1036

BH. 29 Menachem Av 5776 Hakhel 2 September 2016 Number 1036 Price: $6.
00 Part 2 of 2
ubhcr ,pue
Kupas Rabbeinu
jhanv lkn r"unst e"f ,uthab ,j,
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Boruch Hashem, Elul 5776
5776
To every member of the Lubavitcher community:

During this month of preparation for Rosh Hashonoh, the head of the New Year, we fondly recall our
Rebbes words that this is an especially auspicious time for strengthening our deep bond of
Hiskashrus with the Rosh Bnei Yisroel, the head of the Jewish people and leader of the generation.
Our Rebbeim explain that an important way to strengthen Hiskashrus is by participating in
the Rebbes activities and concerns, consequently, by supporting an organization that

brings together a number of these activities, the Hiskashrus is greater and stronger. Such
an organization is Kupas Rabbeinu, which seeks to continue many of the Rebbes activities and concerns without change from the way he would conduct them himself.
Every year at this time, the Rebbe would call upon us to contribute generously to help needy families
with their extra expenses for the coming months many Yomim Tovim. This also coincides with the special emphasis during this month of giving extra Tzedokah, (indicated in the Hebrew letters of the word
Elul, as explained in many Sichos etc.), as a vital way of preparing ourselves for the new year and
arousing Divine mercy upon us. See sicho in the Hebrew text of this letter.
We therefore appeal to every individual man and woman to contribute generously to Kupas
Rabbeinu, enabling us to fulfill the Rebbes desire to help all those who anxiously await our
help. The greater your contribution, the more we can accomplish.
Please do not forsake them!
Your generous contribution to Kupas Rabbeinu will be the appropriate vessel for receiving the abundant blessings of the Rebbe, who is its Nasi, that you may be blessed with a Ksiva Vachasima Tova
for a good and sweet year, materially and spiritually. May it help to bring the full revelation of Moshiach
- our Rebbe - immediately now!
11:
BRINGING
DOWN
HEAVEN
DVAR MALCHUS
Wishing you a Ksiva Vachasima Tova for a good and sweet year,
A.D.H.D.
MYTHS
DISPELLING
THE MYTHS
SURROUNDING
CONVENTIONAL
TREATMENT
OF ATTENTION
DISORDERS
In the name of Vaad Kupas Rabbeinu

Rabbi Sholom Mendel Simpson
Rabbi Yehuda Leib Groner
P.S. Of course, you may send to Kupas Rabbeinu all contributions that you would send to the Rebbe; all
will be devoted to the activities to which the Rebbe would devote them.
You may also send Maimad, Keren-Hashono (this coming year 5771
5777 - 385
353 days), Vov Tishrei, Yud Gimmel
Tishrei Magbis etc. to Kupas Rabbeinu.
P.S. Please send all correspondence only to the following address.
KUPAS RABBEINU / P.O.B. 288 / BROOKLYN, NEW YORK 11225
Eretz Yisroel address: KEREN KUPAS ADMU"R / P.O.B. 1247 / KIRYAT MALACHI / ISRAEL
B"H. 29 Menachem Av 5776 Hakhel

2 September 2016 Number 1036
Price: $6.00 Part 2 of 2
1036_bm_eng.indd 02-03
ELUL: THE TIME

FOR CHANGE
ONE THOUGHT IS ENOUGH TO
SWITCH FROM RASHA TO TZADDIK
LONG LIVE THE REBBE MELECH HAMOSHIACH FOREVER AND EVER!

30/08/2016 17:07:38
CONTENTS
man
The
liked the idea
and felt hopeful
again. He put
money in the
pushka, washed
his hands, and
to
down
sat
the
to
write
Rebbe. Then he
put the letter
into a volume of
Igros Kodesh.
4
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ELUL THE TIME FOR

CHANGE
Menachem Ziegelboim
NEW DRAFT A
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Dvar Malchus
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Halacha 2 Go
Tzivos Hashem
GOING ON KVUTZA
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EDITOR-IN-CHIEF:
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shliach
The
glanced at the
page he opened
two
and
to
stood
words
Pnimius
out,
Abba, which is
a lofty concept
in Kabbala.
you
Look,
clear
a
got
answer. Pnimius
Abba. Pnimius
refers to pnimius haTorah, the
inner part of Torah, which is
Chassidus. If you learn pnimius
haTorah, you will be an Abba!
Will you come here every
Thursday to the Tanya class?
The man promised to try
and attend the Thursday
classes.
A few weeks went by and
the diamond dealer showed up
again in tears.
What happened? asked
the shliach.
I want children! I want to
be a father! I cant bear this
anymore!
What about the shiur?
I havent gone even once. I
had business trips and couldnt
make it to the shiur, he
apologized.
suggested sitting there on the bench. She

shliach
The
then
that he write to the Rebbe thought for a while and
have
dont
I
know,
You
said,
again. To his amazement, the
d
marrie
am
I
either.
n
childre
y
Rebbes answer was, I alread
dont
still
and
years
many
for
g
wrote to you about learnin
a
Chassidus, and then everything have children. She had
eyes.
her
in
look
l
hopefu
will work out.
Chani marveled at the
man
the
this,
Seeing
which
committed to attending the hashgacha pratis in
There
Chassidus class no matter what. story she chose to tell.
stories
e
Even if it meant canceling a are so many miracl
she could have told.
business opportunity.
Come, you also write to
Less than a year later, on
Rebbe and with Hashems
the
Yud Shevat, a baby boy was
you too will have good
help
born! He was named Chaim.
to share.
news
The bris was such a joyous
Chani took her telephone
occasion. The miracle story
learn
had gotten around and many number in order to
the
people went to the Chabad Chassidus with her on
believe
House and wanted to write to phone. We hope and
have
also
will
woman
this
that
too.
the Rebbe
dream come true.
Chani finished her story and her
looked at the other woman
Issue 1036
35
30/08/2016 17:07:41
DVAR MALCHUS
11: BRINGING
DOWN
HEAVEN
The 11th of Nissan is the birthday of
Moshiach and the 11th of Shvat is the
beginning of Moshiachs leadership in
an open, revealed way. * Chapter Ten of
Rabbi Shloma Majeskis Likkutei Mekoros
(Underlined text is the compilers
emphasis.)
Translated by Boruch Merkur
8. [] The tenth day of the

eleventh month signifies the
completion and end of the avoda
of refining the last remaining
shirayim leftovers of exile,
polishing the buttons. As
discussed above, the avoda
throughout the generations is
completed and perfected when
eleven is drawn down into
ten, but in a manner that
they maintain their respective
identities (given the limitations
of the lower realms). This goal is
expressed by the tenth day of the
eleventh month. That is, on its
own, the level of eleven (And the
L-rd spoke, etc., representing a
level that transcends the world)
does not entirely permeate the
world (ten). Thus, there is the
chiddush, innovation (chodesh,
month) of eleven. However, the
revealed avoda (in terms of days,
the concept of revealed light) is
still expressed at the level of ten
(as discussed elsewhere [Seifer
HaSichos 5750, Vol 1, pg. 235
ff.] that the avoda of my revered

father in-law, the Rebbe, during
his life in this world, embodies
the revelation of ten).
A further stage is attained on
the following day, the eleventh
day of the eleventh month. In
addition to and following the
avoda of the tenth day of the
eleventh month, on the eleventh
we achieve and ascend to
(according to the principle of
maalin bakodesh holiness
ascends) the revelation (day)
of eleven, and in such a manner
that it also elevates the revelation
of the tenth day to the level of
eleven days. We then have
eleven both with respect to the
month (the eleventh month) as
well as the day and revelation
(the eleventh day*); eleven as
it is drawn to the mekabel, the
receiver (moon, month), as well
as how it is for the mashpia (sun,
day). However, this is still a level
of eleven that relates to and is
comparable to ten.
But within this stage itself, we
go higher still, reaching a level
that follows the completion of
the avoda of refining the world as
well as polishing the buttons,
etc., when all that remains is to
stand ready to greet Moshiach
Tzidkeinu. That is, attaining
the perfection of eleven (wholly
transcending ten), which brings
about the joining and unification
of ten (unto itself) with eleven
(unto itself), as alluded to in 22
Shvat.
NOTES:
*Footnote 50: To note the connection
between the eleventh month and on
the eleventh day (of the first month)
the leader of Asher (Naso 7:72)
(according to the opinions that the
order of the nsiim in inaugurating
the Mishkan follows the months of
the year [] The eleventh day of the
first month (Nissan) is connected
with the beginning of the revelation
the birth of the aspect of eleven.
(See the sicha of Shabbos HaGadol,
Erev 11 Nissan 5749 (Seifer
HaSichos Vol. 2, pg. 389 ff.)) As is
known, the birth of the Jewish people
took place in the month of Nissan.
And the eleventh day of the eleventh
month is connected with the ultimate
revelation of eleven, in a manner of
revealed leadership.
(From the address of Shabbos
Parshas Yisro, 20 Shvat, and Monday
Parshas Mishpatim, 22 Shvat; Seifer
HaSichos 5752, pg. 350)
Issue 1035
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INTERVIEW
ELUL: THE
TIME FOR
CHANGE
Why do we need an entire month to do tshuva
when one thought is enough to switch from
rasha to tzaddik? * What is the practical
implication of the King displaying a smiling
countenance? * What is the difference between
bittul and lack of self-esteem? * How does
lack of self-esteem affect a persons service
of Hashem? * These and other questions were
asked of Rabbi Nadav Cohen, sought after
lecturer and author of a book on Tanya. He
clarifies what our job is in the month of Elul.
Interview by Menachem Ziegelboim
In Lubavitch, the emphasis

in Elul is on the King in the
field. Does that not push aside
the topic of tshuva which is
essential in this month?
It is not a contradiction to
tshuva, for the King comes to
the field in order to help us do
tshuva. What does it mean that
the King is in the field in Elul?
What does this parable come to
tell us? The King comes to the
field for our sake, so that we
get additional strength to move
toward Him; so that we can
welcome Him. Going to greet

Him means doing tshuva. The
Alter Rebbe in his first chapter
of Igeres HaTshuva asserts
that tshuva means kabbalas ol
malchus Shamayim (accepting
the yoke of the kingdom of
heaven). This is the work that
is required of us during Elul,
accepting the yoke of G-ds
kingship.
Why does the King need to
go out to the field in order for
us to do tshuva?
The Rebbe explains that the
King goes to the field primarily

for those who are distant, those
who work in the field, i.e., those
who have thrown off the yoke of
heaven, G-d forbid. Someone in
that position often feels that he is
a lost cause; he crossed the line
and cannot do tshuva. He feels
that there is no reason for him to
try and do tshuva. We tell him,
now in Elul, the King is in the
field for you!
We all understand that the
Alter Rebbe does not mean that
we should go to an actual field
4 22 Menachem-Av 5776 - Hakhel

1036_bm_eng.indd 4
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to look for the King. It means

that the King is coming toward
us all and it is possible to go and
greet Him (to accept the yoke
of heaven, i.e., to do tshuva)
even if we feel distant and that
our situation hopeless. When
someone hears this, that he will
be accepted, that his tshuva will
be received despite his present
situation, it gives him the strength
to go and greet the King.
Just knowing that the King is
in the field is empowering?
I remember a shiur in
Chassidus during Elul in Ramat

Aviv. R Yossi Ginsburg, the
rosh yeshiva, taught the famous
maamer from Likkutei Torah and
the atmosphere was electric. That
morning, one of the balabatim
in the neighborhood who was
curious to hear what was taught
in the yeshiva, joined the shiur.
When he heard the explanation
about the King in the field, and
how now is a special time in
which anyone can approach the
King, he was incredulous and
he exclaimed, Why dont you
publicize this to everyone?

