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Mivtzoim & Moshiach2

Mivtzoim & MoshiachRabbi Gershon Avtzon3

Mivtzoim & MoshiachCheck out Rabbi Gershon Avtzon's CD's on Moshiach atwww.ylcrecording.com“Moshiach - What We Believe” 1Short Shiurim With Sources, On the Basis of Belief in Moshiach.Appx. Running Time: 180 Min.“Moshiach - What We Believe” 2Short Shiurim on the Topic of, The Coming of Eliyahu HaNavi.Appx. Running Time: 90 Min.“Moshiach - What We Believe” 3Short Shiurim on the Topic of, The Meal of Moshiach (Seudas Livyasan).Appx. Running Time: 110 Min.“Moshiach - What We Believe” 4Short Shiurim on the Topic of, The Beis Hamikdash, it’s Vessels and Garments.Appx. Running Time: 190 Min.“Moshiach - What We Believe” 5Short Shiurim Explaining Phrases from the Sichos of 5751-5752.Appx. Running Time: 240 Min.“The End Of Times” 1Short Shiurim Explaining the Kitzim of Golus, Referred to by Chazal.Appx. Running Time: 150 Min“The End Of Times” 2Short Shiurim on the Topic of, Moshiach Ben Yosef and the War of Gog Umagog.Appx. Running Time: 150 Min.“The End Of Times” 3Short Shiurim on the Topic of, The Ten Lost Tribes.Appx. Running Time: 150 Min.“The End Of Times” 4Short Shiurim on the Topic of, Techias Hameisim.Appx. Running Time:190 Min.“The Making of the Beis Hamikdash”Short Shiurim Based on the Hilchos Beis Habechira, in the Rambam.Appx. Running Time: 125 Min.“Mivtzoim and Moshiach”Short Shiurim Explaining the Connection of each Mivtzah with Moshiach.Appx. Running Time: 150 Min4

Mivtzoim & MoshiachTABLE OF CONTENTSAuthors Forward………………………………..….……..7Introduction………………………………………...…….9Mivtzoim Overview……………………………...………14Mivtza Tefillin……………………………...……..……..19Mivtza Torah………………………….………..………..25Mivtza Mezuzah………………………………..………..32Mivtza Tzedakah……………………………...…………40Mivtza Bayis Maleh Sefarim ………….........……………44Mivtza "Neshek"…………………….………….………..49Mivtza Kashrus………………………………....………..535

Mivtzoim & MoshiachMivtza Taharas Hamishpacha ………………...…………59Mivtza Chinuch………………………..…………….…..62Mivtza Ahavas Yisroel………………….....…….………..67Mivtza Os Beseifer Torah…………………......……...…..736

Mivtzoim & MoshiachAUTHORS FOREWORD7בס"דThis weekend, Parshas Toldos 5772, is the annual KinnusHashluchim. It has been 20 years, since we have merited to hearthe Rebbe address the Shluchim. Yet the message of that address -Chaya Sara 5752 - remains strong and demanding:“...This then must be the practical lesson that results as wegather now at the opening and commencement of the"International Convention of Shluchim". We must come outwith a resolution and an announcement to all Shluchim that thework of Shlichus now for Chassidim and for every Jew is to dotheir capacity to lead the world to the greeting of our righteousMoshiach. This means that all details of the work of Shlichus inspreading Torah and Judaism and spreading the wellsprings ofthe inner teachings of Torah outward must be permeated withgreeting our righteous Moshiach..."The Rebbe wants us to incorporate the concept of Moshiach intoall of our activities. Our lives should be a "Moshiach Life" for weare "Living with Moshiach".I had always thought of writing articles explaining how topractically apply Moshiach into all the Mivtzoim, yet I did not feelworthy or ready. While I still may not be worthy, the time hascome. The positive feedback that I received from my first booklet -MOSHIACH - KEY FAQ'S - has encouraged me to put these articlestogether.While there are many Mivtzoim of the Rebbe - Shofar, Lulavand Chanukah etc. - we have stayed focused on the 10 basic

Mivtzoim & MoshiachMivtzoim. The only exception is the "Children's Sefer Torah"campaign. The reasoning is simple: They are about to finish theirfifth Torah and I hope this will encourage Chassidim to registermore children so that the Torah can be finished sooner.I would like to thank Rabbi Berel Goldberg - and theentire Beis Moshiach magazine staff - for editing and printing thesearticles on a weekly basis. I also would like to mention thededication of Hatamim Yosef Y. Weinberger to all parts of thisproject. A special thank you to Rabbi and Mrs. Tzvi Goodman totheir unwavering commitment `to printing books that explain theconcepts of Moshiach.This booklet is released in honor of my grandfather’s - RabbiMeir Avtzon - tenth Yahrtzeit. He was a true example of a Chassidthat anticipated Geulah. I am sure that he is demanding theHisgalus from above.I obviously thank my parents Rabbi Yosef Yitzchakand Shira Avtzon and my in-laws Rabbi Avraham and TzipporahSimopson and my entire family for their support. To my wifeFrumie, a special appreciation for putting up with all that goes intomaking this project a reality. May we merit to raise our children -and our "latest addition", our daughter Chaya Mushka - as proudChassidim of the Rebbe, to Torah and Chuppah and MassimTovim.This should be the final step to our ultimate goal, the Geualhled by our Rebbe Now!20 Cheshvan 5772Rabbi Gershon AvtzonMenahel - Yeshivas Lubavitch Cincinnati8

Mivtzoim & MoshiachINTRODUCTIONThe most appropriate words of introduction to this topic arethose of the Rebbe, which he addressed to his dear Shluchim(Chaya Sarah 5752):"The most recent innovation in the work of Shlichus is toreceive our righteous Moshiach with the true and completeredemption. Indeed, the preparation for the coming ofour righteous Moshiach is the most all-encompassing aspect ofJudaism and includes all the other points and details of ourShlichus. It is the gateway through which all aspects of theShlichus enter and rise.“...This then must be the practical lesson that results as wegather now at the opening and commencement of the"International Convention of Shluchim". We must come outwith a resolution and an announcement to all Shluchim thatthe work of Shlichus now for Chassidim and for every Jew is todo their capacity to lead the world to the greeting of ourrighteous Moshiach. This means that all details of the work ofShlichus in spreading Torah and Judaism and spreading thewellsprings of the inner teachings of Torah outward must bepermeated with greeting our righteous Moshiach...“From the International Convention, must come and bebrought good resolutions such that every Shliach must preparehimself and prepare all Jews in his place and city etc. to greetour righteous Moshiach. This should be done through hisexplanation of the concepts of Moshiach, as explained in the9

Mivtzoim & MoshiachWritten Torah and Oral Torah, in a way that it will receivedby everyone, according to his intellect and understanding.“This particularly includes the studying of the subject ofMoshiach and Redemption and specifically in a manner ofWisdom, Understanding and Knowledge. And since this is theDivine service of the time, it's understood that this applies toevery Jew without exception whatsoever.”The following is a moving story that illustrates the centralmessage of the theme and its importance. The Frierdike Rebbeonce farbrenged with a koch about Chinuch and about buildingchadorim, etc. Among those present was the Chassid R’ Itche derMasmid who was known for his outstanding piety and asceticism.In the middle of the farbrengen, the Rebbe turned to R’ Itche andsaid, “If you are involved in tashbar (education of children) thenyou are mine. But if not, then you may still be Itche [i.e., a maskiland an oveid, etc.], but you have no connection with me.” Thismeans that hiskashrus must be expressed by involvement with theissue to which the Rebbe is devoted at that time.]With these clear instructions, we are left with onequestion: How can we bring Moshiach into all the otherMivtzoim?Before we discuss the details, we first must establish a basicpremise. The whole point of Mivtzoim - and in general that of theDor Hashvii - is to bring the world to its ultimate perfection thatwill be achieved in the era of Moshiach. For many years it was notso crucial that this goal be recognized in all the individual activitiesperformed by the Chassid, but as we near the finish line, the goalhas to be seen and recognized in every detail and effort.10

Mivtzoim & MoshiachThis can be better understood through a mashal. There wasonce a king that wanted to build his palace in a certain village. Heknew that in that village the people were simple, and they wouldbe overwhelmed to hear that the king wanted to move into theirtown. In addition, the king knew that there was a core group ofrebels in that town that would oppose the projectand possibly hamper its development.So the king sent a very wise and loyal friend to the city toarrange for the success of the project. The friend knew that if hewould announce that he wanted to build the palace for the king,he would be faced with a lot of opposition. But he was smart, sohe devised a plan of action.He came to the town, which was suffering at the time from ahigh unemployment rate, and announced that he had many of jobposition that he needed to fill. He needed architects, plumbers,construction workers, engineers, interior designers, and more. Hepromised a large salary to those who were qualified. He made surethat he got many of his would-be dissidents a job so that they werekept busy. They were so busy building and designing - and therebysupporting their families - that they did not bother asking aboutthe future dweller of the home that they were creating.As time moved on, this friend became a very popular individualand was even elected as mayor of the town. In this position, he hadtremendous influence on the residents. One day, he received amessage from the king that he was ready to move into the town. Atthis point, the dear friend understood that the time had come forthe people to understand for whom they were building a palace.It would not be appropriate for the king to arrive in the town andbe ignored or unwelcome.11

Mivtzoim & MoshiachAt that point, however, it was a lot easier than it would havebeen initially. The people in the town trusted him and knew thathe had their best interests in mind. He called a meeting and toldthe townspeople that he had something very important to sharewith them.He informed them that all the money that they received for theduration of that massive project was actually from the king himself.Their mayor told them that he was a good and benevolent king,who only wanted what was best for them. He informed the peoplethat when the king would come, life in the town would onlyimprove.Since the king’s friend had prepared them for this by involvingthem in his special project, their reaction was extremely positive.They then returned to their jobs with a new sense of mission - tobuild the most beautiful home for the king. That day, theyreturned to their own homes to prepare for the king’s arrival.The analogy is clear. The purpose of the entire creation isMoshiach (see Talmud Sanhedrin). The Rebbe's Neshama came tothis world to bring Moshiach.This is evident from the famous letter (Igros Vol. 12 pg. 414)where the Rebbe describes the following: "....When I was a youngchild - even before the age of Cheder - I already began to visualizethe way the world will look like in the Messianic era!...."In his first Maamer (Baasi Legani 5711) the Rebbes statesclearly: "This is what is demanded and expected from the seventhgeneration – starting from the Alter Rebbe - to bring the IkurShechina back this world with the coming of Moshiach!"12

Mivtzoim & MoshiachWith this the Rebbe laid the groundwork, but the world wasnot yet ready. The Rebbe still had to build the palace for Hashem.He sent Shluchim and started Mivtzoim. His intent is to build thepalace, one brick – one Mitzvah - at a time.For many years, it was not important that the one doing theMitzvah - or even the Shliach! - knew the true intention of theMivtzoim. "The deed is the main thing!" was the motto.For example, there are many ways to "convince" someone toput on Tefillin (the same is true with all Mivtzoim):1 - He is protecting Eretz Yisrael2 - He will get Olam Habah as a reward3- "Do me a favor..."4 - Whatever other reason you can come up with.It was not so important for the one performing the Mitzvah thatwith that Mitzvah he was preparing the world for Moshiach andthe Divine revelations that will occur then.However, after forty years of leadership and effort -corresponding to the forty years that Moshe led the Jewish peoplein the desert - the Rebbe knew and relayed to us a prophecy thatMoshiach's arrival is near. At this point, the true purpose of themission must be open and revealed. It must permeate every one ofour individual actions.This is the purpose of the current series. We will learn togetherthe background and unique qualities of each individual Mivtza, andtry to see the "Moshiach component" is the Mivtzoim of theRebbe.13

