Edgware Lubavitch Booklet - Vayeitzei 5782

General Overview: In this week's reading, Vayeitzei, Jacob travels to his uncle Laban. En route he stops at the Temple Mount where G-d appears and assures him that he will return safely to the Land of Canaan.

Jacob stays for twenty years in Charan before returning to Canaan. During his stay he shepherds Laban's sheep, and survives and prospers despite all his uncle's attempted deceptions. He marries Leah and Rachel, and the first eleven tribes are born.

First Aliyah: Jacob left Be'er Sheba and headed towards Charan, to his uncle Laban's home. While traveling, Jacob encountered "the place" (Mount Moriah) and since the sun had set, he lay down to sleep.

In a dream he saw a ladder reaching up to heaven with angels ascending and descending its rungs. G-d appeared and informed him that He would bequeath the entire land to his descendants, and that He would safeguard him until he returned to Canaan. Jacob awoke, and now recognizing the holiness of the location, he erected a monument to G-d, named the location Beth El ("House of G-d"), and vowed to tithe all his belongings when G-d's promise of a safe return would be fulfilled.

Second Aliyah: Jacob continued on his journey, and arrived at a well located on the outskirts of Charan.

Upon seeing Rachel, Laban's younger daughter, arriving with her father's sheep, Jacob single-handedly rolled off the heavy rock that sat atop the well, and gave water to the flock. Rachel told her father about the new arrival, and Laban rushed out to greet Jacob. Jacob went to Laban's home, and after spending a month, Laban offered Jacob the job of tending to his herds, and asked Jacob what he wished in terms of wages.

Third Aliyah: Laban had two daughters, the aforementioned Rachel, and her older sister Leah. Jacob loved Rachel and offered to serve Laban for seven years in exchange for her hand in marriage. Laban accepted the deal. After the seven years of service passed, Jacob asked Laban to make good on his word. Laban arranged a wedding feast, but switched daughters, giving Leah instead of Rachel. When Jacob protested, Laban offered to give Rachel too in exchange for another seven years of service. One week later Jacob married Rachel, and began serving an additional seven years. Leah gave birth to four children Reuben, Simon, Levi, and Judah but Rachel remained barren. Rachel and Leah both gave their handmaids to Jacob as concubines. Rachel's maid, Bilhah, bore two children Dan and Naftali and Leah's maid also bore two children Gad and Asher.

Fourth Aliyah: One spring day, Reuben picked jasmine plants from the field, and brought them to his mother. Rachel asks Leah for some of them, and Leah agreed, provided that Rachel relinquishes her turn with Jacob that night. Leah gave birth to another two sons Issachar and Zebulun and one daughter Dinah. Eventually, Rachel, too, gave birth to a son, whom she named Joseph. At that point, Jacob asked Laban for permission to take his wives and children and return to Canaan. In response, Laban pointed out that his divinations revealed that his great wealth and blessings were due to Jacob's presence in his home.

Fifth Aliyah: "Specify your wages," Laban told Jacob. "And I will give it!" Jacob proposed that all the streaked and spotted sheep that would be born to Laban's sheep would constitute his payment. In return, Jacob would continue caring for Laban's flocks. Laban immediately removed all the existing spotted and streaked sheep from the herd and put them under his sons' charge thus differentiating between the current ones, which belonged to Laban, and the to-be-born ones, that would belong to Jacob. Jacob made striped poles for the strong and robust sheep to view while they were mating. As a result, the sheep gave birth to striped offspring, and Jacob became fabulously wealthy despite Laban's deceptive practices, and his continual changing of the terms of Jacob's pay. After an additional six years of service, G-d commanded Jacob to return to Canaan. Jacob summoned his wives, who agreed that the time has arrived to leave.

Sixth Aliyah: Seizing an opportunity when Laban was away, Jacob took his family and belongings and slipped away. Before departing, Rachel stole one of Laban's idols. Laban pursued them. On the night before he reached them, G-d warned Laban in a dream not to harm Jacob or his family. Laban reached Jacob on Mount Gilead and complained that he was deprived of the opportunity to bid them an appropriate farewell, and protested the theft of his idols. Jacob suggested that Laban search for his idol amongst his belongings, but Laban turned up empty-handed in his search.

Seventh Aliyah: Laban and Jacob made a peace treaty and erected a stone monument to seal the pact.

Laban returned to Charan, and Jacob continued on his way. When he entered Canaan, he was greeted by a delegation of welcoming angels. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with Chabad.org's copyright policy.

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Vol. #3, Issue #7 (67)

INSIDE THIS ISSUE Leben Miten Rebben 1 Yud Kislev Farbrengen 2 Yud Dalit Kislev 3 Biography: Reb Chaim Ber Kremenchuger - Part 1 3 Q & A: 4 Chassidus, Torah and Mitzvos

YUD DALIT KISLEV Yud Dalit Kislev is a day that means so much to us, as Chassidim of the Rebbe. One need not go further than the fact that the Rebbe himself coined significance of the day.

Throughout the years, Chassidim saw this special day of Yud Dalit Kislev as a unique opportunity to give the Rebbe gifts in its honor.

For example, in 5729, when the Rebbe and Rebbetzin celebrated their 40th wedding anniversary, Chassidim from all over the world marked the occasion in various ways, as we read in the following Yoman: In the weeks leading up to Yud-Daled Kislev, 5729, the day that marked 40 years since the wedding in 5689, Chassidim from all around the world expressed their good wishes and blessings to the Rebbe and Rebbetzin. They sent them along with funds for Tzedokah in amounts of forty, while many others undertook new pledges for extra Torah study in commemoration of the day as well.

On Shabbos Parshas Vayishlach, 16 Kislev, the Rebbe responded to all his well wishers, blessing them in return, adding that the blessing be reinforced by increasing in Torah and Tzedokah. The Rebbe specified that even the Bochurim, who are normally involved solely in Torah study, should participate in the Tzedokah as well.

