Mivtzoim & Moshiach

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Rabbi Gershon Avtzon

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Mivtzoim & Moshiach Check out Rabbi Gershon Avtzon's CD's on Moshiach at

www.ylcrecording.com

“Moshiach - What We Believe” 1 Short Shiurim With Sources, On the Basis of Belief in Moshiach. Appx. Running Time: 180 Min.

“Moshiach - What We Believe” 2 Short Shiurim on the Topic of, The Coming of Eliyahu HaNavi. Appx. Running Time: 90 Min.

“Moshiach - What We Believe” 3 Short Shiurim on the Topic of, The Meal of Moshiach (Seudas Livyasan). Appx. Running Time: 110 Min.

“Moshiach - What We Believe” 4 Short Shiurim on the Topic of, The Beis Hamikdash, it’s Vessels and Garments. Appx. Running Time: 190 Min.

“Moshiach - What We Believe” 5 Short Shiurim Explaining Phrases from the Sichos of 5751-5752. Appx. Running Time: 240 Min.

“The End Of Times” 1 Short Shiurim Explaining the Kitzim of Golus, Referred to by Chazal. Appx. Running Time: 150 Min

“The End Of Times” 2 Short Shiurim on the Topic of, Moshiach Ben Yosef and the War of Gog Umagog. Appx. Running Time: 150 Min.

“The End Of Times” 3 Short Shiurim on the Topic of, The Ten Lost Tribes. Appx. Running Time: 150 Min.

“The End Of Times” 4 Short Shiurim on the Topic of, Techias Hameisim. Appx. Running Time:190 Min.

“The Making of the Beis Hamikdash” Short Shiurim Based on the Hilchos Beis Habechira, in the Rambam. Appx. Running Time: 125 Min.

“Mivtzoim and Moshiach” Short Shiurim Explaining the Connection of each Mivtzah with Moshiach. Appx. Running 4Time: 150 Min Mivtzoim & Moshiach

TABLE OF CONTENTS

Authors Forward………………………………..….……..7

Introduction………………………………………...…….9

Mivtzoim Overview……………………………...………14

Mivtza Tefillin……………………………...……..……..19

Mivtza Torah………………………….………..………..25

Mivtza Mezuzah………………………………..………..32

Mivtza Tzedakah……………………………...…………40

Mivtza Bayis Maleh Sefarim …………...... ……………44

Mivtza "Neshek"…………………….………….………..49

Mivtza Kashrus………………………………....………..53

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Mivtza Taharas Hamishpacha ………………...…………59

Mivtza Chinuch………………………..…………….…..62

Mivtza Ahavas Yisroel………………….....…….………..67

Mivtza Os Beseifer Torah…………………...... ……...…..73

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AUTHORS FOREWORD

בס"ד

This weekend, Parshas Toldos 5772, is the annual Kinnus Hashluchim. It has been 20 years, since we have merited to hear the Rebbe address the Shluchim. Yet the message of that address - Chaya Sara 5752 - remains strong and demanding:

“...This then must be the practical lesson that results as we gather now at the opening and commencement of the "International Convention of Shluchim". We must come out with a resolution and an announcement to all Shluchim that the work of Shlichus now for Chassidim and for every Jew is to do their capacity to lead the world to the greeting of our righteous Moshiach. This means that all details of the work of Shlichus in spreading Torah and Judaism and spreading the wellsprings of the inner teachings of Torah outward must be permeated with greeting our righteous Moshiach..."

The Rebbe wants us to incorporate the concept of Moshiach into all of our activities. Our lives should be a "Moshiach Life" for we are "Living with Moshiach".

I had always thought of writing articles explaining how to practically apply Moshiach into all the Mivtzoim, yet I did not feel worthy or ready. While I still may not be worthy, the time has come. The positive feedback that I received from my first booklet - MOSHIACH - KEY FAQ'S - has encouraged me to put these articles together.

While there are many Mivtzoim of the Rebbe - Shofar, Lulav and Chanukah etc. - we have stayed focused on the 10 basic 7 Mivtzoim & Moshiach

Mivtzoim. The only exception is the "Children's Sefer Torah" campaign. The reasoning is simple: They are about to finish their fifth Torah and I hope this will encourage Chassidim to register more children so that the Torah can be finished sooner.

I would like to thank Rabbi Berel Goldberg - and the entire Beis Moshiach magazine staff - for editing and printing these articles on a weekly basis. I also would like to mention the dedication of Hatamim Yosef Y. Weinberger to all parts of this project. A special thank you to Rabbi and Mrs. Tzvi Goodman to their unwavering commitment `to printing books that explain the concepts of Moshiach. This booklet is released in honor of my grandfather’s - Rabbi Meir Avtzon - tenth Yahrtzeit. He was a true example of a Chassid that anticipated Geulah. I am sure that he is demanding the Hisgalus from above.

I obviously thank my parents Rabbi Yosef Yitzchak and Shira Avtzon and my in-laws Rabbi Avraham and Tzipporah Simopson and my entire family for their support. To my wife Frumie, a special appreciation for putting up with all that goes into making this project a reality. May we merit to raise our children - and our "latest addition", our daughter Chaya Mushka - as proud Chassidim of the Rebbe, to Torah and Chuppah and Massim Tovim. This should be the final step to our ultimate goal, the Geualh led by our Rebbe Now!

Rabbi Gershon Avtzon Menahel - Yeshivas Lubavitch Cincinnati 20 Cheshvan 5772

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INTRODUCTION

The most appropriate words of introduction to this topic are those of the Rebbe, which he addressed to his dear Shluchim (Chaya Sarah 5752):

"The most recent innovation in the work of Shlichus is to receive our righteous Moshiach with the true and complete redemption. Indeed, the preparation for the coming of our righteous Moshiach is the most all-encompassing aspect of Judaism and includes all the other points and details of our Shlichus. It is the gateway through which all aspects of the Shlichus enter and rise.

“...This then must be the practical lesson that results as we gather now at the opening and commencement of the "International Convention of Shluchim". We must come out with a resolution and an announcement to all Shluchim that the work of Shlichus now for Chassidim and for every Jew is to do their capacity to lead the world to the greeting of our righteous Moshiach. This means that all details of the work of Shlichus in spreading Torah and Judaism and spreading the wellsprings of the inner teachings of Torah outward must be permeated with greeting our righteous Moshiach...

“From the International Convention, must come and be brought good resolutions such that every Shliach must prepare himself and prepare all Jews in his place and city etc. to greet our righteous Moshiach. This should be done through his explanation of the concepts of Moshiach, as explained in the

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Written Torah and Oral Torah, in a way that it will received by everyone, according to his intellect and understanding.

“This particularly includes the studying of the subject of Moshiach and Redemption and specifically in a manner of Wisdom, Understanding and Knowledge. And since this is the Divine service of the time, it's understood that this applies to every Jew without exception whatsoever.”

The following is a moving story that illustrates the central message of the theme and its importance. The Frierdike Rebbe once farbrenged with a koch about Chinuch and about building chadorim, etc. Among those present was the Chassid R’ Itche der Masmid who was known for his outstanding piety and asceticism. In the middle of the farbrengen, the Rebbe turned to R’ Itche and said, “If you are involved in tashbar (education of children) then you are mine. But if not, then you may still be Itche [i.e., a maskil and an oveid, etc.], but you have no connection with me.” This means that hiskashrus must be expressed by involvement with the issue to which the Rebbe is devoted at that time.]

With these clear instructions, we are left with one question: How can we bring Moshiach into all the other Mivtzoim?

Before we discuss the details, we first must establish a basic premise. The whole point of Mivtzoim - and in general that of the Dor Hashvii - is to bring the world to its ultimate perfection that will be achieved in the era of Moshiach. For many years it was not so crucial that this goal be recognized in all the individual activities performed by the Chassid, but as we near the finish line, the goal has to be seen and recognized in every detail and effort.

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This can be better understood through a mashal. There was once a king that wanted to build his palace in a certain village. He knew that in that village the people were simple, and they would be overwhelmed to hear that the king wanted to move into their town. In addition, the king knew that there was a core group of rebels in that town that would oppose the project and possibly hamper its development.

So the king sent a very wise and loyal friend to the city to arrange for the success of the project. The friend knew that if he would announce that he wanted to build the palace for the king, he would be faced with a lot of opposition. But he was smart, so he devised a plan of action.

He came to the town, which was suffering at the time from a high unemployment rate, and announced that he had many of job position that he needed to fill. He needed architects, plumbers, construction workers, engineers, interior designers, and more. He promised a large salary to those who were qualified. He made sure that he got many of his would-be dissidents a job so that they were kept busy. They were so busy building and designing - and thereby supporting their families - that they did not bother asking about the future dweller of the home that they were creating.

As time moved on, this friend became a very popular individual and was even elected as mayor of the town. In this position, he had tremendous influence on the residents. One day, he received a message from the king that he was ready to move into the town. At this point, the dear friend understood that the time had come for the people to understand for whom they were building a palace. It would not be appropriate for the king to arrive in the town and be ignored or unwelcome.

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At that point, however, it was a lot easier than it would have been initially. The people in the town trusted him and knew that he had their best interests in mind. He called a meeting and told the townspeople that he had something very important to share with them.

He informed them that all the money that they received for the duration of that massive project was actually from the king himself. Their mayor told them that he was a good and benevolent king, who only wanted what was best for them. He informed the people that when the king would come, life in the town would only improve.

Since the king’s friend had prepared them for this by involving them in his special project, their reaction was extremely positive. They then returned to their jobs with a new sense of mission - to build the most beautiful home for the king. That day, they returned to their own homes to prepare for the king’s arrival.

The analogy is clear. The purpose of the entire creation is Moshiach (see Talmud Sanhedrin). The Rebbe's Neshama came to this world to bring Moshiach.

This is evident from the famous letter (Igros Vol. 12 pg. 414) where the Rebbe describes the following: "....When I was a young child - even before the age of Cheder - I already began to visualize the way the world will look like in the Messianic era!...."

In his first Maamer (Baasi Legani 5711) the Rebbes states clearly: "This is what is demanded and expected from the seventh generation – starting from the Alter Rebbe - to bring the Ikur Shechina back this world with the coming of Moshiach!"

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With this the Rebbe laid the groundwork, but the world was not yet ready. The Rebbe still had to build the palace for Hashem. He sent Shluchim and started Mivtzoim. His intent is to build the palace, one brick – one Mitzvah - at a time.

For many years, it was not important that the one doing the Mitzvah - or even the Shliach! - knew the true intention of the Mivtzoim. "The deed is the main thing!" was the motto.

For example, there are many ways to "convince" someone to put on Tefillin (the same is true with all Mivtzoim):

1 - He is protecting Eretz Yisrael 2 - He will get Olam Habah as a reward 3- "Do me a favor..." 4 - Whatever other reason you can come up with. It was not so important for the one performing the Mitzvah that with that Mitzvah he was preparing the world for Moshiach and the Divine revelations that will occur then.

However, after forty years of leadership and effort - corresponding to the forty years that Moshe led the Jewish people in the desert - the Rebbe knew and relayed to us a prophecy that Moshiach's arrival is near. At this point, the true purpose of the mission must be open and revealed. It must permeate every one of our individual actions.

This is the purpose of the current series. We will learn together the background and unique qualities of each individual Mivtza, and try to see the "Moshiach component" is the Mivtzoim of the Rebbe.

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MIVTZOIM OVERVIEW

Each individual Mivtza of the Rebbe is a key in our hands that the Rebbe has handed us, with which we can make Moshiach a real part of our lives. However, there is still one point that needs clarification.