Mivtzoim & MoshiachMIVTZOIM OVERVIEWEach individual Mivtza of the Rebbe is a key in our hands thatthe Rebbe has handed us, with which we can make Moshiach a realpart of our lives. However, there is still one point that needsclarification.What is the difference between a "Mitzvah" and "Mivtza"? Theanswer is that a Mitzvah is a commandment from Hashem, ofwhich we have 613. A "Mivtza”, on the other hand, is a campaignthat the Rebbe started by emphasizing a certain Mitzvah thateveryone should be encouraged to do. For many unaffiliatedJewish people, an introduction to these Mivtzoim is their gatewayto a fully Torah-committed lifestyle.I am sure that there are those who question the Rebbe's methodof outreach. Would it not seem more logical - and less aggressive -to first learn with someone for a while until he is comfortable withthe ideology of Judaism, and only then to ask him to don Tefillinor perform any other Mitzvah?However, this was never the perspective of the Rebbe. Ofcourse, that is the ultimate vision of Jewish outreach, that Jewishpeople should embrace Yiddishkeit in its entirety. However, it isself-understood that a Jew is not an "outreach project" and oneshould never think that if the person whom he is influencing doesnot become observant, then all his efforts are a waste of time. Onthe contrary, the Torah teaches that every Mitzvah that a Jewperforms is very precious to Hashem.14

Mivtzoim & MoshiachThis is evident in the words of the Rambam (Hilchos Teshuva3:4); "Accordingly, throughout the entire year, a person shouldalways view himself as equally balanced between merit and sin andthe world as equally balanced between merit and sin. If heperforms one sin, he tips his balance and that of the entire worldto the side of guilt and brings destruction upon himself.[On the other hand,] if he performs one Mitzvah, he tips hisbalance and that of the entire world to the side of merit and bringsdeliverance and salvation to himself and others. This is implied by[Proverbs 10:25]: "A righteous man is the foundation of theworld," i.e., he who acted righteously, tipped the balance of theentire world to merit and saved it."The Rebbe explains that this approach (Likkutei Sichos ParshasLech Licha Vol. 25 pg. 47) is best illustrated with the Torah'sintroduction of the life of Avraham Avinu. The first of Avraham’sexperiences that we read about in the Torah was his travel from hishometown to "The land that I will show You!"The fact the Torah introduces Avraham only at this late point inhis life seems strange. At the time of that command from Hashem,Avraham was already 75 years old! He was already anaccomplished scholar and was admired by all for his willingness todie for his beliefs. He had jumped into a raging fire to sanctifyHashem's name and had stood up to the misconception of themasses around him. Why are all these stories hidden from us, onlyto be explained by a Midrash that is based on hints from the Torahtext, and yet the story of Avraham's travel is so explicit?!The answer is that a Jew's connection to Hashem is beyond anddeeper than reason. Avraham had accomplished great things inhis hometown, but they were all a fulfillment of goals that made15

Mivtzoim & Moshiachsense to him, missions that he set forth for himself on his own.Avraham’s willingness to follow Hashem to an unfamiliar land atsuch an advanced age, placing his entire trust in Him when he lefteverything familiar, was an act that defied reason. It was this eventthat, as the Torah is teaching us, was the true beginning ofAvraham’s service to Hashem. Every Jew has a Neshama, a soul,which is "literally a part of Hashem above", which is his trueessence. It is a result of the power within that soul that every Jewwants to serve Hashem and do His commandments, simplybecause it His desire, even if may challenge everything weunderstand to be true.Another illustration of the Jew’s essential connection to Hashembeing present through his G-dly soul is found in a halachicapplication. The Rambam (Hilchos Geirushin 2:20) writes thatone may use force to obtain the consent of a man to divorce hiswife, in a case where he refuses to do so. This seems strange: IfTorah says that a divorce must be given with genuine consent,how can the Rambam justify using force in this situation?The Rambam explains: Why is this get not void? For he is beingcompelled - either by Jews or by gentiles - [to divorce] against hiswill [and a get must be given voluntarily].The reason is because the concept of being compelled againstone's will applies only when speaking about a person who is beingcompelled and forced to do something that the Torah does notobligate him to do. For example, when a person is beaten until heconsented to a sale, or to give a present, the transaction is invalid.If, however, a person's evil inclination presses him to negate [theobservance of] a Mitzvah or to commit a transgression, and he wasbeaten until he performed the action he was obligated to perform,or he dissociated himself from the forbidden action, he is not16

Mivtzoim & Moshiachconsidered to have been forced against his will. On the contrary, itis he himself who is forcing [his own conduct to become proper].With regard to this person who [outwardly] refuses to divorce[his wife] - he wants to be part of the Jewish people, and he wantsto perform all the mitzvot and eschew all the transgressions; it isonly his evil inclination that presses him to do otherwise.Therefore, when he is beaten until his [evil] inclination has beenweakened, and he consents [to the divorce], he is considered tohave performed the divorce wilfully.[Different laws apply when] the law does not require him todivorce his wife, and a Jewish court or simple people compel himto divorce her. This get is deemed unacceptable. Since, however, itwas Jews who compelled him, he [is advised] to complete thedivorce [in a proper manner]. ]In these statements, the Rambam teaches us clearly that a Jewishperson’s essence cannot be severed from Hashem. When hisactions seem to show that he is disconnected, this is only as a resultof the Yetzer Hara’s evil work. One only needs to remind him ofthis essential connection in order to reveal it.Yet, for most, this essential connection remains hidden andconcealed. What we learn from the story of Avraham is that theway to reveal that connection is by leaving "Your hometown", inother words a person must leave the confines of his comfort leveland the status quo and enter "The land that I will show you", bydoing Hashem's will.When a person does a Mitzvah only after studying andabsorbing the concept, he will not tap into this inner-essence thathe has. However, like we say in the Shemoneh Esrei prayer:"Sanctify us with your Mitzvos and - only then - give us a portion17

Mivtzoim & Moshiachin your Torah", one must first begin to connect to Hashem, hissoul, and his identity as a Jew by first performing the Mitzvos. Inthis way one leaves his comfort-zone of living the way he alwayshas to change his life by fulfilling the will of Hashem. This actreveals the Jewish Neshama.Once the soul is inspired, it will motivate the person to performmore and more Mitzvos. This is evident from the saying of ourSages (Avos 4:2) "One Mitzvah leads into another!"One still may ask: Why did the Rebbe pick these specificMitzvos to be stressed in his campaigns? To ask this question is likea simple person asking the most educated doctor why heprescribed a certain medication. The Rebbe sees both the physicaland spiritual needs of the generation. He understands whichMitzvos will "work better" to affect the souls of our generation,and has thus guided us.With this clarified we will begin to discuss each individualMivtza.18

Mivtzoim & MoshiachMIVTZA TEFILLINThe Rebbe started the Mivtza Tefillin campaign on ShabbasParshas Bamidbar 1967. It was the first of the Rebbe's Mivtzoimcampaigns. Looking back, it is clearly that the Rebbe started thiscampaign in connection with the Six-day War that Eretz Yisraelwas going to fight and would need miracles in order to win.Chassidim were encouraged to reach as many Yidden, butspecifically and especially Israeli soldiers, to help them put onTefillin.When asked if efforts in this Mivtza should continue after thewar, the Rebbe responded (Igros Vol. 25 pg.71), "Certainly! For afew reasons: 1) There are still many enemies at the border of EretzYisrael. 2) The blessings that were received in the past, during thewar, were in the merit of the future mitzvos."The following is an excerpt from the Boston Globe (Nov. 241967):“Just before the outbreak of the war, an active campaign to pushobservance by Jewish males over 13 years of age to do the"Mitzvah" of Tefillin was launched by Rabbi Menachem M.Schneerson, the "Lubavitcher Rebbe" of New York, leader of aHasidic sect with branches throughout the world.Since the Six Day War in June which resulted in the creation of aunited Jerusalem as part of Israel, more than 400,000 members ofthe Jewish faith are estimated to have observed the commandment19

Mivtzoim & Moshiachto wear Phylacteries--Tefillin In Hebrew--at the city's WesternWall, formerly known as the "Wailing” Wall.”The Mitzvah of Tefillin also brings special segulos to and in themerit of the one who performs it.1) It brings security for the Jewish people. The Talmud says(Brachos 6a), "And how do you know that the Tefillin are astrength to Israel? For it is written: And all the peoples of the earthshall see that the name of the Lord is called upon you, and theyshall be afraid of you, and it has been taught: R. Eliezer the Greatsays: This refers to the Tefillin of the head.2) The Talmud (Menachos 44a) ads:"Resh Lakish said, He whoputs on the Tefillin will live long, for it is written: The Lord uponthem, they shall live, and altogether therein is the life of my spirit;Because You recover me, and make me to live."The Shimusha Rabba (cited in the Tur 37) adds: "And Rava said:Anyone who puts on Tefillin... is guaranteed the World to Come ...Rav Pappa says: I guarantee him that all his sins are forgiven."3) The Rosh writes (Hilchot Tefillin 28), "The Sages taught(Rosh Hashana 17) that, come the Day of Judgment, if one hadbeen careful regarding the Mitzvah of Tefillin, then the side ofmerit prevails; for there is no greater positive commandment in theTorah than the Mitzvah of Tefillin, since the whole Torah wascompared to Tefillin, as it says [with regard to Tefillin], 'In orderthat God's Torah be in your mouth' (Shemot 13:9)."4) In the Midrash Tehillim, it is written: Rabbi Eliezer declared:"Israel told the Holy One, blessed be He, 'Master of the world, wewant to labour in the study of Torah during the day and at night,but we don't have the opportunity.' The Holy One, blessed be He,20

Mivtzoim & Moshiachreplied: 'Fulfill the Mitzvah of Tefillin, and I will consider it as ifyou had laboured in Torah study during the day and at night.''When you approach a fellow Jew to offer assistance with theperformance of Mitzvahs Tefillin, here are a few details of theMivtza to keep in mind. Tefillin may be worn by every Jewish overthe age of 13 years, every weekday, until sunset. If you haveTefillin for a right-handed person and you meet a left-handedJewish person, turn the Tefillin around, not the knot! Try to saythe Tefillah "Hareini Mikabel" and "Ach Tzaddikim" with theperson. Also, a person is allowed to have a watch on while puttingon Tefillin. And most importantly, Mivtza Tefillin must be donewith joy! (Yechidus 4 Tammuz 1980)The Rebbe would thank people who held positions of publicoffice, who allowed themselves to be shown publicly putting onTefillin. In a letter (Igros Vol. 25 pg. 2) the Rebbe writes to ArielSharon: “Another factor that motivated me to write this letter is thetremendous inspiration that you aroused in the hearts of many ofour Jewish brethren when you put on Tefillin at the WesternWall… May it be G-d's will that henceforth you and your familyshould know no hurt and pain, and that you should find comfortin your actions in the defense of our Holy Land, "the land whichG-d's eyes are upon from the beginning of the year to the end ofthe year," and in your observance of the Mitzvah of Tefillin.”The Mitzvah of Tefillin is also strongly connected to the Inyan ofMoshiach. This will be easily understood when we consider thisquestion: what is the purpose of putting on Tefillin?The Alter Rebbe writes (in his Siddur) : My intention in puttingon Tefillin is to fulfill the will of my Creator, Who has commandedus to put on Tefillin, as it says in His Torah, "And you shall bind21

