11 Nissan
Friday Night April 15
Farbengen in honor of 11 Nissan
Birthday of the Lubavitcher Rebbe
Erev Pesach
Sunday April 17
Search for Chametz 8:25pm
Monday April 18
Shacharis 7:00am including Siyum for the firstborns
Eat Chametz untill 11:12am
Burn Chametz by 12:12pm
First Days
Monday April 18
Mincha 7:15
Light candles 7:38
Tuesday April 19
Light candles after 8:34
Wednesday April 20
Yom Tov Ends 8:34
Chol Hamoed
Friday April 22
Light Candles 7:41
Shabbos April 23
Shabbos Ends 8:37
Second Days
Sunday April 24
Light candles 7:42
Monday April 25
Light candles after 8:38
Tuesday April 26
Yom-Tov ends 8:39
Friday, April 8, 2011
A Seder Near you
FIRST SEDER
Date/Time: Monday,April 18th,
Following Services 7:00 pm at
Location: Your local Chabad Center
Adults $50, Children under 12 and Students $25
Call for family price
SECOND SEDER
Date/Time: Tuesday, April 19th 7:30PM
Location: Your local Chabad Center
Adults $36, Children under 12 and Students $18
Call for family price
MOSHIACH SEUDA
Tuesday April 26th, 6:30pm
Pesach celebrates the experience of the Exodus from Egypt and the anticipation of the future redemption.
The Baal Shem Tov initiated a delightful custom known as
Moshiach's Seuda - The feast of Moshiach
Date/Time: Monday,April 18th,
Following Services 7:00 pm at
Location: Your local Chabad Center
Adults $50, Children under 12 and Students $25
Call for family price
SECOND SEDER
Date/Time: Tuesday, April 19th 7:30PM
Location: Your local Chabad Center
Adults $36, Children under 12 and Students $18
Call for family price
MOSHIACH SEUDA
Tuesday April 26th, 6:30pm
Pesach celebrates the experience of the Exodus from Egypt and the anticipation of the future redemption.
The Baal Shem Tov initiated a delightful custom known as
Moshiach's Seuda - The feast of Moshiach
The Seder Service in a Nutshell
In Our Forefathers’ Footsteps
At the Seder, every person should see himself as if he were going out of Egypt. Beginning with our Patriarchs, Abraham, Isaac and Jacob, we recount the Jewish people’s descent into Egypt and recall their suffering and persecution. We are with them as G-d sends the Ten Plagues to punish Pharaoh and his nation, and follow along as they leave Egypt and cross the Sea of Reeds. We witness the miraculous hand of G-d as the waters part to allow the Israelites to pass, then return to inundate the Egyptian legions.
Kadesh - the Benediction
The Seder service begins with the recitation of Kiddush, proclaiming the holiness of the holiday. This is done over a cup of wine, the first of the four cups we will drink (while reclining) at the Seder.
The Four Cups of Wine
Why four cups? The Torah uses four expressions of freedom or deliverance in connection with our liberation from Egypt (see Exodus 6:6-7). Also, the Children of Israel had four great merits even while in exile: (1) They did not change their Hebrew names; (2) they continued to speak their own language, Hebrew; (3) they remained highly moral; (4) they remained loyal to one another.
Wine is used because it is a symbol of joy and happiness.
Why We Recline
When drinking the four cups and eating the Matzah we lean on our left side to accentuate the fact that we are free people. In ancient times only free people had the luxury of reclining while eating.
Urchatz - Purification
We wash our hands in the usual, ritually-prescribed manner (by pouring water on your right hand 3 times, then 3 times on your left hand) before a meal, but without the customary blessing.
The next step in the Seder, Karpas, requires dipping food into water, which in turn mandates, according to Jewish law, that either the food be eaten with a utensil or that one's hands be purified by washing. On the Seder eve we choose the less common observance to arouse the child's curiosity.
Karpas - the "Appetizer"
A small piece of onion or boiled potato is dipped into salt water and eaten (after reciting the blessing over vegetables).
Dipping the Karpas in salt water is an act of pleasure and freedom, which further arouses the child's curiosity.
