Ch links 175

Community Links 718-778-7278 December 15, December 29, 2014

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יארמוש אברהם הכהן הורביץל. הרב פרי וואן איי ישלח ליווי שמואל הורביץל. הרב פרי וואן איי וישלח בזל אריאל הורביץל. הרב פרי וואן איי וישלח העלער לוי יצחק קאצין. הרב ש פרי וואן איי וישלח רלערנע שבתי שווארץ הרב מ. פרי וואן איי וישלח קעלער יהודה גאלדשטיין. להרב כתה א' וישלח שחר שניאור זלמן גאלדשטיין. להרב כתה א' וישלח דוכס ברוך צבי הרב י.הכהן כץ כתה א' וישלח מזרחי מנחם מענדל שטיימיץהרב כתה א' וישלח אוחיון אלירן שטיימיץהרב כתה א' וישלח ליפש ענדלחנוך מנחם מ גורקאוו. הרב מ כתה ב' וישלח יארמוש מנחם מענדל הכהן גורקאוו. הרב מ כתה ב' וישלח רוזנברג משה הרב א. הורוויץ כתה ב' וישלח חן שמואל שמחה קארפ הרב ז. כתה ב' וישלח גאלדבערג אברהם זושא קארפ הרב ז. כתה ב' וישלח שצקמר גדליה הרב י. גאלדשטיין 'כתה ג וישלח גוטלייזער חיים הלוי דשטייןהרב י. גאל 'כתה ג וישלח עווערס לוי יצחק הרב מ. ווירצבערג 'כתה ג וישלח סיימאן ישעי'הו הרב מ. ווירצבערג 'כתה ג וישלח לפידות לייב יהודה ארי' הרב צ.שטראה 'כתה ג וישלח לנדא שמעון הלוי הרב צ.שטראה 'כתה ג וישלח בראמל שלמה נחום הרב י. צוויבל כתה ד' וישלח וואלקאוו אלכסנדר הרב י. צוויבל כתה ד' וישלח אברידקו יעקב הרב ד. רימלער כתה ד' וישלח רייטפארט אברהם ברוך הרב נ. חאריטאן 'כתה ד וישלח סודאק יחזקאל חנוך הענאך י. וואלףהרב 'כתה ה וישלח טייכמן מנחם מענדל י. וואלףהרב 'כתה ה וישלח בלום פינחס יוסף הרב א.הורביץ 'כתה ו וישלח מלכא מרדכי מימון הרב א.הורביץ 'כתה ו וישלח זבולונוב מנחם מענדל הרב ז. סארקין 'כתה ו וישלח חן מנחם מענדל הרב ז. סארקין 'כתה ו וישלח דאשעווסקי לייב ש.שניאור הרב 'כתה ז וישלח אוחנה ישראל אברהם הרב ז. לוין כתה ח וישלח דייוויס יהודה מיכאל קריימערהרב ש. כתה ח וישלח



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� Why is the beard referred tothroughout Torah literature asthe Tzelem Elokim (image of HaShemin man) and the Hadras Panim(beauty of the face)?

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� Why have Jews throughout the centuriesbeen moser nefesh to preserve their beards?

� Why did the Chofetz Chaim writean entire work on the importance ofmaintaining a full, untrimmed beard?

� Why is the beard considered so sacred thatrather that taking an oath while holding aTorah scroll, people would hold their beardinstead (as attested to by the ChofetzChaim)?

� Why did the Steipler Gaon (and Jewsthroughout history) treat beard hairs thatfell out with same reverence as shaimos?

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LATKES It’s no secret that kids go crazy for crisp, fried potatoes. Serve them these classic latkes and you’ll be

giving them exactly what they want.

Makes about 32 latkesStart to finish: 1 hr

INGREDIENTS

2 lbs large russet (baking) potatoes (about 4)

2 tablespoons fresh lemon juice

1 large onion (1 lb)

1/2 cup all-purpose flour

3 large eggs, lightly beaten

1 cup vegetable oil

Preheat oven to 250°F with rack in upper third.

Peel potatoes and coarsely grate into a bowl using large teardrop-shaped holes of a box grater or

in a food processor fitted with medium shredding disk. Add lemon juice and toss to coat.

Coarsely grate onion into same bowl. Transfer to a kitchen towel (not terry cloth), then gather up

corners to form a sack and twist tightly to wring out as much liquid as possible.