The Rebbe also publicized these words in a letter dated 17 Kislev, which was sent to many of the well wishers.

In fact, ten years later, Yud Dalit Kislev, 5739 (50 years), the Rebbe held a special Farbrengen in honor of the occasion. It was at that Farbrengen that the Rebbe disclosed a very interesting fact: in 5707, when the Frierdiker Rebbe celebrated 50 years since his wedding, the Rebbe conducted a special campaign (as administrator of Kehos, responsible Frierdiker Rebbe in honor of this day. The following is the story as the Rebbe related it at the Farbrengen in 5739:

Amongst those of our Rabbeim who lived to celebrate their own 50th anniversary was also the Frierdiker Rebbe (13 Elul, 5657-5707). As it turned out, the Mitteler Rebbe's Maamarim were being printed in Shanghai at the time, so in honor of each of publication was brought to the Frierdiker Rebbe. Indeed, the Frierdiker Rebbe was encouraged the fact that the fifty-year

Often times, a delegation of Chassidim would approach the Rebbe on Yud Dalit Kislev to give a Brocha on behalf of all the Chassidim and the Rebbe would respond by blessing them in return.

Once, when the Chassidim blessed the Rebbe with Nachas Chassidim are happy and healthy and have Nachas, I have Nachas Why a Farbrengen? at the Farbrengen in 5739, giving reason for holding a Farbrengen on such a day in the first place: In this country, it is common practice that when one celebrates a significant number of years since his wedding day, he holds a gathering for his relatives and friends.

Our Chachomim tell us that when one enters into a city, he is to follow its practices. Hence, we hold this Farbrengen in accordance with the above instruction.

And being Jews who attempt to associate all that we do with our Avodas Hashem, His Torah, and its ways, we consequentially utilize such an opportunity as a chance to increase our study of Torah and adherence to its Mitzvos, and as a preparation for Yud-Tes Kislev. And this is especially so when, like this year, we celebrate and commemorate a special milestone; fifty years!

A Yud Kislev Farbrengen Throughout the years of the -thousand Farbrengens, within which he poured words of Torah and Chassidus to the crowds that gathered to hear him. But a most special moment at each was when the face became serious as the people present all rose to their feet to remain

the same Farbrengen. This occurrence did not happen often, but it did repeat itself quite a few times throughout the years.

Nesius when three was on Shabbos Parshas Veyeitzei

system: those who came to seek his counsel and blessing regarding material matters, i.e. livelihood, communal issues, and so on, the Alter Rebbe himself continued to contend and respond to. But when it came to advice and blessing

At the start of each night when Yechidus were to be held, the Smicha to be able to bless throughout the night. But when someone would come in to the Mitteler Rebbe and actually ask for a blessing, he Smicha this specific matter.

It happened once that an individual arrived to seek his

Yud Kislev, 5722.

This Farbrengen was also unique in the fact that the amount of containing stories of the Mitteler Rebbe, the one whose liberation we celebrate on this day (see particularly story #4).

there, so he would not be able to bestow any blessings).

4. Chassidus at Four in the Morning

In honor of Yud Kislev, we bring to you some of those stories, as they were recorded and published in Toras Menachem vol. 32 pp. 243: Some background information to the following story: While the Mitteler Rebbe was confined in imprisonment, a special law was passed granting him permission to bring some of his Chassidim to join him each Shabbos in his cell, so that he may say Chassidus for them. The news of his liberation actually reached him Shabbos, Tes Kislev, close

dissemination of Chassidus. In fact, at times it occurred that the Mitteler Rebbe recited Chassidus three times in one Shabbos, sometimes even at four

He sent them to the Mitteler Rebbe, saying

There is a well known diary by the Frierdiker Rebbe regarding Yud Kislev, where he describes how on Shabbos, Tes Kislev at Mincha time, while the Mitteler Rebbe was standing and reciting a Maamor (as is known, the Mittler Rebbe often recited while standing), the news arrived that he was free. In the midst of the

Each and every one of us must learn from this Chassidus even three times in one day, and at night as well even in the middle of the night at four permits him to remain asleep at that hour).

The Mitteler Rebbe was very well acquainted with the government of his time. Nevertheless, he lived in constant fear that someone would fabricate false charges against him. This can be found even in the transcription of the which he recited whenever a mention would be careful not to spell it out clearly, so that it was not misinterpreted and used to prosecute him.

2. Personal Concern In the Sicha of Yud Kislev 5662, the Rebbe Rashab elaborated upon the Ahavas Yisroel of the Mitteler Rebbe, recounting in great detail about the severe financial situation of the Jewish community at the time. The Mitteler Rebbe pleaded by the government on their behalf that they be granted large plots of land upon which they can

able to bring about the permission for the Jewish folk to pasture their flock in government-owned fields, as well as a tax exemption on the land. The Mittler Rebbe went so far as to actually travel to the colonies and spend an entire summer with the inhabitants there!

Beginning with the year 5569, the Alter Rebbe instituted a new

2

The Mitteler Rebbe once traveled to see the Czar Alexander, and upon reaching Babinowitcz, the Czar referred to the Mitteler while he made the blessing upon bearing sight of a king, and a second time when the Mitteler Rebbe left.

After the passing of the Mitteler Rebbe, the Tzemach Tzedek initially refused to accept upon himself the nesius of Chabad, reasoning that this would rob him of his time to study Torah. When asked, but your father-in-law, the Mitteler Rebbe, led the can you compare me to my father-in-law? When my father-in-law merely passed through the Beis Medrash one time, he was able to think over an entire Mesichta

Reb Berel Kremenchuger Reb Yitzchak Chayim Dovber Haleivi Vilenski

In a rare moment, during a Shabbos Farbrengen, the Rebbe related a personal story that occurred during his own wedding meal (Shabbos Parshas Nasso, 5747): During my wedding celebration, the Rebbe, my fatherin-law went about amongst the participants distributing Seeing this, I was could not bear to sit on my own while my father-in-law was standing and distributing Mashke, so I stood up from my place in an attempt to assist him, at least by holding the bottle, or perhaps the small glasses.

