mouth he shall do,’ and thus

his oath cannot be annulled and he can

remain in Gan eden.”

)יבטנע ל"ז םהרבא ברה - םילהוא בשוי(

םינידמה תאמ לארשי ינב תמקנ םקנ"

"ךימע לע ףסאת רחא

“Take vengeance for the Children of

israel against the midianites; afterwards

you will be gathered unto your

people.” (31:2)

QueSTiON: what is the connection

between the war with midian and the

passing of moshe?

aNSweR: The Gemara (Sanhedrin

39a) relates that a heretic once

asked Rabbi avuah, “your G d is a

kohen, and when He buried moshe

He became defiled. in what did He

immerse to regain His purity?” Rabbi

avuah replied, “He immersed in fire,

as it is written, ‘For behold, G d will

come with fire’ ” (isaiah 66:15). “Does

immersion in fire help?” he asked. Rabbi

avuah replied, “immersion in fire is

the primary method of purification;

immersion in water is the secondary

one, as it says, ‘and everything that

was not used over the fire you shall pass

through the water’ ” (31:23).

Hence, from the laws of koshering

Kashering dishes for Pesach -

utensils, which were conveyed in

conjunction with the war against

midian, it is derived that when

Hashem buried moshe, He immersed

in fire. Thus, Hashem said to moshe,

“Take vengeance against the midianites.

in the course of the war the

Jewish people will capture their

utensils and need to know how to

make them kosher, and they will then

be told the advantage of fire over

water for purification. afterwards

you will be gathered unto your

people; i will personally bury you,

and the heretics will not be able to

ask how i will regain my purity.”

ןותלסמ – בארט ל"ז ןהכה בקעי 'ר בקעי תיב(

)םייח הפונת םשב תורייב ד"באר

"הטמל ףלא לארשי יפלאמ ורסמיו"

“So there were delivered from the

thousands of the Children of israel, a

thousand from each tribe.” (31:5)

QueSTiON: The term “vayimaseru”

— “there were delivered” — seems to

indicate that it was not voluntary. why

was it necessary to use force?

aNSweR: The word “vayimaseru”

(ורסמיו) comes from the root word

“masar” (רסמ), which means “inform.”

To inform on a person and reveal his

secrets is forbidden, and informers are

dealt with very severely (see Shulchan

aruch, Choshen mishpat 388). an

exception to this rule was in this

instance for the following reason.

in preparation for this war moshe told

the people, “Heichaltzu mei’itechem

anashim latzava” — “arm men from

among yourselves.” Rashi explains

that the term “anashim” means “tzaddikim”

— “righteous men.” a difficulty

in selecting soldiers for the war was that

everyone sincerely considered himself

not qualified and humbly thought he

did not meet the standard of “tzaddik”

— “righteous.” So when righteous

men had to be selected, people had to

inform moshe of the righteousness of

their neighbors and their worthiness

for moshe’s purpose.

Though informing against another Jew

is forbidden, it is permissible when the

other possesses qualities unknown to

the community from which it can benefit.

also, if there is a need for tzedakah,

one may reveal an individual who has

the means and is presently unknown.

)ןאלפאק ל"ז ןהכה יבצ ברה ינקזמ יתעמש(

אלו...ליחה ידוקפ לע השמ ףצקיו"

...'ה ןברק תא ברקנו...שיא ונממ דקפנ

"'ה ינפל וניתושפנ לע רפכל

“moshe was angry with the commanders

of the army...‘and not a man of us

is missing...So we have brought an

offering to G d...To atone for our souls

before G d.’ ” (31:14, 49, 50)

QueSTiON: The Gemara (Shabbat

64a) says that moshe was angry with

the commanders of the war for leaving

the women alive and suspected that

they had committed a sin similar to the

earlier one with the women of midian.

Therefore, they responded, “Not a man

of us is missing,” meaning “None of us

has been lead astray by the midianite


“if so,” moshe asked, “why are you

making this offering to Hashem?”

They responded, “Though the fighters

have not actually sinned, they wish to

atone for any evil thoughts that may

have entered their minds.”

what encouraged them to bring an

offering for evil thoughts?

aNSweR: Following moshe’s rebuke

of the Jewish people for permitting the

women to live and instructions to the

commanders of the army, elazar taught

the people the statute of koshering

utensils. all the utensils which were

taken from the midianites could be

made usable either by passing through

fire or immersion in boiling water.

To the Jews this was incomprehensible.

why wasn’t it sufficient to simply clean

the utensils to thoroughly remove any

non-kosher substance adhering to

them? elazar explained that not only

is a utensil not usable when something

non-kosher is on the surface, but even

when there is an absorption of nonkosher

taste in its walls.

From this the soldiers derived a new

lesson in the relation¬ship between

man and Hashem: if a utensil is unfit to

be used by Jews and requires purging if

it has absorbed a non-kosher taste, how

much more must a person perfect himself

in his rela¬tionship with Hashem

and repent for “non-kosher thoughts.”

)ם"ירה ישודח(

Vedibarta Bam ~ Pirkei Avos

ברה תא ןישמשמה םידבעכ ווה אלא"

"סרפ לבקל תנמ לע אלש

“But rather be like servants who serve

their master without the intent of

receiving a reward.” (1:3)

QueSTiON: How can this be reconciled

with the Gemara (Rosh Hashanah

4a) that the one who says “This coin is to

charity so that my son shall live” or “so

that i shall merit the world to Come”

is a tzaddik gamur — a completely

righteous person?

aNSweR: The Gemara (Bava Batra

9b) says that for giving tzedakah to the

poor one receives six blessings, and for

also saying comforting and encouraging

words to the poor, one receives an

additional eleven blessings, for more

important than the actual giving of

tzedakah is the way it is given. The poor

and destitute that have to beg for alms

are heartbroken and shattered. instead

of making them feel that they are on

the receiving end and you are on the

giving end, you should convey a sense

of gratitude to the poor for giving you

the opportunity to do a mitzvah.

Thus, the Gemara could be explained

to mean that if while giving charity to

a poor man one says “i am giving this

because of the benefit in store for me.

Through the fulfillment of this mitzvah,

my son shall live” (it is possible even

that he does not have a son, but is just

saying so to make the poor man feel

more comfortable), or “i shall merit

the world to Come” — such a person

is a tzaddik gamur — a complete tzaddik

— because he makes the recipient

feel like a giver.

ויהת לא' ,רמוא...וכוס שיא סונגיטנא"

תנמ לע ברה תא ןישמשמה םידבעכ

" '...סרפ לבקל

“antigonus of Socho...He used to say,

‘Do not be like servants who serve

their master for the sake of receiving a

reward....’ ” (1:3)

QueSTiON: what effect did a misunderstanding

of this statement have

on Jewish history?

aNSweR: antigonus had two disciples,

Tzadok and Boethus, who

misinterpreted his teaching and perpetuated

this error by teaching it to

their disciples, and their disciples to

their disciples, etc. “why,” they said

“did our rabbis see fit to say a thing like

this? is it possible, then, that a workman

upon completing his day’s work will

not receive his wages in the evening?

if our rabbis are convinced that there

is a future world and that the dead will

be resurrected, they would not have

said that.” From these two disciples,

Tzadok and Boethus, two sects arose,

the Sadducees (the Tzedokim) and the

Boethusians. all their days they lived in

great luxury, using silver and gold utensils,

because they became arrogant. The

Sadducees used to say, “The Perushim

— Pharisees — (the term for the group

faitful to the Rabbis and meticulous in

their Torah observance, and opponents

of the Sadducees) — have a tradition

to deny themselves pleasures in this

world, and in the world to Come they

have nothing [to expect].”

antigonus really meant that all rewards

are in the world to Come and that in

this world one prepares himself for it.

man’s service of Hashem should not be

for the sake of receiving a reward, but

merely out of love for Him in the same

way as a child does things for his parents

purely out of love. Nevertheless, in

addition to loving Hashem, one should

also fear Him and stand in awe when

considering His greatness, might, and

holiness. )ב:ה ןתנ יברד תובא(

"השאה םע החיש הברת לאו"

“and do not indulge excessively in

conversation with the woman” (1:5)

QueSTiON: why is the mishnah so

adamant about even speaking to one’s

own wife?

aNSweR: instead of “al tarbeh sichah

im ha’ishah” — the woman — it could

have said just “im ishah” — with a

woman? The mishnah is teaching that

when it is necessary for one to en¬gage

in conversation with a woman and,

for that matter, even his own wife, his

thoughts should not be centered on

“ha’ishah” — the feminine features

of the woman — but rather he should

con¬sider her as another person with

whom he needs to communicate.

