Lift Mag 07 - Nissan 5781

‫בס”ד‬

Issue

07

Lift Magaz i n e

Nissan 5781 -

‫ניסן ‘תשפ”א‬

M A G A Z I N E EDITORS Rabbi Shlomo Barber Rabbi Mendel Gurkov Rabbi Yosi Wolf Rivka Gurkov

From The Editors

Chaya Centner Mrs. Raizl Gorelik Mrs. Ella Blesofsky

CONTRIBUTORS Rabbi Yonason Johnson

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s Yom Tov is fast approaching, we have to be grateful to Hashem that unlike last year, this Pesach we are able to

celebrate the Sedarim with family and friends

Rabbi Shlomo Barber

discussing our redemption from Mitzrayim

Rabbi Ari Schachter

late into the night.

Rabbi Srolic Barber Rabbi Yossi Gopin Rabbi Yossi Moshel Rabbi Michoel Stern

We hope this month’s edition of the Lift Magazine will enhance your Pesach, bringing

Rabbi Mendel Gurkov

additional meaning and practical applications

Rabbi Reuven Centner

into how each individual can overcome their

Rabbi Boruch M Broh

own personal Meitzorim, together bringing the ultimate Geulah of Moshiach Tzidkeinu!

DESIGN, ILLUSTRATION & LAYOUT BY

Creative Chinuch Visit creativechinuch.com PUBLISHED BY

CO N TACT US Address 88 Hotham St, St Kilda East VIC 3183, Melbourne Australia Contact P : 9522 8222 E : kollel@yeshivahcentre.org W : www.kollelmenachem.com.au

Letters to the Editor

or any questions, comments, suggestions, or corrections, please contact the editors Fat liftdownunder@gmail.com

T

Photo & Art Credits

hank you to the following creators for allowing us to use their content: Hendel Futerfas - Cover art. Jerry Dantzic, Photo of Farbrengen 1973, Kollel Menachem Archives, Other images and photo effects liscenced to Creative Chinuch. Lift branding - Reuven Centner, Loch in Kop pop art illustration- Koketso Letlape- Creative Chinuch. Freepik.com, Story section illustrations Shoshana Centner.

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About the Cover Hendel Art

In honour of the Birthday of the Lubavitcher Rebbe - 11 Nissan.

“What will your art look like in the aftermath of all that is chaotic?”

I’ve been asked questions to that effect numerous times over the last few months.

Some may have expected profound expression and illumination from the artist’s grasp on current affairs. I instead present to you this portrait.

While I am at a loss to capture what is happening around me, I find comfort and strength in the depiction of the archetype of all things centered and grounded. My Rebbe.

To view my full range of work including portraiture and sculpture visit www.hendelfuterfas. com Find me on: Facebook: @hendelart Instagram: @H_E_N_D_E_L Instagram: @Sculptureby_ hendel If you would like to submit cover art please contact us at liftdownunder@gmail.com

A SPECIAL THANK YOU TO

Reuven & the team at CREATIVE CHINUCH.

High quality Jewish content, illustration & design.

Visit www.creativechinuch.com for more info Or scan the code to get in touch →

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Table Of Feature Article THE SUBTLE ART OF SAYING MODEH ANI Srolic Barber

06 PAGE

Speaking from Experience Rabbeinu Tam Teffilin Rabbi Ari Schachter

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A Story for the Soul An Erev Pesach Debacle

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Iyun Torah Korban Pesach on Shabbos – A Paradoxical Unity

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PAGE

PAGE

20 PAGE

Contents 26

Humans of Melbourne Interview with Rabbi Shimon Cowen Part II

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Bubbe Maase Not A Bad Place to Be Stuck

36

Spotlight The Toras Chessed

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06

PAGE

10

PAGE

26

42 PAGE

A Loch in kop Riddles & Games

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F E A T U R E

A R T I C L E

THE SUBTLE ART OF SAYING MODEH ANI

Wr it t e n by S r o li c B ar b e r Srolic Barber works as a psychologist, helping teens and adults improve selfesteem, find meaning and build better relationships.

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D

uring the long winter of 2020, I decided to implement some of the advice that I was sharing with my clients.

When the world around you seems uncertain, focus on the small things you can control.

(hashtag blessed), which can make us question the value of it. The ubiquity and commercialisation of gratitude on social media can make it seem little more than a platitude, an inspirational quote without any practical relevance, which can muddy our understanding of how to actually practise it.

As the pandemic rumbled on and the urge to constantly refresh my newsfeed increased, I had slipped into a pattern of mumbling Modeh Ani while reaching for my phone, scouring headlines for new case numbers and, of course, checking overnight football results. So I decided that Modeh Ani would be my one small thing to focus on. Before grabbing my phone, before stepping out of bed, I would take the time to be more present, to practise being more mindful of the words I was saying.

In therapy, I often ask people to think about what they are grateful for. Most people find it difficult to answer and often resort to the usual suspects: ‘I have a good job’; ‘I’m fit and healthy’; and ‘I’m in a happy relationship’. I admit though that it is an unfair question.

Who among us has a ready list of things that they are truly grateful for? And what does it really mean to be grateful? How do we actually practise it?

After a few weeks the habit stuck and I soon began to notice small differences in my day. I realised that there was a subtle art to saying Modeh Ani, and with it, a different perspective on life.

Gratitude The tefillah of Modeh Ani is one of the first we learn as children; it is also one of the easiest to understand. We thank G-d for giving us another day to live and to laugh, we give gratitude for being able to learn and to love.

But gratitude can often feel insubstantial and perfunctory

So I encourage my clients to reflect on the question in their own time and share their thoughts at a later session. With time, a beautiful thing happens.

Someone tells me that they felt grateful for a colleague who took the time to explain an issue that they didn’t understand.

Another client tells me that they’ve realised how grateful they are to be working from home, because they have been able to walk their children to school. And a third person tells me that they felt grateful for the small chitchat with a cashier at Coles, as they battled the loneliness of stage 4 lockdown.

We often think of gratitude in relation to the big ticket items of life, but it is when we find

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I realised that there was a subtle art to saying Modeh Ani, and with it, a different perspective on life.

We often think of gratitude in relation to the big ticket items of life, but it is when we find gratitude in the small things, the little moments of our day that we really unearth its power.

gratitude in the small things, the little moments of our day that we really unearth its power.

In this way, gratitude becomes more a practise than a platitude; there is something tangible that we can feel, taste and savour.

Modeh Ani embodies the practise of gratitude because we physically pause and reflect, we ground ourselves by holding our hands together, and we devote the first moment in our day to give thanks.

Resilience I soon noticed something else about saying Modeh Ani and the practice of gratitude – it breeds resilience and a profound sense of perspective.

A couple of months ago, while getting ready for school, my four-year-old boy remarked that his leg was hurting him and asked me if my leg was hurting too. I assumed that he was probably looking for some company in his discomfort but I resisted the temptation to simply lie and instead told him that “Baruch Hashem, my leg is okay.” He stopped on the staircase, thought for a moment, and quipped: “Baruch Hashem, my other leg isn’t hurting.”

I soon noticed something else about saying Modeh Ani and the practice of gratitude – it breeds resilience and a profound sense of perspective.

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A couple of months ago, while getting ready for school, my four-year-old boy remarked that his leg was hurting him and asked me if my leg was hurting too. I assumed that he was probably looking for some company in his discomfort but I resisted the temptation to simply lie and instead told him that “Baruch Hashem, my leg is okay.” He stopped on the staircase, thought for a moment, and quipped: “Baruch Hashem, my other leg isn’t hurting.”

This simple interaction made me reflect how we live in a culture that is intolerant of uncomfortable feelings (“positive vibes only” right?).

Increasingly, we as a society try to avoid views or beliefs that clash with our own, so we cancel them, we belittle them.

Increasingly, we as individuals try to avoid feeling anxious or sad or bored, so we try to ignore them and divert ourselves with distractions. How many times do you hear someone say “Just forget about it”? How many times do you tell yourself to stop worrying? How many times do we tell our children to go to sleep, that “there’s nothing to be afraid of”?

Of course, our intentions are well-meaning; we want to solve the problem for ourselves or for someone else. But without realising, we are sending a different message entirely. When

we dismiss our child’s concern about sleeping in the dark, we’re implying that fear is a weakness, that our child should find a way to control it or make it go away.

But fear, as any other emotion, is a natural and normal part of the life we live. Feelings come and feelings go. It’s when we try to control them, try to avoid them, try to cancel them, that we become frustrated and ashamed that we cannot simply solve them.

Emotional resilience asks us to learn to sit with our feelings, to make room for them without letting them dictate our mood or behaviour. We do this by acknowledging the way that we feel, normalising our experience, and accepting that distress and discomfort are par for the course in this life. Not because we like it or want it, but because we are willing to experience them in the service of what we are really aiming for – our goals and our values.

Take a moment to think about courage. Courage isn’t the absence of fear, it is the recognition of that fear and the willingness to keep going in the face of it. Can you really be brave if you are not afraid?

mistakes aren’t a sign of failure; they are a part of learning. Risks don’t have to be threats; they can be opportunities to grow.

The gift of gratitude is that it widens our lens beyond our pain or discomfort, beyond our struggles and challenges, and it reminds us that if we pause and reflect, we can open up to the positive in our lives and see our strengths even among our weaknesses.

As I took the time to be more present with saying Modeh Ani, I went from mindlessly repeating the words to being more present with the ritual of it. I say ritual because that is what it became: a moment of pause and reflection, a moment to be present, to be mindful of what I had cause to celebrate, and to feel empowered by the things and people I was thankful for.

I have been reflecting on these ideas for several months now, but without the push from the editors of this magazine, I wouldn’t have taken the time to really articulate these thoughts.

And so, for that, I am thankful.

The gift of gratitude is that it widens our lens beyond our pain or discomfort, beyond our struggles and challenges, and it reminds us that if we pause and reflect, we can open up to the positive in our lives and see our strengths

Mental resilience works in the same way. It is both the acknowledgment that you don’t know and the reminder that you just don’t know yet. In this light,

even among our weaknesses.

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Rabbeinu Tam Teffilin Wr it t e n b y R a b b i A r i Sch ach t er

Rabbi Ari Schachter is a lifelong resident of Melbourne. He is a successful builder and educator. Rabbi Schachter was a member of Kollel Menachem for the year of 5764 -2004

I

’ve always been fascinated by the well known Machlokes regarding the order of the Parshiyos of Tefilin. As the Tur states[1] the differences of opinion are from the Geonim but they are usually attributed to the Rishonim - Rashi and Rabbeinu Tam[2] (as well as

Rashi

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Shimusha Rabbo and Raavod which are mirror images of Rashi and Rabbeinu Tam).

To sum up the difference of opinion the diagrams (Credits to Chabad.org) detail the order of the two main opinions as if you are looking at the head of the wearer:

Rabbeinu Tam

As a child it seemed strange to me that there should be such a significant Machlokes without a decisive resolution

Rashi’s opinion follows the chronological order of the four Parshiyos, from right to left, as they are written in the Torah: Kadesh, Vehoyo Ki, Shema, Vehoyo Im).

Rabbeinu Tam imagines a line in the middle of the four Batim and says the order should be from the outside inwards from the right and from the outside inwards from the left.

Thus when reading from right to left it would be: Kadesh, Vehoyo Ki, Vehoyo Im, Shema.

Even though the Shulchan Oruch[3] paskens that the opinion of Rashi is the primary one it states that Yirei Shomyaim should wear both Rashi and Rabbeinu Tam Tefillin.

As a child it seemed strange to me that there should be such a significant Machlokes without a decisive resolution When Hillel and Shamai argue, we decisively rule like Hillel[4]

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so why should there be a doubt regarding such a fundamental Mitzvah as Tefilin? This is particularly pertinent in light of the fact that according to each of the opinions, the Tefilin that do not align with the particular opinion, would be Possul (invalid).[5] After a number of years of study and probing, I found a few Sichos[6] of the Rebbe that enlightened me as to the true essence of this and other this and other “Machlokes”.

The Rebbe asks some simple questions: “How could there be a Machlokes about it [Tefilin]?

They [i.e. Rashi] could open Rashi’s grandfather’s Tefillin boxes and see what the order of the Parshiyos are!....There should be a tradition from Moshe Rabbeinu handed down from father to son so we should know which Tefilin Moshe Rabbeinu wore!

The Rebbe answers that the

The ultimate truth, concludes the Rebbe, is that in this Machlokes there is no right and wrong but rather both are truth and that is why we wear two pairs of Tefillin.

