Sunday, December 31, 2006

Sadam is dead-another prophecy fulfilled

By the grace of G-d
Sadam's statue being destroyed 3 years ago.
On Shabbos Parshas Bo Nun-Aleph (January 1991) the Rebbe King Moshiach Shlit"a spoke of the destruction of Bavel (Babylon, Iraq), "May it be the will of Hashem that the nations of the world will continue to destroy and destroy, until the true victory". At that time the Rebbe instructed not to widely publicize the Sicha, for "the time will yet come"....
The whole Sicha and other articles on this subject can be found here

Iraqi authorities hung the former dictator just before dawn on Shabbos after he was convicted in a months-long trial of being responsible for the 1982 killing of 142 men and boys in the town of Dujail. Saddam led his country into multiple conflicts that cost over a million lives. He launched 39 Scud missiles on Israel unprovoked during the 1991 Persian Gulf War and financed Palestinian terrorist groups among other things.
PS.It's interesting to note that the war in Iraq started on the 16th of Adar 5763 the day exactly 12 years after the Rebbe King Messiah spoke about the future victory of America in it's war against "Basra" (Iraq) like it says in Isaiah 63 "Who is that coming from Edom in crimsoned garments from Basra etc.")(majority of war casualties on our side primarily among the British soldier were in Basra specifically ) . Sadam was captured on 19th of Kislev (Chassidic new year
- day of liberation from prison of the 1st Rebbe of Chabad ) he was brought before the judge the 1st time on 12th of Tamuz the birthday and the day of liberation of the 6th Rebbe of Chabad-Lubavitch (the father in law of the Rebbe King Moshiach) from the Soviet internal exile in 1927 and his final appeal was denied on 5th of Teves known as "didan notzach" - we won the day celebrated by Chabad Chassidim since 1987 when the federal court found that priceless books stolen from Chabad library by a relative of the Previous Rebbe of blessed memory who claimed they belong to him as part inheritance belong to all the Chassidim and must be returned to Agudas Chassidei Chabad.
And finally Sadam was executed by hanging this Shabbat 9th of Tevet the day preceding the 10th of Teves the start of the siege of Jerusalem by the Babylonian emperor king Nevuhadnetzer that led to the destruction of the 1st temple of Somomon and the 70 year old Babylonian exile.
PPS. There are those who don't fast on his day as the Rebbe King Messiah said in 1991 that Rabbis should decree that these fasts no longer apply since Messiah is finally here and we are in the process of redemption when as the sages teach these 4 fasts associated with the destruction of the temples shall be turned into days of rejoicing.
May we soon see the rebuilding of the holy temple in Jerusalem with complete and final redemption when all nations will serve G-d in one accord.
With respect and blessing.
Rabbi Ariel Sokolovsky
Moshiach Info Center,
Bais Moshiach Chabad Lubavitch Center of Greater Boston and Portland Oregon

(Sadam's hanging video embeded above.Click play to start watching.)
(hat tip Tzemach Atlas)

