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Devarim Deutronomy

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Bamidbar Numbers

   1172: Bamidbar

1173: Nasso

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1176: Korach

1177: Chukas

1178: Balak

1179: Pinchas

1180: Matos

1181: Masei

Devarim Deutronomy

L'Chaim
July 1, 2011 - 29 Sivan, 5771

1177: Chukas

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Published and copyright © by Lubavitch Youth Organization - Brooklyn, NY
The Weekly Publication For Every Jewish Person
Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.


Text VersionFor Palm Pilot
  1176: Korach1178: Balak  

The G-dly Spark  |  Living with the Rebbe  |  A Slice of Life  |  What's New
The Rebbe Writes  |  What's In A Name  |  A Word from the Director  |  Thoughts that Count
It Once Happened  |  Moshiach Matters

The G-dly Spark

Our Sages interpret the word Rebbe as an acronym for the words "Rosh Bnei Yisrael" - "the head of the Children of Israel." The brain contains a map of the entire body and has a portion associated with every limb or organ. Similarly, the Rebbe is a comprehensive soul and shares a soul connection with every Jew.

When writing of his father-in-law the Previous Lubavitcher Rebbe, the Rebbe explained that there are those who would describe him as a paradigm of self-sacrifice, a brilliant scholar, a man of exemplary character traits, a tzadik (righteous person), an individual endowed with divine inspiration, an individual who works miracles, and so on.

These, the Rebbe explains, are truly exemplary qualities. But they are all particular qualities, reflecting only limited aspects of his being. Beyond that, there is an essential quality, one which bonds him to all other Jews, that he is a Rebbe.

Similarly, when we try to define who we are, we obviously look past our bodies. Our bodies are not to be neglected, but what is significant about our bodies are how they reflect our G-dly core, the soul.

We all possess something transcendent, something that cannot be defined, who we really are.

Nevertheless, that G-dly core is often hidden, submerged beneath many other veneers of self.

The G-dly core in the Rebbe is not hidden. The G-dliness which we all possess is as real and cogent a factor to the Rebbe as ordinary material existence is to us. When a person comes in contact with such an individual, they cannot remain unmoved. The Rebbe stirs the souls of others, infusing them with the awareness of G-d and empowering every individual to relate to G-d within the context of his or her experience.

The spark of G-d we and the Rebbe share is as infinite and unbounded as is G-d. As such, the limitations of time and space do not confine it - and so, there are no restrictions holding back our connection to the Rebbe. This is the meaning of the Zohar's statement that the presence of a tzadik is felt tangibly even in this world after his passing.

There is no need to speak theoretically. The exponential growth of Chabad-Lubavitch over the last 17 years bears testimony to the Rebbe's continued influence.


In the era of Moshiach, the fundamental connection between G-d and the world will surface. Rather than relate to G-d as a separate entity with Whom we seek to bond, the essential G-dly spark that permeates all existence will be revealed and we will appreciate that this is our true identity.

This helps explain why the Rebbe pressed so powerfully for the perfect world of the Messianic Era: Because the Rebbe's mission is to reveal the G-dly spark within each individual and all of creation.

But we must do our part. The Rebbe called it "opening our eyes." Through recognizing, looking for, seeking out, the G-dly spark in everyone and in everything, we will attune ourselves to the new reality that is unfolding right in front of us. before our very eyes.

Adapted from Keeping in Touch by Rabbi Eli Touger


Living with the Rebbe

In Miriam's merit, G-d provided the Children of Israel with water from a well which accompanied them in their travels for the entire 40-year period of their wanderings through the wilderness. The Jews were also protected by the "clouds of glory" which surrounded them wherever they went, in the merit of Aaron, Moses' brother. This week's Torah portion, Chukat, tells of the passing of Miriam and how the well which G-d had given the Jews in her merit ceased to flow when she died.

The Torah relates that the Children of Israel came to Moses and Aaron and complained about this. G-d then made the well flow once more, this time in the merit of Moses.