,םהמ ולבק ילבראה יאתנו היחרפ ןב עשוהי"

ךל הנקו ,בר ךל השע :רמוא היחרפ ןב עשוהי

"תוכז ףכל םדאה לכ תא ןד יוהו ,רבח

“yehoshua ben Perachyah and Nittai

Ha’arbeili received [the oral tradition]

from them. yehoshua ben Perachyah

says: ‘Provide yourself with a teacher;

acquire for yourself a friend; and judge

every person favorably.’” (1:6)

QueSTiON: what is the connection

between these three things?

aNSweR: yehoshua ben Perachyah

felt that every individual must have

someone to whom he looks up to as

his Rav. whenever a person must

make a decision, whether halachic or

personal, he should turn to his “Rav”

since he is objective and will be able

to give him his unbiased opinion. The

“Rav” will also take an interest in him

and guide him from time to time in

his efforts to elevate himself in his

relationship with Hashem as well as in

his inter-personal relationships. while

the “Rav” is someone whom he can only

approach occasionally, it is also very

important that one have a “chaveir” — a

friend — someone with whom to have

an ongoing relationship.

yehoshua ben Perachyah realized that

the difficulty some have with appointing

a “Rav” or acquiring a friend is that

they find fault with every prospective

candidate and do not see them as

qualified to be their “Rav” or “chaveir.”

Therefore, he advised that though on

the surface one may see faults in the

person, one should, judge every person

“lekaf zechut” — “favorably” — and

thus it will be easy for one to find a

“Rav” and a “chaveir.”

"בר ךל השע"

“make yourself a teacher.” (1:6)

QueSTiON: it should have said “asei

avurcha Rav” — “provide a teacher for

yourself ”?

aNSweR: a Chassid of Rabbi Shneur

zalman of liadi, founder of Chabad

Chassidut, once said that, “through

conceit he overcame the urge to transgress.”

whenever his yeitzer hara — evil

inclination — would approach him, he

would exclaim, “Do you know who i

am? i am a prominent person, a Chassid

of a very great Rebbe; how can you

expect me to do this?”

yehoshua ben Perachyah is advising

every Jew: “make yourself a Rav —

declare yourself as a distinguished

person, one for whom improper conduct

is not befitting. you will thus

spare yourself the pitfalls of your evil


,עשרל רבחתת לאו ,ער ןכשמ קחרה"

"תוינערופה ןמ שאיתת לאו

“Distance yourself from a bad neighbor;

do not connect yourself with a rasha;

do not abandon belief in Divine retribution.”


QueSTiON: 1) The first two statements

seem to be repeti¬tious? 2) what

is the connection between all three


aNSweR: king Shlomo says, ‘a

nearby neighbor is better than a distant

brother’ (Proverbs 27:10). Thus,

Nittai Ha’arbeili’s statement can be

interpreted as follows: “Harcheik

mishachein — distancing yourself from

your immediate neighbor — ra — is

bad. However, though it is important

to be friendly and close with neighbors,

a person must beware not to attach

himself, G d forbid, to a neighbor who

is wicked.”

unfortunately, when one is experiencing

Divine retribution, in a moment of

despair, he may stoop to seek help from

the wicked or consider following their

ways. in view of this possibil¬ity, Nittai

Ha’arbeili cautions us not to become

despondent and give up hope in difficult

times. He is saying, “Be assured that

everything Hashem does is for our

benefit and eventually the person will

see the good in a tangible way.”

July 25, 2008 ~ CROWN HEIGHTS NEWSpapER 9

)תובאד ילמ(

"םינידה יכרועכ ךמצע שעת לא"

“Do not act as a counselor [when sitting

as a judge].” (1:8)


For Women and Girls

QueSTiON: what does the counselor

do that the judge should not do?

aNSweR: a Beit Din can be either an

established tribunal before whom all

the litigants bring their issues without

having any input as to the identity of the

judges or a group of three judges chosen

in the following manner: each litigant

chooses one judge, and then the two

judges together with the litigants select

a third (see aruch HaShulchan, Choshen

mishpat 13:1). The latter system

is known as “zabla” (א"לבז) which is an

abbreviation for “zeh boreir lo echad”

(דחא ול ררוב הז) — “this one [litigant]

chooses one [judge] for himself.”

a lawyer will work feverishly to have

his client vindicated or win, even if

he personally knows that his client is

guilty. The mishnah is warning the

judge, “even if you were selected by

the litigant, you are prohibited from

favoring him if you see that he is wrong.

you must rule fairly, and you are not

required to assure a win for the litigant

who selected you. you may search for

halachic merits on his behalf, but under

no circumstances may you waive your

impartiality and twist the halachah.”

)לאומש שרדמ(

"םכירבדב ורהזה םימכח"

“Sages, be careful with your words.”


QueSTiON: The difference between

a wise person and a foolish person is

obvious in their speaking. as long as

the fool is quiet, he can be mistaken

for a smart person (see Proverbs 17:28).

Since the mishnah is addressing “chachamim”

— “wise people” — obviously

they are careful with what they say, and

otherwise they are not chachamim but


aNSweR: it is the duty of a rabbi or

teacher to guide his congregants or

students in the right path. To meet

this end, such a person gives many

lectures on various Torah matters, and

especially issues in which he sees a

need for improvement. The worst thing

possible is for a rabbi or teacher to be

a hypocrite. The listener loses respect

for him and does not accept anything

that he says, even when it happens to

be correct and sincere.

avtalyon’s message is “Chachamim —

you people who are looked up to as the

wise, i.e. rabbis, teachers, etc., — hizaharu

— you yourselves be very careful

and observant — bedivreichem — with

your own words. By practicing what

you preach, your words will definitely

enter into the minds and hearts of the


5:30-6 PM Halachos of Tefilla with Rabbi Michoel Seligson

6-7 PM Pirkei Avos with Different Speaker each week.

Congregation ANASH 770 Montgomery St.

Use women's entrance on the side of the building.

The longest running English Shiur in

Crown Heights--26 years and still going


10 CROWN HEIGHTS NEWSpapER ~July 25, 2008


New Kollel Wives Shura Rishona Formed in Crown Heights.

By mrs. m. Resnick

Baruch Hashem the response was


i am always encouraged and heartened

by the positive response i receive when i

address young women about the insidious

penetration of secular culture into

all areas of our lives - behavior, speech,

and mode of thought.

But last week when i met with thirty

young kollel wives in Crown Heights on

the same subject, the response bordered

on the miraculous. it was as if Hashem

opened the hearts of all those attending

and made them willing keillim for His

mission – “vatem tihyu li mamleches


For at the end of the session those

beautiful new wives committed to form

a vanguard (shura rishona) which will

meet biweekly, in weight watchers-like

supportive fashion, to give each other

encouragement, sharing achievements

and difficulties with the aim of achieving

a viable positive impact on our

beloved community.

Tzinius is a touchy topic among some,

so rather than discussing the halachos,

i tried to step back and re-examine the

fundamentals of a Jewish look. in the

not too distant past, men and women

took their fashion cues from the aristocratic

class, trying to emulate the upper

echelon. But today, people attempt to

dress downward emulating lumberjacks

and janitorial staff by sporting a disheveled

look, shirts hanging out, unkempt

hair styles, etc. The Rebbe points out

that the term for why the righteous

women merited to be the catalysts of

the redemption was because of the “ lo

shinu’ aspect of their existence. They

did not substitute their yiddishe look

(name nor language) for an egyptian

look even though that look may very

well have conformed to the Halachic

laws of modesty.

Nowadays, some women wear snoods

outdoors, others dress casually on Shabbos,

still others sit in an inappropriate

fashion. They all cite comfort to explain

their behavior. when did comfort

replace the will of Hashem? The aristocratic

lady who rode side saddle on a

horse did not enjoy as much comfort as

the man who rode the horse normally.

But even Goyishe women understood

that propriety trumped comfort.