Thursday, December 21, 2006

Testimony on Shlomo Aviner


Thursday, December 14, 2006

From Exile to Redemption in My Life

Nechama Gerber
By the grace of G-d

From Exile to Redemption in My Life

Nechama Gerber


It all started when I was at my friend’s house in Crown Heights the weekend of Gimel Tammuz 1994. I asked her why some Lubavitchers were singing and clapping, at what seemed to be a levaya? She answered, “It says Moshiach will appear to die before he comes.” Woohoo! I went home with the bas mitzva present she had just given me, a clock with a picture of the Rebbe, eagerly awaiting the Rebbe to take us out of Galus… Throughout the years I got very discouraged that the Rebbe hadn’t taken us to Yerushalayim that day, even making fun of the whole thing. But I still felt very sentimental about that clock, which I brought with me everywhere. My high school principal wouldn’t help me apply to a Lubavitch seminary; my seminary principal discouraged me from doing Lubavitch shlichus the next year; a Lubavitch seminary wouldn’t hire me as a madricha for my 3rd year in Eretz Yisroel; and the 4th year Chabad of the Cardo said they might need me but never called. In a shiur we had on Moshiach (during my 2nd year of seminary), the rabbi said there will be a T’chiyas HaMeisim for tzaddikim before Moshiach comes. One girl asked my rav if Moshiach can be one of those tzaddikim who come up from it. He made some faces, gnarled, “I suppose so,” and changed the subject. Hmmm… One Shabbos (about two years later) in a friend’s caravan in Bat Ayin, her Lubavitch mother asked why I’m so into Breslov. When I told her it’s because Breslov is so into simcha, she said Lubavitch is too. And that Chabad is more intellectual, Breslov more emotional; so since I seem more intellectual, I should try Chabad. What impressed me very much was that chassidus Chabad has the same foundation as the mussar vaad I belonged to. A different friend in Bat Ayin joked, “I could see you running around shouting ‘Yechi’ – just don’t let them convince you the Rebbe’s still alive!” I reassured her that there’s nothing to worry about, since I was actually at the levaya. Baruch Hashem I had too many jobs in Yerushalayim, so Machon Alte had to wait almost a year. What gave me the final push to just drop everything and learn about Lubavitch, was when a Litvish friend (whose Breslov rebbetzin told her to learn Tanya every day) told me all these contradictory things about Lubavitch: On the one hand, Lubavitch women are very learned and make the best Bais Yaakov teachers; on the other hand, “There’s a whole book about the g’dolim’s issues with Chabad,” etc. I just had to get to the bottom of this, reminding myself that what Lubavitchers do can’t stop me from learning the chassidus. And hey, Moshiach’s whole origins are so intriguing and unusual, so that the Satan won’t realize how kadosh he is, and therefore won’t bother stopping him. Maybe everyone hates Chabad davka because it’s so true, because the Rebbe really is Moshiach!
I made a one month commitment to try Machon Alte, no matter what. Those first two weeks I felt the tension between myself and the Lubavitchers. They thought I was some spy or something, reporting back to Litvish-Land. I also started attacking them after some rabbi with a really smushed hat said our generation has an obligation to learn chassidus. How can he diagnose my g’dolim with a disease to which chassidus is the only cure? Is he saying my g’dolim aren’t serving Hashem properly? This same rabbi tried spooking us out that the Rebbe is in the classroom with us, and made the “ridiculous” claim that the Rebbe is our Moshe and has nevua! He said if we learn what Moshiach is and learn about the Rebbe, we’ll see it’s identical. One girl commented, “But he died.” He exclaimed, “I can’t believe this is being asked in these four walls! The Rebbe said this is the last generation of Galus! The Rebbe said the Beis HaMikdash will come down on 770 first!” He must be “one of those” that book warns about – I’ll have to be mekarev him. In the meantime, there was also tension from everyone back in Yerushalayim, including my rav, whom I really needed and respected. I justified being in Machon Alte by telling him I can’t be anti-Chabad if I don’t know what Chabad is! He couldn’t believe I was there already a whole week and still hadn’t figured it out, so he dropped the subject. I would lie awake most of the night coming up with all sorts of refutes for everything I had learned that day and wake up already thinking of new questions. And reading “that book” wouldn’t help because Lubavitchers had already put out another book refuting it. I would often go meditate on the mountains, calling out to Hashem, “In the z’chus of Rebbe Nachman, give me clarity!” Baruch Hashem there was one ex- Lakewooder there, Basya Richburg, my island of sanity. She would tell me how she also went through all these questions, and reassured me how peaceful I would feel when the struggle would be over. But I still had to fight it out myself – how do I know she didn’t fall for the same stuff all those other Lubavitchers are falling for? The real action started when I signed up to have a chavrusa. I wanted to know the deal with the Rebbe being Moshiach: he certainly could have been, and maybe will be, but what makes Lubavitchers rule everyone else out? The chavrusa asked how I came to Lubavitch, and before I could even finish telling her about the weekend I got my precious clock, she interrupted: “He didn’t die!” She sat there like a peaceful chassid while I yelled at her about everything you would imagine someone from a mussar vaad to. Despite all my “ingenious” refutes to her “flimsy” Torah sources, I was touched by how passionate she is about the Rebbe. I had never seen anyone care so much about a Torah leader. I met with her the next day to just listen – no arguing; just listening to why the Rebbe means so much to her. She said this is her life – she can’t fully explain it, but agreed to try. I sat there with my mouth open as she told me all these nissim the Rebbe did for her, even after Gimel Tammuz. I tried to overcome the magical feeling I got, like she had injected some spirit in me, by telling myself that this is how cults work, and I have to make a decision based on truth, not some “feeling.” One conversation I probably won’t ever forget was my “convincing” this chavrusa that a Rebbe gets in the way of us and Hashem. She closed her eyes and promised me, from a very deep place within herself, that the more mekushar you are to the Rebbe, the more connected you are with Hashem, and offered to teach me the “V’Ata Tetzaveh” maamer (which explains there’s an extension of Moshe in every generation whose role is to bring out our emunas Hashem.) But I knew her tricks – that when you see something in print it has a powerful effect on you, and she was already brainwashing me enough... By hashgacha pratis, a certain rebbetzin who was close with the biggest opponent to Chabad was visiting Tzfat. I tried arranging a meeting with her, because so far Lubavitchers seemed to really know what they’re talking about, so I was looking for more information to bring up with them. I was also hoping to show her where she’s wrong, because so far nothing my Litvish friends said about Chabad is true or relevant. She sent a message back with someone saying that once someone’s been in Machon Alte “that long” there’s no talking to them; and the Rebbe can’t be Moshiach because of Gimel Tammuz. I couldn’t believe she passed the opportunity to save my soul and recruit me to her seminary! About two weeks into Machon Alte, it was once just me, the smushed hat rabbi and his wife. I told him I figured out my real problem with chassidus: learning all these fancy kavanos and getting a high from connecting to Hashem takes away from doing a mitzva lishma (meaning, just because Hashem says so, regardless of the spiritual results.) When he gave me the answer I had been looking for the whole time but was waiting for a Lubavitcher to tell it to me on their own – that you need chassidus in order to fulfill the mitzvos to know, love, and fear Hashem – all barriers were broken. He was now my hero, and I was now chassidishe. The only question from then on was: Chabad or Breslov? Around the same time, after speaking to my chavrusa on a regular basis, it started to really sink in that although halacha does leave room for Moshiach dying, since halacha goes by what you see, there’s still no way to get around all those other sources (such as Yalkut Shimoni, Ramban, Rebbe Nachman, etc.) that say Moshiach will live forever, physically; that Moshe’s neshama is always mislabesh in the Nasi HaDor’s guf in the physical world (Likkutei Sichos, Vol. 26, page 7); that the Nasi HaDor is compared to the Even HaSh’siya, which is always found in the physical world without any change or being stored away (sicha of Shoftim 5751); and that the world can’t exist without the Nasi HaDor being physically alive (Chassidus 101, Tanya). Add to this the Rebbe’s outright statement that the uninterrupted eternal life of neshama in a guf is starting with him (Seifer Hisvaaduyos 5749 vol. 4, p.148). What does a Yid do when the Torah says one thing but her personal experience shows her the opposite? Baruch Hashem, Rashi already prepared us for this phenomenon by explaining that even though the Mitzrim embalmed Yaakov, he merely appeared to die, while in truth Yaakov lives forever. (By the way, “Nasi” stands for “Nitzutz Shel Yaakov Avinu.”) I guess the Arizal (Shaar Hagilgulim, perek 13) and Rashi (Daniel 12:12) knew what they were talking about when they said Moshiach would first be somewhat revealed, and then concealed before he’s fully revealed? That Lag B’Omer night in Meiron was the first time I was ever really happy R’ Shimon Bar Yochi revealed the Zohar to us. It was also the first time I was torn between wanting to hang out by the Na Nachers and moving on to the Lubavitch section! There were these two guys dancing and doing cartwheels with big Moshiach flags, blasting “HaRabbi Mi’Lubavitch, hu Moshiach.” I felt so proud to be part of the Rebbe’s people. On my way out of Meiron the next morning, I obtained my first little Moshiach flag. My chavrusa also brought me to my first Lag B’Omer tahalucha later that day. When my month commitment to Machon Alte was almost up, I had to decide if I would stay at the expense of losing my madricha job in the Heritage House in Yerushalayim. I was thinking about it on one of my long walks around Tzfat, when I felt as if the Rebbe put his hands on my shoulders. I heard the Rebbe tell me, “Nechama, zai shtill.” I understood the Rebbe wanted me to stick around Machon Alte. So I did. But it still gnawed at me that maybe my rav knows something I overlooked, which would make me rethink becoming Lubavitch. He got annoyed that I called to talk about it: “Look, I’m not going to try to talk you out of it; you like it, so good.” I wasn’t satisfied with that lame answer after all his hockening me about going there to begin with, so I pushed for a real reason. He asked if they think the Rebbe’s Moshiach. When I told him they have their sources, he said, “They’ve gone mad! He died. Gamarnu!” (Mind you, this is the same rav who, three years earlier, said he supposes Moshiach could come from the dead.) He got defensive when I tried clarifying if there’s a real hashkafic/halachik issue, or if he just thinks they’re silly. Finally he quipped, “If you have any more questions, turn another page in the sicha or fax a letter to the Ohel.” I still gleefully follow my rav’s advice to this day! So basically, the Litvaks I know have no solid, Torah-based reason to stay away from Lubavitch, and Lubavitchers have every good reason to come closer. It was sad and disappointing to realize this about the people I respected, but at the same time, relieving to know I finally found the emes I had been toying with the past eleven years.
One thing that surprised me throughout my stay in Tzfat was Lubavitchers who thought the Rebbe’s being Moshiach is a secret. Here I am, putting my life on hold to find the truth, and they’re hoarding information from me. I felt so deprived and left out. Why is the smushed hat rabbi and chavrusa the only ones open about the Rebbe’s own words and actions? Why must we hide the psak din that some other chassidishe rebbes signed, paskening that the Rebbe is Moshiach? Why did one rabbi insist it’s bad to say “Yechi,” when I see videos of the Rebbe encouraging it publicly? What makes the Moshiach flag a “chillul Chabad”? If it said, let’s say, “Torah,” would that be a “chillul Chareidim”? Many months later I was finally granted the privilege of learning that there was a time the Rebbe used to be very against chassidim publicizing him as Moshiach. That even though in 5751 the Rebbe was very pleased with the seifer Yechi HaMelech and then even gave his explicit approval of Yechi HaMelech HaMoshiach (whose goal is to explain the p’sak din regarding Moshiach), at first the Rebbe was the opposite of pleased, to say the least. That although we saw the Rebbe encouraging “Yechi” day in, day out – including the Yud Shvat 5753 live worldwide satellite broadcast – the Rebbe did get very upset earlier on when chassidim sang a niggun with the words “HaRebbe Moshiach Tzidkeinu” at the Shabbos Bereishis 5745 farbrengen. That even though Kehos got the Rebbe’s clear permission to print “Rebbe shlita Melech HaMoshiach” in their introduction to Besuras HaGeula, and the Rebbe himself openly discusses Moshiach’s identity in sichos he personally edited for newspaper publication, this was uncharacteristic of the Rebbe in the earlier years. And that all the stories of the Rebbe approving shluchim’s advertising him as Moshiach (such as those documented in V’Hu Yigaleinu/And He Will Redeem Us) came only after many famous stories of the Rebbe strongly reacting the opposite. Oh, I also learned that at first the Rebbe was opposed to becoming Rebbe. These two role models (smushed hat and chavrusa) who changed my life are able to help me because they are proud of everything the Rebbe says. They have emuna in and rely on the Rebbe, trusting that if the Rebbe becomes open about something, then certainly we have nothing to fear. They also really live with the Rebbe on a constant basis, are more passionate, happy, and peaceful. There’s a certain aura they radiate, stemming from pure emuna and hiskashrus with the Rebbe Melech HaMoshiach.
While visiting the Heritage House in Yerushalayim one Shabbos (five weeks into my stay in Machon Alte), I had a really bad nose bleed. Baruch Hashem, someone stopped it for me, but I still felt a major loss of oxygen and very weak. At one point I was alone in the house for about two hours. I finally lied down on the couch to die, said Shma, told Hashem I love Him and am sorry for making fun of the Rebbe. I was glad to at least leave this world as a chassid of the Rebbe. Maybe this was even my entire tafkid? Suddenly it occurred to me that I might live, and I remembered learning that one way to hold on to an inspirational experience is by taking on something concrete, which would make you relive the inspiration every time you do this thing. Nothing really appealed to me, until Hashem gave me a brilliant idea: I made a deal with Hashem that if He saves me from this with no brain damage, I would be bittul to the Rebbe shlita Melech HaMoshiach. I would even wear a sheitel after I got married (as opposed to those comfortable funky tichels I had my heart set on), would have a million kids, and would even leave Eretz Yisroel if the Rebbe sends me out. I would do anything and everything the Rebbe says. Within minutes I was feeling strong enough to go upstairs to get dressed and daven! I couldn’t find a Nusach Ari Siddur, but switched as soon as I got my hands on one. The next day, Erev Chag HaShavuos, I called the rabbi from Machon Alte to ask what to do different over Shavuos, now that I’m dedicated to Lubavitch. We officially finished the conversion when I got back to Tzfat. After going through some differences in minhagim and halachos, he told me what it means to be a Lubavitcher chassid: Be mekushar to the Rebbe, have a lot of Ahavas Yisroel, and do everything with the kavana of bringing Moshiach. I decorated my first Chitas cover with a quote from a Musar Seifer by Rav Yerucham Levovitz ZT”L, in the name of the Alter of Chelm: “The Rebbe said!” – and after that, nothing further is required… The goal of all the wisdom and understanding that passes between Rebbe and Talmid … is the student’s giving himself over, emuna in the Rav.
I still love Rebbe Nachman and have a lot of hakaras ha’tov for the simcha and strength his teachings gave me when I needed it. And the Rebbe’s being Moshiach doesn’t retroactively undo the fact that Rebbe Nachman sent one of his Chassidim the petek (Na Nach note). I still appreciate the kabalistic principles that a) the tenth song will be a four-letter tzaddik’s name built up one letter at a time (like Me Mena Menach Menachem) and b) doing that to a tzaddik’s name increases his kochos in the world. The truth is one doesn’t have to choose between Rebbe Nachman/Keter/Likkutei Moharan, and the Rebbe/Malchus/Sichos, because the Rebbe’s neshama klalis includes Rebbe Nachman; his sichos and Igros Kodesh include Likkutei Moharan (since the Rebbe learned Likkutei Moharan, even making a direct reference to it twice); and Malchus is both rooted in Keter and is the Keter of the s’firos below it. Even their names are the passive and active forms of the same shoresh. That’s why you’ll notice a petek necklace next to my Moshiach pin, and a big Na Nach sticker next to my Lubavitch s’farim.
Early on in my search through different hashkafos, a friend tried helping by telling me to think of our g’dolim. Since when you follow a gadol you end up with them, so if they’re wrong you’ll be in Gehinom with them. The thought of my g’dolim in Gehinom tickled my brain, and comforted me that “of course, Chareidi Litvaks are right.” After my commitment to Chabad, this friend asked what Lubavitch gives me that nothing else did? I told her it can’t be their systematic approach to learning and Yiddishkait, because we already had that in the Musar vaad we were part of for three years. And it can’t be chassidus, because I already had Breslov books and meditated regularly. The answer is, “The Rebbe.” She asked me to explain, and it was then that I started to understand why my chavrusa (who is now my mashpia) said she just couldn’t explain the concept of Rebbe; it’s our whole life. And thanks to those two role models, I can confidently say that I’d rather go to the Gehinom of a chassid than any gadol’s Olam HaBa. The story doesn’t end here. The stronger my emuna and hiskashrus, the stronger the Satan. Throughout my “shana rishona” of being Lubavitch, many people have showed me many things to make me seriously reconsider being a chassid of the Rebbe, chas v’shalom. To get clarity I tracked down people who could give me details of what that B’nei Brak rosh yeshiva said; but either they didn’t really know specifics, or they weren’t willing to tell me. I found that extremely frustrating: if a gadol openly says something, who are they to cover up for him? I thought we’re supposed to have emunas chachomim, and be proud of our g’dolim’s (and Rebbe’s!) announcements. I even hunted down that rebbetzin (who avoided me in Tzfat) and met her in her house. She tried turning the tables, asking me all sorts of questions, avoiding it, finally admitting she doesn’t really know what he said, absolutely refusing to refer me to those who do. She commented that I looked so pained, how someone so young shouldn’t have to carry such a burden. I let out my frustration: “It pains me that the whole world is against Chabad and doesn’t even know why! How come no one can tell me that gadol’s issue?” When I shared this with a Litvak, she was surprised, and referred me to a website that would spell out “all the problems with Chabad.” It had some pretty shocking things different g’dolim said about the Rebbe, in addition to a paraphrasing of a certain sicha from 5710 suggesting avoda zara, ch”v. I realized that the bottom line is: either the Rebbe is a tzaddik and his sichos are emes, or the opposite, chas v’shalom. So I called a really big rav who is known for his ahavas Yisroel, deciding that whatever this future gadol says will be it. He said he’s not qualified to answer if the Rebbe is a tzaddik or not, but offered to tell me that “the Rebbe never said he’s Moshiach, and certainly never said he would be after he dies, and it’s questionable if saying that the Rebbe is still alive is part of Torah.” (He also added that he’d still accept me even if I stay Lubavitch.) I clarified that I’m Meshichist because of the Rebbe’s sichos, and that’s why I want to know if he’s a tzaddik and his sichos are emes. He said he doesn’t know; he never learned the Rebbe’s sichos. Since I called to listen and not to debate, I thanked him very much, amazed at how he knows what the Rebbe never said – in those sichos he never learned. Over the next few months I did some research regarding the information on that website. Most of the stories and “quotes” from different g’dolim turned out to be not only untrue, but to be the opposite of how those g’dolim actually regard the Rebbe. I also learned that regarding that “avoda zara” sicha – this blogger obviously never learned the whole sicha, and very much misunderstood the one or two paragraphs he did read. However, the website did do a magnificent job showing how the Rebbe himself made it clear to us he’s The Final Moshiach, encourages “Yechi,” allows people to call him “Rebbe shlita Melech HaMoshiach” to his face, was pleased with the woman who handed him the “Yechi” tambourine, etc. I informed the website owner of the inaccuracies, and thanked him for spreading the Rebbe’s sichos all over the internet.
The stormier the Satan’s wind of doubt, the stronger my enthusiastic devotion to the Rebbe burns, baruch Hashem. I still can’t get over how the Rebbe Rashab picked me, out of all my friends and family, to be Lubavitch. I certainly didn’t do anything to deserve it! You can’t even compare life as a Lubavitcher to the old world. It’s like going from Exile to Redemption, literally. Amen!
Yechi Adoneinu Moreinu V’Rabbeinu Melech HaMoshiach L’olam Va’ed!
Long Live our Master our Teacher and our Rebbe King Moshiach Forever and Ever!