Machlokes goes further back than Rashi and Rabbeinu Tam and in Shaalos Uteshuvos Min Hashomayim[7] we find that the Machlokes over the order of the Parshiyos exists between the Aibishter Himself and the heavenly hosts!

Further, the Rebbe quotes a similar story from the Seder Hadoros[8] about the necessity to make the knot of the Tefilin shel Yad daily. There Rabbeinu Tam argued with Moshe Rabbeinu… and won! Thus, we see the eternality of the opinions and their defenders’ logic.

The ultimate truth, concludes the Rebbe, is that in this Machlokes there is no right and wrong but rather both are truth and that is why we wear two pairs of Tefillin.

This point is really driven home by the Rebbe[9] when discussing the obligation and positive impact of wearing two pairs of Tefillin.

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The Rebbe quotes the Arizal[10], who states that wearing Rabbeinu Tam Tefillin is Halocho, not Minhag. The only aspect of Minhag is whether to wear them after Rashi Tefillin or at the same time, but the Arizal maintains that all Jewish men are obligated to put on both pairs.

The Rebbe continues to explain that the darkness of Golus has become doubled and redoubled.

The Chachomim explain the Possuk[11], “The nations of the world shall see the Name of G-d is upon you, and they shall fear you” is referring to wearing Tefillin, therefore, when “G-d’s Name” is increasingly worn by the Jews – by wearing an additional pair of Tefillin (Rabbeinu Tam Tefillin) - the other nations’ fear of Jews will increase as well, and this will work to dispel the darkness of Golus.

This is especially true of modern times. To counteract the negative influences, the times demand an increase in the spiritual refinement of the

intellect, which is the entire purpose of the Tefillin – “to subjugate the mind and heart to G-d.[13]” It is therefore an outright obligation for everyone eligible (starting from age 13) to wear Rabbeinu Tam tefillin in addition to Rashi to help introduce more light into our world.

My only lingering question is why we do not wear the additional Shel Rosh of Raavod and Shimusha Rabbo if the wearing of extra Tefillin brings more light into the world.

The only solution I can find is from a story of the Rebbe that I received as a Whattsapp message: The discussion arose [between the Rebbe and the Frierdiker Rebbe] regarding the Tefilin of Shimusha Rabbo, [the Frierdiker Rebbe asked the Rebbe] “Do you have Tefilin of Shimusho Rabba?” to which the Rebbe replied he did not.

The Rebbe then asked if it Is of relevance for him, to which [the Frierdiker Rebbe] answered “Indeed, for you everything is relevant,” then explaining that this includes the Tefillin of Ra’aved as well. Both of them contain only Tefillin Shel Rosh, because for the Tefillin Shel Yad,

Shimusha Rabba uses Rashi’s, and Ra’aved uses Rabeinu Tam’s.

[5] Tur OC 34 in the name of the Rosh

The Frierdiker Rebbe then continued: “I’ll write to obtain these Tefillin for you in order that it shouldn’t stir a commotion...I don’t have an extra pair to give you, for the Rebbe Rashab’s Tefillin you wouldn’t use. I myself don’t use them; I am afraid to. Only on rare occasions”.

[6] SIchos Kodesh 5737 – 11 Nissan (Ois 18), Acharon Shel Pesach (Ois 49) – Toras Menachem 5742 Vol 4 pg 1930

From this story it seems that the Rebbe himself was reluctant to wear the extra Tefillin of Shimusha Rabbo and Raavod saying that it wasn’t Shayoch (relevant) to everybody, and only conceded at the behest of the Frierdiker Rebbe.

[9] Sichos Kodesh 5736 – Purim (Ois 8 pg 629)

I welcome any other suggested answers.

Let us hope that by the wearing of both pairs of Tefillin we will truly dispel the darkness and welcome Moshiach immediately!

[1] Tur OC end of Simon 34 [2] As discussed in the Gemoro Menochos 34b [3] OC Simon 34:1 & 2 [4] As it states in Beitza 11b - ‫בית‬ ‫שמאי במקום בית הלל אינה משנה‬

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[7] Shailo 3 (Pg 44 in the Margoliyos edition) [8] Seder Hadoros Section 4930 (Vol 1 Pg 344 in the new edition)

[10] Pri Etz Chayim Shaar Tefillin 9 & 10 [11] Devorim 28:10 [13] Alter Rebbe’s Shulchan Oruch OC 34:11

A Story for the Soul ‫המע שה הוא הע יקר‬

A n Erev Pe sac h De b ac le To l d by Ra bbi Yossi Gopin

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he term “Batlan” was one often heard in the home of the esteemed philanthropist, R Yehudah Leib Segal of Vitebsk. You see, just recently, his daughter Sterna had married a young, introverted man by the name of Shneur Zalman. While you’d hope that a son-in-law would be a source of Nachas to his parents-in-law, this one was a cause of great agmas nefesh, in particular to his wife’s mother.

She couldn’t stand that he was so detached from the goings on in the world! How he would leave his food untouched on

the table, excusing himself by claiming he didn’t have time to wash his hands for a meal(!), or was in the middle of another round of fasting. . He would simply sit in his spot, on the roof of the upper floor, meditating or learning, singing quietly to himself all the while, sometimes staring into the horizon for extended periods of time. He would davven in the Shul for hours, with his whole body shaking or clapping his hands in dveykus.She hated it.

One evening, a lone figure could be seen walking the streets of Vitebsk, silhouetted against Ukraine’s starry midnight sky. It was the Rov of the town. Though hurrying to his destination, the Rov suddenly

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slowed to a slower walk and then came to a complete stand-still, as he found himself enraptured by a beautiful, soft, familiar voice studying Torah.

His heart began to pound . He recognised this voice. It was that of Shneur Zalman, the new sonin-law of R Yehudah Leib Segal.

The Rov had already noticed Shneur Zaman’s unique way in prayer, but he was yet to hear him talk in learning. Being the Talmid Chacham that he was, the Rov paid attention to more than the beautiful sound of Shneur Zalman’s voice. Speaking to himself, Shneur Zalman was explaining deep insights resolving difficult Talmudic passages.. The Rov could barely breathe in excitement. Making

a mental note to return the next night, he pulled himself away from the sound and hastily continued on his way. The next night again, minutes turned into hours as the Rov inconspicuously stood, silent and spellbound, by the genius of the young prodigy. As dawn peeked over the horizon, the Rov walked home, now convinced as ever of the young Shneur Zalman’s greatness. It would be his little secret.

Erev Pesach in Vitebsk, what a busy day! Families hurried to burn the last of their Chametz.

Men went off to bake the Matzah. Wives stayed back at home and bustled around their kitchens - a taste over here, a bit more salt there, a stir to perfection. Everyone wanted to be a part of the preparation for the beloved Yomtov.

At the home of Reb Yehudah Leib Segal too, servants rushed in and out of the kitchen, while the mother of the house kept a watchful eye on everything.

Her trained eyes would be alert for even the smallest question of Kashrus to send to the Rov for a Halachic ruling. But this Erev Pesach, when a question

arose about the pot of liver, she thought to herself, “Why do I need to go to the Rov? I have a son-in-law who does nothing all day but learn, at least he should be able answer my question!”

Shneur Zalman was quickly summoned to the kitchen from his place on the roof , and was given the pot of meat to pronounce his Halachic opinion.

Gazing into the pot, he mused to himself for just a moment, and softly murmured in his regular sing song voice, “Kosher, Kosher. Befitting Se’udas Yomtov”.

But Shneur Zalman’s motherin-law wasn’t satisfied. She proceeded to hand the pot over to one of her servants, charging him with the task of bringing the pot to the town Rov, to seek his Halachic opinion. The Rov thought about the question set before him, and soon concluded that the meat was not fitting to be eaten. Ruling in hand, the Rov’s attendant took the

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pot with him to return it to its owner, and to notify her of the Rov’s Psak.

Upon hearing the words of the attendant, the rage of Reb Yehuda Leib’s wife could no longer be contained. “For what reason am I keeping this good for nothing son-inlaw in my house? Until now, I thought at least he would be able to become the Rabbi of a community somewhere, and like that provide for his household! But now I see that in fact, my dimwitted son-in-law doesn’t even know how to learn and deliver a simple Halachic ruling!” she vented at the attendant. “He won’t last long in this house, I tell you now!” she fumed.

The attendant went back to his Master’s house, and shared with him the words of the embittered mother-in-law.

Sensing Shneur Zalman’s impending disgrace , the

Rov quickly put on his coat and rushed over to the Segal residence. Arriving there, the scene that met his eyes was of a red-faced, very angry motherin-law, and her husband, with a thoughtful look on his face, leaning against the wall. The sight of the Rov’s arrival put a quick end to their discussion, as the host quickly moved to tend to his unexpected, special guest.

After exchanging greetings, the Rov explained that he had rushed over to tell them to not dispose of the liver yet. A number of questions had put into doubt his original ruling and, before making a final decision, he wanted to consult with the second Rov in town.

This was the respected and humble Reb Kalman, who lived just over the river .

The two wise Rabbis deliberated back and forth, discussing all of the permitting and prohibiting opinions, but alas, at the end of their discussion, they arrived at the same conclusion that the first Rov had come to. Their only justification for the Shneur Zalman’s ruling was a very shaky

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one, one which definitely did not do justice to his genius that the first Rov knew him to be “Perhaps we should bring the son-in-law here, to explain his questionable ruling?’’ suggested Reb Kalman to his counterpart.

For a moment, the first Rov hesitated. But then he shared his findings with his friend, explaining to him that in his opinion, this young scholar was greater in his knowledge of Torah than the two of them together. “Perhaps we should go and pay him a visit”, suggested the old Rov. In his humility, Reb Kalman acquiesced to the request, putting on his coat.

Together, the two respected Rabbis went to the home of Reb Yehudah Leib.

The arrival of the two respected Torah figures in their community took the hosts by surprise. Reb Yehudah Leib welcomed his honourable guests into his home and invited them to sit with him in a large, comfortable lounge room. The young Shneur Zalman soon arrived in the doorway, and the Rabbonim explained their problems with his ruling, asking him to explain himself. Not even

for a moment, did the young man seem to second guess his ruling. His face shining and his being exuding warmth, Shneur Zalman demonstrated to the Rabbis the flaws in their understanding. He opened up the Shulchan Oruch, pointing to the explanation of the Shach (R’ Shabsi Cohen, one of the primary commentators on R’ Yosef Karo’s Code of Law), and proceeded to explain it with such simplicity and yet such depth and profundity.

Everyone in the room was astounded by the magnitude of his understanding. With tears in his eyes, Reb Kalman stood up in honour of the young man and kissed him on the head.

Tears rolled down onto his silver beard. From the doorway, Shneur Zalman’s mother in law watched the scene unfold before her eyes in disbelief, utterly astonished by the respect the two revered Rabbis were affording her son in law. The Rabbis beckoned her in, asking that the meat in question be prepared as quickly as possible so that they themselves could partake in it, displaying their

absolute deference to the younger Rabbi’s ruling. Indeed, Shneur Zalman would later become one of the foremost students of the Maggid of Mezhritch, who charged Shneur Zalman with the mammoth task of writing an updated Code of Law—which eventually became known as the Shulchan Aruch HaRav—with that same method of learning he displayed to those Rabbonim all those years earlier,. After his teacher’s passing, Shneur Zalman became the founder of Chabad Chassidus, known in Chabad circles as the Alter Rebbe.

F E ATUR E D SHTE TLACH IN THI S STO RY

‫ויטבסק‬

Vitebsk is a city in Belarus. The capital of the Vitebsk Region

I MPO RTANT PE R SO NAL ITIES

Rabbi Shneur Zalman, The Alter Rebbe ‫ז צ”ל‬ Founder of Chabad Chassidus September 4, 1745 – December 15, 1812 1 8 E l u l 5 5 0 5 – 2 4 Te v e t 5573

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Wr it t e n by R ab b i Yon ason Joh nson

Korban Pesach on Shabbos – A Paradoxical Unity When Erev Pesach falls on Shabbos, there are many differences in Halacha that become relevant. In the times of the Beis Hamikdash, the central Avodah of Pesach was the offering of the Korban Pesach itself. When Erev Pesach fell on Shabbos, questions were raised not only about how the sacrifice should be done, but whether we bring the sacrifice at all in such a year.

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The Korban Pesach The Korban Pesach The Korban Pesach was offered on the 14th of Nissan after the afternoon Tamid sacrifice. A representative from each group who would be eating the Korban Pesach together, would bring their sheep or goat to the Beis Hamikdash. The animal would be Shechted and its blood would be thrown on the base of the Mizbeach. The animal would be skinned and the sacrificial fats would be offered on the Mizbeach. All the while, the Leviim would sing Hallel and they would sound the trumpets.