Indeed, we need to publicize
to everyone that the King is in the
field.
In the parable it says the
King greets everyone graciously
and
displays
a
smiling
countenance. What is the
significance of that?
The Rebbe presents a fantastic
explanation in the maamer Ani
LDodi 5726. True, the King
going out to the field empowers
a person, but the person still has
a yetzer hara that prevents him
Issue 1035
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Interview
from going out to greet the King.
That is where the smile comes in.
The King shows him that he takes
pleasure from his wanting to do
tshuva, and this demonstration
of encouragement empowers
him to overcome the obstacles to
doing it.
The Rebbe adds that there
are people for whom even this
wont help, and to them the King
displays a smiling countenance.
Hashem reveals to him that He
loves him as he is, with all his
deficiencies, with an essential
love that has nothing to do with
his actions. When a Jew feels
this, this inspires him to do
tshuva with an essential love
for
Hashem.
Consequently,
all matters of this world dont
attract him and he overcomes all
obstacles and does tshuva.
In the parable it seems to
say that the month of Elul is
merely a preparation for Rosh
HaShana. If we look at the
parable of the King in the field,
we can ask whats so bad
about having the King in the
field? Why do we need to follow
him to the palace?
The King comes to the field
for us, to draw us close, but we
are not satisfied with the King as
He is in the field, without royal
garments. We want to see him
in His full glory; we want the
lofty revelations of Tishrei, the
open illumination of the Thirteen
Attributes of Mercy. We need
to be ready and worthy so that
we can go with the King to His
palace as the Alter Rebbe says.
To Chassidim, Elul also
means preparing to go to the
Rebbe for Tishrei and that
definitely puts the entire Elul into
an entirely different light. Every
Chassid wants to go to the palace
of the Rebbe after Elul when he
prepared properly.
TRANSLATING TSHUVA
INTO DAILY LIFE
We keep talking about
tshuva and it is one of the most
familiar and basic concepts in
Judaism. Still, Id like to take
a moment to discuss: what is
tshuva?
In chapter one of Igeres
HaTshuva, the Alter Rebbe
explains that tshuva is accepting
the yoke of heaven. With this
categorization he is making the
mitzva of tshuva easier and at
the same time, making it harder.
He makes it easier since
abandoning the sin is enough
and confession isnt necessary.
He makes it harder because he
does not suffice with abandoning
the specific sin the person
committed,
but
abandoning
all sins. The requirement is to
accept the yoke of heaven for all
mitzvos, not just the mitzva the
person failed in.
If thats the case, how do we
do tshuva?
Tshuva is connected with
accepting the yoke of heaven,
which is connected with the
concept of bittul. However,
sometimes we misunderstand this
concept. People think that bittul
is having a low self-esteem, that
I am not worth anything. That is
not what bittul is about. On the
contrary, feeling a lack of selfworth is very problematic and is
the root of all our other spiritual
problems.
You are touching on a
sensitive area. There are quite
a few people who dismiss
themselves, who put themselves
down, and they are sure this is
what Chassidus demands. What
do you mean?
I am not talking about
diminishing the sense of self, but
a lack of self-worth. A person
who does not value what he is, is
a person who evaluates himself

based on what people think of
him (or more accurately, what he
thinks people think about him).
He himself does not think much
of himself, and its only if he gets
approval from others that he feels
worthy. Or, in the opposite case,
he feels the opposite.
This presents the person with
a very big problem and it leads
to quite a few other problems
too. If he is really successful
and talented and people admire
him, he will feel proud and
superior to others. Either he
will want to talk about himself
and his achievements to others
or, if he has deficiencies, he will
constantly try to hide them from
others so they wont diminish
him. Then he turns into a closed
person.

1036_bm_eng.indd 6
2016-08-30 1:02:40 PM
that way.
Wouldnt that be superficial?
On one level it is the external
that affects the inside, but on a
deeper level, it is not superficial
because what is the truth about
a Jew? The truth is he is a part
of G-d above, literally, someone
with genuine worth with no
connection to what people think
about him.
GOOD INTENTIONS ARE

NOT ENOUGH
Unfortunately, society today

teaches this. Modern western
culture encourages achievement
but the message is, why arent
you like someone else, why
arent you like your successful
neighbor? Why arent you like
your brother who learns so well?
So what is the solution?
Chassidus,
of
course.
Chassidus teaches that each one
of us is a part of G-d above,
literally. Each of us is a diamond,
and Hashem loves and accepts us
as we are. We dont need to try
and be someone else. We can be
who we truly are. Like the line
quoted from R Zushe, that when
he goes up Above, they wont ask
him why he wasnt like Avrohom
Avinu or like his brother R
Elimelech, but why he wasnt
Zushe.
To say Im worthless is
not the bittul that Chassidus
demands. Bittul is when a person
is aware of his good qualities
and what he lacks and knows it
is all from Hashem. Then, there
is no pride taken in the good
qualities. Instead, they are used
and harnessed to serve Hashem.
And the bad traits dont need to
be hidden in fear that someone
will find out about them; rather,
they need to be fixed.
By learning Chassidus they
go away?
Definitely not, it needs to be
brought down into the realm of
actual practice. Look, correcting
the innermost core issues can
take a long time. The Rebbe
offers a simple solution think
about how you would act if you
valued yourself, and start acting
Why do we need an entire

month of tshuva when, as
the Rebbe often says, quoting
the Rambam, one thought is
enough to make him a tzaddik?
Tshuva can be done in a
moment, yes, but in order to
reach that moment, a lot of work
needs to be done. The Alter Rebbe
explains in Igeres HaTshuva that
tshuva is indeed in a moment, as
we said. It is enough to accept
the yoke of heaven and we have
already returned to Hashem.
But if the commitment will be
just words, it wont last, like
many good resolutions we have
made that dont last. In order for
tshuva to be real, it is not enough
to say words; we need to undergo
an inner process, contemplation,
a change in perception, working
on our feelings and all this
will ultimately lead the person
to genuine tshuva from the
depths of his heart and not just
superficially.
Getting back to what we said
before, Chassidus teaches that
tshuva is not done only with
tears and pounding the chest,
but with joy too. What is tshuva
with joy? The two words seem
to contradict one another
First, tshuva is a mitzva and
all the mitzvos need to be done
with joy. The Alter Rebbe explains
that the fact that Hashem forgives
Issue 1035
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Interview
The simplest tshuva is when at the beginning of

the whole process we mark a goal, a destination,
where we want to get to. In order to get there, we start
with small steps. We divide the big goal into multiple
small goals and we are then successful.
us again and again, is in and of
itself something that makes us
happy and gives us hope.
Lets look at this more deeply.
What is simcha? Why does
Chassidus emphasize simcha so
much? Simcha is energizing, it
causes a person to be optimistic.
It gives him a positive outlook on
life and strengthens his emuna,
unlike sadness which closes down
and squeezes a person and makes
him see everything negatively.
You cannot succeed in life at
all, and particularly with mitzvos,
when you are sad. Success in
overcoming the animal soul
happens when we are happy.
But when it comes to tshuva,
it is even more important. One
of the most destructive feelings
which Chassidus warns us
against is the feeling of guilt, of
Im not good enough, a form of
self-flagellation. With the mitzva
of tshuva, in which there needs
to be some spiritual accounting,
the fear is that this feeling will
take over. So Chassidus comes
and provides the cure in advance.
Tshuva? Yes. With joy. Dont get
involved with the past, with what
we did which wasnt good; think
more about the future and how it
will be much better. As the Rebbe
explains that in our generation
we dont have the strength for
merirus (bitterness) and merirus
can bring us down. So simcha is
where its at.
ELUL AND GEULA

the
The Rebbe talks about

acronyms of Elul and
emphasizes the one having to

do with Geula. Can you tell
us how the Geula is connected
with Elul?
We are the generation of
Geula, right before the big
hisgalus, at a time when we can
already taste the Geula. We are
already told to start living Geula.
The Rebbe talks about this a
number of times in his sichos.
So it is not enough for us to
strengthen Torah, avoda, and
chesed in Elul (which are alluded
to in the name Elul) and its not
enough for the increase in these
three areas to be done in a spirit
of tshuva (which is also alluded
to in the name Elul). We need it
all to be done in a Geula way.
Therefore, we need to increase
Torah, avoda and chesed with the
clear knowledge that Moshiach
is coming. On a deeper level you
can say that what we add in the
month of Elul to the three pillars
needs to be done in a way of
Yemos HaMoshiach. Think: How
will my davening look in Yemos
HaMoshiach?
and
start moving in that
direction now. How
will my Torah study be,
or my giving of tzdaka?
and start moving in that
direction. Obviously,
when a person suffices
with the minimum of
tzdaka, this is not the
way he would give if he
knew that Moshiach is
already here.
That
is
quite
a
demand.
The
Rebbe speaks about
unlimited Torah study and the

unlimited giving of tzdaka.
How is that possible?
Chazal use the phrase,
according to the camel is the
load. If that is the demand, then
we can do it. Along with this
demand of the Rebbe, he gives us
the ability to rise above the galus
frustrations that we have and see
higher, broader, and deeper.
But the simplest tshuva is
when at the beginning of the
whole process we mark a goal, a
destination, where we want to get
to. In order to get there, we start
with small steps. We divide the
big goal into small goals and we
are successful.
For example, if our goal is that
our davening should be like that
of Yemos HaMoshiach, we start
with saying Modeh Ani properly.
After succeeding in that, we
move on. We have unlimited
Torah study as our goal, but we
start by being more careful about
our learning times, and while we
learn we are more focused and
have fewer distractions, and so
on.
When we start with small
things, we experience success
and this motivates us to continue
until the true and complete
Geula, starting with our personal
Geula.

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PARSHA THOUGHT
OPEN YOUR
HANDS
AND SEE
By Rabbi Heschel Greenberg
REPETITION
One of the Torah sources of
the Mitzvah of tzdaka is in this
weeks parsha of Rei:
If there will be a destitute
person among you, any of your
brothers, in any of your cities, in
the Land that G-d, your G-d, is
giving you. You must not harden
your heart or shut your hand
from your destitute brother.
Rather you must surely open
your hand to him
In the original text, the Torah
uses a compound verb best
translated as Open, you shall
open your hand
Whenever the Torah repeats
a word or a phrase it is as an
instructive
emphasis.
Rashi
comments that this repetition
is intended to teach us that one
should give again and again. A
person who gives may be tired
of giving to the same person
again or may even be irked when
called upon to donate frequently
to multiple causes. People find it
much easier to give one amount
once a year. Individual donors
therefore have to be admonished
to give repeatedly as the need
dictates.
A story is told of a Chassidic
Master who told a wealthy
magnate who grumbled that he

was tired of giving repeatedly,
Why are you not tired of eating
repeatedly?
NO TARRYING
Another interpretation of the
reason for the repetition of the
word for opening ones hand,
based on an observation made in
the work Shalmei Todah (written
by Rabbi Shlomo Danah, a 19th
century Tunisian rabbi), is that
the initials of these three words
ki pasoach tiftach (open, you
shall open) form the Hebrew
word teikef, which means
immediately.
The clear implication of this
hint is that one should not tarry
when called upon to assist a
needy person.
This can explain why the
Torah repeats this expression.
When a person procrastinates
after being told to do something,
the commander will usually
repeat the command to get the
person to comply without delay.
This
injunction
against
tarrying is the basis of a powerful
and poignant story recorded
in the Talmud (Taanis 21a)
concerning the Sage Nochum
ish Gamzu, one of Rabbi Akivas
teachers from whom he learned

to thank G-d for everything.
This too is for the good was
his favorite refrain, even when
it appeared that something very
negative occurred.
Yet, despite his obsessive
optimism and the positive spin
he gave to virtually every negative
phenomenon,
Nochum
Ish
Gamzu never forgave himself for
the following incident:
I was once traveling on the
road to the house of my fatherin-law and I had with me three
donkey-loads; one of food, one
of drink, and one of various
delicacies. A poor man came and
stood before me on the road and
said to me, My teacher, sustain
me! I said to him: Wait until I
unload from the donkey. I did
not have a chance to unload the
donkey before his soul departed.
Nochum ish Gamzu blamed
his delay for the death of the poor
man and accepted upon himself
various forms of suffering as
penance for what he considered
to have been an egregious sin.
In truth, Nochum was not
guilty of any crime or moral
lapse. If the man had been more
forceful and stated Im starving
instead of just sustain me,
Nochum would certainly have
acted with much more alacrity.
Apparently the man did not look
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Interview
deathly ill nor did he convey
urgency in his request.
Why then did Nochum blame
himself so severely?
SEEING IS PENETRATING
We can answer this question
by first considering the name of
this weeks parsha, Rei, which
means See.
Since the entire parsha is
so named, it stands to reason
that this name relates to all of
its subjects. One may ask, if this
premise is true, then what is the
longer embarrassed that means

that they have internalized their
degradation to such an extent
that it has become an inseparable
part of their entire being. They
have reached the very nadir of
degradation.
Moreover, there are some
people who are so anguished
that they are struck mute
spiritually and can no longer
express emotions. This does not
mean that they dont hurt; it
just means that they cannot vent
their hurt, which compounds
their emotional pain. They are
It is very likely that the poor and downtrodden

will not share with you all their misery, the deep
humiliation of poverty and the need to depend on the
kindness of others. The most embarrassing thing for
a person is to have to beg for sustenance. And if they
are no longer embarrassed that means that they have
internalized their degradation to such an extent that it
has become an inseparable part of their entire being.
They have reached the very nadir of degradation.
connection of seeing to the

Mitzvah of tzdaka?
Upon some reflection, we can
see that the connection of Rei
to tzdaka is rather obvious. It is
not enough to give to the poor
and needy. One must also see
their plight. Its not enough to
lend an ear to hear directly from
the destitute about their dire
situation for two reasons:
First, it is very likely that the
poor and downtrodden will not
share with you all their misery
and the deep humiliation of
poverty and the need to depend
on the kindness of others. The
most embarrassing thing for
a person is to have to beg for
sustenance. And if they are no
forced to keep it bottled up. The

only way one can appreciate the
measure of their suffering is by
seeing into their inner turmoil
and pain.
Second, even if they are
uninhibited enough to unburden
themselves and vent their misery
unfiltered, the listener will only be
able to pick up some of the most
external aspects of their plight.
It is in the nature of audio that
it is perceived from a distance;
the listener stands outside and
eavesdrops.
To help a needy person
requires, first and foremost, that
we not only hear their story but
we also see what is really going on
in their lives. To do that requires
us to get closer. One must be able

to see, reflect and empathize with
the sufferer.
WHY THE NEED TO SEE?