What is the difference between a " Mitzvah " and " Mivtza "? The answer is that a Mitzvah is a commandment from Hashem, of which we have 613. A "Mivtza”, on the other hand, is a campaign that the Rebbe started by emphasizing a certain Mitzvah that everyone should be encouraged to do. For many unaffiliated Jewish people, an introduction to these Mivtzoim is their gateway to a fully Torah-committed lifestyle.

I am sure that there are those who question the Rebbe's method of outreach. Would it not seem more logical - and less aggressive - to first learn with someone for a while until he is comfortable with the ideology of Judaism, and only then to ask him to don Tefillin or perform any other Mitzvah?

However, this was never the perspective of the Rebbe. Of course, that is the ultimate vision of Jewish outreach, that Jewish people should embrace Yiddishkeit in its entirety. However, it is self-understood that a Jew is not an "outreach project" and one should never think that if the person whom he is influencing does not become observant, then all his efforts are a waste of time. On the contrary, the Torah teaches that every Mitzvah that a Jew performs is very precious to Hashem.

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This is evident in the words of the Rambam (Hilchos Teshuva 3:4); "Accordingly, throughout the entire year, a person should always view himself as equally balanced between merit and sin and the world as equally balanced between merit and sin. If he performs one sin, he tips his balance and that of the entire world to the side of guilt and brings destruction upon himself.

[On the other hand,] if he performs one Mitzvah, he tips his balance and that of the entire world to the side of merit and brings deliverance and salvation to himself and others. This is implied by [Proverbs 10:25]: "A righteous man is the foundation of the world," i.e., he who acted righteously, tipped the balance of the entire world to merit and saved it."

The Rebbe explains that this approach (Likkutei Sichos Parshas Lech Licha Vol. 25 pg. 47) is best illustrated with the Torah's introduction of the life of Avraham Avinu. The first of Avraham’s experiences that we read about in the Torah was his travel from his hometown to "The land that I will show You!"

The fact the Torah introduces Avraham only at this late point in his life seems strange. At the time of that command from Hashem, Avraham was already 75 years old! He was already an accomplished scholar and was admired by all for his willingness to die for his beliefs. He had jumped into a raging fire to sanctify Hashem's name and had stood up to the misconception of the masses around him. Why are all these stories hidden from us, only to be explained by a Midrash that is based on hints from the Torah text, and yet the story of Avraham's travel is so explicit?!

The answer is that a Jew's connection to Hashem is beyond and deeper than reason. Avraham had accomplished great things in his hometown, but they were all a fulfillment of goals that made

15 Mivtzoim & Moshiach sense to him, missions that he set forth for himself on his own. Avraham’s willingness to follow Hashem to an unfamiliar land at such an advanced age, placing his entire trust in Him when he left everything familiar, was an act that defied reason. It was this event that, as the Torah is teaching us, was the true beginning of Avraham’s service to Hashem. Every Jew has a Neshama, a soul, which is "literally a part of Hashem above", which is his true essence. It is a result of the power within that soul that every Jew wants to serve Hashem and do His commandments, simply because it His desire, even if may challenge everything we understand to be true.

Another illustration of the Jew’s essential connection to Hashem being present through his G-dly soul is found in a halachic application. The Rambam (Hilchos Geirushin 2:20) writes that one may use force to obtain the consent of a man to divorce his wife, in a case where he refuses to do so. This seems strange: If Torah says that a divorce must be given with genuine consent, how can the Rambam justify using force in this situation?

The Rambam explains: Why is this get not void? For he is being compelled - either by Jews or by gentiles - [to divorce] against his will [and a get must be given voluntarily].

The reason is because the concept of being compelled against one's will applies only when speaking about a person who is being compelled and forced to do something that the Torah does not obligate him to do. For example, when a person is beaten until he consented to a sale, or to give a present, the transaction is invalid. If, however, a person's evil inclination presses him to negate [the observance of] a Mitzvah or to commit a transgression, and he was beaten until he performed the action he was obligated to perform, or he dissociated himself from the forbidden action, he is not

16 Mivtzoim & Moshiach considered to have been forced against his will. On the contrary, it is he himself who is forcing [his own conduct to become proper].

With regard to this person who [outwardly] refuses to divorce [his wife] - he wants to be part of the Jewish people, and he wants to perform all the mitzvot and eschew all the transgressions; it is only his evil inclination that presses him to do otherwise. Therefore, when he is beaten until his [evil] inclination has been weakened, and he consents [to the divorce], he is considered to have performed the divorce wilfully.

[Different laws apply when] the law does not require him to divorce his wife, and a Jewish court or simple people compel him to divorce her. This get is deemed unacceptable. Since, however, it was Jews who compelled him, he [is advised] to complete the divorce [in a proper manner]. ]

In these statements, the Rambam teaches us clearly that a Jewish person’s essence cannot be severed from Hashem. When his actions seem to show that he is disconnected, this is only as a result of the Yetzer Hara’s evil work. One only needs to remind him of this essential connection in order to reveal it.

Yet, for most, this essential connection remains hidden and concealed. What we learn from the story of Avraham is that the way to reveal that connection is by leaving "Your hometown", in other words a person must leave the confines of his comfort level and the status quo and enter "The land that I will show you", by doing Hashem's will.

When a person does a Mitzvah only after studying and absorbing the concept, he will not tap into this inner-essence that he has. However, like we say in the Shemoneh Esrei prayer: "Sanctify us with your Mitzvos and - only then - give us a portion 17 Mivtzoim & Moshiach in your Torah", one must first begin to connect to Hashem, his soul, and his identity as a Jew by first performing the Mitzvos. In this way one leaves his comfort-zone of living the way he always has to change his life by fulfilling the will of Hashem. This act reveals the Jewish Neshama.

Once the soul is inspired, it will motivate the person to perform more and more Mitzvos. This is evident from the saying of our Sages (Avos 4:2) "One Mitzvah leads into another!"

One still may ask: Why did the Rebbe pick these specific Mitzvos to be stressed in his campaigns? To ask this question is like a simple person asking the most educated doctor why he prescribed a certain medication. The Rebbe sees both the physical and spiritual needs of the generation. He understands which Mitzvos will "work better" to affect the souls of our generation, and has thus guided us.

With this clarified we will begin to discuss each individual Mivtza.

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MIVTZA TEFILLIN

The Rebbe started the Mivtza Tefillin campaign on Shabbas Parshas Bamidbar 1967. It was the first of the Rebbe's Mivtzoim campaigns. Looking back, it is clearly that the Rebbe started this campaign in connection with the Six-day War that Eretz Yisrael was going to fight and would need miracles in order to win. Chassidim were encouraged to reach as many Yidden, but specifically and especially Israeli soldiers, to help them put on Tefillin.

When asked if efforts in this Mivtza should continue after the war, the Rebbe responded (Igros Vol. 25 pg.71), "Certainly! For a few reasons: 1) There are still many enemies at the border of Eretz Yisrael. 2) The blessings that were received in the past, during the war, were in the merit of the future mitzvos."

The following is an excerpt from the Boston Globe (Nov. 24 1967):

“Just before the outbreak of the war, an active campaign to push observance by Jewish males over 13 years of age to do the "Mitzvah" of Tefillin was launched by Rabbi Menachem M. Schneerson, the "Lubavitcher Rebbe" of New York, leader of a Hasidic sect with branches throughout the world.

Since the Six Day War in June which resulted in the creation of a united Jerusalem as part of Israel, more than 400,000 members of the Jewish faith are estimated to have observed the commandment

19 Mivtzoim & Moshiach to wear Phylacteries--Tefillin In Hebrew--at the city's Western Wall, formerly known as the "Wailing” Wall.”

The Mitzvah of Tefillin also brings special segulos to and in the merit of the one who performs it.

1) It brings security for the Jewish people. The Talmud says (Brachos 6a), "And how do you know that the Tefillin are a strength to Israel? For it is written: And all the peoples of the earth shall see that the name of the Lord is called upon you, and they shall be afraid of you, and it has been taught: R. Eliezer the Great says: This refers to the Tefillin of the head.

2) The Talmud (Menachos 44a) ads:"Resh Lakish said, He who puts on the Tefillin will live long, for it is written: The Lord upon them, they shall live, and altogether therein is the life of my spirit; Because You recover me, and make me to live."

The Shimusha Rabba (cited in the Tur 37) adds: "And Rava said: Anyone who puts on Tefillin... is guaranteed the World to Come ... Rav Pappa says: I guarantee him that all his sins are forgiven."

3) The Rosh writes (Hilchot Tefillin 28), "The Sages taught (Rosh Hashana 17) that, come the Day of Judgment, if one had been careful regarding the Mitzvah of Tefillin, then the side of merit prevails; for there is no greater positive commandment in the Torah than the Mitzvah of Tefillin, since the whole Torah was compared to Tefillin, as it says [with regard to Tefillin], 'In order that God's Torah be in your mouth' (Shemot 13:9)."

4) In the Midrash Tehillim, it is written: Rabbi Eliezer declared: "Israel told the Holy One, blessed be He, 'Master of the world, we want to labour in the study of Torah during the day and at night, but we don't have the opportunity.' The Holy One, blessed be He, 20 Mivtzoim & Moshiach replied: 'Fulfill the Mitzvah of Tefillin, and I will consider it as if you had laboured in Torah study during the day and at night.''

When you approach a fellow Jew to offer assistance with the performance of Mitzvahs Tefillin, here are a few details of the Mivtza to keep in mind. Tefillin may be worn by every Jewish over the age of 13 years, every weekday, until sunset. If you have Tefillin for a right-handed person and you meet a left-handed Jewish person, turn the Tefillin around, not the knot! Try to say the Tefillah "Hareini Mikabel" and "Ach Tzaddikim" with the person. Also, a person is allowed to have a watch on while putting on Tefillin. And most importantly, Mivtza Tefillin must be done with joy! (Yechidus 4 Tammuz 1980)

The Rebbe would thank people who held positions of public office, who allowed themselves to be shown publicly putting on Tefillin. In a letter (Igros Vol. 25 pg. 2) the Rebbe writes to Ariel Sharon: “Another factor that motivated me to write this letter is the tremendous inspiration that you aroused in the hearts of many of our Jewish brethren when you put on Tefillin at the Western Wall… May it be G-d's will that henceforth you and your family should know no hurt and pain, and that you should find comfort in your actions in the defense of our Holy Land, "the land which G-d's eyes are upon from the beginning of the year to the end of the year," and in your observance of the Mitzvah of Tefillin.”

The Mitzvah of Tefillin is also strongly connected to the Inyan of Moshiach. This will be easily understood when we consider this question: what is the purpose of putting on Tefillin?

The Alter Rebbe writes (in his Siddur) : My intention in putting on Tefillin is to fulfill the will of my Creator, Who has commanded us to put on Tefillin, as it says in His Torah, "And you shall bind

21 Mivtzoim & Moshiach them as a sign on your arm, and they shall be as frontlets on your head between your eyes." They contain the four chapters from the Torah in which the Mitzvah of Tefillin is stated.

Those chapters discuss how Hashem, Whose Name is blessed, is One, and only One, in the entire universe. They also tell about the miracles and wonders that Hashem did for us when He took us out of Egypt. They describe how Hashem alone has the power to do whatever He wants in both the physical world and in the spiritual world.

Hashem commanded us to put Tefillin on our arms to remember the "strong arm", which refers to the powerful and cataclysmic changes in nature that Hashem performed for us when He took us out of Egypt.

The Tefillin on our arms is near the heart to control the lusts and thoughts of our hearts and redirect them towards performing the Service we are commanded to perform for Hashem, Whose Name is blessed. The Tefillin on our heads are directly on top of the brain, so that the spiritual elements in our brains, as well as our senses and all our abilities, should all be controlled and redirected towards performing the Service we are commanded to perform for Hashem, Whose Name is blessed.