The Hebrew word "Karpas," when read backwards, alludes to the backbreaking labor performed by the 600,000 Jews in Egypt. [Samechhas the numerical equivalent of 60 (60 times 10,000), while the last three Hebrew letters spell "perech," hard work.]
The salt water represents the tears of our ancestors in Egypt.
Yachatz - Breaking the Matzah
The middle Matzah on the Seder plate is broken in two. The larger part is put aside for later use as the Afikoman. This unusual action not only attracts the child's attention once again, but also recalls G-d's splitting of the Sea of Reeds to allow the Children of Israel to cross on dry land. The smaller part of the middle Matzah is returned to the Seder plate. This broken middle Matzah symbolizes humility and will be eaten later as the "bread of poverty."
Maggid - the Haggadah
At this point, the poor are invited to join the Seder. The Seder tray is moved aside, a second cup of wine is poured, and the child, who by now is bursting with curiosity, asks the time-honored question: "Mah nish-tah-na hah-laila-ha-zeh me-kol hah leilot? Why is this night different from all other nights?" Why only Matzah? Why the dipping? Why the bitter herbs? Why are we relaxing and leaning on cushions as if we were kings?
The child's questioning triggers one of the most significant mitzvot of Passover, which is the highlight of the Seder ceremony: the Haggadah, telling the story of the Exodus from Egypt. The answer includes a brief review of history, a description of the suffering imposed upon the Israelites, a listing of the plagues visited on the Egyptians, and an enumeration of the miracles performed by the Al-mighty for the redemption of His people.
Rochtzah - Washing Before the Meal
After concluding the first part of the Haggadah by drinking (while reclining) the second cup of wine, the hands are washed again, this time with the customary blessings, as is usually done before eating bread.
Motzie Matzah
We eat the matzah.
Taking hold of the three Matzot (with the broken one in between the two whole ones), recite the customary blessing before bread. Then, letting the bottom Matzah drop back onto the plate, and holding the top whole Matzah with the broken middle one, recite the special blessing "Al achilat Matzah." Then break at least one ounce from each Matzah and eat the two pieces together, while reclining.
Maror - the Bitter Herbs
Take at least 1 ounce of the bitter herbs. Dip it in the charoset, then shake the latter off and make the blessing "Al achilat Maror." Eat without reclining.
Korech - the Sandwich
In keeping with the custom instituted by Hillel, the great Talmudic Rabbi, a sandwich of Matzah and Maror is eaten. Break off two pieces of the bottom Matzah, which together should be at least one ounce. Again, take at least 1 ounce of bitter herbs and dip them in the charoset. Place this between the two pieces of Matzah, say "Kein asah Hillel..."and eat the sandwich while reclining.
Shulchan Orech - the Feast
The holiday meal is now served. We begin the meal with a hardboiled egg dipped into salt water.
A Rabbi was once asked why Jews eat eggs on Passover. "Because eggs symbolize the Jew," the Rabbi answered. "The more an egg is burned or boiled, the harder it gets."
Note: The chicken neck is not eaten at the Seder.
Tzafun - Out of Hiding
After the meal, the half Matzah which had been "hidden," set aside for the Afikoman ("dessert"), is taken out and eaten. It symbolizes the Paschal lamb, which was eaten at the end of the meal.
Everyone should eat at least 1 1/2 ounces of Matzah, reclining, before midnight. After eating the Afikoman, we do not eat or drink anything except for the two remaining cups of wine.
Beirach - Blessings After the Meal
A third cup of wine is filled and Grace is recited. After the Grace we recite the blessing over wine and drink the third cup while reclining.
Now we fill the cup of Elijah and our own cups with wine. We open the door and recite the passage which symbolizes an invitation to the Prophet Elijah, the harbinger of the coming of Moshiach, our righteous Messiah.
Hallel - Songs of Praise
At this point, having recognized the Al-mighty, and His unique guidance of the Jewish people, we go still further and sing His praises as L-rd of the entire universe.
After reciting the Hallel, we again recite the blessing over wine and drink the fourth cup, reclining
Nirtzah - Acceptance
Having carried out the Seder service properly, we are sure that it has been well received by the Al-mighty. We then say "Leshanah haba'ah bee-rushalayim -- Next year in Jerusalem." We want Moshiach Now!
