Radio Kol Mevaser Kfar Chabad, 19 Iyar (Motzei Shabbos Parshas Emor) 5761

02:17 Speaker 1 Good week to all our listeners. The early days. Furnished homes, thank G-d, ruins and [unclear], decent divisions, without social contact. The only way to establish personal contact was [unclear]. That was how they lived and sang the song of the village. In the program [unclear], you will hear how the settlers [unclear] and how the village [unclear]. Anyone who wants to tell an interesting story about one of the settlements should call the studio at H607037. I repeat: H606037. H607037. All the [unclear] information about the settlements [unclear] will be given in the replies sent to “Shir Hakfar.” [unclear]

08:15 Speaker 2 On 14 Shvat we came to [unclear], to Egypt, to the Holy Land, to the family, [unclear] Shvat. [unclear] was cramped. What I heard on the first day [unclear]. The difference was that we gathered [unclear] on Thursday near [unclear]. We arrived [unclear] in Pardes Chana. There were many [unclear] there, and we also prayed. That was very good. That was not all. There were seven families living together in one house. Each had one room; that was all we had there. Look, look there, Mother. That was why it was very good there. And I [unclear].

10:05 Speaker 5 Only [unclear] Chabad chassidim in the Holy Land and the whole [unclear] group in the country.

10:11 Speaker 6 Fifty families [unclear], most of them [unclear], and their situation is difficult. [unclear] and money is urgently needed. At least twenty liras per family are needed. I ask you very much to make an effort and help them promptly, by telegram, with substantial support. Please reply quickly. Thank you very much. [unclear], Uriel, [unclear] and Eliezer [unclear].

10:35 Speaker 2 Mr. Shliach, [unclear]. One of the things that interests me here—there are many, many interesting things—but above all I want to see what the institutions have, at least for all the elderly. I have at least one place in the moral sphere. In agriculture, I understand farming; I will sit down and also go into the field of [unclear]. We already have many ideas about what to do with it. With [unclear], with [unclear], with the whole library—it will work out well for me too. It is very difficult, but I have this here. I also have other good things, though I do not have so much of them here. I do not have respect for the yeshiva school, not as I do here, because there has been a quarrel here. Things, good things, good things. But I also know that I do not succeed all the time. I have difficulties there, and I have difficulties here too. I have major difficulties as well, but it is good. I agree with that, and it is good. I agree with that, and I also have this here, and I have the library, and I have difficulties, and I need to go and work, to work on the book. And [unclear] the righteous Rebbe and all the students; it was completely full. All the people who come to Knesset Yisrael sit there—young and old—sitting with that hope, sitting with that hope. Once they were sitting there, it had already become something like an educational institution, a place to study everything. And [unclear] fell in the Six-Day War, in April. Tali Mushkovitz and Noam are husband and wife. It was a great honor for us. There was also Neri Tamir[?], of blessed memory, a great man of spirit, [unclear] the Reform rabbis in Israel. Many young people were there too, along with the management of an association—a relatively small organization concerned with development—and the orphans of Rabbi Ashkenazi, z"l, and his son, Rabbi Professor Aryeh [unclear]. We sat there

12:47 Speaker 2 from the evening until night. We finished the song “[unclear].” We sat there until a late hour—two, ten-fifteen, seven-fifteen. There was a break when we were able to get up and bring glasses of water. And in Rashi’s synagogue, in Rashi’s synagogue, the custom is to [unclear] the cups by rolling the book of Rabbi Shimon bar Yochai. That was the only source of water there at the time, in [unclear]. After that, though, we [unclear] the house itself. [unclear], who knows? Without [unclear], without [unclear] for women, and without [unclear], a kind of performance for children. But they marked a birthday, though not very much. They did let us see the children marching with Torah scrolls and all the splendor. We saw it up close—people close by, people who had come to watch. The place came to life. Despite everything, and without [unclear], we did not see any community rabbis. There was no continuity. We gave [unclear] what they needed for their oversight system; that in itself was something. There were thorns in the healthy spiritual flesh. There were various changes in character. I saw a little of it on the stage, but no more than that. But [unclear], peace and blessings. In reply to the letter [unclear] dated this month, concerning the proposal for transportation to the Holy Land, which was apparently heard in the government as a proposal: Some of those who signed your letter, and whose consent you asked for in this matter, referred parts of it to me and to the other signatories. I do not give my consent for this reason. May Hashem help them, so that the journey, apparently [unclear], will proceed successfully to the Holy Land. May they make arrangements there in the local settlements, in the most [unclear] places. May Hashem grant that their requests be favorably received, especially [unclear] the chassidim. May they succeed [unclear] in the elections. The work is dear to them both [unclear].