If we skip ahead a little bit to the passing of Aaron, we see that a similar hue and cry did not erupt when the clouds of glory were taken away. These clouds, it would seem, were no less necessary to the Jews in the wilderness than the well, for they protected them from the sun and from the harsh desert winds, paved the way before them, killed the poisonous snakes and scorpions, and showed them in which direction they were to travel. Why was this not protested as vociferously as the removal of Miriam's well?

Our Sages say there were, in actuality, two different kinds of clouds which accompanied the Jews. One kind protected them from the dangerous elements, and the other type, the "clouds of glory," were solely for the purpose of "glory" - to demonstrate the honor and esteem in which the Children of Israel were held by G-d. The latter type of clouds were the ones which ceased after Aaron's death, never to return. The clouds which were necessary for the Jews' well-being in the desert were never taken away and continued to protect them as before. The Jews did not protest after Aaron passed away because they did not need those clouds of glory for their physical survival in the desert.

The question remains: If G-d made Miriam's well flow again in the merit of Moses, why did He not restore the clouds of glory which were removed after Aaron passed away? Was Moses not great enough to merit this as well?

G-d provided the well and the clouds of glory because of Miriam's and Aaron's personal merits. When they passed away the miracles they had merited logically also ceased to be. This was not the case, however, with Moses, the shepherd of the Jewish People, who cared for the needs of his flock. When the Children of Israel required something, Moses was there to provide it, not because of his personal merit, which was obviously great, but because it was needed by them.

That is why the well was restored, while the clouds of glory were not. The people needed to drink, but did not actually need the clouds, which were only in their honor. Moses, in his role as leader of the Jewish people, made sure that the Jews would not suffer from lack of water.

We also see from this the greatness of a true leader of Israel, whose concern lies only in providing the spiritual and physical needs of the Jewish people. Moses' devotion was so great, our Sages say, that the Jews continued to eat the manna, which fell in his merit, for 14 years after he himself passed away.

Adapted from the works of the Lubavitcher Rebbe.


A Slice of Life

Virtual Reality
by Reuven Fischer

My local Chabad House had planned a trip to the Rebbe's Ohel for Gimmel Tammuz. Friday morning, after Shacharit (the morning prayers) I learned that a trip was planned to go to the Ohel immediately after Shabbat. This trip would have us getting there about 1:00a.m. with the return trip leaving at approximately 3:00 a.m.

I tried to get in on the trip, but living 50 minutes away from shul, I didn't know if I could make it there by 10:30 p.m. as Shabbat ended just a bit before 9:30 p.m. Well, I gave it my best, but got into Lower Merion (a suburb of Philadelphia) at 10:40. I waited until 11:00 p.m. before heading home. Yes, I could have driven myself, but a solo ride back at 4 a.m. didn't sound like a smart thing to do.

So, as any twitter-head would do in a situation like this, I immediately posted a note (Tweet) to Twitter informing my twitter friends that I missed the boat by a mere 10 minutes. A friend responded: "Too bad. How about a SecondLife farbrengen instead?" Excellent Suggestion!!

A farbrengen is a Yiddish term for a Chasidic gathering, and is a term pretty much used exclusively by Chabad-Lubavitch Chasidim. A Farbrengen usually consists of explanations of Torah teachings, with an emphasis on Chasidic philosophy, relating of Chasidic stories, and lively Chasidic melodies. Of course refreshments are served. It is regarded as a time of great holiness. Farbrengens are public events open to non-Chasidim as well.

After getting home close to midnight and a few more tweets back and forth, I logged on to SecondLife and sent out an announcement to all "Yeshiva Modim" members for a Secondlife Farbrengen, Sunday evening at 7 p.m.

