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Moshe Aharon Geisinsky

2025-11-20T15:41:09Z

Nessia la rabbi:

Rabbi Moshe Aharon Geisinky was a Torah scholar who lived in Crown Heights. He served as a synagogue rabbi and worked for his livelihood at the 'Ezra' printing house. He merited special closeness from the Rebbe.

== Life History ==
Born on 21 Teves 5677 in the village of Tashan near Kiev in the Pereyaslav district, to his father Rabbi Ben Zion Geisinky, who served as a shochet and bodek and was among the Rachmastrivka chassidim, and to his mother Mrs. Chaya Rachel, as a descendant of the Sabba of Shpola.

In his childhood years, he was greatly influenced by his father's character, who was known as a man of chesed and would distribute free meat to the poor even though in his own home they only ate meat on holidays, and by his grandfather Rabbi Yitzchak Geisinky who was a Talna chassid and rabbi of Irlovitz with vast Torah and general knowledge.

After his father was arrested by the KGB, his family moved to Kiev, and following his mother's untimely passing, he remained alone and found solace through Torah study. In 5694 (1934), he entered Yeshivas Tomchei Tmimim in Kiev, where he studied until it was closed by the authorities, being spared from arrest due to his young age.

He continued studying in various underground branches of the yeshiva such as Zhitomir, Berditchev, and Poltava until 5697 (1937), and was even involved in establishing branches in Krivoy Rog, Voronezh, and Kozinitz.

During World War II, he fled with his yeshiva friends deep into Russia and settled in Samarkand where he taught young boys. His family who lived in Kiev was entirely murdered by the Nazis in the notorious 'Babi Yar' massacre, while he was saved because he was wandering with the Tomchei Tmimim yeshiva branches.

In Samarkand, he married his wife Mrs. Rivka Dina (Riva), daughter of R' Zev Wolf Steingart, granddaughter of Rabbi Meir Simcha Chen.

With the end of the war and the opportunity to leave Russia using false Polish identity papers, he joined thousands of chassidim in what became known as the 'Exodus from Russia 5706' (1946).

Initially, he planned to move to Eretz HaKodesh, but following the advice of the Frierdiker Rebbe, he refrained. After a period in the Benzhiem displaced persons camp in Germany, where he continued teaching young people and refugees, he was later appointed by the Klausenberger Rebbe to head a branch of the 'She'eris HaPleita' yeshiva network.

During this period, his gifted memory served him well, as he taught his students by heart, despite the near absence of Jewish books.

In 5708 (1948), he moved to Paris and joined the local Chabad community, this time teaching younger children. In 5710 (1950), he arrived in the United States and was among the first to become mekushar to the Rebbe after the passing of the Frierdiker Rebbe.

Initially, he traveled to Cleveland on the Rebbe's advice, where he had relatives, and served unofficially as the Rebbe's shliach there, giving Chassidus classes attended by many.

In 5713 (1953), he returned to New York, and the Rebbe was personally involved in helping him find work and parnasa, even personally calling [[Rabbi Nissan Telushkin]] for this purpose.

He merited many kiruv moments from the Rebbe, apparently because his father had served the Rebbe's father. Among other things, on one occasion (11 Cheshvan 5712), the Rebbe reminded him during yechidus that it was his wedding anniversary.

For 12 years, he lived in East New York and served as a synagogue rabbi. Following the negative Jewish migration and emptying of Jewish neighborhoods, he moved to Crown Heights.

He worked for his livelihood as a machine operator at the Chabad printing house 'Ezra', and even when offered a similar position with higher pay, he refused, seeing it as a privilege to be involved in printing Chassidic seforim and being able to learn from them during his work. Additionally, he served as rabbi in the synagogue near the printing house and used this to give regular Torah classes in the synagogue, taking short breaks from his work to give shiurim before returning to the printing house.

He invested greatly in printing matters dealing with Chassidic topics, ensuring they were produced in the most beautiful manner. Once when he brought work to the Rebbe that showed signs of being done hastily and without investment, the Rebbe remarked: "This wasn't done by Geisinky."

Throughout his years in New York, he maintained extensive Torah correspondence with prominent rabbis, such as Rabbi Moshe Yair Weinstock, Rabbi Nissan Telushkin, Rabbi Moshe Feinstein, Rabbi Yehoshua Zelig Diskin, and others, who maintained warm friendly relationships with him.

He was an excellent baal koreh (Torah reader) and precise, regularly serving as a baal tefillah in the main synagogue managed by Rabbi Yaakov Yehuda Hecht. He was also skilled in construction and repair, and possessed vast knowledge in Jewish history, physics, and mathematics, which he used for deep understanding of various areas in his studies.

== Final Years ==
In 5743 (1983), he needed surgery due to his health condition, and the Rebbe was involved in all details of the medical procedure. When doctors forbade him from fasting, he requested a bracha from the Rebbe during lekach distribution on Erev Yom Kippur that he should be able to fast. The Rebbe blessed him that the fast shouldn't harm his health, and not only did he succeed in fasting that year, but he also served as baal tefillah.

He passed away on 3 Teves 5752 (1991) and was buried in the Montefiore Cemetery in Queens, New York, near the Ohel of the Frierdiker Rebbe.

His wife Mrs. Rivka Dina passed away in 5767 (2007).

== His Sefer ==

* Ish HaPele, biography and stories about the Sabba of Shpola, published by 'Machon Zecher Naftali' Jerusalem 5747 (1987) (co-editor)

== His Family ==

* His brother, Shalom Dovid Geisinky - murdered in the Holocaust
* His sister, Pesya Mirel Geisinky - murdered in the Holocaust
* His sister, Beila Devorah Geisinky - murdered in the Holocaust
* His son, Rabbi Elchanan Geisinky - among the distinguished residents of Crown Heights
* His son, Rabbi Shalom Dovid Geisinky - Rosh Mesivta at Yeshiva Ohel Torah, and rabbi of Congregation 'Beis Shimshon' in Crown Heights, and learned in Yeshivas Tomchei Tmimim Central at 770 (between 5763-5767 served as rabbi of the Chabad community in Monsey)
* His son, Rabbi Ben Zion Geisinky - among the Rebbe's shluchim in Maryland
* His daughter, Mrs. Chaya Rachel Bootman
* His daughter, Mrs. Peisi Leah Minkowitz
* His daughter Mrs. Chana Lipsker
* His son-in-law, [[Rabbi Shmuel Menachem Mendel Butman]]
[[he:משה אהרון גייסינסקי]]

Mordechai of Chernobyl

2025-11-20T15:37:33Z

Nessia la rabbi:

Rabbi '''Mordechai of Chernobyl''' (known as the Maggid of Chernobyl) was born to Rabbi Menachem Nachum of Chernobyl in 1770 and passed away on the 20th of Iyar 1837. He was buried in Ignatovka (now Antevka) near Kiev.

He would travel between towns and received positions as Maggid in many of them. Unlike his father, he lived in great wealth and traveled in a carriage drawn by many horses.

His father-in-law was Rabbi David Leikes, a talmid of [[the Baal Shem Tov]].

== Life History ==
Rabbi Mordechai Twersky was the son of Rabbi Menachem Nachum Twersky, who was among the talmidim of the Baal Shem Tov and [[the Maggid of Mezritch]] and author of "Meor Einayim."

He was married to Chaya Sarah, daughter of Rabbi Aharon of Karlin. After her passing, he married Feiga, daughter of Rabbi David Leikes, a talmid of the Baal Shem Tov. From his first wife, he had three sons and a daughter, and from his second wife, five sons and two daughters. His eight sons served as Rebbes throughout Ukraine after his passing and were prominent in spreading Chassidus during that period.

Rabbi Mordechai had many chassidim, and many towns appointed him as their Maggid Meisharim. Among his talmidim were Rabbi Yisroel Dov of Vilednik and Rabbi Avraham Dov of Avritch. His Torah teachings were published in the sefer Likutei Torah which received haskamos from Chassidic leaders. In 2001, it was reprinted in a corrected edition with indexes under the name "Likutei Torah HaShalem."

His brother-in-law, the Rebbe of Ruzhin, named one of his sons (Rabbi Mordechai Feivish of Husiatyn) after him while Rabbi Mordechai of Chernobyl was still alive, contrary to Ashkenazi Jewish tradition of not naming children after living people. When asked about this, he answered, "Our uncle from Chernobyl has been above this world for several years already, as if he's not in this world."

== The Shidduch with the Mitteler Rebbe ==
One of the elder chassidim would speak of him with tremendous reverence, relating that [[the Alter Rebbe]] said about him: "Er iz a eidele yungerman" (he is a refined young man).

Reb Yitzchak Horowitz related that the Maggid of Mezritch once told his talmidim that Moshiach would come either from the descendants of his eldest talmid (Rabbi Menachem Nachum of Chernobyl) or from his youngest talmid (the Alter Rebbe). Subsequently, a shidduch was arranged when [[Rabbi Yaakov Yisroel Twersky of Cherkas|Rabbi Yaakov Yisroel of Cherkas]], grandson of Rabbi Mordechai, married the daughter of [[the Mitteler Rebbe]], son of the Alter Rebbe.

From this union descends part of the Chabad dynasty: 1. Rabbi Yaakov Yisroel and Rebbetzin Devorah Leah. 2. Rebbetzin Chana who married [[Yosef Yitzchak Schneersohn (Son of the Tzemach Tzedek)|Rabbi Yosef Yitzchak Schneersohn]] (son of [[the Tzemach Tzedek]]). 3. Their daughter who married [[the Rebbe Rashab]] and was the mother of [[The Rebbe Rayatz|the Frierdiker Rebbe]].

== His Seforim ==
Rabbi Mordechai authored the sefer "Likutei Torah" containing letters and chiddushim following the order of the parshios and moadim.

== His Children ==
He left behind eight sons and three daughters (the first three sons and daughter Malka were from his first wife, who was the daughter of Rabbi Aharon HaGadol of Karlin, while the last five sons and final daughter were from his wife who was the daughter of Rabbi David Leikes, talmid of the Baal Shem Tov):

# Rabbi Aharon of Chernobyl
# Rabbi Moshe of Korostshov, born in 1789 and passed away on 18th of Teves 1866
# Rabbi Yaakov Yisroel of Cherkas (previously lived in Hornosteipel), born in 1794 and passed away on 13th of Elul 1876. One of his great-grandchildren (descendant of Rabbi Menachem Nachum, son of the Mitteler Rebbe) previously served as the Rebbe of Hornosteipel.
# Rabbi Menachem Nachum of Makarov, born around 1801 and passed away on 7th of Tishrei 1851. He was the first of the brothers to pass away. Today his great-grandson serves as the Makarover Rebbe in Boro Park.
# Rabbi Avraham of Trisk, born in 1806 and passed away on 2nd of Tammuz 1889. Today several of his grandchildren serve as Trisker Rebbes.
# Rabbi Dovid of Tolna, born in 1808 and passed away on 10th of Iyar 1882. Today several of his grandchildren serve as Tolner Rebbes.
# Rabbi Yitzchak of Skvira, born in 1812 and passed away on 17th of Nissan 1885. Today several of his grandchildren serve as Skverer Rebbes.
# The youngest brother was Rabbi Yochanan of Rachmistrivka. Born in 1816 and was the last of the brothers to pass away, on 4th of Nissan 1895. Two of his great-grandchildren currently serve as Rebbes of this court.
# Malka, wife of Rabbi Yechiel Michel of Drohobych, grandson of Rabbi Boruch of Mezhibuzh.
# Chana Chaya, wife of Rabbi Dovid, grandson of Rabbi Dovid Leikes. Born in 1810 and passed away in 1893.
# Sheindel, married Rabbi Dov Ber of Liova, and they had no children. Born in 1821 and passed away in 1901 in the city of Tolna.
[[he:מרדכי מצ'רנוביל]]

Mordechai Schneersohn

2025-11-20T15:36:23Z

Nessia la rabbi:

Rabbi '''Mordechai Schneerson''' (1835 (?) - 5 Tishrei 5668) was the son of Rabbi Baruch Shalom (son of The Rebbe The Tzemach Tzedek). He served as the head of the rabbinical court in Vitebsk, and was the great-uncle of the Rebbe.