But my father-in-law immediately turned to me, signaling that I was to remain seated. short while that my father-in-law was still distributing I made my second attempt, and began approaching him to extend a hand.

It was then that my father-in-law gave me a real sharp look and I understood that I would have no choice; I must sit.

I did indeed sit down at my place, but obviously with -in-law returned to his place and continued on with the meal.

Blessings for the Chassidim Chassidim relate that while the Frierdiker Rebbe distributed Mashke during the wedding meal, he blessed each wedding, his father, the Rebbe Rashab did a very similar thing.

The Frierdiker Rebbe relates that during his wedding meal, the Rebbe Rashab went about amongst the Chassidim what they needed.

The Wine Merchant For many years made a living by selling wine in his town of Kremenchug. Occasionally, he would travel to the city of Kishinov to replenish his stock, and return home to sell them at a profit.

On one such a trip Reb Chaim Ber arrived at the house of his time during the wait, he began to delve deeply into thought about Chassidus. When the merchant returned, he saw an amazing sight. Sitting on a chair, Reb Chaim Ber was engrossed in his thoughts and was totally oblivious to the world around him. attempting to wake him from his reverie, but Reb Chaim Ber Astonished and slightly awed, the merchant sat and waited for Reb Chaim Ber to conclude his meditation. However, his patience grew thin as the hours passed, and he once more tried to wake Reb Chaim Ber. Calling out his name again, Reb Chaim Ber finally heard him.

Suddenly, Reb Chaim Ber turned to the merchant and asked in place of the room then it was by the merchant. Having become so deeply engrossed in his thoughts, he lost his bearings, and thinking he was at home he wondered why the water had been moved from its regular place!

A Popular Name Reb Chaim Ber the wine merchant, whose full name was Reb Yitzchak Chayim Dovber Haleivi Vilenski, was one of the famous describes in his writings.

In the words of the Frierdiker Rebbe: Chassidim who all had the name Reb Chaim Ber. They would daven at length and Chazzer Chassidus. All Chassidim even the ones from Poland greatly respected and Simple Beginnings and an Honorable Wedding Reb Yitzchak Chaim Dovber Reb Chaim Ber was born between the years 5596 - 5598 to his parents Reb Meir and Brocha Vilensky.

Despite the fact that his parents were not well off they wanted their son to have the best education and sent him to the best Melamdim in Kremenchug. He excelled in his studies and already at a very young age his talents were evident.

Quite sadly, Reb Chaim Ber lost two wives when he was still a young man.

He first married at eighteen [or nineteen] years old, and a few months after the wedding he traveled to Tzemach Tzedek in Lubavitch. In the meantime, his wife died during the birth of their son, and Reb Chaim Ber hurried back for the week of Shivah.

Later, he married a widow and had three sons, but she too passed away. A few years after her passing, Reb Chaim Ber, at the advice of the Rebbe Maharash, remarried once again in the year 5637.

3

Chassidus, Torah and Mitzvos institutions also of the other camp, and with the same selflessness and peril to his personal safety, as he worked for the Chassidic community. This he did from the profound conviction that there are no two camps in the Jewish people; that the Jewish people is one people, united by one Torah, under one G d. This is a tradition that goes back to the founder of Chabad and the founder of Chassidus in general of Sivan, in which you touch upon the influence who emphasized that the Chassidic movement is not the of Chabad and various other loyalties and obligations, etc. property of one Chassidic group, but the heritage of all our people, and that there will come a day when this will be There is, of course, the general principle that the larger realized in the fullest measure. sum already includes the smaller one, or, as our Sages The following is a letter by the Rebbe (written originally in English) where the Rebbe explains what Chassidus added to Yiddishkeit in general, and why it not only does not detract from the standard Torah observance, but on the contrary. The Letter is dated Yud Beis Tammuz, 5720:

the teachings and way of life of Chassidus [chassidism]. For Chassidus did not come to minimize in any way, G d forbid, but to add to and strengthen all matters of Torah and Mitzvoth by instilling a spirit of vivacity and enthusiasm into all aspects of Jewish life. The Baal Shem Tov, whose 200th anniversary of the completion of his life's work we have just observed on the 1st day of Shovuoth, placed the emphasis on serving G d with joy and on the awareness of G d's Providence which extends to everyone and in every detail, in particular two basic principles which go hand in hand together. For, when one reflects on G d's benevolent providence and His constant watchfulness and care, etc., there is no room for anxiety, and the Jew can indeed serve G d with joy and gladness of heart.

It is remarkable that when one reads the letters and bans by the early opponents to the Baal Shem Tov and his teachings, and if one does so without prejudice and with an open mind, it should make everyone a Chosid. In fact, the greater the attachment to, and veneration of, the Gaon of Wilno, the chief opponent of Chassidim in those days, the greater and more loyal a Chosid one should become. The reason is plain, for those letters also state the reasons for opposing the Chassidim, namely, the fear that they may weaken the foundations of the Torah, and Mitzvoth. How wrong those apprehensions were is obvious. Stop any Jew in the street,

a bearded. Jew with long sidelocks, dressed in an oldfashioned way, who puts on two pairs of Tefillin, prays much Although you will suspect me of being favorably inclined longer, boycotts the movies, careful to eat only Shemura to the Chassidic point of view, and I will not deny it, and in on any case it would be futile to deny it, nevertheless the fact is unnecessary. that Chassidus, far from creating a conflict in the matter of allegiance to the Torah and Mitzvoth, is the ingredient I trust this will suffice on the subject matter, since this is the which gives the necessary flavor and zest to all matters of Torah and Mitzvoth, and can only strengthen and vitalize all positive forces in Jewish life.