Friday, September 01, 2006

Dor haGeulah (Generation of Redemption)

Tuesday, July 25, 2006

The Rebbe foresaw everything

By the grace of G-d
Shalom everyone!
The Rebbe King Moshiach predicted this in 1991:
In the Sicha that predicts current war in Iraq at the end it says:
Moreover, [the destruction of Babylonia] will lead to fullness in the realm of holiness. As our Sages declared, "If this one (Jerusalem) is full, this one (Caesarea) is empty." Correspondingly, "Tyre received fullness only because of the destruction of Jerusalem." It thus follows that the destruction of Tyre [and its like] leads to the fullness of Jerusalem. [...] (Tyre is an important city in Lebanon )
See also Timeline of Moshiach and redemption
May we merit complete redemption very very soon.
Rabbi Ariel Sokolovsky

Friday, March 03, 2006

Beis Moshiach ISSUE 545 - increasing in joy

It helps to consider that the Rebbe King Moshiach Shlit"a said that we have the strength now, despite the darkness of these last moments of Exile, to celebrate with pure joy the imminence of Moshiach, a theme that ties in beautifully with the Divine service particular to the month of Adar: increasing in joy!

Now that things are becoming more and more clear and obvious, being on the very threshold of Redemption, when the true colors of everyone and everything come out, it is a wonder that so many people have yet to catch on. Indeed we are witnessing the gradual acceptance of a terrorist state on the global political scene, and right in the midst of the Holy Land, r”l.

Similarly, the failure of the “Zionist” vision is apparent, imploding before our eyes, morphing into a diabolical creature fraught with self-hate. See the introduction of BETWEEN LIGHT AND DARKNESS, where Rabbi Sholom Dovber HaLevi Wolpo analyzed the theoretical foundations of Zionism in the light of the Torah and the wisdom of the Rebbe MH”M.

HOT OFF THE PRESS: Click here for the latest Beis Moshiach Magazine (English section) in PDF format . Click here for the Hebrew version.