17:01 Speaker 7 What do the [unclear] show? Let us read the passage. Half a donkey’s bed, completely intact. The skin of the legs and half the bed of the hands, completely intact, as it passed. The intention is entirely [unclear] existing houses, either without the owner’s request or without [unclear]. What does “good houses” mean? Not all the problems were like that. An Israeli Jew owned houses and property. The plots were sold, and the farms and houses were sold for liquidation. There were many people, and houses so crowded that they were almost bursting, with a bundle of [unclear]—green or black, red, green, red. Removing all the built structures, dismantling doors and [unclear] the roof. The roof itself was not sold, but there would be a roof, and the roof of the house would be preserved. It is the head of the whole house; after all, that is [unclear]. I am thinking of a house where, at first, every family had a quarter of an hour of space [unclear]; no corner was included [unclear]. [unclear] on the boulevard is in the preserve. A room comes out of it, extending like a row of workers. Why is it adjacent? But what they have in common, Shmuel, is that they were all made through betrayal, theft and murder [unclear]. There was a trial. On Rosh Hashanah the judge put all the murderers inside a coffin, or [unclear] a man’s blood to go to him. No, no—they did not know how to stop and catch them. And that day did come, and anyone who wanted to come had work to do improving the house. What they did was [unclear] eight workers; they covered them up. Anyone who did not know would not find them there. And then what did they do? They did the work and [unclear]. Look at the evidence brought on the internet. So what? All the murderers came and waited there. Where are the queen and Rachel? Everyone was waiting to see what would happen. But she did not come. They said she had put the child in the market, put him inside a coffin. But when they saw the [unclear], she arrived; as we saw, she came to do it.

19:25 Speaker 7 She said they had no room here. She brought the murderers. There were already forty people by then. So what they decided was [unclear]; she had [unclear]. She took [unclear] fifty percent of all the land, together with the houses. All right, another thing. On the evening of the tenth, the tenth of Shavuos, the package of [unclear] was with [unclear]. Among all the things written down was a lot. Which death camp? And the hunger of our people. He will allocate all the food in the land. To Anash and the students of the Temimim, and to all the children and students who observe Torah and mitzvos, peace and blessing. It is a great pity about this. [unclear] what I wrote about Avraham Shmuel Shavit [unclear]. He is leaving today, with Hashem’s help, for the Holy Land, to convey in my name and in the name of Chabad’s work [unclear] to the students of the Temimim and all the children and students who have gone up to the Holy Land, to see their land and [unclear] materially and spiritually. For [unclear] their settling in, with Hashem’s help, materially and spiritually. I asked the wise Yechezkel ben Menashe Shalom [unclear], my dear student, [unclear] your news to my heart, with all my heart, materially and spiritually. I pray that Hashem grant him success on his way and fulfill his wish, and that [unclear] better [unclear]. May we also succeed materially and spiritually. For Hashem is good to us [unclear]. Good evening. Many thanks to Rabbi Menashe Berman[?] of the Zionist movement, a shliach for the Rabbi. I was born in Tel Chemed. I arrived in the country as a child. This moment is especially moving, because it also marks the point when we reach a period of fifty-two years. And although it is hard for me to speak about my relatives, near and far, it is through the strength of the Rebbe, who comes to each and every one of us. And then to propose one of the means of the movement’s amazing undertaking: to teach and strengthen the memory of our kibbutz as [unclear], which sums up the fate of bringing in every

22:23 Speaker 7 In the evening, each person should have someone to hold on to. And above all, the guidance each and every one of us receives should surely [unclear] within his own Torah community.