Mivtzoim & Moshiachthem as a sign on your arm, and they shall be as frontlets on yourhead between your eyes." They contain the four chapters from theTorah in which the Mitzvah of Tefillin is stated.Those chapters discuss how Hashem, Whose Name is blessed, isOne, and only One, in the entire universe. They also tell about themiracles and wonders that Hashem did for us when He took us outof Egypt. They describe how Hashem alone has the power to dowhatever He wants in both the physical world and in the spiritualworld.Hashem commanded us to put Tefillin on our arms toremember the "strong arm", which refers to the powerful andcataclysmic changes in nature that Hashem performed for us whenHe took us out of Egypt.The Tefillin on our arms is near the heart to control the lustsand thoughts of our hearts and redirect them towards performingthe Service we are commanded to perform for Hashem, WhoseName is blessed. The Tefillin on our heads are directly on top ofthe brain, so that the spiritual elements in our brains, as well as oursenses and all our abilities, should all be controlled and redirectedtowards performing the Service we are commanded to perform forHashem, Whose Name is blessed.In the time of exile, we are only capable of holding this focusfor a few moments a day. In the time of Geulah, this focus andmind-set will then be the prevailing atmosphere. It is not shockingthat many opinions hold that in the time of Moshiach, we will bewearing Tefillin the entire day! In this we can understand howTefillin is clearly connected to Moshiach.Another interesting point to note is that it is well known thatthere are four "types" of Tefillin. The difference between these22

Mivtzoim & Moshiachtypes lies in the placement order of the Tefillin scrolls. In the timeof exile, most Jews only wear one pair of Tefillin (Rashi).However, the Rebbe encouraged Chassidim to also wear theTefillin of Rabbeinu Tam. (Nowadays, only very righteous menwear all four pairs). In the time of Moshiach, all men will bewearing all four pairs (sicha Teruma 5752). We see how theRebbe has introduced to us a taste of the performance of thisMitzvah that will happen in the times of Moshiach.The above point also answers a puzzling question. In the"Hayom-Yom" (19 Av) the Rebbe writes: "Those who daven withfour pairs of Tefillin follow this procedure:1. Put on Rashi hand - and head - Tefillin before saying ChapterEizehu (p. 23), and daven in them until after ach tzadikim... (p.85).2. Remove the Rashi Tefillin from the head and put on -without ab'racha - Shimusha Raba Tefillin for the head.Recite sh'ma... until emet; then recite the daily portion of Tehillim(as the Tehillim is divided into the days of the month). Themeticulous would study those chapters with the commentaries ofRashi and Metzudot.3. Then put on - without a b'racha - Rabeinu Tam Tefillin, recitesh'ma... until emet, then chapter Kadeish... (p. 85) and theRemembrances printed in the Siddur (p. 86). Then study a chapterof Mishna, each according to his comprehension.4. Remove the Rabeinu Tam Tefillin from the head and put onthe Ra'avad Tefillin for the head - without a b'racha. Recite sh'ma...until emet; study the day's portion of Chumash with thecommentary of Rashi - on Sunday (the first parsha) until sheini,Monday the second parsha, etc."23

Mivtzoim & MoshiachFor whom was this Hayom Yom written? Is not the Hayom-Yom intended for everyone?Based on the above, the answer is clear. The Rebbe is preparingus for the lifestyle that we will be living in the time of Moshiach.24

Mivtzoim & MoshiachMIVTZA TORAHThe source of the Mitzvah to learn Torah is found in the Torahverse: “Speak of them to your children. Talk about them when yousit at home and when you walk along the road, when you lie downand when you get up.” (Deuteronomy 6:7)Our Sages expound this verse from a Halachic viewpoint. Aboutthe words "Speak of them when you sit...”. Chazal teach us that"speak of them" refers to words of Torah. Chassidus explains thisverse on a deeper level, showing that in Torah study itself there aremany levels, and these are described as follows:"When you sit at home" – this refers to the soul's occupation withTorah when it is in the trove of souls, before its descent to thislowly world. "When you go on the way" refers to the time duringwhich the soul descends from world to world, from plane toplane, until it arrives at this lowest world to be invested in aphysical body. There the soul remains, enclothed in a physicalbody, until the time of old age, when the moment of "When you liedown," comes, when man's appointed time arrives. Then too, asexplained in Chapter Six of Avot, the Torah will protect him, until-"When you rise up," as it is said, "When you awaken (it shall be yourdiscourse)." (from Hayom Yom 13 Av)Historically, the Rebbe initiated this special campaign in 1974.The Rebbe wanted to "conquer the world" with the study of Torah.The Rebbe desired that there should be public Torah classes.25

Mivtzoim & MoshiachWe see today that the interest in learning Torah and accessibilityto the message and content of the Torah is unprecedented. Thisis especially true with the advancement of the internet andwebsites (such as www.chabad.org and www.askmoses.com),where instant access to an unlimited amount of Torah informationcan be accessed.In the Talmud, Tractate Brachos 61b, Rebbe Akiva compares aJew without Torah to a fish out of water. The Rabbis recorded inthe Talmud that at one time, the “evil kingdom” (referreing tothe Roman Empire) made a decree that the Jews were forbidden tostudy Torah. Papos ben Yehudah discovered Rebbe Akiva gatheringcongregations together and teaching Torah in public. He asked himin astonishment, "Akiva! Are you not scared of the government?"Rebbe Akiva replied, "I will give you a parable to explain myactions. To what can our situation be compared? To a fox walkingon the bank of a river, who saw fish in the water darting back andforth. He asked the fish, "Why are you fleeing?" The fish replied,"Because of the nets that people use to catch us." So the fox said,"Would you like to come up on the dry land? You and I will livetogether, just as your fathers lived with mine." The fish retorted,"Are you the oe that they call the clever animal? You are not cleverat all, but a fool! If we are afraid here in the water, where we live,how much more so would we be afraid to be in a place where wedie!""So it is with us, who are sitting and studying Torah, regardingwhich it says (Deuteronomy 30): ‘For it is your lives and thelength of your days.' And so would it be with us if we were to getup and leave it," concluded Rebbe Akiva.26

Mivtzoim & MoshiachThe Segulos of fulfilling this Mitzvah of numerous. The Talmud(Sota 21a) explains that Torah protects the person who learns it.Rabi Menachem the son of Rabi Yosi taught that that a Mitzvahis compared to a candle and Torah is like its light. Just like acandle only protects a person temporarily, so too the fulfillment ofa Mitzvah only protects a person temporarily. However, the Torahis compared to light to teach us that just as light protectspermanently, so too Torah protects permanently. The Torah states:“When you walk it shall lead you, etc.” — the words 'when youwalk it shall lead you’, refers to this world. 'When you sleep itshall watch over you’ refers to protection in death. The words‘when you awake it shall talk with you’ – this refers to the Worldto Come.The Rebbe writes (Hayom Yom 4 Cheshvan): "Studying Torahevery day is crucial to life itself. This applies not only to the soul ofthe one studying, but also to the souls of his family. For then,(through Torah-study), the atmosphere of the home becomes anatmosphere of Torah and piety."Another special quality of the Mitzvah of Torah study is that itsgreatness outweighs that of all other commandments. The rabbis ofthe Talmud wrote: "These are the things for which a person enjoysthe reward in this world while the principal reward remains for theperson to enjoy in the World to come. They are: honouringparents, loving deeds of kindness, and making peace between oneperson and another, but the study of the Torah is equal to themall". (Talmud Shabbat 127a)In addition, through Torah we attain true unity with Hashem.In the words of the Alter Rebbe (Tanya chapter 5), this is madeclear to us. “Now, when an intellect conceives and comprehends a27

Mivtzoim & Moshiachconcept with its intellectual faculties, this intellect grasps theconcept and encompasses it. This concept is [in turn] grasped,enveloped and unclothed within that intellect which conceived andcomprehended it. The mind, for its part, is also clothed in theconcept at the time it comprehends and grasps it with the intellect.For example, when a person understands and comprehends, fullyand clearly, any Halachah (law) in the Mishnah or Gemara, hisintellect grasps and encompasses it and, at the same time, isclothed in it…[Simultaneously] the intellect is also clothed in them[the Divine will and wisdom]. This is a wonderful union, likewhich there is none other, and which has no parallel anywhere inthe material world, whereby complete oneness and unity, fromevery side and angle, could be attained.“Hence the special superiority, infinitely great and wonderful,that is in the commandment of knowing the Torah andcomprehending it, over all the commandments involving action,and even those relating to speech, and even the commandment tostudy the Torah, which is fulfilled through speech. For, through allthe commandments involving speech or action, the Holy One,blessed be He, clothes the soul and envelops it from head to footwith the Divine light.“However, with regard to knowledge of the Torah, apart fromthe fact that the intellect is clothed in Divine wisdom, this Divinewisdom is also contained in it, to the extent that his intellectcomprehends, grasps and encompasses, as much as it is able so todo, of the knowledge of the Torah, every man according to hisintellect, his knowledgeable capacity, and his comprehension inPardes.“Since, in the case of knowledge of the Torah, the Torah isclothed in the soul and intellect of a person, and is absorbed in28

Mivtzoim & Moshiachthem, it is called "bread" and "food" of the soul. For just asphysical bread nourishes the body as it is absorbed internally, inhis very inner self, where it is transformed into blood and flesh ofhis flesh, whereby he lives and exists— so, too, it is with theknowledge of the Torah and its comprehension by the soul of theperson who studies it well, with a concentration of his intellect,until the Torah is absorbed by his intellect and is united with it andthey become one. This becomes nourishment for the soul, and itsinner life from the Giver of life, the blessed En Sof, Who is clothedin His wisdom and in His Torah that are [absorbed] in it [thesoul].”We are also taught that Torah can protect against the YetzerHarah. The Talmud (Kiddushin 30b) writes: "Barati YetzerHarah, Barati Torah Tavlin” - I created the evil inclination, but Icreated the Torah as an antidote!The following are details of the mivtza campaign. Mostimportantly, try to encourage as many people to learn Torahand join Torah classes. (For lessons over the telephone, checkout www.jnet.org.) Religious or educational background is nota criteria for beginning Torah study at any time in a person’slife! Another way to implement this Mivtza is to put effort intomaking the Torah available in all languages and for all ages.Also, writing and printing novel Torah insights is a beautifulway to enhance and encourage Torah study. Additionally, onemay arrange special classes for seniors and call them "Kollel -Levi Yitzchak." The Rebbe teaches that one should be soinvolved in learning Torah, that he should even dream aboutTorah! (Sicha 9 Tishrei 5752)Torah study is directly connected to the coming of Moshiach,for learning Torah is connected to redemption and freedom. This is29

Mivtzoim & Moshiachevident from the saying of our Sages (in Avot): "Who is a freeman? One who engages in Torah study." Through Torah study,we are able to be free.What is freedom? It is the ability to be the best person that youcan be and to develop to your fullest potential. When a Jew learnsTorah, he frees himself of the shackles of this physical world andits temptations and allows his spiritual soul to fully express itsdivinity.This is the reason that the King Moshiach must be a man who isimmersed in Torah learning (Rambam, Hilchos Melachim 11:4).For Moshiach to bring freedom and redemption to the word, hemust be a free man.In addition, life in the times of Moshiach will be totally centeredaround Torah study. The Rambam writes (Teshuva 9:2): “For thesereasons, all of Israel, [and in particular,] their prophets and theirSages, have yearned for the Messianic age so that they can rest fromthe [oppression of] the gentile kingdoms who do not allow themto occupy themselves with Torah and Mitzvot properly. They willfind rest and increase their knowledge in order to merit the Worldto Come.“In that era, knowledge, wisdom, and truth will becomeabundant. It [Isaiah 11:9] states, "The earth will be full of theknowledge of G-d." It [Jeremiah 31:33] states: “One man will nolonger teach his brother, or a man his colleague... [for all willknow Me]." And it [Ezekiel 36:26] states: "I will take away theheart of stone from your flesh and give you a heart of flesh."In addition, Moshiach will also teach Torah - and a "new Torah”(Midrash Vayikra 13:3) - as the Rambam continues:30