One may wonder, what does
the poor person gain whether we
see his or her plight or just have a
general idea of it? Isnt the main
thing that we help this individual
in his or her moment of need?
The answer is twofold:
First, when we empathize
with someone we treat them with
more sensitivity. The Talmud
states that if you give to the poor
without sensitivity it can actually
cause more pain; he or she might
even be better off without your
assistance.
Moreover, the Talmud states
that even if one does not hurt the
beneficiary, one who makes him
feel valued by speaking to him
with soothing and comforting
words deserves more blessings
than the one who simply helps
materially.
Second,
and
more
importantly, when we see the
persons plight we will not dither
in our response. When we see
suffering we cannot tolerate it for
even a split second. Moreover,
when we have insight into the
true condition of others we
see how acute the situation is
and will not delay delivering
assistance because our tarrying
can cause the others condition to
deteriorate.
NOCHUM HEARD BUT DID

NOT SEE
This explains why Nochum ish
Gamzu could not forgive himself
for taking his time in rendering
assistance to the destitute person
he met on his way.
Nochum was a man who was
usually able to see more deeply

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into every person and every

situation. His eyes were much
more penetrating than those
of the average person, which
explains how he was able to see
the good in everything no matter
how bad it seemed. His eyes
penetrated beneath the surface
and saw the hidden good.
Yet, when it came to seeing
the hunger, pain and anguish
of this starving man, his eyes
only saw the exterior of a man
who was able to hide his dire
condition.
When Nochum ish Gamzu
realized that his eyes failed
him and his usual penetrating
x-ray vision did not function
properly so he did not see the
others plight, he condemned
himself. Nochum most likely
said to himself, How can I, the
man with penetrating vision,
not have appreciated this mans
suffering?
Thus, the Talmud relates,
Nochum went and fell on his
[the dead starving mans] face
and said, Let my eyes which took
no pity on your eyes, become
blind
He blamed his eyes for failing
to perform their function.
OPEN YOUR EYES!

The lesson for today is
obvious. We must use our eyes
in ways that enable us to see
beneath the surface of anothers
faade.
In addition, we must open
our eyes to see beneath the
faade of our exile. As the Rebbe
revealed to us, Redemption is
right in front of us. We just have
to open our eyes to see it. And
by opening our eyes we will make
the Redemption a palpable reality
for all.
TELLING G-D TO OPEN HIS

EYES
Our Sages teach us that
whatever G-d commands us to
do He observes, in His own way.
If G-d asks us to give tzdaka
then He surely does so too. G-d
gives us life and sustains us. He
provides us with all of our needs
and in many cases all of our
wants. But the ultimate Tzdaka

will be when He takes us out of
Galus.
But, just as giving alone does
not suffice, and we must also
see the plight of the destitute
and not just hear it from them or
about them, so too, we must ask
of G-d that He see our pain and
suffering in exile and respond
accordingly.
When He sees our pain and
suffering G-d will not tarry. Every
second the Galus lingers leads to
tragic and lethal consequences
for the Jewish people and indeed
the entire world, both spiritual
and physical.
Responding accordingly also
means that G-d will take us out of
exile with compassion and love.
Our Sages warned us that one
possible scenario for the Final
Redemption is a very painful one.
We therefore implore G-d to see
that we have suffered enough. We
want Moshiach now, and we want
the Messianic process to unfold
both imminently, and smoothly,
with love and compassion.
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FEATURE
THE NEW DRAFT A G

FOR THOSE GOING O
Hundreds of talmidim in Chabad yeshivos recently went to the draft office
in Tel HaShomer in order to sign an agreement with the IDF. Chabad
roshei yeshivos in Eretz Yisroel worked on a way to enable talmidim to
travel for a year on Kvutza. * Why was this agreement necessary? Does
this agreement go counter to the Rebbes views? * Has a dangerous
precedent been set in which talmidim declare that they concede on
exclusive Torah study? * Beis Moshiach spoke with the roshei yeshiva who
answered these questions.
By Oholiav Abutbul
Photos by Chaim Touito

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A GREEMENT
G ON KVUTZA
E
very Chabad bachur

knows
about
the
problems in going on
Kvutza. What will the
arrangements be when he returns?
Will he have to report for the draft?
Can he restore his status as a ben
yeshiva which he lost when leaving
the country? They know of stories
of bachurim who were imprisoned.
Going back to Eretz Yisroel for a
simcha or a visit becomes quite
complicated when its a bachur
who left on Kvutza and stayed
there longer than the sixty days
allowed by the law.
It seems the problem was

solved in recent weeks. Hundreds
of talmidim in Lubavitch yeshivos
in Eretz Yisroel went to the
draft office in Tel HaShomer in
order to sign a new agreement
which the Chabad roshei yeshiva
worked on: R Yitzchok Goldberg
Migdal HaEmek, R Moshe
Havlin Kiryat Gat, R Yosef
Yitzchok Wilschansky Tzfas.
The agreement was received
with some raised eyebrows and
pointed questions. Mashpiim
wondered how the Tmimim
could sign to relinquish their
status as a ben yeshiva while

others wondered about other
details of the agreement. These
questions caused great confusion
among parents of talmidim as
well as among the talmidim
themselves who did not know
what to do.
Background: Since 3 Tammuz
5754, when people among us
tried to convince the army that
there was no reason for talmidim
to leave the country for a year on
Kvutza, the whole issue became
problematic. What developed
in practice is that the moment a
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Feature
talmid goes on Kvutza he loses
his status as a ben yeshiva and is
obligated to be drafted whether
he signs anything or not.
That was the situation for
over twenty years. In recent
years, there was greater flexibility
on the part of the army which
allowed the continuation of
learning in yeshiva, and there
were opportunities, rare, though
they existed, of reverting to the
status of a ben yeshiva upon
returning from kvutza.
Before Kvutza 5772, with
the involvement and efforts of
Rabbi Ashkenazi ah, a system
was established which enabled
one to defer the draft till age 24,
but this agreement did not stand
up legally and was immediately
canceled at the end of that year.
Even after Lapid canceled the
postponement of army service
for yeshiva students, it was still
possible to manage. It was a time
of confusion and to a certain
extent it was easier for yeshiva
students. The Vaad HaYeshivos
that represents all yeshiva
students in the country and is
in charge of issuing the allotted
number of deferments did not
operate as usual during those
years and there were no military
checks within yeshivos. Those
were years of chaos Ironically,
in Lapids time, bachurim who
left on Kvutza returned in
peace without having to pay any
penalty. Furthermore, after age
24, many of them received their
exemption from the army in the
mail.
However, in the past two
years, the army began to toughen
its stand and to keep tabs on
every yeshiva student who went
abroad or who did not show
up when called. The military
authorities began to deal with
these bachurim with the full force
of the law.
This
situation
put
the
bachurim into a difficult bind.
Dozens of bachurim were drafted
against their will into the army
while still yeshiva students.
DRAFT NOTICES
FOR 600 STUDENTS
R Moshe Havlin tells about
the turning point which got the
roshei yeshiva involved:
Last winter, a letter signed
by 300 bachurim who finished
Kvutza (by now, it is 600
bachurim) was sent to the
rabbanim with a request that
they deal with the cancellation
of their status as bnei yeshiva as
the hanhalos of the yeshivos had
left them high and dry. Bachurim
who went on Kvutza in the years
5773-5775 lost their status as
bnei yeshiva and it seemed that
nobody cared. Many of them
received arrest orders and legal
proceedings had been started
against them. In addition, they all
received travel bans to leave the
country.
So we roshei yeshiva got
together with the rabbanim and
began to look into what could
be done to enable bachurim and
young married men to learn for
at least one more year after they
married.
The
Roshei
Yeshivos
approached the issue based on the
fundamental fact of the Rebbes
strong desire that every talmid
learn in 770 for an entire year.
That is the way it was throughout
the years and this is part of the
chinuch of bachurim in Eretz
Yisroel. The Rebbe considered
this year very significant and he
even sent letters about it to Begin
and Shazar. There is no doubt
that this is what the Rebbe wants
and it must be continued after 3
Tammuz, not as some claimed
that after 3 Tammuz it should be
stopped, says R Havlin.
THE AGREEMENT THE

LESSER OF EVILS
So what happened all of a
sudden? Why was it so urgent
to sign this agreement?
Recently, the party ended.
The army started a new system.
Whoever went on Kvutza in
recent years, and so too for this
year, 5776, received notice from
the army that by going abroad
for a period of more than sixty
days, they canceled their status
as a ben yeshiva and they had to
present themselves to the draft
board immediately.
The bachurim, who only
returned at the end of the full
year of study, were labeled
as deserters. In the best case
scenario, they had to show up at
the draft office immediately, and
in a worse scenario they were
arrested at the airport. Either
way, they were all drafted.
In light of the current
situation, we roshei yeshiva dont
have the privilege of remaining on
the sidelines. We felt obligated to
do all we can to stop this terrible
spiritual danger in that young
yeshiva bachurim are being taken
to the army. Giving up the year of
Kvutza is out of the question, so
there was no choice but to sign
an agreement.
Nobody is happy with this
agreement. It pains us that it
reached this point, but in the
current reality, it is the lesser of
evils. The alternative for those
who go on Kvutza without the
agreement is to both lose their
status as a ben yeshiva and
immediately be drafted upon
their return.
ATTEMPTS AT RESOLUTION
What did you do to solve the
problem?

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From right to left: R Yitzchok Goldberg, R Moshe Havlin, R YY Wilschansky
Over the years, action was

taken in an attempt to resolve
the situation. Senior roshei
yeshivos together with a number
of askanim began working to
formalize the status of Kvutza.
Roshei yeshivos met last year
with senior chareidi community
activists in the Knesset and other
forums. First, they checked
the possibility of obtaining
permission to leave for thirteen
months (which is what the great
Chabad askanim tried to do in
the past, including R Shlomo
Maidanchek), but we were
told that this requires actual
legislation which takes a long
time to pass.
Another important fact was
taken into account. Hundreds
of talmidim were subject to
immediate drafting. They were
sent draft orders and legal
proceedings were started against
them, so there was no time to
enter into a protracted legal
process.
At the beginning of the year,
the roshei yeshivos met in Tel
Aviv. There too, the request for
permission for thirteen months
was raised and was rejected.
The roshei yeshivos presented
a straightforward demand to
enable talmidim to leave for a
year on Kvutza and to be able to
continue and learn afterward in
yeshiva until they married, and
then for another year in kollel, as
the Rebbe said.
This demand was not
accepted on the spot, both
because of the social and
media precedent and the legal
precedent. Furthermore, the
army felt that the decision was
entirely in their hands because,
in their view, these bachurim
were required to serve. The army
had no interest in reaching an
agreement. The rosh yeshivos
then said that if this demand was
not met, then any connection
between Chabad yeshiva students
and the army would cease.
A few weeks later, army reps
came back and said they came up
with a possible formulation that
would enable postponing service
until age 26, but they put forward
many demands, some of which
do not comport with the policies
of Tomchei Tmimim. The roshei
yeshivos went to another meeting
with army reps and conveyed
their position regarding the
suggestion, what they could and
could not accept.