D’var Malchus / Likkutei Sichos, Vol. 26, pg. 114-123


Focus / Rabbi Sholom Dovber HaLevi Wolpo


Insight / G. Shmuelevitz


Miracle Stories / Rabbi Levi Yitzchok Ginsberg


Chassid / Zalman Berger


Purim / Torah Or






Shleimus HaAretz / Shai Gefen


We invite everyone to participate and make the site more interactive, particularly by contributing your thoughts to the Beis Moshiach Yahoo Group discussion. Also, we welcome feedback and suggestions with regard to the magazine, website, and emailing. Click here to visit the website:

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Hope to hear good news with the immediate full revelation of Moshiach and the true and complete Redemption.

Yechi Adoneinu Moreinu v'Rabbeinu Melech HaMoshiach l'olam va'ed!

Monday, February 13, 2006



We are sorry to report that the event in New York tonight has been cancelled due to Rabbi Bolton not managing to get a flight from Florida because of the weather in New York.

Sunday, February 12, 2006

Rabbi Boltons event in New York


For all those who have been emailing regarding the event in New York - Crown Heights:

The event will Please G-D be taking place tomorrow night (Monday) at 7pm, at 1365 Carroll St Apt 1C (between Carroll and Kingston). Please let your friends!!

Friday, February 10, 2006

Parshat Beshalach

Parshat Beshalach

Do you live in FLORIDA or NEW YORK?

If so, see Rabbi Bolton on tour this weekend!

More information here:
(bottom of page)

This week's section contains the song that the Jews sang after crossing the

And the song is preceded by the sentence;

"Then will sing Moses and the Jewish people this song to G-d" (15:1)

At first glance this is not understood.

First of all, why didn't the Jews sing as soon as Moses split the sea before
they crossed, or as they were crossing? Why did they wait till afterwards?

Also it would have been sufficient to write, "Then the Jewish people sang".
So we have the following questions on the passage:

Why does it say 'WILL' sing?
Why does it say 'Moses AND the Jewish people? If it would have just said
'the Jewish people', Moses would have been included.
Why does it say "this song" when the song is written clearly afterwards?
And why does it say "to G-d" when the first words of the song are "I will
sing to G-d"!

To answer this here is a story. (Migdal Oz pg 161 & Likuti Sipurim, Perlov
pg 54)

Rabbi Shlomo of Carlin was known throughout all of the Chassidic world as
being one of the foremost pupils of the Maggid of Mezeritz, the successor of
the Baal Shem Tov. In fact he was nicknamed The Rabbi Shlomo the Great
because of his holiness, expertise in all branches of the Torah and great
miracles that he performed.

He had pupils and followers scattered all over the Ukraine and White Russia
and would travel around to visit them regularly.

It so happened that one year he visited pupils that lived in a predominantly
anti-Chassidic (mitnagdim) town in White Russia but he paid no attention to
the opposition. He was too devoted to serving the Creator with every fiber
of his being every moment of the day .

There were many things that the Chassidim did that infuriated their
opposition and two of them were that the men would go to the mikva
(sometimes every morning) and they would heat up the mikva before immersion;
things the mitnagdim thought were insane and even forbidden.

[A mikva is like a small 'swimming' pool built exactly according to Torah
standards, big enough to immerse at least one's body. Immersion in a mikva
removes certain types of impurity. The water is either all rain water, or a
certain percentage rain water]

But, as we said, this opposition did not bother Rabbi Shomo at all. In fact
he requested from some of the young men to heat up the town mikva so he
could immerse himself before prayer and the water was very cold.

The men somehow found a way to get into the mikva building when no one was
there and even managed to heat up a huge pot of water to boiling. The mikva
itself happened to be empty (or they emptied it) and their plan was to pour
the boiling water into the empty mikva and then to quickly fill it with
regular water so it would be warm for Rabbi Shlomo.

But somehow things got a bit disorganized and when they finally managed to
lift the heavy boiling pot to the edge of the wall surrounding the mikva and
pour it into the mikva, they didn't notice that one of their company was
down there in the empty mikva checking on something or other completely
unaware of what was going on above him.

The results were a catastrophe. The Chassid never knew what hit him. In
just seconds he was completely and instantly scalded from head to foot. He
let out blood-curdling screams for about thirty seconds and then passed out
from the pain.

The Chassidim were shocked to the essence of their souls. Their poor friend
was dying a horrible painful death before their very eyes. Their only chance
was to take him to the Rebbe as quickly as possible. They wrapped him in
their coats and ran with him through the cold winter streets until they saw
in the distance the house where the Rebbe was staying.

As they were running they also began to remember that they themselves were
also in severe trouble. If it were known that they were Chassidim of Reb
Shlomo and that their connection to him was any more than casual it could be
physically dangerous for them and their entire families. There were
instances of Chassidim being beaten and even killed by zealous mitnagdim.

They made it to the Rebbe's house They brought their burnt friend in and
laid him on the table. By this time he was much more dead than alive and,
to make things worse when they removed the coats they had wrapped him in
much of the poor fellow's skin peeled off. It was obvious that the end was
only seconds away.

Rabbi Shlomo, however, did not seem overly concerned. He simply began
slowly passing his hand over the fellow's body and wherever his hand passed
the skin miraculously healed!! The burnt Chassid began to breathe more
steadily and easily until after about fifteen minutes of this his skin was
whole and rosy as though nothing ever happened.

The others could not believe what they were seeing; their friend put on his
clothes, thanked the Rebbe profusely for saving his life and left.

It was an open miracle and they all saw it with their naked eyes.

One year later Reb Shlomo again returned to the same town and again the same
young men came to meet him, led by the Chassid that he had brought back to
life. But the Rebbe could tell that something had changed, their entire
attitude was different. He asked what it was and they told him.

"A few months after you did that amazing miracle and actually raised the
dead, well, another Rebbe came here. His name was Rabbi Shneur Zalman of
Laidi. We know he is your friend and you respect him as well, and his
respect and reverence for you is immeasurable.

"But he said two or three discourses in Chassidut and we heard things that
we never thought a human being could say. He spoke about the upper worlds
and we felt we were in the upper worlds. He spoke about how the upper worlds
were really nothing compared to the Creator and we felt that too. But when
he talked about Moshiach and we felt Moshiach was here we decided to follow

Rebbe, you showed us the miracles G-d does; you can even enliven the dead!
But Rebbe Shneur Zalman shows us what WE should do for G-d; he enlivened our

This answers our questions. The Jews didn't sing when the sea split because
they were used to G-d doing miracles for them. What they needed was someone
to teach them to return the favors. ... Like the difference between the two
Rabbis in our story.

That is why it says "Moses AND the Jewish people" because without Moses the
Jews would not have known how to sing to G-d. Moses enlivened their souls.

That is also why it says "This song to G-d" because it was the first time
that the Jews repaid G-d; returned energy and gave something TO Him.

And this explains why it says "Will Sing" as Rashi explains there that this
proves that there will be the raising of the dead; Moses and all the Jews
will again sing.

And the reason why we will SING is because the resurrection of the bodies
will come as a result of the physical service we did with our BODIES in this

And that is the essence of the idea of a SONG - namely raising physical
energy back up to the Creator. It is precisely this return of energy we
'raise up' to G-d that will cause the Raising of the Dead.

That is why the Chassidim in our story favored Rabbi Shneur Zalman's
discourse over Rabbi Shlomo's miracles.

They sensed that it was a preparation for Moshiach.

Moshiach is the goal of Judaism. He will bring all the Jews, indeed all
mankind, to serve Hashem (see the end of Rambam 11:4). And Rabbi Shneur
Zalman was the Moshiach of his generation! (in fact the Lubavitcher Rebbe
pointed out that each of the Chabad Rebbes was the Moshiach of his

And just as G-d did great miracles in the Exodus from Egypt so will He do
even bigger ones in the future redemption. (Micah 7:15) as a result of us
doing all we can NOW in this physical world to bring....

Moshiach NOW!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel
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Thursday, February 02, 2006

Updated List: Appearences in the USA - Feb 2 thru 13


There have been a few changes to this list (5th, 12th (NY))

This list can also be found here.

Please pass the link onto your friends!