Mivtzoim & Moshiach“[These changes will come about] because the king who willarise from David's descendants will be a greater master ofknowledge than Solomon and a great prophet, close to the level ofMoses, our teacher. Therefore, he will teach the entire nation andinstruct them in the path of G-d.”The Rebbe teaches us (Tazaria-Metzorah 5751) that the "directpath" to bring Moshiach is by Torah study in general and bylearning the parts of Torah that teach about Moshiach in particular,may we merit his coming, speedily in our days!31

Mivtzoim & MoshiachMIVTZA MEZUZAHMivtza Mezuzah is mentioned twice in the Torah, inDeuteronomy (Devarim), Chapter 6, in the paragraph of ShemaYisroel (verses 4-9) and in Chapter 9, in the paragraph of VehayaIm Shamoa (verses 13-21). The Torah states in both places: "Andyou should write them on the posts of your house, and on yourgates."In the winter of 1974, the Rebbe initiated the campaign thatevery Jewish home should have Kosher Mezuzos on all of its doors.Many people, even religious people, were not aware that KosherMezuzos do become Passul (unfit for use) as a result of weatherrelatedcauses (e.g. water makes the ink leak) or simply from age.One must always remember that a Mezuza that is 99% kosher is100% Passul! The Rebbe brought awareness of the details of thisMitzvah to both frum and unaffiliated alike.The Talmud (Shabbas 23b) teaches that "One who is careful tohave kosher and consistently checked Mezuzos will merit having abeautiful home".The Mezuzah also brings protection to the home. The Talmud(Menachos 33b) writes: "Raba said: The proper performance of theprecept is to affix it in the hand-breadth nearest to the street. Why?— The Rabbis say: So that one should encounter a preceptimmediately [on one's return home]; R. Hanina of Sura says: Sothat it should protect the entire house. R. Hanina said: Come andsee how the character of the Holy One, blessed be He, differs fromthat [of men] of flesh and blood. According to human standards,32

Mivtzoim & Moshiachthe king dwells within, and his servants keep guard on him fromwithout; but with the Holy One, blessed be He, it is not so, for it isHis servants that dwell within and He keeps guard over them fromwithout; as it is said: The L-rd is your keeper; the L-rd is yourprotection on your right."The following story describes this unique quality of themezuzah. The Parthian king, Artiban, once sent a priceless jewelto Rabbi Yehudah HaNassi, the compiler of the Mishna and one ofthe wealthiest Jews at the time. The king made it obvious that heexpected something of equal value in return. The Rabbi's returngift to the king was a Mezuzah. The king's reply was: "I sent yousomething priceless and you sent me something that can be boughtfor a paltry sum!?" The Rabbi answered: "You sent me somethingthat I must hire a guard to watch, and I sent you something thatwill watch over you!" (Talmud Yerushalmi, Peah 1:1)The Shaloh HaKadosh taught that a Mezuzah helps the physicalhealth of the inhabitants of the home and preserves Shalom Bayis(Pischei Shearim 285:4).Mezuzah also inspires the awareness and fear of Hashem in allthose that enter and leave the home to which it is affixed. This isevident from the following story about the covert,Onkelos. Onkelos was a member of the Roman royal family. Hismother was Hadrian's sister, and his father was called Klonikas.Onkelos was a very educated man and well-versed in all theRoman and Greek cultures. He was blessed not only with a clearhead and exceptional brain, but also with a golden, pure heart anda lofty soul. He soon realized that idolatry was foolish and that theJewish religion was the true G-dly religion. Secretly, he began to33

Mivtzoim & Moshiachserve G-d, the Creator of heaven and earth, and he waited for theopportunity to formally accept the Jewish religion.Once, Onkelos came to his uncle Hadrian and said: "For manyyears I have been poring over books and manuscripts, studyinguntil I have become familiar with all the languages and sciences.But what have I gained from it all? It is time for me to go out intothe world and start doing business. You know that I am notfamiliar with worldly matters, whereas you, the great Romanemperor, are well-versed in such affairs. I have therefore come toask your advice as to what kind of material I should buy and sell!"Hadrian was greatly flattered that his wise nephew should askhis advice, and he said: "My kingly riches are at your disposal. Takeas much money as you need for business. I would advise you toseek material that is extremely cheap due to the fact that people donot realize its worth; material that few people are seeking: You willbe able to buy it cheaply, and after explaining its real value topeople, you will be able to make a nice profit!"Onkelos the Prince soon left the royal palace. He traveled fromRome and started out for Jerusalem, in the land of Judah. Oncethere, he took upon himself the religion of the persecuted Jews andconverted. He became a disciple of Rabbi Eliezer ben Hirkanos andRabbi Yehoshua ben Chananya, the great Tanaim who weredisciples of Rabbi Jochanan ben Zakkai. He gave himself overentirely to the study of the Torah. His perseverance and dedicationwere so great that his teachers became concerned about his health,but Onkelos continued learning day and night until he becamewell-versed in all the secrets of the Torah.Onkelos took very much to heart the fact that many Jews duringthe Babylonian Exile had forgotten their holy language, and had34

Mivtzoim & Moshiachstarted speaking Babylonian, Ashdodic, Aramaic and different typesof dialects.When the Jews returned from the Babylonian Exile, Ezra theScribe translated the Torah into Aramaic so that everybody shouldbe able to understand it, but the translation was lost. Onkelos nowdecided to translate the Torah into Aramaic once more, accordingto the explanations handed down from generation to generation,through Ezra the Scribe and back to Moses. This translation that wehave till this day is called "Targum Onkelos."After a short time Hadrian found out that his nephew hadaccepted the Jewish religion and had become one of the foremostJewish scholars. The emperor was beside himself with rage, and hesent a company of soldiers to arrest Onkelos and to bring him inchains to Rome.When the Roman soldiers arrived, Onkelos greeted them in afriendly manner, and he talked to them about religion andknowledge. His words impressed them so much that the soldiersthrew themselves at his feet and begged him to convert them to theJewish religion, as he had done himself.When Hadrian saw that his soldiers did not return, he sentanother company of brave warriors with instructions to bringOnkelos in chains.This time he gave orders not to have any discussions withOnkelos, but to arrest him on the spot and bring him to Rome,because Hadrian had heard what had happened to his firstmessengers.Onkelos again warmly received the royal messengers. "I knowthat the Emperor forbade you to have any discussions with me.35

Mivtzoim & MoshiachYou must obey the royal command; I also served him. I willtherefore ask you one question: you know very well what goes onin the Roman, imperial Court. The common soldier carries thetorch for the officer, the officer carries it for the captain, thecaptain for the general, and the general for the emperor. Tell me,for whom does the emperor carry the torch?""The emperor is not obliged to serve anyone," they answeredhim. "He is the highest authority in the country!""Take a look," Onkelos answered them. "The G-d of Israel, theCreator of heaven and earth, who delivered the Jews from Egypt,the G-d over everything, in spite of His greatness, still deemed it fitto lighten the way for His servants, the Jews, with a pillar of firefor forty complete years!"These words made a great impression on the soldiers, and theyimmediately gave up their mission and became faithful disciples ofOnkelos.Once more, Hadrian sent a company of troops with highofficers at the head, with the express orders not to say one word toOnkelos and not to answer any questions, but to arrest himimmediately.The messengers arrived and started to carry out the emperor'sorders without delay. They led him out of his house. At the doorOnkelos stopped, and joyfully kissed the Mezuzah.The messengers gazed at him in wonder, and could not restrainthemselves from asking him:36

Mivtzoim & Moshiach"What does that thing on the door symbolize, and why are youso happy at being taken to Rome, where your uncle will surelyhave your head chopped off?""I laugh at foolish people. A king sits in his palace and hasguards around him to protect him from danger. But the JewishKing, the L-rd of the world, allows his servants to sit quietly athome while He protects them from outside. That is the Mezuzahon our door!"The royal messengers fell entirely under the influence ofOnkelos's words, and it did not take long before they also becamehis faithful disciples.When Hadrian saw that he would not be able to bring hisnephew by force, he decided that there must be some specialreason for all this. He had a strong desire to see his nephew, so heswore to Onkelos that if he would come to visit him in Rome,voluntarily, he would not harm him.Onkelos started out for Rome. When he presented himself to theEmperor, he was surprised to see that Onkelos had lost muchweight. Onkelos assured him that he had gained much Torah andwisdom instead. Hadrian then asked him why he had left his homeand his religion, and accepted the religion of a small nation thatwas persecuted and ill-treated by all the other nations of the world."I listened to your good advice," Onkelos answered him with asmile. "You advised me to buy a material for which there are fewcustomers. I traveled throughout the world and I could not findanything that has fewer customers than the Jewish religion. Ibought it and I found that I had made a bargain. The holy JewishProphets have promised that the poor persecuted Jewish nationwill become a nation of princes; that the kings throughout the37

Mivtzoim & Moshiachworld will consider themselves honoured to serve them; and theTorah, which is now down-trodden, will be recognized by allnations, and Jerusalem will be the lighthouse of the whole world.”The next story about Mezuzah happened in modern times.During the 1970’s, there was a terrible terrorist attack in thenorthern, border town of Ma’alot. Tens of Jewish children werecruelly murdered in their school. At the time, the Rebbe advisedthat the school check its Mezuzot, and a number were found not tobe Kosher. The number of mezuzot that were found to be passulwas exactly the same as the number of children who weremurdered. The Rebbe explained that the Mezuzah is like a helmet.When a soldier goes into battle, his helmet protects him from therandom attacks of his enemies. So it is with the mezuzah. TheJewish people are suffering in these dangerous times. Each of usshould bulk up on our spiritual armor by ensuring that we haveKosher Mezuzot on our doorposts. This helps protect us, ourhomes and families, the Jewish people, and the entire world.Details of the Mivtza:One should ensure that the Mezuzos in his home are Kosher andare affixed in their proper places. The laws are very intricate, andone should consult a Rabbi regarding these details. (One mayvisit ChicagoMitzvahcampaign.com/Mitzvah_tefillin for moreinformation.)The Rebbe advised that when one is not well, has troublesleeping, extra fears, is a pregnant woman or is experiencing anyother conditions that require extra concern, the Mezuzos in thehome should be checked.38

Mivtzoim & MoshiachIt is important to stress to people that the case of the Mezuza issecondary to the Mezuzah itself. One should invest the money in anicer Mezuzah, rather than a nicer case.The Moshiach connection:Regarding the Mitvah of Mezuza, the Alter Rebbe writes (TorahOr 42c): "In the Mezuza, the words "Shema...Hashem Echad" arewritten. We are professing Hashem's oneness in this world. Byputting the Mezuzah on the door of our home, we are bringingthat oneness into our homes, belongings and personal lives."Regarding the Messianic era, it says that "Everyone will knowHashem". The world will be recognized as "G-d's personaldwelling place". The oneness of G-d, as professed in the Mezuza,will finally be seen as a reality.In addition, the Talmud (Megilla 29a) says that "All thesynagogues in the Diaspora will be transferred to Eretz Yisrael inthe Messianic era". The famous Tzaddik, Rabbi Levi Yitzchak ofBerditchev, explained (Pisgamin Kaddishin 21) that this includesall homes that have a Mezuza on them!39

Mivtzoim & MoshiachMIVTZA TZEDAKAHThe Rebbe started the Tzedaka campaign in the winter of 1974.It was one of the series of Mivtzoim that the Rebbe initiated thatyear.This is one Mivtza that we always saw the Rebbe performpersonally. Whether it was "Sunday-Dollars", giving Tzedakahcoins to children, or giving out dollars after Sichos or at the end ofFarbrengens, the Rebbe was constantly distributing money to begiven to Tzedakah in order to encourage the performance of thisspecial Mitzvah.The Rebbe (Likkutei Sichos Vol. 2 pg. 410) states that there is acommon misconception regarding the translation of the wordTzedakah. The standard translation is "charity", while the literaltranslation is "righteousness".The Rebbe explains that the connotation of the word charity isthat the one giving it is to be applauded for giving away his ownmoney to another person. However, in reality this is really not thetruth regarding Tzedakah, as all money belongs to Hashem and hegave it to us to be used for the right things. That attitude isexpressed in the word righteousness, which tells us that Tzedakahis a righteous act. It is to be given with the understanding that themoney given was destined to go that person receiving it. Hashemgave it to another Jew in order to give him the opportunity to do aMitzvah.40