Wipe bowl clean, then return potatoes and onion to bowl and stir in flour, eggs, and 1 1/4

teaspoons salt until just combined.

Heat oil in a 12-inch nonstick skillet over medium-high heat until hot but not smoking. Fill a 1/4-

cup measure halfway with latke mixture and carefully spoon it into skillet, then flatten to 3 inches

in diameter with a slotted spatula.

Form 5 more latkes in skillet and fry until undersides are deep golden, 1 1/2 to 3 minutes. (If latkes

brown too quickly, reduce heat to medium.) Turn over and fry until deep golden all over, 1 1/2 to 3

minutes more. Transfer to paper towels to drain briefly, then transfer to a metal rack set in a baking

pan and keep warm in oven. Make more latkes.

COOKS’ NOTE: Latkes can be kept warm in oven up to 1 hour



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A DE ATHBED DE AL

The year was 1798. The Russian winter had already set in; the white-covered roofs and roads reflected the glint of occasional sunlight; and the Chabad chasidim of the village of Starodub in the province of Chernogov were enduring a difficult time. Not that the weather fazed them, but their Rebbe, Rabbi Shneur Zalman of Liadi, had been incarcerated since the day after Simchat Torah in the Tainy Soviet, a fierce prison in Petersburg. He was undergoing interrogation for a trumped-up charge of treason, and the chasidim fully shared his pain. The elders of Liadi had decreed a number of austere measures, one of which was fasting - no food, no

drink, not even water - every Monday and Thursday from sunrise to sunset. Some of the chasidim of their own volition even took upon themselves to do so every day of the week except Shabbat.

Another decree was that if, G-d forbid, one of the chasidic membership should happen to pass away, the other chasidim in his area would gather at the cemetery and implore the departed soul to intercede as best he could for the release of the Rebbe.

The chasidim in Starodub, although a great distance from both Liadi and Petersburg, accepted upon themselves every stringency with fervor. When one of the local Chabad leaders, Reb Yehezkel Liozner,* an elderly man, felt himself about to die soon, he summoned his closest friends to his deathbed. He said to them, “I know that after I ‘depart,’ you will come to my grave to plead with me in great seriousness to intercede for the Rebbe. I want you to promise me that when the Rebbe is finally released - may the Al-mighty allow it to happen soon - you will come again. But this time in joy, to toast ‘L’Chayim’ and to dance.”

“Amen - so be His will,” one started and the others immediately chimed in. “But,” the first one qualified, “you have to promise us something too. Surely before the release can take place down here, it must be decided first in Heaven. Therefore you will know before we will! So promise us as soon as you find out you will let us know somehow.”

After a brief pause for reflection, the dying chasid agreed. The deal was struck! Later that day he did pass away, and as expected, at the funeral his fellow Chasidim implored him to intercede on behalf of their beloved Rebbe.

On Monday night, the eve of the 19th of the Jewish month of Kislev, one of his friends who had been part of the deathbed pact saw Reb Yehezkel in a dream. “Yehezkel! Where are you?” he stammered, in his dream.

Without bothering to answer, Reb Yehezkel told him the following:

“Tonight, in honor of his yahrzeit, the Magid [Rabbi Dov Ber of Mezritch, successor to the Baal Shem Tov as leader of the fledgling chasidic movement] was invited to give a lesson in the Heavenly Yeshiva. A large crowd attended, including many of us chasidim. Seated at

Continued on page 22





COCONUT DOUGHNUTS

CRUST

2 eggs, at room temperature

1/2 cup (100 g) natural cane sugar

1 1/4 cups (310 ml) unsweetenedcoconut milk

2 tablespoons freshly squeezed lemon juice

2 teaspoons coconut extract

1/4 cup (60 ml) coconut oil, melted

1 1/4 cups (175 g) superfine brown rice flour, plus more for dusting

1 cup plus 1 tablespoon (110 g)almond flour

1/2 cup (80 g) potato starch

1/2 cup (60 g) coconut flour

1/4 cup (30 g) tapioca starch

2 teaspoons baking powder

1 teaspoon baking soda

1 teaspoon salt

Vegetable oil, for frying



COCONUT GLAZE

2 cups (240 g) powdered sugar, sifted

1/4 cup plus 1 tablespoon (75 ml) unsweetened coconut milk

Pinch of salt

2 cups (165 g) unsweetened shredded coconut

PREPARATION

Make the doughnuts

1. In a medium bowl, whisk together the first six ingredients. In a large bowl, whisk

together the superfine brown rice flour, almond flour, potato starch, coconut flour,

tapioca starch, baking powder, baking soda, and salt. Add the wet ingredients to

the dry and whisk until the dough comes together. Knead it with your hands a

couple of times. It will be soft.