From the Posuk ‫וְ ָׁש ֲחטּ֣ו ֹאתֹ֗ו ֹּכ֛ל ְק ַה֥ל ֲע ַ ֽדת־יִ ְׂש ָר ֵא֖ל ֵּב֥ין‬ ,‫ָה ַע ְר ָ ּֽביִ ם‬ “and all of the assembled community of Yisroel will slaughter the Pesach…”[1] we derive that the Pesach sacrifices were brought by the Jewish people in three groups or shifts.

Afterwards, the Korban Pesach was taken home and roasted whole on a spit in an oven, over an open fire. At the end of the Seder, each man and woman of the group would eat a Kzayis of its meat, finishing before midnight.

Korban Pesach on Shabbos When the 14th of Nissan falls on Shabbos, the Halacha is that the Korban Pesach overrides Shabbos, even though it entails

actions that are forbidden to do on Shabbos.

The Mishna[2] qualifies that not all aspects of the Korban Pesach can be done on Shabbos. Only the parts of the sacrifice that are integral and have to be done on the day itself, override Shabbos.

These include the slaughter of the Korban and the pouring of the blood on the base of the Mizbeach, which must be done on the 14th of Nissan.

In contrast, there is no dispensation to perform those aspects of the Korban Pesach that could be done after Shabbos ends. This includes roasting the Korban Pesach.

In other years, after each group had finished bringing their Korban Pesach, they would carry their animals to their homes, where they would start roasting it immediately. On Shabbos this could not be done.

An earlier Mishna[3] teaches that carrying the animal home also would not override Shabbos[4].

After the first of the three groups emerged, they would wait on the Har Habayis[5]. The second group would wait in the Cheil (an area immediately outside the Temple courtyard).

The third group would remain in the Temple courtyard.

Only when Shabbos ended, with the emergence of 3 stars, did these groups leave their places to return home and begin roasting

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their Korban Pesach.

There is an argument[6] between Rabbi Eliezer and the sages whether necessary preparatory activities (Machshirin) override Shabbos. These include carrying the Korban Pesach to the Temple, bringing the Korban Pesach from outside the Techum Shabbos and removing warts which would render the Korban ineligible.

On one hand, these are necessary to be able to bring the Korban Pesach. On the other hand, they are not parts of the actual Avodah of the Korban itself. Rabbi Akiva teaches the rule that anything preparatory that could have been done before Shabbos, cannot be performed on Shabbos.

Does the Korban Pesach override Shabbos?

Whilst the Mishna takes it for granted that the Korban Pesach does override Shabbos, the Gemara presents a Braisa, that this was not always so certain.

One year, Erev Pesach fell on Shabbos during the time that the Bnei Beseira served as the Nesiim

(heads of the Sanhedrin). The Gemara relates that they forgot the Halacha and did not know whether the Korban Pesach overrides Shabbos or not.

Presumably this lapse of memory was due to the fact that Erev Pesach falling on Shabbos is such a rare event that had not happened for many years[7].

They asked whether any of the scholars knew the Halacha. They were told that there was a Rabbi who had come from Bavel, known as Hillel the Babylonian.

He had served the two great sages of the generation – Shmaya and Avtalyon, and he would know the answer. Hillel was swiftly summoned before the Bnei Beseira.

Hillel responded “do we have only one Pesach sacrifice a year that overrides Shabbos?

There are more than 200 Pesach sacrifices in the year that override Shabbos”.

Hillel was not referring to the Pesach sacrifice of which there is only one each year. He was referring to the sacrifices that were brought in the Beis Hamikdash on each of the (minimum) 50 Shabbosos in a year.

Each Shabbos, a minimum of 4 Korbanos were brought; the two daily Temidim sacrifices and the two sheep of the Shabbos Musaf. He refers to them as Pesach sacrifices to teach that just as they override Shabbos, so

does the Korban Pesach.

Hillel drew a parallel between the Korban Pesach and the daily Tamid using a Gezeira Shava (one of the tools of scriptural exegesis, where we can draw a parallel between two passages that feature the same word[8]).

Concerning the Tamid sacrifice, the verse says ‫ּת ֲאלֵ ֶה֑ם ֶאת־‬ ֖ ָ ‫ת־ּבנֵ ֣י יִ ְׂש ָר ֵא֔ל וְ ָא ַמ ְר‬ ְ ‫צַ ֚ו ֶא‬ ‫ָק ְר ָּבנִ ֨י לַ ְח ִמ֜י לְ ִא ַּׁש֗י ֵר ַ֚יח ִנֽיח ִֹח֔י ִּת ְׁש ְמרּ֕ו‬ ‫לְ ַה ְק ִר֥יב לִ ֖י ְּבמֹועֲ ֽדֹו‬ “command the Bnei Yisroel and say to them, they shall guard My sacrifice… to offer to Me in its time (‫[”)במועדו‬9].

The same word ‫במועדו‬, is also used in relation to the Korban Pesach that was brought by the Jewish people in the desert, in the first year after the Exodus; ,‫מֹוע ֽדֹו‬ ֲ ‫ת־ה ָּפ ַ֖סח ְּב‬ ַ ‫וְ יַ עֲ ׂשּ֧ו ְבנֵ י־יִ ְׂש ָר ֵא֛ל ֶא‬ “and the Bnei Yisroel made the Pesach sacrifice in its time”[10].

Through the Gezeira Shava, we derive that just as the ‫במועדו‬ concerning the Tamid overrides Shabbos, so too does the ‫במועדו‬ of the Korban Pesach.

Hillel further proves his case via a Kal Vachomer – a fortiori argument. The Korban Tamid does not incur the severe penalty of Kareis if one fails to bring it. Nonetheless, it still overrides Shabbos. Certainly, the Korban Pesach which is punishable by Kareis should override Shabbos as well[11].

20

With great humility, after accepting Hillel’s arguments, the Bnei Beseira stood down from their position and appointed Hillel to be the Nasi, in recognition of his superior Torah knowledge.

(The Talmud Yeurshalmi teaches that Hillel proved the Halacha with three different approaches; a Hekesh, Kal Vachomer and Gezeira Shava. However, the Bnei Beseira argued against all of Hillel’s proofs. Only when he swore that this was the tradition that he received from Shmaya and Avtalyon, did they concede.)

There is a fascinating continuation to the Talmud’s account. That day, Hillel expounded on the Halachos of the Korban Pesach. He rebuked the sages of Eretz Yisroel saying “what is it that caused me to come from Bavel to become the Nasi? It was your laziness that you did not serve Shmaya and Avtalyon.”

At that assembly, someone asked what would be the Halacha if someone bringing the Korban Pesach on Shabbos forgot to bring the slaughtering knife to the Beis Hamikdash before Shabbos. Hillel conceded “I heard this Halacha but I have forgotten it.” This was a punishment for having ‘gloated’ over the Bnei Beseira for having forgotten a Halacha[12].

Nonetheless, Hillel said “leave

it to the Jewish people, if they are not prophets themselves, they are the sons of prophets”, meaning that the Jewish people will know what the right thing to do is.

A Korban Tzibbur that has a set day on which it must be brought, overrides Shabbos according to all opinions[14].

Likewise, everyone agrees that a Korban Yachid does not override Shabbos.

The Gemara relates how “that Shabbos, whoever brought a Korban Pesach as a sheep stuck the knife into its wool to transport to the Beis Hamikdash. Those who brought goats placed their knives between the horns…[13]” When Hillel saw this, he remembered that this was indeed the Halacha.

The dilemma concerning the Korban Pesach stems from the fact that it is an anomaly. It was somewhat of a hybrid, having elements of both a Korban Tzibbur and a Korban Yachid.

The Rambam[15] describes the Korban Pesach as a Korban Yachid that is like a Korban Tzibbur.

Private or communal?

A matter of classification

On one hand, the Korban Pesach was brought by small individual groups, technically it could even be brought by a single individual. It was purchased with private funds and was eaten outside of the Beis Hamikdash in these groups.

These features make it like a Korban Yachid.

What was the basis of the dispute between Hillel and the Bnei Beseira? Why were they in doubt as to whether the Korban Pesach overrides Shabbos, whereas Hillel was certain that it did?

The Korbanos brought in the Beis Hamikdash can be divided into two categories; a communal offering - Korban Tzibbur, and a personal offering – Korban Yachid. Examples of a Korban Tzibbur include the daily Tamid sacrifices and the Shabbos and Yomtov Musaf sacrifices.

Korban Yachid includes sacrifices such as a Chatas, Asham (sin offerings), Todah (thanksgiving offering) and a Neder or Nedava (voluntary offerings).

Yet, the Korban Pesach had to be offered by all Jews on the same day. Further the Korban Pesach had to be offered in three collective groups.

The Bnei Beseira were unsure as to which dimension of the Korban Pesach is dominant. Was it essentially a Korban Yachid that could not be brought on Shabbos or was it essentially a Korban Tzibbur and should be brought on Shabbos?

Hillel’s teaching was that the Korban Pesach is a communal

21

sacrifice. This is why he drew a comparison to the Tamid and Musaf sacrifices that were brought on Shabbos. This is clearly stated in the Yerushalmi’s account, where Hillel reasons “the Korban Pesach is a Korban Tzibbur just like the Tamid. Just as the Korban Tamid overrides Shabbos, so too the Korban Pesach overrides Shabbos.”

The nature of the Jewish people There is a deeper philosophical implication in this dispute, that goes to the very essence of what it means to be a people and to be a community[16].

A Tzibbur can be created in one of two ways.

1. The Tzibbur is a new entity that supersedes the individual.

On becoming part of the Tzibbur, the constituents no longer exist as independent individuals, but merely as part of the greater whole. In other words, to become part of the Tzibbur, an individual must defer and surrender their individuality.

2. Another perspective is that the Tzibbur is not a new homogenous entity that negates the individual or requires one to surrender their individuality. Rather, it is a unity of its constituent members as individuals, who remain unique and distinct.

Yetzias Mitzrayim was the birth of the Jewish people, when we

went from being a group of related individuals, to becoming a nation. As the central motif of the Exodus, the unique nature of the Korban Pesach reflects the nature of the Tzibbur that we became.

Our unity is like the Korban Pesach; a Korban Tzibbur that still possessed elements of a Korban Yachid. The collective of the Jewish people is a unity that embraces, rather than negates the individual. Every individual is part of the greater nation, yet we each have infinite individual worth.

To be part of some groups, you need to surrender yourself; You must think like the group, dress like the group and generally conform with the group.

Otherwise you cannot be part of ‘us’.

The Torah’s perspective of unity is that we recognise the strengths and talents that Hashem has given to each of us. We can think differently and contribute differently and strive for personal achievements.

Yet we are all one and part of the same Kahal with the same goals. Our group does not shun difference, we embrace differences and we are a more successful nation as a result.

Two Korban Pesachs in the Torah Yetzias Mitzrayim was only the beginning of our status as a nation. Only after we received

the Torah on Har Sinai, when we were given our collective mission in this world, did we truly become a nation.

Hashem will redeem us in the same dual manner of our unity as a nation; a collective of individuals.

This is why the Korban Pesach that was brought in Egypt before the Exodus had greater emphasis on the Korban Yachid dimension; It was entirely done in their private homes and there was no communal Altar[17].

Yishayahu the Novi describes the return of the Jewish people from Exile

The next Korban Pesach that the Jewish people offered was one year later in the desert[18].

Since this was after Matan Torah, it now had the Tzibbur dimension; it was slaughtered in the three groups, all at the Mishkan, with the blood being placed on the same Mizbeach.

Perhaps on a deeper level, this is why the Korban Pesach in Mitzrayim was brought on a weekday (Wednesday) rather than Shabbos, as it was more of a Korban Yachid that would not have been able to override Shabbos.

Only after we achieved true nationhood, was the Korban Pesach a true Korban Tzibbur that could be brought on Shabbos as it was in that second year[19]. Indeed, it was from a Posuk about this Korban Pesach that Hillel taught his Gezeira Shava using the word ‫[ודעומב‬20]

Individual and collective redemption We know that the key to our future Redemption is Ahavas and Achdus Yisroel, unity and love between Jews. This unity is at the very heart and soul of what it means to be a Tzibbur.

22

,‫וְ ַא ֶּת֧ם ְּתלֻ ְּקטּ֛ו לְ ַא ַח֥ד ֶא ָח֖ד ְּבנֵ ֥י יִ ְׂש ָר ֵ ֽאל‬ “and you, Bnei Yisroel, will be picked up one by one”[21], reflecting the value and preciousness of each individual.