At the Seder, every person should see himself as if he were going out of Egypt. Beginning with our Patriarchs, Abraham, Isaac and Jacob, we recount the Jewish people’s descent into Egypt and recall their suffering and persecution. We are with them as G-d sends the Ten Plagues to punish Pharaoh and his nation, and follow along as they leave Egypt and cross the Sea of Reeds. We witness the miraculous hand of G-d as the waters part to allow the Israelites to pass, then return to inundate the Egyptian legions.
Kadesh - the Benediction
The Seder service begins with the recitation of Kiddush, proclaiming the holiness of the holiday. This is done over a cup of wine, the first of the four cups we will drink (while reclining) at the Seder.
The Four Cups of Wine
Why four cups? The Torah uses four expressions of freedom or deliverance in connection with our liberation from Egypt (see Exodus 6:6-7). Also, the Children of Israel had four great merits even while in exile: (1) They did not change their Hebrew names; (2) they continued to speak their own language, Hebrew; (3) they remained highly moral; (4) they remained loyal to one another.
Wine is used because it is a symbol of joy and happiness.
Why We Recline
When drinking the four cups and eating the Matzah we lean on our left side to accentuate the fact that we are free people. In ancient times only free people had the luxury of reclining while eating.
Urchatz - Purification
We wash our hands in the usual, ritually-prescribed manner (by pouring water on your right hand 3 times, then 3 times on your left hand) before a meal, but without the customary blessing.
The next step in the Seder, Karpas, requires dipping food into water, which in turn mandates, according to Jewish law, that either the food be eaten with a utensil or that one's hands be purified by washing. On the Seder eve we choose the less common observance to arouse the child's curiosity.
Karpas - the "Appetizer"
A small piece of onion or boiled potato is dipped into salt water and eaten (after reciting the blessing over vegetables).
Dipping the Karpas in salt water is an act of pleasure and freedom, which further arouses the child's curiosity.
The Hebrew word "Karpas," when read backwards, alludes to the backbreaking labor performed by the 600,000 Jews in Egypt. [Samechhas the numerical equivalent of 60 (60 times 10,000), while the last three Hebrew letters spell "perech," hard work.]
The salt water represents the tears of our ancestors in Egypt.
Yachatz - Breaking the Matzah
The middle Matzah on the Seder plate is broken in two. The larger part is put aside for later use as the Afikoman. This unusual action not only attracts the child's attention once again, but also recalls G-d's splitting of the Sea of Reeds to allow the Children of Israel to cross on dry land. The smaller part of the middle Matzah is returned to the Seder plate. This broken middle Matzah symbolizes humility and will be eaten later as the "bread of poverty."
Maggid - the Haggadah
At this point, the poor are invited to join the Seder. The Seder tray is moved aside, a second cup of wine is poured, and the child, who by now is bursting with curiosity, asks the time-honored question: "Mah nish-tah-na hah-laila-ha-zeh me-kol hah leilot? Why is this night different from all other nights?" Why only Matzah? Why the dipping? Why the bitter herbs? Why are we relaxing and leaning on cushions as if we were kings?
The child's questioning triggers one of the most significant mitzvot of Passover, which is the highlight of the Seder ceremony: the Haggadah, telling the story of the Exodus from Egypt. The answer includes a brief review of history, a description of the suffering imposed upon the Israelites, a listing of the plagues visited on the Egyptians, and an enumeration of the miracles performed by the Al-mighty for the redemption of His people.
Rochtzah - Washing Before the Meal
After concluding the first part of the Haggadah by drinking (while reclining) the second cup of wine, the hands are washed again, this time with the customary blessings, as is usually done before eating bread.
Motzie Matzah
We eat the matzah.
Taking hold of the three Matzot (with the broken one in between the two whole ones), recite the customary blessing before bread. Then, letting the bottom Matzah drop back onto the plate, and holding the top whole Matzah with the broken middle one, recite the special blessing "Al achilat Matzah." Then break at least one ounce from each Matzah and eat the two pieces together, while reclining.