One wife at the meeting recalled a real

life test she faced recently. after a full

year of teaching her pupils not to wear

T-shirts emblazoned with logos and

trademarks (“walking billboards”)

in public, she found herself debating

whether she should walk the two blocks

from her ride to her home wearing the

Gan israel T-shirt she had to wear in

camp as a madricha. Changing for a

two block walk wasn’t easy for her, but

“what if i were to meet one of my pupils

on the way home, that same pupil that

i spent an entire year dissuading from

wearing T-shirts with the ‘GaP’ & ‘Old

Navy’ logos”, she wondered. So she

changed and she triumphed ( Score:1

for her - 0 for the yetzer Hara.).

Raising children was also a topic.

many mothers have absorbed the latest

psychological fad of offering children

The Importance of Tznius During the


Likkutei Sichos Vol. 13 page 83

Free Translation

The hora’a (practical instruction) from

this is that a person should not say that

in a major and fundamental aspect of

tznius - such as the fact that “each tribe

dwelled on their own and they were not

mixed” - they will be careful. However,

in the small and lighter details it is not

important to be so exacting. For he

should know that even this detail is

fundamental, and it has the ability to

transform every negative thing from

one extreme to another.

However, there is still room for the

yeitzer hora’s persuasion: “when does

this apply? Concerning one’s permanent

conduct. However, when we are talking

about temporary conduct, it is not obligatory

to be so exacting in tznius – to treat

the lighter details like the serious ones.”

also to this (rationale) comes the

hora’a: “He (Bilam) saw the openings of

their tents--that they were not aligned

facing one another.” even when they

were in tents, “the tents of yaakov”, even

in a temporary dwelling, this level of

tznius and carefulness applies.

On the other hand, when we are careful

in this matter and the conduct is in

a way of “how goodly are your tents

yaakov, your camps yisrael,” then

“Hashem you G-d will overturn for

you (the curse into blessing)...” and as

Rashi comments on the earlier verse: “it

was in his heart (to curse them)... and

when Hashem changed over his mouth,

he blessed them etc.” until the promise

of the complete goodly mishkan - that

Hashem will return His security (mashkon)

- the Beis Hamikdosh. Since a

security connotes that even during the

time of the churban it still exists - and

when the atonement is complete, it will

descend and be revealed, eternally.

Footnote 34: Now is the opportunity

to stress a timely matter: those who are

“lenient” in certain aspects of tznius in

the summer, especially when they are

in a temporary dwelling outside of the

city. and there are those who say echta

ve’ashuv - i will sin and then return

(repent) – when i return to the city.

This applies to the conduct of men as

well, and especially to women, since

each one of them is called akeres

Habayis. we could speak at length, but

now is not the time.

choices in every aspect of their lives,

believing that to be the road to raising

independent adults. But doesn’t

this kind of training undermine the

idea of kabbolas Ol, the basis of all of

yiddishkeit? isn’t it the parents’ job to

train their children for a life of avodas

Hashem? with the purpose of lo nivreiti

ela leshamesh es koni?

when the Rebbe founded “Tzivos

Hashem”, some questioned the militaristic

nature of the organization. The

Rebbe replied as follows: “The most

important aspect, in my opinion, in

this day and age, is the lack of kabolas

Ol, not only of Ol malchus Shomayiim

but also of general non-submission to

authority including the authority of

parents at home, teachers in school

and the authority of law and order in

the street.

“american children have been brought

up on the spirit of independence and

freedom and on the glorification of

personal prowess and smartness. it has

cultivated a sense of cockishness and

self-assurance to the extent that one

who is bent on mischief or anti-social

activity feels they can outsmart a cop

on the beat and even a judge on the


“i came to the conclusion that that there

was no other way to effect a basic change

than through a system of discipline and

obedience to rules which he/she can get

accustomed to.”

another example of the mainstream

culture affecting our behavior in the

workplace is the new, seemingly democratic

policy of addressing each other

by first name, no matter if the person

is of the opposite gender, is older, or is

a rabbi or rebbetzin.

most of the women readily acknowledged

this problem. One even recounted

how she felt uncomfortable when she

first encountered such a work environment.

However, she sadly admitted that

she very quickly got accustomed to this

disrespectful behavior.

another issue raised was the excessive

socializing among young couples, and

the consensus was that familiarity in

certain circumstances is simply not

the Jewish way.

i quoted extensively from Rabbi

Glukowsky’s inspiring, timely address

to their husbands – the kollel yungeleight

(highlights were published in

issue # …of this publication), and they

were all anxious to get audio copies of

the entire talk. Go to the yagdil Torah

website to listen to the shiur: http://


after several hours of enthusiastically

sharing their experiences with me and

one another, i am gratified to report

that the women agreed that reclaiming

our authentic yiddishe heritage

is definitely the order of the day, and

that the creation of a shura rishona will

surely have a positive upward spiraling

influence on the entire community.

kollel wives, please join us in this

groundbreaking effort to strengthen

our families and our community.

Our next meeting is scheduled for July

30. Please call mrs. C. Nemni @ (718)

809-0379 for details.

Gimmel Tammuz


The very next day, Thursday — Rosh

Chodesh Tammuz — three officers

entered the Rebbe’s cell. Prison protocol

called for utmost respect on the part

of the prisoners; when addressed by a

guard or officer, inmates must stand at

attention. The Rebbe refused to arise,

and said so, in yiddish.

One of the officers, a Jew, retorted, “ if

you don’t stand, we will hit you!” The

Rebbe replied softly, “Nu?” The guards

hit the Rebbe, and left his cell.

a short while later, lulov entered the

cell with some prison officials. “Rebbe!”

lulov said sarcastically, “why aren’t

you standing? These men are here to

give you good news!”

Once again, the Rebbe refused and

was struck once again. This procedure

was repeated a third time, with the

Rebbe still declining to stand for the

jail guards.

Finally, they ordered the Rebbe to

follow them to the office, where he was

shown his verdict.

There were three sentences on the official

document, the first two crossed out.

The first one, was the death sen tence:

“Death by a firing squad”. Next to it, the

word, Nyet — No. The second sentence,

also with a line running through it,

was: “Ten years in Slovaki”, followed

by another “Nyet”.

The third sentence, left unedited, read,

“Three years in kostroma.” This, then

was to be the Rebbe’s punishment: a

relatively mild exile, not too far from


inwardly, the Rebbe rejoiced and

thanked Hashem with his whole heart.

He had escaped immediate death by

bullet; then the terrible exile in Slovaki

— a double miracle!

lulov’s harsh voice broke through the

Rebbe’s thoughts: “your situation in

kostroma will be deplorable. a lot of

hard work, and much pain is awaiting

you. However, if you retract your statement

concerning the leningrad Jewish

communal conference, i will arrange

your immediate freedom.”

For over an hour, lulov tried to convince,

cajole and threaten the Rebbe,

to make him change his mind. But the

Rebbe remained firm. “i don’t regret

what i did, and i won’t change my

opposing opinion,” he replied stoically.

“Threaten me, if you will, with Siberia;

i won’t take back anything i said.”

Both lulov and the head of the local

G.P.u. were infuri ated and humiliated.

How they longed to punish the Rebbe!

But their hands were tied; the National

chief director of the G.P.u., monshinsky,

had already decided; he, not them

would decide the Rebbe’s fate.

The Rebbe had bested them, and they

knew it. But they would have their sweet

revenge; the Rebbe would have to leave

jail the following day, on Friday, and

arrive in kos troma on Shabbos.

lulov was adamant about his decision.

if the Rebbe chose not to travel on

Friday, then he won’t be able to leave

the prison at all — and lulov and his

cohorts will have him retried.

Once again, mrs. Peshkova used her

considerable influ ence in moscow. at

an emergency meeting with the Prime

minister, she made her case. in her

presence, Rykov called monshinsky,

the head of the G.P.u., and told him to

allow the Rebbe to travel on Sunday.

Once again, lulov had lost — but he

refused to give up completely. One last

time, he tried to convince the Rebbe.

“if you leave tomorrow, on Friday,”

lulov told him, “you will be released

immediately after your arrival there.”

The Rebbe replied, “i don’t care if i have

to remain in prison for an extremely

long time because of this; i refuse to

travel on Shabbos.”

The Rebbe spent that Shabbos in jail.

On Sunday, Gimmel Tammuz, at two

o’clock in the afternoon, he was told

that he could go home for a few hours,

but he must catch the eight o’clock train

to kostroma.