The next morning, I arrived at the Chabad House at 8:30 a.m. for the morning prayers. My friends had just gotten back from the Ohel an hour or two earlier. Everyone was asking what happened to me. I told them I missed them by 10 minutes, as I got to Chabad at 10:40 p.m. Well, it turns out that on Shabbat the plans had changed slightly and instead of a 10:30 p.m. departure, the new departure time was 11:30pm!! Ahhh. I should not have assumed that they left without me! I should have called someone! Oh well, I reasoned, it was hashgacha pratit (Divine Providence) that I did not go.

Getting home after prayers and a Torah class given by my rabbi who had probably only had an hour's sleep, I sent out another note to the Yeshiva Modim group in Secondlife reminding everyone of the farbrengen that evening.

(But let me digress and tell you a little about myself: I'm a 48 year old father of two boys. By day I'm an Applications Development manager for a large website. In my free time I enjoy studying Torah daily. Aside from my family and my studies, I enjoy gadgets. Basically I'm a geek.

Before becoming a Chabadnik, I followed the Grateful Dead for the better part of 18 years. Traded my ponytail for payot - side-locks, and my tye-dye t-shirts for a black Fedora hat.)

Well, with less the 20 hours notice, the turn-out was respectable. We had about 9-10 people join us for a group discussion on how the Rebbe and Chabad has effected each of our lives. We went around "the table," with each person speaking about how they became connected with Chabad, and how the Rebbe's work inspired/moved them. It was a nice discussion that went on for close to two and a half hours!

During the farbrengen, a gentleman from "the outback" in Australia told us that there are only 55 Jews in a 500 km radius around him. Chabad yeshiva students come several times a year to help with holidays and attending to their Jewish needs. He was very grateful of their efforts to say the least. He then did something that brought tears to my eyes... He thanked ME! He thanked me for holding the farbrengen and the various study sessions I hold each week, as Secondlife is the ONLY opportunity he has to sit around and learn with fellow Jews. I was blown away that I was able to help someone like that.

I guess the next time that I start getting down on myself for the work I do in Secondlife in leading study sessions, I need to think about the Gimmel Tammuz farbrengen. Yes, teaching and studying in a virtual world may sound silly, but it is fulfilling the Rebbe's vision in helping Jews everywhere and anywhere experience Judaism.

On a side note, the Thursday prior I got the a note (tweet) on Twitter from someone that I follow. She is someone I met at Microsoft's Mix07 conference and is a leader in my industry. I respect her work and admire her professionally. That's why her note to me really made me simile when she wrote... "I love following you [on twitter]. You help me remember that Judaism is a significant aspect of who I am."

I thought about the Rebbe's statement that every Jew is a shaliach (emissary) to help our fellow Jews. Helping a Jew move in their Jewish observance and understanding is a responsibility we all share. As the Rebbe emphasized, if you know "alef" then you need to teach someone who doesn't. I think that's the important lessons to be learned on Gimmel Tammuz and what Gimmel Tammuz is all about.

The founder of Chabad-Lubavitch Rabbi Shneur Zalman of Liadi, quotes the Zohar in his work Tanya, a tzadik (righteous person) is even more accessible in this world after his passing than before. Moreover, his chasidim continue to receive from him both spiritual benefactions which enhance their Torah study and divine service, and protection in material matters... With that being said, the Rebbe's work continues!


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The Rebbe Writes

The following is a selection of questions and answers, from an audience that a group of students had with the Lubavitcher Rebbe in 1989.

Question (student): Please explain the existence of G-d and prove the creation of the earth.

Answer (Rebbe): You do not need proof of that. Do you have a printed book or paper? Would you say it came into being by accident or that it had a cause, a purpose? You say a printer printed it. Why do you accept it? Because it makes sense. You see by the system of words, sentences, phrases, etc., that a person with intellect caused or assembled the letters. In the same way there is no need to prove the earth's origin.

Q: Science has proved by various means that it was caused by natural phenomena - for instance, the Theory of the Expanding Universe or Evolution.