Maror - the Bitter Herbs
Take at least 1 ounce of the bitter herbs. Dip it in the charoset, then shake the latter off and make the blessing "Al achilat Maror." Eat without reclining.
Korech - the Sandwich
In keeping with the custom instituted by Hillel, the great Talmudic Rabbi, a sandwich of Matzah and Maror is eaten. Break off two pieces of the bottom Matzah, which together should be at least one ounce. Again, take at least 1 ounce of bitter herbs and dip them in the charoset. Place this between the two pieces of Matzah, say "Kein asah Hillel..."and eat the sandwich while reclining.
Shulchan Orech - the Feast
The holiday meal is now served. We begin the meal with a hardboiled egg dipped into salt water.
A Rabbi was once asked why Jews eat eggs on Passover. "Because eggs symbolize the Jew," the Rabbi answered. "The more an egg is burned or boiled, the harder it gets."
Note: The chicken neck is not eaten at the Seder.
Tzafun - Out of Hiding
After the meal, the half Matzah which had been "hidden," set aside for the Afikoman ("dessert"), is taken out and eaten. It symbolizes the Paschal lamb, which was eaten at the end of the meal.
Everyone should eat at least 1 1/2 ounces of Matzah, reclining, before midnight. After eating the Afikoman, we do not eat or drink anything except for the two remaining cups of wine.
Beirach - Blessings After the Meal
A third cup of wine is filled and Grace is recited. After the Grace we recite the blessing over wine and drink the third cup while reclining.
Now we fill the cup of Elijah and our own cups with wine. We open the door and recite the passage which symbolizes an invitation to the Prophet Elijah, the harbinger of the coming of Moshiach, our righteous Messiah.
Hallel - Songs of Praise
At this point, having recognized the Al-mighty, and His unique guidance of the Jewish people, we go still further and sing His praises as L-rd of the entire universe.
After reciting the Hallel, we again recite the blessing over wine and drink the fourth cup, reclining
Nirtzah - Acceptance
Having carried out the Seder service properly, we are sure that it has been well received by the Al-mighty. We then say "Leshanah haba'ah bee-rushalayim -- Next year in Jerusalem." We want Moshiach Now!
HOLIDAY GUIDE
“sell your chametz” form with an internet address where they can do it on-line as well, if they choose.
We need to have a ad for shmurah matzha- how much is it per pound?
Search, Removal and Burning of Chametz
On the evening before Passover, which is April 17th of the present year, after 8:25 PM, make a formal search of the home and all its sorrounding properties while holding a lit candle.
It is customary to put pieces of hard bread in various places some time before the search, so that the one who searches will find them.
According to the Kabbalah, one should place 10 pieces.
Before starting the search, the following blessing is recited: Blessed are You, Lord, our G-d, King of the universe, who has sanctified us with His commandments and commanded us concerning the removal of chametz.
One is to search by candlelight in all hidden places, even cracks in the floor.
One is not to speak between the blessing and the beginning of the search, even concerning the search itself.
Throughout the search one should not speak about anything that is not relevant to the search.
Members of the household should stand nearby to hear the blessing, with each one then searching his own place without speaking in between.
Take heed to search first in the room nearest the place where the blessing was heard, and not to go to another room immediately after the blessing.
After the search one must be careful that the chametz retained to be eaten or to be burnt in the morning, be put in a safe place, so that it not be carried about and thereby crumbled and spread by children or rodents.
After the search one must also nullify the chametz he may have overlooked and say:
All leaven and anything leavened that is in my possession, which I have neither seen nor removed, and about which I am unaware, shall be considered nullified and ownerless as the dust of the earth.
On the afternoon before Passover, which is Monday the 18th of the present year, in the fifth hour of the day (calculated from sunrise), which is no later than 12:20 PM, one should make a special fire and burn the chametz and nullify it.
For the nullification of the chametz say:
All leaven and anything leavened that is in my possession, whether I have seen it or not, whether I have observed it or not, whether I have removed it or not, shall be considered nullified and ownerless as the dust of the earth.
The ten pieces are to be burnt, and the following is said during the burning of the chametz:
May it be Your will, Lord, our G-d and G-d of our fathers, that just as I remove the chametz from my house and from my possession, so shall You remove all the extraneous forces.