After much effort, the army
expressed its willingness to
accede to the other demands
and then began a marathon
of meetings and attempts
to ascertain that the system
would not include problematic
requirements. Chabad roshei
yeshivos met with army reps and
in more than ten meetings which
took place in the Kirya (IDF
HQ) and the Defense Ministry,
they discussed various details in
order to see that the arrangement
would be put into effect in the
best possible way.
Their principle was: to
create the possibility for every
bachur to go on Kvutza and
then to learn until he married
and another year in kollel as the
Rebbe wants. These were the
base requirements which all the
roshei yeshivos had previously
agreed to, including R Yaakov
Katz ah and R Ashkenazi ah,
and the current agreement covers
them as well.
Who was involved in the
process?
It wasnt possible for every
one to attend every meeting, but
over time, there was a general
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Feature
meeting of roshei yeshivos with
the mashpiim of all the yeshivos
in which the entire matter was
presented and this solution was
reached. Those present agreed
that this is the preferred course of
action.
Likewise, Chabad rabbanim
held three special meetings about
this and even asked that the
formal arrangement be delayed
so they could try and obtain
approval for thirteen months, but
in the end, they said to continue
with the agreement that was
drafted.
YESHIVOS ARE NOT

SENDING BACHURIM TO
THE ARMY
Those opposed to the
agreement said this is setting
a precedent. Talmidim have
to forgo their status as bnei
yeshiva and Chabad yeshivos in
Eretz Yisroel are sending their
talmidim to enlist in the army
even though its at an older age.
Nobody is sending bachurim
to the army. Period. On the
contrary, without the agreement
the situation would be far worse.
The current situation forces the
bachurim to enlist immediately
after Kvutza. From the numbers
we got from those appointed to
draft chareidim, it shows that
hundreds of chareidi soldiers in
Shachar and Netzach Yehuda
are Lubavitchers, many of whom
were drafted during their yeshiva
years against their will. These
are bachurim who are not yet
married!
In contrast, those who sign
the agreement will be drafted
only after they are married. That
is a major difference. True, they
might prefer to continue learning
or go on shlichus, but the army
requires that they serve.
There are a few who avoid
being drafted but that is not

realistic. These young married
men, even those who are close to
thirty years old and have children,
find themselves under a daily
arrest order which does not allow
them to go to work and support
themselves legally. They cannot
even submit a complaint to the
police station if, for example,
they or someone in their family is
attacked or something of the sort,
because they would be arrested
on the spot.
R Wilschansky: Its not true.
No bachurim are being sent to
the army. We did not commit to
supplying the army with soldiers.
The Vaad HaYeshivos committed
to a quota, so would you say they
are supplying bachurim to the
army? Obviously not. The reality
is such that there are bachurim
from the chareidi sector who are
in the army and who fill the quota
of the talmidei hayeshivos, but
no yeshiva sends bachurim to the
army.
In recent years the reality
was such that a bachur who went
on Kvutza knew that he was
endangering himself in that they
could revoke his status as a ben
yeshiva and when he returned
home he would have to deal
with the consequences, either be
drafted or become a deserter or
get exempted.
Today, thanks to the new
agreement, a bachur can go to
the army and say that if there
is no choice, and by going on
Kvutza he will lose his status
as a ben yeshiva and must be
drafted, he is declaring that on
principle he has no objection to
being drafted at age 26, and he
is requesting not to be termed
a deserter. But to say that the
yeshivos committed to sending
a certain number of bachurim to
the army is absolutely false.
It should also be made
clear that there is no agreement

between the yeshivos and the
army. The roshei yeshivos did
not commit to anything; not
to a number of draftees and
not to convey any viewpoint
to the talmidim. There was a
straightforward demand not
to interfere with a talmid who
is sitting and learning Torah
until after he is married, when
he is generally 26, as the Rebbe
wishes. A bachur who enters the
army before that age does so on
his own volition and there is no
justification for it.
NO OTHER OPTION
Is the new agreement good
news for Anash?
All agree it is absolutely
not desirable, but there is no
choice! We are not saying the
SheHechiyanu bracha over it.
At the moment, there are
three choices: 1) what existed
until now, i.e., going on Kvutza
without an agreement, which
automatically cancels the ben
yeshiva status, and as soon as he
returns home he is drafted; 2) not
going on Kvutza and retaining
the ben yeshiva status; 3) going
on Kvutza with this agreement,
acknowledgment of the loss of
ben yeshiva status, but being
drafted is postponed till age 26
when the bachurim have married
and have children.
With the first choice,
everything is lost, both the status
of ben yeshiva and the possibility
of continuing to learn after
Kvutza. That leaves two choices,
whether to go on Kvutza or
not, and we say, you must go on
Kvutza! The Rebbe wants it!
Furthermore, under the
current arrangement, we saved
300 bachurim who were already
sent their draft notices. This
agreement saved them from being

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drafted and thats good news.
IF A BETTER
ARRANGEMENT COMES
ALONG...
Those opposed to the
agreement
maintain
that
there is a fourth choice. They
say askanim are working on
getting visas for seven months
with the possibility of it being
extended another six months,
to cover the entire Kvutza year.
According to them, it is better
to compromise and have a six
month Kvutza than to sign a
concession on the status of a
ben yeshiva. Why dont you join
them?
As of right now, nobody has
been able to obtain a six-month
visa. There is talk about it, but
we know there is a vast distance
between talk and an actual
agreement. We cannot discuss
something theoretical. When it
is realistic and signed, we can
discuss it.
We think Kvutza must be for
a year. That is the clear wish of
the Rebbe as we saw throughout
the years. But if an existing
agreement will be on the table the
roshei yeshivos would discuss it.
By the way, people in the
know say there is no way an
agreement like this would be
reached and the idea came up
merely to torpedo going on
Kvutza. Bachurim who wont
join the agreement we arranged
because they are counting on a
six months arrangement will wait
and wait and in the end wont go
on Kvutza and thats a pity.
However, it is important
to emphasize that already
before signing the agreement
we heard them talking about
such a possibility, and since
there is a slight chance that
they will be successful in
obtaining an arrangement like

this, we included a clause in
our agreement which says that
signing to our agreement does
not preclude a bachurs right to
switch to another agreement, if
there is one.
Meaning?
went on Kvutza was actually

declaring that he was forgoing his
status.
Still, that was automatically
imposed while here it is a
deliberate decision.
That is true and therefore
the wording of the agreement
We roshei yeshiva dont have the privilege of

remaining on the sidelines. We felt obligated to
do all we can to stop this terrible spiritual danger in that
young yeshiva bachurim are being taken to the army.
Giving up the year of Kvutza is out of the question, so
there was no choice but to sign an agreement.
That if the askanim are
successful in obtaining an
arrangement which enables a
bachur to have an additional six
months on top of what they allow
today, without relinquishing
the status of ben yeshiva, then
even someone who signed our
agreement can, before his trip on
Kvutza, switch to that agreement
without losing the status of a
ben yeshiva. Whoever signs to
our agreement still has the other
option, if it actually materializes.
But as of now, there is no other
option and therefore, those who
claim that under the current
circumstances it is forbidden to
forgo the status of a ben yeshiva,
are actually saying to give up on
Kvutza.
Why do you think there
is such opposition to the
agreement?
The main problem is that
they see bachurim giving up
Torah study. It is completely
inaccurate though, because it has
always been that way, without
any connection to agreements
with the army, that a bachur who
went on Kvutza lost his status.
So every bachur till today who
was formulated very carefully.

The bachur is not declaring that
he relinquishes his status as a
ben yeshiva; rather, he knows
that by leaving the country he is
losing the status of a ben yeshiva
and he wants this to be done
legally. There is no concession
here on the status of a ben
yeshiva, concludes R Havlin.
A Tamim is toraso umanuso
(Torah is his profession),
concluded
R
Wilschansky.
While he is in yeshiva, he learns
Torah. You never lose the name
Tamim. They say that in the
past, when a bachur got married,
he would ask permission of the
mashgiach. Today, the Rebbe
demands that everyone make
their home into a branch of
Tomchei Tmimim, obviously,
within the limitations of a home.
Shluchim are also in the category
of Tmimim.
Those who follow the
Rebbes
instructions
dont
need approval from the Vaad
HaYeshivos or the army that
toraso umanuso. His actions will
prove it.
Issue 1035
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CHINUCH
A.D.H.D.
MYTHS
In the two previous articles of this series, we
discussed the reasons and modes of treatment
for attention and concentration disorders with
the help of two of the most prominent experts
in the field. In this third and final installment, we
have chosen to deal with the prevalent myths
surrounding conventional treatment. For this
purpose, we have been assisted by a well-known
specialist in diagnosing and treating children
with attention disorders Dr. Gil Maor (Dr.
Keshev).
By Nosson Avraham
Translated by Michoel Leib Dobry
I was shocked to read in

her letter that someone advised
her to take a small child and
hold him in a dark room, etc.,
since in her opinion, he is
hyperactive, and I was pleased
[to see] in the continuation of
her letter that she did not take
this terrible advice. You should
raise him and your children,
shyichyu, together with your
husband to Torah, chuppa, and
good deeds.
(Correspondence from 23
Kislev 5740)
Inspired by this extraordinary
letter from the Rebbe, we present

the third and final article in
this series on attention and
concentration
disorders
in
children. We will illustrate to all
those opposed to Ritalin how
people dealt with ADHD children
in the past. At best, they simply
chose to ignore the problem and
the child found himself constantly
discouraged,
confused,
and
insulted. In even worse cases,
educators simply used scare
tactics or corporal punishment.
Naturally, this failed to bring a
solution or cure to the problem.
Instead, the situation worsened,

and the child remained sad and
frustrated.
Anyone who suggests going
back to treat this condition
according to the old approaches
would be advised to check how
the problem had been treated
in the past and the treatments
effectiveness. In the two previous
articles on this subject, with the
assistance of two prominent
experts in the field Drs. Guy
Schusheim and Guy Zuckerman
we discussed the reasons for
the disorder and the means of

1036_bm_eng.indd 18
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diagnosis. In this third and final

article, we chose to deal with the
widespread myths surrounding
the
more
conventional
treatments. We enlisted the help
of one of the most prominent
figures in the field of treating and
diagnosing ADHD children Dr.
Gil Maor, also known as Dr.
Keshev (Attention).
Dr. Maor is a reputable expert
and well-known lecturer in
education. Together with his wife,
he operates the Dr. Keshev
Institute in Akko. His clinic
employs fourteen staff members,
including doctors, psychologists,
didactic examiners, and treatment

specialists for patients with
attention disorders. The institute
provides diagnostic services,
guidance and treatment for
children with attention disorders
and their families, psychotherapy,
CBT
(cognitive
behavioral
therapy), and guidance for
educational
institutions
and
teaching staffs in the ultraOrthodox state school system.
Before we begin, perhaps
you can say a few words about
yourself, the center, when it
opened, and what you do there?
I was born in 5735 and was
diagnosed as suffering from

attention
disorder,
dyslexia,
dysgraphia, and coordinative
problems. Until the age of
twenty-four, I had no idea why
things were so difficult for me.
Then, by Divine Providence, a
student did a research study on
the subject and sent me for a
diagnosis. Since then, my life has
changed dramatically. The fact
that I knew what had been ailing
me until now and what could
be done to improve my ability
to function did wonders for my
overall mood.
In 5765, as part of my
Issue 1035
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2016-08-30 1:02:53 PM
CHINUCH
doctorate work, I opened the
Dr. Keshev Institute to create
greater awareness on dealing
with and treating attention
disorders in a proper manner.
Among our services, we provide
support under the auspices of
the Israel Ministry of Education
to the pre-elementary school
system
(kindergartens)
and
developmental guidance staff
personnel in the Haifa region
to help teachers in dealing with
attention disorders and learning
disabilities among their students.
DOES THE CHILD

REALLY NEED RITALIN?
When we speak about
attention and concentration
disorders, it would seem that
we immediately have to raise the
issue of Ritalin. Is it appropriate
for everyone? When is it and
when is it not?
Before talking about Ritalin,
I want to say a few words about
understanding what is ADHD
and hyperactivity. Were talking
about an external trait that
indicates a high level of irritation
within the nervous system.
It falls within the category of
disturbances known as sensory
attention
disorders.
About
a quarter of those with this
disturbance meet that definition,
classified in medical textbooks as
a neurodevelopmental disorder,
thereby requiring a diagnosis
according to medical standards.
ADHD treatment combines
guidance, symptomatic medicinal
support,
and
psychological
treatment as required most
often cognitive behavioral therapy
(CBT). Today, there are three
accepted methods of medicinal
treatment:
Treatment with stimulants
This is the most common and
effective form of treatment.
It is suitable for 85% of those

suffering
from
attention
disorders.
Treatment with regulating
medications This is an
alternative treatment with antianxiety
and
anti-depression
medications. Theres also a third
group: Relaxants. This mode of
treatment is less recommended
and is often combined with
stimulants or prescribed for
people who cant tolerate
stimulants.
As mentioned above, the most
common and effective form of
treatment is done with stimulants.
In the United States there is
Adderall and its sister drug
Ritalin. In Eretz Yisroel, due to
drug import laws, Ritalin became
the more prevalent medication,
prescribed in about eighty percent
of the cases. It is considered
a good medication, with very
few known side effects, though
requiring a doctors supervision.
In the other twenty percent
of cases, Ritalin is deemed an
inappropriate form of treatment.
Surveys conducted over the past
three years have detected certain
patterns of brain activity for those
ill-suited for Ritalin usage. The
medication is effective after the
person has been diagnosed as
someone suffering from attention
disorders and reacting well to the
medication upon determining the
proper combination and dosage.
What other diagnoses should
be made and why do we need
to do them before prescribing
treatment?
An
attention
disorder
diagnosis is a medical diagnosis
signed by a doctor. As part of the
diagnosis, the doctor summarizes
the symptoms, checking the
patients medical history and
the
familys
development
background. In the event that
there is a plan for medicinal
treatment, it would be advisable

to make use of computer tests
as a means of ensuring the most
effective response of the child
to the prescribed medication.
The most widely accepted
examination is the Test of
Variables of Attention (TOVA).
In addition, examination should
be conducted to ascertain if the
child has any cardiovascular
trouble. In the event that such
problems exist, it would be
advisable to run an EKG test to
determine if the child can safely
take the medication.
GUIDANCE TO PARENTS
Why is guidance for parents
so important?
At the first stage after a
diagnosis of attention and
concentration disorder, it is
highly recommended to receive
proper guidance. The guidance
gives direction to the parents, the
educational staff, and children
of all ages. Since were talking
about a chronic disorder that has
an impact upon a wide range of
functions for the child and his
family, its important that the
adults in the childs life know
how to deal with him and help
him in those areas requiring
direction and guidance.
While a child with medicinal
treatment will have better
concentration, if he will not
develop more effective skills, the
treatment will not be as effective
and his ability to function will
not improve significantly. The
combination of personal guidance
and medicinal treatment is
critical.
Why is it appropriate to
diagnose and treat children in
the first grade and not wait until
they reach fourth or fifth grade?
It is appropriate to diagnose
a child as early as possible.