Yours Sincerely

Rabbi Tuvia Bolton

BOSTON: February 2nd, 8:30pm
Weston Chabad Center
793 Worcester Street, Wellesley Hills, MA 02481
Tel: 781.239.1076

LAS VEGAS: Friday Night Feb 3rd, 5.30pm
Kabbalat Shabbat Services follwed by meal and Lecture
Chabad of Summerlin, 2620 Regarra Dr #117
Tel: 702.243.3623

Saturday Night Feb 4th, 8.00pm
Chabad of Summerlin, 2620 Regarra Dr #117
Tel: 702.243.3623

LOS ANGELES:Sunday 5th Feb, 7.30-9.00pm
Chabad of Bel Air
2851 Nicada Dr,
Bel Air, CA
Tel: 323.669.2417

MARINA: Monday 6th Feb, 7.30pm
(Near LA)The Marina Shul
2532 Lincoln Blvd, Marina del Rey.
Tel: 310.980.6671

SAN DIEGO: Tuesday 7th Feb, 7.30pm
Chabad Center of University City
3813 Governor Drive
San Diego, CA 92122
Tel: 858.618.6513

DALLAS: Wednesday 8th Feb
Levelland Road, Dallas TX 75252
Tel: 214.632.2633

AUSTIN: Thursday Feb 9th, 7.00pm
HEB Kosher Store
7025 Village Center Dr. Austin TX
Tel: 512.502.8459

Thursday Feb 9th, 8.30pm
Chabad of Austin
2101 Nueces, Austin TX
Tel: 469.831.9465
Email: or

MIAMI BEACH: Shabbat Feb 11th
Bais Menachem of North Miami Beach
1005 N.E. 172nd Terrace
North Miami, FL 33162
Tel: 305.761.5217

Saturday Night Feb 11th
Tel: 305.761.5217

Sunday Feb 12th, DAYTIME

NEW YORK: Monday Feb 13th, 7.00pm
Crown Heights, Brooklyn

FW: Updated

Parshat Bo & Yud Shevat

Parshat Bo & Yud Shevat

Rabbi Bolton on tour Feb 2 -13.
Full information here:

This week's section tells of the last three plagues and the Exodus of
the entire Jewish nation from Egyptian slavery.

Strangely, the Jews prepared for this monumental event in a seemingly
very inappropriate way:

All Jewish males had to undergo a painful and debilitating operation
and then eat a full meat meal: they circumcised themselves and then
had to eat from the Korbon Pesach - the Pesach Offering, just hours
before beginning an arduous desert trek.

Who would do such a crazy thing? Why did G-d want them to do it? What
sense did it make?!

Also, this coming week we celebrate the Tenth day (yud) of Shvat; that
date of the passing of the previous Lubavitcher Rebbe (1950) Rabbi
Yosef Yitzchak and the date, one year later, that his son-in-law
succeeded him.

Is there a connection?

To understand this here is a story.

About 250 years ago in the Ukraine, Jewish education was a big
problem. Gentiles had the option, which they often took, to leave
their children unlettered but not the Jews! That a Jewish child could
be illiterate and unable to approach the wonderful, holy Torah was

In fact, education was so ingrained in the Jewish soul that even
non-observant parents, which began to be more and more common, often
hired Torah teachers for their children.

One such Jew lived in a small village. He was well-off financially and
personally considered himself to be far above the antiquated Torah and
it's commandments but for some reason, that he himself couldn't figure
out, he wanted his children to learn Judaism.

The teacher he hired happened to be a young married Chassid, that we
will call Yankel, who had to leave his wife and three children far
away to come to teach in this village with an agreement that he could
travel home twice a year; Tishre and Nissan, for the holidays.

But as the month of Tishrei approached his boss started to have
regrets. True he didn't have much patience for Judaism the rest of the
year but Rosh HaShanna and Yom Kippur were different! He was sick of
the old farmer that usually led the prayers in the town and wanted
Yankel to stay in the village and lead the prayers on the High Holy
Days. But an agreement is an agreement and in any case he couldn't
stop Yankel from seeing his family.

But he was surprised to hear that Yankel had no intention of going
home. Rather he said that he was going to Liozne see his Rebbe, Rabbi
Shneur Zalman of Laidi the (first) Rebbe of Chabad.

His boss couldn't figure out why Yankel would want to go see a Rebbe
when He was a rebbe himself! Everyone in the village called him 'Rebbe
Yankel'. What did he need a Rebbe for?

Yankel even tried to explain it to him; something about the Moses of
each generation and a general soul, but he didn't understand a word.
Yankel seemed to be a normal, intelligent young man. Why would he
forego a visit to his family to see some Moses?

Yankel didn't give up. He tried again and again to explain but his
boss was too seeped in the mundane for anything to penetrate. Until
finally Yankel just said, 'Listen, if you want to know what a Rebbe
is, then why don't you just come to Liozne with me. It will be an

It was all too spiritual for the boss and at first he refused. But
after several days of hearing Yaakov ramble on, his curiosity got the
best of him and he took up the invitation.

Yaakov was especially glad not only because it might awaken his boss'
Jewish soul but also because he wouldn't have to walk for five days;
his boss had a horse and wagon.

When they arrived in Liozne his boss was surprised to see hundreds,
maybe thousands of Chassidim that seemed to know and respect Yaakov
and that were friendly to him as well. They shook his hand warmly,
spoke openly and in general the atmosphere was happy and positive.

He accompanied Yaakov to the place where they were staying but that
night he saw that Yaakov, instead of just falling exhausted into bed
as he did, seemed to be preparing for something. He was looking in his
Siddur (prayer book) praying and swaying back and forth with such
concentration that his boss had to interrupt and ask him why.

Yaakov explained that tomorrow after the morning after prayer, would
be his turn to enter for 'Yechidut', a private audience, with the
Rebbe and he is thinking about it.

His boss didn't understand a word but the next day they woke early and
when Yaakov went to stand in line for Yechidut his boss also stood
there for a while and then went back to the room to eat.

When he finished he returned to look for Yankel and when he didn't see
him, decided to stand in line for 'Yechidut' himself. He wasn't aware
that each of the Chassidim there had been preparing intensely
sometimes for years for this moment that they would be with the Rebbe,
in fact he had never been aware of anything spiritual his entire life.

Finally he was next! The Rebbe's door opened and the Chassid who had
been in before him came out. The Chassid had obviously been crying but
he wiped his eyes, grabbed another Chassid and began singing and

The boss entered, closed the door behind him and there he
was...standing before the Rebbe. The room was quiet and very solemn
but besides that he didn't really see anything special. So he just
stood there. After all, he thought to himself, he had put a lot of
time and effort to come here, now the Rebbe has to do something.

The Rebbe looked up at him and said, 'Nu?' (usually Chassidim give the
Rebbe a note with their name and request or question but he gave

'What, Nu?' Yankel's boss couldn't figure what the Rebbe wanted.

"What nu?" The Rebbe asked rhetorically.

"I will tell you. Sometimes it could be that a Jew who doesn't learn
Torah and doesn't care much about the commandments can come to do
sins. For instance…" and the Rebbe proceeded to list, one at a time,
all the sins that the Yankel's boss had done in the last few years.

The boss couldn't believe his ears! At first he was startled, how
could he know!? But then he realized what happened; it was Yankel! He
must have told the Rebbe all this!! Why, that snake!!

As soon as the Rebbe finished he turned, walked out the door and began
looking for the culprit; the informer!!

By the time he found Yankel he was burning mad. He grabbed him and
began yelling. 'How could you stab me in the back?! I've treated you
well and even brought you here… and you told the Rebbe my sins!!? Why
I'm going to..." but he saw that Yaakov was bewildered.

"What? Me? I would never! G-d forbid! What, I told your sins to the
Rebbe? Why, how could I know if you did sins?? How could I possibly
know? Just think! And even if I did, I wouldn't tell the Rebbe! G-d
forbid! That is loshon hara (slander).

"Well, if it wasn't you then who could it be!!" his boss sputtered.
"It was you all right! You can forget about working by me again!
You're lucky I don't punch you. Just keep away from me from now on!"
And he turned in anger and stormed away.

But after a few minutes it dawned on him that what Yankel said made
sense. But on the other hand, how did the Rebbe know? Why did he tell
him? What did he want? It was too confusing. He decided to leave.

Meanwhile Yaakov stood in line again to the Rebbe, told him what
happened, how now was out of a job and asked him to help.

So a few moments later Yankel's boss, who was in his room packing his
suitcase, heard a knock on his door, opened up and saw a Chassid
saying that the Rebbe wants to see him.