In the time of exile, we are only capable of holding this focus for a few moments a day. In the time of Geulah, this focus and mind-set will then be the prevailing atmosphere. It is not shocking that many opinions hold that in the time of Moshiach, we will be wearing Tefillin the entire day! In this we can understand how Tefillin is clearly connected to Moshiach.

Another interesting point to note is that it is well known that there are four "types" of Tefillin. The difference between these 22 Mivtzoim & Moshiach types lies in the placement order of the Tefillin scrolls. In the time of exile, most Jews only wear one pair of Tefillin (Rashi). However, the Rebbe encouraged Chassidim to also wear the Tefillin of Rabbeinu Tam. (Nowadays, only very righteous men wear all four pairs). In the time of Moshiach, all men will be wearing all four pairs (sicha Teruma 5752). We see how the Rebbe has introduced to us a taste of the performance of this Mitzvah that will happen in the times of Moshiach.

The above point also answers a puzzling question. In the "Hayom-Yom" (19 Av) the Rebbe writes: "Those who daven with four pairs of Tefillin follow this procedure:

1. Put on Rashi hand - and head - Tefillin before saying Chapter Eizehu (p. 23), and daven in them until after ach tzadikim... (p. 85).

2. Remove the Rashi Tefillin from the head and put on - without ab'racha - Shimusha Raba Tefillin for the head. Recite sh'ma... until emet; then recite the daily portion of Tehillim (as the Tehillim is divided into the days of the month). The meticulous would study those chapters with the commentaries of Rashi and Metzudot.

3. Then put on - without a b'racha - Rabeinu Tam Tefillin, recite sh'ma... until emet, then chapter Kadeish... (p. 85) and the Remembrances printed in the Siddur (p. 86). Then study a chapter of Mishna, each according to his comprehension.

4. Remove the Rabeinu Tam Tefillin from the head and put on the Ra'avad Tefillin for the head - without a b'racha. Recite sh'ma... until emet; study the day's portion of Chumash with the commentary of Rashi - on Sunday (the first parsha) until sheini, Monday the second parsha, etc." 23 Mivtzoim & Moshiach

For whom was this Hayom Yom written? Is not the Hayom- Yom intended for everyone?

Based on the above, the answer is clear. The Rebbe is preparing us for the lifestyle that we will be living in the time of Moshiach.

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MIVTZA TORAH

The source of the Mitzvah to learn Torah is found in the Torah verse: “Speak of them to your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.” (Deuteronomy 6:7)

Our Sages expound this verse from a Halachic viewpoint. About the words "Speak of them when you sit...”. Chazal teach us that "speak of them " refers to words of Torah. Chassidus explains this verse on a deeper level, showing that in Torah study itself there are many levels, and these are described as follows:

"When you sit at home" – this refers to the soul's occupation with Torah when it is in the trove of souls, before its descent to this lowly world. "When you go on the way" refers to the time during which the soul descends from world to world, from plane to plane, until it arrives at this lowest world to be invested in a physical body. There the soul remains, enclothed in a physical body, until the time of old age, when the moment of "When you lie down," comes, when man's appointed time arrives. Then too, as explained in Chapter Six of Avot, the Torah will protect him, until -"When you rise up ," as it is said, "When you awaken (it shall be your discourse)." (from Hayom Yom 13 Av)

Historically, the Rebbe initiated this special campaign in 1974. The Rebbe wanted to "conquer the world" with the study of Torah. The Rebbe desired that there should be public Torah classes.

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We see today that the interest in learning Torah and accessibility to the message and content of the Torah is unprecedented. This is especially true with the advancement of the internet and websites (such as www.chabad.org and www.askmoses.com), where instant access to an unlimited amount of Torah information can be accessed.

In the Talmud, Tractate Brachos 61b, Rebbe Akiva compares a Jew without Torah to a fish out of water. The Rabbis recorded in the Talmud that at one time, the “evil kingdom” (referreing to the Roman Empire) made a decree that the Jews were forbidden to study Torah. Papos ben Yehudah discovered Rebbe Akiva gathering congregations together and teaching Torah in public. He asked him in astonishment, "Akiva! Are you not scared of the government?"

Rebbe Akiva replied, "I will give you a parable to explain my actions. To what can our situation be compared? To a fox walking on the bank of a river, who saw fish in the water darting back and forth. He asked the fish, "Why are you fleeing?" The fish replied, "Because of the nets that people use to catch us." So the fox said, "Would you like to come up on the dry land? You and I will live together, just as your fathers lived with mine." The fish retorted, "Are you the oe that they call the clever animal? You are not clever at all, but a fool! If we are afraid here in the water, where we live, how much more so would we be afraid to be in a place where we die!"

"So it is with us, who are sitting and studying Torah, regarding which it says (Deuteronomy 30): ‘For it is your lives and the length of your days.' And so would it be with us if we were to get up and leave it," concluded Rebbe Akiva.

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The Segulos of fulfilling this Mitzvah of numerous. The Talmud (Sota 21a) explains that Torah protects the person who learns it.

Rabi Menachem the son of Rabi Yosi taught that that a Mitzvah is compared to a candle and Torah is like its light. Just like a candle only protects a person temporarily, so too the fulfillment of a Mitzvah only protects a person temporarily. However, the Torah is compared to light to teach us that just as light protects permanently, so too Torah protects permanently. The Torah states: “When you walk it shall lead you, etc.” — the words 'when you walk it shall lead you’, refers to this world. 'When you sleep it shall watch over you’ refers to protection in death. The words ‘when you awake it shall talk with you’ – this refers to the World to Come.

The Rebbe writes (Hayom Yom 4 Cheshvan): "Studying Torah every day is crucial to life itself. This applies not only to the soul of the one studying, but also to the souls of his family. For then, (through Torah-study), the atmosphere of the home becomes an atmosphere of Torah and piety."

Another special quality of t he Mitzvah of Torah study is that its greatness outweighs that of all other commandments. The rabbis of the Talmud wrote: "These are the things for which a person enjoys the reward in this world while the principal reward remains for the person to enjoy in the World to come. They are: honouring parents, loving deeds of kindness, and making peace between one person and another, but the study of the Torah is equal to them all". (Talmud Shabbat 127a)

In addition, through Torah we attain true unity with Hashem. In the words of the Alter Rebbe (Tanya chapter 5), this is made clear to us. “Now, when an intellect conceives and comprehends a

27 Mivtzoim & Moshiach concept with its intellectual faculties, this intellect grasps the concept and encompasses it. This concept is [in turn] grasped, enveloped and unclothed within that intellect which conceived and comprehended it. The mind, for its part, is also clothed in the concept at the time it comprehends and grasps it with the intellect. For example, when a person understands and comprehends, fully and clearly, any Halachah (law) in the Mishnah or Gemara, his intellect grasps and encompasses it and, at the same time, is clothed in it…[Simultaneously] the intellect is also clothed in them [the Divine will and wisdom]. This is a wonderful union, like which there is none other, and which has no parallel anywhere in the material world, whereby complete oneness and unity, from every side and angle, could be attained.

“Hence the special superiority, infinitely great and wonderful, that is in the commandment of knowing the Torah and comprehending it, over all the commandments involving action, and even those relating to speech, and even the commandment to study the Torah, which is fulfilled through speech. For, through all the commandments involving speech or action, the Holy One, blessed be He, clothes the soul and envelops it from head to foot with the Divine light.

“However, with regard to knowledge of the Torah, apart from the fact that the intellect is clothed in Divine wisdom, this Divine wisdom is also contained in it, to the extent that his intellect comprehends, grasps and encompasses, as much as it is able so to do, of the knowledge of the Torah, every man according to his intellect, his knowledgeable capacity, and his comprehension in Pardes.

“Since, in the case of knowledge of the Torah, the Torah is clothed in the soul and intellect of a person, and is absorbed in

28 Mivtzoim & Moshiach them, it is called "bread" and "food" of the soul. For just as physical bread nourishes the body as it is absorbed internally, in his very inner self, where it is transformed into blood and flesh of his flesh, whereby he lives and exists— so, too, it is with the knowledge of the Torah and its comprehension by the soul of the person who studies it well, with a concentration of his intellect, until the Torah is absorbed by his intellect and is united with it and they become one. This becomes nourishment for the soul, and its inner life from the Giver of life, the blessed En Sof, Who is clothed in His wisdom and in His Torah that are [absorbed] in it [the soul].”

We are also taught that Torah can protect against the Yetzer Harah. The Talmud (Kiddushin 30b) writes: " Barati Yetzer Harah, Barati Torah Tavlin” - I created the evil inclination, but I created the Torah as an antidote!

The following are details of the mivtza campaign. Most importantly, try to encourage as many people to learn Torah and join Torah classes. (For lessons over the telephone, check out www.jnet.org .) Religious or educational background is not a criteria for beginning Torah study at any time in a person’s life! Another way to implement this Mivtza is to put effort into making the Torah available in all languages and for all ages. Also, writing and printing novel Torah insights is a beautiful way to enhance and encourage Torah study. Additionally, one may arrange special classes for seniors and call them "Kollel - Levi Yitzchak." The Rebbe teaches that one should be so involved in learning Torah, that he should even dream about Torah! (Sicha 9 Tishrei 5752)

Torah study is directly connected to the coming of Moshiach, for learning Torah is connected to redemption and freedom. This is

29 Mivtzoim & Moshiach evident from the saying of our Sages (in Avot): "Who is a free man? One who engages in Torah study." Through Torah study, we are able to be free.

What is freedom? It is the ability to be the best person that you can be and to develop to your fullest potential. When a Jew learns Torah, he frees himself of the shackles of this physical world and its temptations and allows his spiritual soul to fully express its divinity.

This is the reason that the King Moshiach must be a man who is immersed in Torah learning (Rambam, Hilchos Melachim 11:4). For Moshiach to bring freedom and redemption to the word, he must be a free man.

In addition, life in the times of Moshiach will be totally centered around Torah study. The Rambam writes (Teshuva 9:2): “For these reasons, all of Israel, [and in particular,] their prophets and their Sages, have yearned for the Messianic age so that they can rest from the [oppression of] the gentile kingdoms who do not allow them to occupy themselves with Torah and Mitzvot properly. They will find rest and increase their knowledge in order to merit the World to Come.

“In that era, knowledge, wisdom, and truth will become abundant. It [Isaiah 11:9] states, "The earth will be full of the knowledge of G-d." It [Jeremiah 31:33] states: “One man will no longer teach his brother, or a man his colleague... [for all will know Me]." And it [Ezekiel 36:26] states: "I will take away the heart of stone from your flesh and give you a heart of flesh."

In addition, Moshiach will also teach Torah - and a "new Torah” (Midrash Vayikra 13:3) - as the Rambam continues:

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“[These changes will come about] because the king who will arise from David's descendants will be a greater master of knowledge than Solomon and a great prophet, close to the level of Moses, our teacher. Therefore, he will teach the entire nation and instruct them in the path of G-d.”

The Rebbe teaches us (Tazaria-Metzorah 5751) that the " direct path " to bring Moshiach is by Torah study in general and by learning the parts of Torah that teach about Moshiach in particular, may we merit his coming, speedily in our days!

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MIVTZA MEZUZAH

Mivtza Mezuzah is mentioned twice in the Torah, in Deuteronomy (Devarim), Chapter 6, in the paragraph of Shema Yisroel (verses 4-9) and in Chapter 9, in the paragraph of Vehaya Im Shamoa (verses 13-21). The Torah states in both places: "And you should write them on the posts of your house, and on your gates."

In the winter of 1974, the Rebbe initiated the campaign that every Jewish home should have Kosher Mezuzos on all of its doors. Many people, even religious people, were not aware that Kosher Mezuzos do become Passul (unfit for use) as a result of weather- related causes (e.g. water makes the ink leak) or simply from age. One must always remember that a Mezuza that is 99% kosher is 100% Passul! The Rebbe brought awareness of the details of this Mitzvah to both frum and unaffiliated alike.