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Dr. Russell A. Barkley, one

of the most internationally
recognized authorities in this
field, avers that a child with
ADHD is like a car with an
engine but without brakes. It
would be advisable to make a
prompt diagnosis and provide
his guardians with knowledge
and proper tools to deal with
the condition. A child who is
diagnosed at a later age already
suffers from acquired disorders
and has formed ineffective work
habits for himself. These are
sometimes harmful, particularly
in relation to his ability to handle
challenging tasks. The diagnosis
and treatment should begin as
soon as possible, even before the
child starts first grade, in order
to prevent acquired secondary
damage.
ATTENTION DISORDERS
IN TORAH OBSERVANT
CHILDREN
What is the difference
between learning disabilities
and
attention
disorders,
and
could
they
appear
simultaneously?
Learning disabilities and
attention disorders are diverse
phenomena. While they often
appear together, each one is
discovered and diagnosed in a
different manner. ADHD is a
medical diagnosis made through
a process similar to any other
ailment.
A learning disability is
diagnosed through a didactic
procedure designed to monitor
basic learning functions and
determine the childs functioning
in relation to the expected norms
for his age group. The treatment

is also different for each disability.
ADHD requires both guidance
and medicinal treatment. On
the other hand, treating learning
disabilities is done through
guidance and proper education,
without the use of medication.
Is there a difference in the
diagnosis or treatment of a
child with attention disorder
in the general population as
opposed to the ultra-Orthodox
community?
From the perspective of the
diagnosis, the process is similar
for all, regardless of age or
demographic. The diagnosis
includes a clinical examination
by a doctor, usually a neurologist
and/or psychiatrist, an emotional
evaluation, and completion of a
detailed questionnaire report by
the parents and the educational
staff. As we stated previously,
most doctors make use of
computerized tests as aids.
However, a child from the
ultra-Orthodox community is
treated differently than a child
from the general population due
to differing structures in their
respective educational systems.
The ultra-Orthodox child is
educated from a young age to
develop his own Torah abilities
to become a Talmudic scholar.
The chareidi lifestyle is more
organized and controlled. On
the other hand, the secular child
is educated from a young age to
be independent and has a far less
structured lifestyle. Therefore, the
doctors providing treatment to
ultra-Orthodox youngsters must
relate to unique characteristics
as it pertains to the different daily
agenda.
DISPELLING THE MYTHS

I would like you to dispel
several myths on this issue.
First, there is a myth that anyone
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CHINUCH
A child with attention disabilities is usually far more sensitive than other
children. Similar to any other child, he wants those in his surroundings to
be proud of him. While he also wants to achieve success in his life, this isnt
always possible due to his lack of focus and concentration. What follows
are ten characteristic responses of such a child towards his parents and his
environment.
Tell me that you love me, despite the fact that I know that you love
me.
Share with me what you think about me. I also need and want to
know how I am perceived by you.
Im sick of hearing the sentence You have tremendous potential
that you are failing to realize.
Remember, Im not mentally retarded, lazy, or stupid I just have
problems concentrating.
Tell me also when I do things right. Sometimes I act like all the
other children.
Please help me! I no longer have the strength to pretend.
Have patience with me. Even if it takes me more time to understand
something, I also need to feel that Ive succeeded.
Please dont try to understand me because I also dont always
understand. Know what bothers me and dont focus so much on why it
happens.
Find the time to listen to me, even if I talk too much and dont get
angry with me if I forget something. Its not done on purpose.
When I say, Im sorry, I mean it, even when the same thing
happens over and over again.
who comes for a diagnosis
leaves with a prescription for
Ritalin. Is this true?
Certainly not. Today, about
a third of children in every
educational institution display
some form of sensory processing
disorder. However, only a quarter
of them have been diagnosed as
suffering from ADHD and not
all of them require medicinal
treatment.
Most children come to
psychiatrists or neurologists for
a diagnosis in attention disorder
because some problem exists. It
stands to reason that if the child
has a behavioral problem, there
must be something bothering
him. ADHD is one of the most
common causes of behavioral
problems in children. However,
there are many people who come
to a doctor, and it turns out that
the source of the disorder is

emotional in nature fears, bad
parenting, etc. In such cases,
the children receive appropriate
treatment,
as
opposed
to
Ritalin. In order to prevent
improper treatment, considerable
importance is attached to a full
and reliable diagnostic process.
Perhaps the most widespread
myth is that since teachers today
dont know how to educate
children as they did in the past,
there are more cases of ADHD
diagnoses.
Todays style of education can
explain the increase in sensory
and behavioral problems among
children, known as attention
and concentration disorders.
However, since ADHD is
hereditary in nature, there is no
connection to education. It has
been described in books and
articles since the seventeenth

century and has been classified
as a medical syndrome since
the beginning of the twentieth
century. This is nothing new
and it has characterized people
throughout history. One thing
is certainly true: The proficiency
of the diagnostic process has
grown in recent years, thereby
contributing to the increasing
number of diagnoses.
Another point: Due to
ADHDs
hereditary
nature,
theres a good chance that if one
of the parents has an attention
disability, most of his children
will have the same condition.
Therefore, it is quite natural
today that there are more children
with this disorder. However, this
still doesnt explain the increase
in recent years.
There are those who claim
that a child is asked to take
Ritalin to give the teacher some
quiet in the classroom. Of
course, this is simply not true;
Ritalin is prescribed for the good
of the child. Medicinal treatment
is given to make it easier for the
student to function. Giving the
child a remedy (often Ritalin)
merely strengthens his brakes,
and if he wants to learn and work
in class like everyone else, he
will succeed. In light of the fact
that most children truly want to
succeed, we see that when we
provide treatment to a child and
he responds to it, the child almost
immediately improves in class.
Another myth: They say that
certain foods, such as vegetarian
or organic, alongside changes in
lifestyle, can reduce or worsen
the attention disorders. Is this a
fact?
The food relationship is rather
complex. As a rule, the function
of our brain is influenced by the
nourishment it receives from the
body. This gets the brain to start

1036_bm_eng.indd 22
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working, and it includes energy,

minerals, and vitamins. Healthy
nourishment
together
with
healthy sleep habits improves
bodily functions for all people,
including children with attention
disorders. Theres a group of
people with allergies or sensitivity
to certain foods who occasionally
show symptoms that mimic
ADHD.
One of the biggest myths
is keeping stimulants such
as chocolate and cola away
from children who suffer from
attention disorders. This myth
has long since been refuted. On
the contrary, stimulants like
chocolate and cola are some of
the most natural rewards to help
children deal with the need to
concentrate.
When there is a case of
attention disorder, chocolate
and coffee have no effect upon
hyperactivity. On the contrary,
coffee can increase the level
of concentration and lower
hyperactivity,
albeit
slightly.
When there is a display of
hyperactivity and unruliness, it is

recommended to seek a doctors
advice and do blood tests to check
the function of the childs joints
and glucose tolerance: There
could be a latent case of diabetes.
In addition, theres likely to be
an allergic condition toward
various substances, without any
connection to ADHD.
Some say that Ritalin causes
ticks and is liable to arouse
feelings of depression and
anxiety.
One of the identifying
characteristics
of
attention
disorder is mood shifts. At
the start of Ritalin usage, they
sometimes become more severe,
commonly called a rebound
effect. When they appear, we
regard them as side effects to
ADHD and then discuss the
appropriate mode of treatment
with a doctor.
With regard to depression,
Ritalin
enables
greater
concentration and focus, and the
childs quiet tendencies and lack
of foolishness is interpreted by
his environment as depression. A
distinction must be made between
a state of depression and calm
deriving from concentration.
I recently heard another
argument from a parent: Ritalin
stunts a childs growth.
This myth is based on two
research studies in the eighties,
showing that the children
between the ages of fourteen
and eighteen who took Ritalin
reached a height two centimeters
less than other children of the
same age group.
Today, we know that ADHD
is actually a sensory disorder, and
it can also have an influence upon
biological rhythms, including the
rate of height. It is also known
that the timeline of physical
growth among ADHD children
is longer, continuing until the
age of twenty-four on average
(as opposed to nineteen for other
children). Thus, it is the attention
disorder that adversely affects the
childs growth, not Ritalin.
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Issue 1035
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HALACHA 2 GO
FARBRENGING
ON SCOTCH
Selected halachos fromthe One Minute Halacha project*
HaRav Yosef Yeshaya Braun, shlita,
Mara Dasra and member of the Badatz of Crown Heights
HOW IS YOUR SCOTCH

FINISHED?
Aging whisky is an art that
endeavors to produce optimal
taste and smoothness with a
precise blend of ingredients
and method. Many producers
(specifically of Scotch whiskies)
have reintroduced the practice
of storing the spirit in casks
that were previously used for
wine, called sherry finishing.
Contemporary poskim question
whether this process may place
the resulting spirits under the issur
drabbanan (Rabbinic restriction)
of stam yeinam (wine produced by
non-Jews). The wine product that
remains absorbed in the walls of
the empty casks would seemingly
be
halachically
insignificant
according to the principle of bittul
bshishim (nullified by a volume
of sixty times to one) or even,
as in some cases of stam yeinam,
bittul bshisha (six parts to one).
However, there are caveats that
override the dispensation of bittul:
If the sherry imparts a distinct
flavor to the whiskymilsa
davida ltaama (something added
to provide taste)it cannot
be battel; in addition, whisky
matured in sherry-infused barrels
may be considered derech asiyaso
bkach (the recipe usually includes
this ingredient) and likewise not

subject to the rule of bittul.
One aspect of matured whisky
which is controversialamong
the whisky-makers, as wellis
whether the wine actually adds
flavor to the end-product. Some
maintain that it is simply the
quality of the wood that helps the
whisky process or, as some experts
posit, the earlier production of the
sherry neutralizes the negative
effects new wood casks would
have on the whisky. If either is the
case, the sherry would indeed be
battel.
In practice, if people drinking
the whisky do not detect the
influence of sherry (according
to some whisky connoisseurs
a short sherry finishing once
the whisky is already quite aged
does not necessarily improve
the product) there is room for
leniency, since the improved taste
may be attributed to any one
of many factors. If indeed the
improved taste is not attributable
to the wine itself, it may be a case
of applying the halachic principle
of zeh vzeh gorem (caused both
by this [kosher] and by this [nonkosher]): the smooth, fruity flavor
is a result of a kosher component
(the wood) which is ostensibly at
least as important to the product
as the non-kosher ingredient (the

sherry) and can therefore override
it.
In addition, the fact is that
sherry finishing is an expensive
prospect for whisky producers;
bottles not labeled as such are
possibly not of concern. However,
the kosher consumer should be
stringent not to use whisky brands
that clearly label their product
as having been aged in sherry
or other wine casks. Kashrus
agencies have listings of the
kosher status of many types of
spiritsincluding which whiskies
contain sherry, which possibly do,
and which are not a problem at all.
WAIT A MINUTE! DID I

LEAVE ANYTHING BEHIND?
Rabbi Yehudah HaChassid
writes in his tzavaa (living will)
that a person who sets out on a
journey should not return home
to get something he left behind.
Instead, someone else should
go into the house to retrieve the
object for them.
What is departure?
This restriction applies only
if one has already left the house,
not if they are on their way out
and wish to go back into a room
they have left. Some poskim say