In a few minutes Yankel's boss was back in the Rebbe's room listening
to the Rebbe explain that not only had Yaakov never told him anything
but in fact all he said was that it's possible for one to do sins not
that anyone actually did them. And even if someone did do all those
sins they could easily be corrected.

For the first time in his life Yankel's boss didn't feel like a boss
and he didn't like the feeling… but he sensed it was the truth.
Suddenly he noticed the Rebbe. This man obviously cared about him and
wanted him to be a Jew. He had been fooling himself and the Rebbe was
peeling off his foolishness.

His eyes began to fill with tears as the Rebbe told him that from now
he would have to change his attitude to G-d and the Torah and learn to
act and think differently.

Yaakov's boss left the room a humbled man as though the Rebbe turned
on a light that showed him that his life had been in the shadows; a
complete bluff. He remained in Liozne, became a genuine Baal Tshuva
and came home a happy Jew.

This answers our questions.

When the Jews left Egypt it wasn't just for political freedom, in fact
after Egypt had been decimated by plagues they could have remained
there and themselves been bosses.

Rather they had to leave the Egypt within them.

That was the job of Moses; to make the Jews leave not only the
external but also their internal, spiritual, personal Egypts. Namely
their false egos and unwillingness to love, fear and trust the

That is why they had to circumcise themselves and sacrifice the Pesach
Lamb. The Egyptians were the epitome of egotism; famous for their
licentiousness and idolatry, and the Jews had been under their evil
influence for over two hundred years!

And just as the Rebbe made Yankel's boss in our story remove his
falseness before he could reveal and internalize the truth of Judaism
so Moshe did to all the Jews.

The circumcision negated the desire for licentiousness (with the Mila)
and the Pesach offering the desire for idolatry (the lamb was
worshiped in Egypt); Moses removed the barriers to believing in G-d
and Moses His servant.

And even more; the eating of the Pesach offering was the first time in
history that anyone had ever actually used the mundane physical act of
eating meat to reveal the inner will of the Creator in this world as
well as raise the consciousness of the person eating it to a higher
spiritual level.

And more yet: this circumcision just before the journey and the
slaughtering and eating of the god of Egypt before the very eyes of
the Egyptians requied much self-sacrifice (M'sirut Nefesh) faith and
optimism; exactly the qualities necessary to bring Moshiach and take
us from the exile we are now in.

This is what the previous Lubavitcher Rebbe did. He opened the
channel of M'sirut Nefesh, faith and optimism for our generation by
single handedly defeating Stalin's forces in Russia and later the
coldness and indifference of American Jewry.

As his successor pointed out in his acceptance 'speech'; ours is the
seventh generation of Chabad Rebbe's (beginning from Rabbi Shneur
Zalman). Just as Moses, because he was the seventh generation from
Abraham, built the Tabernacle and revealed G-d in this world so will
our generation, the generation of Moshaich, merit to see the Third

Just as Moses took the Jews out of their physical limitations and
connected the Creator and the creation, so Moshiach will take all
mankind from even spiritual limitations!!

The world will be filled with the knowledge and realization of not
just spirituality but rather of the Creator Himself; the source of all
spirituality. And the Lubavitcher Rebbe said that if we open our eyes
we will see that Moshiach is here right now!!

It all depends on us to remove our apprehensions, false ideas and
false egotism, and do all we can to reveal....

Moshiach NOW!!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel
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Thursday, January 26, 2006

Appearences in the USA - Feb 2 thru 12. See you there!


Dear Friend

I am delighted to have been invited by several Chabad Houses across the USA
to perform/speak, Feb 2 thru 12. If you live in one of the locations being
visited, it would be great to see you. Please call/email the relevant
location below for more information. For a brief biography:

Yours Sincerely

Rabbi Tuvia Bolton

BOSTON: February 2nd, 8:30pm
Weston Chabad Center
793 Worcester Street, Wellesley Hills, MA 02481
Tel: 781.239.1076

LAS VEGAS: Friday Night Feb 3rd, 5.30pm
Kabbalat Shabbat Services follwed by meal and Lecture
Chabad of Summerlin, 2620 Regarra Dr #117
Tel: 702.243.3623

Saturday Night Feb 4th, 8.00pm
Chabad of Summerlin, 2620 Regarra Dr #117
Tel: 702.243.3623

LOS ANGELES:Sunday 5th Feb, 7.30-9.00pm
Chabad of Westwood
741 Gayley Avenue, Westwood, CA 90024
Tel: 323.669.2417

MARINA: Monday 6th Feb, 7.30pm
(Near LA)The Marina Shul
2532 Lincoln Blvd, Marina del Rey.
Tel: 310.980.6671

SAN DIEGO: Tuesday 7th Feb, 7.30pm
Chabad Center of University City
3813 Governor Drive
San Diego, CA 92122
Tel: 858.618.6513

DALLAS: Wednesday 8th Feb
Levelland Road, Dallas TX 75252
Tel: 214.632.2633

AUSTIN: Thursday Feb 9th, 7.00pm
HEB Kosher Store
7025 Village Center Dr. Austin TX
Tel: 512.502.8459

Thursday Feb 9th, 8.30pm
Chabad of Austin
2101 Nueces, Austin TX
Tel: 469.831.9465
Email: or

MIAMI BEACH: Shabbat Feb 11th
Bais Menachem of North Miami Beach
1005 N.E. 172nd Terrace
North Miami, FL 33162
Tel: 305.761.5217

Saturday Night Feb 11th
Tel: 305.761.5217

Sunday Feb 12th, DAYTIME

NEW YORK: Sunday Feb 12th, 7.00pm
Crown Heights, Brooklyn


Wednesday, January 25, 2006

Parshat Va'eira

Parshat Va'eira

Full tour date list for Rabbi Bolton at
the end of this email! Feb 2 thru 12

Would love to see you there! email/call
the information listed at the end of
this email.


This week's section finds Moses face to face with Pharaoh the king of Egypt
(according to some, the king of the world) and from the beginning we see the
game is fixed and Pharaoh doesn't stand a chance.

Even before they meet G-d announces, "I will harden Pharaoh's heart so I can
multiply my miracles and signs. And he won't listen and I will smite Egypt
and take my people, the Jews, from Egypt with great miracles. (7:3,4)"

And Pharaoh is certainly no match for the Creator of the universe!

At first glance this is not only unfair, it's cruel. Why harden Pharaoh's
heart with false confidence in order to add plagues?

If G-d wanted the Jews out of Egypt He could have just miraculously moved
them out. Why the plagues?

And if it was necessary to punish Egypt then why play with them like a cat
with a doomed mouse? Make one plague and get it over!

In order to understand this here is a story. (Shmuot V'Sipurim from Rabbi
R.N. HaCohen vol 1, pg. 250).

About two hundred and fifty years ago In the city of Shpala, in the heart of
the Ukraine, lived a simple Jew who we will call Avraham who was a Chassid
(follower) of the great Tzadik the Shpaleh Zaide (the Grandfather from

This simple Jew made his living by selling small trinkets in the
marketplace; needles, buttons and anything that he thought might sell and
didn't cost him too much to buy.

One day a large company of some two hundred soldiers came into town on leave
and began spreading out through the marketplace. One of them approached
Abraham's stand, began looking at his trinkets, casually reached behind the
counter, took the cashbox and walked away.

It was only a few seconds until Abraham realized what had happened but by
then the soldier was gone into the crowd.

He didn't know what to do. He had heard that such things happened but never
dreamed it would happen to him, now that it did he was confused.

When his friend in the stall next to his saw him distraught he asked what
happened and when he heard the answer he told poor Avraham that in his
opinion he had two choices: either pray to HaShem for the money back or go
to the commander of the soldiers and complain - and then pray to HaShem for
the money.

Avhaham decided on the second option; It was all the money he had for the
next month! He had to get it back!

He put his wife behind the counter and went looking for the commander;
asking soldiers for directions. Meanwhile he learned that his man was as a
cruel person as they come and a rabid anti-Semite to boot.

He was just considering forgetting the whole thing when suddenly he heard a
booming voice behind him. "You! Jew! You look for me?!" the commander came
out of a restaurant. Someone must have told him.

He looked at Avraham as he would a rotten piece of meat and scornfully
sneered "Talk, Jew!"

Avraham was really scared now. He blurted out, "One of your soldiers took my
money and I want it back. I sell here in the market and it's all I have for
the next month. Food, rent, wood for the oven, I have children to feed.
Please I need my money back." Avraham was trembling.