== Life History ==
He married Mrs. Henia, daughter of Rabbi Yitzchak Ribin from Dvinsk.

While still young, he was appointed as the rabbi of Vitebsk. He was accepted by all circles, and during his leadership, the third district of Vitebsk where his rabbinate was located developed significantly. About half of the city's Jews concentrated in this area, and he was considered the main Av Beit Din (head of the rabbinical court) of Vitebsk.

He was not afraid of anyone. When he was accepted as the rabbi in the city, and there was a need to forbid one of the city's shochtim (ritual slaughterers) from practicing, who had a large family and everyone feared him and he had many supporters, he was not intimidated. He came on Shabbat to pray in the butchers' beit midrash (study hall). After they honored him with the sixth aliyah, he grabbed the Torah scroll and said: "By the power of the Torah and by the power of my holy ancestors, I hereby forbid the shochet from slaughtering." A great uproar erupted in the place, and the entire city was astounded by the rabbi's courage, and his ruling was accepted.

In the Siddur rulings of Rabbi Chaim Naeh, it is quoted in his name that he testified that his grandfather, The Rebbe The Tzemach Tzedek, would say in the Grace After Meals "Harachaman Hu Yevarech Et Avi Mori" (May the Merciful One bless my father, my teacher) even after his parents passed away, since this is directed toward the ten Sefirot.

He passed away on 5 Tishrei 5668 at approximately the age of seventy-two. After his passing, The Rebbe Rashab took care to appoint a worthy rabbi in his place and of his stature, so that they would not be subject to an unworthy rabbi.

== His Family ==

* His son, Rabbi Shneur Zalman Schneerson of Chashkiv
* His son, Mr. Yeshayahu Schneerson, Kishinev
* His daughter, Sheina Zalta, wife of Mr. Meir Rashel of Ulizh - in first marriage; Mr. Yosef Shochtman - in second marriage
* His daughter, Batya, wife of Mr. Noach Rabinowitz of Rakshik
* His daughter, Beila, wife of Rabbi Leib son of Rabbi Shalom Dov Ber Schneerson (of Retzitza) - in first marriage; Mr. Avraham Shapira of Stardov - in second marriage

== External Links ==

* '''A photograph of his stamp on a Chassidic booklet that he kept in his possession'''
[[he:מרדכי שניאורסון]]

Mordechai Dovid Altein

2025-11-20T15:35:05Z

Nessia la rabbi:

Born on 5 Tammuz 5679 (1919) in [[the United States]] to R' Tzvi Hirsh and Chana Altein, who were from a Galician chassidic family. He studied at Torah Vodaas Yeshiva and became close to Chabad chassidus at Achei Tmimim Yeshiva through Rabbi Israel Jacobson (who later became his father-in-law). He subsequently traveled with a group of bochurim to the yeshiva in Otwock. When the war broke out, the bochurim returned to the United States under the instruction of [[The Rebbe Rayatz|the Frierdiker Rebbe]].

In 5703 (1943), he entered into shidduchim, and at the tenaim celebration held on Motzei Shabbos, 18 Elul in the shul in East New York, the Rebbe and Rebbetzin participated. During the celebration, the Rebbe took a taxi home to bring the nusach of tenaim that the Tzemach Tzedek had written in his own handwriting.

In 5704 (1944), he married his wife Rachel Dvasha, daughter of Rabbi Israel Jacobson.

After his wedding, he managed yeshivas in New Haven and Pittsburgh as a shliach of the Frierdiker Rebbe. Later, he was sent by the Frierdiker Rebbe to the Bronx, where he managed a yeshiva and school and served as a community rav for many years.

He merited to bring many Yidden closer through his activities as director of the Chabad House in the Bronx.

The Frierdiker Rebbe writes about him in a letter: "A precious, internal, and naturally serious spirit, with abundant blessing. He is among my chosen beloved ones whom I love with special love, one portion above others of his age, for their dedication to their assigned work with true mesirus nefesh."

After his father-in-law Rabbi Jacobson's passing in 5735 (1975), he merited to bring the Rebbe an esrog from Calabria each year for the distribution of Daled Minim, and in most years, one of these esrogim was the one used by the Rebbe.

In 5756 (1996), he moved to [[Eretz Yisroel]] and lived in Beitar Illit and Kfar Chabad. After several years, he returned to the United States and settled in Crown Heights, where he lived until his passing.

He passed away at age 100 on Sunday, 3 Kislev 5780 (2019) as the elder of Chabad chassidim.

== Family ==

* His brother, Rabbi Israel Meir Altein - Among the shluchim of the Frierdiker Rebbe and the Rebbe, mashpia of the Chabad community in Pittsburgh and the local Tomchei Tmimim Yeshiva
* His son-in-law, [[Rabbi Yitzchak Meir Gurary]] - Mashpia at Tomchei Tmimim Montreal
* His son, Rabbi Avraham Altein - The Rebbe's shliach in Winnipeg and head shliach to Manitoba, Canada, and member of the Chassidus Mevueres on Tanya editorial board
* His son, Rabbi Yaakov Yehuda Leib Altein - Author of the Chassidus Mevueres series and member of Vaad L'Hafatzas Sichos
* His son-in-law, Rabbi Yosef Yitzchak Pinson - The Rebbe's shliach in Nice, France
* His son-in-law, Rabbi Yosef Akiva Cohen - Rosh Yeshiva of Lubavitch Manchester
* His son, Hatomim Yosef Yitzchak Altein - Suffered from muscular dystrophy in his childhood, loved learning Torah - passed away 23 Nissan 5760 (2000)
* His son-in-law, Rabbi Yosef Yitzchak Zalmanoff - Tzfat

== Further Reading ==
* Avraham Reinitz, "Zchus Rishonim", Beis Moshiach weekly, Issue 1191 page 21 onwards (5780/2019)

== External Links ==
* Letters received from our Rebbeim between 5697-5721 (1937-1961) - Teshura from his grandson's wedding, Teves 5767 (2007)
* Avraham Reinitz, "Zchus Rishonim" Beis Moshiach Issue 1191 p. 20 onwards
[[ Category: Rabbonim]]
[[he:מרדכי דוב אלטיין]]

Month of Shvat

2025-11-20T15:33:45Z

Nessia la rabbi:

The month of Shvat is the fifth month according to the Chazal tradition, and the eleventh according to the Torah's counting. Shvat will always be a full month (containing 30 days).

The mazal (zodiac sign) of the month is Aquarius, and although Yidden are not controlled by the mazalos, since Yidden control the mazalos, they are used for matters of kedusha.

Shvat is an acronym for "We shall be informed of good tidings."

== Holidays in the Month ==

* Tu B'Shvat - Rosh Hashana for trees

== Events ==

* 3 Shvat 5597 (1837) - The Torah Ohr of the Alter Rebbe was printed for the first time by the Tzemach Tzedek
* 6 Shvat 5571 (1811) - Rebbetzin Devorah Leah, daughter of the Mitteler Rebbe, married Rabbi Yaakov Yisroel Twersky
* 9 Shvat 5730 (1970) - The Rebbe conducted a farbrengen for the completion of Moshiach's Sefer Torah at 770
* 10 Shvat 5529 (1769) - The Maggid of Mezritch's talmidim gathered in Horodok by Rabbi Menachem Mendel of Vitebsk and decided he would be responsible for the chassidim in White Russia
* 10 Shvat 5753 (1993) - A large gathering was held at 770 where they sang "Yechi Adoneinu" before the Rebbe. This event was broadcast worldwide through many television networks
* 10 Shvat 5756 (1996) - A worldwide unity gathering (satellite) was held - the historic event that united all corners of the world in accepting the Rebbe's malchus
* 10 Shvat 5775 (2015) - A worldwide unity gathering (satellite) of Temimim students was held, encompassing the entire world in demanding the complete revelation
* 11 Shvat 5711 (1951) - The Rebbe accepted the nesius of Chabad Chassidus by saying the maamar "Basi LeGani"
* 14 Shvat 5568 (1808) - Rebbetzin Bracha, daughter of the Mitteler Rebbe, married Rav Yona of Zhitomir
* 15 Shvat 5620 (1860) - The writing of a Sefer Torah began before the birth of the Rebbe Rashab, following a dream of Rebbetzin Rivka Schneerson, wife of the Rebbe Maharash
* 15 Shvat 5700 (1940) - Rabbi Levi Yitzchak Schneerson, the Rebbe's father, arrived in Alma Ata to serve five years of exile
* 15 Shvat 5702 (1942) - The Frierdiker Rebbe returned from his visit to Chicago to 770 in New York for the levaya of his mother Rebbetzin Shterna Sarah Schneerson

* 19 Shvat 5700 (1940) - Rabbi Levi Yitzchak Schneerson arrived at his place of exile in Chi'ili, Kazakhstan

== Births ==

* 15 Shvat 5548 (1788) - Rav Nechemia of Dubrovna, son-in-law of Rav Chaim Avraham, son of the Alter Rebbe

== Passing ==

* 2 Shvat 5560 (1800) - Reb Meshulam Zusya of Anipoli
* 7 Shvat 5686 (1926) - Reb Shalom Shlomo Schneerson, the Rebbe's uncle
* 10 Shvat 5674 (1914) - Rebbetzin Rivka Schneerson, wife of the Rebbe Maharash
* 10 Shvat 5710 (1950) - The Frierdiker Rebbe passed away and rests in the Ohel in New York
* 13 Shvat 5702 (1942) - Rebbetzin Shterna Sarah Schneerson, wife of the Rebbe Rashab
* 15 Shvat 5612 (1852) - Reb Nechemia of Dubrovna, son-in-law of the Alter Rebbe's son (from his son Reb Chaim Avraham)
* 16 Shvat 5629 (1869) - Reb Baruch Shalom Schneerson, firstborn son of the Tzemach Tzedek and great-great-grandfather of the Rebbe
* 21 Shvat - Rebbetzin Devorah, sister of the Tzemach Tzedek (from his father)
* 22 Shvat 5554 (1794) - Rabbi Yissachar Ber HaLevi of Lubavitch
* 22 Shvat 5748 (1988) - Rebbetzin Chaya Mushka Schneerson, the Rebbe's wife, passed away after a brief illness and rests in New York
* 24 Shvat 5648 (1888) - Rebbetzin Menucha Rachel Slonim, daughter of the Mitteler Rebbe, passed away and rests in Chevron

== See Also ==

* Tu B'Shvat
[[he:שבט]]

Money (mamon)

2025-11-20T15:33:06Z

Nessia la rabbi:

Money, also sometimes called mamon, damim, or ma'os, is a means of payment primarily used throughout history as coins and bills, serving as a medium of exchange for purchasing and paying for goods, labor services, and more.