Mivtzoim & MoshiachThere are many different levels in giving Tzedakah and manyspecial segulos associated with Tzedakah. There are many wellknownsayings of Chazal about Tzedakah, such as (Shulchan AruchYorah Deah siman 247): 1) "Whoever has mercy on poor people,Hashem has mercy on him”, and "Tzedakah saves from death!"It is interesting to note that there are also no limit on theperformance of the Mitzvah of Tzedakah. Even though Chazal say,"One should not give more than a fifth of his earnings toTzedakah", it does not contradict the above statement of theGemara. This guideline refers to someone who does not need to doTeshuvah or fix his deeds and ways, but for someone who is inneed of spiritual healing, there are no limits on the amount ofTzedakah that is appropriate for him to give. Just as there is nolimit on the teshuva that must be done, so too the Mitzvah ofTzedakah has no limit. A person would not think of limiting theamount he spends on his physical health, so how much more sowould this apply to one’s spiritual health (Alter Rebbe in TanyaIggers Hakodesh 10)]The Rebbe gave us specific guidelines for implementing thisMivtza. Firstly, every person should increase in giving Tzedakah.Then, every child should have a Tzedakah-box in their room.Every car and Mikveh should have a Tzedakah box. There shouldbe a Tzedaka-box attached to the wall of each home. One shouldbe careful to give Tzedakha before Davening. The Rebbe alsoinstructed that women should give Tzedakah before lightingShabbas candles.In the “Hayom Yom” of the 9th of Tammuz, the Rebbe writes:“The greatest guaranteed assurance (of Divine assistance) forparents in need of special help and deliverance for their children, isthrough their support of those that study Torah”.41

Mivtzoim & MoshiachMoshiach is also a very important component of the Mitzvah ofTzedaka. Chazal (Bava Basra 10a) state: "It has been taught: R.Judah says: Great is charity, in that it brings the redemption nearer,as it says, ‘Thus says the L-rd, Keep your judgment and dorighteousness [Tzedakah], for My salvation is near to come and Myrighteousness to be revealed.”What is the reason that charity is singled out as unique from allthe Mitzvos?The Alter Rebbe (Tanya chapter 37) explains: The advantage ofthe mitzvoth of action lies in their elevating effect on the body andsoul. That is how we can understand why our Sages so greatlypraised the virtue of charity, declaring it equal to all theother Mitzvot together. In all of the Talmud Yerushalmi charity iscalled simply “The Commandment,” because charity is the core ofall the Mitzvot of action and surpasses them all. The reason for thisis that the purpose of all these Mitzvot is only to elevate one’sanimal soul to holiness, since it is this soul that performs them.From all of the Mitzvos of action, there is no other Mitzvah inwhich the animal soul is clothed to the same extent as inthe Mitzvah of Tzedakah. For in all other mitzvot only one facultyof the animal soul is clothed. For example, when a person wearsTefillin or holds the Esrog, his hand is involved in the action.Even this one faculty is clothed in the Mitzvah only while theMitzvah is being performed. In the case of Tzedakah, however,which one gives from money that he worked very hard to earn,surely all the strength of his animal soul is involved in the effort ofthat work, or in any other occupation by which he earned thismoney which he then distributes for Tzedakah. Therefore, whenhe gives to this money to charity, money which he earn byapplying all the strength of his animal soul, his entire animal soul42

Mivtzoim & Moshiachascends to Hashem. This is why the Mitzvah of Tzedakah issuperior over other Mitzvot.But this seems to imply that if one does not invest all hisstrength into earning his livelihood, his charity lacks this quality.Yet, as the Alter Rebbe explains, even he who does not earn hislivelihood through hard effort, still achieves this greataccomplishment through the Mitzvah of Tzedakah. Since he couldhave purchased with this money that he gave for charity,nourishment for the life of his animal soul, he is actually giving hissoul’s life to Hashem in the form of charity. Thus, charitycomprises and therefore elevates more energy of the animal soulthan any other Mitzvah.This is why our Sages have said that charity hastensthe Geulah of Moshiach:For with one act of charity one elevates so much of theanimal soul; more of its faculties and powers, in fact, than hemight elevate through many other active Mitzvot combined. Aswe know, the Era of Moshiach is a result of our efforts inpurifying and elevating the animal soul; Tzedakah, which causesthis elevation in such great measure, thus hastens the finalGeulah, may is come speedily in our days!43

Mivtzoim & MoshiachMIVTZA BAYIS MALEH SEFARIMThe Mivtza of "Bayis Maleh Sefarim" was initiated on ShabbasParshas Bamidbar 5734. The Rebbe encouraged everyone to buyand own Jewish books and sefarim for learning Torah in theirhome. On Simchas Torah 5735, the Rebbe added the words"Yavne Vechachmeha”, which literally means “Yavne and itsscholars".This is a historically famous phrase that dates back to the time ofthe destruction of the Second Bais Hamikdash. The Talmud (Gittin56) relates an episode that occurred during the Roman siege onYerushalayim before the destruction of the Bais Hamikdash. AbbaSikra, the head of the Zealots in Jerusalem was the son of the sisterof Rabban Yochanan ben Zakkai. Rabban Yochanan sent a messageto him, saying, "Come to visit me privately." When he cameRabban Yochanan said to him, "How long are you going to carryon in this way and kill all the people with starvation?" He replied,"What can I do? If I say a word to them, they will kill me."Rabban Yochanan said, "Devise some plan for me to escape thecity. Perhaps I shall be able to save a few of them."Abba Sikra advised him: "Pretend to be ill, and let everyonecome to inquire about you. Bring something foul smelling and putit by you so that they will say you are dead. Then let your disciplescarry your bed, but no others, so that they shall not notice that youare still light, since it is known that a living being is lighter than acorpse."44

Mivtzoim & MoshiachHe did so, and Rabbi Eliezer carried the coffin from one sideand Rabbi Yehoshua from the other. When they reached the gatesof Yerushalayim, some men from the Zealot party wanted to put aknife through the coffin to make certain that the person inside wasdead. One of the disciples said to them, "Shall the Romans say,'They have pierced their Master'?" They wanted to give it a push.He said to them again, "Shall they say that they pushed theirMaster?" They opened the town gate for them, and RabbanYochanan was able to leave in this way.When he reached the Roman camp, he said to Roman generalVespasian, "Peace to you, O king; peace to you, O king." Vespasiansaid: "Your life is forfeit on two counts, one because I am not aking and you call me king, and again, if I am a king, why did younot come to me before now?"At that moment, a messenger arrived from Rome to Vespasian,saying: "Arise, for the Emperor is dead, and the notables of Romehave decided to make you leader." Vespasian said: "I am nowgoing, and will send someone to take my place. You can, however,make a request of me, and I will grant it."Rabban Yochanan said: "Give me Yavneh and its sages (YavnehVechachameha), and the family chain of Rabban Gamaliel, andphysicians to heal Rabbi Zadok." In this way he was able to savethe teachings of the Torah, that have preserved our nationthroughout the harsh years of Golus.In 1974, there were discussions about giving away some partsof Eretz Yisrael to the enemies for "peace". The Rebbe then saidthat the Jewish people must learn from Rabbi Yochanan Ben Zakaiand build fortresses of Torah, as that guarantees the continuation45

Mivtzoim & Moshiachof the Jewish people. This is accomplished by filling our homeswith books of Torah.The segulos of this Mivtza illustrate to us the centrality of thewords of Torah to authentic Jewish life. The written words ofTorah bring peace for the Jewish people. Our sages say (AvodaZarah 17b), "If there is a Sefer, then there is no sword". Thewords are a constant reminder to a person to fulfill what it says inthe Torah books, and it is a "reminder" to Hashem of the meritswe receive when we learn Torah. (Sichas Kodesh 5734 Vol. 2 page179).The books of Torah that a person owns create a Torahatmosphere in the home. This holy atmosphere permeates the subconscienceof the people dwelling in the home. They see andbreathe Torah. This causes those who dwell there to learn Torahand grow in Yiras Shamayim.The Rebbe gave specific instructions as to how to enact thiscampaign. Firstly, one should buy as many Torah books as he can!This is especially true on the day of "5 Teves", the date that thefederal judge presiding over the court case concerning theownership of the Previous Rebbe’s library ruled that books stolenfrom the Rebbe's library should be returned. We celebrate thisvictory of the books by purchasing them for ours homes to showour love for them. The Rebbe encouraged each child to have his orher own Chitas and Siddur as well.The Rebbe instructed that on the inside of his books, one shouldwrite " - ‏,”לה"ו meaning “The world belongs toHashem", before one inscribes his name in the Sefarim. Thiscustom is based on a story from the Talmud (Shabbas 119a). R.Chiya bar Abba related that he was once a guest of a man inלה'‏ הארץ ומלאה46

Mivtzoim & MoshiachLaodicea, and a golden table was brought before him, which hadto be carried by sixteen men. Sixteen silver chains were fixed in it,and plates, goblets, pitchers and flasks were set on it, and upon itwere all kinds of food, dainties and spices. When they set it down,they recited “The earth is the L-rd's, and the fullness withinit”, and when they removed it after the meal, they recited, “Theheavens are the heavens of Hashem, but the earth He has given tothe children of men."The Rebbe also encourages the creation of libraries wherepeople can borrow and read Sefarim and Jewish books.Another practical way to be involved in this Mivtza is to join"book-clubs" of sefarim. This way, any new Sefer is automaticallysent to you. (See Sicha 5 Teves 5752)The following instruction that the Rebbe imparted to hisChassidim illustrates the importance of Sifrei Kedusha. When theFrierdiker Rebbe left Russia, the Soviets confiscated a large part ofhis library. The Rebbe wants all the books and Chassidic writingsto be returned to the Rebbe's library in 770. In urging hisChassidim to be aware of this, the Rebbe even referred to thisimportant mission as "Pidyon Shvuim - Redeeming captives".This Mivtza is also related to our preparation for the times ofMoshiach. Regarding the atmosphere that will prevail in the timesof Moshiach, the Rambam writes (Hilchos Melachim 12:5): "Inthat Era there will be neither famine nor war, neither envy norcompetition, for good things will flow in abundance and all thedelights will be as freely available as dust. The occupation of theentire world will be solely to know G-d. The Jews will therefore begreat sages and know the hidden matters, and will attain anunderstanding of their Creator to the [full] extent of human47

Mivtzoim & Moshiachpotential; as it is written [Yeshayahu 11:9], "For the world willbe filled with the knowledge of G-d as the waters cover theocean bed."One of the ways to prepare for this universal G-dly atmosphereis by making our little world - our home - a G-dly residence with aG-dly atmosphere. This is accomplished by having a "Bayis MalehSefarim - Yavneah Vechchameha"!48