Yirmiyahu describes the ingathering of Exiles ‫אֹות֜ם ֵמ ֶא ֶ֣רץ צָ פֹ֗ון וְ ִק ַּבצְ ִּתי ֮ם‬ ָ ‫ִהנְ נִ י֩ ֵמ ִב֨יא‬ ‫י־א ֶרץ֒ ָּב֚ם עִ ּוֵ ֣ר ִּופ ֵּס ַ֔ח ָה ָר֥ה וְ יֹלֶ ֶ֖דת‬ ָ ‫ִמּיַ ְרּכְ ֵת‬ ,‫יַ ְח ָּד֑ו ָק ָה֥ל ּגָ דֹ֖ול יָ ׁשּ֥ובּו ֵ ֽהּנָ ה‬ “and I will bring them from the northland and I will gather them from the ends of the earth… a great assembly (Kahal) will return here”. He emphasises that we will return as one nation.

When Erev Pesach falls on Shabbos, we make an emendation in the concluding Bracha of the Maggid in which we ask Hashem to bring Moshiach and return us to Yerushalaim. Usually we say ,‫ּומן ַה ְפ ָס ִחים‬ ִ ‫וְ נֹאכַ ל ָשם ִמן ַהזְ ָב ִחים‬ “there we will eat from the Zevachim and Pesach sacrifices’’.

The Zevachim refers to the Korban Chagigah which was also offered on the 14th of Nissan and would be consumed at the Seder before the Korban Pesach. Whilst the Korban Pesach would override Shabbos, the Chagigah would not.

In such a year, the Chagigah would only be brought the following day. And so, the order in which we mention these

sacrifices is changed to read .‫ּומן ַהזְ ָב ִחים‬ ִ ‫וְ נֹאכַ ל ָשם ִמן ַה ְפ ָס ִחים‬ This is the Chabad custom.

Other Poskim suggest that this change should not be made, because we are not referring to this year. Rather, it is a wish to be able to bring these sacrifices next year, when Erev Pesach will not be on Shabbos.

Even if according to our calendar Erev Pesach next year will be on Shabbos, they write that we still should not change the formula. This is because when the Beis Hamikdash is rebuilt, we will revert back to declaring Rosh Chodesh based on the sighting of the new moon. So it is not guaranteed that next year Erev Pesach will be on Shabbos[22].

In the merit of our unity, may Hashem send Moshiach immediately and bring us back to our Land - as a Kahal and simultaneously one-by-one.

And may we merit to bring the Korban Pesach on Shabbos, Erev Pesach this year in the Third Beis Hamikdash, ‫ּומן ַהזְ ָב ִחים‬ ִ ‫וְ נֹאכַ ל ָשם ִמן ַה ְפ ָס ִחים‬ ENDNOTES

[1] Shemos 12:6 [2] Pesachim 65b [3] Pesachim 64b [4] There was no Eiruv in Yerushalaim – see Tiferes Yisroel, Tosfos. See also Meleches Shlomo for a different explanation, that technically it was permissible to carry the Korban Pesach home as there was an Eiruv. It was only prohibited so that they did not come to roast it on Shabbos as well.

[5] Where carrying was permitted

[18] This was the only other Korban Pesach

[6] Pesachim 65b

offered during the 40 years in the desert

[7] It is still hard to understand how the

[19] That year, Rosh Chodesh Nissan was

great Talmidei Chachamim could have

Sunday. That day took 10 Crowns, it was

forgotten the Halacha. See Tzlach for a novel

the first day of the week and the first day of

explanation. The Yerushalmi teaches that

the month. The 14th of Nissan fell out on

they were caused to forget, to allow Hillel to

Shabbos.

ascend to the Nesius.

[20] The fact that the Korban Pesach was

[8] One cannot deduce their own Gezeira

brought on Shabbos that year is not conclusive

Shava. One has to have received it as a

proof that the same would apply in future

tradition.

years, as this was a direct command of

[9] Bamidbar 28:2 [10] Bamidbar 9:2 [11] The Gemara later challenges this Kal Vachomer [12] The commentaries explain that Hillel’s forgetting the Halacha was different to the Bnei Beseira not knowing the Halacha and therefore Hillel remained the Nasi.

[13] The Talmud continues to discuss the permissibility of doing this, since one is not allowed to use consecrated animals for their own benefit [14] Tosefta Temurah 1:17 [15] Hakdama to Seder Kodshim [16] Based on the teachings of the Lubavitcher Rebbe, Likutei Sichos volume 18, Behaalosecha 2 [17] The Midrash writes that the Korban Pesach in Egypt had 3 Mizbeachs; the two doorposts and the lintel upon which the door was applied.

Hashem. Therefore, Hillel still required a Gezeira Shava.

[21] Yishaya 27:12 [22] See Shulchan Aruch Harav 473:49

Humans Of Melbourne:

Rabbi Dr

Shim on Cowe n PAR T Right: Teaching in Kollel Bottom: With my brother Yosef Zvi at the chuppa of youngest brother Ben OBM

Lunchroom Farbrengen 1985

II

Int e r v i e w ed & Tra n s c r i b ed by R a b b i Bor u ch M osh e Broh Rabbi Dr Shimon Cowen is a Chabad Chosid, a native Australian and son of former Governor General Sir Zelman Cowen. In our first installment, Rabbi Cowen recounted his fascinating journey through his formative years and finding his way to Chabad.

In this second installment Rabbi Cowen details life after marriage, his integration into the community and life long academic pursuits. Sprinkled with his witty remarks Rabbi Cowen describes how tough times have reinforced his faith and commitment to his work.

When did you get married?

In 1980, having settled in Melbourne several years earlier, I was working on my PHD, tutoring at Monash University, davening three times a day and happily involved in a community full of fine Chassidim, but was still living a single life. I was already 29 years old, when a shidduch was suggested with a girl from Sydney, Miriam Gallo, a law-arts graduate, who had earlier spent two years in Ohel Chana. We went out on our first Shidduch meeting the month of December.

After a pause of several months, at Pesach, I thought I would try to invoke the special kochos of Yetzias Mitzrayim and Krias Yum Suf to resume the process. I travelled to Sydney and after several meetings during Pesach and shortly thereafter, it looked good and I called the Rebbe’s Secretariat to ask the Rebbe for his approval and blessing, which came within three

hours. The first people for me to call, of course, were my parents, still in the office of the GovernorGeneralship, who happened to be in Perth at the time. They were soon heading out on a State Visit overseas, and so were unable to make it to the Vort, which was on the first day of Rosh Chodesh Iyar. Instead, Rebbetzin Rosie (Raizel Shoshana) Gutnick (who with Rabbi Chaim Gutnick were visiting in Sydney with the family of their daughter, Rebbetzin Pnina Feldman) broke the plate, in place of my mother, with my future mother-in-law, Mrs Esther Gallo, of blessed memory. At the Vort, I said the maamar of the Rebbe RaShaB, ‘Veyodato’. which Rabbi Boruch Lesches helped me to prepare.

Rabbi Mendel Feldman A”H, who had come from America to spend Pesach with his son, Rabbi Pinchas Feldman was also present at the Vort, as well Reb Arel A”H who

came up from Melbourne. A few months later we were married, on Gimmel Tammuz, 1981 in Sydney.

How did your Kollel career begin?

Just before I got married, with my father’s help, I was offered a scholarship to Yeshiva University, but it wouldn’t pay for my wife, so I declined it. It was now weeks before the Chassunah and I had to decide what I was to do. I went to Rabb Y. D. Groner A”H, and expressed a desire to go to the Kollel, which had been established only a few years previously, and he said yes! It was tremendous that he accepted me.

It wasn’t at all a given that I would be accepted into Kollel. One has to realise that in those days Rabbi Groner himself hand-picked exceptional Kollel couples from around the world. For me, who had so little background in learning, to

Saying the maamar at my kabolas ponim next to my father z”l

For me, who had so little background in learning, to join a Kollel like this was a z’chus gado

For me, who had so little background in learning, to join a Kollel like this was a z’chus gadol join a Kollel like this was a z’chus gadol. For the first year or so I received a considerably lesser stipend then the other members (either because I wasn’t head hunted, and/or because of the “law of supply demand”: Rabbi Groner knew I would join for next to nothing. The credit for that Mesirus Nefesh as indeed for my long stint in Kollel goes to my wife).

The first group of Kollel members, which entered in 1979 consisted of Rabbis Yossi

Gordon, Mendel Shusterman, Dovid Leib Grossbaum, Chaim Fishveicher together with a couple of Australians, Rabbis Benzion Milecki (who returned from America) and Moshe Kimmelman.

Rabbis Gordon and Schusterman stayed on for a third year, which overlapped with my first. I came in with the second group, and the Kollel was joined during my time by many other very high calibre yungeleit such as Rabbis Shea Hecht, Feitel Levin, Yossi Chazzan, Gershon Steinmetz, Chaim Rapaport, Mottel Krasnjanski,, Mendy Groner, Mordechai Szmerling – not to mention many others, lamdonim, baalei avoidah and askonim in outreach. The remarkable lamdan, Rabbi Shea Hecht was my first Chavrusa and he and others led me into a Gan Eden of learning and Chassidus.

Rabbi Shlomo Sabbah was a long-term chavrusa of mine in Chassidus.

Can you try describing what the Kollel was like in those early years?

In those days, besides a brief time, the Kollel was a ship without a captain with no long-term Rosh Kollel. It was a very interesting situation. I was amongst a group of yungeleit, all of very high calibre, yet there was little formal structure and no one really directing the limudim. To an outsider, it might have even seemed hefker. But the reality was, that most of those who were in Kollel were seriously developing their own Kavim – paths and specialties – in Yiddishkeit. Some were establishing Chabad houses, like Rabbi Mendel Raskin in Bentleigh and Rabbi Shimshon Yurkowitz in Malvern. Then you had people like Rabbi Leibel Raskin who learned Shchita. Some were beginning to teach in the schools. Others were focused on Lomdus, some preparing for Rabbonus, others were writing seforim or editing journals such as Rabbi Feitel Levin. We cohered as a group, because we were serious, and because the Rebbe imparted to the Kollel a quality of hiskallalus – unity and cooperation – of which he spoke in a special sicha on the concept of “Kollel” devoted to our Kollel at a farbrengen on Purim in 1979.

Whilst in Kollel it was suggested to me by Reb Arel that I write a translation of the Alter Rebbe’s Sefer Birchas Hanehenin (laws of blessings on food, drink and fragrance and in thanksgiving). When the Rebbe was told about the translation, he said that if it were reviewed by ’mumchim’ checked by Torah Scholars – it would be appropriate to publish the work.

With my father z”l at my kabolas ponim

26

So Rabbi Shea Hecht and Rabbi Binyomin Cohen looked it over, and later Yeshivah Gedolah undertook to publish it, together with the Alter Rebbe’s Seder N’tilas Yodoyim L’suda in a format which included commentary and sources, in memory of Reb Zalman Serebryanski A”H. It came out in 1997.

Next to the Kollel, where the Werdiger Hall currently stands, there used to be a complex of a block of flats plus an older rear building, which the Yeshivah had purchased. It included a small office with a computer, for the use of the Kollel. It was here that I would sit for hours pursuing my own writing, beginning a lifetime involvement in writing in English applying Torah, as best I could, to issues of the world. I was very lucky that I was able to be in Kollel for so long, and to be allowed to focus on developing my own Kav. In 1996, I organized a day-long conference on Judaism and Psychotherapy, which was hosted in the Bnei Brith building and drew 200 participants. Rabbi Groner’s letter to me, following that event was reproduced in the first instalment of this interview.

When Rabbi Yossi Gordon first arrived in Melbourne, he started the annual Yarchei Kallah community learning program, which we still have today. He also started and ran until very recently the follow-on Yarchei Kallah country retreat. At one point, Rabbi Yaakov Barber was the man organising the “city” Yarchei Kallah, but he eventually moved on from it, and in 1989 Rabbi Groner asked me if I would run the event. I accepted and eventually I ended up becoming the Kollel’s program director, in charge of

Top: Smicha from Rabbi Chaim Gutnick Bottom Left: With Rabbi Chaim Gutnick z”l at a family simcha Bottom Right: Rabbi Chaim Gutnick

27

the shiurim at night, and the special functions (“halachah research lectures”) which the Kollel would run in private homes throughout the year. This went on until 1997.

For sixteen years I was zoiche to be in involved with the Kollel.

There I was able to bring my Jewish learning up to a par with (l’havdil) my secular studies. All the work I have done till today rests on the foundational years spent there.