According to halacha, in most Torah laws 'something worth money is like money itself' (shaveh kesef k'kesef), and any payment a person is required to make can be paid with an item of equivalent monetary value.

Many mitzvos are connected with money, including: tzedakah, ma'aser kesafim, pidyon haben and kiddushin, as well as mitzvos related to conducting business faithfully.

== In Chassidic Teachings ==
In Chassidic teachings, it is explained that money's central role in human daily life is due to the high spiritual nitzotzos (sparks) contained within it. Proper use of money refines and clarifies these nitzotzos and elevates them to kedusha. Many letters in Igeres Hakodesh in the Tanya are dedicated to explaining the virtue of using money for tzedakah<ref>Likkutei Sichos Volume 12 - Parshas Behar</ref>.

Not only is dealing with money not rejected, but moreover, there is a mitzvah to lend to a non-Jew with interest, since as long as it doesn't harm another Jew, a Jew should take every possible approach to accumulate as much money as possible, handle it properly, and thereby elevate as many nitzotzos of kedusha as possible.

Similarly, Chassidus explains<ref>Ohr Torah by the Maggid of Mezeritch page 202</ref> Yosef's actions in gathering all the world's money during the years of famine - by doing so he helped the Jewish people clarify the many nitzotzos instead of having to wander and collect them from places they were scattered. Through gathering the money, most of the nitzotzos were collected, and the Jewish people extracted and redeemed them during Yetzias Mitzrayim. This is the reason the command to 'empty out' Egypt through 'borrowing' silver and gold is repeated multiple times in the Torah<ref>In total, the children of Israel clarified 202 sparks during the exodus from Egypt, out of the 288 general sparks that fell during the breaking of the vessels, as hinted in the verse "and a '''great''' mixed multitude went up with them," with the gematria of 202 (seventy percent).</ref>.

This is how Chassidus explains why Yaakov Avinu went back across the river at the crossing of Yabok and endangered himself to save small vessels left across the river - because tzaddikim cherish their possessions due to the nitzotzos contained within them.

This is also the reason for Rabbi Yehuda HaNasi's practice of honoring wealthy people, since the very fact that Hashem entrusted such great wealth and influence in their hands is a sign that they are fitting messengers for this.

In an unusual instance, the Rebbe said in a private yechidus regarding the Anim Zemiros niggun that although the Jew who gave away all his money to save another Jew achieved supreme spiritual pleasure, if the story had occurred after Chassidus was revealed, there is no doubt he would have chosen physical wealth as his reward, since the many possibilities contained in money surpass any reward of spiritual pleasure.

On another occasion, when the Rebbe visited Camp Gan Israel and saw a sign in the camp canteen saying "Money is the root of all evil - leave it here", the Rebbe rejected the sign's message and stated that money is not the root of all evil, rather it depends what one does with it.

== Spiritual Money ==
The word 'kesef' (money) is also related to kisufim and longing, as it says "for you greatly longed for your father's house", "my soul yearns and pines", and in divine service money represents the soul's desire for G-dliness.

Chassidus explains that just as there is 'kinyan kesef' (acquisition through money) for people below, so too Hashem acquires Israel ("Hashem made five acquisitions in His world") through the money He gives them - and this money is the desire that Hashem implants in Jewish souls to cleave to G-dliness.

== See Also ==

* Machatzis HaShekel
* Kesef (metal)
* Ashirus
* Tzedakah
* Dmei Chanukah
* Ma'os Chitim

== External Links ==

* [https://www.chabad.org/library/article_cdo/aid/5786562/jewish/Money-Kesef.htm '''Money - An Inner Perspective''', from the book 'People of the Word' (English)]

== References ==
[[Category:Concepts in The Lens of Chassidus]]
[[he:כסף (ממון)]]

Moed Katan

2025-11-20T15:32:14Z

Nessia la rabbi:

{{Toras HaNigla}}
'''tractate Moed Katan''' has 3 chapters and 27.5 pages. The masechet deals with the laws of Chol Hamoed.

== From the Masechet ==
In the third chapter "V'eilu Megalchin," many laws of mourning are brought, related to a mourner who was unable to shave before the festival, and many other related halachot. Therefore, it is mentioned in the Shulchan Aruch that it is permitted to study this chapter on Tisha B'Av. There are even those who practice studying this masechet during the Three Weeks (5742/1982).

Among other things, the following is brought in the third chapter:<blockquote>The Rabbis taught: Initially, they would bring food to the house of mourning for the wealthy in silver and gold baskets, and for the poor in peeled willow baskets, and the poor were embarrassed. They instituted that everyone should bring food in peeled willow baskets out of respect for the poor. The Rabbis taught: Initially, they would serve drinks in the house of mourning to the wealthy in white glass and to the poor in colored glass, and the poor were embarrassed. They instituted that everyone should be served drinks in colored glass out of respect for the poor. Initially, they would uncover the faces of the wealthy deceased and cover the faces of the poor deceased, because their faces were blackened from famine, and the poor were embarrassed. They instituted that everyone's face should be covered out of respect for the poor. Initially, they would carry out the wealthy on a dargash (ornate bed) and the poor on a simple bier, and the poor were embarrassed. They instituted that everyone should be carried out on a simple bier out of respect for the poor. Initially, they would place incense under those who died from intestinal diseases, and the living who suffered from intestinal diseases were embarrassed. They instituted to place incense under all deceased out of respect for the living who suffered from intestinal diseases. Initially, they would immerse vessels over deceased menstruating women, and living menstruating women were embarrassed. They instituted to immerse vessels over all women out of respect for living menstruating women. Initially, they would immerse vessels over deceased zavim (those with certain ritual impurities), and living zavim were embarrassed. They instituted to immerse vessels over all deceased out of respect for living zavim. Initially, the funeral expenses were harder on the relatives than the death itself, to the point where relatives would abandon the deceased and flee, until Rabban Gamliel practiced simplicity himself and was buried in simple linen shrouds, and the people followed his practice of being buried in linen shrouds.</blockquote>The Rebbe explains that all the regulations detailed in this Gemara were for the sake of the living relatives of the deceased, not for the deceased themselves, as emphasized in the other regulations which were out of respect for the living zavim and menstruating women. Also regarding the regulation of covering the face of the deceased, the Rebbe explains that the initial regulation to cover the faces of the poor was because their faces were blackened, which was like decomposition, which would be disrespectful to the deceased and their living relatives. Therefore, it was impossible to uncover everyone's face, and it became necessary to cover the faces of the poor whose faces were blackened, in order not to embarrass them and their relatives, and because of this they needed to cover the faces of the wealthy as well, so as not to embarrass the living poor, as is also mentioned in the Shulchan Aruch.

And also regarding shrouds, about which they said there "Initially, the funeral expenses with good shrouds were harder on the relatives than the death itself, to the point where relatives would abandon the deceased and flee, until Rabban Gamliel practiced simplicity himself and was buried in linen shrouds, and the people followed his practice of being buried in linen shrouds" - the simple explanation is that in order to prevent the funeral expenses from being too burdensome for the relatives, Rabban Gamliel practiced simplicity himself and was buried in linen shrouds. That is, the regulation was not to prevent disrespect to the deceased who were being abandoned, but rather for the sake of the living relatives, so that the funeral expenses would not be too burdensome for them. And only in a parenthetical statement does it describe how difficult it was for them, to the point that they would abandon the deceased and flee.

== The Rebbe's Explanations ==

* '''9a.''' "And if the Mishkan, whose sanctity is not eternal sanctity, and an individual's sacrifice overrides Shabbat which carries the penalty of stoning, then the Temple..." Likkutei Sichos Vol. 23, p. 43 (p. 58)
* '''28b.''' "And you shall sanctify him," for all matters of holiness - to open first and to bless first. Likkutei Sichos Vol. 18, p. 206 (p. 215)
* '''29a.''' "One who leaves the synagogue... Torah scholars have no rest..." Toras Menachem Vol. 23, p. 248 (p. 218)
* '''Conclusion of Masechet Moed Katan,''' in Bavli and Yerushalmi. Hisvaaduyos 5742 Vol. 4, p. 2030 (p. 284)

== The Tzemach Tzedek's Explanations ==

* The Rebbe Tzemach Tzedek, "Masechet Moed Katan," '''Tzemach Tzedek on Shas''', Brooklyn, 5755/1995, pages 158-160, on HebrewBooks website
[[Category:Mishnah and Talmud]]
[[he:מסכת מועד קטן]]

Mivtza Yom Huledes

2025-11-20T15:31:25Z

Nessia la rabbi:

{{Template:Mivtzoim}}
'''Mivtza Yom Huledes''' is a Mivtza which the Rebbe founded on the 25th of Adar 5748 a short time after the end of the "Shloshim" of the Rebbetzin Chaya Mushka, and connected to the birthday of the Rebbetzin.
== Mivtza History ==
A Jewish persons [[Yom Huledes|birthday]] has great importance. In [[Hayom yom|Hayom Yom]] on [[11 Nissan]] the birthday of [[the Rebbe]] - The Rebbe writes "On his birthday, one should spend time in seclusion. He should recall his experiences and think deeply into them. He should then repent and correct those (of his past deeds) that need correction and repentance".

Over the years some of the customs - connected to birthdays - were publicized. The Rebbe explained that the reason for the publicity of these customs specifically in our generation is because of our closeness to the days of Moshiach, and and well as to finish the last elevation of the Divine sparks (nitzotzos) hidden in one’s environment, in optional matters. On 25 Adar 5748 the Rebbe came out with a declaration (Kol Koreh) that it is worthwhile and correct to publicize that on a birthday people should add in Torah Tefilah (prayer) and Tzedakah (charity) and additionally everyone (men, women, children and even very small children) should have a joyous Farbrengen (Chasidic gathering) on his birthday together with his family or friends and acquaintances.

During the period of time following this declaration, Chasidim used out every opportunity to arouse people about Mivtza Yom Huledes. Some of the Temimim (students of the Yeshiva Tomchei Temimim) were inspired to design an advertisement, and to publicize the Mivtza to the general public through posting this advertisement in the newspapers, following the Rebbes directive in the talk of 25 Adar. Rabbi Dovid Raskin OBM gave in the text of the advertisement to the Rebbe. The Rebbe proofread it and made some changes and notes. The advertisement was posted in the "Algemeiner Journal" newspaper in [[Yiddish]].