Mivtzoim & MoshiachMIVTZA "NESHEK"Mivtza Neshe"k, which stands for the words Neiros ShabbasKodesh, was instituted to encourage woman and girls to lightShabbas and Yom Tov candles.In the summer of 1974, on 24 Elul, the Rebbe introduced thisspecial Mivtza for all Jewish woman and girls. The Rebbe alsorevitalized the custom that when a Jewish girl reaches the age ofeducation and understanding, she should light her own candle.Many people were shocked by this Mivtza, because for mostpeople it was not the custom that young Jewish girls should lightcandles before their wedding. The Rebbe responded with twodifferent answers:1) There has never been so much darkness in the world as thereis in our present times. The world is in need of as much "Mitzvahlight"as possible to combat this increasing darkness. The Rebbestressed that the word "Neshek" - the acronym for Neiros ShabbasKodesh - is also the Hebrew word for ammunition. The light of thecandles that are lit my Jewish women and girls is our ammunitionwith which we battle against the dark forces of impurity.The following story illustrates this point clearly. A person wroteto the Rebbe that it was against his family tradition for his youngdaughters to light candles. The Rebbe responded (Likkutei SichosVol.21 pg.382) forcefully, "Was it your family custom to readnewspapers, wear make-up and learn secular studies?"49

Mivtzoim & Moshiach2) This Mivtza prepares us for the light of the Geulah. TheRebbe also showed how our Matriarchs lit candles from the age ofthree. Rashi teaches (on Breishis 24:67) that when Rivka Imeinuwas brought to Yitzchak, at the age of three, she lit Shabbascandles.This custom is also taught in the Sefer Aruch HaShulcan, whoseauthor was not a Chassid, that is was the custom in his time thatevery Jewish girl lit candles in her mother's home.There are a number of special segulos that come to us as a resultof lighting Shabbas candles.1) The Zohar (Breishis 48b) writes: "A woman who lightsShabbas candles brings peace into her home and will merit to havesons who will light up the world with Torah, thereby adding peaceto the entire world."2) The Talmud (Shabbas 23b) writes: “Whoever lights candleswill merit having sons and sons-in-laws (Rashi) who are Torahscholars".On this point the Rebbe (Likkutei Sichos Vol. 17 pg.146)commented that in today's generation, this segulah is also a meritfor marrying a husband who is a Talmid Chacham.3) "Whoever brings pleasure to the Shabbas by lightingShabbas candles, which brings honor and pleasure to Shabbas,Hashem forgives all his sins." (Shluchan Aruch - Alter Rebbe -siman 242)4) The Talmud tells us: "On Friday night, a person is escortedhome from synagogue by two angels, one good and one evil.When he comes home and finds the candles burning, the table set,50

Mivtzoim & Moshiachand the beds made, the good angel declares 'May it be G-d's willthat the next Shabbat be the same,' and the evil angel reluctantlyanswers 'Amen.' If [the home is] not [prepared for Shabbat], theevil angel proclaims 'May it be G-d’s will that the next Shabbat bethe same,' and the good angel must answer 'Amen" (Talmud,Shabbat 119b).As with each Mitvtza, the implementation of Mivtza Neshekincludes details which must be included when bringing this Mivtzato other Yidden. When designing a brochure about lightingShabbos candles, the brochure should include a picture of a smallcandle. Also, it must be made clear that the candles are to be litbefore Shkiah. In addition, it is important to keep in mind that thefirst time a girl under Bas Mitzvah lights candles, she should makea Shehechiyanu. The best way to accomplish this is by buying thegirl a new dress or making sure that this first lighting happens onYom Tov. (Sicha 25 Iyar 5750 and footnote 38). A great resourcefor information such as these details mentioned here and formaterials in connection to Mivtza Neshek is the websitewww.fridaylight.com.There is nothing like a really inspiring story to illustrate thepower that the Mivtzoim of the Rebbe have demonstrated. Thefollowing story was told over by Rabbi Thaler, Menahel MesivtaChabad of Los Angeles."While I was learning in Kollel in Crown Heights, my wife onceleft her purse in a taxi. We were certain that the purse and themoney inside were lost for good. We were surprised to get a callfrom a store-owner in NYC who had found the purse and washappy to return it.51

Mivtzoim & MoshiachMy wife went to his store, and when she realized that he wasJewish, she seized the opportunity and asked him if his wife litShabbos candles every week. He said that unfortunately his wifehas passed away, but that he had a daughter learning in university.My wife left him a candle with our name and address with itbefore she returned home. She then completely forgot about theincident.A year later, we received a letter from this girl, explaining to usin great detail, that in the merit of starting to light Shabbos candles,she had changed her entire life and was currently keeping Torahand Mitzvos. When I gave this letter to the Rebbe, he told me thatit is "Mitzvah Lefarsem”, indicating that I should publicize thecontents of the letter (without the name of course), as it wouldencourage others to become involved with Mivtza Neshek.Mivtza Neshek is directly related to bringing Moshiach, asChazal say (Yalkut Shimoni Parshas Behaloscha): "If you watch -keep the Mitzvah of - the Shabbos candles, I will show you thelights of 'Tziyon' (the rebuilt Yerushalayim in the times ofMoshiach)."Every Mitzvah adds light to the world. This light will berevealed in the times of Moshiach. This is especially true for theMitzvah of lighting Shabbos and Yom Tov candles, through whichwe can see the light and brightness even in the time of exile. Let uscontinue sharing the light!52

Mivtzoim & MoshiachMIVTZA KASHRUSThe source of Mivtza of Kashrus in the Torah is found in ParshasShmeni (Leviticus, Chapter 11). The Mitzvah of Kashrus includes,but is not limited to, eating only Kosher products and preparing allfood in a Kosher way, i.e. meat must be slaughtered and saltedaccording to Halacha, and preparing food in Kosher utensils.(For details on the observance of kashrus, visitwww.gokosher.org.)It is interesting to point out that the Chassidic masters wouldalways tell their disciples, "Just because it is Kosher, does not meanthat you must eat it!". One must not indulge in physical,wordly temptations, but rather he ought to eat with the intentionof having energy to serve Hashem.The Rebbe initiated "Mivtza Kashrus" on 16 Tammuz 1975. TheRebbe explained (Likkutei Sichos Vol. 13 pg.260) that in additionto fulfilling a Mitzvah, a Jew who keeps a Kosher diet gains anextra sensitivity towards spirituality. The same way that a personwho eats healthy food will live and think healthfully, the same istrue for a Jew in regard to keeping Kosher.The Kosher signs of an animal are split hooves and the chewingof its cud. The Rebbe explains (Likkutei Sichos Vol. 1 pg. 230) thatin addition to these being the signs of a Kosher animal, they arelessons for us in how we should live kosher lives. We must planand review all our actions before we do them, which is similar tothe repetitive chewing of cud. Secondly, we must not be overinvolvedin our physical pursuits, symbolized by our "hooves".53

Mivtzoim & MoshiachThis is demonstrated by the hooves that walk on the earth, but aresplit.The segulos of the Mitzvah of keeping kosher are clear to us.Here are three of them.Firstly, kashrus reveals that Hashem loves us as a nation, asHashem says (Devarim 14:2), "For you are a holy people to the L-rd, your G-d, and the L-rd has chosen you to be a treasured peoplefor Him, out of all the nations that are upon the earth."This is explained in Rashi on a verse in Parshas Shemini. Rashitells a parable: to what may this thing be compared? To a physicianwho went to visit two patients. He saw that one of them was indanger and said to the members of his household: "Give himwhatever he asks for." He saw that the other patient was destinedto live, and said to his family, "He may eat such-and-such food,but he may not eat such-and-such food." The family members saidto the physician in suprise: "What is this? To one patient you say:'He may eat any food he asks for,' and to the other you said: 'Youmay not eat such-and-such’!" The physician explained to them,"To the one destined to live I instructed him what he may and maynot eat. But regarding the one destined to die, I told his family togive him whatever he asks for, for he will not live in any case."The explanation of the parable is as follows. This is parallel to thewords of Hashem, who allowed idol-worshipers to eat swarmingand creeping things, but as for the Jewish nation, who are destinedto live an life eternal, He said to them: "You shall be holy for I amholy; do not make your souls abhorrent."A second segulah for the fulfillment of Mitzvahs Kashrus is thatit makes a Jew refined and more sensitive to Hashem and tospirituality in general.54

Mivtzoim & MoshiachThe Abarbanel writes that since the Torah uses theterm tamei (spiritual impurity) in its description of eating nonkosherfoods, consuming these foods causes spiritual defilement toone’s soul. Kabbalistically, this concept can be explained by theArizal’s principle that every physical object owes its existence toholy sparks (nitzotzos ha’kedoshos) that are buried within it.When a man eats, his body extracts the vitamins and minerals inthe food. However, it is not these nutrients that keep him alive,because if a person’s soul would leave him, he would be no moreanimate than rocks or sand. The human soul extracts the holysparks from the food, and it is these sparks that maintain life bynourishing the soul. Non-kosher foods contain impure sparks thatdefile the soul when the body consumes those foods.The effects of this defilement are clearly stated by Chazal and theTorah commentaries. When the Torah writes that a person whoeats non-kosher foods will bring spiritual impurity upon himself, itstates בם“‏ ‏,"ונטמתם which is read “ve’nitmaisem.” However, sincethis word is missing an alef, Chazal say that it can also be read“ve’nitamtem,” literally, to cause an obstruction. Chazal explainthat this obstruction refers to a spiritual obstruction of the heart(timtum haleiv), which hinders a person from comprehending thewisdom of the Torah (Mesechta Yoma 39a, Rashi ad. loc.).Additionally, the Mesilas Yesharim writes that eating non-kosherfoods spiritually defiles a person’s soul more than any other aveirabecause these foods become part of his own flesh (ch. 11).A third segulah is that kosher food leads a person to Teshuva,since eating kosher food brings holiness to a person, giving himthe desire to come closer to Hashem (Rambam, end of HilchosMaachalos Asuros; Or Hachayim, Vayikra 18:2).55

Mivtzoim & MoshiachTosafos writes that the Roman emperor Antoninus, who studiedTorah secretly with Rebbi Yehuda Hanasi, eventually converted toJudiasm because he was nursed by Rebbi’s mother when he was aninfant (Mesechta Avoda Zarah, 10b, s.v. Amar; cf Bedikas MazonKehalacha by Rav Moshe Vaye, vol. I p.32 fn. #3 for similarexamples).We are witnessing in recent times an unprecedented amount ofba’alei teshuva. Since there is such an abundance of kosher foodavailable in many supermarkets, this phenomenon could beattributed to the spiritual influence of kosher food that thesepeople probably ate before becoming religious. The holinessacquired from this food paved the way for the search for theirroots.The following is as list of details regarding the the Mivtza ofkashrus. The main goal of this campaign is to make people awareof the concept of Kosher. For example, to accomplish this, manyShluchim arrange "Kosher-week" tables or booths in their localsupermarket. On a more advanced level, this Mivtza involvesencouraging Jewish people to keep a Kosher Kitchen. And then,on an even subtler level, kashrus does not only include properfood, but also includes exposure of only Jewish, "Kosher" contentto one’s children. The Rebbe encouraged that little children shouldnot wear garments or be exposed to pictures that have non-kosheranimals on them.From a Yiddishe perspective, it follows that the same way wemust be careful with the food that enters our mouths, we must becareful with words that leave our mouth. Here is a telling story thatbeautifully illustrates this point:56

Mivtzoim & MoshiachThe “Yehudi HaKadosh" once told his Chossid, Reb SimchaBunim of P'shischa, to set out for a trip. Although the Rebbe didn’ttell him where to go, Reb Simcha Bunim was sure that there was areason behind the strange request. After hours of traveling withfellow Chassidim, Reb Simcha Bunim stopped the wagon at an innto feed the group. They ordered a dairy meal, for they wereconcerned of the Kashrut of the unknown owner. “Sorry, but all Ioffer is meat meals.” The Chassidim asked a million and onequestions about the standard of Kashrut of the meat. Suddenly, avoice came from a man behind the stove: “Chassidim, chassidim,why do you ask so many questions? Why are you so careful whatgoes into your mouths? You ask every detail to know whether ornot it’s permitted to eat the food. Yet, when it comes to the wordsthat come out of your mouths, do you stop to think if it’spermitted?” Reb Simcha Bunim overheard the whole incident andrealized the purpose of the Rebbe in sending them on themysterious journey. He gathered up the Chassidim and returned tothe “Yehudi HaKadosh” with a very valuable lesson indeed.The Mitzvah of kashrus also contains an element of Moshiach init. Chazal (Midrash Vayikrah 13:3) teach: "A person who is carefulnot to eat non-kosher food will merit to participate in the greatbanquet that will be held in the time of Mashiach. There, he willenjoy eating from the Livyasan fish and the Shor Ha’bor (wildox). “The Midrash also tells us that "In the times of Moshiach,Hashem will announce that all those who kept Kosher should comeand receive their due reward." (Midrash, Parshas Shemini).In addition to the above rewards that will surely come to uswhen Moshiach arrives for having kept this Mitvah, there is adeeper connection. The goal of creation, which will be revealed in57