I say this in all sincerity and with the fullest conviction, and I hope that you will accept these words in the spirit that they are given, especially as I am writing this letter on the auspicious Day of Liberation of my father-in-law of saintly memory, whose life and work fully reflect the above. You are surely familiar with the conditions of Jewish life in Soviet Russia in those days when, under the pressure of extreme religious persecution, many spiritual Jewish leaders fled from that country, and my father-in-law remained to carry the banner of the Torah and Mitzvoth almost singlehanded. His work was not confined to the Chassidic community, as you know, but to all sections of Jewry, materially and spiritually, rabbis, yeshivoth and religious

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Part 10

By Rebbetzin Chana Schneerson Mother of the Lubavitcher Rebbe Published and copyrighted by Kehot Publication Society

Wedding Celebration in Dnepropetrovsk I have taken a break and not written for a while. Today is the 14th of Kislev, the [20th] wedding anniversary of our son, [Rabbi] Menachem Mendel and his wife Moussia, long may they live.

This occasion, too, reminds me of the greatness of my husband, of blessed memory.

It was 1928. Anti-religious propaganda was extremely intense, although several synagogues and a Jewish religious community still existed [in Dnepropetrovsk]. By that time, [even independent] leftwing parties no longer existed.

The authorities had already confiscated half of our apartment, leaving us only three rooms. The larger portion of the apartment, of course, was given to the new neighbors.

Although the groom and bride were not with us,1 we wanted to celebrate on that day.2 To rent a Jewish practices in our home. For example, a considerable number of Jews still came to listen to the Chasidic discourses [my husband delivered on Shabbat], and many attended his Yom Tov farbrengens [Chasidic gatherings]. So our neighbor isolated himself from us, keeping his apartment totally separate from ours.

Somehow, however, our neighbor heard in town that we wanted to hold a celebration to mark the wedding. For our benefit, he broke through a wall between the apartments, opening his apartment to ours. He removed all his furniture and moved out as well, giving us the use of his apartment for as long as we would need. Our original large room had been allotted to our neighbor, so now we had an extensive area [to use for the celebration].

We sent out invitations3 and the celebration gave everyone in town the opportunity to their respect towards my husband. The spiritual aura [of the event] was so intense that it seemed to assume the character not of a personal celebration but of a religious demonstration.

Guests came from neighboring towns, family members, of course, and we received several hundred telegrams.4 The evening event at home was attended by representatives of the central Jewish community of our region. Every synagogue,5 even if it had relatively few members, sent representatives, many of them accompanied by their wives.

Keep in mind that this took place at a time when any contact with clergymen was forbidden, and such a crime could cost one their job. Nevertheless, no one held back, and a large number of prominent doctors and attorneys, who held important positions in the local ispolokom headquarters and the municipality, came and celebrated with us all night.6

Telegrams in Hebrew That day, the telegraph agency functioned almost exclusively for delivery of the congratulatory telegrams that poured in. For two days, special permission was given to receive telegrams in Hebrew7 [in transliteration] a language already strictly banned. We, of course, also wrote and received letters in Hebrew.8 An order was issued that any telegrams connected with the Schneerson wedding should not be censored. This was at a time when any rabbi was apprehensive about walking freely through the street because he was viewed so negatively.

The dance of the Rabbis The celebration by all the guests is indescribable.

indescribable,9 and our anguish was felt by the community and by us personally.

My husband danced with his father-in-law10 and his brother11 (all three have since passed on).

According to our calculations, not even thirty people were likely to attend our celebration. But it celebrate.

The dance of the Rabbis continued for a long while. Everyone present remained standing and -sweet rejoicing. to a different world. No one wanted to consider what price they might pay for showing us such friendship and participating in the celebration.

As they were about to leave, Dr. Baruch Motzkin and a lawyer who was a grandson of Rabbi Yitzchak Elchanan [Spektor],12 as they were about to leave, told me that in their entire lives they had never experienced such a remarkable night, nor will they ever forget this unique The more religious guests, both young and old, particularly those who were Chasidim, were each inspired in accordance with their spiritual awareness.

I can say that this was indicative of the level of authority and respect my husband enjoyed from all of Russian Jewry. He was approached concerning all Jewish religious issues. This continued for another ten years, with ever greater success relative to the extent of Jewish communal life at the time until his arrest in 1939.13 The president of the local ispolkom later referred to this celebration in a conversation with a doctor acquaintance of ours. He spoke in such a malicious tone that we started getting concerned: personage has had such an influence! He possesses such a power that whenever he requests ssues. Perhaps we give in to him too much? Surely this was a private celebration, yet it was held on such a large scale at a time These last words frightened the doctor, and unsettled us as well.

(The 3rd of Shevat [5709 2/02/1949]) My husband should really have been the one to record all his experiences. That would have been much more meaningful, illuminating all significant moments to make them memorable. But he never wanted to sp last moment, he wrote extensively, whenever he had what to write with and on what to write i.e. paper, pen and ink. It was apparent how he was always deep in thought and contemplating how to expound on the subject. He had no one with whom to discuss these concepts, so he conveyed it all in writing.

Whether his writings, which I left in various places, are still extant, is uncertain.14 In any case, I will try to continue recording as much as possible.

Our second Passover in exile This is how we celebrated our second Passover in the interim he had been joined by his family.

t15

Meanwhile, a Jewish landowner deported from Romania had arrived. In his hometown, he had been among the wealthiest category of bourgeoisie. When the Soviet authorities annexed

[Bessarabia],16 he was forcibly separated from his family and deported to Central Asia. He had wandered about and a wandering Jew. He was a G-d-fearing man and a Torah-scholar, and was very concerned about kashrut. He was our guest for that Passover and in general for every Shabbat and Yom Tov. I originally met our guest in the following circumstances: One night, when a store was about to close, I requested very cautiously in a manne that a kilo of bread be left for me. But I was too timid in voicing my request. This deportee, however, who had once conducted large business enterprises with great energy, employed some of his past skills to humbly request some bread. They gave him, and along with him gave me as well.