"One of my men? Ha! Stole from you? A measly Jew? Heh! Feh!! Who would even
touch your filthy few coins. Not my men! That's for sure!! My men are
soldiers!! Listen Jew! If you are so sure then tell me which of my men did
it! What's your name anyway?"

Avraham showed him his papers and the commander had someone write them down.

"Okay Jew. You point out the thief and if he really is the thief, I'll
return your money. But if not, then I'll have you beaten!" He took out a
cigar, bit off a piece from the end and spit it on the ground. And as he was
putting it in his mouth and preparing to light it said menacingly, "You have
till tomorrow."

Now Avraham was really in trouble. He would never recognize the soldier, all
of them looked the same and he really hadn't taken notice. He would be
beaten to death! What would be with his wife and children?! His only
recourse was the Rebbe; the Shpaleh Zaide.

Avraham wasted no time and in just moments he was standing before the holy
man explaining the frightening series of events.

"It's nothing to be worried about" explained the Tzadik calmly. "Just tell
the commander that in the morning when all the men line up for roll call
that you want to look each soldier in the face. The soldier that looks at
you with hatred in his eyes and grits his teeth is the thief."

Avraham thanked the Rebbe profusely and returned to look for the commander
again and tell him what the Rebbe said. But he was still very scared.

Sure enough the next morning when all the soldiers were standing at
attention and Avraham and the commander were perusing each of them one
soldier glared hatefully and began gritting his teeth menacingly. "This is
the man!" Avraham yelled out pointing with his finger. "He stole my money!"

The commander faced the soldier and ordered him point blank to give the
money back. He was certain that the soldier would just deny the whole thing
and he could give the order to have Avraham beaten. But instead he answered

"But, General, Why?! A filthy Jew! Why should I return the money? He's only
a Jew!"

The commander became red with anger and ordered the man flogged with no
mercy and, of course, to return the money.

But now he wanted revenge; Avraham had bested him.

"How did you know?!" he turned and hissed at Avraham putting his face into
his, "How could you possibly recognize a man you only saw for a few minutes?
What, are you some sort of a witch or sorcerer?"

Poor Avraham became so confused and frightened, especially with the screams
of the thief receiving lashes in the background, that instead of just saying
it was a lucky guess he just told the truth.

"It was the Shpaleh Zeide" he sputtered in fear. "He's a holy Jew that can
see everything - he told me how to recognize the thief."

"Aha!" spouted the commander "A holy Jew ehh??" suddenly a sadistic smile
spread across his face. "Bring him here! We'll see how holy he is!! If not
I'll kill you and him as well. I'll give you till tonight."

Poor Avraham wanted to slap himself on the forehead. Why didn't he just say
he recognized the thief? Why did he have to tell the truth all time?! Now he
got the Rebbe in trouble as well. All this was becoming too much for him.

He ran to the Rebbe as fast as his legs would carry him and told him what
happened. But the Rebbe was not at all surprised or even the least bit
worried. He calmed Avraham down and told him to return immediately and tell
the commander: First, that the Rebbe refuses to come and second, that if he
wants to know what is happening he should check in his own pocket.

Avraham left the Rebbe's house shaking. He thought he was going mad. He was
like two people; when he thought of the commander he became petrified with
fear and wanted to run away, but when he thought of the Rebbe he was filled
with bold confidence.

Finally he made it to the commander and gave him the Rebbe's message. But
before he could finish the commander became red with anger and began shaking
with fury. Soldiers gathered around until there was quite a crowd but
Avraham continued, "And the Rebbe said if you want to know the truth check
your pockets."

At this point the commander went berserk with rage. He began screaming, "Who
is your Rabbi!? I'll show you what's in my pocket, I'll shoot you and your
Rabbi too!! You dirty..." and put his hand on his gun....

But for some reason he hesitated, thought a moment, stuck his other hand in
his pocket, pulled out an envelope that was there, looked at it and turned
pale. He gave it another quick glance, looked furtively up and down, pulled
the gun from its holster, put it to his head and shot himself!!

The soldiers looked at horror at Avraham as their commander fell to the
ground and ran in all directions. Avraham was alone, it happened so brutally
fast that he barely had time to think.

He ran to back to the Shpaleh Zedie and when he finished telling him what
happened the Rebbe explained.

"The commander was a truly evil man. He spilled a lot of innocent blood and
was planning to spill more. He was conspiring with a group of
revolutionaries to murder the Czar, usurp the throne and who knows what he
would do if he was in power. But he fell in his own trap.

This morning he had two letters in his pocket; one to the Czar pretending to
be his loyal and faithful servant which he sent off earlier in the day and a
second to his fellow conspirators with the details of their next step which
he was planning to deliver personally this evening.

But when he saw that the letter to the Czar was still in his pocket and that
this morning he sent the wrong one his world collapsed; the defeat,
humiliation and torture awaiting him drove him crazy!

This answers our question.

The purpose of the exodus from Egypt was to reveal the truth even to the
Egyptians (8:18) just as every step in our story was necessary in order to
reveal the truth; that the commander was evil and the Shpaleh Zedie was
good, in a way that even the soldiers would know it.

That is why G-d hardened Pharaoh's heart: because He knew that it would take
at least ten steps; ten plagues, to destroy the evil and reveal the good.

Indeed, this is the purpose of creation.

Namely to reveal the truth that there is a Creator, the G-d of the Jews, who
creates and controls everything and who chose the Jews to teach all mankind
to how serve Him.

This began when He took the Jews from Egypt and was finalized when He gave
them the Torah.

But only in the days of Moshiach will it be recognized by the entire world.

And just as the Shpaleh Zeide in our story, so today the Lubavitcher Rebbe
has given us the steps necessary to leave the exile (see last paragraph of
Moshiach essay

Moshiach NOW!!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel



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Monday, January 23, 2006

DAILY DOSE: Wellsprings



There is a story that tells it all. On the awesome day of Rosh Hashana, the Jewish New Year, of the year 5507 (1746), the Baal Shem Tov lay in deep meditation and ascended to the holy chamber of the Moshiach.

"Master," he asked, "when will you come?"

The answer: "When your wellsprings shall spread to the outside."

The wellspring are the wellsprings of the deepest inner wisdom.

Not only the water of the wellsprings, but the wellsprings themselves must spread forth. When the furthest reaches of the material world become wellsprings of the innermost wisdom, then the Moshiach will come.

This is our mandate now. We are all to become wellsprings.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Tevet 23, 5766 * January 23, 2006


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Sunday, January 22, 2006

LESSONS IN TANYA: Monday, January 23, 2006


Tevet 23, 5766 * January 23, 2006


Today's Lesson:

Likutei Amarim
Chapter Fifteen

[In the previous chapters, the Alter Rebbe discussed the difference
between the tzaddik and the Beinoni. The tzaddik has no evil

Since there is no longer any evil in his own soul, evil holds no
attraction for him. In the Beinoni, however, the evil remains strong.

The Beinoni therefore finds evil desirable, and it is only through the
constant vigilance and struggle of his divine soul that he is able to
prevent his animal soul from implementing its desires in thought,
speech and action].

With this [distinction in mind], we may understand the verse: (1)
"And you will return and see the difference between the righteous man
and the wicked one, between he who serves G-d and he who serves Him

[The Talmud (2) raises the question: The term "righteous man" is
identical with "he who serves G-d," and "the wicked man" is obviously
"he who serves Him not." Why, then, does the text repeat the

In answer, the Talmud states: "Both `he who serves G-d' and `he who
serves Him not' are fully righteous; yet one who reviews his studies
one hundred times cannot compare to he who reviews his studies 101
times." (3)

However, this answer seems to clarify only the second set of seemingly
repetitive terms - "the wicked man" and "he who serves Him not."
Far from being wicked, "he who serves Him not" is so described only
because he reviews his Torah studies no more than 100 times. Yet we
remain with the difficulty posed by the first set of identical
descriptions - "the righteous man" and "he who serves G-d." In fact,
the above-quoted Talmudic interpretation of the verse adds yet a third
category: "he who serves Him not," yet is also righteous!

It is this difficulty that the Alter Rebbe now resolves, based on his
previous distinction between the tzaddik and the Beinoni].

The difference between "he who serves G-d" (oved) and a righteous man
(tzaddik) is, that "he who serves G-d," written in the present tense,
describes one who is still presently laboring in his divine service.