The Rebbe made his way home. One

could only imagine the happiness and

relief of his family, when they saw him

enter the door! after a joyous reunion

with his family, the Rebbe went into

his room to daven mincha.

word of his arrival had spread like

wildfire, and people streamed from

all parts of the city to catch a glimpse

of their Rebbe. Chassidim stood by

the door of his study, and lis tened to

the Rebbe daven, enraptured by his

emotional and heartfelt Tefillos.

The few hours that were allotted went

by very fast, the hour turned seven and

the Rebbe was preparing to leave. He

was allowed to take along one family

member and one Chossid. The Rebbe

chose his second daughter the Rebbetzin

Chaya mushka and the Chossid

Reb eliyahu Chaim althaus. many

Chassidim went to the train station to

buy tickets, but none were for sale. The

G.P.u. forbade it. The train will travel

almost empty, as long as the Rebbe

won’t be with his Chassidim.

By The Train Station

The Rebbe arrived under heavy guard

of the secret police and the regular civil

police. Standing on the station platform,

the Rebbe turned to the crowd

and unintimidated by the “authorities”

the Rebbe addressed the crowd

“we raise our lips in prayer to Hashem:

‘yehi Hashem elo kaynu imanu kaasher

Haya im avosaynu al yaazvaynu v’al

yitshainu’ — Hashem should be with

us as he was with our fathers, He should

not forsake us or abandon us.

“Not only is this a prayer to Hashem not

to forsake us but it is also a promise and

blessing that Hashem will not forsake

us, even when we are in exile.

“let the nations of the world know and

realize. we did not go into exile on our

own will, nor will we return [to eretz

yisroel] by vir tue of our own capabilities.

Hashem our father and king sent

us in exile and He will redeem us by

sending us moshiach. However only

our bodies were sent into exile and

subjected to foreign rule. Our souls

were not.

“we are obligated to publicly proclaim

before all, that on any matter affecting

the Jewish religion, Torah, mitzvos and

even its customs, no one can impose

his beliefs on us nor coerce us to act

contrary to our beliefs.

“we resolutely state with the steadfastness

of the Jewish nation: ‘Touch not

my anointed nor attempt to do evil unto

my prophets.’

“it is well known that the law [of the

country] allows us to learn [and teach]

Torah and perform mitzvos. it is only

because of the efforts of false informers

with totally untrue accusation that

religious Jews are imprisoned and

sent to labor camps. The actions of

those ignorant and evil doers shall be

completely nullified.

“This is our plea to Hashem: Do not

abandon us, rather give us the strength

that we do not falter in face of this

physical suffering. The more they

afflict us, should bolster our fortitude

of strengthening Judaism.

“Remember, their punishments are in

the physical realm of the world, which

is temporary. while Torah, mitzvos

and israel are eternal.

“Shalom — may Hashem bring peace

upon you. we shall merit the blessing,

‘Hashem shall be with us as He was

with our ancestors to neither forsake

nor abandon us.’ and there shall be light

unto all Jewish people in their abodes in

the spiritual and material senses.”

Thus spoke the Frierdiker Rebbe in

front of the dreaded officers on his way

to exile the very same words he said

by the Purim farbrengen that caused

his arrest.


The traveling was non stop, for almost

twenty four hours. late monday night

the train arrived in kostrama. in

defiance of their commands that he

immediately report to the local authorities

the Rebbe went to his lodgings in

the house of the local Shochet.

Tuesday morning the fifth of Tammuz,

the Rebbe went to the local checka

— secret police. The administrator

received him in an extremely sullen

and antagonistic manner. He declared,

you are an exile prisoner receiving your

punishment for your criminal activities

against the good of the country. Not

only can you not leave the city without

special authori zation, you must inform

us even if you are just changing your

place of residence.

July 25, 2008 ~ CROWN HEIGHTS NEWSpapER 11

you will be watched and we will be

informed of all your activities, public

and private. Finally, you are to present

your self here every Tuesday.

The rescue committee continued their

efforts on behalf of the Frierdiker

Rebbe, notwithstanding the advice that

they were given to wait for a while, as

it would be perceived as open defiance

towards the G.P.u.. messing the head of

the leningrad G.P.u. claimed it would

give cause to anti-Se mitism, showing

that only a Jewish leader is freed while

other clergy are not. even if moscow

orders the Rebbe’s free dom he would

immediately rearrest the Rebbe.

mrs. Peshkova continued her intensive

endeavors on behalf of the Rebbe and

was finally successful.

according to the terms of his exile, the

Frierdiker Rebbe had to check in at the

local offices of the k.G.B. every Tuesday.

On the following Tuesday which

was yud Beis Tammuz, the Rebbe’s 47th

birthday, the Rebbe accompanied by

Reb eliyahu Chaim althaus returned

to the office. Being that it was a local

holi day, the station was quite empty

and quiet.

To the Rebbe’s surprise, he was warmly

greeted by the local commander himself.

The k.G.B. chief informed him,

he had just received word to release the

Rebbe from his exile. However, since

it was a legal holiday, the paperwork

would have to be done on the following

day, on yud Gimmel Tam muz.

when the Rebbe entered his home, he

was greeted by his daughter, Rebbetzin

Chaya mushka and the Chassid, Rav

michoel Dvorkin, who spontaneously

began singing: “Nyet, Nyet...” signifying

that there was nothing besides


The Rebbe then said the maamar,

“Hashem is with me among my helpers,

and i will see [the downfall of] my enemies.”

The following day after receiving

the official papers of his release the

Rebbe said the maamar “Blessed is the

one who bestows beneficences upon the

culpable, for he has bestowed goodness

on me.”

The Frierdiker Rebbe had noticed a

subtle change in the local commander’s

demeanor; once he received the order

to free the Rebbe, he had become

cordial. The Rebbe boarded the train

to leningrad, hoping that in the big

city, too, the k.G.B. and the yevsektzia

will stop their harassment. Perhaps in

leningrad, they may even admit that

his outreach activi ties were legal!

Leaving Russia

The Frierdiker Rebbe arrived home on

Friday, the 16th of Tammuz. The mood

of the yevsektzia had indeed changed

— but for the worse. The Jewish Communists

were bitterly dis appointed that

their carefully wrought scheme had

failed, and their archenemy was once

again free to continue his work.

Continued on Page: 16:

12 CROWN HEIGHTS NEWSpapER ~July 25, 2008

Shleimus Haaretz

The Exchange of Prisoners

Shabbos parshas Bamidbar,


Published and copyright © by Sichos In


The Rebbe spoke against the recent

exchange of prisoners: over 70 arabs,

including over 30 convicted terrorists,

for one israeli soldier. Though a Jewish

life has infinite worth — “surely more

than that of seventy arabs,” — the

Rebbe said “the exchange should

not have been made.” They could

have obtained the same soldier for

By yaakov Bam, Nutrition and wellness


Exercise. Exercise.


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even if he eats good

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to follow rules of medicine, will be full

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fade away...”

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Take a look at various ways exercise can

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Exercise Reduces the risk of developing

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a second heart attack in people who

have already had one heart attack

Regular activity strengthens heart

muscle; lowers blood pressure; increases

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or HDls) and lowers “bad”

cholesterol (low-density lipoproteins or

lDls); enhances blood flow; and helps

your heart function more efficiently.

all of these benefits reduce the risk of

stroke, heart disease, and high blood

pressure. Researchers found that being

active reduces risk of having and dying

from a stroke. according to a published

study, moderately active study participants

had 20% less risk of stroke than

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17 million americans now have it.

Physical activity can enhance weight

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important to the health of people with

many fewer arabs. Furthermore, the

terrorists said they would continue

their activities, making the exchange

wrong, even if no better arrangement

could have been made. He stated that

the exchange was made for one reason

only — because the israeli government

has so thoroughly lost its pride that it is

willing to do anything to try to win the

favor of the americans and the arabs.

The Rebbe reiterated his demands that

rather than give up the territories they

should be settled (noting that the few

new settlements opened on the west

The RAMBAM Lifestyle

diabetes. in a study published in the

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Overweight and obese conditions can

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lowering your body mass is a sure way

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improved self-esteem is one of the top

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data from the Nurses’ Health Study

Bank were only a token gesture that did

not solve the problem) and a firm show

of israeli military strength be made. He

explained that this was the opinion of

israeli’s military experts who according

to Torah are the authorities who must

decide policy at this time. He related

that there are those who maintained

that diplomatic considerations should

also be taken into consideration, but

brought proof to discount their opinion.