A: That is not a cause but merely a description of creation, and the time elements derived by such means as the study of rocks, the study of decay of radioactive metals, the study of thermodynamics which do not coincide.

These hold true only if pressure, temperature and atmospheric conditions were like they are today. The "Expanding Universe" is a theory, and theories in general merely explain the existence of various phenomena, but do not necessarily constitute proof that the same are accurate.

There was once a man named Copernicus, who observed several phenomena on the basis of which he formed certain theories that the earth rotates around the sun. Copernicus had no proof, but formed his theory simply because it explained these phenomena and this then became an accep-ted theory. About 50 years ago Einstein formulated his theory of relativity in which he states that in a system of two or more bodies in movement it is impossible to determine which is the stable. Thus we see that men of science contradict each other.

Getting back to the various methods of determining, the opinions differ greatly and contradict each other - for according to geology we obtain a figure of one billion; according to radioactivity a figure of one half billion; and according to the study of thermodynamics a figure of two billion. This is a difference of not merely one million or two million, but a ratio of one billion to two billion to four billion. Thus, we observe again that scientists contradict each other. However, the "Expanding Universe Theory" is based upon the assumption that the universe was filled with uniform particles. What if we were to assume rock?

Now, if you see a simple system of two objects, you might say a child constructed it; if you see a more complicated system you might conclude that a simple man or peasant constructed it; when you observe a more complicated machine you might say that a person of still higher intellect constructed it; when you observe a highly complicated intricate machine, such as a robot or an electronic brain, which calculates differentials, integrals, etc., it follows then that an extremely powerful intellect must have constructed it.

Let us take the human body. It consists of various intricate systems such as blood vessels, etc., which could have been constructed only by an extremely powerful intellect. This pen, for instance, consists of protons, neutrons, and atoms moving around regularly. It follows, that the world, which is a system so complicated, could have only been created by a most powerful intellect.

Q: Is the conciliation you have drawn reached solely by the process of elimination?

A: It is not just a conciliation based on the process of elimination, but a witnessed fact.

How do you conduct an experiment? You accept results of an experiment which was witnessed by one, two, 20, or 200 people but usually not more. The Divine Revelation on Mt. Sinai is an experiment witnessed by millions. In our generation, there are a million Jews who believe and bear witness to the fact that in the generation before there were one or two million Jews who believed and bore witness to the fact that the generation before them there were one or two million Jews who believed, and so on, for a period of 25-30 generations. We therefore have an unbroken chain of witness to the fact of the Divine Revelation on Mt. Sinai.

Q: Could it have been a legend like any other religion, such as the Mohammedan religion?

A: The Mohammedan religion, for instance, bears the witness of only one man. Mohammed came to his tribe (from the desert) and told them that Al-lah revealed Himself to him and told him to write the verses of the Koran. Hence, the whole belief is based upon the word of one man; one person came from the desert; one person may be under hypnosis, a hallucination, or be in a trance.

The Christian religion is based on the fact that J- came to his 10 or twelve disciples and told them that the holy spirit revealed itself... all this being based on the word of one man.

The Jewish religion, however, is based on two million people from all walks of life. There were men, women, children and old people, middle-aged and youths, skilled laborers and lawyers, men of medicine and rabbis; in the presence of two million people G-d revealed Himself to the Jewish people.

Reprinted with permission of The Avner Institute


Question (Student): What proof do you have of Heaven? We never saw it with a telescope.

Answer (Rebbe): What is your concept of Heaven? After you die you go to a place and there you spend the rest of your existence? Can you measure intellect with a yardstick? Can you say my intellect is two years and the next man's is 1 yards? By the same token heaven is spiritual and has no definite material boundaries by which it can be measured.

Q: If there is another life, how can you explain the fact that people have died and by massaging the heart, etc., have been brought back to life?