1036_bm_eng.indd 24
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that even if the person is already

outside, but has not yet bid
goodbye, they may return.
Avoiding return only applies
to the day of departure, not to
the following day. Someone who
left home but then cancelled
their plans to travel, may also
return home. There are poskim
who extend this consideration to
someone whose journey is delayed
for a set timeand permit them
to go home to wait it out.
There is an argument among
poskim whether the intended
purpose of return is taken into
account; some aver that going
back for a dvar mitzvah (an
article used for a mitzvah) is
permitted.
What about stopovers?
There is a difference of
opinion among poskim whether
this restriction includes a traveler
already en route with multiple
stopovers, and they have left one
midway location for another:
May they return to an earlier stop
in their journey? Some poskim
consider it the same as leaving
the starting point, while others
maintain that returning to a place
mid-journey is permitted.
Delayed Flight FYI
It has been related that the
Lubavitcher Rebbe recommended
the following to a person whose
flight has been delayed and was
in a quandary whether he was
permitted to return home: Study
a chapter of Tanya, i.e. take some
time to contemplate the greatness
of the Creator and reach new
heights in avodas Hashem (service
of G-d). As a new person, you
may go back home.
HOW TO PLAY IT SAFE

WITH A SEIFER
A seifer is holy and may
not be dishonored by using it
for tashmishei chol (mundane
purposes). Using a background

of sfarim shelves for a photo op
is not considered dishonoring the
sfarim. What if someone wants to
otherwise use sfarim as a prop?
They scatter them on the table
to impress visitors or walk down
the street with a seifer under the
arm to appear scholarlywhen
not intending to learn. Though
these practices are not considered
using a seifer for tashmishei chol,
they may well fall under the issur
(restriction) of gneivas daas
(deceiving others).
However, if there is a stain
on the tablecloth which the host
would like to cover before guests
arrive, a seifer may not be used
for this purposeit is considered
tashmishei chol.
On Shabbos, when it is assur
(prohibited) to move an object
that has become a bosis ldavar
haassur (a base for prohibited
items, which attains muktza status
as well), it is a common practice
to place a seifer on a table or tray
where candles are burning before
Shabbos begins so that the table/
tray contain a permissible item
of greater significance than the
muktza candlesticks. This way, no
bosis is created, and the table/tray
can thereby be moved once the
candles go out. This too would
be considered using a seifer for
tashmishei chol, and therefore only
a seifer that is being used for its
intended purpose (even a brief
perusal) should be placed on the
table or tray.
HALACHOS OF
COLICKY BABIES
To parents who may become
frustrated
or
despondent
when an infant cries nonstop
and refuses to be soothed, the
Chovos
HaLevavos
advises:
Recognize that gam zu ltova (this
too is coming from Hashems
goodness). An infants cries are

healthythey help balance the
chemical makeup in the maturing
body, and have other healing
benefits as well (the connection
between the release of tears and
improved nerve function and
emotional health is a topic of
scientific study).
Crying is an infants sole
method of communication, so
parents should certainly not
ignore their babys cries and try
to comfort them. But even if
all attempts to ameliorate their
distress are unsuccessful, parents
should keep in mind that this
too is from Hashem and has an
inherent positive aspect.
In addition to fulfilling their
childs needs, parents of a crying
infant have a responsibility
to others. They should do
whatever possible to calm a fussy
child during night-time hours
when those in the houseor
neighborsmay be disturbed
from sleep by a screaming baby.
This sensitivity should extend
to daytime hours as well if an ill
person, who may have an erratic
sleep schedule, lives in close
proximity.
Halacha states that a person
who is davening should not hold
an infant, as it disturbs their
concentration. But when a crying
child is in the vicinity, which
disrupts all attempts to daven, the
parent (or another adult) should
hold and calm the child, even if
they are in the middle of Shmoneh
Esrei (the silent Amidathe most
serious, introspective prayer).
*One Minute Halacha is a succinct
daily presentation on practical Halacha in
video, audio, and text formats, by HaRav
Yosef Yeshaya Braun, shlita, Mara Dasra
and member of the Badatz of Crown
Heights. The daily One Minute Halacha
can be accessed by phone at 718.989.9599,
by email, halacha2go@gmail.com, or by
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Issue 1035
1036_bm_eng.indd 25
25
2016-08-30 1:02:54 PM
PROFILE
A TRULY
GOOD FRIEND
About the Rebbes sofer, R Yeshaya Matlin,
a Chassid who had mesirus nefesh for Torah
and mitzvos. He was the Rebbes sofer and he
worked in the Rebbes room as he checked the
Rebbes tfillin. * Presented for his yahrtzait on 2
Elul.
THE WEDDING OF THE

REBBES NIECE
The Chassid, R Yeshaya
Matlin, who was the Rebbes sofer
(scribe), was born on 12 Tishrei
5660 in the Ukrainian town of
Piryatin in the Poltava district.
His parents were Shmaryahu
and Devorah Leah Matlin. His
mother was the granddaughter of
R Yeshaya Horowitz, a Chassid
of the Tzemach Tzedek, who was
ninth generation from the holy
Shla and bore his name. The
baby was named for his greatgrandfather.
R Yeshaya Horowitz was very
rich and a Torah scholar but did
not have children. He and his
wife were already old and had
despaired of having children.
R Yeshaya was already close
to the same age as Avrohom
Avinu when Hashem told him
Lech lecha, seventy-five, when
on one of his many trips from
his town of Beshenkowitz to
Lubavitch, he was sitting with
friends in the beis midrash, the
elder Chassidim, and reviewing
Chassidus. Then in walked the
Rebbes aide who said the Rebbe
was calling for him.
You should know, said the
Rebbe, that while saying the
bracha Ata Chonein, I thought
that you should divorce your wife

1036_bm_eng.indd 26
2016-08-30 1:02:54 PM
Erev Shabbos in 770 in the early 60s. R Yeshaya Matlin sitting near the Aron Kodesh
and checking the Torah scroll, before the big beis midrash was expanded
, ", ' ' .770-
and marry my Beilka and then

Even if Mother Russia would
HOSPITALITY AT NO COST
you will have children.
need your work you wouldnt
In 5681, R Yeshaya Matlin
Beilka was the Rebbes niece, married Gissa, the daughter of work on Shabbos?
' ' the
manager

his
": ,
sister Devorahs daughter. R Shimon Moshe Diskin who grilled him. ,
Devorah
was born
after the was
I only do
what
G-d,
wants,
,
the rav
of Lechovitz
(his son
'
' .
,"!?
Tzemach Tzedeks father, R was R Yehoshua Zelig Diskin, said the Chassid.
The
managers
.
Sholom
Shachna,
married
for .
reaction,
expected, was to fire
"

as .
the rav of
Pardes
Chana).
After
' ' ,
a second time into the family of the wedding they lived in Piryatin him. Not sufficing with that, he
,
R Aharon HaGadol
of Karlin,
went
a step further and forbade
".
,"?

where their two
older daughters
after his first wife, Rebbetzin were born, Chaya and Shtzere.
R Yeshaya from working not
only
,"
in
Devorah
Leah,
died.
Like his first
Piryatin but.
in the entire
area. ,
The financial situation in
wife, his daughter who bore the
,

R Yeshaya
had to
leave town,
those days, the years following
same name died young and left a
leaving
behind
his
family.
He '
.
the communist revolution, was
little
baby
who was raised
in the
,

went
to
Moscow
alone
in
order
,
very difficult. In order to survive,
home
of her
illustrious
to
earn
money.
He
stayed
with
.uncle,
theto
,
obtain a bit of food to be able
Tzemach
Tzedek.
his
older ,
sister
who lived
in ,
,

to live, they had!?
to find
work.
.
When
R
Yeshayas
wife
Moscow
but
that
arrangement
R Yeshayas
first
condition
.
'
,
' '
heard what the Rebbe said, she was Shabbos, of course. But didnt work out. He tried finding
",
,another
place.

,
immediately
agreed
to receive
a work which
to live in Moscow.
did not entail chilul
.
get. R Yeshaya remarried and Shabbos hardly existed. It was a After half a year he gave up and
After
the
,
had .
five children.
birth
returned

to Piryatin.
crime in
the
workers
paradise
fifth
,

of the
child,R Yeshaya
,
Upon arriving
there, he
to give up a day of work for
suddenly died. As the Rebbe .

decided to move to Yogatin
, .
religious
reasons.
'
told
her to do,
Beila
he was
able'to
find a ,"
job

"
:where
Rebbetzin
,
R Yeshaya
studied
accounting
onShabbos.
,
left Russia with her children for
without working
His
himself.
,"!?

and was.
able to support
Eretz Yisroel where they lived in
,
He avoided
working

onShabbos
youngest
' ' daughter, Sima Alte,'

Teveria.
was born there.
with great
effort. " .
' ) '
Her second son was R Chaim

a.(
,
One winter,
government
the day
when the

. Until
Chaikel. He married in Eretz
supervisor
came
to
town
for
,

manager.
came over to
him,
life ,"?
,
,
and
Yisroel
had
one
daughter,
six
weeks
in
order
to
check
and

or less
fine. Then

was
more
,"
the

"
but
then his'
wife 'died
and he
make
sure
that
everything
was
.
manager asked him, Why arent
toreturn
according to Soviet
decided
to
Russia. . .
you working on Saturdays? being done
,
there,
,a
,
Upon
arriving
he found
Jewish supervisor
That is when life went off the law. The
,

good
shidduch
his daughter,
,for

candidly

.observed Shabbos and he
rails. R
Yeshaya
told secretly
,
R Shmaryahu
Matlin,
later
,
who

go to R Yeshayas house .
him that
he'
was '
a religious
Jew would
became
shochet
in
Piryatin.
meals.

the Shabbos
Another
.a
and
did
not
work ,
on Shabbos. for
Jew
was
hosted
there
at
that
time
.

, ,
. ,
,

1036_bm_eng.indd 27
,' '
,

.
.
, ' '
Issue
1035
27

.
,
, ,
2016-08-30 1:02:54 PM
Profile
and the three men would sit and
sing Shabbos songs together, an
experience which left a powerful
impression on R Yeshayas young
daughters.
On the mans last day in the
city, he ate with the Matlins and
left an envelope with money for
them. When Gissa saw this, she
refused to accept money for the
mitzva and she left her two little
daughters asleep and rushed to
the hotel where the supervisor
was staying in order to return the
money.
Russia. Their fear was enormous.

Nearly every day, more bad news
was heard about another Chassid
who was arrested, tortured and
exiled to some unknown location,
while leaving behind a wife and
children who might never see
him again. Fear of arrest was
palpable. The main danger was
for those Jews who lived in small
towns and could not hide from
their neighbors, who informed on
them to the police and rejoiced at
the sorrows of their unfortunate
families left sobbing as the head
of the family was taken away.
It was close to Pesach and when he went to get

matza from the Rebbe on Erev Pesach the Rebbe
told him that matza is the food of healing. Spiritually?
asked R Yeshaya. No, physically! said the Rebbe.
THE LIFESAVING MOVE

In those days, the government
required all children, without
exception, to attend public
school. R Yeshaya and his wife
avoided sending their children to
school, which entailed mesirus
nefesh. Aside from the serious
crime of withholding education
from his children, R Yeshaya
could have been accused of
idleness since he himself did
not work on Shabbos. After a
few years, the family moved
to Lyuban where he continued
working.
Not much time passed and
certain people, whose intentions
were quite transparent, began
making comments about his two
young daughters who were of
school age. The parents did not
wait. They sadly parted with their
daughters and sent them to their
uncles in Lechovitch.
In 1937, a most unbearable
time began for the Jews of
The Matlin family decided

that it was dangerous for them to
remain in Lyuban, which was a
small town, and they had to move
to a bigger city. But if R Yeshaya
went himself, that would raise
suspicions, so his wife went too.
She was able to find an apartment
in Moscow and the family moved
there in the middle of 5698. A
few days after their move, the
police went to their former house
in order to arrest R Yeshaya but
to their disappointment, he was
gone.
During the war years, in
1942, the family moved together
with thousands of other people
to Tashkent. In 1947, hundreds
of families left Russia and after
much wearying travel and living
for a few months in a refugee
camp in Austria, the Matlins
arrived in Paris. R Yeshaya
worked as a scribe, the profession
he remained in until his final day.
In Paris, his two older
daughters married R Yehuda

Shechter and R Shimshon
Charitonov. In 5716, the entire
family went to the Rebbe.
WHO IS THE FUTURE SONIN-LAW?