The Talmud (Shabbas 23b) teaches that "One who is careful to have kosher and consistently checked Mezuzos will merit having a beautiful home".

The Mezuzah also brings protection to the home. The Talmud (Menachos 33b) writes: "Raba said: The proper performance of the precept is to affix it in the hand-breadth nearest to the street. Why? — The Rabbis say: So that one should encounter a precept immediately [on one's return home]; R. Hanina of Sura says: So that it should protect the entire house. R. Hanina said: Come and see how the character of the Holy One, blessed be He, differs from that [of men] of flesh and blood. According to human standards, 32 Mivtzoim & Moshiach the king dwells within, and his servants keep guard on him from without; but with the Holy One, blessed be He, it is not so, for it is His servants that dwell within and He keeps guard over them from without; as it is said: The L-rd is your keeper; the L-rd is your protection on your right."

The following story describes this unique quality of the mezuzah. The Parthian king, Artiban, once sent a priceless jewel to Rabbi Yehudah HaNassi, the compiler of the Mishna and one of the wealthiest Jews at the time. The king made it obvious that he expected something of equal value in return. The Rabbi's return gift to the king was a Mezuzah. The king's reply was: "I sent you something priceless and you sent me something that can be bought for a paltry sum!?" The Rabbi answered: "You sent me something that I must hire a guard to watch, and I sent you something that will watch over you!" (Talmud Yerushalmi, Peah 1:1)

The Shaloh HaKadosh taught that a Mezuzah helps the physical health of the inhabitants of the home and preserves Shalom Bayis (Pischei Shearim 285:4).

Mezuzah also inspires the awareness and fear of Hashem in all those that enter and leave the home to which it is affixed. This is evident from the following story about the covert, Onkelos. Onkelos was a member of the Roman royal family. His mother was Hadrian's sister, and his father was called Klonikas.

Onkelos was a very educated man and well-versed in all the Roman and Greek cultures. He was blessed not only with a clear head and exceptional brain, but also with a golden, pure heart and a lofty soul. He soon realized that idolatry was foolish and that the Jewish religion was the true G-dly religion. Secretly, he began to

33 Mivtzoim & Moshiach serve G-d, the Creator of heaven and earth, and he waited for the opportunity to formally accept the Jewish religion.

Once, Onkelos came to his uncle Hadrian and said: "For many years I have been poring over books and manuscripts, studying until I have become familiar with all the languages and sciences. But what have I gained from it all? It is time for me to go out into the world and start doing business. You know that I am not familiar with worldly matters, whereas you, the great Roman emperor, are well-versed in such affairs. I have therefore come to ask your advice as to what kind of material I should buy and sell!"

Hadrian was greatly flattered that his wise nephew should ask his advice, and he said: "My kingly riches are at your disposal. Take as much money as you need for business. I would advise you to seek material that is extremely cheap due to the fact that people do not realize its worth; material that few people are seeking: You will be able to buy it cheaply, and after explaining its real value to people, you will be able to make a nice profit!"

Onkelos the Prince soon left the royal palace. He traveled from Rome and started out for Jerusalem, in the land of Judah. Once there, he took upon himself the religion of the persecuted Jews and converted. He became a disciple of Rabbi Eliezer ben Hirkanos and Rabbi Yehoshua ben Chananya, the great Tanaim who were disciples of Rabbi Jochanan ben Zakkai. He gave himself over entirely to the study of the Torah. His perseverance and dedication were so great that his teachers became concerned about his health, but Onkelos continued learning day and night until he became well-versed in all the secrets of the Torah.

Onkelos took very much to heart the fact that many Jews during the Babylonian Exile had forgotten their holy language, and had

34 Mivtzoim & Moshiach started speaking Babylonian, Ashdodic, Aramaic and different types of dialects.

When the Jews returned from the Babylonian Exile, Ezra the Scribe translated the Torah into Aramaic so that everybody should be able to understand it, but the translation was lost. Onkelos now decided to translate the Torah into Aramaic once more, according to the explanations handed down from generation to generation, through Ezra the Scribe and back to Moses. This translation that we have till this day is called "Targum Onkelos."

After a short time Hadrian found out that his nephew had accepted the Jewish religion and had become one of the foremost Jewish scholars. The emperor was beside himself with rage, and he sent a company of soldiers to arrest Onkelos and to bring him in chains to Rome.

When the Roman soldiers arrived, Onkelos greeted them in a friendly manner, and he talked to them about religion and knowledge. His words impressed them so much that the soldiers threw themselves at his feet and begged him to convert them to the Jewish religion, as he had done himself.

When Hadrian saw that his soldiers did not return, he sent another company of brave warriors with instructions to bring Onkelos in chains.

This time he gave orders not to have any discussions with Onkelos, but to arrest him on the spot and bring him to Rome, because Hadrian had heard what had happened to his first messengers.

Onkelos again warmly received the royal messengers. "I know that the Emperor forbade you to have any discussions with me. 35 Mivtzoim & Moshiach

You must obey the royal command; I also served him. I will therefore ask you one question: you know very well what goes on in the Roman, imperial Court. The common soldier carries the torch for the officer, the officer carries it for the captain, the captain for the general, and the general for the emperor. Tell me, for whom does the emperor carry the torch?"

"The emperor is not obliged to serve anyone," they answered him. "He is the highest authority in the country!"

"Take a look," Onkelos answered them. "The G-d of Israel, the Creator of heaven and earth, who delivered the Jews from Egypt, the G-d over everything, in spite of His greatness, still deemed it fit to lighten the way for His servants, the Jews, with a pillar of fire for forty complete years!"

These words made a great impression on the soldiers, and they immediately gave up their mission and became faithful disciples of Onkelos.

Once more, Hadrian sent a company of troops with high officers at the head, with the express orders not to say one word to Onkelos and not to answer any questions, but to arrest him immediately.

The messengers arrived and started to carry out the emperor's orders without delay. They led him out of his house. At the door Onkelos stopped, and joyfully kissed the Mezuzah.

The messengers gazed at him in wonder, and could not restrain themselves from asking him:

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"What does that thing on the door symbolize, and why are you so happy at being taken to Rome, where your uncle will surely have your head chopped off?"

"I laugh at foolish people. A king sits in his palace and has guards around him to protect him from danger. But the Jewish King, the L-rd of the world, allows his servants to sit quietly at home while He protects them from outside. That is the Mezuzah on our door!"

The royal messengers fell entirely under the influence of Onkelos's words, and it did not take long before they also became his faithful disciples.

When Hadrian saw that he would not be able to bring his nephew by force, he decided that there must be some special reason for all this. He had a strong desire to see his nephew, so he swore to Onkelos that if he would come to visit him in Rome, voluntarily, he would not harm him.

Onkelos started out for Rome. When he presented himself to the Emperor, he was surprised to see that Onkelos had lost much weight. Onkelos assured him that he had gained much Torah and wisdom instead. Hadrian then asked him why he had left his home and his religion, and accepted the religion of a small nation that was persecuted and ill-treated by all the other nations of the world.

"I listened to your good advice," Onkelos answered him with a smile. "You advised me to buy a material for which there are few customers. I traveled throughout the world and I could not find anything that has fewer customers than the Jewish religion. I bought it and I found that I had made a bargain. The holy Jewish Prophets have promised that the poor persecuted Jewish nation will become a nation of princes; that the kings throughout the 37 Mivtzoim & Moshiach world will consider themselves honoured to serve them; and the Torah, which is now down-trodden, will be recognized by all nations, and Jerusalem will be the lighthouse of the whole world.”

The next story about Mezuzah happened in modern times. During the 1970’s, there was a terrible terrorist attack in the northern, border town of Ma’alot. Tens of Jewish children were cruelly murdered in their school. At the time, the Rebbe advised that the school check its Mezuzot, and a number were found not to be Kosher. The number of mezuzot that were found to be passul was exactly the same as the number of children who were murdered. The Rebbe explained that the Mezuzah is like a helmet. When a soldier goes into battle, his helmet protects him from the random attacks of his enemies. So it is with the mezuzah. The Jewish people are suffering in these dangerous times. Each of us should bulk up on our spiritual armor by ensuring that we have Kosher Mezuzot on our doorposts. This helps protect us, our homes and families, the Jewish people, and the entire world.

Details of the Mivtza:

One should ensure that the Mezuzos in his home are Kosher and are affixed in their proper places. The laws are very intricate, and one should consult a Rabbi regarding these details. (One may visit ChicagoMitzvahcampaign.com/Mitzvah_tefillin for more information.)

The Rebbe advised that when one is not well, has trouble sleeping, extra fears, is a pregnant woman or is experiencing any other conditions that require extra concern, the Mezuzos in the home should be checked.

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It is important to stress to people that the case of the Mezuza is secondary to the Mezuzah itself. One should invest the money in a nicer Mezuzah, rather than a nicer case.

The Moshiach connection:

Regarding the Mitvah of Mezuza, the Alter Rebbe writes (Torah Or 42c): "In the Mezuza, the words "Shema...Hashem Echad" are written. We are professing Hashem's oneness in this world. By putting the Mezuzah on the door of our home, we are bringing that oneness into our homes, belongings and personal lives."

Regarding the Messianic era, it says that "Everyone will know Hashem". The world will be recognized as "G-d's personal dwelling place". The oneness of G-d, as professed in the Mezuza, will finally be seen as a reality.

In addition, the Talmud (Megilla 29a) says that "All the synagogues in the Diaspora will be transferred to Eretz Yisrael in the Messianic era". The famous Tzaddik, Rabbi Levi Yitzchak of Berditchev, explained (Pisgamin Kaddishin 21) that this includes all homes that have a Mezuza on them!

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MIVTZA TZEDAKAH

The Rebbe started the Tzedaka campaign in the winter of 1974. It was one of the series of Mivtzoim that the Rebbe initiated that year.

This is one Mivtza that we always saw the Rebbe perform personally. Whether it was "Sunday-Dollars", giving Tzedakah coins to children, or giving out dollars after Sichos or at the end of Farbrengens, the Rebbe was constantly distributing money to be given to Tzedakah in order to encourage the performance of this special Mitzvah.

The Rebbe (Likkutei Sichos Vol. 2 pg. 410) states that there is a common misconception regarding the translation of the word Tzedakah. The standard translation is "charity", while the literal translation is "righteousness".

The Rebbe explains that the connotation of the word charity is that the one giving it is to be applauded for giving away his own money to another person. However, in reality this is really not the truth regarding Tzedakah, as all money belongs to Hashem and he gave it to us to be used for the right things. That attitude is expressed in the word righteousness, which tells us that Tzedakah is a righteous act. It is to be given with the understanding that the money given was destined to go that person receiving it. Hashem gave it to another Jew in order to give him the opportunity to do a Mitzvah.

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There are many different levels in giving Tzedakah and many special segulos associated with Tzedakah. There are many well- known sayings of Chazal about Tzedakah, such as (Shulchan Aruch Yorah Deah siman 247): 1) "Whoever has mercy on poor people, Hashem has mercy on him”, and "Tzedakah saves from death!"