A: The spirit has not departed entirely faint, deep prolonged faint. Can you state the difference between a live body and the dead body? The organs are the same. The heart is beating? That is only a condition (of motion) and not a cause. What caused this condition? The brain? What is the difference between a dead and live brain? Electrical waves? The soul.

Q: Why may we eat meat of a cow and not of a pig? Chemically they are the same.

A: The difference is one of proportion. You learn in chemistry that two materials contain the same elements in different proportions. One is a benefit and the other is a poison. Strychnine, for instance - the same materials are found in sugar, bread, etc. Yet if you eat bread and sugar it will benefit the body, but if you take a pill of strychnine it will harm the body.

Q: Why is non-Kosher food not harmful to non-Jews?

A: Food is for the stomach (beneficial for the body) and unfit for the lungs. On the other hand, air is fit for the lungs (beneficial for the body) and unfit for the stomach. In a like manner, what can be good for one person can be harmful for the other.

Q: Can you prove that the eating of non-Kosher food has a harmful effect?

A: Through many generations of experiments it was found.

Q: Why do we observe the Sabbath if the atmospheric conditions of that day are the same as any other day?

A: We observe eclipses and 28-year cycles of the sun that occur regularly, etc.

Are you acquainted with the function of the female body? Cycles occur regularly every 30 or 29 days. In a like manner the male body undergoes various cycles which go by less noticeably. So we Jews observe a certain cycle which occurs every seven days.

Q: Is there something you can put your finger on about these cycles?

A: Jews throughout their existence have found it, the Shabbos, wholesome for their existence.

Q: Jews believe in four elements: fire, air, water, and earth. In school, however, we are taught of 100 elements.

A: The mistake lies in the definition of the word "element." An "element" in Jewish belief is not the simplest form of matter. That is what is meant by our reference to water - something that brings moisture.

In this watch there are 20 wheels and some springs, the watch-maker would say. Our word "element" is used in much the same way and sense.

Now may I ask a question? Have you ever performed experiments? How many? Billions? Less than a billion? Yet you have accepted.

Do you believe that there was once a man by the name of Columbus? Without a doubt. You never saw Columbus and you will never see him in the future, but you take the word of the history book that Columbus came to America from Spain.

When you go into a subway and drop a token into the turnstile, must you understand how the train works? A person cannot exist if he must understand how Each time you eat a piece of bread, must you first understand how the oven works? Before eating meat or drinking milk, must you first understand how the cow digests the grass?

The train itself is a miracle. You have many wagons, and you have the passengers weighing so many pounds. You have the gravitation, friction, etc., yet you take it for granted that you will arrive at the next station.

Reprinted with permission of The Avner Institute


What's In A Name

LEIBEL is the pet form of Leib which means "lion" in Yiddish. It is often paired with the name Aryeh, which means "lion" in Hebrew.

LEVANA means "white" or "moon" in Hebrew. LEVONA is a different name, which means "frankincense."


A Word from the Director

Rabbi Shmuel M. Butman

A Rebbe is a comprehensive soul, a soul which is connected to and understands every other soul. In the book Hayom Yom, compiled by the Rebbe from the teachings of the previous Rebbes, it says that when the Rebbe - the comprehensive soul - prays and there is an ascent of his soul on high, at that very moment he connects with every single Jew in the generation.

In Jewish law the needs of the community, supersede the needs of the individual. Thus, an individual must be willing to sacrifice for the community. How much more so does this apply to the Rebbe, a comprehensive soul. And even though the "private life" of the Rebbe is minimal, even though his needs are minimal, the needs of the community, of the world community, supersede the Rebbe's minimal needs.

On the third of Tammuz, 1958, the Rebbe stated about the Previous Rebbe:

"In the case of a spiritual leader and shepherd of Israel, his entire raison d'etre is to promote the welfare of his contemporaries and to guide them. (His 'private' affairs are incomparably less important to him.) ...

"We don't understand why the Rebbe's physical life had to end, but it is the needs of the community that dictated it. In the case of a comprehensive soul, his private affairs are also relevant to all Israel."