Purim 5716, the Rebbe
farbrenged and said, R Yeshaya,
say lchaim over a full cup. The
Rebbe later called upon him again
and said, Tell all your sons-inlaw to say lchaim. Including the
future son-in-law.
The surprised R Yeshaya
asked the Rebbe which bachur
was his future son-in-law whom
he should instruct to say lchaim.
The Rebbe smiled and said, Out
of doubt, tell everyone
After Shavuos of that year,
his daughter Sima became
engaged to Aharon Zakon. At the
lchaim, the mashpia, R Peretz
Mochkin farbrenged and said to
the chassan, You are going to
marry a Chassidishe daughter of
a Chassidishe family. Now you
will be able to daven and learn
without disturbance.
When the chassan had
yechidus before the wedding
and asked the Rebbe what to
learn, the Rebbe told him to
study Shulchan Aruch in the
relevant halachos, and Reishis
Chochma, Shaar HaKdusha,
osiyos 16-17, and added, Since
you are marrying a bas Kohen,
learn an entire masechta before
the wedding, once, twice, three
times, up to forty times.
When the shocked chassan
stood there frozen, the Rebbe
said, Nu, a small one, and told
him to learn Meseches Kalla.
When R Yeshaya and his
wife asked the Rebbe about
postponing the wedding until
after Rosh HaShana, since many
people were away in the summer
and during Elul and would not

1036_bm_eng.indd 28
2016-08-30 1:02:55 PM
attend the wedding, the Rebbe

said, Many of our Rebbeim
married in Elul. The wedding
took place on 5 Elul and the
Rebbe was the mesader kiddushin
(officiating rabbi).
R Yeshaya was the Rebbes
sofer and would go to the
Rebbes room to check his tfillin.
When he was once asked what
he could say about being in the
Rebbes presence while checking
his tfillin, he said, I was asked
to check tfillin, not the Rebbe
The Rebbe also asked him to
write mezuzos for him. He was in
charge of checking the Torah that
would be read from in 770 on
Shabbos, and in order to do his
job he would ask the Rebbe each
week whether they would read
from Moshiachs Seifer Torah the
following Shabbos.
He once told the Rebbe that
he thought it was worth repairing
something in the tfillin. The
Rebbe said, I can debate you on
that but since you said it already,
fix it.
For many years, he was the
Kohen who received the Rebbes
mishloach manos (the Rebbe
would send mishloach manos to
a Kohen, Levi and Yisroel). One
time, he opened the door for the
Rebbe and the Rebbe shrugged
and asked, A Kohen? (i.e. one
is not permitted to use a Kohen
for personal service [although
that does not apply in a rebbi/
talmid relationship]).
When he moved to Kingston
Avenue, to a house he rented

from a non-Jew, at some point
the owner wanted to throw him
out and said he could get more
money from a black person who
wanted to move in. R Matlin did
not know what to do so he wrote
to the Rebbe. The following
Shabbos, the Rebbe said at the
farbrengen that he received a
letter from a truly good friend,
that his landlord wanted to throw
him out of his apartment and give
it to a goy, and nobody came to
his aid. Of course, after Shabbos,
everything was straightened out.
TORAH, AVODA, AND

CHESED
R Yeshaya davened at length.
He once complained about
himself by inverting what it says
in Tanya into a positive vein,
When I say boruch ata, I get so
worked up that it is hard for me
to get back to myself afterward.
What can I do? My mind does
not rule my heart.
He was a big baal tzdaka and
would borrow money which he
would then lend to people who
needed loans. He also greatly
assisted his wife who was a
teacher for twenty years in Beis
Rivka.
He was mekushar heart and
soul to the Rebbe. Every Erev
Rosh Chodesh he would write
a report to the Rebbe which for
him was an entire avoda. The
next day, on Rosh Chodesh,

he would give the report to the

Rebbe together with Maamad
money. He did this every month.
R Yeshaya once wrote to the
Rebbe about his wifes health but
did not receive a response. He
asked the Rebbe about this and
the Rebbe said he had not seen
the letter. The Rebbe can give
a bracha even without seeing the
letter, said R Yeshaya, and the
Rebbe did so. When he returned
home, he told his wife what
happened and said, You will see
that the Rebbe will also respond
to the letter. A few hours later,
the secretaries had an answer for
him.
In his final years, he once
suffered from an ulcer which
causes a person to lose blood.
It was close to Pesach and when
he went to get matza from the
Rebbe on Erev Pesach the Rebbe
told him that matza is the food of
healing. Spiritually? asked R
Yeshaya. No, physically! said
the Rebbe.
The next time he went for
a medical exam, the doctors
were amazed to discover that
instead of losing blood, he had
a lot of blood and they could not
understand where it came from.
Every week he would learn
the Chassidishe parsha, i.e. Torah
Ohr and Likkutei Torah, with
great enthusiasm. The Friday
night of Parshas Shoftim 5756,
the only parsha which does not
have maamarim in Likkutei
Torah, he passed away.
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1036_bm_eng.indd 29
Rabbi Jacob Schwei
2016-08-30 1:02:55 PM
CHABAD HISTORY
CHABADS FIRST
VOCATIONAL
SCHOOL
One of the first projects of the Rebbe in Israel
was the establishment of a vocational youth
village in Kfar Chabad, which included various
schools where students learned a trade * In
this weeks installment we learn about the
construction of the schools and the Rebbes
detailed involvement with the expansion of the
school * A International Kinus HaShluchim in the
JDC offices in 1960? * Part Two
ne of the first projects

of the Rebbe in Israel
was the establishment
of a vocational youth
village in Kfar Chabad, which
included various schools where
students learned a trade. The
schools were named Beit Sefer
Lmlacha, and were sponsored
partially by the American Joint
Distribution Committee (JDC).
Throughout
the
years
Chabad expanded the schools
with financial help of the JDC,
coordinated by the Rebbes
personal emissary to Europe and
North Africa, Rabbi Binyomin
Eliyahu Gorodetzky, who was
closely connected to the heads of

the JDC and ensured that Chabad
receives what they need.
Recently we have published
the first installment, detailing
the discussions which took place
prior to the establishment of
these schools. This installment
will cover the establishment and
operation of these vocational
schools; the Rebbes involvement
with every detail, and a previously
unknown convention of Shluchim
in the JDC offices during Tishrei
5721.
These fascinating documents
are part of the JDC Archives
(which were digitized and
uploaded online, thanks to a

grant from Dr. Georgette Bennett
and Dr. Leonard Polonsky CBE).
WHY ARE THE

JEWS SO EXCITED?
As the building started
taking shape, the Hanhala of
the Tomchei Tmimim Yeshiva
in Israel sent a heartfelt letter
detailing the great importance
of this venture, and why the
religious Jews are so excited for
this new school.
The letter, dated 25th of
Teves 5714, was signed by R
Avraham Mayorer (Drizin)
and R Ephraim Wolf and was
addressed to Rabbi Dr. Eliyahu
(Leo) Jung (Free Translation):
We hereby notify Your
Honor that the trade school
is nearing completion; your
important and very valuable
initiative to teach the children
of the ultra-Orthodox Torah
and a trade that supports the
owners, is becoming a reality.
The greatness and benefit
of this venture is twofold:
a) that your proposal was
accepted by the Heart of
Israel, the Lubavitcher Rebbe.

1036_bm_eng.indd 30
2016-08-30 1:02:55 PM
B) The great excitement of

many ultra-Orthodox masses
who have longed for the
completion of this sublime
venture.
The reason and cause of
why the ultra-Orthodox are
so interested in this venture
is because an institution like
this is the first of its kind in
the ultra-Orthodox world,
and until now those who had
a son who for some reason
didnt study in Yeshiva, would
still not send him to learn a
trade out of concern that the
environment of the institution
will have a [negative] effect on
the education of their sons, for
the education there was not
according to their standard,
and this caused that many
young people grew without
Torah and without a trade,
and are missing the physical
and spiritual. But now that
this new institution has been
revealed, in such an eminent
place, this opened a wide door
even to these parents also
teach their children Torah and
trade without hindrance and
without fear.
There isnt enough space
to explain the importance and
the publicity His Honor has
received. The multitude of
applications that have been
received by this institution
show the importance of this
venture, and I wish that we
have the possibility to accept
at least 10 percent of the
requests.
Our sages say, that
one who begins a Mitzvah
we tell him to complete it,
and therefore we request
of Your Honor to use your
considerable
influence
and world famous name
recognition to show us the
way and open up the channel
to give us the opportunity to

fulfill your idea.
Rabbi Jung forwarded a copy
of this letter to the JDC, and
plans were made to grant Chabad
more financial means to complete
this venture.
THE PLAN SOUNDS

VERY GOOD
A few years later, Rabbi
Gorodetzky requested additional
funds from the JDC to equip
the schools, from the $100,000
fund that the JDC set up for such
schools. In a long letter penned
by Mrs. Henrietta K. Buchman
(JDC-New York) to Mr. Charles
Jordan (JDC-Europe), dated
January 20, 1958 [28 Teves
5718] she discusses the request,
stating that the JDC will not give
the Chabad School preferential
treatment.
A month later, on February
19, 1958 [19 Shvat 5718], Mr.
Charles Jordan (JDC-Europe)
responded to Mrs. Henrietta
K. Buchman (JDC-New York)
describing his view on the Chabad
schools:
Re: Lubavitcher Printing
Shop Israel
During my sojourn to
Israel I had occasion to
review the entire matter of a
request for an allocation out
of the special appropriation
of $100,000 for the above
project. It so happened that
Rabbi Gorodetzki was also in
Israel at the time.
I discussed the matter with
the ORT which will make a
study of the project and let
us have a report, shortly. The
project seems to require an
outlay of about $50,000 some
of which would have to be
spent in Israel, some abroad.
I would now like to
propose that we allocate

50% of total cost as it will
be certified by ORT, our
share not to exceed $25,000,
and that Mr. Horwitz be
authorized to make payments
in local currencies against
submission of invoices, and
that dollar payments be made
within the total amount also
against invoices, as necessary.
The
buildings
are
completed. The money now
needed is for equipment. Of
course you know that the
building expenses were borne
entirely by Lubavitcher. The
plan sounds very good to us,
and the Lubavitcher have
demonstrated a high degree
of responsibility in carrying
on vocational training on a
standard very acceptable to
ORT and us.
Please let me hear from
you.
FINE RESULTS = APPROVAL

FOR EXPANSION
A few months later, On July
6, 1958 [18 Tamuz 5718], the
director of the JDC office in Israel,
Dr. Aharon Greenbaum writes to
Mrs. Henrietta K. Buchman
(JDC-New York), explaining why
the JDC should approve funding
for expanding the school:
The Yeshiva is expanding
its program of Vocational
training.
1. The Printing School
is scheduled to be opened in
September 1958. According
to a communication from
Paris to Mr. Horowitz, we
are paying IL 20,000. here
to the Yeshiva for equipment
for the printing school. The
sum of $13,670 will be paid in
New York.
2. The Yeshiva approached
us with plans to open a class
Issue 1035
1036_bm_eng.indd 31
31
2016-08-30 1:02:55 PM
Chabad history
in metal works. The initial
costs according to certified
estimates here would be about
IL 6,000. Our share of this
would be 60% = IL 3,600.
I found on my visit that
the Yeshiva has appropriate
building space for this
purpose.
In view of the fine results
of the Lubavitch vocational
training program, I am
recommending the approval
of this additional vocational
plan.
Please let me have your
opinion on this proposal.
I am not sure whether this
requires action by the Cultural
Committee, since this is an
expansion of an existing
vocational program.
KINUS HASHLUCHIM
AT JDC OFFICE
On October 18, 1960 [27
Tishrei 5721], the following report
was written, detailing a meeting
of Chabad Shluchim from around
the world with representatives of
the JDC:
In response to Rabbi
Gorodetzkis request, Mr.
Warburg met with a group
of the Lubavitcher this
morning, consisting of their
representatives from Australia,
Canada,
Europe,
Israel,
Morocco, South America, as
well as of the local Chabad.
Rabbi
Gorodetzki,
their
spokesman, explained that at
their recent conference, it was
agreed that a delegation call
on Mr. Warburg to express
thanks to the JDC for its
continued financial help and
sympathetic cooperation over
the years.
Rabbi Gorodetzki spoke of
the urgent need for expanding
Jewish education programs,
particularly religious schools,

in North Africa, in light of the
political situation there, for
which the JDC will have to
provide additional funds.
Rabbi Gorodetzki alluded
to the yeshivoth vocational
training programs in Israel
and expressed concern about
rumors that the JDC plans
to turn over to the ORT this
aspect of the yeshivah work.
He urged that it remain under
JDC, as at present, and hoped
that the JDC will continue to
extend the same degree of
sympathetic understanding to
the yeshivoth as has prevailed
in the past.
In thanking the delegation
for their visit, Mr. Warburg
emphasized the continued
interest of the JDC in Jewish
education, including the needs
of the yeshivoth. He explained
that JDC funds are derived
from the United Jewish
Appeal, and JDCs ability to
meet the needs in any field
is dependent upon the sums
raised by UJA. He hoped
the group would understand
that when situations arise
where the JDC must deny
requests, it is not indicative
of lack of interest, but due
to lack of funds. He would
be leaving for the Country
Directors Conference, to
be held in Geneva at the
end of this month, and
will have an opportunity to
convey their views to the
JDC overseas headquarters,
which has responsibility for
administering the budget.
His own primary concern
is to help the UJA raise the
necessary funds.
EXPANDING THE
PRINTING SCHOOL
On
October
26,
1960
[5
Cheshvan
5721],
the
Rebbes secretariat (Mazkirus)
issued
a
long
three-page
Memorandum addressed to the
Jewish Restitution Successor
Organization detailing the plan
for the new Printing School in
Kfar Chabad, and requesting 50%
of the cost of machinery:
Re: Project of Offset
Printing School and Plant, in
Kfar Chabad, Israel
The Project calls for
the establishment of an
Offset
Printing
School
in Kfar Chabad to train
students in the art of offset
printing, as well as to serve
as a plant specializing in the
republication of Rabbinic and
Chassidic literature to meet
urgent demands in Israel and
for export.
The
wholesale
extermination of Jewish books
and the destruction of Jewish
printing houses in Central
and Eastern Europe in the
holocaust of the last war is
one of the great tragedies
which is still acutely felt by
Jewish communities all over
the world. Many sacred books
in the field of Rabbinics
and Chassiduth, which are
standard requirements in the
Jewish home and educational
institutions, are out of press.
The need for them is felt all
the more by survivors and
refugees from the said areas
who are anxious to keep alive
the continuity of the traditions
and values of our people
which had suffered such a
telling blow.
Thus, a project whereby
the republication of those
sacred and scholarly books
would be made possible,
would In itself be in the nature
of an urgent public service.
We propose to make