It is interesting to note that there are also no limit on the performance of the Mitzvah of Tzedakah. Even though Chazal say, "One should not give more than a fifth of his earnings to Tzedakah", it does not contradict the above statement of the Gemara. This guideline refers to someone who does not need to do Teshuvah or fix his deeds and ways, but for someone who is in need of spiritual healing, there are no limits on the amount of Tzedakah that is appropriate for him to give. Just as there is no limit on the teshuva that must be done, so too the Mitzvah of Tzedakah has no limit. A person would not think of limiting the amount he spends on his physical health, so how much more so would this apply to one’s spiritual health (Alter Rebbe in Tanya Iggers Hakodesh 10)]

The Rebbe gave us specific guidelines for implementing this Mivtza. Firstly, every person should increase in giving Tzedakah. Then, every child should have a Tzedakah-box in their room. Every car and Mikveh should have a Tzedakah box. There should be a Tzedaka-box attached to the wall of each home. One should be careful to give Tzedakha before Davening. The Rebbe also instructed that women should give Tzedakah before lighting Shabbas candles.

In the “Hayom Yom” of the 9th of Tammuz, the Rebbe writes: “The greatest guaranteed assurance (of Divine assistance) for parents in need of special help and deliverance for their children, is through their support of those that study Torah”.

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Moshiach is also a very important component of the Mitzvah of Tzedaka. Chazal (Bava Basra 10a) state: "It has been taught: R. Judah says: Great is charity, in that it brings the redemption nearer, as it says, ‘Thus says the L-rd, Keep your judgment and do righteousness [Tzedakah], for My salvation is near to come and My righteousness to be revealed.”

What is the reason that charity is singled out as unique from all the Mitzvos?

The Alter Rebbe (Tanya chapter 37) explains: The advantage of the mitzvoth of action lies in their elevating effect on the body and soul. That is how we can understand why our Sages so greatly praised the virtue of charity, declaring it equal to all the other Mitzvot together. In all of the Talmud Yerushalmi charity is called simply “The Commandment,” because charity is the core of all the Mitzvot of action and surpasses them all. The reason for this is that the purpose of all these Mitzvot is only to elevate one’s animal soul to holiness, since it is this soul that performs them.

From all of the Mitzvos of action, there is no other Mitzvah in which the animal soul is clothed to the same extent as in the Mitzvah of Tzedakah. For in all other mitzvot only one faculty of the animal soul is clothed. For example, when a person wears Tefillin or holds the Esrog, his hand is involved in the action. Even this one faculty is clothed in the Mitzvah only while the Mitzvah is being performed. In the case of Tzedakah, however, which one gives from money that he worked very hard to earn, surely all the strength of his animal soul is involved in the effort of that work, or in any other occupation by which he earned this money which he then distributes for Tzedakah. Therefore, when he gives to this money to charity, money which he earn by applying all the strength of his animal soul, his entire animal soul

42 Mivtzoim & Moshiach ascends to Hashem. This is why the Mitzvah of Tzedakah is superior over other Mitzvot.

But this seems to imply that if one does not invest all his strength into earning his livelihood, his charity lacks this quality. Yet, as the Alter Rebbe explains, even he who does not earn his livelihood through hard effort, still achieves this great accomplishment through the Mitzvah of Tzedakah. Since he could have purchased with this money that he gave for charity, nourishment for the life of his animal soul, he is actually giving his soul’s life to Hashem in the form of charity. Thus, charity comprises and therefore elevates more energy of the animal soul than any other Mitzvah.

This is why our Sages have said that charity hastens the Geulah of Moshiach:

For with one act of charity one elevates so much of the animal soul; more of its faculties and powers, in fact, than he might elevate through many other active Mitzvot combined. As we know, the Era of Moshiach is a result of our efforts in purifying and elevating the animal soul; Tzedakah, which causes this elevation in such great measure, thus hastens the final Geulah, may is come speedily in our days!

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MIVTZA BAYIS MALEH SEFARIM

The Mivtza of "Bayis Maleh Sefarim" was initiated on Shabbas Parshas Bamidbar 5734. The Rebbe encouraged everyone to buy and own Jewish books and sefarim for learning Torah in their home. On Simchas Torah 5735, the Rebbe added the words "Yavne Vechachmeha”, which literally means “Yavne and its scholars".

This is a historically famous phrase that dates back to the time of the destruction of the Second Bais Hamikdash. The Talmud (Gittin 56) relates an episode that occurred during the Roman siege on Yerushalayim before the destruction of the Bais Hamikdash. Abba Sikra, the head of the Zealots in Jerusalem was the son of the sister of Rabban Yochanan ben Zakkai. Rabban Yochanan sent a message to him, saying, "Come to visit me privately." When he came Rabban Yochanan said to him, "How long are you going to carry on in this way and kill all the people with starvation?" He replied, "What can I do? If I say a word to them, they will kill me."

Rabban Yochanan said, "Devise some plan for me to escape the city. Perhaps I shall be able to save a few of them."

Abba Sikra advised him: "Pretend to be ill, and let everyone come to inquire about you. Bring something foul smelling and put it by you so that they will say you are dead. Then let your disciples carry your bed, but no others, so that they shall not notice that you are still light, since it is known that a living being is lighter than a corpse."

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He did so, and Rabbi Eliezer carried the coffin from one side and Rabbi Yehoshua from the other. When they reached the gates of Yerushalayim, some men from the Zealot party wanted to put a knife through the coffin to make certain that the person inside was dead. One of the disciples said to them, "Shall the Romans say, 'They have pierced their Master'?" They wanted to give it a push. He said to them again, "Shall they say that they pushed their Master?" They opened the town gate for them, and Rabban Yochanan was able to leave in this way.

When he reached the Roman camp, he said to Roman general Vespasian, "Peace to you, O king; peace to you, O king." Vespasian said: "Your life is forfeit on two counts, one because I am not a king and you call me king, and again, if I am a king, why did you not come to me before now?"

At that moment, a messenger arrived from Rome to Vespasian, saying: "Arise, for the Emperor is dead, and the notables of Rome have decided to make you leader." Vespasian said: "I am now going, and will send someone to take my place. You can, however, make a request of me, and I will grant it."

Rabban Yochanan said: "Give me Yavneh and its sages (Yavneh Vechachameha), and the family chain of Rabban Gamaliel, and physicians to heal Rabbi Zadok." In this way he was able to save the teachings of the Torah, that have preserved our nation throughout the harsh years of Golus.

In 1974, there were discussions about giving away some parts of Eretz Yisrael to the enemies for "peace". The Rebbe then said that the Jewish people must learn from Rabbi Yochanan Ben Zakai and build fortresses of Torah, as that guarantees the continuation

45 Mivtzoim & Moshiach of the Jewish people. This is accomplished by filling our homes with books of Torah.

The segulos of this Mivtza illustrate to us the centrality of the words of Torah to authentic Jewish life. The written words of Torah bring peace for the Jewish people. Our sages say (Avoda Zarah 17b), "If there is a Sefer, then there is no sword". The words are a constant reminder to a person to fulfill what it says in the Torah books, and it is a "reminder" to Hashem of the merits we receive when we learn Torah. (Sichas Kodesh 5734 Vol. 2 page 179).

The books of Torah that a person owns create a Torah atmosphere in the home. This holy atmosphere permeates the sub- conscience of the people dwelling in the home. They see and breathe Torah. This causes those who dwell there to learn Torah and grow in Yiras Shamayim.

The Rebbe gave specific instructions as to how to enact this campaign. Firstly, one should buy as many Torah books as he can! This is especially true on the day of "5 Teves", the date that the federal judge presiding over the court case concerning the ownership of the Previous Rebbe’s library ruled that books stolen from the Rebbe's library should be returned. We celebrate this victory of the books by purchasing them for ours homes to show our love for them. The Rebbe encouraged each child to have his or her own Chitas and Siddur as well.

The Rebbe instructed that on the inside of his books, one should meaning “The world belongs to ,” לה"ו - לה' האר ומלאה" write Hashem", before one inscribes his name in the Sefarim. This custom is based on a story from the Talmud (Shabbas 119a). R. Chiya bar Abba related that he was once a guest of a man in

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Laodicea, and a golden table was brought before him, which had to be carried by sixteen men. Sixteen silver chains were fixed in it, and plates, goblets, pitchers and flasks were set on it, and upon it were all kinds of food, dainties and spices. When they set it down, they recited “The earth is the L-rd's, and the fullness within it ”, and when they removed it after the meal, they recited, “The heavens are the heavens of Hashem, but the earth He has given to the children of men."

The Rebbe also encourages the creation of libraries where people can borrow and read Sefarim and Jewish books.

Another practical way to be involved in this Mivtza is to join "book-clubs" of sefarim. This way, any new Sefer is automatically sent to you. (See Sicha 5 Teves 5752)

The following instruction that the Rebbe imparted to his Chassidim illustrates the importance of Sifrei Kedusha. When the Frierdiker Rebbe left Russia, the Soviets confiscated a large part of his library. The Rebbe wants all the books and Chassidic writings to be returned to the Rebbe's library in 770. In urging his Chassidim to be aware of this, the Rebbe even referred to this important mission as "Pidyon Shvuim - Redeeming captives".

This Mivtza is also related to our preparation for the times of Moshiach. Regarding the atmosphere that will prevail in the times of Moshiach, the Rambam writes (Hilchos Melachim 12:5): "In that Era there will be neither famine nor war, neither envy nor competition, for good things will flow in abundance and all the delights will be as freely available as dust. The occupation of the entire world will be solely to know G-d. The Jews will therefore be great sages and know the hidden matters, and will attain an understanding of their Creator to the [full] extent of human

47 Mivtzoim & Moshiach potential; as it is written [Yeshayahu 11:9], "For the world will be filled with the knowledge of G-d as the waters cover the ocean bed."

One of the ways to prepare for this universal G-dly atmosphere is by making our little world - our home - a G-dly residence with a G-dly atmosphere. This is accomplished by having a " Bayis Maleh Sefarim - Yavneah Vechchameha "!

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MIVTZA "NESHEK"

Mivtza Neshe"k, which stands for the words Neiros Sh abbas Kodesh, was instituted to encourage woman and girls to light Shabbas and Yom Tov candles.

In the summer of 1974, on 24 Elul, the Rebbe introduced this special Mivtza for all Jewish woman and girls. The Rebbe also revitalized the custom that when a Jewish girl reaches the age of education and understanding, she should light her own candle.

Many people were shocked by this Mivtza, because for most people it was not the custom that young Jewish girls should light candles before their wedding. The Rebbe responded with two different answers:

1) There has never been so much darkness in the world as there is in our present times. The world is in need of as much "Mitzvah- light" as possible to combat this increasing darkness. The Rebbe stressed that the word "Neshek" - the acronym for Neiros Shabbas Kodesh - is also the Hebrew word for ammunition. The light of the candles that are lit my Jewish women and girls is our ammunition with which we battle against the dark forces of impurity.

The following story illustrates this point clearly. A person wrote to the Rebbe that it was against his family tradition for his young daughters to light candles. The Rebbe responded (Likkutei Sichos Vol.21 pg.382) forcefully, "Was it your family custom to read newspapers, wear make-up and learn secular studies?"

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2) This Mivtza prepares us for the light of the Geulah. The Rebbe also showed how our Matriarchs lit candles from the age of three. Rashi teaches (on Breishis 24:67) that when Rivka Imeinu was brought to Yitzchak, at the age of three, she lit Shabbas candles.

This custom is also taught in the Sefer Aruch HaShulcan, whose author was not a Chassid, that is was the custom in his time that every Jewish girl lit candles in her mother's home.

There are a number of special segulos that come to us as a result of lighting Shabbas candles.

1) The Zohar (Breishis 48b) writes: "A woman who lights Shabbas candles brings peace into her home and will merit to have sons who will light up the world with Torah, thereby adding peace to the entire world."

2) The Talmud (Shabbas 23b) writes: “Whoever lights candles will merit having sons and sons-in-laws (Rashi) who are Torah scholars".

On this point the Rebbe (Likkutei Sichos Vol. 17 pg.146) commented that in today's generation, this segulah is also a merit for marrying a husband who is a Talmid Chacham.