After the Rebbe proofread the advertisement, the rebbe instructed that the ad be translated to Hebrew, and to the country's language - English. Rabbi Tuvia Blau translated the ad to Hebrew and it was then posted in the "Hamodia" newspaper on Lag BaOmer 5748.

Rabbi Yehoshua Metzger - who was then in charge of printing advertisements in English in the New York Times, redesigned the ad which was printed in the Algemeiner in a way befitting the New York Times' readers, and the ad was once again given into the Rebbe for proofreading before sending to print.
Rabbi Yosef Yitzchok Gutnick which sponsored the ad printing in the Algemeiner, wrote to the Rebbe in the beginning of the month of Iyar, asking if to post this ad in the "Maariv" newspaper, to which the Rebbe answered "No".

On Lag BaOmer 5748 Rabbi Gutnick wrote to the Rebbe that he printed the ad in the New York Times and the Algemeiner, and that it was given over to the Hamodia to print. To which the Rebbe answered "I am taking this right away to the Tziyun (resting place of the previous Rebbe)".

Rabbi Shaul Moshe Aliov asked the Rebbe in the year 5744 to go into the Rebbe for a private audience on his birthday, to which the Rebbe answered that preforming the customs of a birthday will be counted for him like going in for a private audience.
[[Category:Mivtzoim]]
[[he:מבצע יום הולדת]]

Mivtza Tzedakah

2025-11-20T15:30:03Z

Nessia la rabbi:

{{Template:Mivtzoim}}
Mivtza Tzedakah is one of the ten Mivtzoyim (campaigns) that the Rebbe announced. The Rebbe announced this campaign in 1974.

As part of the campaign, the Rebbe called to raise awareness about the importance of giving tzedakah at every possible opportunity and to place tzedakah boxes in every possible location.

== The Campaign ==
The Rebbe announced the campaign in the summer of 1974 together with the campaigns "Mivtza Torah", "Mivtza Mezuzah", "Mivtza Bayis Malei Seforim" and "Mivtza Neiros Shabbos Kodesh (NSHK)".

The purpose of this campaign is to spread the mitzvah of tzedakah, including through tzedakah boxes and similar means - because through fulfilling the mitzvah of tzedakah, a Jew receives the blessings of Hakadosh Baruch Hu who gives them like tzedakah, from His full, open, holy and generous hand.

The Rebbe requested that every home, store and similar place should have a tzedakah box. The Rebbe said this request applies even to those who donate large sums to gabbai tzedakah and the like, since the very existence of the box constitutes a great merit for those who maintain it.

One of the Rebbe's suggestions to Chassidim involved in the campaign was to print images of the other 'Mivtzei Hamitzvos' on the boxes, so that people looking at the box would be reminded of additional mitzvos.

The Rebbe testified about himself that he makes a habit of connecting everything with tzedakah.

In the farbrengen of Shabbos Parshas Korach 1974, the Rebbe gave a surprising instruction: "Regarding tzedakah boxes, it is advisable not to write for whom the tzedakah is intended, so people won't think we want to profit money etc., because there needs to be 'And you shall be clean before Hashem and before Israel'... and also do not write who is giving the box."

== The Tzedakah Box ==
The Rebbe emphasized several times the importance of fixing the box to the wall of the house so it becomes part of the home, for several reasons:

* '''House of Tzedakah''' - The box becomes part of the house and room, making the house a 'Chabad House - a house of tzedakah'.
* '''<nowiki/>'You Shall See and Remember'''' - The box serves as a reminder about giving tzedakah. Additionally: since tzedakah is equal to all mitzvos and brings the geulah closer, seeing the box awakens thoughts about fulfilling all Torah mitzvos.
* '''Accessibility''' - Since it is customary to give tzedakah daily, and not every day presents an opportunity to give to someone in need, putting a coin in the box enables fulfilling the mitzvah in the most complete way daily.

The special importance of fixing the box to the wall can be seen in the sicha of Tzom Gedaliah 1989, where the Rebbe addressed a 'halachic' question about how to act when staying temporarily in another home regarding fixing the box. The Rebbe said: "They should attach a box to the wall of the house where they are staying in such a way that on Shabbos and Yom Tov it would be forbidden to remove it from the wall, thus making the box part of the house like a box fixed with a nail, but in a way that when they remove the box it won't leave a mark on the wall, and when they return home they should take the box with them and fix it in their home, thus retroactively revealing that the reason they didn't fix it earlier in their home was because they weren't at home."

== Giving Tzedakah at Every Jewish Meeting ==
Based on the Frierdiker Rebbe's saying that when two Jews meet they should ensure their meeting brings benefit to another Jew, the Rebbe instructed: Wherever Jews gather they should fulfill this saying starting with the shlichus mitzvah of giving tzedakah. The Rebbe explained his choice of specifically the mitzvah of tzedakah because tzedakah creates unity between the giver and receiver, benefits the giver by fulfilling a mitzvah and creating a vessel for receiving blessing, and benefits the receiver by receiving the tzedakah. This was also the Rebbe's explanation for the purpose of his dollars distribution.

== See Also ==

* Tzedakah Box
* Pledge
[[Category:Mivtzoim]]
[[he:מבצע צדקה]]

Template:Mivtzoim

2025-08-04T07:57:42Z

Nessia la rabbi:

{| class="infobox" style="width:25%; border: 1px solid #FFAC99; background-color: #FFEBE5; margin-bottom: 0.5em; margin-right: 1em; padding: 0.2em; color: black; float: right; text-align: center; font-size: 85%; clear:right;"
|- style="background:lightblue;"
! style="background-color: #ff7777;" | The [[Rebbe]]'s [[Mivtzoim]]
|-
| [[File:Illustrative symbols of the Ten Mivtzoim.jpeg|250px|center|The Ten Mivtzoim (illustration)]]
|- style="background:lightblue;"
! style="background-color: #FFAC99;" | [[The Ten Mivtzoim]]
|-
| [[Mivtza Tefillin|Tefillin]] · [[Mivtza Torah|Torah]] · [[Mivtza Mezuzah|Mezuzah]] · [[Mivtza Tzedakah|Tzedakah]] · [[Mivtza Bayis Molei Seforim|Bayis Molei Seforim]] · [[Mivtza Neiros Shabbos Kodesh|NeSHeK]] · [[Mivtza Kashrus|Kashrus]] · [[Mivtza Taharas Hamishpacha|Taharas Hamishpacha]] · [[Mivtza Chinuch|Chinuch]] · [[Mivtza Ahavas Yisroel|Ahavas Yisroel]]
|- style="background:lightblue;"
! style="background-color: #FFAC99;" | Various Mivtzoim
|-
| [[Mesibos Shabbos]] · [[Mivtza Shofar|Shofar]] · [[Mivtza Lulav | Lulav]] · [[Mivtza Chanukah|Chanukah]] · [[Mivtza Purim|Purim]] · [[Mivtza Matzah|Matzah]] · [[מבצע והשיב לב אבות על בנים|והשיב לב אבות על בנים]] · [[Lag BaOmer Parade|Lag BaOmer]] · [[Mivtza Aseres Hadibros|Aseres Hadibros]] · [[Mivtza Sefer Torah|Ois B'sefer Torah]] · [[Mivtza Hakhel|Hakhel]] · [[Mivtza Moshiach|Moshiach]] · [[Mivtza Yom Huledes|Yom Huledes]] · [[Mivtzah HaKolas Kehilos|HaKolas Kehilos]] · [[Printing the Tanya]] ·
|- style="background:lightblue;"
! style="background-color: #ff7777;" | [[Template:Mivtzoim|V]] – [[Template_talk:Mivtzoim|T]]
|-
|}
<noinclude>
[[Category:Navigation templates]]
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Mivtzah HaKolas Kehilos

2025-08-04T07:53:58Z

Nessia la rabbi:

{{Mivtzoim}}
One of the Rebbe's initiatives to spread [[Toras HaChassidus|Chassidus]] started in 5712, in which the [[Bochurim]] and Yungerleit go out to speak in Shuls and repeat Chassidus to the congregations. This is part of Hafotzas Hamoyonos (spreading the wellsprings of Chassidus).

== History ==
[[File:לוגו - הקהלת קהילות.png|thumb|Logo]]
In the first years of his Nesius, the Rebbe encouraged Chasidim to go to the Shuls on Shabbat and an repeat the teachings of Chasidus. For this purpose, The Vaad L’hafotzas Sichos was established.

At the beginning of 5750, the Rebbe especially encouraged the subject, based on what it says in the midrash on the verse "And Moses gathered the whole congregation of the children of Israel": "The Blessed One said to Moses, 'Make for yourself great congregations and preach before them, so that they may learn from you for future generations to gather congregations, so that they may teach and instruct the children of Israel, so that my great name may be proclaimed among my children.".

During this period, the Rebbe emphasized and encouraged them to speak about the matters of the weekly Torah, and in particular the verses at the beginning and end of the Torah. And ideally- a Mammar from the book of Or HaTorah (by The Tzemach Tzedek).

Following this campaign, the Rebbe began to proofread sichos, which the Bochurim learned them and said over in the shuls. These sichos formed the basis for the set of [[Likkutei Sichos]].

In 5757, Rabbi Gavriel Avichzer (then a Bochur in 770) established 'Vaad Lehakolhas Kehilos' under the late Rabbi David Raskin, director of the Lubavitch Youth Organization . To encourage and strengthen the Rebbe's instruction of saying Chassidus in Shuls every Shabbos. Under the Vaad, hundreds of leaflets (about 250) were printed every Shabbat under the name "Lehakhil Kehilos" - these leaflets were distributed in all Jewish communites for several years, as well as printing brochures on the virtue and importance of the 'Tahlucha' every holiday and sichos to say over in shuls.

== Additional Reading ==
* Kfar Chabad Magazine 1892, page 16

== External links ==
* [http://www.chabad.org.il/Magazines/Article.asp?ArticleID=7544&CategoryID=1480 Hiskashrus Magazine 1260]
* [https://drive.google.com/file/d/146kf-jL1hKy6fMHbAod5m0D1-DoZpSQ1/view Likkut about Hakholas Kehilos] V'aad Talmeidei Hatmim 5782

[[he:מבצע הקהלת קהילות]]

Malchut SheBetiferet

2025-07-20T15:39:27Z

Nessia la rabbi:

Malchut SheBetiferet is the inclusion of the sefirah of Malchut within the sefirah of Tiferet. To understand this better, '''the sefirah of Malchut''' is generally divided into two levels:

# Malchut as it exists in its own realm, above the lower world beneath it. For example - Malchut of Atzilut is completely above the world of Beriah and does not descend at all to enliven it.
# Malchut as it descends below to enliven the world beneath it. In the language of Chassidic teachings, "Malchut of Atzilut as it becomes Atik (Keter) for Beriah," when in this state it contracts and descends to give life and reveal G-dliness to the world of Beriah.