Like our first Passover, I made the Passover arrangements again, using shmura matzoh I had brought with me. Finding fuel to make a fire for cooking was no small problem.

As best as possible, I set up the room for Yom Tov. We had everything we needed for holding the Seder. Even real maror (bitter herbs) besides the continuous bitterness of our lives there my husband had managed to obtain from a religious Kazakh to whom he had explained why it was needed.

I draped the windows well to ensure that what was happening in our room should not be visible from outside. The Haggadah was recited aloud and even discussed in depth, as the Romanian Jew was a Torah scholar. Outside the windows, gentile boys stood and mocked, with gales of laughter, as usual.17 But this, after all, was a leil shemurim, 18 so we paid no attention to it.

The prayers took place at home; there was no minyan. We had just one siddur.

But we had no need to wait in line for bread and no need to interact with anyone living around us.

Yet, my husband still had to register regularly at the NKVD office and, as usual, this created problems for him when he had to sign-in on Yom Tov. It certain Yom-Tov joy.

After spending one Passover in prison,19 he had now completed the second of the Passovers he spent in exile.

FOOTNOTES 1. See Likkutei Levi Yitzchak, Igrot Kodesh, p. 203 ff. (letter of the 6th of Kislev, 5689 this letter, and those mentioned in the following footnotes, were all sent by Rabbi Levi Yitzchak to his son, the future customary for a groom before his wedding]. This Torah portion [Vayetze] describes the marri were not together with him, in the same physical location, for his wedding, and he went [alone] to the place of his mate. Nevertheless his with you physically in the same location for your wedding. We are together with you in heart and soul, so that no physical distance can intervene at all. We are literally together with you, and we give our blessings to you and your bride, whom Gherefore rejoice and be happy on your wedding day, may it be for good mazal at 2. here in this great celebration and great rejoicing, and they will derive 3. See ibid (5764 edition and later), p. 439 (letter of the 5th of Tevet, s only a short time before the

of time etc. Nevertheless, on the night of the wedding, our home was full of people literally from end to end (and if the apartment had been bigger, many more would have been present).

4. Ibid personally, from here and from other places, total several hundred, arriving for us from various places, from people who sent us telegrams on the day of your wedding, under the impression that we too had 5. Ibid leaders and prominent members of the community, of all groups [came],

6. Ibid 7. Ibid telegrams in Hebrew and in the language of the land 8. Ibid that my telegram, which consists of 101 words, should be kept by you, for it was written from the depth of my heart and soul (a copy is enclosed here because we wrote it in Hebrew 9.

10.

Rabbi of Nikolayev (d. 23rd Elul, 5693-1933).

11. Rabbi Shmuel Schneerson of Nikolayev (1888-Kislev 1943) see his two letters to the Rebbe and the Rebbetzin, describing this celebration in Dnepropetrovsk, published in Hachatunah (Kehot, 1999), p. 21, and below, p. 000.

12. Renowned Rabbi of Kovno, Lithuania (1817-1897).

13. See also the Talk by the Lubavitcher Rebbe delivered on Shabbat (Hitvaaduyot 5748 country. Following the departure of my father-in-law, the Rebbe, from there, [my father] remained the sole descendant of the Alter Rebbe, Mitteler Rebbe, and Tzemach Tzedek, who played a leadership role in that country. This was why he was consulted in matters of [religious] direction, and as a result of his activities in dissminating Torah and Chasidut he was arrested and deported to exile, where he passed 14. in exile were later brought to the United States and published, in several volumes, under the titles Likkutei Levi Yitzchak and Torat Levi Yitzchak.

15. See above, p. 000.

16. Now Moldava, annexed by the USSR in 1940.

17. See above, p. 000 18.

Exodus 12:42.

19. See above, p. 000 .

By Rebbetzin Chana Schneerson From the memoirs of Rebbetzin Chana Schneerson (1880-1964), mother of the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory.

9

By Yossy Goldman

So what's the best way to get to heaven? Walk across a busy highway? Perform some amazing act of faith? Save a thousand lives? Well, a pretty good answer may be found in this week's Parshah.

We read the story of Jacob's dream and the famous ladder with its feet on the ground and head in the heavens. "And behold the angels of G-d were ascending and descending on it."

Let me ask you what they might call in Yiddish, a klotz kashe (simplistic question). Do angels need a ladder? Everyone knows angels have wings, not feet. So, if you have wings, why would you need a ladder?

There is a beautiful message here.

In climbing heavenward one does not necessarily need wings. Dispense with the dramatic. Forget about fancy leaps and bounds. There is a ladder, a spiritual route clearly mapped out for us; a route that needs to be traversed step-by-step, one rung at a time. The pathway to Heaven is gradual, methodical and eminently manageable.

Many people are discouraged from even beginning a spiritual journey because they think it needs that huge leap of faith. They cannot see themselves reaching a degree of religious commitment which to them seems otherworldly. And yet, with the gradual step-by-step approach, one finds that the journey can be embarked upon and that the destination aspired to is actually not in outer space.

When I was growing up in Brooklyn, I would pass a very big building on my way to school every morning.

It was the King's County Savings Bank. All these years later I still remember the Chinese proverb that was engraved over the large portals at the entrance to the bank. "A journey of a thousand miles begins with but a single step." Now that's not only Chinese wisdom; we Jews agree. And it's not limited to starting a savings plan. It is a simple yet powerful idea that it need not be "all or nothing."