He cited the example of the yom kippur

war where all the military leaders

had wanted to call up the reserves and

prepare for war. These defensive steps

showed that women who walked four

or more hours per week had 41% fewer

hip fractures than those who walked

less than an hour a week.

and these are just a few of the ways

exercise improves your health. Studies

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How Much of physical activity Is


The good news about regular physical

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from it. additionally, physical activity

does not need to be hard or challenging.

Participating in moderate-intensity

physical activity is an important part

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adults should get at least 30 minutes

of moderate-intensity physical activity

(such as brisk walking) on five

or more days per week, according to

recommendations from the Centers

for Disease Control and Prevention

(CDC) and the american College of

Sports medicine

although there can be some risks

associated with physical activity, most

can be avoided by taking reasonable


Persons with known cardiovascular

disease or persons who have already

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event, such as a heart attack, stroke, or

heart surgery, should have a physical

evaluation by their physician before

engaging in even a moderate physical

activity program. But other than in

those cases, most adults do not need to

consult their physicians before engaging

in moderate-intensity physical activity.

were vetoed by the political leaders of

the time who feared antagonizing the

u.S. Those political actions brought

about the early arab success and many

casualties among the israeli forces.

The Rebbe also mentioned that the

government authorities are taking

certain steps to pressure him into

silence including withholding government

aid from lubavitch teachers and

educational institutions. He promised

that he would not cease his protest even

in the face of these actions.

if, however, they are planning to engage

in vigorous-intensity physical activity,

experts recommend that men over age

40 and women over age 50 should also

consult a physician first.

Take 3–5 minutes at the beginning of

any physical activity to properly warm

up your muscles through increasingly

more intense activity. as you near

the end of the activity, cool down by

decreasing the level of intensity.

Drink plenty of water throughout the

day to replace lost fluids (i.e., at least

eight to ten 8-oz. cups per day). Drink

a glass of water before you get moving,

and drink another half cup every 15

minutes that you remain active.

exercise alone produces modest weight

loss. when it is a part of Healthy

lifestyle the effects are much more


To be continued

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Yaakov Bam.

Rebbe Story

The Hillel Foundation Meets the Rebbe

“When one tells a story about his Rebbe he connects to the deeds of the Rebbe”

(Sichos 1941 pg. 68)

why didn’t Chabad establish its headquarters

in israel? what is a Rebbe?

what is the Chabad method to meditation

and reflection? The above mentioned

questions are from a first time released

yechidus with the Rebbe and the Directors

of the Hillel Foundation. This

fascinating yechidus took place during

then summer of august 1959. i would

like to thank all the editors from The

avner institute for all of their efforts

in helping to publish this yechidus.

Special thanks to Rabbi Groner, one

of the Rebbe’s Secretaries, for allowing

this yechidus to be released for the first

time from his archive. To read more

beautiful encounters of the Rebbe visit

Rebbe: if i remember correctly, when

we met last time it was discussed that

everyone must always be going mechayil

al chayil (from strength to strength). as

a year has elapsed in between, probably

every one of us is more efficient. i would

like to hear besoros tovos (good news)

about your achievements.

Question: “Chayil” also means a soldier

of war. is there any connection to going

from “strength to strength?”

R: yes, a solder is forced to go to war; he

must go higher even against his will.

Q: why didn’t the lubavitcher movement

choose to go to israel instead of

the u.S.?

R: The lubavitcher movement came

to the u.S. in 1940, when the British

mandate was in full power. if you have

a certain amount of energy and it is

your intention to use it to a maximum

of efficiency, you must apply it where it

can be used to maximum efficiency.

Q: Do you mean that there are more

Jewish people here that will be helped

by your ideals?

R: There is more possibility to help more

people in Brooklyn than in Tel aviv.

Q: is that why you chose Brooklyn, and

not some other city like Chicago?

R: The real reason is because my fatherin-law

wanted a place where he could

influence a great number of students. and

this can be done more easily in Brooklyn

than in Baltimore or Chicago.

Q: if the British mandate had not been in

israel, would he have chosen israel?

R: i don’t believe so; you do not have

the possibilities there that you have in

the united States.

Q: Did the entire lubavitcher movement

come to the u.S. at one time, or did they

come as individuals?

R: lubavitcher congregations were

established in the u.S. over fifty years

ago. They invited my father in-law (the

Previous lubavitcher Rebbe) as a political

rescue from Poland, which was under

German occupation. The Hasidim in

the u.S. intervened through the State

Department. They explained to the State

Department the advantages of having his

leadership here in the u.S., and through

the american embassy in Berlin they

were successful in having him leave

and come to the united States. But, i

believe, that even had there been a choice

between the two million Jews in the u.S.

or the hundred thousand in israel, where

they had already established yeshivas and

yiddishkeit (Judaism), he would have

chosen the harder field to work with and

not the most convenient. There was more

challenge here in Brooklyn.

Q: lubavitch is systematic, and the

neo-Orthodox in israel do not have

some of the frustrations of the Jews in

galut (exile).

R: it has no connection with being

Orthodox or systematic. it deals with

choosing a spot where you have no help

or choosing a spot where you can rest

twelve or fifteen hours a day. it doesn’t

depend upon the ideal but whether the

human being is seeking an easy way out

or seeking to accomplish something,

and in a certain period of time. my

father-in-law always sought something

that was difficult to perform, that no one

wanted to do voluntarily, and began by

doing something revolutionary.

in 1940, Orthodoxy in the u.S. was going

down. in israel, it was going up, and in

europe it was at the same level more or

less. when my father-in-law first heard

that the Hasidim were trying to bring

him to the u.S., his first thought was that

this is a place where his energies can best

be applied. Neo-Orthodoxy is trying to

fight assimilation while it is still only a

seed, as it is much easier to annihilate

something when it is beginning than

after it is fully grown.

Q: are you not concerned with


R: That is our prime interest. Twenty

years ago there were three reasons for

assimilation: 1) escape . . . 3) rescue.

Now assimilation is looked down upon

by all three groups.

Q: Please state your attitude about

devekut (Divine ecstasy).

R: Do you have a specific question in


Q: No. i wanted to hear the lubavitcher


R: every human being, by his connection

with G-d almighty, has no limitation

to his possibilities, because he has in

his store not only his own energy but

an open channel to receive additional

energy from above. To have this channel

open is called “devekut.” you can be a

very long distance from the powerhouse

and you can become closer and closer to

entering the powerhouse itself. and you

can become a part of the Being we call

G-d almighty. That is the maximum of

devekut. it does not mean that the soul

parts from the guf (body), because the

body is also a creation. it becomes not

only closer and closer, but it becomes

forlorn in Divinity. and yet, soon after

that, he can eat his seudat Shabbat

(Sabbath meal) and go to his business

after Havdalah (close of Shabbat) – it

is not like nirvana. in devekut you have

no existence in yourself, but you are a

part of G-d that is permeating all your

being with His divinity. it is not in a

hidden form, but it is functioning in

your body just as your heart, leg, etc.

are functioning.

it must permeate not only your actions

but your understanding and intelligence.

Performing a mitzvah is the

action itself—like putting the tefillin

(phylacteries) on your head—you can

put it on your head and at the same time

think about business or politics. That is

called machshovot zerot—your thoughts

are in another world. you can think

about the perush hamilim (meaning

of the words) itself but it touches your

understanding only and goes no deeper.

if you say the blessing with hitlahavut

(enthusiasm), then it not only touches

your understanding but your feelings

also. if this hitlahavut goes deeper

and much more, then it can bring him

to a stage of ecstasy till he forgets the

environment around him. That is, it

permeates all your faculties.

a mitzvah can be performed limited

and no more, but if you perform it to a

maximum, then it brings you to ecstasy

and even the movement of your head and

involuntary movements are also under

the impact of this mitzvah. Thus the

saying of the Ba’al Shem Tov (founder

of Hasidism) that every day before his

prayer he was afraid that he may not

come out of this activity alive.

Q: Shabbatai zvi and his followers used

mystical kabbalah to break away from

halacha (Jewish law), as they considered

kabbalah the true procedure for

themselves. Perhaps this way may be the

reason the [18th century scholar] vilna

Gaon objected to Hasidic teachings?