When did you receive your S’micha and become a certified Rabbi?

The suggestion was made to me early on by Reb Arel that I should study for s’micha in Kollel. But what clinched it was the suggestion to me in 1984 by Rabbi Chaim Gutnick that he would test me in s’micha and confer it. (Many years later I heard from Tzippy Oliver OAM, who heard from Reb Chaim, that this was at the Rebbe’s specific behest. I can only conjecture about the Rebbe’s intentions. Maybe one of them was that s’micha combined with my z’chus avos, would enhance my outreach capabilities. It

As I walked past the Rebbe, he looked at me with his piercing blue eyes that went straight through me, and said, “Besuros Tovos”

worked out, somewhat strangely for a Kollel yungeman, that in 1984, within a few months of each other, I was awarded both my PHD and my S’micha!

Rabbi Gutnick also suggested that I seek a further s’micha overseas in addition to his own. In 1985, on a visit to NY, I wrote to the Rebbe that I was looking to receive a second s’micha but that it was not clear that I would be able to do this in NY. I also wrote to him that someone had suggested that I might be interested in a Rabbincal position in New Zealand, though personally I felt a stronger leaning to being an academic. The Rebbe underlined the word “academic”, and he added the words, “be’im efshar” – “if it’s possible”. (That “if it’s possible” consoles me for the fact that I have not made a full-time career in academia: fulltime academia did not open for me, though I did some teaching at University and was an Honorary Associate of the University for many years. I trust the work I have done within my Institute is of an academic standard even though it is outside the University.) In regard to the question of where I would obtain the second s’micha, which did not seem likely to eventuate in NY, the Rebbe responded, “Oi bemokom achar” – “or [alternatively] in another place.”

In 1989 I travelled again to the Rebbe in the month of Elul. I bore in mind that a few years earlier the Rebbe had told me I can get my second s’micha in “another place”. As it happened I was going

28

to be travelling from New York to spend a few days in Eretz Yisroel before returning home for Rosh Hashonah. Whilst I was lining up at 770, waiting for my turn to pass by the Rebbe for dollars, I had in mind that I needed to accomplish two important things in Eretz Yisroel: (1) the second s’micha and (2) to meet with the Chassidic artist Baruch Nachshon, who lived in Kiryat Arba. A few years earlier Rabbi Leibel Wolf had brought him, together with a lot of his artwork, to Melbourne. Seeing his art, opened my eyes and excited me immensely since I saw that you could have art of world-calibre, suffused with authentic Jewish content. I had started to record Nachshon’s own commentary on his work and wanted to finish it in Eretz Yisroel.

As I walked past the Rebbe, he looked at me with his piercing blue eyes that went straight through me, and said, “Besuros Tovos” (good tidings). Seemingly quite an ordinary blessing to give, which the Rebbe no doubt said to many, yet those words with their grammatical make up – good tidings in the plural, and the minimum plural is two – empowered me to receive it as a Brocho for the two tasks I needed to accomplish in the few days in Eretz Yisroel. So I felt I could accomplish both objectives.

At Mincha on Shabbos Parshas Ki Seitzei, my last Shabbos before leaving NY for the Holy Land, I had an Aliya in 770 “upstairs” in the coming parsha of Ki Savo, which contained the words “And it will be when you come to the

Land…And you will come to the Kohen…” This brought to mind a Rabbi in Eretz Yisroel who might grant me my second s’micha, namely the Chief Rabbi of Haifa, Rabbi She’ar Yoshev Cohen, whom I had met in Australia when he was hosted by Menachem Khoen.

He was the “ and you will come to the Kohen”. And so it was.

I called him from my brother’s home in Jerusalem and he agreed to see me. I travelled up to Haifa and came back in a day with the s’micha. Equally miraculous for me, I managed to get out to Kiryat Arbah (in a bus with bullet-proof windows and soldiers on board) and spend Shabbos and a bit more (during which I completed and recorded my conversation) with Baruch Nachshon about his art. All of this happened in days and – as Chassidim say – with the kochos of the Rebbe.

anesthetic was not successful and I think there was discussion of pinning the bones. Sruli was put under a second general anesthetic but they discovered a nonalignment of the bones, which would not allow that procedure either. There was talk now of a third intervention. My wife and I were distressed at the thought of this little boy undergoing a third general anesthetic and contacted the Rebbe’s secretary, Rabbi Leibel Groner, with news of the development. Rabbi Leibel Groner’s response was – referring to our initial contact with the Rebbe, when Sruli was taken to hospital – “the Rebbe has already given his blessing”. Thereafter we received a call from the hospital.

They had taken X-rays, ahead of the planned third anesthetic and operation, which showed that the bones had by themselves come into

alignment! There was now no need to operate, the upper arm would be placed in a cast and would heal naturally, as it did.

What was your relationship with Rabbi Groner A”H like?

To me, the greatness of Rabbi Groner A”H was that he knew how to – and did – promote the talents and potentials of individuals. He was a volcanic personality; when it erupted it was scary but benign. It happened once that a Melbourne evening paper, called The Herald, wanted to interview Rabbi Groner, as it had a number of prominent individuals, to ascertain from him “the principles by which you live”.

He wrote out his answer and then gave it to me for editing. One of his principles, that has remained with me, was “never to be jealous of other peoples’ talents and

Any stories with the Rebbe you can share with us?

Whilst in Yeshivah Primary School, my son Sruli once had an accident on playground equipment and broke his upper arm quite badly (a difficult place to mend). We took him to hospital straight away. Rabbi Groner was very upset about the whole incident and we contacted the Rebbe for a blessing. I do not recall all the details exactly. A break in this bone is normally healed through setting the arm in a plaster cast and letting the bones fuse – that is, when the broken bones are aligned along the break. However, a first surgical intervention under general

Rabbi and Rebbetzin Groner z”l

29

Out of the blue, he said to me, “I will support you for the first full year”. abilities”. That for me epitomized Rabbi Groner and the phenomenal success he had. He was there to help others grow and to encourage them to contribute. He would always push us to publish books, to take leadership positions, and so on, and in this way the Yeshivah community and Chabad in Australia, and all that it spawned, grew phenomenally.

Out of the blue, he said to me, “I will support you for the first full year”.

When I ended up leaving Kollel in February 1998, I went to Rabbi Groner and told him I wanted to establish my own Institute – which would be the Institute for Judaism and Civilization. Out of the blue, he said to me, “I will support you for the first full year”. True to his word, that year he paid me a full wage. He didn’t know what exactly I was doing, he didn’t know where I was doing it, but he had faith in me. It was typical of Rabbi Groner. He sensed I had something to contribute in a new area, and he put resources into it. The second year came and without my asking he said he would cover half my salary for that year. Thanks to his initial help, I was able to continue after that on my own.

What did you do after your long Kollel stint?

I had followed a decade of secular studies at a tertiary study, with more

than a decade of learning in the Kollel. What interested me ultimately was the “interface” of the Torah with the secular arts and sciences and issues of general civilization. Hence, I founded “The institute for Judaism and Civilization”.

I began with a series of conferences, first on psychiatry and Judaism (this one was in fact organized while I was still in Kollel as mentioned above), then on the Noahide laws and then on the interface of Jewish and Secular law, and then another on bioethics. I also began a publication, called the Journal of Judaism and Civilization, of which 14 issues have been printed, as well as monograph series, of which some ten have appeared. As time went on, these writings became amalgamated into books. One of the better known of these is on the Noahide laws, The Theory and Practice of Universal Ethics – the Noahide Laws (which has been translated into Spanish and Russian). The most recent is a book on the Australian Jewish artist Bill Chaim Meyer.

I have been blessed to be able continue my outreach on a national level attending and conducting conferences and symposia around the world. In more recent years, I have been going to Jerusalem for an annual Noahide Laws conference. I recently presented, with encouragement and help of my friend Mat Gelman, on Viktor Frankl at the World Psychiatric Association Conference on Psychiatry, Spirituality and Religion.

Now with the travel restrictions in

30

place I have adapted to teaching and seminars over zoom.

Has your work always been smooth sailing for you?

In 2008 I tried to get involved in the political realm, since it was there – in social legislation – that major societal violations of the Noahide laws (primarily the laws prohibiting killing and gilui arroyos) were occurring and might be rectified. I was also the cofounder of an interfaith group which was set up for this purpose.

I must be clear that this was not “ecumenical” interfaith activity, which is halachically unacceptable, but rather an association with faith groups and leaders in order to defend common ground, such as the sanctity of marriage and sacredness of life, which in fact are Noahide values. I started writing and making seminars for politicians, to inform and encourage them towards the values and ideals of the Noahide laws. I also organized bipartisan launches of a book of mine, Politics and Universal

People have neshomos, which can, and G-d willing ultimately will, be touched and awakened. They simply need to hear the voice of Torah

Ethics in six State legislatures. I am not a politician and can be “thrown” when I get too close to the fray of politics. Whatever success I had in this area could be put down to what one politician, who participated in a forum I arranged, called my “disengaged” or somewhat distanced involvement. I like to call this ideal, which suits me, ‘disengaged engagement’, and it is a very difficult balance to maintain.

It really hasn’t all been easy and smooth sailing, and I have come out with bruises. Specifically, in the same gender marriage debate, and all that went with it, I suffered greatly from the University. For many years I was an Honorary University Associate, yet at the height of the same gender marriage debate, activists from the outside convinced some University faculty members to have me removed from the University. This was on account of an article I had written in 2012 critiquing the gender ideology to which young and susceptible children were being exposed under the so (mis)named “Safe Schools” program.

They wrote to the Vice Chancellor of the University and unfortunately, he listened, issuing a statement which publicly dissociated the University from the “views of Dr Cowen”.

Although he did later apologize and bring me back as a higher-level associate in the University, it was a very frightening experience when a University of over 70,000 staff and students in campuses in Australia and other parts of the world publicly distanced itself from one.

behind ‘same gender marriage’, repeating the same error as before.

My father, who himself was a Vice Chancellor of two universities, had taught that the function of a public university is to host debate, not to take sides in it. I had been sending out literature in defense of traditional marriage to different people around the country, and used my university email account also for this purpose (as indeed the University’s charter provided for contribution of staff to public

A similar thing happened three years later. There was a new Vice Chancellor who decided to put the University

debate). Again, some activists saw it, and pressed the Vice Chancellor to remove me from the University.

On the basis of “misuse of email”, I was removed from my position in the university for, as I understand it, stating the position of the Noahide laws on marriage. It was an unsettling experience for me and a disturbing reflection on the University.

Shortly thereafter, an independent review was conducted by a former Chief Justice of the High Court of

Seder Bircas Hanehenin

31

Australia into the state of freedom of speech in the Universities. He produced a code of intellectual freedom for Universities, which they ultimately felt compelled to accept, and I think would not have allowed what happened to me earlier.

During the same debate, a Jewish community publication made a review of a book on marriage and the family, which I had written. The article interviewed some thirteen personalities, every one of whom implicitly or explicitly attacked the book. It seemed they couldn’t find anyone in Australia who held Torah views on the subject. To be fair, I must acknowledge that I was given a right of reply to the article.

I am saying all this to bring out a point. As time goes on, in the current media – including social media – environment, we have the fires of social shaming and defamation. The way the media can create a climate of vilification and intimidation is known. However, I believe one can get strength from this. Shulchon Oruch begins with the injunction not to be shamed by the maligim, those who ridicule (and now those who shame and intimidate). Just as other times have had their great nisiyonos, be it

In 2003 I went to Vienna to visit members of Frankl’s family

political terror or open persecution, the darkness of the present age is (social or news) media defamation and intimidation. Just as Torah and some mesirus nefesh can dispel other forms of darkness, it can dispel this darkness, which has no truth or substance. People have neshomos, which can, and G-d willing ultimately will, be touched and awakened. They simply need to hear the voice of Torah, if we can raise that voice.

You have spoken about the “second hand” Shlichusen you have had. Please explain.

It has happened on a couple of occasions that I have heard of something the Rebbe wanted done and had requested from a particular individual, but for whatever reason that person was unable to do it; I felt, however, that it was something which I could and would do. That’s what I call a “second-hand shlichus”.

I was told by Mat Gelman, that Rabbi Abraham Twerski A”H was asked by the Rebbe to promote the work of Viktor Frankl (of whose psychological method, “logotherapy”, the Rebbe thought highly) with a biography of Frankl or something of that sort, but for some reason, notwithstanding his great and many achievements, he didn’t end up doing it. I thought to myself that this is something the Rebbe wants, I feel a cheshek for it and think it is something I could in some way do. Mat informed me that Frankl had a niece, Liesl Kosma, who lived in Melbourne.