Remove the spirit of impurity from the earth, remove our evil inclination from us, and grant us a heart of flesh to serve You in truth.
Make all the sitra achara, all the kelipot, and all wickedness be consumed in smoke, and remove the dominion of evil from the earth. Remove with a spirit of destruction and a spirit of judgment all that distress the Shechina, just as You destroyed Egypt and its idols in those days, at this time. Amen, Selah.
We need to have a ad for shmurah matzha- how much is it per pound?
Search, Removal and Burning of Chametz
On the evening before Passover, which is April 17th of the present year, after 8:25 PM, make a formal search of the home and all its sorrounding properties while holding a lit candle.
It is customary to put pieces of hard bread in various places some time before the search, so that the one who searches will find them.
According to the Kabbalah, one should place 10 pieces.
Before starting the search, the following blessing is recited: Blessed are You, Lord, our G-d, King of the universe, who has sanctified us with His commandments and commanded us concerning the removal of chametz.
One is to search by candlelight in all hidden places, even cracks in the floor.
One is not to speak between the blessing and the beginning of the search, even concerning the search itself.
Throughout the search one should not speak about anything that is not relevant to the search.
Members of the household should stand nearby to hear the blessing, with each one then searching his own place without speaking in between.
Take heed to search first in the room nearest the place where the blessing was heard, and not to go to another room immediately after the blessing.
After the search one must be careful that the chametz retained to be eaten or to be burnt in the morning, be put in a safe place, so that it not be carried about and thereby crumbled and spread by children or rodents.
After the search one must also nullify the chametz he may have overlooked and say:
All leaven and anything leavened that is in my possession, which I have neither seen nor removed, and about which I am unaware, shall be considered nullified and ownerless as the dust of the earth.
On the afternoon before Passover, which is Monday the 18th of the present year, in the fifth hour of the day (calculated from sunrise), which is no later than 12:20 PM, one should make a special fire and burn the chametz and nullify it.
For the nullification of the chametz say:
All leaven and anything leavened that is in my possession, whether I have seen it or not, whether I have observed it or not, whether I have removed it or not, shall be considered nullified and ownerless as the dust of the earth.
The ten pieces are to be burnt, and the following is said during the burning of the chametz:
May it be Your will, Lord, our G-d and G-d of our fathers, that just as I remove the chametz from my house and from my possession, so shall You remove all the extraneous forces.
Remove the spirit of impurity from the earth, remove our evil inclination from us, and grant us a heart of flesh to serve You in truth.
Make all the sitra achara, all the kelipot, and all wickedness be consumed in smoke, and remove the dominion of evil from the earth. Remove with a spirit of destruction and a spirit of judgment all that distress the Shechina, just as You destroyed Egypt and its idols in those days, at this time. Amen, Selah.
When The Spirit Shines
The Hebrew date of Yud-Alef Nissan, is the Rebbe’s birthday. A birthday is more than a day for songs and celebrations. Instead, a birthday is a day when mazalo gover, the spiritual source of a person’s soul shines with power. When we say “the spiritual source of a person’s soul,” we mean something more than our conscious thought powers. We have our thoughts and our feelings. And then we possess an inner spiritual core from which those thoughts and feelings spring forth. This spiritual core is the mazal that shines powerfully on a person’s birthday.
Since a person’s mazal shines powerfully on that day, he should use its influence to focus on his individual mission and align all the particular elements of his life with it. As the Previous Rebbe taught, on a birthday a person should spend time in solitude, thinking over the purpose of his life, correcting those matters that need to be amended, and making resolutions with regard to his conduct in the future.
The Rebbe’s birthday is not merely a personal event, affecting him alone. On the contrary, the very name Rebbe is an acronym for the Hebrew words , “head of the Jewish people.” The head contains the nerve center for the entire body, allowing all its diverse organs and limbs to function together as a single whole. Similarly, a Rebbe is a comprehensive soul whose life is lived in consciousness of others and whose efforts are devoted to tightening the connection between them. As such, the Rebbe’s birthday is a day which impacts us all.