R: as for comparing the movement of

Shabbatai zvi to the Hassidic movement—every

movement that is started

by someone of the Jewish people has

some common point because it was

started by a Jew. Shabbatai zvi also was

a scholar not only in kabbalah but in

halacha, but after a few years he deviated

from the right derech (path). it became

something that not was only deviant just

the opposite of Judaism.

Hasidism and kabbalah are called in the

zohar penimiut (inward). That includes

that there must be something hitzoniut

(outward). kabbalah is not something

that you can dissect and throw away one

thing, because if you accept one part if it

is a necessity that you accept the other

part. when someone comes to a conclusion

against halacha, he is deviating. if

you are logical, you must come to the

conclusion that kabbalah and Hasidism

must exist; because without them there

is something missing. The same thing--if

you accept kabbalah and negate halacha,

you are negating something that is a part;

and you are negating the basis on which

you are standing.

The vilna Gaon did not negate kabbalah,

July 25, 2008 ~ CROWN HEIGHTS NEWSpapER 13

because he had his own group and he

learned kabbalah. in his opinion, it was

something not to be learned with a large

group, but to be taught to only a select

group, as the others are not able to grasp

kabbalah and must be satisfied with

halacha. But there must be a select group

above them that learns kabbalah.

Shabbatai zvi negated halacha. in

the time of Shabbatai zvi there was a

group of Catholic priests that translated

kabbalistic manuscripts and studied

kabbalah. But this is not considered

Jewish kabbalah, as the Catholics did

not put on tefillin. it is just like someone

in Sorbonne, Brooklyn College, or some

other university who can learn kabbalah

without putting on tefillin. For true kabbalah

cannot be separated from halacha.

The terminology of these two kinds of

kabbalah is penimiut and hitzoniut (true

and false kabbalah): the body and the

neshama (soul).

Q: How do you start with your students?

Should i begin to talk to them about

hitlahavut or just do the mitzvoth?

R: Now is such an era that you must

choose with every individual his own

approach. if you can take him with hitlahavut

or devekut, do it that way. But the

main thing is the actual mitzvah and you

can choose your own approach. if you

estimate your congregation or audience

that it can be approached more effectively

by explaining hitlahavut, then choose

this way. The mistake is if he begins with

one thing and then goes no further. if he

begins with ma’asah (actual mitzvah),

then he has the most essential part of it,

and if the audience goes to sleep you have

achieved the essential. But if you begin

with devekut or hitlahavut and then they

go to sleep, they will not know about the

most important part—ma’asah bepoel

(actual doing).

Q: i came across a great amount of

children who expressed bitterness

against their parents. Can you suggest

an approach to turn this bitterness into


R: although there is no general remedy

that will apply to each individual, nevertheless

there is one common point.

in growing up he must encounter difficulties

and obstacles in his way—the

world is changing, his body is changing,

and this presents obstacles to him. He

needs someone for a scapegoat, ashma.

The only person who has been with

him all his life is his parent, and if he

has no strength of character to say to

himself that he must overcome these

obstacles—even if it is connected with

the biggest event in his life—then he

must find someone to put the finger on.

His road is not easy to go on. He must

choose his father and mother to blame,

because he knows his teacher only one

or two years and he experienced these

difficulties before that. if he can put his

finger on his mother or father, he has a

perfect excuse.

explain to your audience the real reason

they choose their parents for their

accusations, but do not stress this point

Continued on Page 14

14 CROWN HEIGHTS NEWSpapER ~July 25, 2008

Tammuz Yahrzeiten

This week we continue with the yahrzeiten of people who lived in our shechuna.

we are also including the yahrzeiten of Shluchim. in mentioning them we

come to “v’Hachai yiten el libo”. we learn lessons from their lives that we can

incorporate into our own. This column includes the yahrzeiten from the 23rd of

Tamuz through the 27th of Tamuz. The respective resting places of the individuals

noted in this column are near the holy Ohel, unless otherwise specified.

23rd of Tamuz

Horav Hachossid Reb Shmaya


The son of Horav Hachossid Hatomim

Reb zev, he was a shochet for more than

fifty years and sacrificed himself to raise

his children according to Torah and

mitzvos. He was nifter in 1963.

Horav Hachossid Hatomim

Reb Boruch Sholom


The son of Horav Hachossid

Reb mordechai eliyohu

was born in Finland. as a young

orphan from his father, his mother

Bunya sent her children with a chossid

to study at the lubavitcher yeshiva in

Samarkand where Reb Boruch Bholom

excelled in his studies. He was a modest

and private person as well as a great

scholar who was well-versed in sforim

and knew many by heart. For parnossa,

he worked as a typesetter in the

Balshan/ezra printing shop, where

they printed the sforim of kehot

and many other sforim on Torah

subjects. Reb Boruch Sholom

would catch mistakes or

errors in the manuscripts

of many Rabbonim and

authors of sforim, and

he would protect them

from major embarrassment.

This caused him

to become the most

sought after typesetter

by authors who insisted

on waiting so he could be the

typesetter of their Sefer to help them

with their Chibur. The Rebbe, once

referring to Reb Boruch Sholom, said,

“i could not find the key to him.” He

was nifter in the midst of his life after

a painful illness in 1974.

Horav Hachossid Hatomim

Reb avrohom

Menachem Majerczyk

The son of Hatomim Reb

Tzvi elozor, he studied

Nigla and Chassidus in

an especially engrossed manner. He

had a kvius with a friend for many

years in the early hours of the morning

and merited to complete the study of

the zohar. He always had a comment

or a humorous word to be msameach

another yid. He was nifter in the midst

of his life in 2003.

24th of Tamuz

Horav Hachossid Hatomim Reb

Schneur Zalman Getzel Halevi


The son of Horav Hachossid Reb

Sholom Halevi, he sacrificed himself

to instill in his family a love of and

hiskashrus to the Rebbeim and chassidim.

He was nifter in 1983.

Harav Hachosid V’Hatomim Chaim

Tzvi Konikov

He learned in the city of lubavitch,

Russia in Tomchi Temimim and merited

to be a Ben-Bayis in the home of the

Rebbe Rashab where he became very

close with his son and successor, the

Rebbe Rayatz. in yeshiva Reb Chaim

Tzvi was considered to be an illuy – a

genius – and he received the title of

“yoreid l’umkai shel Halacha”. after

his marriage to Rebbetzin Brina, he

became the Rav of 3 shuls in Smolensk.

in 1930 after having yechidus with

the Frierdicke Rebbe in Riga, he and

his family moved to america where

he became the Rav of the Tzemach

Tzedek shul in williamsburg. Harav

Chaim Tzvi then founded the “Chevra

machazikei Hatorah” and the mesibos

Shabbos groups and was among the

founders of the Bais Rivkah school

Network. He also introduced the idea

of wednesday hour to the Frierdicke

Rebbe who launched it. at one time the

Rayatz told him: “He wants a chelek

in everything he does.” He was from

the first to put Torah and Neginah

on wire, record and tape for the

purpose of promoting Chassidus

to “Hamon a m”. There are

numerous igros kodesh printed

as correspondence to him from

the Rebeim. Chaim Tzvi was

an emese, dugma-chaya of a

pioneer of yiddishkeit to his

children and to all who knew him,

zichrono l’vrocho.

25th of Tamuz

Reb Yisochor Dov Silber

The son of Reb moshe, he sacrificed

himself to guide his family in the ways

of Torah and mitzvos. He was nifter

in 1999.

26th of Tamuz

Horav Hachossid

Hatomim Reb Chaim

Dovid Nota Wichnin

The son of Horav

Hachossid Reb Nachman

Dov, he was

mekushar to the Rebbe and committed

to fulfilling his shlichus to spread Torah

and Chassidus with love and affection.

He was a distinguished educator, who

in his entire life involved himself in

educating boys and girls. He served

as the spiritual dean at yeshiva achei

Tmimim in amton, and served for

eighteen years as the Rosh yeshiva

in Tiferes Bochurim in morristown

and as the Rav at the Tzemach Tzedek

Shul in monsey. He worked with a

special fervor in fulfilling the Rebbe’s

directives and mivtzoim, and attracted

people from many different circles.

He was born in 1939, on the 26th of

menachem av in Bobruisk and was

nifter in 1995.