What are the needs of the Rebbe? "I need my children [disciples]." These were the words with which Rabbi Yehuda the Prince left his children and disciples. These are the words which the Rebbe expounded upon after the passing of the Previous Rebbe. These are the Rebbe's needs.

What does the Rebbe "need his children" for?

"I have done all I can. Now I am giving it over to you. Do everything you can to bring Moshiach in actuality," the Rebbe stated 20 years ago.

The Rebbe has one need, which is the need of our entire generation and of all the generations, the commencement of the Redemption.

We can accomplish this through fulfilling the Rebbe's directives: studying about Moshiach and the Redemption; increasing in acts of goodness and kindness; living with the daily reality of Moshiach; sharing this information with others.

And soon, as the Rebbe said, we will "merit to see and be together with the Rebbe... and he will redeem us."


Thoughts that Count

Who is strong? He who subdues his inclination (Ethics 4:1)

The word "inclination" applies to the Evil Inclination as well as the Good Inclination. One must take care to avoid flaunting one's Good Inclination to others, or taking pride in how pious he is!

(Reb Dov Berenyu of Ruzhin)


Rabbi Shimon said there are three crowns: the crown of Torah, the crown of the priesthood, and the crown of kingship. But the crown of a good name surpasses them all (Ethics 4:13)

Why does Rabbi Shimon say there are three crowns, and then enumerate four? A crown is a mark of recognition which someone earns due to certain accomplishments. When one wears a crown, he receives honor and respect from other people. However, one may be a scholar or active in communal life, but if his behavior is lacking he will have a bad reputation. In reality, Rabbi Shimon says, there are only three crowns, but we must remember that a crown beautifies a person only if, on top of it, he also enjoys a good name.

(The Lubavitcher Rebbe)


The "crown of a good name" seems to refer to something external, not reflective of a person's true essence, for we see that an individual may enjoy a good reputation without it being deserved. Why then is it considered even greater, literally "over and above" the first three? The "crown of a good name" only applies when someone is truly worthy of the other three crowns. It is therefore not considered a "crown" in its own right.

(Likutei Sichot)


It Once Happened

by Eli Noson Silberberg

A Boyaner chasid came to Melbourne, Australia, this year for the High Holidays to be the chazan (cantor). Rabbi Mottel Krasnjanski noticed that from time to time in the middle of the services he would pause and glance at a little piece of paper that he had placed on the podium with his Machzor (High Holiday prayer book). After the services were over, Rabbi Krasnjanski asked the chazan about the paper.

The chazan replied that about 20 years earlier, before the High Holidays, he had gone to the Lubavitcher Rebbe on a Sunday when the Rebbe distributed dollars to be given to charity. The chazan told the Rebbe that he was going to be a chazan in a certain shul. The Rebbe's response was, "M'darf gedeinken az m'davent tzum Oibershten." ("We must remember that we are praying to G-d.")

The chazan appreciated the nice thought but didn't take it too seriously at the time. After the holidays that year, however, it suddenly occurred to him that throughout the services he was so preoccupied with remembering the tunes, hitting the notes crisply, creating the right emotions through his voice, that he really hadn't thought much about G-d! He then realized that the Rebbe hadn't just told him a "nice thought," but rather had given him guidance and something to work on.

"Since then," the chazan concluded, "whenever I lead the prayers, I carry with me this piece of paper on which I wrote the Rebbe's message, 'We must remember that we are praying to G-d,' and look at it from time to time during the prayers to make sure that I never forget it!"

Rabbi Krasnjanski asked the chazan what brought him to the Lubavitcher Rebbe that Sunday for a dollar? The chazan answered that he had previously corresponded with the Rebbe, and then began to relate the following story:

"Years earlier, as a young man, I would go every Thursday to the grave of Rabbi Chaim ben Moses ibn Attar (known as the "Ohr Hachaim" after his Torah commentary by that name). There in the cemetery on the Mount of Olives, I would study the weekly Torah portion with the commentary of the holy Ohr Hachaim.