Malchut in its first level has nothing of its own, but everything it has is received from the sefirot above it [this is why it always serves as an example of something that receives]. The reason the Kabbalists called this sefirah "Malchut" is because it expresses the concept of kingship. A king is extremely elevated compared to the people, to the point of being completely beyond comparison to them. About him it is written: "From his shoulders and upward he was taller than all the people," meaning even the natural emotional attributes of the king are higher and more elevated than the intellect of the people. This means all the king's faculties are extremely elevated, beyond comparison to the people.

The king rules over a nation, as "there is no king without a people," and "people" (am) is related to the word "dimness" (omaemot), implying separation and division. The king, as mentioned above, is completely higher than the people, and the people are separate from him, yet they are nullified to him. This is the sefirah of 'Malchut' above, the kingship of the Holy One, blessed be He.

The revelation of this level below in the world happens through several means, including:

# Divine service in the manner of accepting the yoke of heaven like a simple servant.
# Through the blowing of the shofar on Rosh Hashanah, through which we crown the King, then Malchut is rebuilt anew. Through the shofar blowing, the soul is awakened and the Jew accepts upon himself the kingship of the Holy One, blessed be He.
# Primarily through the commandment "You shall surely set a king over yourself," where the king is nullified to the Holy One, blessed be He, "and through him and by him, the Jewish people are nullified to the Holy One, blessed be He."

The complete revelation of G-d's kingship through a king will be in the future through the King Moshiach, when there will be no concealment at all. This concludes the explanation of the concept of Malchut.

'''The sefirah of Tiferet''' in the world of Atzilut is about the inclusion of the emotional attributes. Since the attributes of Chesed and Gevurah are opposites, for them to be included together is through the sefirah of Tiferet. Its power to connect opposites comes from being located in the middle line, which "extends from one end to the other," from the highest level to the lowest level, all without any changes within it. This is because the higher something is, the more it (can) descend below, and the middle line is the inner essence and truth of the order of creation, which begins with the level of Keter and extends to the sefirah of Malchut, and even descends to a lower world.

[Thus, the sefirah of Tiferet and the sefirah of Malchut are on the same line], and therefore Tiferet among the attributes is the attribute of mercy. This is not Chesed in its full intensity or Gevurah in its full intensity without combination, but their inclusion together, creating the attribute of mercy, which on one hand is aroused with a desire to give (out of compassion) but only to one who is worthy of compassion (to a poor person, etc., not to a wealthy person, otherwise it would just be Chesed, and vice versa).

Regarding Tiferet, it is stated, "Tiferet refers to the giving of the Torah," and the explanation for this is that the Torah is "Are not My words like fire?" Even as it descended below and was clothed in this physical world and physical matters, it did not change at all and is still holy and pure - the wisdom of the Holy One, blessed be He. This is the concept of Tiferet as mentioned above, which descends to the very lowest level and yet does not change.

The inclusion of the sefirah of Malchut in the sefirah of Tiferet creates an emphasis in the sefirah of Tiferet itself, so that the mercy actually extends outward and influences in practice below to have compassion and give charity and food to the poor.

== In the Work of the Person Right Before the Revelation ==
Tiferet and Malchut as mentioned above correspond to Torah, Torah study, and Malchut is (completed in) Melech HaMoshiach (King Messiah). From this it is understood that when these two Sefirot combine together, the result will be - studying Torah about matters of Melech HaMoshiach and the complete Geulah (Redemption). The Rebbe explains that learning (in) this (way) "is the straight, easy, and quickest way to bring about the coming of Moshiach Tzidkeinu in actual reality."

== See Also ==

* M.M.Sh Publishing

Further Reading Dvar Malchut Tazria Metzora
[[he:מלכות שבתפארת]]

Machane Yisrael

2025-07-18T14:23:43Z

Nessia la rabbi:

'''Machane Yisrael''' is an organization established by the Rebbe Rayatz in the month of Sivan in the year 5701 (1941). The organization was headed by the Rebbe Rayatz, with the Rebbe serving as chairman of the executive committee.

The 'Machane Yisrael' organization was mentioned in the second proclamation issued by the Rebbe Rayatz on the 16th of Sivan 5701 (1941).

In the cover of the Hayom Yom printed in winter of 5703 (1943), a brief overview of the organization appears.

== Purpose of the Organization ==

* Strengthening Torah observance and mitzvos.
* Encouraging Jews to return to teshuva.
* Publicizing the saying "Immediate teshuva, immediate redemption."

== Membership ==
Membership in the organization is not conditional upon payment of membership dues. The conduct and good deeds of those who register for the organization constitute their membership dues.

According to the Rebbe's instructions, several members were appointed to the organization's leadership, of whom only Rabbi Chaim Yehuda Krinsky remains alive today.

== Nature of Activities ==
The work of the members is done discreetly, meaning that members are active in concealed ways. Their aspiration is to be an example to others in their conduct according to Torah and mitzvos, to influence their household members, acquaintances, friends, etc.

== Activities of the Organization ==

==== Mazhirei Shabbos Machane Yisrael ====
A special department named "Mazhirei Shabbos Machane Yisrael" (Shabbos Warners of Machane Yisrael) was established to spread the idea of Shabbos observance. One of its activities - organizing women's associations from all circles, who declared that they would not purchase anything on Shabbos.

==== Mishnayos by Heart ====
A society for learning Mishnayos by heart was established, and the six orders of the Mishna were divided among members by lottery (approximately four chapters per portion). Thus, the entire Shas was learned and reviewed by heart throughout the year.

The purpose of this project, which was established at the suggestion of the Rebbe Rayatz, is "to purify the air" through reciting and reviewing Mishnayos at home and outside, on the street, in stores, in the subway, and in every clean place. This contains a great secret "to ease the birth pangs of Moshiach and to bring closer the footsteps of our righteous Moshiach with kindness and mercy."

In Eretz Yisrael, Rabbi Shlomo Yehuda Leib Eliezerov was responsible for this initiative.

==== Tehillim Societies ====
'''Extended article - World Tehillim Society'''

"Machne Israel" also established new Tehillim societies and strengthened existing ones. In addition to these, the World Tehillim Society was founded by the Rebbe Rayatz in 5702 (1942) in Jerusalem.

==== Four Good Deeds ====
In 5703 (1943), the Rebbe requested that every Jew who is a member of Machne Israel perform at least four good deeds and report them to the organization's administration and to the Rebbe Rayatz.

Thousands of Jews fulfilled this request.

==== Division of the Shas ====
'''Extended article - Division of the Shas'''

One of the activities that the Rebbe transferred to 'Machne' is the Division of the Shas which takes place on 19 Kislev, in which the Rebbe himself would participate.

==== Bikur Cholim (Visiting the Sick) ====
In late 5704 (1944), a department was established within Machne Israel called "Bikur Cholim" which was intended to visit sick and wounded Jewish soldiers who were injured in World War II.

==== Eshel Torah ====
Founded in the summer of 5705 (1945) and designed to establish Torah classes throughout the United States as well as to encourage baalei batim and young men to study Torah.

==== Development Fund - Friends of Machne Israel ====
'''Extended article - Friends of Machne Israel Fund'''

The Friends of Machne Israel Fund was established in 5746 (1986) for the development of Chabad institutions.

== External Links ==

* '''The Rebbe's review of Machne Israel activities''', Beis Moshiach weekly issue 1225, 24 Menachem Av 5780, page 10
[[he:מחנה ישראל]]

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2025-07-18T14:21:11Z

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Likutei Diburim

2025-07-18T14:14:34Z

Nessia la rabbi:

'''Likutei Diburim''' is a series of seforim containing chassidic talks and concepts from [[The Rebbe Rayatz|the Frierdiker Rebbe]], as well as chassidic stories that express fundamental and deep ideas in [[Toras HaChassidus]].

== Content of the Sefer ==
The sefer contains four parts.

The content of the collected talks is filled with demands and requirements regarding practical avodas Hashem, stories of chassidim from the past with instructions for the future, and explanations of deep concepts in Toras HaChassidus.

At the end of part 4, the Reshimas HaMaasar was printed, containing a description of the events that occurred during the Rebbe's arrest in 1927, and memories from his childhood that he recalled during the imprisonment.

The first collection appearing in the sefer, talks from Shemini Atzeres and Simchas Torah from 1933, are actually the first talks that the Frierdiker Rebbe gave permission to print. This possibly occurred because the Rebbe stayed with him during this month and worked on transcribing the things in an organized and responsible manner.

== Editions of the Sefer ==
Originally, the sefer was printed mostly in Yiddish and partially in Lashon Hakodesh. The sefer was printed in four parts combined into two volumes.

In 1990, a translated edition of the sefer from Yiddish to Lashon Hakodesh was published by Rabbi Avraham Chanoch Glitzenstein. In the Lashon Hakodesh edition, the sefer was printed in five parts, combined into three volumes. The fifth part contains talks of the Frierdiker Rebbe that were not printed as separate kuntreisim as Likutei Diburim [some as "kuntreisim" - the accepted term for maamarim] and were printed as additions at the end of each of the four parts of Likutei Diburim.

In 2021, the printing of Sefer HaSichos of the Frierdiker Rebbe was completed, which contains all of Likutei Diburim.

Following this, in 2022, a new edition was published by Kehos Publishing House, in which the interior of the sefer was reorganized and many corrections, notes, and indexes were added [by Rabbi Yehoshua Heshel Yarmush] and more, by Rabbi Aharon Leib Raskin [who edited most of the Sefer HaSichos of the Frierdiker Rebbe]. On Yud Tes Kislev 2023, Kehos Publishing House began publishing a youth edition in simple and clear language adapted for children.

The sefer was also translated into English.

== Its Importance ==
In 1941, when the Rebbe arrived in the United States, he farbrenged with the Temimim and Anash, and in the middle of the farbrengen said "I heard that the American bochurim are well-versed in Likutei Diburim" and began to test them.

[[Category: Sifrei Chassidus]]
[[he:לקוטי דיבורים (ספר)]]

Likkutei Torah for Three Parshiyos

2025-07-18T14:13:22Z

Nessia la rabbi:

'''Likkutei Torah for Three Parshiyos''' is a Chassidic sefer by the Rebbe Maharash, which was published in 1884. The sefer is based on the Chassidic maamarim of the Alter Rebbe in his sefer Torah Ohr for the first three parshiyos in the Torah: Bereishis, Noach and Lech Lecha. Due to the schemes of his opponents, most of the notes and explanations of the Rebbe Maharash were removed from the sefer, leaving mainly the notes and explanations of his father the Tzemach Tzedek.

== Background and History ==
The opponents removed most of the notes and explanations of the Rebbe Maharash from the sefer, leaving mainly the notes and explanations of his father, the Tzemach Tzedek.

In the sefer Torah Ohr of the Alter Rebbe (on Chumashim Bereishis and Shemos), only the maamarim of the Alter Rebbe are printed, almost without additions and notes from the Tzemach Tzedek - unlike the parallel sefer Likkutei Torah (on Chumashim Vayikra, Bamidbar, Devarim). The Rebbe Maharash, son of the Tzemach Tzedek, began preparing the maamarim from Torah Ohr on the parshiyos of Sefer Bereishis with notes and explanations from the Tzemach Tzedek as well as many of his own notes and explanations. In this way, maamarim on the first three parshiyos of Chumash Bereishis were arranged and prepared for print: Bereishis, Noach and Lech Lecha.