18th of Tamuz

Mrs. Yocheved Miriam Karasik

The wife of Horav Hachossid Reb

yaakov Boruch, who served as a mashgiach

in yeshiva Tomchei Tmimim in

lubavitch, she was widowed at a young

age and on her own, raised her children

according to the teachings of Torah

and Chassidus. She collected Tzedoko

to distribute privately to mosdos and

families, and left grandchildren and

great grandchildren in the zarchi,

Gansburg and majesky families, who

are shluchim worldwide. She was nifter

in 1962.

24th of Tamuz

Mrs. Esther Malka Levinson

The daughter of Horav Hachossid

Reb menachem and the wife of Horav

Hachossid Hatomim Reb Hillel, she

was a modest and G-d fearing woman,

with a strong emuna and bitochon. She

suffered ill health from childhood, sacrificed

herself to bring up her children

in a righteous manner, and worked

with enormous energy to help others

in need. She merited having children

serving as the Rebbe’s Shluchim. She

was nifter in 2005.

Rebbe Story

Continued from Page 13

too hard. Tomorrow or the day after

tomorrow they will be less bitter. Do

not expect them to stand up on the first

day and say “ashamnu (i have sinned).”

Q: How is it that i saw that the leadership

of lubavitch was transmitted through a

daughter not through a son?

R: you probably mean after the son of the

alter Rebbe (“Old Rabbi”--Shneur zalman

of liadi, first lubavitcher Rebbe).

He had two sons but they begged the

son-in-law to take over the leadership.

Q: is it ideals and not heredity that

decides the leadership?

R: Only ideals. Only someone who has

the aptitude in a certain direction. if you

have a father who all of his life has consecrated

himself toward certain ideals

so that it permeates his very existence, it

must also permeate his wife and children.

if he is permeated by a certain idea, the

first subjects to be impressed by it will

be his son or his daughter. if the subject

is Torah or kabbalah, the son is more

adaptable than the daughter. [aside

to the only woman present: “you will

excuse me for saying this, as it is not my

idea.”] The reason for the leadership is

not because he was his son, but because

he has a maximum of piety, education,

and hitlahavut; he received it from his

father and his environment and thus has

a bigger chance. The Tzemach Tzedek

(third lubavitcher Rebbe) was an orphan

from the third year of his life, and the

alter Rebbe took care of his education

personally. Thus, he had more chances

to receive this education than even the

25th of Tamuz

Mrs. Zishe Gordon

The daughter of Horav Hachossid Reb

Nissan and the wife of Horav Hachossid

Hatomim Reb yochanon Gordon,

the Gabai in 770, she was involved

in hosting guests, and her house was

always open to chassidim. She was

nifter in 1957.

27th of Tamuz

Mrs. Mirel Deitsch

The daughter of Horav Hachossid

Reb menachem mendel and the wife

of Reb Horav Hachossid Hatomim

Sholom yeshaya, she sacrificed herself

for the upbringing and education of

Jewish daughters and in a pleasant and

delightful way and was mkarev many

yidden to yiddishkeit. She was nifter

in 1994.

We should speedily witness, “The ones who

dwell in the dust will awaken and rejoice,”

with all the above-mentioned individuals

amongst them.

Dear Readers:

Anyone who would like to have their

relatives mentioned in the yahrzeit column

should email the name, father’s name,

date of the petira and some details to A picture may be


sons of the mittler (Second lubavitcher)


This is the answer for an intellectual. if

you are a Hasid you must accept a more

spiritual explanation: Rebayus (leadership)

is not motivated by something

accidental or monetary but by something

above us. The son of the mezritcher maggid

(successor to the Ba’al Shem Tov) was

his successor for only five years. after

that he was niftar (passed away). it is not

dependent upon something physical, but

something spiritual and divine.

i wish you a kesiva vechasim tova

(Happy New year), and next year i

will ask you more forcefully about your


Q: in camus or aichus (quality or


R: you know that einstein said that

camus always transfers into aichus (mass

into energy). There is an interesting

quotation in medrash Rabbah that if

there had been one Jew missing of the

six hundred thousand at Sinai, G-d

would not have given the Torah. Not a

Jew like moshe Rabbeinu (moses) but

even the Jew that had a pesel mika (idol)

in his tent—had he been missing, the

Torah would not have been given. Nine

moses’ cannot make a minyan (quorum

of ten Jewish men) to say a kedusha, even

though there would be a tremendous

power of quality; but if you have ten in

quantity you can say kedusha. Similarly,

the medrash says that in giving the Torah

you must have six hundred thousand.

That is the best proof that quantity and

quality have a transformation from one

into the other.


The CAREER Shadchan

“Hello, my name is isaac. Can i speak

to the employment department?”


“i am looking for 2 secretaries for our

insurance company. i am very happy

with the girls you sent me in the past.

i am looking to change our image.

i would like to replace some of the

staff here with applicants from Crown

Heights. your girls are more professional

and educated. They provide

better customer service and get along

easily with everyone.”

“Thank you. i appreciate the feedback.

it’s always good to hear that the employers

are satisfied with the employees that

we send them. Now if you tell me what

you are looking for, the job description,

hours and pay, i will try to find the right

candidate for you.”

interestingly enough, i have been

receiving calls of this nature from

several employers lately. Our dedication

to matching people with the right job or

changing to a better job is paying off.

To date, some of our notable successes

have been in helping an architect find

a job with an upcoming real estate

development company. He came back

to tell us that he was hired and that he

was very happy because it was a job in

his field He wanted a job where he can

use his expertise and experience and

was happy that he actually found one

so quickly.

more recently, a graphic artist was hired

by two companies that we referred her

to. She asked us for advice on which

company to choose. we counseled

her and advised her to choose the

company where she now works, based

on her needs and preferences. She

came back to thank us and told us

that she is extremely happy there - the

environment is warm, family-like and

easygoing. She feels her boss appreciates

her work. She just enjoys getting

up and going to work every day.

we developed a relationship with a

well-known accounting firm, a respectable

financial firm and a major business

company. we have successfully placed

several candidates in those firms.

There is a great demand for administrative

secretaries, social workers as well

as positions for high school graduates.

we are continuously filling those


Some of our clients only want manual

jobs such as painting, handyman, roofing,

carpentry, locksmiths and more.

we have helped them create flyers with

their information. i have been happy to

hear that the flyers were instrumental

in generating business for them.

many people bring in resumes listing

their experience and wonder why

they are not being hired. we review

the resumes and upgrade them in a

manner that they sell themselves. For

those clients who don’t know how to

create a proper resume, we identify

their strengths, experience, and education

and help them create their first

resume. One client, who had 20 years of

experience in a specific field, had never

written a resume before. working with

him for more than 3 days, we generated

a professional looking resume and

e-mailed it to several employers. One

of the employers responded that he was

very impressed with the resume and

immediately set up an appointment

for our client.

Being a career shadchan, we want to

make sure that the match doesn’t turn

sour. we have therefore been providing

our clients with access to tips and career

counseling services.

Stop by at our employment department

to find your bashert job!

Bella vilenkin

employment Counselor

Crown Heights Jewish Community


387 kingston ave.

Brooklyn, Ny 11225

718-778-8808 ext. 23


The Food Stamps program has waived the

$2000 level requirement. Please note that you

still have to be a citizen and income eligible.

It is very important that you take the name of the

person you talk to when you call any government

agency. It is good practice when you call any company

but when you call an agency it could make all

the difference to your case.

Don't forget take a name!!

It’s Teen Time!

Ohr Chaya Mushka: An Exciting New Summer Program

for Girls

it’s Shabbos afternoon in the big,

bustling city of New york. Some are

Davening, while others are still enjoying

a tasteful Shabbos meal. Some

housewives may be clearing the remains

of an overflowing table, filled to the brim

with food and guests, while others may

have settled down for a well- deserved

afternoon rest. The more active of the

children are running around, perspiring

in their now-not-so-freshly laundered

Shabbos outfits, while the subdued

types are curled up with a book.

and then there are a couple dozen

teenage girls. Still in the hot city during

the summer, they are meandering their

way over to 1349 President St. – the

Rubashkin residence. why? what

attracts them to leave the comforts of

the air conditioner and venture out?

what could girls from 9th through 12th

grade possibly be doing every Shabbos

afternoon at 7:15 pm, and every

wednesday evening at 8:00 pm?

Ohr Chaya mushka, sponsored by the

Crown Heights Community Council,

is a program specifically geared towards

teens. Twice a week, the girls gather

together in a lounge to hear inspiring

and uplifting speakers, participate

in myriads of different activities and

workshops, and schmooze over good


mrs. leah Blecher, program co-ordinator

says, “The long summer days can

get lonesome and boring…. we have

created a program in which the girls

look forward to attend!”