2. Dust a work surface with a generous amount of superfine brown rice flour. Turn

the dough out onto your work surface and dust another bit of flour on top of the

dough. Pat the dough down a bit. As the dough sits, it will start to get a bit more

compact and will be easier to work with. If it feels too soft, you can refrigerate the

dough for 15 minutes. Roll the dough to a 3/4-inch thickness.

3. Dust a 2-inch cookie cutter or doughnut cutter with additional flour. Cut out circles

and place them on a baking sheet lined with parchment paper. If you are using a

cookie cutter, cut out 1/2-inch holes from the center of the disks. You can re-roll

the scraps once to make more doughnuts.

4. Chill the doughnuts in the refrigerator for 15 minutes. Meanwhile, fill a shallow

cast-iron pan with 2 inches of vegetable oil. Heat the oil until it reads 340°F (170°C)

on a candy thermometer or instant-read thermometer.

5. Carefully add the doughnuts to the oil in batches; do not overcrowd the pan. The

doughnuts will sink and then rise when they are almost done. Cook to golden

brown, turning the doughnuts once. Transfer to a baking sheet lined with paper

towels. Repeat the frying process with the doughnut holes. Let them cool slightly.

Make the glaze and finish the doughnuts

In a medium bowl, whisk together all the glaze ingredients. Dip the doughnuts in the

glaze and cover with the shredded coconut.



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the Magid’s right was the great kabbalist Rabbi Yitzchak Luria, the holy Ari of Safed. At his left was Rabbi Yisrael, the Baal Shem Tov.

“Upon concluding his presentation, the Magid leaned to his left and said, ‘My “Zalmanyu” is in trouble and the teachings of Chasidism are endangered. We must do something to help him.’

The Besht and the Ari nodded sagely.

Almost instantly there was a rustle at the entrance, and in came Rabbi Shimon bar Yochai [leading sage of the Mishna and source of the teachings recorded in the Zohar]! The Ari appraised him of the situation and he agreed to preside over a Beit Din, a rabbinical court with a panel of at least three qualified judges.

“The facts were presented. The Rashbi, the Ari, and the Besht deliberated [the Magid was not eligible to be a judge in the case because he was so personally involved with Rabbi Shneur Zalman - Y.T.]. Then the three judges announced their decision: the Chabad Rebbe must be set free that very day while it was still Tuesday, Yud-Tes Kislev, his rebbe the Magid’s yahrzeit, and he must be allowed to continue on the path of intellectual chasidut that he had blazed [most noticeably with the publication of Tanya two years earlier, exactly, on 19-20 Kislev - Y.T.].

“Now,” Reb Yehezkel concluded, “I have fulfilled my half of the bargain. Don’t forget yours!”

The dreaming chasid woke. It was nearly morning - already time to leave for shul. He dressed quicker than he ever did, for he couldn’t wait to tell his companions in the pact about his dream. He burst into the shul and there they all were already, sitting together.

He went over to them and began to speak. “Listen to this!..” But then he realized that several of them had also started talking. “Last night I…” “You are not going to believe…””I had the most amazing…”

It turned out they had all dreamed the same dream! Reb Yehezkel had appeared to each of them during the latter part of the night.

They were so happy and excited. Wide grins lit up their faces. If they all dreamed the same dream, it must be true!

“But hold it a minute,” one of them called out. “What about those of us who took on fasting every weekday? We shouldn’t have to do it any more. We all had the same dream. That proves it is true. The Rebbe’s liberation had been decreed in Heaven. We have to celebrate, not fast!”

“But we are not permitted to decide such things based on a dream,” another one challenged, “even if we know it to be true.”

Quickly they were deep in discussion, presenting pros and cons. In the end they agreed it was not their place to decide such a question on their own. They would have to consult the chief rabbi of the community.

They did so. The Rabbi told they must fast as vowed because no matter how powerful and true the dream, the Rebbe was still in jail.

Indeed, the next day, Tuesday, Kislev 19 in the afternoon, Rabbi Shneur Zalman was released, and Yud-Tes Kislev became forever a festival.