32

We visited her and she pulled out a box of Frankl’s German books, which she let me take, and since I knew German from my time and studies in Germany, I began translating selected essays (I also persuaded her to translate one, which was published in the Institute’s journal).

In 2003 I went to Vienna to visit members of Frankl’s family (he had passed away in 1997) – his nonJewish widow, Eleonore, his sonin-law Professor Franz Vesely and another scholar Alex Batthyanyi close to the family. There his widow showed me the Tefillin that he would regularly don, along with a talis koton which he had tried to make for himself. She related, that at night whilst in bed he would recite the book of Psalms. This has been related as part of a larger story about Frankl told by Rabbi Y. Y. Jacobson. Over the years I made conferences and symposia on Viktor Frankl, including one in collaboration with Chabad on campus at the University of Pennsylvania. A few months ago, I published a book of translations of the works of Victor Frankl called The Rediscovery of the Human – Psychological Writings of Viktor E Frankl on the Human in the Image of the Divine. In my Introduction to this book, I try to show how his psychological theory fits with Torah Judaism, no doubt a reason why the Rebbe wanted so strongly to promote his work.

Another “second hand” Shlichus came my way when I was travelling abroad. I had encountered a

Lubavitcher Melamed named Yaakov Rogalsky who, together with Chaim Clorfene, published a book called, “The Path of the Righteous Gentile”, an early work in English on the Noahide laws. When I met Rogalsky – I think at a Shabbaton in Monsey – he related that he had a dream in which the Rebbe said to him that he should promote the Noahide laws amongst faculty at the prestigious “Ivy League” Universities in America. He told me that he felt that he didn’t have the right credentials for the job, and didn’t think he would be able to do it. I felt, however, that I could. So, in 2004 with some financial help from the Pratt Foundation headed by Sam Lipski, I took the shlichus upon myself and, with the help of Shluchim on the various campuses, made a tour of a number of US East Coast Universities including some Ivy League ones – the University of Pennsylvania and Princeton University – conducting seminars with faculty on the Noahide Laws.

isn’t just one Shul where almost everyone sits together. Earlier, it was common for three generations to be Davening together in the one row. Sadly, the kesher (connection) between the generations – and the practical example of the older generations to the younger ones – has been weakened. I understand why we have so many different Minyanim nowadays: to strengthen Yiddishkeit under modern challenges, it is important for everyone to feel comfortable

in their “customised” minyanim. Yet we can’t forget that we, the Jewish nation, are compared to a Shalsheles (a chain of tradition and generations) and it’s so important to recognize and respect the generations (the links in the chain) which precede us. By respecting, watching and listening to them – in addition to our own birurim – we become better people, and have something, to transmit down the chain of tradition of Yiddishkeit.

The Rediscovery of the Human

Any final remarks?

There is an absolute incomparability (b’ayn aroich) between the Rebbe and his Chassidim. Yet between the older Chassidim and us there is not: they are in many ways greater than us, but we can relate, and strive to measure up, to their qualities. I believe I gained much of my Yiddishkeit from listening and speaking to the Eltere (older) Chassidim. The older generation has so much to give from their stories and their life experiences. We have to take up the opportunity whilst we can, to learn as much as we can from them.

Things aren’t the way they used to be in the Yeshivah community. There

33

A BUBBE MAASE

“it’s my opinion, if you don’t like it then fuggedaboutit”

Wr it t e n by Men d el Gu r kov

Not A Bad Place to Be Stuck

A

fter my wife and I got married in 2019, we decided to spend some time in Melbourne.

We weren’t planning on staying long, we figured a few months, tops a year. Of course, G-d had other plans. One worldwide pandemic and baby girl later, we are now preparing to leave Melbourne and move to Long Island to open a new Chabad House.

Before I moved to Melbourne, I heard many wonderful things about the Jewish Community. After living here for almost two years, I can

honestly say that the hype was pretty accurate. The community genuinely cares for one another, and tries to help in any way that they can. However, while these qualities are impressive, they can be found in many communities world wide. There’s something else that makes Melbourne’s community unique, even special.

Something intangible that’s hard to describe. Anyone who’s been here knows what I’m talking about, Melbourne’s just different.

Alas, they don’t pay me the big bucks to write vague love letters to the community. “Be descriptive,” my editor told me.

So I took a break from writing for

a while and decided to observe.

At community events, instead of yapping, I listened to others.

Turns out, you can learn a lot when you just listen (so that’s what my wife’s been trying to tell me...). Anyways, here’s my thoughts on what makes Melbourne unique, and how to ensure that it stays that way.

There’s an old tale about a fellow named Moshe who lived in Mezibush, Ukraine, in the early 1700s. Moshe worked hard to earn a living. He toiled night and day, perfecting his craft, which just happened to be thievery.

Listen, every respectable town needs it’s own ganov, and Moshe was the best man for the job. Over his long career, Moshe never got caught. Sure, there were a few close calls, but whenever the situation got hot, Moshe would visit the Baal Shem Tov and ask for a brocho. The Baal Shem Tov would bless him, and the trail would miraculously go cold.

One day, Moshe heard that the Czar himself was coming to town.

“This is the chance of a lifetime,” Moshe thought. He planned the heist carefully. He incorporated diversions, escape routes, and subterfuge. In the end, Moshe walked away with a score so large he could retire and enjoy life.

Moshe went to his hideout in the forest near Mezibush and waited for the heat to die down. Days, weeks and months passed by, but

the incident didn’t blow over.

The police put Mezibush under lockdown and inspected every person who went in and out of the city. Moshe realized that he needed to speak with the Baal Shem Tov before he got caught.

So he snuck back into the city and rushed into the shul. “Please,” Moshe said to the gabbai, “I need to speak to the Rebbe.” The gabbai replied, “Haven’t you heard, the Baal Shem Tov passed away.” Moshe stumbled out of the shul in a daze. He walked to the cemetery and laid down by the Baal Shem Tov’s kever. The next morning, Moshe was summoned before the Baal Shem Tov’s grandson, Reb Boruch. During their meeting, Reb Boruch blessed Moshe and told him, “Last night my grandfather visited me in a dream and told me that I should bless you. I protested, ‘but zaide, he is a thief!’ The Baal Shem Tov answered, ‘nu, a thief also needs a Rebbe.’”

I’m not advocating that people should start robbing each other, at least not until I’ve left town.

This tale teaches us a profound lesson: It’s easy to accept someone by ignoring the parts that make us uncomfortable. The difficulty lies in acknowledging who each person truly is and still accepting them, warts and all.

This allows for true, sustained growth, on an individual and communal level.

I believe that this encapsulates

the essence of the Jewish community in Melbourne. By no means are we perfect, but look around, whether it’s in shul, by a Shabbos meal, or a Sunday barbie, here in Melbourne people don’t ignore who you are. Instead, they try to work with you, understanding that no matter what, “a thief also needs a Rebbe.”

Living life by this code is a tall order. It’s hard enough dealing with our own problems, let alone someone else’s. It’s easier to just smile and wave, without investing in one another. I don’t have any magical solutions, but you should know that it’s worth your time and effort. The impact you can have on others is tremendous, trust me, I’m talking from personal experience.

Well, that’s it folks, this is the last time you’ll have to put up with my musings in this column.

I know I got a bit sentimental, but cut me some slack, I’m gonna miss hacking-a-chainik with you guys. The truth is, it’s my opinion, if you don’t like it, then fuggedaboutit.

Mendel

‫ס"ו ע"ב( אילת אהבים ויעלת חן‬

‫ד‬

‫ר ח"ג ק‬ ‫מר )זוה‬ ‫עון וא‬ ‫חכמה מפוארה ליהודים היתה או‬ ‫רה אורה זו‬ ‫בי שמ‬ ‫גנוזה ויקרה‬ ‫תורה לעובדה ו ‪ :‬בפתח ר‬ ‫חילנו חמדה‬ ‫נפקא‪ .‬אורייתא אורייתא מה אימא לגבך‬ ‫לשומרה‬ ‫ר אשר הנ‬ ‫אה מנך‬ ‫פאר היוצ‬ ‫ירו על‬ ‫הקדמה אישתבח הבורא וית‬ ‫ן‬ ‫י‬ ‫מ‬ ‫ע‬ ‫ת‬ ‫ו‬ ‫ב‬ ‫פ‬ ‫מ‬ ‫ש‬ ‫אין נה‬ ‫ו‬ ‫ן‬ ‫ט‬ ‫י‬ ‫י‬ ‫ר‬ ‫ן‬ ‫ו‬ ‫ק‬ ‫מ‬ ‫מ‬ ‫נ‬ ‫ו‬ ‫ך‬ ‫ן‬ ‫י‬ ‫ל‬ ‫ל‬ ‫ח‬ ‫כ‬ ‫נ‬ ‫ו‬ ‫ל‬ ‫ן‬ ‫י‬ ‫אין ותת‬ ‫מ‬ ‫ס‬ ‫י‬ ‫מך למיהב חילא ותוקפא לי‬ ‫עלמין כמה‬ ‫רעוא ק‬ ‫טרא‪ .‬מנך כלא עלך קיימי על‬ ‫נהירו דכל‬ ‫די‬ ‫א אור יתא‬ ‫א יהא‬ ‫ה ירוו‬ ‫ש‬ ‫ע‬ ‫ו‬ ‫ש‬ ‫ון עלמ‬ ‫ע‬ ‫י‬ ‫א‬ ‫ת‬ ‫ם‬ ‫ך‬ ‫ת‬ ‫ד‬ ‫י‬ ‫י‬ ‫מ‬ ‫ר‬ ‫י‬ ‫א‬ ‫ו‬ ‫א‬ ‫ר‬ ‫ר‬ ‫ב‬ ‫א‬ ‫ך‬ ‫ו‬ ‫ת‬ ‫א‬ ‫כ‬ ‫מ‬ ‫י‬ ‫א יאות‪ .‬אורי‬ ‫ל עת באהבתה תשגה תמיד‬ ‫ך‪ :‬גרב‬ ‫אן יכ‬ ‫א מינך כדק‬ ‫יל לגל‬ ‫גניזין דיל‬ ‫ל‬ ‫ק‬ ‫נ‬ ‫י‬ ‫ל‬ ‫י‬ ‫כ‬ ‫אה ולמימר סתרין ו‬ ‫ז‬ ‫דילך מאן י‬ ‫בלא כיסופא קמך וק‬ ‫ת אה‬ ‫מ‬ ‫י‬ ‫מ‬ ‫ב‬ ‫י‬ ‫ט‬ ‫ר‬ ‫ו‬ ‫ם‬ ‫נ‬ ‫ן‬ ‫י‬ ‫תתא רחימי‬ ‫וניעול‬ ‫תא‬ ‫ועלה אתמר רבות בנות עשו חיל ואת עלית‬ ‫אנת ויעלת חן עילא ו‬ ‫שראל‬ ‫עלאה ד‬ ‫פנימה‬ ‫א‬ ‫ת‬ ‫מ‬ ‫ר‬ ‫י‬ ‫ב‬ ‫ולכל‬ ‫מלך‬ ‫ה אם‬ ‫ה בת‬ ‫הבנים שמ‬ ‫ח‬ ‫ה‬ ‫‪.‬‬ ‫ו‬ ‫כל כבוד‬ ‫ל‬ ‫א‬ ‫נ‬ ‫י‬ ‫הוי בכיסופא קמי ברתא דמלכא דאתמר בה‬ ‫בברכות התורה ברא‬ ‫שית ספרו הנור‬ ‫שפתח‬ ‫דו‬ ‫א‬ ‫"‬ ‫ג‬ ‫ם‬ ‫א‬ ‫כות גדולות‬ ‫להיות כי‬ ‫נכי‬ ‫ע‬ ‫ורה"‪:‬‬ ‫ה‬ ‫ר‬ ‫ב‬ ‫צ‬ ‫ל‬ ‫ע‬ ‫י‬ ‫י‬ ‫מ‬ ‫ל‬ ‫א‬ ‫ד דרך הקודש של הגאון בעל ה‬ ‫ר‬ ‫ות הת‬ ‫ת דברי תורתך בפינו ובפיו‬ ‫לה בברכ‬ ‫אעבור‬ ‫אלהינו א‬ ‫ת עמך בי‬ ‫ת‬ ‫י‬ ‫ה" בדרך זו הישרה "ואברך תח‬ ‫וך‬ ‫ש‬ ‫רב נא ה'‬ ‫אתה‬ ‫ראל ונ‬ ‫ה‬ ‫'‬ ‫ה‬ ‫ע‬ ‫י‬ ‫ה‬ ‫א‬ ‫ה‬ ‫ו‬ ‫י תורה‬ ‫להי‬ ‫אנחנ‬ ‫על דבר‬ ‫לשמה ברוך אתה ה' המלמד תור‬ ‫נו מלך‬ ‫ראל‪ :‬וברוך אתה‬ ‫ה‬ ‫'‬ ‫ה‬ ‫א‬ ‫ו‬ ‫ע‬ ‫נ‬ ‫ו‬ ‫ו‬ ‫ל‬ ‫י‬ ‫צ‬ ‫ל‬ ‫ו‬ ‫ה‬ ‫ם‬ ‫ו‬ ‫י‬ ‫ה לעמו‬ ‫י‬ ‫די תורתך‬ ‫אשר קדשנו במצות‬ ‫יש‬ ‫נו מ‬ ‫ל העמניום ונצתאןצלנאויאתצאצאי לנו יודעי שמך ולומ‬ ‫נו כו‬ ‫נו מכ‬ ‫ם אש ר ב ח ר ב‬ ‫חכמה מפיו דעת ות‬ ‫וך‬ ‫עיני ואביטה נפלאות מת‬ ‫ו‬ ‫א‬ ‫ת‬ ‫בונה‪ .‬גל‬ ‫ה‬ ‫ה' יתן‬ ‫ה' נותן התורה‪ :‬זכי‬ ‫חאוריית‬ ‫ה‬ ‫ה ה' יןלדמשדנליהוחובקאיך‪:‬דליבא א אור ית‬ ‫א‬ ‫כ‬ ‫מ‬ ‫ה‬ ‫ומטיב למדני חוקיך ברוך את‬ ‫יה קליפין‪ .‬ואית ביה מוחא‪.‬‬ ‫חבי‬ ‫ו‬ ‫א‬ ‫ב‬ ‫י‬ ‫י‬ ‫ת‬ ‫ן‬ ‫ב‬ ‫י‬ ‫א‬ ‫י‬ ‫ה‬ ‫נ‬ ‫ו‬ ‫ע‬ ‫ן‬ ‫אית ב‬ ‫נפין‬ ‫רחבה אנת מני ים לית‬ ‫שרשין ו‬ ‫תא‪ .‬הא‬ ‫מילין דילך‬ ‫בך קץ ות‬ ‫מילין דילך אית בהו פשטי דקר‬ ‫כ‬ ‫א‬ ‫ל‬ ‫י‬ ‫‪.‬‬ ‫י‬ ‫מה אילנא אית ביה‬ ‫י‬ ‫י‬ ‫ר‬ ‫ד‬ ‫ת‬ ‫ו‬ ‫‪:‬‬ ‫א‬ ‫ר‬ ‫טאורייתא‬ ‫אינון‬ ‫שה‬ ‫ואית‬ ‫ף הכי‬ ‫ין ענפ‬ ‫רמז דק‬ ‫ביה טרפ‬ ‫י‬ ‫ין על אלין‪ .‬כשר ופסול‪ .‬טמא‬ ‫ן‬ ‫‪.‬‬ ‫א‬ ‫ו‬ ‫ו‬ ‫א‬ ‫ט‬ ‫י‬ ‫ו‬ ‫ת‬ ‫א‬ ‫ומות‬ ‫ה‬ ‫לאה מתפשט‬ ‫ו‬ ‫ב‬ ‫י‬ ‫‪.‬‬ ‫ה‬ ‫ה‬ ‫ר‬ ‫פרחין‪ .‬ואית ביה איב‬ ‫ן‪ .‬אל‬ ‫ר‪ .‬חייב וזכ‬ ‫א‬ ‫י‬ ‫ו‬ ‫ה‬ ‫מ‬ ‫כ‬ ‫ל‬ ‫א‬ ‫ו‬ ‫ן‬ ‫אסור‬ ‫כ‬ ‫סתימי‬ ‫מ‬ ‫תא‪ .‬גמטרייאות רזין טמירין‪ .‬רזין‬ ‫אי‬