What do you think is a rabbi's fantasy? A guy walking into my office and saying, "Rabbi, I want to become 'frum' (fully observant), now tell me what I must do"? Is that what I lie awake dreaming of? And if it did happen, do you think I would throw the book at him and insist he did every single mitzvah from that moment on? Never! Why not? Because a commitment like that is usually here today and gone tomorrow.

Like the popular saying goes, "Easy come, easy go." I'm afraid I haven't had such wonderful experiences with the "instant Jew" types. The correct and most successful method of achieving our Jewish objectives is the slow and steady approach. Gradual, yet consistent. As soon as one has become comfortable with one mitzvah, it is time to start on the next, and so on and so forth. Then, through constant growth, slowly but surely we become more knowledgeable, committed, fulfilled and happy in our faith.

When my father was in yeshiva, his teacher once asked the following question: "If two people are on a ladder, one at the top and one on the bottom, who is higher?" The class thought it was a pretty dumb question until the wise teacher explained that they were not really capable of judging who was higher or lower until they first ascertained in which direction each was headed.

If the fellow on top was going down, but the guy on the bottom was going up, then conceptually, the one on the bottom was actually higher.

And so my friends, it doesn't really matter what your starting point is or where you are at on the ladder of religious life. As long as you are moving in the right direction, as long as you are going up, you will, please G-d, succeed in climbing the heavenly heights.

Wishing you a safe and successful journey.

Rabbi Yossy Goldman was born in Brooklyn, New York. In 1976 he was sent by the Lubavitcher Rebbe, of righteous memory, as a ChabadLubavitch emissary to serve the Jewish community of Johannesburg, South Africa. He is Senior Rabbi of the Sydenham Shul since 1986, president of the South African Rabbinical Association, and a frequent contributor to Chabad.org. His book From Where I Stand: Life Messages from the Weekly Torah Reading was recently published by Ktav, and is available at Jewish bookshops or online.

Dvar Torah Questions and Answers on Vayetzei "

"

QUESTION: Rashi says that he wanted to protect himself from wild animals. Why did he protect only his head and not the rest of his body?

ANSWER: A very important lesson can be learned from Yaakov his years studying Torah in the home of Yitzchak and in the Beit Midrash of Shem and Eiver. Now he had to give up some of his Torah study time and engage in worldly matters.

Yaakov knew that in the world at large there are many forces that are alien to Torah and mitzvot and hostile to the religious Jew. These forces influence the mind of the Jew and try to persuade him to leave the path of Torah. Therefore, Yaakov made a great effort to protect his iddishkeit. ( ) "

" -el [G-d QUESTION: The Gemara (Pesachim 88a) says that the reason the prophet Isaiah refers to the Beit Hamikdash of Jacob is to emphasize that it is not like the description found in the context of Avraham, concerning whom it is (24:63), rather it Since in contemporary times a shul is a Beit Hamikdash in miniature (Megillah 29a), what is the significance of these three titles for a shul?

ANSWER: The majority of people are not mountain climbers. Even those who are, do it rarely. Going out to the fields (vacationing in the country) is done more frequently and by a larger number of people. Living in a home is something all people do and at all times. Yaakov emphasized that the shul should resemble a home a place visited by all people and at all times. ( ) *** The less one carries the easier it is to climb a mountain. When going out to the fields (on vacations) people take along b Yaakov emphasized that the place of worship be treated like a home elegantly furnished and beautified to the highest degree. "

"

QUESTION: Why was Lavan so eager for Yaakov to marry Rachel?

ANSWER: Lavan knew that Yaakov was a great tzaddik. He also knew that his daughter Rachel was a great tzaddeikit.

Lavan was sure that if Yaakov would marry another woman, and Rachel would marry another man, Yaakov would make his wife a tzaddeikit and Rachel would make her husband a tzaddik. If this were to happen, Lavan would have to contend with four tzaddikim. Therefore, he would rather that Yaakov marry Rachel so that there would only be two tzaddikim. ( ) *** In mispar katan see p. 4), the word " " adds up to 9, and the word " " adds up to 13. The name of Leah ( ) adds up to 9, and Rachel ( ) adds up to 13.

Lavan was shrewd and had a sharp tongue, while Yaakov was a naive yeshivah bachur. Desirous to get the most free labor out of his nephew, Lavan cleverly said to him: Titi (Leah) is better for you than Mititi (Rachel) because ( ) "

"

QUESTION: Would it not have been sufficient to say ANSWER: Originally, Yaakov wanted to marry Rachel, but Lavan fooled him and gave him Leah instead. Yaakov suspected a trick and therefore arranged secret signs between them. When Rachel saw that her father was going to substitute her sister Leah for her, she became concerned lest her sister be embarrassed. Therefore, she conveyed the secret signs to Leah.

When Yaakov became aware of this, his love for Rachel intensified because the way she conducted herself with Leah convinced him even more of her righteousness and good nature. The Torah confirms this by saying: through ( )

Chasya Hadassa

Dvar Torah Questions and Answers on Vayetzei "

-

QUESTION: Since the word

"

ANSWER: Yaakov was destined to have 12 sons. When Leah became pregnant for the seventh time, she was concerned that if she should have another son, her sister Rachel would be inferior to Bilhah and Zilpah, because she would have only one son while they each had tw transferred to Leah and the male in her womb was transferred to Rachel. Thus, she gave birth to Dinah, and Rachel gave birth to Yosef (see Niddah 31b, Maharsha).

Hence, when Yosef was born, Rachel prayed to Hashem that He give her a different type of son, one who would be conceived and carried in her womb from beginning to end. ( ) " " QUESTION:

I will pass should he not have said You ANSWER: The Midrash (Pesikta Rabbati, 14) tells a story of a chassid who sold one of his animals to a non-Jew. When Shabbat u no longer belong to me, Having Yaakov as their shepherd for twenty years, the sheep became attached to him. According to the new agreement, some would remain the property of Lavan, and some would belong to Yaakov. All the sheep preferred being in the holy possession of Yaakov to being in the profane possession of Lavan. Yaakov and Lavan were both aware of this fact and, therefore, Yaakov I will pass through your flock, and I will tell them of the new arrangement that we made, and then you will be able to ( ) "

"

QUESTION: Yaakov wanted to speak to his wives in privacy and told them to meet him in the fields. Why are the words necessary?