Ohr Chaya mushkah, the brainchild of

Rivky lasker, has managed to attract a

large and diverse crowd. Rivky explains

how they bring speakers the girls want

to hear. “whether we have Tzameret

Borowitz speaking about seeing the

positive in everything or Shimi weinbaum

on how to be a Chosid, the girls

are excited to hear what they have to

say, and they come.”

On average, 45-50 teens will show up

for an event. The coordinators, Rivky

lasker and mrs. leah Blecher, make

sure to plan a fun aspect to the program

as well. aerobics, jewelry making,

drum circle, pottery – these are just to

name a few. Of course, delicious food

accompanies every program with sponsors

coming from food corporations

such as Bunch O’ Bagels and Café k.

with every aspect covered, it’s well

understood why the attendance rate

is so high!

The secret to the success of Ohr Chaya

mushka is, in fact, quite simple. The

coordinators make sure to organize programs

that interest the teens. instead

of moping around Shabbos afternoon,

there is now a delicious Shalos Seudos,

July 25, 2008 ~ CROWN HEIGHTS NEWSpapER 15

with a worthwhile farbrengen to boot.

wednesday evenings’ feature dance

classes, aerobics, and other aesthetic

activities all paired up with an incredible

out-of-town speaker!

in truth, despite Ohr Chaya mushka

being such an enjoyable experience,

there is a serious undertone as well.

The program coordinators, attendees,

and all those involved are doing so as a

zchus for a complete Refuah Shleimah

for a dear friend of many, ‘Orah meital

Bas Baila.’ The girls that come realize

the power of achdus, and have already

taken upon themselves a Hachlata to

learn a Halacha from the kitzur Shulchan

Oruch every Shabbos get-together.

They are currently up to Hilchos Negel

vasser, and i”yH, will continue thus far.

may Ohr Chaya mushka bring much

nachas to the Rebbe, and in the zchus

of the tremendous efforts put out to

strengthen our youth, may we celebrate

the coming of moshiach even before the

next Ohr Chaya mushka program!

Of course, there are many people

involved, behind the scenes. mrs. Rivka

Shur from the community council,

ensures that the various technical

details are being taken care of and the

appealing food buffets are set up by

the talented Chani Rubashkin. last

(but certainly not least) what would

Gashmius be without Ruchnios? mrs.

leah Schapiro, a noted mechaneches

and community activist acts as an advisor

to the coordinators and helps the

coordinators plan the agenda as well.

what’s on the agenda? To name a few:

Rachel Benchimol from upper east

Side, manhattan, Rabbi Samuels from

Connecticut, Rabbi weinstein from

Brooklyn Heights, and the beloved

Rabbi korn from manhattan College


Thanks to moshe Rubashkin’s belief in

creating infrastructure for our youth,

not to mention Faigy Rubashkin’s

warm hospitality, Ohr Chaya mushka

has really taken off, and will i”yH

continuously expand.

“we have already decided to lengthen

our Shabbos program,” explains mrs.

leah Blecher. “The camaraderie is

so incredible with the singing and

niggunim that it will now extend to

Havdalah and the watching of living


Please spread the word. all girl teens

from 9th grade through 12th grade are

welcome to attend every wednesday at

8:00 pm and Shabbosim at 7:15pm to

1349 President St. Of course, there is no

fee, but growth, gains and loads of fun

to be expected. For more information

call 917 202 2185. See you there!

16 CROWN HEIGHTS NEWSpapER ~July 25, 2008

Gimmel Tamuz


Continued from page 11

The yevsektzia let it be known that they

would like to take matters into their own

hands, at the first opportunity — and

this time they will act before the government

could interfere. Their threats

made it clear that the Frierdiker Rebbe

was no longer safe in lenin grad.

Once again, the Rebbe moved, this time

to malachovka, a small suburb outside

of moscow. He hoped that his leaving

would satisfy the yevsektzia; now they

can claim victory, for they have successfully

banished the lubavitcher Rebbe

from leningrad!

unfortunately, despite the Rebbe’s

hopeful optimism, the tide did not

turn. The yevsektzia continued their

personal attacks and constant vigilance.

From their writings and actions, it was

obvious that they would stop at nothing

to capture the Rebbe again. This time,

the Rebbe’s very life appeared to be in

danger, and it became obvious that the

Rebbe would have to leave Russia.

making the decision to go was relatively

simple; obtain ing visas and permission

to move proved to be much more


The Russian government refused to give

permission to the Rebbe to emigrate.

Once again, the Chassidim turned to

other countries for help, and to try to



9:00am - 11:00am

Father and Son Swim

11:00am - 1:00Pm

Shift i

1:00Pm - 4:00Pm

Shift ii


5:30Pm - 7:15Pm

Shift i

7:15Pm - 8:30Pm

Shift ii

8:30Pm - 9:15Pm

Shift iii

9:15Pm - 10:00Pm

laps (18 - Older)

exert pressure on the Soviets. Both the

Jewish communities of Germany and

latvia issued invitations to the Rebbe

to become their chief Rabbi, and sent

representatives to present their offer to

the Russians.

at first, both communities vied for

the privilege of hav ing the Rebbe live

amongst them, and they both put

pressure on the government separately.

Despite their efforts, the Soviet Regime

would not relent. There was no way the

Rebbe was going to leave Russia.

Reb mordechai Dubin was a member

of the latvian par liament. Being the

latvian government’s representative

he was greeted with great honor, since

Russia was extremely interested in

negotiating a friendship and commerce

treaty with latvia. He journeyed to

Russia three times, vainly attempting to

acquire permission for the lubavitcher

Rebbe to assume the post as Chief

Rabbi in latvia. Finally he hit upon a

ruse: he would trick the government

into allowing the Rebbe to leave!

at his next meeting with the Soviet

officials, Reb mor dechai took the

offensive. He angrily lashed out at them,

saying the latvians were sorely insulted

by the actions of the Russian government.

after repeatedly rebuffing their

requests to allow the Rebbe to come to

latvia, Reb mordechai himself heard

that the Russians had agreed to respect

the German delegation’s request! How

could he cast his deciding vote in the

Tremendous Response! Great Success!

Come to the Rec-Center!



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July 2008-



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acqua aerobic


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parliament in favor of normalizing relations

with the Soviet union, if latvia’s

honor is being slighted?

Not suspecting that Reb mordechai

was lying, the Rus sians grudgingly

gave permission to the Rebbe to move

to latvia, with the promise on Reb

mordechai’s part to vote in favor of


Originally they gave permission only

for the Rebbe to leave, but his family

and library must remain. They would be

used as hostages to prevent the Rebbe

from any anti-Soviet activ ity.

The negotiations continued and the

Russian Government finally relented

and allowed the Rebbe, his family then

his library and a few Chassidism to

emigrate to latvia.

Before leaving Russia, the Frierdiker

Rebbe went to Ros tov one final time

to daven by the Ohel of his father the

Rebbe Rashab. accompanying him was

his daughter Rebbetzin Chaya mushka

(who was with him since kos troma).

it is believed that the Rebbe took her

along so she could daven by the Ohel

before her chasuna.

On Thursday, isru Chag of Succos, the

Rebbe and his fam ily left Russia. They

arrived in Riga, latvia the following


The following year the Rebbe wrote that

this day is a day for all Jews to celebrate,

as it was not a personal redemption, it



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entrance Fee: Pool: $2.00 acqua aerobics additional $3.00

For more information call Mrs. penina Metal at 718-778-8808 x 21

was a redemption for every Jew.


Chassidus explains that the purpose of

every concealment is to bring out an

even greater revelation of light and holiness.

what then, was accomplished by

the Frierdiker Rebbe’s being sentenced

to jail and his subsequent liberation,

that was not already brought to light

with the alter Rebbe’s and the mitteler

Rebbe’s arrest and imprisonment?

Didn’t the previous Rebbeim’s arrests

show that Chassidus must continue to

be publicized?

The Rebbe explains: “The liberation of

the alter Rebbe and the mitteler Rebbe

showed that Chassidus may be revealed

to all, and in abundance. after yud Beis

Tammuz, however, Chassidus began to

actually spread throughout the world,

illuminating every area of the globe.”






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