Mivtzoim & Moshiachthe time of Moshiach, is that "Hashem wanted a dwelling place inthis physical world". Hashem desires that the physical worldshould be in-tune with and express spirituality. It is well knownthat regarding the era of Moshiach, the Torah says (Isaiah 40:5)"And the flesh will see that the word of Hashem is spoken". This isaccomplished when we make our physical bodies vessels forspirituality. As "we are what we eat", by keeping Hashem's Kosherlaws our entire bodies, which receive nourishment and grow fromthe food we eat, become spiritual. This prepares us for the time ofMoshiach.58

Mivtzoim & MoshiachMIVTZA TAHARAS HAMISHPACHAThe Rebbe initiated Mivtza Taharas Hamishpacha in 5735 -1975. When the Rebbe made this special Mivtza a public effort,there were many people who expressed their surprise. For years,these special laws of Family Purity were transmitted privately, frommother to daughter, and it would seem contrary to the laws ofTznius (modesty) to address these issues publicly and encouragethe Chassidim to be involved in such a Mivtza, and campaignpublicly?The Rebbe responded that unfortunately, in our generation,many mothers are themselves not knowledgeable enough to teachthe laws properly to their daughters. The Rebbe also explains thatwe must consider the fact that immodesty has become so publicand unrestricted. Our children are exposed to this threat. Thus, tocombat this, the Torah-true way of living a family life, must alsobecome a public topic.The Rebbe encouraged Shluchim and all Jewish communitiesaround the world to build beautiful Mikvahos for the women intheir community. In addition, The Rebbe wants that all Jewishwomen should be educated about this fundamental JewishMitzvah. (for a detailed directory listing or for further information,visit www.Mikvah.org.)The Rebbe states clearly: "It is the duty of Chassidic wives anddaughters, may they live and be well, to stand in the first rank ofevery activity dedicated to strengthening religion and Judaism ingeneral, particularly concerning Taharas Hamishpacha. They must59

Mivtzoim & Moshiachorganize a Society of Chassidic Daughters to reinforce all theChassidic practices concerning upbringing and education ofchildren, as prevalent from time immemorial in Chassidic homes."(Hayom Yom, 21 Shevat)There are so many stories that express the importance that theRebbe places on the support of this fundamental Mitzvah. Here arejust one very powerful story that illustrates this.There was once a Shliach who invested a lot of time and moneyin publicizing a class that he was going to give about the laws ofFamily Purity. When the time for class came, only one womanshowed up. The Shliach, who was obviously very disappointed,wrote to the Rebbe, updating him on his "failure".The Rebbe was quick to respond: "How many mothers didMoshe Rabbeinu have?"The Chazal teach us that the Mikvah is the center of Jewish lifeand of the Jewish community. A community is permitted to sell aShul if it needs funds to build a Mikvah! This halacha actuallyplayed out in the Crown Height’s community. When struggleswithin the Crown Heights community became the focus andpriority of the people there, and the woman's Mikvah wastherefore being neglected, the Rebbe sold 770 to raise funds! Ofcourse, it was later repurchased.When struggles within the Crown Heights community becamepriority and caused the woman's Mikvah to be neglected, theRebbe sold the 770 building to raise funds!The Rebbe states in Hayom Yom that "On the subject of thecampaign to popularize the observance of Taharas Hamishpacha inyour community, ponder this deeply: Let us imagine that if G-60

Mivtzoim & Moshiachd were to give you the opportunity to save a Jewish communityfrom extinction (G-d forbid), you would certainly be willing torisk your life for this, and you would thank and praise Him for Hisgreat kindness in offering you an opportunity of such enormousmerit. The same then holds true to an even greater degree withregard to the campaign for Taharat Hamishpacha; it is anendeavour which literally saves lives." (Hayom Yom 10 Nissan)The Rebbe also clearly teaches that keeping the laws of Familypurity creates healthy and spiritually sensitive children. It affectsall aspects of their life as a Jew (Likkutei Sichos Vol. 13 pg. 258).This special Mivtza is connected to the topic of Moshiach in thefollowing manner:There are three partners in the creation of man: His father, hismother, and G-d. When a husband and wife keep G-d's speciallaws of Family Purity, their unity creates a G-dly being that hasnatural sensitivity to G-d's desires. By bringing G-dliness in ourvery being, we bring G-dliness into the entire creation. Thecompletion of this process will be in the era of Moshiach.In the era of Moshiach, the entire Jewish people will be purifiedby Hashem. The prophet Yechezkel says (36:25), "I will sprinkleclean water on you, and you will be clean; I will cleanse you fromall your impurities and from all your idols." The way to prepare forthis purification is by keeping the laws of Family Purity.61

Mivtzoim & MoshiachMIVTZA CHINUCHMivtza Chinuch is based on the pasuk in the Torah "And youshall teach the Torah to your children, and you should speakabout it when you are home and when you travel, before you liedown to sleep and when you wake up." (Deuteronomy. 6:7)Another source in the Torah regarding education of Jewishchildren is the verse from Mishlei (22:6): "Educate the child inaccordance with his way, so that also when he grows old he willnot depart from it".In 5736, The Rebbe announced that the year was to be called "AYear of Education", and the Rebbe initiated "Mivtza Chinuch". TheRebbe wanted for people in general to have proper, moraleducation, but the Rebbe particularly desires that every Jewishchild should have a Torah education. The Rebbe stressed thateducation of our children must start even before they are born,because a fetus is effected by the spiritual state of its parentsand surroundings even before birth.The following story about Rabbi Schneur Zalman, the founderof Chabad, will clearly illustrate the spirit of this mivtza.Rabbi Schneur Zalman had a son, Rabbi Dov Ber, who wasknown for his remarkable abilities of concentration. Usually, whilepraying or studying, he did not notice anything around him.One day, Rabbi Dov Ber was studying while his infant son sleptin a nearby cradle. The baby woke up, fell out of the cradle andbegan to cry. Rabbi Dov Ber heard nothing. Rabbi Schneur Zalman,62

Mivtzoim & Moshiachon an upper floor studying, heard the cry of the child, though. Heinterrupted his studies, came downstairs, picked up the child andsoothed him until he was calm. All the while, his son noticednothing.Later on, Rabbi Schneur Zalman reprimanded his son, saying,"No matter how important a matter a person is busy with, hemust always hear the cry of a child."The Previous Lubavitcher Rebbe, Rabbi Yosef YitzchakSchneerson, endangered his own life and the life of his Chassidimto keep the Torah education system alive in the former U.S.S.R. Hesaid that while there may not be any Halachik requirement to "giveaway one’s life" for education, he explained that "If there are noyoung goats, there will be no old goats.” The existence of theJewish people is dependent upon the education of its youth.He authored the book entitled Klalei Chinuch Vehadracha:Guidelines in Education (Sefer HaSichos 5703). When he arrivedin America, he founded "Merkos L'Inyonei Chinuch" to promoteauthentic Torah education in America.The importance of this inyan is very great! Chazal teach that onemust respect his Torah teacher even more than his parents, forparents bring children into this physical world, while teachers,through teaching Torah, bring children to the World to Come!When the Torah tells us that we are commanded to “Be fruitfuland multiply”, this directive includes teaching other Jewish peopleabout Torah and Mitzvos. Chazal say (Sanhedrin 19b), that ifsomeone teaches his friend's child Torah, "it's as if he gave birth tohim," as it is written (Numbers 3:1): "These are the offspring ofAaron and Moses... ". The Talmud points out that the verses whichfollow only list the sons of Aaron, yet the Torah calls them the63

Mivtzoim & Moshiach"offspring" of both Moses and Aaron! This is because Moses taughtthem Torah, and through his teaching, states the Talmud, hebecame their spiritual parent.Another example of this same concept is the followingstatement (Sanhedrin 99b): "Whoever teaches his friend's childTorah, it's as if he made him", as it is written concerning thedisciples of Abraham and Sarah: “the souls they made in Haran”(Genesis 12:5).The above first is explained as follows. In Haran, Abraham andSarah served as teachers and guides to the men and women of theirgeneration who were searching for spirituality. The classicalcommentator, Rashi, in his explanation of the words, "the soulsthey made," interprets them to mean that they brought people"under the wings of the Shechinah, the Divine Presence." Theirteachings gave new life to these searching souls, and from theperspective of the Torah, these are "the souls they made in Haran."The following are some ways to be involved in MivtzaChinuch:Set up children's schools and camps. Encourage thedevelopment of the “Released-Time” program catering to publicschool children and take part in its operation. Another importantinyan is registering children in the International Tzivos Hashemchildren organization, at Tzivoshashem.org. This organization wasstarted by the Rebbe to unite all Jewish children and encouragethem to do Mitzvos to bring Moshiach closer. Finally, all childrenshould have a letter in a special children's Sefer Torah. For moreinformation, you can visit www.kidstorah.org.The education of Jewish children is closely linked to the timesof Moshiach.64

Mivtzoim & MoshiachIn general, all the Torah that we learn in the time of exile iscompared to that of a child learning Torah. Just as we teachchildren and are involved in their Chinuch so that when theybecome older (past Bar/Bas Mitzvah), they will have the properfoundations for living a proper Jewish life, so too we learn Torahduring exile merely as a preparation to learn and understand the"New Torah" that will be taught by Moshiach.According to our sages, (Talmud shabbas 119b) the verse, "Donot touch My Moshiach (Divre HaYomim 1-16:22),” refers to thechildren who study Torah. One of the many explanations of thisstatement is that the education of school children must be inaccomplished in a manner that the children are completelypermeated and filled with the ideal of Moshiach. Just by looking ata Jewish child, what should one see? Moshiach! (Simchas Torah,5752)In one of the prophecies of the Redemption (Malachi 3:23-24),we are promised, "Behold I will send you Eliyahu the prophetbefore the coming of the great and awesome day.... And he shallturn the heart of the fathers to the children." Rashi interprets thelatter phrase to mean, "He will turn the hearts of the fathers to G-dthrough the medium of the children." Children will awaken intheir parents an earnest desire to turn to Gd. Similarly, in thepresent context, the sincere desire children have for theRedemption should inspire a similar yearning in their parents.I heard the following inspirational thought from Rabbi LeviGarelik. We find that the Rebbe placed great emphasis oneducating children, even in the teachings of Pnimius HaTorah. TheRebbe started many campaigns and organizations for children andspent many hours speaking at rallies for children. Yet we do not65

Mivtzoim & Moshiachfind this behaviour demonstrated by the previous LubavitchRabeiim.What is the role of the Chabad Rabeeim? To bring the Shechinaback to this world and make G-dliness a part of its very fabric. Thisis accomplished by teaching Chassidus Chabad, which enables thepeople of the world to make G-dliness part of their being byinternalizing the concepts of Chassidus.In the era of the Ba'al Shem Tov and Mezritcher Maggid, only aselect group – called the Chevraya Kadisha - were allowed to studythese concepts. The Alter Rebbe, through his Chadarim, made itavailable to scholars. The Mittiler Rebbe made it available to youngmarried men. The Rebbe Rashab made it available to Yeshivastudents. The Frierdiker Rebbe made it available to woman, andthen our Rebbe brought the Shechinah all the way to the children!This is the final preparation for the Geula!66