The Rebbe Maharash did not manage to print the sefer before his histalkus. However, the Rebbe relates that this sefer is hinted to in the words he said to his wife Rebbetzin Rivka before his histalkus: "I will ascend 32 levels above, and you will ascend 32 levels below." The Rebbe Rayatz who related this, explained that the 32 levels below of the Rebbetzin - these are the 32 years of her life from her husband's histalkus until her passing; and the 32 levels above - these are the 32 maamarim that were printed in the sefer Likkutei Torah for 3 Parshiyos.

== The Printing of the Sefer and the Schemes ==
After the histalkus of the Rebbe Maharash, his wife the Rebbetzin appointed Reb Meshulam (Shillem) Reich, son-in-law of Rabbi Boruch Shalom son of the Tzemach Tzedek, to handle the printing of the sefer. Reb Shillem traveled to Vilna to print, but he was negligent in his role and the matter dragged on for much longer than expected. Meanwhile, the Chassidim of Kopust - a court that split from Chabad-Lubavitch and disputed the leadership of the Rebbe Maharash - intervened and decided to act against the printing of the Rebbe Maharash's sefer. Through their schemes, they managed to insert errors into the sefer, remove the maamarim of the Rebbe Maharash and insert other maamarim in their place.

After printing the sefer, this was an opportunity for them to mock the Chabad-Lubavitch Chassidim and attack them: How can they print a sefer of the Tzemach Tzedek, when the words of the Rebbe Maharash himself are only a few parts in the sefer - and this under the name of the Rebbe Maharash! The Rebbe Rabbi Shlomo Zalman of Kopust issued a letter of protest against the sefer. It can be assumed this is the reason the sefer did not spread.

The maamarim in the sefer were not printed again in such an edition by Kehot Publication Society, but were included within the series Ohr HaTorah of the Tzemach Tzedek, where in the Rebbe's note on the first maamar he indicates: "The maamar was printed in Likkutei Torah for 3 Parshiyos instead of a maamar about this from the Rebbe Maharash through the schemes of so-and-so etc. as is known from the story of the Rebbe (Rayatz)." And similarly in the margins of the following maamarim, the publishers noted where they were printed in Likkutei Torah for 3 Parshiyos.

== Additional Reading ==
Reb Yosef Yitzchak Keller, The Composition and Editing of "Likkutei Torah for 3 Parshiyos", in Heichal HaBaal Shem Tov Issue 6, p. 155
[[he:לקוטי תורה לג' פרשיות]]

Likkutei Torah - Toras Shmuel

2025-07-18T14:11:59Z

Nessia la rabbi:

'''Likkutei Torah - Toras Shmuel''' is the central series of maamarim (Chassidic discourses) from [[the Rebbe Maharash]] (containing approximately 15 volumes), arranged chronologically by year.

== Parts of the Series ==

* Likkutei Torah - Toras Shmuel, Book - 1866
* Likkutei Torah - Toras Shmuel, Book - 1867
* Likkutei Torah - Toras Shmuel, Book - 1868 (manuscripts of Rav Shmuel Sofer)
* Likkutei Torah - Toras Shmuel, Book - 1869
* Likkutei Torah - Toras Shmuel, Book - 1870

== Hemshech V'Hecherim - 1871 ==
Hemshech V'Hecherim 1871 is the first continuous series of Chassidic maamarim from the Rebbe Maharash.

The hemshech includes approximately twelve Chassidic maamarim. It begins with the maamar "V'Hecherim Hashem es leshon yam Mitzrayim" from the seventh day of Pesach 1871, and concludes with the maamar "U'veyom HaBikurim" from Shavuos 1871.

The hemshech was first published in 1945 by the Rebbe Melech HaMoshiach from a photocopy of the manuscript of the renowned copyist R' Shmuel Sofer. Several decades later, in 2015, it was reprinted in square letters according to the directive of the Rebbe Melech HaMoshiach from the Rebbe Maharash's own holy manuscript.

* Likkutei Torah - Toras Shmuel, Book - 1873 (Part 1)
* Likkutei Torah - Toras Shmuel, Book - 1874
* Likkutei Torah - Toras Shmuel, Book - 1875 (Part 1)
* Likkutei Torah - Toras Shmuel, Book - 1875 (Part 2)

== Hemshech Mayim Rabim - 1876 ==
First published in 1946 by the Rebbe Melech HaMoshiach. The maamarim were copied from three manuscripts, the primary one being from Rav Shmuel Sofer.

A second edition was published in 1976, and a third edition in 2021.

* Likkutei Torah - Toras Shmuel, Book - 1876 (Part 2)

== Hemshech VeKacha - 1877 ==
The Hemshech "VeKacha - 1877" is a series of Chassidic maamarim from the Rebbe Maharash considered one of the well-known 'hemshechim' in Chassidic teaching and is called "VeKacha HaGadol."

The hemshech includes 46 Chassidic maamarim containing 135 chapters. It begins with the maamar "VeKacha Tochlu Oso" from Pesach 1877 and concludes on Shabbos Parshas Shemos 1878.

The hemshech was first published in 1945 by the Rebbe Melech HaMoshiach, who was in charge of Kehot publications at that time, from a photocopy of R' Shmuel Sofer's manuscript.

Many years later, on Yud Shvat 2013, it was reprinted by Otzar HaChassidim in square letters according to the Rebbe Melech HaMoshiach's directive, with additional collected sichos kodesh and notes about the hemshech, as well as the maamar "VeKacha" and its continuation "Kimei Tzeischa" from 1977, which were delivered in connection with the hemshech's centennial and are based upon it.

* Hemshech 'Chayav Adam Levarech' - 1878
* Hemshech 'Zos Chanukas', 'Matzah Zo' and 'Yonasi' - 1880

== Wedding Discourses ==
Booklets containing maamarim from the Rebbe Maharash from various times related to family weddings, some written by him and some from transcripts.

* Kuntres Drushei Chasunah - 1882: A booklet of two short maamarim from the Rebbe Maharash delivered at the wedding of his son Menachem Mendel in 1882. Published by Kehot in 1981.
* Kuntres Drushei Chasunah - 1875: In 2013, Kehot published a booklet containing additional maamarim, most of which were previously printed in the worldwide Chabad-Chassidic weekly 'Beis Moshiach', edited by Rabbi Shalom Yaakov Chazan.

== See Also ==

* Likkutei Torah for Three Parshiyos
* Reshima of 1866
* Hemshech VeKacha 1877
* Hemshech V'Hecherim 1871
* Toras Shmuel - Sefer HaSichos

[[Category:Sifrei Chassidus]]
[[he:לקוטי תורה - תורת שמואל]]

Gittin

2025-05-04T14:31:03Z

Nessia la rabbi:

{{Toras HaNigla}}
'''tractate Gittin''' has 9 chapters and 89 pages.

The tractate deals with the laws of the get (divorce document). This refers to a document that a man writes for his wife in cases where they have reached a situation of divorce, God forbid. The tractate discusses, among other things, the laws of writing the get, the laws of agency, and the laws of acquisition. The tractate contains many famous yeshiva topics.

This tractate is one of the Gemara tractates studied in Chabad yeshivas.

== Rabbi Yosi's Reasoning is With Him ==
The tractate mentions the unique quality of Rabbi Yosi in relation to all other Tannaim (Mishnaic sages), namely - "Rabbi Yosi nimuko imo" - "his explanation is with him, to give reason for all his words, as he would justify his statements." This means that his approach to learning throughout the entire Torah [as he was ordained from person to person back to Moses, meaning he received the entire Torah] was with reason and explanation (binah), "his reasoning is with him" (unlike other Tannaim who, although they certainly tried to learn with reason and explanation, nevertheless in many matters their approach was "if it is the law, we will accept it"). As we find in the Jerusalem Talmud, when Rabbi Yosi died, understanding ceased.

== Shtar ==
'''See expanded entry - Shtar'''

A get is the only document explicitly mentioned in the Torah, and from it we learn all the laws of divorce. The get is an act of acquisition through a document, whose essence is: a) the act of writing the get, b) the evidence in the borrower's possession of the document. There is a dispute among the Tannaim whether "the witnesses of the writing effect the divorce" and the main acquisition is through the witnesses who sign the document testifying that the owner of the document is the one who wrote it and not someone else - since this is the main evidence in the document according to their view, or "the witnesses of the delivery effect the divorce," and the main acquisition is through witnesses who testify that the document was willingly delivered by the obligated party to the holder as evidence - which is the main proof in the document according to this view.

==== The Rebbe's Explanations ====

* '''The precedence of Tractate Gittin to Tractate Kiddushin.''' Torat Menachem Vol. 26 p. 181
* '''The beginning of the tractate.''' Torat Menachem Vol. 26 p. 156
* '''2a.''' Tosafot "Hamevi." As the measure of 12 lines that separate, etc. Torat Menachem Vol. 26 p. 180
* '''25a.''' They count and withdraw their hands from it until it is slaughtered. Shaarei HaMoadim Pesach Vol. 1 p. 258
* '''37b.''' He said to him nevertheless, he should accept from him. Shaarei Halacha U'Minhag p. 282
* '''52b.''' And not everything that has no fixed amount. Likkutei Sichot Vol. 38 p. 111
* '''59b.''' "And you shall sanctify him," for every matter of holiness to open first and to bless first. Likkutei Sichot Vol. 18 p. 206
* '''64a.''' Admission of a litigant (only in monetary laws and not in capital cases). Likkutei Sichot Vol. 34 p. 106
* '''83b.''' A sage does not permit anything except with regret. Likkutei Sichot Vol. 33 p. 187
* '''90a.''' If he intends to divorce her while she sits under him and serves him. Likkutei Sichot Vol. 34 p. 138
* '''90a.''' A man should not divorce his wife unless he finds in her a matter of immorality. Torat Menachem Vol. 26 p. 157
* '''90a.''' A man should not divorce his wife unless he finds in her a matter of immorality. Likkutei Sichot Vol. 18 p. 55
* '''90b.''' Whoever divorces his first wife, even the altar sheds tears over him. Torat Menachem Vol. 26 p. 163

==== Explanations of the Tzemach Tzedek ====

* Chapter One
* Chapter Two
* Chapter Three
* Chapter Four
* Chapter Five
* Chapter Six
* Chapter Seven
* Chapter Eight
* Chapter Nine

== External Links ==

* Tractate Gittin
* References to Tractate Gittin

[[Category:Mishnah and Talmud]]
[[he:מסכת גיטין]]

Doron Chaim Eisenman

2025-04-18T11:32:45Z

Nessia la rabbi:

Rabbi Doron Chaim Eisenman has been the Rebbe's shliach and director of Chabad institutions in the coastal city of Myrtle Beach, South Carolina since 1987.

== Life History ==
Born in Tel Aviv to his father R' Shmuel Moshe Eisenman.

In his youth, he studied at Yeshivas Tomchei Tmimim Kfar Chabad, where he was endeared by the mashpia Rabbi Avraham Moshe Naparstek.