ANSWER: with him. If Yaakov to flee, and they would have spied on him. Therefore, he let the word out that he was burdened with taking care of the large flock of sheep and that he was calling upon his wives to help him. ( ) "

"

QUESTION: Why was Lavan upset? It would have been foolish of Yaakov to tell him that he was running away.

ANSWER: One who moves away and takes up residence in a new community tries to establish roots and detach himself from his place of origin. However, one who is forced to flee his city yearns to return at the first opportunity. flee to my brother Lavan to Charan -43).

When Yaakov met Lavan he told him only that his father had advised him to come there and that he would like to marry his daughter Rachel, but he did not reveal that his mother had urged him to flee from Eisav. that he came to his home as a fugitive. have suspected that you intended returning to your family. Under such circumstances I would never have agreed that you ( "

) -

"

but Yaakov called it

-48) QUESTION: Originally, Lavan called it why did he change his mind and call it ANSWER: While Lavan was eager to reach a peace treaty with Yaakov, he wanted it to be done in his language. Yaakov An important lesson can be learned from this: Unfortunately, there are Jews who think that they must compromise in order to find favor in the eyes of society. Torah teaches us never to be ashamed of our customs and ideals. Seeing our sincerity and devotion to Torah, the world will yield and respect the Jew for his beliefs. ( )

Chasya Hadassa

”

A Shabbos Stimulus

.

’

(1985

JEM

03-373-1777

644 EDITOR - RABBI SHIMON HELLINGER

YUD-TES KISLEV (I) A SPECIAL DAY After the geula of the Alter Rebbe, the chassidim wanted to write a Megillas Yud-Tes Kislev to be read each year, so they prepared a draft to present to him.

The matter was kept a secret until they traveled to Liozna, where they asked for his consent for their project. The Alter Rebbe did not grant it, but told them, "This day will be established as a Yom-Tov amongst Yidden, in which HaShem's Name will be to teshuva and avoda. This episode is engraved in the 'heart of Yisroel' above and is written in the heart of every Yid below."

THE SEUDAS HODA'A How did the chassidim in Liadi celebrate the seudas hoda'a for the geula of Yud-Tes Kislev which took place in (1801)?

Reb Aizik Homiler described it for us: "That year, during Tishrei, the Rebbe was extremely joyful. He mentioned to the chassidim who were close to him that he had not yet made a seudas hoda'a for his geula, as one is obligated to do, al pi halachah. From this, they understood that the coming Yud-Tes Kislev would be something out of the ordinary.

"At the beginning of Kislev, we, the young chassidim of Homil, Bobruisk and the surrounding villages, put together whatever money we had, hired a wagon, and bought a dozen pairs of volikess, felt-lined winter boots. We set off together by foot, except that from time to time we took turns resting on the wagon. As we passed through various towns, we were joined by many more chassidim – eight minyonim in all – and on Thursday of Parshas Vayishlach we arrived in Liadi.

"That Shabbos was the most joyous that chassidim ever experienced. During Shabbos the Rebbe delivered three maamarim – one before Kabbalas Shabbos, another early on Shabbos morning, and a third maamar after Mincha. We chazered the maamarim over and over, under the guidance of the chozrim, carefully recalling divrei harav.

"On Sunday and Monday people began arriving from far and near, from dozens of towns and villages. The townsmen of Liadi announced that all the orchim would be served meals without payment for the

entire week, until after the forthcoming Shabbos.

Even some of the goyishe townsmen took part in the hachnasas orchim, and dozens of them even cleared out their houses to make room for orchim to sleep.

The manager of the estates of Count Liubermirsky announced that every single day a shipment of food would be delivered to them from the count's estates, including 1200 kg (over 2600 pounds) of calves for shechita. In addition, he would deliver a few wagonloads of hay for the visitors' horses.

CONSIDER Over what did the chassidim rejoice on Yud-Tes Kislev?

How can we feel today the same joy as they did?

"On Tuesday, Yud-Tes Kislev, the chassidim went to daven in both the small and the large beis midrash, as well as in all the other batei midrashim in town.

Wherever you went, the place was packed with people. It was announced that after Mincha Gedola everyone should gather in the large courtyard of the beis midrash, where the Rebbe would say a maamar.

The courtyard was packed with people, and in the center of the large beis midrash, the big bima was set up, with a long table on it. Suddenly we heard the huge voice of Reb Shmuel Elye der Heizeriker ('the hoarse' – the nickname that jokingly referred to his resonating roar). He announced that the Rebbe was arriving and everyone should be silent. When Shmuel Elye said Sha! the entire room shook. Soon a group of broad-shouldered yungeleit arrived, and like strings, they slipped through the packed crowd, and in just a few short minutes they created a broad path from the door to the bima.

"As soon as the Rebbe appeared at the door, we were overcome by awe, a deeply-felt hadras kavod.

The Rebbe was singing alone, to the words tze'ena ure'ena. He was accompanied by a brother on either side, a third brother and two eminent elders behind them, the Rebbe's three sons following, and then the Tzemach Tzedek. Approaching the steps leading up

to the bima, the Rebbe began to sing Keili Atah, and took his seat at the table, along with those who were with him. As he sang, the awesome hislahavus within us grew from moment to moment, and the silence echoing in the beis midrash overwhelmed us with an inner dread.

"The Rebbe then began the maamar beginning with the words, pada beshalom nafshi. When he completed it, the entire olam burst out in a joyful niggun. In the smaller yechidus-beis-midrash, a table had been set for a seudas hoda'a. This was attended only by the Rebbe, his sons and brothers, and a few selected elder chassidim."