‫הבר‬

‫אצאי‬ ‫ו וצ‬

‫העול‬ ‫לך‬

‫תו בר‬ ‫תור‬

‫וב את‬ ‫רתיך‪ .‬ט‬

‫ין‬

‫לכ‬ ‫ל סטר‪.‬‬

‫א‬

‫הב‬ ‫ה ורשפ‬

‫רמיז ח‬

‫‪Spotlight‬‬ ‫‪The Toras Chessed‬‬ ‫‪Wr it t e n by‬‬ ‫‪Rab b i M ich oel St ern‬‬

‫‪R‬‬

‫‪, the author of the Halachic‬זצ”ל‪abbi Shneur Zalman Fradkin‬‬ ‫‪Responsa known as “Toras Chessed” was born in the town of‬‬ ‫‪). His‬ה׳תק״צ( ‪Liadi during the month of Adar, in the year 1830‬‬ ‫‪parents, Reb Shlomo and Eidel Fradkin had strong ties to the‬‬ ‫‪Chabad Rebbes, and his maternal grandfather was a Chossid of‬‬ ‫‪the Alter Rebbe.‬‬

‫‪36‬‬

Setting the Scene

On one particular visit to the Alter Rebbe, the Toras Chessed’s grandfather enumerated the names of all his family members when speaking with his Rebbe, but did not mention the name of his youngest daughter, Eidel.

Realising that a name had been left out, the Alter Rebbe asked the venerable Chossid if there was anyone else in his family whom he hadn’t named.

When the answer came back affirmatively but “she’s only a little girl”, the Alter Rebbe responded, “from this girl will be born a son that will illuminate the entire world with his Torah”. Later, the Chossid was instructed that this son who was to be born from the little girl Eidel be given the same name as the Alter Rebbe, Shneur Zalman.

Thus, did the Toras Chessed’s mother receive a blessing for her illustrious son.

Reb Shlomo Fradkin, the Toras Chessed’s father, also received a blessing for his son. Reb Shlomo was a builder by trade. Once, while fixing a roof atop one of the houses in Liadi, he noticed the Tzemach Tzedek (who at the time was still a young man, but known as the Alter Rebbe’s favoured grandson, and the son in law of the Rebbe’s oldest son, Reb Dovber) walking past.

Overcome with awe and fear, Reb Shlomo lost his balance and fell from the roof. The Tzemach

Tzedek saw what had happened and called out to the frightened young man, “am I a bear that you should be scared of me?!”

He then blessed him that “one who fears Rabbonim should merit to have children who grow to become Rabbonim”.

A Mute Genius and Early Years

Until young Shneur Zalman was three years old, he was unable to speak. His worried parents took him to the best doctors, physicians and experts, but nothing seemed to help.

Suddenly, when Shneur Zalman turned three, he began to speak Divrei Torah, non-stop! It was almost as if the first three years of his life he had been busy listening to Torah and thus did not speak. The first words he uttered were “Ruach Memalela” – literally “a speaking spirit” - the Aramaic translation of Onkelus the Convert on the verse “L’Nefesh Chaya” (Gen. 2,7) - that man became a living being.

People from all over came to see this wonder child, who was fluent in Rashi and Onkelus from memory, at just three years of age. By the age of five he knew complete tractates of Gemara.

People from all over came to see this wonder child, who was fluent in Rashi and Onkelus from memory, at just three

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People from all over came to see this wonder child, who was fluent in Rashi and Onkelus from memory, at just three years of age. By the age of five he knew complete tractates of Gemara.

‫ם אש ר ב ח ר‬

‫ביטה נפ‬ ‫עיני וא לאות מתו‬

‫וב את‬ ‫ ט‬.‫רתיך‬

‫מכל‬ ‫בנו‬

‫ל‬

‫ו‬ ‫ך אתה‬ ‫ זכי‬:‫ה' נותן התורה‬

‫תו בר‬

‫חכמה מפיו דעת ות‬ ‫ גל‬.‫בונה‬ ‫ה' יתן‬

‫ חאור יתא אור י‬:‫ניהוחובקאיך‬ ‫ה‬ ‫ומטיב למדני חוקיך ברוך אתה ה' יןלדמשדל דליבא תא כמה‬ ‫ח‬ ‫ב‬ ‫י‬ ‫ב‬ ‫י‬ ‫ן‬ ‫א‬ ‫י‬ ‫נ‬ ‫ו‬ ‫ן‬ ‫מ‬ ‫י‬ ‫ל‬ ‫רחבה אנת מני ים לית ב‬ ‫ין דילך מה אילנא אית ביה שרשין‬ ‫ הא מילין דילך אית בהו פשטי דקר‬.‫ ט א אורייתא‬:‫ך קץ ותכלית‬ ‫א‬ ‫י‬ . ‫ד‬ ‫ר‬ ‫ו‬ ‫אוריית‬ ‫אינון‬ ‫שה ר‬ ‫כשר ופס‬ ‫אית ביה‬ ‫ף הכי‬ ‫ין ענפ‬ ‫מז דקא‬ ‫ טמא וט‬.‫ ול‬.‫אלין על אלין‬ ‫ או‬.‫ ואית ביה איבה‬.‫ ואית ביה פרחין‬.‫טרפין‬ ‫ומות‬ ‫אה מתפשט‬ ‫הור א ורס‬ ‫ חייב וזכאי ומכאן ולהל‬.‫ר‬ .‫תימין‬ ‫כ‬ ‫מ‬ ‫ רזין ס‬.‫ גמטרייאות רזין טמירין‬.‫תא‬

‫א הב‬ ‫ה ורשפ‬

‫ ואית‬.‫ ואית ביה מוחא‬.‫ביה קליפין‬ ‫ביה ענפין‬ ‫ואית‬

‫ל‬ .‫כל סטר‬

‫רמיז ח‬

‫ין‬

years of age. By the age of five he knew complete tractates of Gemara. Once during this period of his life, Shneur Zalman met the Tzemach Tzedek, and remaining with him for hours as the Rebbe tested him on his studies. At the age of eleven, the Tzemach Tzedek asked his opinion about a question pertaining to Agunos (a very complex area of Halocho).

After his marriage, he became a Talmid of Rav Eliyahu Yosef of Dribin (the author of Oholei Yosef), and there he was finally able to reveal his true colours as a real Gadol baTorah. Despite his resolve to avoid serving in a Rabbinic position, after losing all his possessions Rabbi Shneur Zalman was instructed by the Tzemach Tzedek to apply for the role of Rov in Polotzk, and soon after, in the year 1855, the Toras Chessed became the Rov of Polotzk.

Relationships with the Third and Fourth Chabad Rebbes Rabbi Menachem Mendel, the third Chabad Rebbe and author of the “Tzemach Tzedek” (after which he is also called) had much respect for the Toras Chessed. Whenever the Toras Chessed would visit Lubavitch, he would sit together with the

Tzemech Tzedek and adjudicate Torah rulings. The Tzemach Tzedek said “he knows how many vov’s there are in the entire Shas”. When Rav Eliyahu Yosef Rivlin made aliya he wanted to pass through Plotzk, the Tzemach Tzedek told him not to, in order not to distract the Toras Chessed from his learning.

The Toras Chessed was also very close to the son and successor of the Tzemach Tzedek, the Rebbe Maharash. He was one of the 3 scholarly leaders that participated in the “coronation”, proclaiming the Maharash as Rebbe after the passing of his father. Together with Rabbis Yitzchok Isaac of Homil and Yitzchak Izak of Vitebsk, he gave semicha to the Rebbe Maharash.

a letter of resignation to his community.

Life In Yerushalayim

His Kabbolos Ponim in Yerushalayim was led by the head of the Perushim, Rabbi Shmuel Salant, and head of the Sefardic community, Rabbi Yaakov Shaul Elyashar. He transformed the community of Yerushalayim, making the first Chassidic Beis Din and starting a separate Shechita (where the Shochtim were careful to immerse in the Mikvah each day).

After 13 years in Plotzk, the Toras Chessed was appointed Rov and Av Beis Din of Lublin.

This illustrious position was considered a very great honour.

He was in Lublin for 20 years and became known as a Godol Hador. The great Rogachover Gaon travelled to Lublin to learn from him.

When they came to Yerushalayim, the Toras Chessed and his family were given rooms in the courtyard of well- known philanthropist Shmuel Strauss.

They lived there until 1895.

After his wife passed away he remarried a widow from the family of the Husyatin Rebbe.

Rav Yehoshua Leib Diskin was the Mesader Kiddushin, Rav Yaakov Shaul Elyashar said the first Bracha followed by R’ Shmuel Salant with the second Bracha.