3) "Whoever brings pleasure to the Shabbas by lighting Shabbas candles, which brings honor and pleasure to Shabbas, Hashem forgives all his sins." (Shluchan Aruch - Alter Rebbe - siman 242)

4) The Talmud tells us: "On Friday night, a person is escorted home from synagogue by two angels, one good and one evil. When he comes home and finds the candles burning, the table set, 50 Mivtzoim & Moshiach and the beds made, the good angel declares 'May it be G-d's will that the next Shabbat be the same,' and the evil angel reluctantly answers 'Amen.' If [the home is] not [prepared for Shabbat], the evil angel proclaims 'May it be G-d’s will that the next Shabbat be the same,' and the good angel must answer 'Amen" (Talmud, Shabbat 119b).

As with each Mitvtza, the implementation of Mivtza Neshek includes details which must be included when bringing this Mivtza to other Yidden. When designing a brochure about lighting Shabbos candles, the brochure should include a picture of a small candle. Also, it must be made clear that the candles are to be lit before Shkiah. In addition, it is important to keep in mind that the first time a girl under Bas Mitzvah lights candles, she should make a Shehechiyanu. The best way to accomplish this is by buying the girl a new dress or making sure that this first lighting happens on Yom Tov. (Sicha 25 Iyar 5750 and footnote 38). A great resource for information such as these details mentioned here and for materials in connection to Mivtza Neshek is the website www.fridaylight.com.

There is nothing like a really inspiring story to illustrate the power that the Mivtzoim of the Rebbe have demonstrated. The following story was told over by Rabbi Thaler, Menahel Mesivta Chabad of Los Angeles.

"While I was learning in Kollel in Crown Heights, my wife once left her purse in a taxi. We were certain that the purse and the money inside were lost for good. We were surprised to get a call from a store-owner in NYC who had found the purse and was happy to return it.

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My wife went to his store, and when she realized that he was Jewish, she seized the opportunity and asked him if his wife lit Shabbos candles every week. He said that unfortunately his wife has passed away, but that he had a daughter learning in university. My wife left him a candle with our name and address with it before she returned home. She then completely forgot about the incident.

A year later, we received a letter from this girl, explaining to us in great detail, that in the merit of starting to light Shabbos candles, she had changed her entire life and was currently keeping Torah and Mitzvos. When I gave this letter to the Rebbe, he told me that it is "Mitzvah Lefarsem”, indicating that I should publicize the contents of the letter (without the name of course), as it would encourage others to become involved with Mivtza Neshek.

Mivtza Neshek is directly related to bringing Moshiach, as Chazal say (Yalkut Shimoni Parshas Behaloscha): "If you watch - keep the Mitzvah of - the Shabbos candles, I will show you the lights of 'Tziyon' (the rebuilt Yerushalayim in the times of Moshiach) ."

Every Mitzvah adds light to the world. This light will be revealed in the times of Moshiach. This is especially true for the Mitzvah of lighting Shabbos and Yom Tov candles, through which we can see the light and brightness even in the time of exile. Let us continue sharing the light!

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MIVTZA KASHRUS

The source of Mivtza of Kashrus in the Torah is found in Parshas Shmeni (Leviticus, Chapter 11). The Mitzvah of Kashrus includes, but is not limited to, eating only Kosher products and preparing all food in a Kosher way, i.e. meat must be slaughtered and salted according to Halacha, and preparing food in Kosher utensils. (For details on the observance of kashrus, visit www.gokosher.org.)

It is interesting to point out that the Chassidic masters would always tell their disciples, "Just because it is Kosher, does not mean that you must eat it!". One must not indulge in physical, wordly temptations , but rather he ought to eat with the intention of having energy to serve Hashem.

The Rebbe initiated "Mivtza Kashrus" on 16 Tammuz 1975. The Rebbe explained (Likkutei Sichos Vol. 13 pg.260) that in addition to fulfilling a Mitzvah, a Jew who keeps a Kosher diet gains an extra sensitivity towards spirituality. The same way that a person who eats healthy food will live and think healthfully, the same is true for a Jew in regard to keeping Kosher.

The Kosher signs of an animal are split hooves and the chewing of its cud. The Rebbe explains (Likkutei Sichos Vol. 1 pg. 230) that in addition to these being the signs of a Kosher animal, they are lessons for us in how we should live kosher lives. We must plan and review all our actions before we do them, which is similar to the repetitive chewing of cud. Secondly, we must not be over- involved in our physical pursuits, symbolized by our "hooves". 53 Mivtzoim & Moshiach

This is demonstrated by the hooves that walk on the earth, but are split.

The segulos of the Mitzvah of keeping kosher are clear to us. Here are three of them.

Firstly, kashrus reveals that Hashem loves us as a nation, as Hashem says (Devarim 14:2), "For you are a holy people to the L- rd, your G-d, and the L-rd has chosen you to be a treasured people for Him, out of all the nations that are upon the earth."

This is explained in Rashi on a verse in Parshas Shemini. Rashi tells a parable: to what may this thing be compared? To a physician who went to visit two patients. He saw that one of them was in danger and said to the members of his household: "Give him whatever he asks for." He saw that the other patient was destined to live, and said to his family, "He may eat such-and-such food, but he may not eat such-and-such food." The family members said to the physician in suprise: "What is this? To one patient you say: 'He may eat any food he asks for,' and to the other you said: 'You may not eat such-and-such’!" The physician explained to them, "To the one destined to live I instructed him what he may and may not eat. But regarding the one destined to die, I told his family to give him whatever he asks for, for he will not live in any case." The explanation of the parable is as follows. This is parallel to the words of Hashem, who allowed idol-worshipers to eat swarming and creeping things, but as for the Jewish nation, who are destined to live an life eternal, He said to them: "You shall be holy for I am holy; do not make your souls abhorrent."

A second segulah for the fulfillment of Mitzvahs Kashrus is that it makes a Jew refined and more sensitive to Hashem and to spirituality in general.

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The Abarbanel writes that since the Torah uses the term tamei (spiritual impurity) in its description of eating non- kosher foods, consuming these foods causes spiritual defilement to one’s soul. Kabbalistically, this concept can be explained by the Arizal’s principle that every physical object owes its existence to holy sparks (nitzotzos ha’kedoshos ) that are buried within it. When a man eats, his body extracts the vitamins and minerals in the food. However, it is not these nutrients that keep him alive, because if a person’s soul would leave him, he would be no more animate than rocks or sand. The human soul extracts the holy sparks from the food, and it is these sparks that maintain life by nourishing the soul. Non-kosher foods contain impure sparks that defile the soul when the body consumes those foods.

The effects of this defilement are clearly stated by Chazal and the Torah commentaries. When the Torah writes that a person who eats non-kosher foods will bring spiritual impurity upon himself, it which is read “ve’nitmaisem.” However, since ," ונטמת ב “ states this word is missing an alef, Chazal say that it can also be read “ve’nitamtem,” literally, to cause an obstruction. Chazal explain that this obstruction refers to a spiritual obstruction of the heart (timtum haleiv), which hinders a person from comprehending the wisdom of the Torah (Mesechta Yoma 39a, Rashi ad. loc.).

Additionally, the Mesilas Yesharim writes that eating non-kosher foods spiritually defiles a person’s soul more than any other aveira because these foods become part of his own flesh (ch. 11).

A third segulah is that kosher food leads a person to Teshuva, since eating kosher food brings holiness to a person, giving him the desire to come closer to Hashem (Rambam, end of Hilchos Maachalos Asuros; Or Hachayim, Vayikra 18:2).

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Tosafos writes that the Roman emperor Antoninus, who studied Torah secretly with Rebbi Yehuda Hanasi, eventually converted to Judiasm because he was nursed by Rebbi’s mother when he was an infant (Mesechta Avoda Zarah, 10b, s.v. Amar; cf Bedikas Mazon Kehalacha by Rav Moshe Vaye, vol. I p.32 fn. #3 for similar examples).

We are witnessing in recent times an unprecedented amount of ba’alei teshuva. Since there is such an abundance of kosher food available in many supermarkets, this phenomenon could be attributed to the spiritual influence of kosher food that these people probably ate before becoming religious. The holiness acquired from this food paved the way for the search for their roots.

The following is as list of details regarding the the Mivtza of kashrus. The main goal of this campaign is to make people aware of the concept of Kosher. For example, to accomplish this, many Shluchim arrange "Kosher-week" tables or booths in their local supermarket. On a more advanced level, this Mivtza involves encouraging Jewish people to keep a Kosher Kitchen. And then, on an even subtler level, kashrus does not only include proper food, but also includes exposure of only Jewish, "Kosher" content to one’s children. The Rebbe encouraged that little children should not wear garments or be exposed to pictures that have non-kosher animals on them.

From a Yiddishe perspective, it follows that the same way we must be careful with the food that enters our mouths, we must be careful with words that leave our mouth. Here is a telling story that beautifully illustrates this point:

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The “Yehudi HaKadosh" once told his Chossid, Reb Simcha Bunim of P'shischa, to set out for a trip. Although the Rebbe didn’t tell him where to go, Reb Simcha Bunim was sure that there was a reason behind the strange request. After hours of traveling with fellow Chassidim, Reb Simcha Bunim stopped the wagon at an inn to feed the group. They ordered a dairy meal, for they were concerned of the Kashrut of the unknown owner. “Sorry, but all I offer is meat meals.” The Chassidim asked a million and one questions about the standard of Kashrut of the meat. Suddenly, a voice came from a man behind the stove: “Chassidim, chassidim, why do you ask so many questions? Why are you so careful what goes into your mouths? You ask every detail to know whether or not it’s permitted to eat the food. Yet, when it comes to the words that come out of your mouths, do you stop to think if it’s permitted?” Reb Simcha Bunim overheard the whole incident and realized the purpose of the Rebbe in sending them on the mysterious journey. He gathered up the Chassidim and returned to the “Yehudi HaKadosh” with a very valuable lesson indeed.

The Mitzvah of kashrus also contains an element of Moshiach in it. Chazal (Midrash Vayikrah 13:3) teach: "A person who is careful not to eat non-kosher food will merit to participate in the great banquet that will be held in the time of Mashiach. There, he will enjoy eating from the Livyasan fish and the Shor Ha’bor (wild ox). “

The Midrash also tells us that "In the times of Moshiach, Hashem will announce that all those who kept Kosher should come and receive their due reward." (Midrash, Parshas Shemini).

In addition to the above rewards that will surely come to us when Moshiach arrives for having kept this Mitvah, there is a deeper connection. The goal of creation, which will be revealed in

57 Mivtzoim & Moshiach the time of Moshiach, is that "Hashem wanted a dwelling place in this physical world". Hashem desires that the physical world should be in-tune with and express spirituality. It is well known that regarding the era of Moshiach, the Torah says (Isaiah 40:5) "And the flesh will see that the word of Hashem is spoken". This is accomplished when we make our physical bodies vessels for spirituality. As "we are what we eat", by keeping Hashem's Kosher laws our entire bodies, which receive nourishment and grow from the food we eat, become spiritual. This prepares us for the time of Moshiach.

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MIVTZA TAHARAS HAMISHPACHA

The Rebbe initiated Mivtza Taharas Hamishpacha in 5735 - 1975. When the Rebbe made this special Mivtza a public effort, there were many people who expressed their surprise. For years, these special laws of Family Purity were transmitted privately, from mother to daughter, and it would seem contrary to the laws of Tznius (modesty) to address these issues publicly and encourage the Chassidim to be involved in such a Mivtza, and campaign publicly?

The Rebbe responded that unfortunately, in our generation, many mothers are themselves not knowledgeable enough to teach the laws properly to their daughters. The Rebbe also explains that we must consider the fact that immodesty has become so public and unrestricted. Our children are exposed to this threat. Thus, to combat this, the Torah-true way of living a family life, must also become a public topic.