"At the time, the Mount of Olives was not a totally safe place to be. And, sure enough, one time when I was studying at the Ohr Hachaim's grave, I turned around and saw an Arab standing behind him with a drawn knife. Petrified I turned back to the grave and beseeched the Ohr Hachaim to protect me from the great and immediate danger in which I found himself. After my prayer, I turned back around and saw the Arab frozen in fear. An instant later the Arab was running away like someone running for his life! I started chasing the Arab out of the cemetery. I then continued running until I was back at my own home.

"After this incident, my mother insisted that I stop going to the Ohr Hachaim's grave each week as she believed I was putting my life in danger. I disagreed. But she was so determined that I not go that she threatened to cut off her relationship with me. Finally I proposed that we would send a letter to the Lubavitcher Rebbe, and whatever the Rebbe would answer we would both accept.

"A short while later the answer from the Rebbe arrived: 'Ask a Rav (a Jewish legal authority).'

"I asked the renown Dayan Yitzchok Weiss. The Rav replied that if the Rebbe felt that I shouldn't go to the grave anymore then he simply would have said so. Rather it must be that the Rebbe wants me to continue, but with the added strength of a psak halacha (Jewish legal ruling) and that was why the Rebbe had said to consult a Rav. 'Therefore,' said Dayan Weiss, 'I rule that you can continue going there!'

"And of course, that is what I did! That was my earlier correspondence with the Rebbe," said the chazan.

Rabbi Krasnjanski sensed that there was still something else that the chazan didn't tell him. After all, when he and his wife had had the disagreement, they had decided to consult the Lubavitcher Rebbe. Why did they turn to him, Rabbi Krasnjanski asked.

The chazan smiled and answered that there was one earlier connection already, and that's yet another story:

"My wife gave birth to a set of twins. A few years later, one of them was diagnosed with a very serious illness. In addition to consulting with various doctors and specialists, we went to various great rabbis and tzadikim for get advice and blessings. Someone encouraged us to get a blessing from the Lubavitcher Rebbe as well. The Rebbe's response was to go see a 'rofeh mumcheh yedid' (a doctor who is a special and a good friend).

"We were very surprised at this advice because we didn't know any specialists at all, and definitely we did not know a doctor whom we considered a 'friend'! We made an appointment with a new doctor whom we had never before consulted, thereby fulfilling at least the 'specialist' part of the Rebbe's response.

"You can imagine our surprise when as soon as we entered the doctor's office, the doctor greeted me by saying, 'Ah my yedid is here, how can I help?' This doctor went on to diagnose the illness and he prescribed a course of treatment and medication.

"At the end of the appointment, I asked the doctor what he had meant by calling me his 'yedid,' after all, he never met me before and knew nothing about us before the visit!

" 'I really don't know, and I can't explain why I greeted you with that unusual expression. I can only say that as soon as you entered the room, a very warm feeling toward you enveloped me and that is why I called you my 'yedid.'

"In amazement, I told the doctor of the Rebbe's response to me, which was actually our reason for making this appointment. The doctor was equally amazed at this clear display of G-d's guidance, as well as the holiness and power of the words of a Tzadik. He promised to do everything he could for our child and refused to take any payment for his services. Needless to say the doctor was indeed the emissary to bring about the full recovery for the child.

"So you see," the chazan concluded, "my experience and relationship with the Rebbe really goes back a long time, and has repeatedly affected me in truly wondrous ways.


Moshiach Matters

"Moshiach... stands on the rooftop of the Holy Temple and announces to Israel, 'Humble ones, the time of your Redemption has arrived' - as has been announced and is being announced lately... This announcement is coming from the diaspora..."

(The Lubavitcher Rebbe, Shabbat Chayei Sarah, 5751-1991)


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