Between 1974-1976, he studied at Yeshivas Tomchei Tmimim Morristown, and in 1977 he studied at the central Yeshivas Tomchei Tmimim at 770. The following year, he was among the talmidim hashluchim sent to Yeshivas Tomchei Tmimim Seattle, Washington.

After his marriage to his wife Mrs. Leah, daughter of Rabbi David Biderman, son of the Admor Rabbi Moshe Mordechai of Lelov, he went in 1987 to serve as the Rebbe's shliach in the coastal city of Myrtle Beach, South Carolina. He established the local Chabad institutions and brought another couple of shluchim, Rabbi Yosef Yitzchak and Mrs. Naparstek, to help him with activities for the Jewish residents of the city.

Currently, the Chabad institutions under his leadership operate in four spacious buildings, and over eighty percent of the city's Jews participate in activities throughout the yearly cycle.

== Family ==

* His son, R' Menachem Mendel Yechiel Eisenman - Rosh Mesivta at Tomchei Tmimim Poconos
* His son, R' DovBer Eisenman
* His son, Rabbi Shneur Eisenman - Rosh Mesivta at Toras Emes Jerusalem, Beit Shemesh
* His son Avraham Eliezer Eisenman
* His son-in-law, R' Zusha Wilmowsky
* His son-in-law, R' Chaim Fieldsteel
* His son-in-law, R' Eli Raider
* His son-in-law, R' Menachem Mendel Raskin
* His son-in-law, R' Menachem Mendel Oster
[[he:דורון חיים אייזנמן]]

Dor Hashvei - The Seventh Generation

2025-04-18T11:27:35Z

Nessia la rabbi:

The Seventh Generation is a term referring to the current generation. The name derives from our being the seventh generation since the establishment of Chabad Chassidism by the Alter Rebbe, after which seven Chabad leaders have served, up until today when [[the Rebbe]] serves as the seventh Rebbe.

The Rebbe announced and prophesied about this generation that it would be the last generation of exile and the first generation of redemption.

==== In the Midrash ====
Regarding the verse "I have come to my garden, my sister, my bride" - which describes the giving of the Torah, when the Holy One came and was revealed in this physical world called "my garden" - the Midrash states that the reason the world is called "my garden" - God's garden, is because from the beginning of creation God was revealed in His world.

Through the sin of the Tree of Knowledge, the Divine Presence ascended to the first heaven, and through six additional sins the Divine Presence ascended from heaven to heaven until reaching the seventh heaven of the seven heavens above. Afterwards came seven righteous ones - beginning with Abraham, followed by Isaac, Jacob, Levi, Kehat and Amram - who brought down the Divine Presence, with each one bringing it down through another heaven; until Moses - the seventh - brought the Divine Presence down below through the establishment of the Tabernacle.

==== In Recent Generations ====
In the final discourse of the Previous Rebbe, which was given on what would later be revealed as the day of his passing - "Basi L'Gani" 5710 - the words of the above Midrash are explained.

In the following year, 5711, at a gathering marking the day of passing, the Rebbe delivered his first Chassidic discourse - thereby accepting the leadership of Chabad. This discourse of the Rebbe was also on the verse "Basi L'Gani", and in it the Rebbe clearly outlined the fundamental principles of our generation under his leadership and guidance. The Rebbe paralleled the seven generations of Chabad leaders to the seven righteous ones counted in the Midrash who drew down the Divine Presence, from heaven to heaven. The Rebbe emphasized the special quality that exists specifically with the seventh, who receives all the powers from those before him - "all sevenths are beloved." And just as Moses, the seventh, was the one who accomplished the main drawing down by bringing the Divine Presence below - so too our generation, the seventh generation of Chabad Chassidism, is the one that completes all the service of the Jewish people in exile, draws down the Divine Presence below, and brings the redemption:<blockquote>"This is what is demanded from each and every one of us of the seventh generation, for all sevenths are beloved. Although our being in the seventh generation is not by our choice and not through our service, and in several matters perhaps not according to our will, nevertheless, all sevenths are beloved, as we find ourselves in the footsteps of Mashiach, at the conclusion of these footsteps, and the service is to complete drawing down the Divine Presence, and not just the Divine Presence but the essential Divine Presence, specifically in the lowest realms."</blockquote>

== The Seventh Generation ==
This fundamental discourse opened the way for the Rebbe's comprehensive work to spread Judaism and Chassidism throughout the world through emissaries and mitzvah campaigns - work whose purpose is to complete our generation's task and bring redemption. Countless times during his years of leadership the Rebbe expressed that this generation is the last generation of exile and first of redemption, and in it the required work in exile will be completed.

The term "The Seventh Generation" did not recur often in the Rebbe's teachings, appearing only on rare occasions. One of them was in a talk from Shabbat Parshat Vayigash 5747.

The Rebbe compared our generation to the sefirah of Malchut - the final sefirah in the count of sefirot, which receives all the lights from the sefirot before it and draws them down below to the lower worlds (while the Previous Rebbe's generation corresponds to the preceding sefirah, Yesod).
[[he:דור השביעי]]

Donkey of Moshiach

2025-04-18T11:23:49Z

Nessia la rabbi:

The donkey of Moshiach is the donkey upon which the King Moshiach will ride, if the redemption comes at its designated time and not before.

== Source ==
The donkey of Moshiach is first mentioned in the book of Zechariah, where it states that the King Moshiach will come riding on a donkey:<blockquote>"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your king comes to you: he is righteous, and victorious; humble, and riding upon a donkey, and upon a colt the foal of a donkey." — Zechariah, 9:9</blockquote>According to Rashi's commentary on the verse: "And Moses took his wife and his sons, and set them upon the donkey," this donkey is the same donkey upon which Abraham rode when he went to the binding of Isaac, and upon which the King Moshiach will ride when he comes to redeem the Jewish people.

However, in the book of Daniel it states, "And behold, with the clouds of heaven, one like a son of man came." This means that the King Moshiach will come upon clouds. Regarding this, it is told in Tractate Sanhedrin that Rabbi Yehoshua ben Levi asked this question, and they answered him that if Moshiach comes before his time—"zachu" (they merit)—due to the merits of Israel's deeds, then he will come on the clouds of heaven, but if he comes "b'itah" (in its time), then he will come riding on a donkey.

== The Legend About the Donkey Being White ==
Later in the Gemara, it states that King Shapur said to the Amora Shmuel that if Moshiach comes on a donkey, he will give him a fine horse. In response, Shmuel answered him, "Do you have a donkey of a hundred colors, like Moshiach has?"

A popular legend claims that the donkey of the King Moshiach will be white, apparently because Shmuel answered King Shapur in the king's language, Persian, in which a donkey is called 'khar,' a word that was later corrupted to 'khivar' (white), and thus the legend of the donkey being white was born.

== Its Purpose ==
Rashi explains that "riding on a donkey" symbolizes the humility of the King Moshiach, and other commentators explain similarly. Some interpret "riding on a donkey" to mean that he will come when least expected, since the generation is not worthy of Moshiach, and the Satan will delay his coming. Therefore, he diverts the Satan's attention and comes on a donkey, as Satan does not think it fitting for Moshiach to come on a donkey rather than a horse.

The Shach explained that "donkey" refers to Torah scholars, meaning that King Moshiach will come in the merit of those who study Torah.

The Maharal of Prague explained that because the donkey is the simplest animal, the fact that the King Moshiach rides upon it demonstrates Moshiach's greatness, showing that he is elevated above all. The Rogatchover wrote that this donkey is the same as Bilaam's donkey, because Bilaam prophesied about the days of Moshiach.

== In Chassidic Teachings ==
The Rebbe explains in a sicha the concept of "the donkey of King Moshiach." In this talk, the Rebbe quotes Rashi's words and raises several questions: Why did Moses specifically take Abraham's special donkey for his wife and children rather than just a horse or camel? And why doesn't he mention what is stated in the Midrash that this is the donkey that was created during twilight? The Rebbe explains that Moses took the donkey to Egypt because this donkey has a decisive role in the process of bringing the redemption, and therefore he brought the Midrash that this is the donkey upon which King Moshiach will be revealed.

At first, Moses refused to take on the role of redeeming the Jewish people from Egypt, claiming to Hashem that he was not qualified or worthy, saying "Please send through the one You will send" – send through Moshiach Tzidkeinu. Hashem's answer to this is hinted at in Moses's arrival with the donkey, indicating that the redemption from Egypt and the future redemption are not two separate redemptions but one continuous process of the complete redemption. And regarding Moses's thought that he wasn't worthy, the answer to this is also hinted at by sending him with Moshiach's donkey, since the donkey symbolizes Moshiach's quality of humility. With this, Hashem hints to Moses that precisely because of his self-nullification, he is worthy to be the savior of Israel.

With Abraham it says he "saddled the donkey," with Moses "he placed them on the donkey," and with Moshiach it is written "destined to be revealed upon it." These differences point to three stages and levels in drawing down holiness into the world, in the periods of Abraham, Moses, and Moshiach.

This donkey hints at the materiality of the body and the world. This is the connection between redemption and the donkey, because the essence of redemption is to reveal Hashem's light and thereby refine and nullify materiality.

In another talk, the Rebbe explains Jacob's words "I have acquired ox and donkey," that with Laban he dealt with physical and material matters, and specifically through this work Moshiach will come on the donkey, which is an even greater level than the "heavenly clouds". The Rebbe explains elsewhere that every Jew can reach this level of "poor and riding on a donkey".

== External Links ==

* '''Moshiach's Donkey''' The perfection of subjugating physicality to holiness through Moshiach. A talk by the Rebbe. Hiskashrus Issue 1013
* Rabbi Menachem Brod, '''A King Riding on a Donkey''' Will Moshiach really appear riding on a white donkey? On Tzeirei Chabad website
* Rabbi Shneur Ashkenazi, '''Moshiach's Donkey''' on Chabad House website
* '''A Donkey 5000 Years Old and More'''
* R' Yosef Abramovitz, '''Change of Plan: Moshiach Is Not Coming on a White Donkey''', Geulah Newspaper No. 41 Page 12

[[Category:Moshiach topics]]
[[he:חמורו של משיח]]

Divrei Moshiach

2025-04-18T10:50:06Z

Nessia la rabbi:

'''Divrei Moshiach''' is the name of a series of books that includes all the unedited talks and discourses given by the Rebbe during the years. The series is edited and published by the Institute for Spreading the Teachings of Moshiach (managed by Rabbi Yisroel Grenoveter) and is called by this name based on the acronym the Rebbe gave to the year 5744 [1984-1985]. The books in the series are printed in reverse chronological order, with the first volumes that were printed being from the year 5752 [1991-1992] and continuing to 5751 [1990-1991], with plans to reach the year 5710 [1949-1950].

With the beginning of publication in the month of Tishrei 5777 [October 2016], the Institute announced that it intends to publish an additional book at least every three months.