In 1892, he expressed his desire to live in Yerushalayim, but his community stopped him from leaving. He was persistent in his wish. On the pretext of going to a health resort, he “fled” to Yerushalayim and only then sent

The Toras Chessed kept a very strict daily routine during this period. He would daven each morning at 8am. A minyan would daven by the corridor near the entrance to his house.

He davened in his home,

38

with the door opened, so that he could hear Kaddish and Kedusha and daven Shemoneh Esrei with the congregation.

He did not lengthen his Krias Shema or Shemoneh Esrei, so that the Minyan would not have to wait for him. Reb Dov the gabbai would stand by the door and when he saw that the Toras Chessed take three steps back he would signal the Shaliach Tzibur to begin the repetition.

He would daven Shacharis until 2pm, alone in his room.

Afterwards he would receive guests until mincha. People would bring him “piskaos” (requests written to a Rebbe) to daven for them. Many people would seek his advice, including the heads of the community and its institutions. He would read these notes before mincha.

When someone came to see the Toras Chessed, the person would stand while the Rav stood opposite him. He would read the note and then raise his eyes, looking at the person’s face.

He would then read the note a second time and look at them again. He would repeat this a third time and then place the note down. If he placed the note down immediately after reading it, without reading a second time or looking the person in their face, it was not a favourable sign.

After Mincha, he would ascend to the roof of the building and learn 18 chapters of Mishnayos in 18 minutes. The gabbai would bring a chair and the Mishnayos.

The Rav sat on the chair while Reb Dov opened the Mishnayos and looked inside as the Rav recited them from memory. He recited them so fast that the gabbai could not keep up with turning the pages. The Rav would look at him as a sign that the page should be turned. The Rav did this daily, finishing the Mishnayos each month.

Regardless of which edition of Mishnayos the gabbai brought, the Rav knew when the page should be turned, together with all of the alternative text variations printed on the side.

No one was allowed to interrupt him in the middle of this review and no one but the gabbai could be present.

His home was in close proximity to Har Habayis. Once as he was reciting the 18 Perakim on the rooftop, an Arab started to call people to prayer. The Toras Chessed lost his train of thought. He said, “what does this fellow want from me that he is confusing me” and at that moment the Arabs voice became hoarse and he stopped his announcements.

After mincha he would lay down to rest. During this time, people could come to see him and he

39

would listen to news and what was going on. After Maariv, no more visitors could come in, unless it was very important. He would sleep four hours a night, from Midnight until 4am.

Once, a Seforim dealer offered to sell him a very old Sefer, at an expensive price. The Toras Chessed asked to borrow the Sefer for one night, to which the vendor agreed. In the morning when he returned, he asked the Toras Chessed if he wanted to buy it. The Toras Chessed responded “you should know that last night I learnt through the entire Sefer, so I no longer need it, since I know everything that is written there. The only reason to buy it is because of the Chashivus of the Sefer, and for this reason alone I am not prepared to pay such a large amount”.

Rabbinic testimonials

Rav Yosef Tzvi Dushinski testified that the genius of the Toras Chessed “shook-up” the Torah world. At that time there where health resorts in Europe where many of the Gedolei Torah would meet and discuss contemporary halachic issues.

At one such resort in Karelsbud, there was a gathering of many notable rabbis including the Avnei Neizer of Sochachtov.

There was a serious question that they could not resolve, so they decided to send the question to the Toras Chessed, who was also at the resort at that time. The Rabbis were shocked when the messenger returned from the Toras Chessed after a very short time, with a long booklet on the subject full of direct quotes from Rishonim and Acharonim. When they returned home, they found that all of the quotes where precise to the letter - and this was all written by heart!

He had thousands of Seforim lining the walls of his room.

They were organised on wooden beams, one on top of the other.

He was so fluent in each Sefer and exactly where it was kept, that when he needed a Sefer, he could locate it in one second.

He was exceptional in his humility and Derech Eretz towards others. He would refer to everyone, even a yungerman, using the honourable plural “atem” and not the singular “atah”. When someone would come to speak with him in Divrei Torah, he would stand the entire time and look at him face-to-face. When he wanted to end the meeting, he would not turn his back towards them or motion with his hands for them to leave. Rather, he would start waking backwards slowly.

If the person got the hint, they would also step backwards and leave. If they didn’t get the hint, the Rav would continue walking back until his back was against the wall and had no more room to move. Still, he would not embarrass the person and waited until his gabbai would notice and hint to the person to leave.

not looked at this Ran for 40 years.” Rav Ovadia decided he must follow in his footsteps and adopted much of his writing style. He would tell young torah scholars that in order to become accustom to writing Chiddushei Torah properly, one should learn the Toras Chessed and Rav Paalim (of the Ben Ish Chai).

He passed away on Erev Shabbos, the fifth of Nissan 1902. Rav Shmuel Salant said “shema mina nach nafshei of Rav Shneur Zalman! Just as Torah was given so to it is taken away with kolos u’vrokim (thunder and lightning).”

The Sefer Toras Chessed

The great Posek, Rav Ovadia Yosef, said that every Avrech should own the Sefer Toras Chessed and learn from it.

He said that his own writing style and fluency in halachic writing was learned from the Toras Chessed. When asked what he found so special in the Sefer, he related the following; When he was 17, he once spoke with Rabbi Chaim Naeh, who told him that his father, Rav Mendel Naeh was once learning a famous Ran in Chullin that spans 3 pages and is known to be very difficult. The Toras Chessed asked him what he was learning and repeated the entire Ran virtually word for word. He then said “I have

40

When Rabbi Yehoshua Leib Diskin wanted to convince his son Rabbi Yitzchok Yerucham to come join him in Eretz Yisroel, he wrote to him “I will show you someone whom all the words of the Beis Yosef are running freely upon his tongue”.

Rav Diskin himself went to greet the Toras Chessed wearing his Shabbos clothing.

Many of the great Torah sages of the later generation in Eretz Yisroel used his Pesokim and studied the Toras Chessed in great depth: this includes the Tchebiner Rov, Rav Tzi Pesach Frank, Rav Yisroel Zev Mitnzberg, Rav Pinchas Epshtein, Rav Chaim Naeh, Rav Shlomo Zalman Aurbach, Rav Elyashiv, and Rav Ovadia Yosef.

There was even a minhag in Yerushalayim that the Bar Mitzva bochur would deliver

‫הו‬ ‫אתה ה' יןלדמשדנליהוחובקא דליבא יתא‬ ‫כמה ח‬ ‫מטיב למדני חוקיך ברוך‬ ‫ביבין אינ‬ ‫ו‬ ‫ן‬ ‫מ‬ ‫י‬ ‫ל‬ ‫י‬ ‫ן‬ ‫רחבה אנת מני ים לית בך ק‬ ‫ הא‬.‫תא‬ ‫דילך מה אילנא אית ביה שרשין‬ ‫מילין דילך אית בהו פשטי ד‬ ‫ טאורייתא אוריי‬:‫ץ ותכלית‬ ‫ דר‬.‫קראי‬ ‫ו‬ ‫ש‬ ‫ן‬ ‫ו‬ ‫ה‬ ‫נ‬ ‫י‬ ‫ר‬ ‫א‬ ‫מ‬ ‫אית ביה‬ ‫ף הכי‬ .‫ כשר ופסול‬.‫על אלין‬ ‫ז דקא‬ ‫ או‬.‫ ואית ביה איבה‬.‫ ואית ביה פרחין‬.‫טרפין‬ ‫טמא וטהו‬ ‫אלין‬ ‫ר אסור‬ .‫תימין‬ ‫כ‬ ‫ רזין ס‬.‫ גמטרייאות רזין טמירין‬.‫מתא‬

‫הב‬ ‫ה ורשפ‬

‫ ואי‬.‫ ואית ביה מוחא‬.‫ביה קליפין‬ ‫ת ביה ענפין‬ ‫ואית‬

‫א‬

‫לכ‬ .‫ל סטר‬

‫רמיז ח‬

‫ין‬

over a teshuva of the Toras Chessed as his pilpul.

The first volume of Toras Chessed was printed 1883 in Lublin. The Second volume was printed in Yerushalayim after his passing. In the hakdama he writes that for years although asked by many, he did not want to write a Sefer, explaining “at this time so many Sefarim are being written and most of them are not only of no help but are a stumbling block. The only Heter to write down Torah sh’bal peh is to act for Hashem’s sake. For authors who are only writing for fame, the prohibition still stands.

Rabbi Chaim Vital compares them to the Dor Hafloga who want to make a name for themselves. “They don’t realize this will sever them from their source”.

He then wrote “over the years I have changed my mind and taken to heart what Chazal say that anyone who learns Torah and does not teach others there is no “hevel” greater than that!

Since I am weak and occupied with community matters and do not have the time to teach Talmidim, I have decided to write a Sefer and I hope that Hashem should consider it as if I have taught many students”.

‫ין ענפ‬ ‫ומות‬ ‫לאה מתפשט‬ ‫ חייב וזכאי ומכאן ולה‬.‫ר‬

does not print the Sefer in his lifetime, his children print it after his passing, and since it was never edited by the author, there are things printed that shouldn’t have been included” “I have named the Sefer Toras Chessed for three reasons: To thank Hashem for his kindness to me. Additionally, the gemara says that Torah which is taught to others is Torah shel Chessed.

And that is my intent with this work. It also hints to my name Shneur ben Shlomo from Liadi”.

While he was placed upon the ground before his burial, his wife related that he told here that every year on the night of Kol Nidrei the Tzemach Tzedik would learn with him. This was even after the Tzemach Tzedek passed away.

May we merit to emulate the unique combination of humility and Chochma of the Toras Chessed possessed.

The great Posek, Rav Ovadia Yosef, said that every Avrech should own the Sefer Toras Chessed and learn from it.

He continues “In addition, I have seen that when a Mechaber

41

P r e s e nted by Ra bbi Yossi Mos h el

Chai BentheIsh The abo value of ut

writes riddles: “Around the dinner table I used to test my families knowledge of Torah by asking them enigmas and trivia questions from across Torah, as well as riddles of general knowledge. These teasers sharpen the brain and broaden the mind. I am writing them here in order that whoever learns this sefer will be able to utilise these riddles as a resource to test their students or friends, enabling them to sharpen their minds and aid them in their study of Torah.”

Riddle me this

Q. Which country in the world would you find yourself doing ‘Kaporos’ at the seder?

Q. When is it a mitzvah to wash, yet at the same time not to wash?

Q. What is something that you really like and enjoy but very soon after you despise and throw away, even though nothing overtly bad happens to it?

Q. How can you eat a loaf of bread and be exempt from bentching, but eat just three slices of bread and be obligated to bentch?

Bonus Riddles Q.Where do we first find contact tracing in the Torah ( Hint: Shemos) Q.Where do we find the first lockdown in the Torah ( Hint: Shemos) Answers: The minhag of the community in Tunisia was to circle the Kaarah (seder plate) over the heads of the people participating at the Seder in order to make the children ask questions. They was a segulah for hatzlachah On Motzei Shabbos Rosh Chodesh we wash for bread at the Melava Malkah but we can’t wash laundry Chametz on Erev Pesach You ate the 3 slices within k’dei achilas pras(KAP)but took time to eat the loaf, having less than a kzais within KAP at a time.

Yosef traced the brothers’ entry at the gates of Mitzraim when they had tried to split up to avoid suspicion. Makas Choshech - the Mitzrim were immobilised and couldn’t move for 3 days.

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Crossword

Name:

Across

1

2

3

4 5

6

7

2. In Hebrew its gematria is 70 6. An infamous queen executed on the first day of Pesach 7. The intermediary days 8. The seder plate is in this shape - twice 9. This year taanos bechoros falls out on this day of the week 11. Its never too late, A second festival

Down 1. The number of preparations required for Kos Shel

8 9

Bracha

10

3. We want this person at our Seder 11

4. We talk about these people a lot on Pesach

12

5. The 3 day fast proposed by Esther started this day in Nissan 10. Dessert at the seder 12. I’m located south-west of Israel

Created using the Crossword Maker on TheTeachersCorner.net

Across 2. In Hebrew its gematria is 70 6. An infamous queen executed on the first day of Pesach 7. The intermediary days 8. The seder plate is in this shape - twice 9. This year taanos bechoros falls out on this day of the week 11. Its never too late, A second festival

Down 1. The number of preparations required for Kos Shel Bracha 3. We want this person at our Seder 4. We talk about these people a lot on Pesach 5. The 3 day fast proposed by Esther started this day in Nissan 10. Dessert at the seder 12. I'm located south-west of Israel

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