CELEBRATING THE YOM-TOV Amongst chassidim Yud-Tes Kislev was traditionally celebrated as an actual Yom-Tov. All would dress throughout the day with a meaningful “gut yom-tov!”

Tremendous feasts were held in all shuls and homes in honor of the occasion. As a child, the Rebbe collected the funds for a special children’s feast – this being the only time when he would be involved in something else other than Torah.

the Alter Rebbe's grandson, would relate in patient detail all the events that took place during the stormy time of the Alter Rebbe's arrest. He would describe the tense atmosphere of that period, the libelous accusation the misnagdim brought to the czarist authorities, and their exultation when the Alter Rebbe was arrested. Reb Nachum would then describe the Alter Rebbe's stay in prison, his geula, the way in which the good news spread, and the Rebbe's return trip to Liozna from the prison in Petersburg. When he recalled the arrest, his voice would drop, as if he were weeping; when he described the liberation, his voice would rise with the simcha of a remembered victory.

Like the Megilla Reading on Purim, he would tell the whole story once at night and again by day. Moreover, gathering after he had begun, he would go back to the very beginning and start all over again!

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RABBI CHAIM HILLEL RASKIN

ROV OF ANASH - PETACH TIKVA

R. LEIB BATLAN

MASHING ON SHABBOS Can I mash an avocado on Shabbos?

Under the melacha of tochein, it is prohibited min haTorah on Shabbos to grind non-food products or food that grows from the ground. Fully edible food that isn’t a product of the earth (e.g. eggs, cheese, cooked meat) is not subject to this prohibition.1 Some Rishonim hold that the prohibition only applies immediate consumption since it this is part of the eating process (“derech achila”), just as selecting good from bad (borer) is allowed right before eating. Although halacha follows this view, poskim—including the Alter Rebbe—write that one should take the dissenting view into account and cut vegetables in slightly larger pieces to avoid the prohibition of tochein altogether.2

R. Leib Zelikand was a chossid of the Alter Rebbe, the Mitteler Rebbe, and the Tzemach Tzedek. He taught the Tzemach Tzedek in his youth for a short time, and then served as the Rov of Vilkomir, and later as Rov of Dvinsk for 40 years. He was nicknamed “Batlan” because he was completely removed from all worldly matters and solely devoted to Torah. A renowned gaon, he knew all of Shas as if he had just learned it. R. Leib’s teshuvos are published in Zecher Yehudah, which includes correspondence with the Tzemach Tzedek. He passed away in the year 5618.

When R. Leib came to the Mitteler Rebbe

How about mashing a fruit (e.g. avocado, banana)?

While some poskim consider the breakdown to be tochein, others argue that mashing isn’t tochein since the food isn't “ground” into pieces and it remains one entity.3 Many contemporary poskim hold that lechatchila one should be stringent, and if needed, to only mash it close to the meal and/or with a shinui (e.g. with the handle of a fork).4 R. Chaim Noeh rules that one may be lenient if done close to the meal without a designated masher.5 A well-cooked fruit or vegetable may certainly be mashed further since it is considered to be already mashed through the cooking.6 Likewise, contemporary poskim write that an extremely soft fruit—that comes apart when pulling part of it—is considered already mashed and may be mashed further.

him to learn Tanya and Imrei Bina. R. Leib learned them both for an entire year, and he came back to the Rebbe with a list of questions in Imrei Bina.

The Rebbe told him, "I didn't write Imrei Bina with such exactitude like my father wrote Tanya, calculating every vav. then you will understand it."

who supplied items and built buildings for the Czar's army. Once, he constructed large barracks in Dvinsk, and the Czar himself came to see it.

While touring the complex, the Czar pointed to one of the walls and told the contractor that it was built crooked and could fall. Taken aback, R. Leib's son replied that it's perfectly straight and structurally sound. The Czar looked at him angrily and told his soldiers to put him in prison.

R. Leib had the practice to learn in a room in shul all week long and return home only on Shabbos. Hearing that her son was thrown in prison by the wicked Czar Nikolai, R. Leib's wife ran to the shul and told him what happened.

R. Leib wasn't fazed, and he continued learning as if nothing happened.

After the Czar left the city, he sent back a messenger to release the Jew immediately. Knowing that it was he rushed to release the Jew. The Czar related how he had once arrested a general and forgotten about him, only this occasion, he couldn't take his mind off this Jew, and he took it as a sign to release him.

R. Leib's son was a wealthy contractor

Another melacha that can come into play is memare’ach (smoothing soft substances), a tolda of memachek (smoothing fully edible food for food purposes, yet the Rama writes that one should be stringent to avoid smoothing a food for aesthetic purposes.7 Spreading avocado or other dips on bread is permitted since one doesn’t intend to beatify the food, rather to spread the dip over the entire slice.8

TO SHARE THE WEALTH Many of the most sacred secrets of Chabad tradition, minhagim, stories, and ideas in Chassidus, which had been passed down within the Rebbeim's family for centuries, were revealed in our generation by the Rebbe.

“When my father-in-law would relate something to me, he already knew that at some point, sooner or later, I would share it with the public. In speech, in writing, or in print, he knew that it would eventually leak…

“Sometimes,”

In merit of this publication's founder

the

Rebbe

“the Frierdiker Rebbe would tell me something and stipulate that I keep it to myself. I would have to beg for permission to publicize it.”

Once, while retelling one such anecdote, the Rebbe said that the Frierdiker Rebbe knew that he is “a lecherdike zak” (a punctured bag), which releases whatever is put in it through the other side.

(Toras Menachem, Vol. 4, Page 260; Vol. 10, Page 107)

revealed,

May the zechus of the thousands of readers bring him a total and immediate recovery