The Rebbe encouraged Shluchim and all Jewish communities around the world to build beautiful Mikvahos for the women in their community. In addition, The Rebbe wants that all Jewish women should be educated about this fundamental Jewish Mitzvah. (for a detailed directory listing or for further information, visit www.Mikvah.org.)

The Rebbe states clearly: "It is the duty of Chassidic wives and daughters, may they live and be well, to stand in the first rank of every activity dedicated to strengthening religion and Judaism in general, particularly concerning Taharas Hamishpacha. They must 59 Mivtzoim & Moshiach organize a Society of Chassidic Daughters to reinforce all the Chassidic practices concerning upbringing and education of children, as prevalent from time immemorial in Chassidic homes." (Hayom Yom, 21 Shevat)

There are so many stories that express the importance that the Rebbe places on the support of this fundamental Mitzvah. Here are just one very powerful story that illustrates this.

There was once a Shliach who invested a lot of time and money in publicizing a class that he was going to give about the laws of Family Purity. When the time for class came, only one woman showed up. The Shliach, who was obviously very disappointed, wrote to the Rebbe, updating him on his "failure".

The Rebbe was quick to respond: "How many mothers did Moshe Rabbeinu have?"

The Chazal teach us that the Mikvah is the center of Jewish life and of the Jewish community. A community is permitted to sell a Shul if it needs funds to build a Mikvah! This halacha actually played out in the Crown Height’s community. When struggles within the Crown Heights community became the focus and priority of the people there, and the woman's Mikvah was therefore being neglected, the Rebbe sold 770 to raise funds! Of course, it was later repurchased.

When struggles within the Crown Heights community became priority and caused the woman's Mikvah to be neglected, the Rebbe sold the 770 building to raise funds!

The Rebbe states in Hayom Yom that "On the subject of the campaign to popularize the observance of Taharas Hamishpacha in your community, ponder this deeply: Let us imagine that if G- 60 Mivtzoim & Moshiach d were to give you the opportunity to save a Jewish community from extinction (G-d forbid), you would certainly be willing to risk your life for this, and you would thank and praise Him for His great kindness in offering you an opportunity of such enormous merit. The same then holds true to an even greater degree with regard to the campaign for Taharat Hamishpacha; it is an endeavour which literally saves lives." (Hayom Yom 10 Nissan)

The Rebbe also clearly teaches that keeping the laws of Family purity creates healthy and spiritually sensitive children. It affects all aspects of their life as a Jew (Likkutei Sichos Vol. 13 pg. 258).

This special Mivtza is connected to the topic of Moshiach in the following manner:

There are three partners in the creation of man: His father, his mother, and G-d. When a husband and wife keep G-d's special laws of Family Purity, their unity creates a G-dly being that has natural sensitivity to G-d's desires. By bringing G-dliness in our very being, we bring G-dliness into the entire creation. The completion of this process will be in the era of Moshiach.

In the era of Moshiach, the entire Jewish people will be purified by Hashem. The prophet Yechezkel says (36:25), "I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols." The way to prepare for this purification is by keeping the laws of Family Purity.

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MIVTZA CHINUCH

Mivtza Chinuch is based on the pasuk in the Torah "And you shall teach the Torah to your children , and you should speak about it when you are home and when you travel, before you lie down to sleep and when you wake up." (Deuteronomy. 6:7) Another source in the Torah regarding education of Jewish children is the verse from Mishlei (22:6): "Educate the child in accordance with his way, so that also when he grows old he will not depart from it".

In 5736, The Rebbe announced that the year was to be called "A Year of Education", and the Rebbe initiated "Mivtza Chinuch". The Rebbe wanted for people in general to have proper, moral education, but the Rebbe particularly desires that every Jewish child should have a Torah education. The Rebbe stressed that education of our children must start even before they are born, because a fetus is effected by the spiritual state of its parents and surroundings even before birth.

The following story about Rabbi Schneur Zalman, the founder of Chabad, will clearly illustrate the spirit of this mivtza.

Rabbi Schneur Zalman had a son, Rabbi Dov Ber, who was known for his remarkable abilities of concentration. Usually, while praying or studying, he did not notice anything around him.

One day, Rabbi Dov Ber was studying while his infant son slept in a nearby cradle. The baby woke up, fell out of the cradle and began to cry. Rabbi Dov Ber heard nothing. Rabbi Schneur Zalman,

62 Mivtzoim & Moshiach on an upper floor studying, heard the cry of the child, though. He interrupted his studies, came downstairs, picked up the child and soothed him until he was calm. All the while, his son noticed nothing.

Later on, Rabbi Schneur Zalman reprimanded his son, saying, "No matter how important a matter a person is busy with, he must always hear the cry of a child. "

The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneerson, endangered his own life and the life of his Chassidim to keep the Torah education system alive in the former U.S.S.R. He said that while there may not be any Halachik requirement to "give away one’s life" for education, he explained that "If there are no young goats, there will be no old goats.” The existence of the Jewish people is dependent upon the education of its youth.

He authored the book entitled Klalei Chinuch Vehadracha: Guidelines in Education (Sefer HaSichos 5703). When he arrived in America, he founded " Merkos L'Inyonei Chinuch" to promote authentic Torah education in America.

The importance of this inyan is very great! Chazal teach that one must respect his Torah teacher even more than his parents, for parents bring children into this physical world, while teachers, through teaching Torah, bring children to the World to Come!

When the Torah tells us that we are commanded to “Be fruitful and multiply”, this directive includes teaching other Jewish people about Torah and Mitzvos. Chazal say (Sanhedrin 19b), that if someone teaches his friend's child Torah, "it's as if he gave birth to him," as it is written (Numbers 3:1): "These are the offspring of Aaron and Moses... ". The Talmud points out that the verses which follow only list the sons of Aaron, yet the Torah calls them the 63 Mivtzoim & Moshiach

"offspring" of both Moses and Aaron! This is because Moses taught them Torah, and through his teaching, states the Talmud, he became their spiritual parent.

Another example of this same concept is the following statement (Sanhedrin 99b): "Whoever teaches his friend's child Torah, it's as if he made him" , as it is written concerning the disciples of Abraham and Sarah: “the souls they made in Haran” (Genesis 12:5).

The above first is explained as follows. In Haran, Abraham and Sarah served as teachers and guides to the men and women of their generation who were searching for spirituality. The classical commentator, Rashi, in his explanation of the words, "the souls they made," interprets them to mean that they brought people "under the wings of the Shechinah, the Divine Presence." Their teachings gave new life to these searching souls, and from the perspective of the Torah, these are "the souls they made in Haran."

The following are some ways to be involved in Mivtza Chinuch:

Set up children's schools and camps. Encourage the development of the “Released-Time” program catering to public school children and take part in its operation. Another important inyan is registering children in the International Tzivos Hashem children organization, at Tzivoshashem.org. This organization was started by the Rebbe to unite all Jewish children and encourage them to do Mitzvos to bring Moshiach closer. Finally, all children should have a letter in a special children's Sefer Torah. For more information, you can visit www.kidstorah.org.

The education of Jewish children is closely linked to the times of Moshiach. 64 Mivtzoim & Moshiach

In general, all the Torah that we learn in the time of exile is compared to that of a child learning Torah. Just as we teach children and are involved in their Chinuch so that when they become older (past Bar/Bas Mitzvah), they will have the proper foundations for living a proper Jewish life, so too we learn Torah during exile merely as a preparation to learn and understand the "New Torah" that will be taught by Moshiach.

According to our sages, (Talmud shabbas 119b) the verse, "Do not touch My Moshiach (Divre HaYomim 1-16:22),” refers to the children who study Torah. One of the many explanations of this statement is that the education of school children must be in accomplished in a manner that the children are completely permeated and filled with the ideal of Moshiach. Just by looking at a Jewish child, what should one see? Moshiach! (Simchas Torah, 5752)

In one of the prophecies of the Redemption (Malachi 3:23-24) , we are promised, "Behold I will send you Eliyahu the prophet before the coming of the great and awesome day.... And he shall turn the heart of the fathers to the children." Rashi interprets the latter phrase to mean, "He will turn the hearts of the fathers to G-d through the medium of the children." Children will awaken in their parents an earnest desire to turn to Gd. Similarly, in the present context, the sincere desire children have for the Redemption should inspire a similar yearning in their parents.

I heard the following inspirational thought from Rabbi Levi Garelik. We find that the Rebbe placed great emphasis on educating children, even in the teachings of Pnimius HaTorah. The Rebbe started many campaigns and organizations for children and spent many hours speaking at rallies for children. Yet we do not

65 Mivtzoim & Moshiach find this behaviour demonstrated by the previous Lubavitch Rabeiim.

What is the role of the Chabad Rabeeim? To bring the Shechina back to this world and make G-dliness a part of its very fabric. This is accomplished by teaching Chassidus Chabad, which enables the people of the world to make G-dliness part of their being by internalizing the concepts of Chassidus.

In the era of the Ba'al Shem Tov and Mezritcher Maggid, only a select group – called the Chevraya Kadisha - were allowed to study these concepts. The Alter Rebbe, through his Chadarim, made it available to scholars. The Mittiler Rebbe made it available to young married men. The Rebbe Rashab made it available to Yeshiva students. The Frierdiker Rebbe made it available to woman, and then our Rebbe brought the Shechinah all the way to the children!

This is the final preparation for the Geula!

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MIVTZA AHAVAS YISRAEL

The source for Mivtza Ahavas Yisrael in the Torah is in the verse “Love your fellow Jew as yourself” (Leviticus 19:18). Rabbi Akiva taught that this is the most fundamental principle of the Torah (Yerushalmi, Nedarim 9).

Historically, the Rebbe initiated this special Mivtza on the 18 th of Elul, 1976. The Rebbe announced that the 18 th of Elul is the birthday of the Baal Shem Tov, who was the founder of Chassidism, and of the Alter Rebbe, who founded the movement of Chabad-Lubavitch. They both sacrificed themselves beyond the letter of the law for the sake of their fellow Jews. We must learn from them and campaign about Ahavas Yisrael.

The Frierdiker Rebbe writes (Hayom Yom 24 Teves), "My grandfather (R. Shmuel) asked the Tzemach Tzedek: What did Grandfather (the Alter Rebbe) intend with the words "ways of Chassidus" and what did he intend in the term “Chassidus”?

The Tzemach Tzedek answered: The "ways of Chassidus" are that all Chassidim are to be like one family , with affection, as Torah teaches. Chassidus is vitality. Chassidus is to bring life and illumination into everything, to shed light even on the undesirable, to become aware of one's own evil exactly as it is, in order to correct it.

The Mitzvah of Ahavas Yisrael is a great segulah for the Jewish nation. It is the foundation of the entire Torah. This is evident from the following story related on the Talmud (Shabbas 33a). On

67 Mivtzoim & Moshiach one occasion it happened that a certain heathen came before Shamai and said to him, "Make me a proselyte, on the condition that you teach me the whole Torah while I stand on one foot." At that point, Shamai chased him away with the measuring stick that was in his hand. When he came before Hillel, he also asked Hillel to teach him the entire Torah while standing on one foot. Hillel replied, "What is hateful to you, do not do to your neighbour. That is the whole Torah, while the rest is commentary; go and learn it."

When Jews show love for each other, Hashem is proud and gives the Jewish people new channels of blessing. There is a famous Chassidic story, regarding the power of a Farbrengen, a Chassidic gathering where those who attend give warm blessings to each other. After the Mezritcher Maggid passed away, the Alter Rebbe became a Chassid of R’ Menachem Mendel of Horodok. On one occasion, the disciples of R’ Menachem Mendel were sitting in Horodok farbrenging, and the Alter Rebbe was present. After speaking words of Torah, they began discussing various holy matters, while drinking spirits. In the middle of the farbrengen, one of the Chassidim stood up. This individual, lo aleinu, suffered a great deal from bad health, and the doctors could not help him. He began to cry, requesting of the other Chassidim to bless him with a complete recovery.