What is the Rebbe’s mazal and where is it directed? In one of his letters, he writes: “From the days I began going to cheder (school) and perhaps even before then, I had a vision of the ultimate Redemption.” From his earliest childhood, and in every successive phase of life, the Rebbe devoted his efforts to creating a spiritual climate that will make Mashiach’s coming a reality.
On a day when “the spiritual source of his soul shines powerfully,” each one of us should think of the way he can help shoulder and advance this mission. The breakthroughs in sciences and communication of our era have created the backdrop for the Redemption. Its is our responsibility to create the conceptual foreground and make the values and principles that will characterize the Redemption factors that influence our lives at present. Anticipating the Redemption in this manner will precipitate its unfolding as actual reality.
Since a person’s mazal shines powerfully on that day, he should use its influence to focus on his individual mission and align all the particular elements of his life with it. As the Previous Rebbe taught, on a birthday a person should spend time in solitude, thinking over the purpose of his life, correcting those matters that need to be amended, and making resolutions with regard to his conduct in the future.
The Rebbe’s birthday is not merely a personal event, affecting him alone. On the contrary, the very name Rebbe is an acronym for the Hebrew words , “head of the Jewish people.” The head contains the nerve center for the entire body, allowing all its diverse organs and limbs to function together as a single whole. Similarly, a Rebbe is a comprehensive soul whose life is lived in consciousness of others and whose efforts are devoted to tightening the connection between them. As such, the Rebbe’s birthday is a day which impacts us all.
What is the Rebbe’s mazal and where is it directed? In one of his letters, he writes: “From the days I began going to cheder (school) and perhaps even before then, I had a vision of the ultimate Redemption.” From his earliest childhood, and in every successive phase of life, the Rebbe devoted his efforts to creating a spiritual climate that will make Mashiach’s coming a reality.
On a day when “the spiritual source of his soul shines powerfully,” each one of us should think of the way he can help shoulder and advance this mission. The breakthroughs in sciences and communication of our era have created the backdrop for the Redemption. Its is our responsibility to create the conceptual foreground and make the values and principles that will characterize the Redemption factors that influence our lives at present. Anticipating the Redemption in this manner will precipitate its unfolding as actual reality.
IN TRIBUTE
A Debt Of Recognition And Gratitude
By Professor Elie Wiesel,
Remember--I will always remember my first visit to Lubavitch. It happened some thirty years ago. Though a Chasid of Wizhnitz, I had heard of Chabad and its renowned leader. A foreign correspondent for Israel's evening paper "Yediot Achronot," I had thought of doing a story about the way Lubavitcher chasidim celebrate the liberation of the first--or the "Alter"--Rebbe, Rabbi Shneur Zalman of Liadi from Czarist prison. When I left in the early morning hours, I still belonged to Wizhnitz, but I was already caught by something or someone one finds only in Lubavitch.
I remember: in a "shul" that seems both huge and intimate, thousands and thousands of chasidim, young and old, from all over the world, are dancing vertically, as if not moving from their place, yet forcing their rhythm onto the entire universe.
Their eyes closed, they sing as only chasidim can. Ten times, fifty times, they repeat the same words, the same tune, and the song bursts their chests and lights a thousands flames in their eyes before rising higher and higher, up to the seventh heaven, if not higher, to the "Heichel hanegina," source and sanctuary of all songs.
The center is the Rebbe. The Chasid in me looks at him with wonder. There is something melancholy and profoundly moving about his personality. Disturbing and reassuring at the same time. He feels what everyone here feels, he helps all attain the unattainable. In his presence, one feels more Jewish, more authentically Jewish. Seen by him, one comes in closer contact with one's own inner Jewish center.
Am unable to take my eyes off him. His gaze encompasses everyone and everything. I have rarely witnessed such control of and concern over such a large assembly. Thousands of eyes follow his most imperceptible movements. When he talks, everybody listens breathlessly, absorbing every word, every sigh. When he sighs, the whole world sighs with him and us.
I remember: hours long I stood there, at 770 Eastern Parkway, as in a dream, looking at the Rebbe who was looking at his followers. At times, he smiled and night vanished from their lives. There were moments when he seemed serious and somber. And, between songs, his fervent listeners trembled between fear and hope.