This service consists of the struggle against one's evil nature with
the aim of overpowering it, and banishing it from the "small city"
[i.e., the body, which is like a city whose conquest is the objective
of both the good and the evil nature], (4) so that it should not vest
itself in the organs of the body through evil thought, speech or
action. (5) [Doing battle against his evil nature is the avodah
("service") of "he who serves G-d]."

This constant battle with one's evil nature truly entails much effort
("service") and toil. This is the Beinoni.

[It is he, who must wage this battle; it is the Beinoni who is called
"he who serves G-d," for he is actively engaged at present in his

The tzaddik, on the other hand, is designated "a servant (eved) of
G-d," as a title [conferred on the person himself; it is not merely
a description of one's active role as is the designation "one who

[The term "servant" is] similar to the title "sage" or "king",
bestowed on one who has already become a sage or king.

So, too, he [the tzaddik] has already effected and completely
accomplished his "service" of waging war with the evil in him. He
has banished it and it is gone from him, leaving [the seat of evil
nature in] his heart, (6) "void within him." [Having completed this
task, the tzaddik has earned the title "servant of G-d."

We now see that the expressions "a righteous man" and "he who serves
G-d" are not repetitious; "he who serves G-d" is not a description of
a tzaddik but of a Beinoni.

The Alter Rebbe now goes on to discuss the difference between "he who
serves G-d" and "he who serves Him not," who, as the Talmud declares,
is not wicked].

In the category of Beinoni there are also two levels: "He who serves
G-d" and "he who serves Him not."

Yet he [who "serves Him not]" is not wicked, [although he does not
wage war with his evil nature], for never in his life has he committed
even a minor transgression [in the realm of negative commandments].

He has also fulfilled all the [positive] commandments which he was
able to fulfill, including the precept of Torah study - which is equal
to all the other commandments combined - to the extent that his mouth
never ceased from study, [despite the difficulty involved in this].

Yet [he is still described as one who "does not serve G-d," for he
does not wage any battle against his evil inclination to vanquish it
through the aid of the Divine light that illuminates the G-dly soul
abiding in the brain, which rules over the heart - as explained
above (7) - [that the G-dly soul and the Divine light illuminating it
are the Beinoni's answer to his evil inclination. He ("who serves Him
not') does not struggle with it] - for his evil inclination does not
oppose him at all in an attempt to deter him from his Torah study and
divine service, and thus he need not wage any war against it.

So it is, for example, with one who is by nature an assiduous student
due to his stolid temperament, and who is also free of conflict with
sexual desire due to his frigid nature; and similarly with other
mundane pleasures [he need not exert himself to master a desire for
them], for he naturally lacks any feeling for enjoyment.

For this reason he does not need to contemplate so much on the
greatness of G-d to consciously create a spirit of knowledge and fear
of G-d in his mind in order to guard himself from transgressing any
prohibitive commandments.

[He also need not create] a love of G-d in his heart, [which would
motivate him] to bind himself to Him through fulfilling the [positive]
commandments and through Torah study which equals all [the other
commandments together].

The hidden love of G-d found in the heart of all Jews, who are
called (8) "the lovers of His name," is sufficient for him [to
motivate his fulfilling the commandments], since he is naturally so

[For a Jew who must engage in battle with his evil inclination,
the love hidden in his heart is not enough. He must arouse it to an
active, conscious state. For the person who is free of conflict with
evil, however, this hidden love (together with his naturally favorable
character traits) is sufficient].

For this reason, he is not considered "one who is serving G-d" at

For this latent love is not of his making or achievement by any means.
It is our inheritance, bequeathed by our Patriarchs to the entire
Jewish nation, as will be explained further. (9)

[With this the Alter Rebbe concluded the thought that within the level
of Beinoni there are two sub-categories - "he who serves G-d," and
"he who serves Him not."

He now goes on to say that even one who is not naturally endowed with
traits favorable to G-d's service, may yet come under the category of
"he who serves Him not]."

So, too, he who is not inherently studious, but has accustomed himself
to study diligently, so that this habit has become his second nature;
thus, [diligence is now natural for him], - for him, too, the hidden
love of G-d is now sufficient, unless he wishes to study more than he
usually does.

[To do so, he must arouse a conscious love of G-d in his heart. Only
such a love can supply the strength necessary to free himself from the
restraints of his acquired nature].


1. Malachi 3:18.
2. Chagigah 9b.
3. The significance of the 101st revision will be explained further in
this chapter.
4. Kohelet 9:14; Nedarim 32b; and see above, ch. 9.
5. See ch. 12.
6. See ch. 1.
7. See chs. 12 and 13.
8. Tehillim 69:37.
9. Chs. 18, 19, and 44.


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DAILY MITZVAH (Maimonides): Monday, January 23, 2006


Tevet 23, 5766 * January 23, 2006

D A I L Y M I T Z V A H (M A I M O N I D E S )

Today's Mitzvot (Day 143 of 339):

Positive Mitzvot 82, 135; Negative Mitzvot 220, 221, 222

Positive Mitzvah 82: Breaking the Neck of an Unredeemed First-born

-Exodus 34:20 "And if you do not redeem it, you shall break its neck"

The owner of a first-born donkey, who does not redeem it, prevents
the priest from receiving his due.

He cannot benefit from this animal and is commanded to kill it by
breaking its neck.


Introduction to Mitzvot 134 - 135:

Shemitah - The Sabbatical Year Avi's family lives in Jerusalem.

Avi likes the city with its busy streets and constant activity.
There is always something going on.

However, sometimes, Avi thinks about his cousins who live on
a kibbutz in the north and wonders what it is like to live there.

One summer, Avi's parents decided to send him to stay with his
cousins for a month.

He was so excited he could talk of nothing else for weeks.

Finally, Avi arrived at the kibbutz. The countryside was so different
from the city. The beautiful green meadows and yellow fields were
nicer than any park back home. Avi loved the kibbutz. But most of
all, he liked to accompany his uncle on his tractor.

Every day, his aunt would make fresh salads and steam vegetables that
came straight from the fields. His uncle even let him pick the fruits
and vegetables himself. Avi was amazed at the large amount of fresh
produce that grew in the fields.

"Uncle Abe," he once said, as they were riding on the tractor, "it
is as if the land is a natural factory, producing such a large harvest
over and over again every year."

His uncle smiled. "You are right, Avi. Sometimes, we're so used
to it, we take it for granted and expect the earth to supply us
constantly, with everything that we need. But, you know, that's
why HaShem commanded us to keep Shemitah."

"Shemitah?" Avi repeated, somewhat puzzled.

"What's that?"

Uncle Abe explained: "For six years we work the land, and then, on
the seventh year, we stop plowing and planting."

"That sound's like Shabbat!" exclaimed Avi.

"In a way it is!" Uncle Abe replied. "It is a Shabbat for the land.

We do not work the land at all. It reminds us, that it's not the earth
that supplies us, but HaShem that makes things grow!"

"But then, how do you make a living, Uncle Abe?" asked Avi.

"I can't imagine my father taking a year off from work!"

Uncle Abe explained: "There are some types of work in the fields
that are permitted. Most important though, this Positive Mitzvah
teaches us to trust HaShem and believe that He will provide us with
our needs. And He does!"

The Positive Mitzvah of Shemitah applies only in Eretz Yisrael.


Positive Mitzvah 135: Resting the Land from Plowing and Reaping
during Shemitah

-Exodus 34:21 "In plowing and in harvest you shall rest"

The Torah commands us to stop working the land during the Shemitah


Negative Mitzvah 220:

It is forbidden to plant during the Shemitah year.

-Leviticus 25:4 "You shall not sow your field"

We are forbidden to plant our fields during the Shemitah year.


Negative Mitzvah 221: It is forbidden to prune trees during Shemitah

-Leviticus 25:4 "You shall not prune your vineyard"

We are forbidden to prune our vineyards or trees during the Shemitah year. Pruning is snipping off extra branches or twigs that interfere with other growing branches.


Negative Mitzvah 222: It is forbidden to harvest crops in a regular

-Leviticus 25:5 "That which grows of its own accord of your harvest, you shall not reap"

During the Shemitah year, many crops that had been planted during the sixth year continue to grow on their own and become ripe. We are allowed to eat those crops, but we must harves them differently than we normally would.

For example, instead of collecting the entire crop at once and packaging it, we pick only the amount that we need to use in the immediate future. We are not permitted to harvest those crops in the same manner which we do every other year.


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