But in those days, before telegraphs, telephones and emailing, it took until the following Tuesday for the news of the Rebbe’s release to reach distant Starodub. The Chasidim continued to fast that week, most just on Thursday and Monday and some on all six weekdays. But thanks to their shared dream, the fasts were all conducted in joy instead of pain.



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A person must always be wary of the yetzer hara, for even when he forgets about it, the yetzer hara does not forget about the person. He acts like a friend but in reality, is trying to destroy him completely.

A righteous person once met a troop of soldiers returning from a victorious battle, their arms loaded high with spoils. The man told them, "Now be prepared for the real war." Surprised, they asked him to explain. "That's the war the yetzer hara will fight when you celebrate with the spoils," he clarified.

The tzaddik, Reb Meir of Premishlan, once related: "One wintry day, while travelingwith my Rebbe, Reb Mordechai of Kreminitz, our wagon reached an incline. It seemed the carriage would topple over at any moment. Full of youthful courage, I prepared to quickly jump out, but my Rebbe held onto me with his hand and said, 'Sit down calmly; no harm will befall you.' So it was. The wagon passed the incline safely.

"After some time had elapsed, and I had already forgotten about my desire to jump out, the carriage, driving on flat land, turned over, and we all fell out unto the snow. Reb Mordechai laughed: 'Nu, you see?' But I did not understand to what he was referring to.

"Quite a while later, I realized he had been intimating a lesson in avodas HaShem:Sometimes a Yid is worried that he will chas veshalom fall into the clutches of the yetzer hara, who is constantly out to ensnare him, and HaShem helps him stay safe. However, when a Yid is confidently going along his path, and does not even realize that the yetzer hara is ready to pounce, specifically then he is likely to fall into his clutches…"

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Chazal warn us that throughout one's entire life, one should not rely on his righteousness, for Yochanan Kohen Gadol served eighty years in the Beis HaMikdoshand then strayed and became a tzedoki.

The yetzer hara does not suddenly try to tempt a person to commit severe aveiros ; he works stage by stage. At first he convinces him about something small, then he pushes further, until eventually he tries talking the person into serving avoda zara.

The Frierdiker Rebbe explains that the yetzer hara may even begin by giving his approval to the mitzvos being done ("aseh kach"), but he rationalizes and limits the extent of their fulfillment. For example, he encourages a person to take it easy and watch his health, to be "normal", to find favor in the eyes of others, and he brings proofs and explanations for all his claims. This cools a person down and enables the yetzer hara to push him further into actually committing aveiros.

KNOWING HIS TRICG KSKKAt yechidus, the Rebbe Maharash once told the Rebbe Rashab: "The yetzer hara, though called an 'animal', can at times act slyly, and clothe itself in the guise of a straightforward, humble tzaddik, so that one really has to be clever enough touncover its tricks. The yetzer hara manifests itself in each individual according tohis nature. One person may suddenly feel a powerful desire to learn Chassidus [at a particular time], yet that desire is coming from the yetzer hara, who is trying toprevent him from davening at length, or the like."g

The Rebbe Maharash concluded, "Take this as a general rule and remember it always. If something actually leads to active avoda (in refining one's middos) and is met up with opposition, then that opposition, even the noblest, is coming from the yetzer hara."

Relating this episode, the Rebbe Rashab added, "When I left that yechidus, I changed my avoda completely. Until then, I had assumed that the yetzer hara could only encourage a person to do negative things, and it is therefore necessary for one to be cautious only concerning those matters. I had never imagined that there could be a frum yetzer hara, let alone a chassidishe yetzer hara, who is there just to restrain a person from being involved in his true avoda."



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Concerning those pious folk who, out of humility, abstain from avoda, the Frierdiker Rebbe said: "Even before becoming Rebbe, the Tzemach Tzedek would farbreng with gthe chassidim for Simchas Beis HaSho'eiva, discussing Chassidus and avodas HaShem.At one such farbrengen he said, 'My grandfather the Alter Rebbe and my father-in-law the Mitteler Rebbe have made chassidim canny (klug), so that they should know how to recognize the nefesh habahamis in all his false costumes and clever antics."