Suddenly I saw myself as a child again. Spending a Shabbat at the court of the Wizhnitzer Rebbe. There, too, the souls became strings and played ancient melodies.
Yet here in Lubavitch it is different. The world is different. Countless invisible cemeteries separate the past from the present. In Lubavitch I think even about Wizhnitz in a different manner. What the Rebbe of Lubavitch is doing, what he is accomplishing here can be felt beyond Lubavitch.
This I came to understand much later. As I began traveling around the country, I discovered the Rebbe's emissaries in the most forsaken places. Were it not for them and their devotion, were it not for the mission entrusted onto them by the Rebbe, in the forty-two years of his leadership, who knows how many Jewish souls would have been lost to our people.
It is part of the Rebbe's greatness that he knows whom to send where and when. Not all their accomplishments have been made public. Some must remain secret. When they will be revealed--soon, I hope --they will surely increase the existing admiration for the Rebbe's vision.
Thus the Jewish people owe the Rebbe a great debt of recognition and gratitude. I do, too. I have learned much from Lubavitch in Lubavitch.
Had I not participated in the "Chag HaGeula" of Chabad some thirty years ago, I wonder whether I would be who I am now.
This article was first published in a Special publication that was printed honor of Forty years of the Rebbe's Leadership titled "One Hour: Forty Years."
By Professor Elie Wiesel,
Remember--I will always remember my first visit to Lubavitch. It happened some thirty years ago. Though a Chasid of Wizhnitz, I had heard of Chabad and its renowned leader. A foreign correspondent for Israel's evening paper "Yediot Achronot," I had thought of doing a story about the way Lubavitcher chasidim celebrate the liberation of the first--or the "Alter"--Rebbe, Rabbi Shneur Zalman of Liadi from Czarist prison. When I left in the early morning hours, I still belonged to Wizhnitz, but I was already caught by something or someone one finds only in Lubavitch.
I remember: in a "shul" that seems both huge and intimate, thousands and thousands of chasidim, young and old, from all over the world, are dancing vertically, as if not moving from their place, yet forcing their rhythm onto the entire universe.
Their eyes closed, they sing as only chasidim can. Ten times, fifty times, they repeat the same words, the same tune, and the song bursts their chests and lights a thousands flames in their eyes before rising higher and higher, up to the seventh heaven, if not higher, to the "Heichel hanegina," source and sanctuary of all songs.
The center is the Rebbe. The Chasid in me looks at him with wonder. There is something melancholy and profoundly moving about his personality. Disturbing and reassuring at the same time. He feels what everyone here feels, he helps all attain the unattainable. In his presence, one feels more Jewish, more authentically Jewish. Seen by him, one comes in closer contact with one's own inner Jewish center.
Am unable to take my eyes off him. His gaze encompasses everyone and everything. I have rarely witnessed such control of and concern over such a large assembly. Thousands of eyes follow his most imperceptible movements. When he talks, everybody listens breathlessly, absorbing every word, every sigh. When he sighs, the whole world sighs with him and us.
I remember: hours long I stood there, at 770 Eastern Parkway, as in a dream, looking at the Rebbe who was looking at his followers. At times, he smiled and night vanished from their lives. There were moments when he seemed serious and somber. And, between songs, his fervent listeners trembled between fear and hope.
Suddenly I saw myself as a child again. Spending a Shabbat at the court of the Wizhnitzer Rebbe. There, too, the souls became strings and played ancient melodies.
Yet here in Lubavitch it is different. The world is different. Countless invisible cemeteries separate the past from the present. In Lubavitch I think even about Wizhnitz in a different manner. What the Rebbe of Lubavitch is doing, what he is accomplishing here can be felt beyond Lubavitch.
This I came to understand much later. As I began traveling around the country, I discovered the Rebbe's emissaries in the most forsaken places. Were it not for them and their devotion, were it not for the mission entrusted onto them by the Rebbe, in the forty-two years of his leadership, who knows how many Jewish souls would have been lost to our people.