1036_bm_eng.indd 32
2016-08-30 1:02:55 PM
this a two-in-one project

by combining it with the
establishment of an Offset
Printing School, to train
young men in a useful trade
which would provide them
with an economic basis and
also be an asset for the State
at large.
We consider ourselves
particularly
qualified
for
the implementation of this
Project, for the following
reasons:
(1) We already have in
operation in Kfar Chabad
a Printing School (without
offset equipment), which
has highly justified itself.
The Project of the Offset
Printing School and plant
could therefore be easily
integrated with the existing
Printing School, and the
two
departments
would
complement each other and
spur each others progress.
(2) We have the facilities in
terms of locale and instructor
and administrative personnel,
so that we would need only
the funds for the machinery
and equipment.
(3)
Offset
printing,
as publishing in general,
requires in addition to the
mechanical skill a background
of knowledge of the literature
printed. We have the student
body that would be highly
qualified for the task.
(4) We have every reason
to believe that if you would
make available 50% of the
cost of the equipment, we
would be able to raise the
balance from our own ranks.
(5) Aside from the above
practical
consideration,
there are also moral ones.
The center of the ChabadLubavitch movement before
the last war was first in
Russia and subsequently in

Poland, with a network of
Yeshivoth, synagogues and
other institutions in these
and
adjoining
countries,
most hard hit by the war.
The
Chabad
Immigrants
in Israel, especially those
settled in the Chabad Village,
are the spiritual legatees of
the victims who perished so
tragically during the last war.
The cost of the equipment
to implement the Project is
conservatively estimated at
about $50,000.00. Inasmuch
as we have a contingent source
for 50% of this amount, we
ask you to subscribe to the
amount of $25,000 in order
to enable us to proceed with
Project without delay.
We sincerely hope that you
will consider the project on its
merits, and we thank you in
anticipation of your favorable
action.
Respectfully submitted
AGREE TO PAY
50% OF COSTS
A few months later, on January
11, 1961 [23 Teves 5721], the
Jewish Restitution Successor
Organization responded to the
Rebbe, approving 50% of the cost
of the machinery for the offset
printing press which will be part
of the vocational schools:
Dear Rabbi Schneerson;
It gives me great pleasure
to advise you that the
Executive Committee of the
JRSO approved a one-time
grant of IL 30,000 toward
the cost of equipment for
an offset printing school
in Kfar Chabad in Israel.
This allocation is made
on condition that your
organization will provide the

balance of the funds necessary
to acquire the offset printing
equipment for the proposed
school, but not less than IL
30,000.
The JRSO has requested
Mr.
Charles
Passman
to continue to act on its
behalf in connection with
allocation. Funds will be
released through Mr. Passman
as they become available to the
JRSO and are required for the
purchase of equipment. The
JRSO will require periodic
reports on the progress of the
project. These reports should
be made available to Mr.
Passman for transmittal to the
JRSO in New York.
The Executive Committee
would also appreciate it if
an appropriate inscription is
placed on or in the building
housing the offset printing
school, recording the fact that
the installations were made
possible in part by a grant
from the Jewish Restitution
Successor Organization.
We trust that this allocation
will make it possible for you
to carry through the project
which will undoubtedly be of
aid and service to victims of
Nazi persecution.
I would be grateful if your
organization will send to us
a letter of acceptance of the
terms of the allocation as set
forth above.
Indeed, the Jewish Restitution
Successor Organization paid
for the machinery for the
offset printing press, and in
the following months Rabbi
Gorodetzky
kept
constant
communication with the JRSO to
ensure payment of the machinery,
etc.
Issue 1035
1036_bm_eng.indd 33
33
2016-08-30 1:02:55 PM
TZIVOS HASHEM
JUST THE
RIGHT STORY
By Nechama Bar
It was Erev Shabbos a few

weeks ago. The Freiman family
packed their things and left
their house in Kfar Chabad
and got on a bus traveling to
Yerushalayim. In Yerushalayim,
in the Holyland neighborhood,
there is a Chabad House run
by the mothers brother.
That Shabbos, the Freiman
couple was asked to take
the shluchims place so the
shluchim could go to Kfar
Chabad to their parents.
Shabbos in the holy city
was beautiful. Many guests
visited the Chabad House. The
davening had a lot of spirited
singing. Before and after
the davening were shiurim
in Chassidus and there were
also friendly conversations on
Chassidic topics, conversations
lively
into
turned
that
farbrengens.
In the womens section too,
the women enjoyed shiurim in
Chassidus and the niggunim
from the mens section.
Toward the end of Shabbos,
when R Freiman went to
daven Maariv in a shul in the
Bayit VGan neighborhood,
Chani
named
woman
a
and
bench
a
on
was sitting
women
Other
sicha.
learning a
came and Chani said a few
words to them about Chabad
1036_bm_eng.indd 34
Chassidus. For some reason,

the conversation was not about
Moshiach and Geula and Chani
felt she missed an opportunity.
When she finally decided to talk
about this important subject,
the women got up and headed
for home. An opportunity was
lost.
Chani
pity,
a
What
women
thought. There were
sitting next to me, we talked,
but I did not tell them enough
about the Rebbe, about his
being Moshiach, that he is chai
vkayam and a navi. I didnt
tell them about the Igros
Kodesh. Its not right of me to
keep this treasure to myself.
She decided that the next
woman she would speak to
would hear about it. A few
minutes later, a frum though
woman
Lubavitcher
not
came and sat down near her.
Chani was happy about the
opportunity to publicize the
information about the Goel
and the Geula. She started
talking enthusiastically about
the Rebbe.
There is a navi and he is
not limited by the limitations
of nature, she said.
She explained about the
Rebbe being Moshiach and
about being able to write
to him through the Igros

Kodesh. Chani chose one Igros
Kodesh story to share with the
woman. This is the story Chani
told:
This was at the Chabad
House in Melbourne, Australia,
run by the shliach, R Dudu
Lieder. A diamond dealer
walked in to the Chabad
House in tears. The shliach saw
he was in distress and said,
What happened? Why are
you upset? Come, have a drink
of water. Can I help you with
something?
The man wiped his tears
and said, I am married for
six years already and we dont
have children. We have gone
from doctor to doctor but
nobody gives us any help. They
all say its impossible. When
hair grows on the palm of my
hand, they say, youll have
children. Just like hair on a
palm is not possible, so too, our
having children is impossible. I
am not willing to make peace
with this. I want children! I
want to be a father! The man
began crying again.
The shliach calmed him
down and said, There is a
Rebbe! Come, write to the
Rebbe and with Hashems help
you will see miracles.
2016-08-30 1:02:56 PM
CONTENTS
man
The
liked the idea
and felt hopeful
again. He put
money in the
pushka, washed
his hands, and
to
down
sat
the
to
write
Rebbe. Then he
put the letter
into a volume of
Igros Kodesh.
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shliach
The
glanced at the
page he opened
two
and
to
stood
words
Pnimius
out,
Abba, which is
a lofty concept
in Kabbala.
you
Look,
clear
a
got
answer. Pnimius
Abba. Pnimius
refers to pnimius haTorah, the
inner part of Torah, which is
Chassidus. If you learn pnimius
haTorah, you will be an Abba!
Will you come here every
Thursday to the Tanya class?
The man promised to try
and attend the Thursday
classes.
A few weeks went by and
the diamond dealer showed up
again in tears.
What happened? asked
the shliach.
I want children! I want to
be a father! I cant bear this
anymore!
What about the shiur?
I havent gone even once. I
had business trips and couldnt
make it to the shiur, he
apologized.
suggested sitting there on the bench. She

shliach
The
then
that he write to the Rebbe thought for a while and
have
dont
I
know,
You
said,
again. To his amazement, the
d
marrie
am
I
either.
n
childre
y
Rebbes answer was, I alread
dont
still
and
years
many
for
g
wrote to you about learnin
a
Chassidus, and then everything have children. She had
eyes.
her
in
look
l
hopefu
will work out.
Chani marveled at the
man
the
this,
Seeing
which
committed to attending the hashgacha pratis in
There
Chassidus class no matter what. story she chose to tell.
stories
e
Even if it meant canceling a are so many miracl
she could have told.
business opportunity.
Come, you also write to
Less than a year later, on
Rebbe and with Hashems
the
Yud Shevat, a baby boy was
you too will have good
help
born! He was named Chaim.
to share.
news
The bris was such a joyous
Chani took her telephone
occasion. The miracle story
learn
had gotten around and many number in order to
the
people went to the Chabad Chassidus with her on
believe
House and wanted to write to phone. We hope and
have
also
will
woman
this
that
too.
the Rebbe
dream come true.
Chani finished her story and her
looked at the other woman
Issue 1036
35
30/08/2016 17:07:41

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BH. 29 Menachem Av 5776 Hakhel 2 September 2016 Number 1036 Price: $6.

jhanv lkn r"unst e"f ,uthab ,j,

The international weekly heralding the coming of Moshiach

P.O.B. 288 Brooklyn, New York 11225

To every member of the Lubavitcher community:

the Rebbes activities and concerns, consequently, by supporting an organization that

In the name of Vaad Kupas Rabbeinu

Rabbi Yehuda Leib Groner

B"H. 29 Menachem Av 5776 Hakhel

ELUL: THE TIME

LONG LIVE THE REBBE MELECH HAMOSHIACH FOREVER AND EVER!

ELUL THE TIME FOR

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Tel: (718) 778-8000

Beis Moshiach (USPS 012-542) ISSN 1082-0272

suggested sitting there on the bench. She

8. [] The tenth day of the

ff.] that the avoda of my revered

In Lubavitch, the emphasis

welcome Him. Going to greet

King goes to the field primarily

4 22 Menachem-Av 5776 - Hakhel

to look for the King. It means

Chassidus during Elul in Ramat

publicize this to everyone?

a person who evaluates himself

6 22 Menachem-Av 5776 - Hakhel

GOOD INTENTIONS ARE

Unfortunately, society today

Why do we need an entire

The simplest tshuva is when at the beginning of

ELUL AND GEULA

The Rebbe talks about

emphasizes the one having to

unlimited Torah study and the

8 22 Menachem-Av 5776 - Hakhel

magnate who grumbled that he

teachers from whom he learned

longer embarrassed that means

It is very likely that the poor and downtrodden

connection of seeing to the

forced to keep it bottled up. The

us to get closer. One must be able

WHY THE NEED TO SEE?

NOCHUM HEARD BUT DID

10 22 Menachem-Av 5776 - Hakhel

into every person and every

OPEN YOUR EYES!

TELLING G-D TO OPEN HIS

wants. But the ultimate Tzdaka

THE NEW DRAFT A G

12 22 Menachem-Av 5776 - Hakhel

very Chabad bachur

It seems the problem was

status as a ben yeshiva while

stopped, says R Havlin.

THE AGREEMENT THE

14 22 Menachem-Av 5776 - Hakhel

From right to left: R Yitzchok Goldberg, R Moshe Havlin, R YY Wilschansky

Over the years, action was

could not accept.

YESHIVOS ARE NOT

being drafted but that is not

clear that there is no agreement