One of the Chassidim began to jest, "As if we have the power to give such blessings! How could you suggest such a stupid idea?" Others complained that he was placing too much faith in simple people, for blessings can only be given by individuals of unique stature, by the righteous of the generation.

But this did not quiet the Chassid. He continued to beg the Chassidim to bless him, pleading from his heart, with tears flowing

68 Mivtzoim & Moshiach from his eyes. Seeing this, the Chassidim started to sing a niggun, hoping that this would calm him.

"Quiet!" shouted the Alter Rebbe, stopping the niggun abruptly. Even the weeping Chassid stopped sobbing.

"Brothers and friends," announced the Alter Rebbe, "have you forgotten the teaching that the decrees of holy angels can be annulled by the students of our holy Rebbe? Dos vos es ken oiftaun a Chassidishe farbrengen ken malach Michoel nit oiftaun – what a Chassidic farbrengen can accomplish cannot even be accomplished by the Angel Michoel!"

As all those present were reminded of the teaching, they became inflamed with a fire of brotherly love, and they blessed their fellow Chassid with a complete recovery.

On that occasion, the Alter Rebbe explained the concept with an analogy. Children are naturally possessive of their own belongings, and they defend their own property from other children, in a display of selfish character traits. They do not care about others and worry only about their own possessions. This is a source of distress to their father. Therefore, the father hires an educator to train the children with good traits. After a period of time, the father watches his children again and sees them caring for each other, which gives him tremendous pleasure. Now he is much more likely to grant any requests that the children may have.

Chassidus also teaches that an act of goodness or kindness may be the single reason your soul descended into this world. For seventy eighty years, the Baal Shem Tov says, a neshomo, a soul, may descend to this world solely to do a Jew a material favor and certainly a spiritual one.

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Ahavas Yisrael also shows your love of Hashem. The Alter Rebbe repeated what the Mezritcher Maggid said, quoting the Baal Shem Tov: ‘Love your fellow like yourself’ is an interpretation of and commentary on ‘Love Hashem your G-d’. He who loves his fellow-Jew loves G-d, because the Jew has within himself ‘a part of G-d Above’. Therefore, when one loves a fellow Jew - i.e., his inner essence - he is loving G-d. (Hayom Yom 12 Av)

Our Chachamim have spelled out the details of the fulfillment of this fundamental Mitzvah. Chazal say (Sukka 49b) that Gemilut Chesed (loving-kindness) is greater than charity in three ways.

1) Charity is done with one's money, while loving-kindness may be done with one's money or with one's person (e.g., spending time with a sick person).

2) Charity is given only to the poor, while loving-kindness may be given both to the poor and to the rich (e.g., consoling one who is in mourning or depressed).

3) Charity is given only to the living, while loving-kindness may be shown to both the living and the dead (e.g., by arranging a proper burial for a person who died impoverished).

The Rambam writes in Hilchos Dayos, "It is a commandment, incumbent upon every Jew, to love every single Jew as he loves himself, as the Torah says, ‘And you will love your fellow Jew as yourself’ (Leviticus 19:18). Therefore, each man must speak in praise of the other, and have concern about the property or money of the other, just as he has concern about his own property or money and wants honour for himself. One who takes honour by the humiliation of another Jew has no portion in the World to Come."

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Finally, the Mitzvah of Ahavas Yisrael is directly related to Moshiach.

The Mitzvah of Ahavas Yisrael is the Mitzvah which hastens the coming of Moshiach. The first Bais HaMikdash lasted for 410 years and was destroyed because of idol worship. The Jews were expelled from Israel and experienced a relatively short exile in Babylonia. 72 years later, Ezra returned with them to Israel and built the Second Bais HaMikdash which lasted 420 years, but was consequently destroyed by the sin of causeless hatred (Talmud Yoma 96b). This second destruction has left us in the present exile for over two thousand years. Idol worship was the cause of an exile that lasted for 70 years, yet the sin of hating other Jews for no reason has caused an exile that is still in continuation for over two thousand years! Clearly, therefore, the sin of hating a fellow Jew is, in a sense, greater than that of idol worship. The Rebbe has explained that Moshiach will be brought by the opposite of this sin, causeless love, which is the true fulfillment of the Mitzvah of ahavas Yisrael.

The Rebbe added to the above (Shabbas Matos-Masei 5751):

"As mentioned, this directive of Ahavas Yisrael is particularly relevant at present, for we now need to accustom ourselves to the spirit of the Redemption. Previously it had been explained that an emphasis on Ahavas Yisrael was necessary as a preparation for the Era of Redemption. Since the exile came about because of unwarranted hatred, we would nullify the reason for the exile by spreading love among our people. This in turn would cause the exile itself to cease.

“Since, however, to borrow an expression used by the Previous Rebbe, we have already completed all the spiritual service

71 Mivtzoim & Moshiach necessary to bring Mashiach, to the point that "we have even polished the buttons," we can assume that the reason for the exile has also been eradicated already. At present, therefore, the emphasis on Ahavas Yisrael comes primarily as a foretaste of the Era of the Redemption. "

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MIVTZA OS BESEIFER TORAH

On the 11 th of Nissan 1981, the Rebbe announced that he would be starting a special campaign to unite all Jewish children. The Chassidim were to begin writing a Seifer Torah in Eretz Yisroel in which only children could buy a letter. The Rebbe spoke about this initiative repeatedly over the next few weeks, and he instructed that Chassidim should register as many children as possible. Right before Shavuos the Rebbe put an extra emphasis is registering as many children before Yom Tov would begin.

The Chassidim realized that something otherworldly was going on. Right before the Yom Kippur War, the Rebbe insisted that Chassidim make extra efforts to unite Jewish Children in prayer and Torah learning. Thus, having learned from experience, the Chassidim did not question, and they enthusiastically knocked on doors until the Shkia (sunset) of Erev Shavuos. The date was June 7, 1981 on the English calendar. On that day right before sunset, the Israelis successfully and miraculously bombed the Iraqi nuclear reactor!

The Rambam in Hilchos Seifer Torah (7:1) rules: “It is a positive commandment incumbent on each and every Jew to write for himself a Seifer Torah. Even if a person has inherited a Seifer Torah, he still has to write his own Seifer Torah. If he does not know how to write a Seifer Torah, he must arrange that someone who does know should write it for him. Anyone who corrects a Seifer Torah, even if he only corrects one letter in the Seifer Torah, is considered to have a written an entire Seifer

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Torah.” This would also apply if one buys a letter and joins others in writing a Seifer Torah.

A child who buys a letter in a Seifer Torah is protected physically and spiritually. This is illustrated in the following story.

One day, a family was enjoying a picnic on the banks of Lake Kinneret when one of their children wandered off. He was found drowning in the lake. The child was rushed to the intensive care unit at the Poriyah Hospital in Tiberius. When the doctors there managed to resuscitate him, he was transferred to the hospital in Afula. After a few hours of intensive treatment, his family was informed that the damage caused to his central nervous system meant that, although he would live, he would be completely paralyzed r”l.

The child's family was devastated. While they were still trying to absorb the shock, a young girl came to the hospital. When she heard about this terrible tragedy, she tried to comfort the family. She suggested that the child's parents buy him a letter in the Children's Seifer Torah. They immediately agreed to do so. The parents also wrote to the Rebbe asking for a blessing. In the answer that they received, the Rebbe asked if the child had purchased a letter in the Seifer Torah. The parents were very pleased to be able to give a positive answer.

Two days later, the child's condition dramatically improved. By the time the girl visited the hospital the following week, the little boy was already out of intensive care and well on the road to recovery.

The special merit and protection that comes from acquiring a letter in a Seifer Torah is also alluded to in the book of Daniel

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(Daniel 12:1): "... and that time Your people shall be delivered, everyone who shall be found written in the book. "

In addition, a Seifer Torah that the community purchases together unifies them in our most common and sacred connection to Hashem: the Torah.

Moreover, buying a letter for the child encourages him to follow the ways of the Torah. When a child knows – as he sees in his/her certificate – that he/she has a letter in the Torah, it brings out a yearning for and identification with the Torah. This is evident from a story that the Rebbe told over by Farbrengen (17 Tammuz 1981):

"Someone offered a boy in the USSR to buy a letter in the children's Seifer Torah. The child came home and asked his parents, "What is a Seifer Torah?" They did not know, so they went to an old Jew in the town, and he explained to them what a Torah is. The boy was not satisfied and insisted that he be brought to a Shul to see the Torah with his own eyes! He then learned that the Torah is the guide for Jewish life in this world."

Anything that unifies the Jewish people in the way of Torah is connected to the time of Moshiach, a time when we will live as one united people. This is especially true when children, who are called “Meshichoi – His anointed ones,” unite with the Torah.

To date there have been five Sifrei Torah for children written. Each Torah has 304,805 letters. Multiplied by five, it is clear that 1,524,025 children have united with the Torah!

There is another important aspect related to this special Mivtza. The Rebbe wanted that all the Sifrei Torah should be placed and remain in the Tzemach Tzedek shul in Yerushalayim. This shows 75 Mivtzoim & Moshiach that the true residence of the Jewish people who are represented by their letter in these Torah scrolls is with Hashem in Yerushalayim!

DETAILS OF THE MIVTZA

Only boys under the age of 13 and girls under the age of 12 can buy a letter in this Seifer Torah. Adults and those above bar and bat Mitzvah can purchase letters in other Torahs. Only one letter may be bought per child. The cost for each letter is only one U.S. dollar or its equivalent in other currencies. This will cover only a third of the cost to run the office, print and mail certificates, which actually comes out to $3.00 a letter! It is preferable that the child pays for the letter with his/her own money. Parents can buy letters for very young children, even newborn babies. One may buy letters for children who cannot buy one on their own. The best way to register is by visiting www.kidstorah.org. Alternatively, mail a purchase form to the Jewish Children's Museum at the following address: 792 Eastern Parkway, Brooklyn NY 11213.

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לע"נ

הרה"ת הרה"ח ר' נחום ב"ר צבי הירש

נפטר ז' אדר ה' תשס"ב

מרת שרה רעלקא בת הרה"ת ר' שניאור זלמן מנחם מענדל

נפטרה אחש"פ ה' תש"ע

וואלאסאוו

ר' הירש לייב ב"ר יעקב הירש

נפטר י' כסלו ה'תשנ"ז

לזכות מרת שמחה ברכה שתחי'

גיטלין

לזכות

הרה"ת הרה"ח ר' שלום מנחם מענדל

וזוגתו מרת רחל לאיוש"ט

סימפסאן

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Dedicated in Honor of the Rebbe

By

שיחיו Rabbi & Mrs. Zvi & Sheila

& children

Yosef Yitzchok, Moshe, Menachem Mendel,

שיחיו Chana & Chaya Mushka

Goodman

לזכות

הרה"ת ר' צבי מרדכי בן שרה

וזוגת ו שולמית בת שושנה

בינהם ובנו תיחם

יוסף יצחק, משה, מנחם מענדל, חנה וחי' מושקא

שיחיו גודמאן

להצלחה רבה ומופלגה בגו"ר

יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

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לע"נ הרה"ת הרה"ח ר' מאיר ב"ר גרשון נפטר ער"ח כסלו ה' תשס"ב מרת חיענא בת הרה"ת ר' יהודה לייב נפטרה כ"ז סיון ה' תש מ"ו מ"ו אבצן

נדבת בנם

הרה"ת ר' יוסף יצחק שי' אבצן

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