It is part of the Rebbe's greatness that he knows whom to send where and when. Not all their accomplishments have been made public. Some must remain secret. When they will be revealed--soon, I hope --they will surely increase the existing admiration for the Rebbe's vision.
Thus the Jewish people owe the Rebbe a great debt of recognition and gratitude. I do, too. I have learned much from Lubavitch in Lubavitch.
Had I not participated in the "Chag HaGeula" of Chabad some thirty years ago, I wonder whether I would be who I am now.
This article was first published in a Special publication that was printed honor of Forty years of the Rebbe's Leadership titled "One Hour: Forty Years."
UPON A TIME
SEPTEMBER 11, 2001:
The Rest Of The Story
By Zeev Breier
David Miller [name changed to protect privacy], an observant Jew, was at Logan Airport [Boston] getting ready to board United Flight #175. He was going to LA on an important business trip and had to make this flight. A lot depended on it.
He boarded the plane, and sat down as the doors closed. Suddenly, he remembered that he had left his Tefillin (phylacteries = ritual boxes with straps worn by Jewish men in prayer) in the terminal boarding area. He politely asked the stewardess if he could go back and retrieve his Tefillin, which were sitting just a few feet from the gate.
She told him that once the doors closed, no one was allowed off the plane. He asked to speak to the pilot to obtain special permission, but the pilot simply restated the policy.
David was not about to lose this precious mitzvah, or let the holy Tefillin get lost so, not knowing what else to do, he started screaming at the top of his lungs, "I am going to lose my Tefillin!"
The crew asked him to be quiet, but he refused. He made such a tumult that the flight crew told him that they would let him off the plane. However, even though it would only take about 90 seconds to run out, grab his Tefillin, and run back - they were not going to wait for him.
No matter. David was not about to lose his Tefillin, even if it caused him great inconvenience, or cost his business a loss.
He left the plane, never to re-board. This was United flight #175, the second plane to reach the World Trade Center. The date was September 11, 2001.
David's devotion to a mitzvah saved his life, but the consequences of his actions do not end there.
Originally, the terrorists wanted both towers struck simultaneously, to maximize the explosive carnage. Later it was learned that, owing to David's intransigence, the takeoff was delayed, causing a space of 18 minutes between the striking of the two towers.
The delay made it possible for thousands of people to escape alive from both buildings, because one Jew would not forsake his beloved Tefillin! Submitted by Tova L.; This Story is documented in "Even in the Darkest Moments."
The Rest Of The Story
By Zeev Breier
David Miller [name changed to protect privacy], an observant Jew, was at Logan Airport [Boston] getting ready to board United Flight #175. He was going to LA on an important business trip and had to make this flight. A lot depended on it.
He boarded the plane, and sat down as the doors closed. Suddenly, he remembered that he had left his Tefillin (phylacteries = ritual boxes with straps worn by Jewish men in prayer) in the terminal boarding area. He politely asked the stewardess if he could go back and retrieve his Tefillin, which were sitting just a few feet from the gate.
She told him that once the doors closed, no one was allowed off the plane. He asked to speak to the pilot to obtain special permission, but the pilot simply restated the policy.
David was not about to lose this precious mitzvah, or let the holy Tefillin get lost so, not knowing what else to do, he started screaming at the top of his lungs, "I am going to lose my Tefillin!"
The crew asked him to be quiet, but he refused. He made such a tumult that the flight crew told him that they would let him off the plane. However, even though it would only take about 90 seconds to run out, grab his Tefillin, and run back - they were not going to wait for him.
No matter. David was not about to lose his Tefillin, even if it caused him great inconvenience, or cost his business a loss.
He left the plane, never to re-board. This was United flight #175, the second plane to reach the World Trade Center. The date was September 11, 2001.
David's devotion to a mitzvah saved his life, but the consequences of his actions do not end there.
Originally, the terrorists wanted both towers struck simultaneously, to maximize the explosive carnage. Later it was learned that, owing to David's intransigence, the takeoff was delayed, causing a space of 18 minutes between the striking of the two towers.
The delay made it possible for thousands of people to escape alive from both buildings, because one Jew would not forsake his beloved Tefillin! Submitted by Tova L.; This Story is documented in "Even in the Darkest Moments."
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