The Frierdiker Rebbe related: "When I was a child, my father, the Rebbe Rashab, taught me Tanya, explaining in depth how a chassidishe child must work to change himself. At that time we learned the letter of the Alter Rebbe, in which he strongly warns his chassidim not to scorn those Yidden who had fought with them, nor to regard themselves as being superior to them. My father explained, 'The nefesh habahamis convinces a person that such behavior comes from the good middos of kedusha. His pride in his avodas HaShem then fools him into regressing further andfurther.' "

The Rebbe would often quote the Rebbe Maharash: "To fool HaShem, you surely can't; others, you also won't be able to fool. Who then will you fool? Yourself! Is it a kuntz to fool a fool?!"

CONSIDER THIS! Why does HaShem make our struggle even moree difficult by disguising the yetzer hara?

How does one differentiate between the cleeverness of chassidim and the chassidishe yetzer hara?


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196

MERKAZ ANASHMER



RABBI CHAIM CHAZAA AZZ N

LENDING A LIBRARR RY BOOKIs it permissible for one who borrowed a book from a public library to lend it out to a friend?

There is a well known din1 that a borrower may not lend out the item that he borrowed. One would assume on the surface that the reason for this is that perhaps the owner merely intended to do a favor to the borrower and lend theitem to him, but would not necessarily agree to lend it to the second person.However, in truth2 the reason for the Halacha is that the owner does not want his item to be lent out further out of concern that the second borrower might steal it.

Therefore, regarding an item that is impossible to pilfer like a house or a boat, the principle that ‘a borrower may not lend out the item that he borrowed’ does not apply3. It would follow4 that a library book that is clearly marked and stampedas such and thus its ownership cannot be denied, is not included in the principlethat ‘a borrower may not lend out the item that he borrowed’.

Moreover, some poskim5 add that the owner cannot claim ‘I don’t want my property in the hands of others’ regarding items which are kept in order to lend out such as a gemach or a library, although not all poskim6 agree.

The above applies merely to a public library, but not to a privately owned library where a borrower is not permitted to lend out a borrowed book.

.2

.4

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REBRR SHMELKLL E OF KK NIKELSBURKK GRRReb Shmuel Shmelke Hurvitz of Nikelsburg was one of the outstanding talmidim of the Mezritcher Maggid. He and his brother Reb Pinchas (the “Ba’al Haflaah”) where significantly responsible for the spreading of Chasidus. Many famous chasidisheRebbes were talmidim of Reb Shmelke. He was the rov of Nikolsburg (current day Mikulov in Moravia, Czech Republic), and he wrote a number of seforim on Torah and on Shulchan Aruch. Reb Shmelke passed away 1st of Iyar t n(1778).

Reb Shmelke once said, “When I was by the Maggid of Mezritch, I came tounderstand that a chosid is one who always worries about the troubles of Yidden and does not only fill his life with Torah and davening, but also with tzeddaka and gemilas chasodim to to the rich and poor.”

Reb Shmelke was once in Cracow when a poor woman came to him weeping,“Rebbe, this is my only child,” she pointed to a baby in her hands, “and he is very ill.” Reb Shmelke took a cloth, wrapped something in it, and told her to give it to the rov, Reb Yitzchak Landau. When she handed it to the rov, he unwrapped the cloth and found a gold coin inside.

At first, the rov looked on, bewildered, without comprehending what Reb Shmelke was alluding to, then it dawned on him that there was a famous children’s doctor, a professor, who charged a gold coin for consultations. Obviously the woman could not afford to pay such a sum. Handing the coin to her, he said, “Take this and go to the specialist.”



196

MERKAZ ANASHMER



A MOMENT WITH THE REBBE

LEARNING CHASSIDUSWhen the present Belzer Rebbe was in yechidus with the Rebbe, 4 adar 5741, the Rebbe inquired why the Belzer chassidus had not been published. The Belzer Rebbe explained that it is against the tradition in the Belzer dynasty to print the droshos and writings of the Rebbes.

The Rebbe turned very serious and said, “The halacha dictates that when a sick person feels he needs medication, even if the doctors don’t deem it important, the patient’s wishes are fulfilled. Only he can accurately diagnose his own condition. Am Yisroel is crying for chassidus. It is not right to withhold it from them.”

The Belzer Rebbe complied, and despite the Belzer tradition, published the Belzer chassidus.

When the Rachemstrivker Rebbe came to the Rebbe in Shevat of 5737, the Rebbe also demanded of him to print the chassidus of his ancestors, the Chernobyler Rebbes. When he answered that this goes against their tradition, the Rebbe replied, “Aderabah, Moreover, this will only benefit the learning, for stolen waters are always sweeter!”



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