== Background ==
Beginning in the month of Tishrei 5777 [October 2016], the Institute for Spreading the Teachings of Moshiach began to publish a series of books called 'Divrei Moshiach,' which includes all of the Rebbe's unedited teachings, including talks, discourses, written notes, words spoken during dollar distribution [2], private audiences [3] (and the like), as well as a detailed diary of what happened in "Beis Chayeinu" [770 Eastern Parkway] on a daily basis [4], organized by year.

Each volume in this series contains extensive material that was never published before, or was only accessible to a few collectors and is now being exposed to the wider public through this series.

The Divrei Moshiach series is printed in the Holy Tongue [Hebrew], and as an addition, at the end of the book are included transcripts of the talks in Yiddish - verbatim transcripts from the recording of talks given on weekdays. These transcripts have not undergone significant editing apart from punctuation and division into sections, usually based on comparison with the edited version in the Holy Tongue [5].

== Publication ==
About a year after beginning the series, from 5778 [2017-2018], the Institute began to publish weekly booklets with excerpts from the book that would be published later. The booklet includes a discourse, talk, diary and/or notes from "dollars" from the same week in which the booklet is published.

Since the farbrengens from the years 5747-5752 [1987-1992] were later edited by the Rebbe, the series took on a unique aspect of containing content that had not been previously printed in books. When the Institute completed the preparation of these farbrengens, it began in 5782 [2021-2022] to publish the farbrengens from 5738 [1977-1978], which also had not been printed and correspond to the same calendar configuration [6].

As of Adar II 5784 [March 2024], the Institute has published twenty-five volumes in this series, including talks from the years 5748-5752 [1987-1992] and two volumes from 5738 [1977-1978], as well as two volumes in the 'Yemei Moshiach' series, which include diaries from the years 5753-5754 [1992-1994].

* 5752 [1991-1992] (3 volumes)
* 5751 [1990-1991] (5 volumes)
* 5750 [1989-1990] (5 volumes)
* 5749 [1988-1989] (5 volumes)
* 5748 [1987-1988] (5 volumes)
* 5738 [1977-1978] (2 volumes)

== Yemei Moshiach ==
As a complement to the series, the "Yemei Moshiach" series was published, which includes two volumes containing a full and detailed diary of events from the years 5753-5754 [1992-1994] with the Rebbe Melech HaMoshiach Shlita.

The first part includes diaries from the beginning of 5753 [1992] until the 29th of Adar, and the second part includes diaries from the 1st of Nissan 5753 [1993] until the 22nd of Adar 5754 [1994] [7].

== See Also ==

* Hanacha [transcription]
* Sicha [talk]
* Hitvaadut [farbrengen]

== External Links ==

* '''The Institute for Spreading the Teachings of Moshiach''' - Here you can download all the Divrei Moshiach files, purchase the books and receive messages related to this - the Institute's website.
* '''Tag: Divrei Moshiach''' Publications and news about the Divrei Moshiach series
* Divrei Moshiach 5752 Part 2 for download

[[Category: Moshiach topics]]
[[he:דברי משיח]]

Dirah B'tachtonim

2025-04-18T10:46:53Z

Nessia la rabbi:

'''Dirah B'tachtonim''' (Dwelling in the Lower Realms) is a major topic in [[Chassidus|Chabad Chassidus]]. The idea relates to Hashem's desire for created beings to transform this physical world, which is considered "lower" compared to the higher spiritual worlds, into a dwelling place suitable for Him. This concept was first mentioned in Midrash Tanchuma, later quoted by [[the Alter Rebbe]] in [[Tanya]], and is considered the primary reason why Hashem created the world. This is essentially the purpose of creation and the reason for the soul's descent into this world.

== Meaning of the "Dwelling" ==
A dwelling (dirah) is a place where the one who dwells there reveals their inner essence and true self. Just as a person behaves more authentically in their own home than when outside, where they might wear various "masks," the concept of Hashem's dwelling means that He reveals His complete essence and being there, without any concealment.

Hashem desired that a dwelling be made for Him here in this physical world, which is spiritually the lowest realm, where His presence is not tangibly felt and where one might even think (Heaven forbid) that He doesn't exist. This is because the divine reality present in the world is hidden, making it appear as if the world runs independently without divine guidance. It is specifically here that Hashem's presence is revealed through human service.

== The Work of Creating the Dwelling ==
A Yid's role is to reveal in the world the truth that Hashem exists and directs everything. This is accomplished by bringing Hashem's light into the material world to illuminate its darkness, through utilizing the world's existing possibilities - in permissible ways - for Torah and mitzvos.

For example, animal hide can be used to make shoes or bags, but in that state, the hide remains disconnected from spirituality. However, when a Yid creates tefillin from this hide, they infuse it with spiritual light and make it holy. The hide undergoes a personal redemption, revealing its spiritual purpose in the world, thus becoming a dwelling place for Hashem.

Similarly, each mitzvah is a point of spiritual light. Together, these points of light combine into one great light that illuminates the entire world, sanctifying it and preparing it to become a suitable "home" for Hashem.

== Creating the Dwelling Through Daily Life ==
The dwelling is created not only through mitzvos but also when a Yid reveals that their daily activities are connected to Elokus, as it says, "In all your ways, know Him." However, currently we don't see the results of these actions - only with the coming of Moshiach, when the purpose is completed, will the spiritual light be revealed in the world.

== The Two Methods: Iskafya and Is'hapcha ==
The work of creating a dwelling must specifically be in the lower realms, implying that the required service from a Yid must involve these lower realms. The Zohar teaches that through "iskafya" (subjugation) and "is'hapcha" (transformation), we reveal Hashem throughout all worlds.

Iskafya means that despite the animalistic and egocentric desires of the nefesh habehamis (animal soul), a Yid forces themselves to fulfill Hashem's will.

Is'hapcha represents a higher level of service where a Yid doesn't need to force themselves but willingly desires to fulfill Hashem's will. The animal soul has been completely transformed to desire good.

These two types of divine service are specifically suited for the lower realms where the yetzer hara exists. (In truth, the emphasis in creating a dwelling in the lower realms is particularly on iskafya, which truly emphasizes the action of the "lower" realm.)

== Creating an 'Illuminated Dwelling' ==
Until now, it has been explained that the emphasis in creating a 'dirah b'tachtonim' (dwelling in the lower realms) is on the lower realms. A Jew's divine service needs to be with simple things that belong to our lower world. However, there is another emphasis in the dirah b'tachtonim (as mentioned above, that in a dwelling the one who lives there reveals their entire essence), which is to cause the Creator to be revealed in the world. That the world should feel the revelation of the Creator. To create an 'illuminated' dwelling.

For this, the Jew needs to work on themselves, to refine themselves, to increase the revelation of their connection with the Creator. As well as to spread light throughout the world around them, until the world will be ready for the Geulah - in which we will merit the prophecy 'And the glory of Hashem will be revealed and all flesh will see', meaning that the entire physical world will be completely illuminated with divine light. And as it is written 'And the earth will be filled with the knowledge of Hashem as the waters cover the sea' - meaning that the world will be 'flooded' with G-dliness, like an ocean that is filled with water.

== Specifically in the Lower Realms ==
Since the creation of the higher worlds does not touch the essence of the Creator (their creation is only from the 'revelations', His divine lights and not from His essence), therefore it cannot be said that the purpose for which all the worlds were created is somewhere in these worlds. The concept of 'dirah' is too lofty to relate to external worlds.

Specifically the creation of our world, which feels its own existence and is not nullified to G-dliness, is from the essential and internal power of the Creator (see entry Yesh Me'ayin. Na'atz Techilatan B'sofan). Therefore, it must be said that specifically in this world lies the purpose of the creation of the worlds and in it a dwelling for His essence is made.

== Specifically a Desire ==
There are several explanations for the reason for creation, one of them being that Hashem wants to show His ability and His powers, which is why He created beings that are (so to speak) separate from Him, that they should recognize His greatness.

However, all these explanations are external. The true reason for which the world was created is: because this is what He desired. Without any explanation. There is no logical explanation for the Creator's need to create a world that is spiritually dark, only if it is a desire which means a hidden will that cannot be understood. Since any other explanation requires that He has some deficiency that the world completes. And since the Creator is inherently perfect, He does not need anything.

The Creator's desire that divine light should break through and be revealed specifically from spiritual darkness is like the pleasure a person has from something unexpected and illogical.

== Dirah B'Tachtonim in the Seventh Generation ==
The Rebbe explains in his first maamar (Chassidic discourse) "Basi L'Gani" that our generation - the seventh generation - has the task of completing the making of a Dirah B'Tachtonim (dwelling place in the lower worlds) and bringing Moshiach.

The centrality of this concept can be learned from the fact that the Rebbe established two quotes from the Tanya about Dirah B'Tachtonim as part of the twelve pesukim (verses) that Jewish children recite at every opportunity.

== A Beautiful Dwelling in the Lower Worlds - The Women's Mission ==
In addition to every Jew's mission to make a dwelling place for the Creator in the lower worlds, the women and daughters of Israel have a special mission to make a "beautiful dwelling" with "beautiful vessels." In a regular home, the main beauty and aesthetics of the home - both physically and spiritually - depends on the woman, as it is known that the concept of beauty (and the power to make things beautiful) exists especially in women. This descends from spirituality, where in the work of making a dwelling place for the Creator in the lower worlds, a main part of the work - making the dwelling "beautiful" with "beautiful vessels" - depends on the women and daughters of Israel.

== See Also ==

* Purpose of Creation

== Further Reading ==

* Alter Rebbe, Chapter 36 in Likutei Amarim - Sefer HaTanya
* Rebbe Rashab, Maamar Yom Tov Shel Rosh Hashanah - Hemshech 5666
* Rebbe Rayatz, Basi L'Gani 5710
* The Rebbe, Likutei Sichos Volume 6 - Second Sicha for Parshas Shemos
* The Rebbe, Basi L'Gani 5711
* The Rebbe, Basi L'Gani 5731
[[ Category: Concepts in Chassidus]]
[[he:דירה בתחתונים]]

Devorah (Sister of the Tzemach Tzedek)

2025-04-18T10:42:44Z

Nessia la rabbi:

'''Rebbetzin Devorah''' was the daughter of Harav Hakadosh Reb Shalom Shachna - father of [[the Tzemach Tzedek]] - and Rebbetzin Rivka, daughter of Reb Aharon Hagadol of Karlin.

Rebbetzin Devorah was married to Rav Chaim Cheikel and passed away at a young age on 21 Shevat, leaving behind a young daughter named Beila.

After her passing, the Tzemach Tzedek - who was her paternal half-brother - raised the daughter and arranged her marriage to his chassid Reb Yeshaya Horowitz of Beshankovitz. The couple had five children.

== Family ==

* Her daughter, Beila, wife of Reb Yeshaya Horowitz of Beshankovitz, a chassid of the Tzemach Tzedek.
* Her grandson, Reb Chaim Cheikel Horowitz.
* Her grandson, Reb Asher Yechezkel Horowitz.
* Her great-grandson, Reb Shmarya Tellin (father of Yeshaya Tellin).
* Her great-grandson, Reb Yeshaya Horowitz.

[[Category:Beis HaRav]]
[[he:דבורה (אחות אדמו"ר הצמח צדק)]]