Mivtzoim & Moshiachfrom his eyes. Seeing this, the Chassidim started to sing a niggun,hoping that this would calm him."Quiet!" shouted the Alter Rebbe, stopping the niggun abruptly.Even the weeping Chassid stopped sobbing."Brothers and friends," announced the Alter Rebbe, "have youforgotten the teaching that the decrees of holy angels can beannulled by the students of our holy Rebbe? Dos vos es ken oiftauna Chassidishe farbrengen ken malach Michoel nit oiftaun – what aChassidic farbrengen can accomplish cannot even be accomplishedby the Angel Michoel!"As all those present were reminded of the teaching, they becameinflamed with a fire of brotherly love, and they blessed their fellowChassid with a complete recovery.On that occasion, the Alter Rebbe explained the concept with ananalogy. Children are naturally possessive of their own belongings,and they defend their own property from other children, in adisplay of selfish character traits. They do not care about others andworry only about their own possessions. This is a source of distressto their father. Therefore, the father hires an educator to train thechildren with good traits. After a period of time, the father watcheshis children again and sees them caring for each other, which giveshim tremendous pleasure. Now he is much more likely to grantany requests that the children may have.Chassidus also teaches that an act of goodness or kindness maybe the single reason your soul descended into this world. Forseventy eighty years, the Baal Shem Tov says, a neshomo, a soul,may descend to this world solely to do a Jew a material favor andcertainly a spiritual one.69

Mivtzoim & MoshiachAhavas Yisrael also shows your love of Hashem. The AlterRebbe repeated what the Mezritcher Maggid said, quoting the BaalShem Tov: ‘Love your fellow like yourself’ is an interpretation ofand commentary on ‘Love Hashem your G-d’. He who loves hisfellow-Jew loves G-d, because the Jew has within himself ‘a part ofG-d Above’. Therefore, when one loves a fellow Jew - i.e., hisinner essence - he is loving G-d. (Hayom Yom 12 Av)Our Chachamim have spelled out the details of the fulfillment ofthis fundamental Mitzvah. Chazal say (Sukka 49b) that GemilutChesed (loving-kindness) is greater than charity in three ways.1) Charity is done with one's money, while loving-kindnessmay be done with one's money or with one's person (e.g.,spending time with a sick person).2) Charity is given only to the poor, while loving-kindness maybe given both to the poor and to the rich (e.g., consoling one whois in mourning or depressed).3) Charity is given only to the living, while loving-kindnessmay be shown to both the living and the dead (e.g., by arranging aproper burial for a person who died impoverished).The Rambam writes in Hilchos Dayos, "It is a commandment,incumbent upon every Jew, to love every single Jew as he loveshimself, as the Torah says, ‘And you will love your fellow Jew asyourself’ (Leviticus 19:18). Therefore, each man must speak inpraise of the other, and have concern about the property or moneyof the other, just as he has concern about his own property ormoney and wants honour for himself. One who takes honour bythe humiliation of another Jew has no portion in the World toCome."70

Mivtzoim & MoshiachFinally, the Mitzvah of Ahavas Yisrael is directly related toMoshiach.The Mitzvah of Ahavas Yisrael is the Mitzvah which hastens thecoming of Moshiach. The first Bais HaMikdash lasted for 410 yearsand was destroyed because of idol worship. The Jews wereexpelled from Israel and experienced a relatively short exilein Babylonia. 72 years later, Ezra returned with them to Israel andbuilt the Second Bais HaMikdash which lasted 420 years, but wasconsequently destroyed by the sin of causeless hatred (TalmudYoma 96b). This second destruction has left us in the presentexile for over two thousand years. Idol worship was the cause of anexile that lasted for 70 years, yet the sin of hating other Jews for noreason has caused an exile that is still in continuation for over twothousand years! Clearly, therefore, the sin of hating a fellow Jewis, in a sense, greater than that of idol worship. The Rebbe hasexplained that Moshiach will be brought by the opposite of thissin, causeless love, which is the true fulfillment ofthe Mitzvah of ahavas Yisrael.The Rebbe added to the above (Shabbas Matos-Masei 5751):"As mentioned, this directive of Ahavas Yisrael is particularlyrelevant at present, for we now need to accustom ourselves to thespirit of the Redemption. Previously it had been explained that anemphasis on Ahavas Yisrael was necessary as a preparation for theEra of Redemption. Since the exile came about because ofunwarranted hatred, we would nullify the reason for the exile byspreading love among our people. This in turn would cause theexile itself to cease.“Since, however, to borrow an expression used by the PreviousRebbe, we have already completed all the spiritual service71

Mivtzoim & Moshiachnecessary to bring Mashiach, to the point that "we have evenpolished the buttons," we can assume that the reason for the exilehas also been eradicated already. At present, therefore, theemphasis on Ahavas Yisrael comes primarily as a foretaste of theEra of the Redemption."72

Mivtzoim & MoshiachMIVTZA OS BESEIFER TORAHOn the 11 th of Nissan 1981, the Rebbe announced that hewould be starting a special campaign to unite all Jewish children.The Chassidim were to begin writing a Seifer Torah in Eretz Yisroelin which only children could buy a letter. The Rebbe spoke aboutthis initiative repeatedly over the next few weeks, and he instructedthat Chassidim should register as many children as possible. Rightbefore Shavuos the Rebbe put an extra emphasis is registering asmany children before Yom Tov would begin.The Chassidim realized that something otherworldly was goingon. Right before the Yom Kippur War, the Rebbe insisted thatChassidim make extra efforts to unite Jewish Children in prayerand Torah learning. Thus, having learned from experience, theChassidim did not question, and they enthusiastically knocked ondoors until the Shkia (sunset) of Erev Shavuos. The date was June7, 1981 on the English calendar. On that day right before sunset,the Israelis successfully and miraculously bombed the Iraqi nuclearreactor!The Rambam in Hilchos Seifer Torah (7:1) rules: “It is apositive commandment incumbent on each and every Jew to writefor himself a Seifer Torah. Even if a person has inherited a SeiferTorah, he still has to write his own Seifer Torah. If he does notknow how to write a Seifer Torah, he must arrange thatsomeone who does know should write it for him. Anyone whocorrects a Seifer Torah, even if he only corrects one letter in theSeifer Torah, is considered to have a written an entire Seifer73

Mivtzoim & MoshiachTorah.” This would also apply if one buys a letter and joins othersin writing a Seifer Torah.A child who buys a letter in a Seifer Torah is protectedphysically and spiritually. This is illustrated in the following story.One day, a family was enjoying a picnic on the banks of LakeKinneret when one of their children wandered off. He was founddrowning in the lake. The child was rushed to the intensive careunit at the Poriyah Hospital in Tiberius. When the doctors theremanaged to resuscitate him, he was transferred to the hospital inAfula. After a few hours of intensive treatment, his family wasinformed that the damage caused to his central nervous systemmeant that, although he would live, he would be completelyparalyzed r”l.The child's family was devastated. While they were still trying toabsorb the shock, a young girl came to the hospital. When sheheard about this terrible tragedy, she tried to comfort the family.She suggested that the child's parents buy him a letter in theChildren's Seifer Torah. They immediately agreed to do so. Theparents also wrote to the Rebbe asking for a blessing. In the answerthat they received, the Rebbe asked if the child had purchased aletter in the Seifer Torah. The parents were very pleased to be ableto give a positive answer.Two days later, the child's condition dramatically improved. Bythe time the girl visited the hospital the following week, the littleboy was already out of intensive care and well on the road torecovery.The special merit and protection that comes from acquiring aletter in a Seifer Torah is also alluded to in the book of Daniel74

Mivtzoim & Moshiach(Daniel 12:1): "...and that time Your people shall be delivered,everyone who shall be found written in the book."In addition, a Seifer Torah that the community purchasestogether unifies them in our most common and sacred connectionto Hashem: the Torah.Moreover, buying a letter for the child encourages him tofollow the ways of the Torah. When a child knows – as he sees inhis/her certificate – that he/she has a letter in the Torah, it bringsout a yearning for and identification with the Torah. This isevident from a story that the Rebbe told over by Farbrengen (17Tammuz 1981):"Someone offered a boy in the USSR to buy a letter in thechildren's Seifer Torah. The child came home and asked hisparents, "What is a Seifer Torah?" They did not know, so theywent to an old Jew in the town, and he explained to them what aTorah is. The boy was not satisfied and insisted that he be broughtto a Shul to see the Torah with his own eyes! He then learned thatthe Torah is the guide for Jewish life in this world."Anything that unifies the Jewish people in the way of Torah isconnected to the time of Moshiach, a time when we will live asone united people. This is especially true when children, who arecalled “Meshichoi – His anointed ones,” unite with the Torah.To date there have been five Sifrei Torah for children written.Each Torah has 304,805 letters. Multiplied by five, it is clear that1,524,025 children have united with the Torah!There is another important aspect related to this special Mivtza.The Rebbe wanted that all the Sifrei Torah should be placed andremain in the Tzemach Tzedek shul in Yerushalayim. This shows75

Mivtzoim & Moshiachthat the true residence of the Jewish people who are represented bytheir letter in these Torah scrolls is with Hashem in Yerushalayim!DETAILS OF THE MIVTZAOnly boys under the age of 13 and girls under the age of 12 canbuy a letter in this Seifer Torah.Adults and those above bar and bat Mitzvah can purchase lettersin other Torahs.Only one letter may be bought per child.The cost for each letter is only one U.S. dollar or its equivalentin other currencies. This will cover only a third of the cost to runthe office, print and mail certificates, which actually comes out to$3.00 a letter!It is preferable that the child pays for the letter with his/herown money.Parents can buy letters for very young children, even newbornbabies.One may buy letters for children who cannot buy one on theirown.The best way to register is by visiting www.kidstorah.org.Alternatively, mail a purchase form to the Jewish Children'sMuseum at the following address: 792 Eastern Parkway, BrooklynNY 11213.76

Mivtzoim & Moshiachלע"נהרה"ת הרה"ח ר'‏ נחום ב"ר צבי הירשנפטר ז'‏ אדר ה'תשס"במרת שרה רעלקא בת הרה"ת ר'‏ שניאור זלמן מנחם מענדלנפטרה אחש"פ ה'תש"עוואלאסאוור'‏ הירש לייב ב"ר יעקב הירשנפטר י'‏ כסלו ה'תשנ"זלזכות מרת שמחה ברכה שתחי'‏גיטליןלזכותהרה"ת הרה"ח ר'‏ שלום מנחם מענדלוזוגתו מרת רחל לאיוש"טסימפסאן77

Mivtzoim & MoshiachDedicated in Honor of the RebbeByשיחיו Rabbi & Mrs. Zvi & Sheila& childrenYosef Yitzchok, Moshe, Menachem Mendel,שיחיו Chana & Chaya MushkaGoodmanלזכותהרה"ת ר'‏ צבי מרדכי בן שרהוזוגתו שולמית בת שושנהבינהם ובנותיחםיוסף יצחק,‏ משה,‏ מנחם מענדל,‏ חנה וחי'‏ מושקאשיחיו גודמאןלהצלחה רבה ומופלגה בגו"ריחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד78

Mivtzoim & Moshiachלע"נהרה"ת הרה"ח ר'‏ מאיר ב"ר גרשוןנפטר ער"ח כסלו ה'תשס"במרת חיענא בת הרה"ת ר'‏ יהודה לייבנפטרה כ"ז סיון ה'תשמ"ואבצןנדבת בנםהרה"ת ר'‏ יוסף יצחק שי'‏ אבצן79

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