22:58 Speaker 8 This was in earlier times. Back then, there wasn’t [unclear] of today’s international [unclear]. There were those fires that the world has forgotten, and there were threats [unclear]. But the hunger—I no longer know what to say. [Unclear] had developed, though there was nothing in the world. But it has a niggun, or perhaps no niggun at all. Anyone familiar with that world, or who has heard the names, knows a good niggun so well that he no longer realizes it is a niggun. And by then we had reached an earlier time and had heard our niggun, because the grayness and fear could no longer touch it. Many years ago, the old niggunim and songs were revealed to us, but that came to an end. [Unclear] was tragic, and the whole evening was stormy. [Unclear] So they mentioned Sukkos, and I said to him, “Do you understand what happened? This will bring it into our hands.” And all evening I heard that they wanted to take the bread. And he saw Dovid—

25:54 Speaker 9 Friday, Erev Shabbos, five hours after midday. [Unclear] I have instructed the central education committee to send you a Sefer Torah on the occasion of your settling there. May the Holy Land bring delight to us all. You must reflect deeply, with understanding, awareness, feeling, and an inner connection, on the Divine providence that brought you and your families to live in the land of which it is said that Hashem’s eyes are upon it from the beginning of the year to the end of the year. Surely you will heed its message and [unclear] Hakadosh Boruch Hu at every moment and every hour. Receiving the Sefer Torah I am sending you should also remain ever-present in your minds and hearts: arrange every aspect of your private and communal lives according to the Torah and as our forebears and our Rebbeim, may their merit protect us, taught. Educate your sons and daughters in its life and its ways, without any compromise. [Unclear] your fellow Jews, near and far. Influence them toward the proper path, through Torah study and fear of Heaven, and the observance of mitzvos with care and beauty, with genuine closeness born of Ahavas Yisroel and chassidic character traits in accordance with the Torah. May every one of you be a source of light amid the darkness of exile, so that others may be illuminated by your light. Surely Hashem will [unclear] through His holy prophets, and we will hear the voice announcing good tidings and salvation: for Hashem has comforted His people. Hashem will go before us, gather our exiles, and redeem us with an everlasting Geulah. May Hashem bless you, be at your side, and bless you and your families with everything you need. May your lives be filled with sustenance and genuine good news. May He redeem us all through Moshiach Tzidkeinu speedily, amen. Please convey the contents of this letter to your wives, sons, and daughters, each and every one of them.

28:19 Speaker 9 [Unclear] sends regards and blessings for the preservation and Geulah of the Jewish people. [Unclear] Yitzchak, and may He bless you and grant peace to Israel.

28:29 Speaker 10 A very serious decision. With Hashem’s help, [unclear] we stopped planning [unclear]. There were only six families. They also had to carry the burden of supporting a family. That was in the winter; I couldn’t tell you anything definite. [Unclear] Every time they simply went back to the arrangements. [Unclear] It remained within the larger movement’s systems, but every few hours there was a stoppage. Literally, it was like throwing away a great legacy. It wasn’t a momentary thing. [Unclear] This year, together with the students of Anash, may they live, I am doing [unclear]. By the kindness of Hashem, blessed be He, I merited to establish a Chabad settlement called Kfar Chabad. Many families from among the students of Anash, may they live, [unclear] Jerusalem, and recently [unclear] have already settled in Kfar Chabad. But much is still lacking for our friends [unclear]. It takes a great deal of money to put our generation on a path toward a happy life, materially and spiritually. I therefore ask my friends, the students of Anash, may they live, to devote themselves to the work [unclear], especially at such a difficult time, when immediate financial assistance is needed. My hope is that the mitzvah Hashem desires will succeed in their hands, and that my friends, the students of Anash, may they live, will fulfill their mission in the best possible way. I ask for [unclear] materially and spiritually, and also [unclear] the Geulah of the Holy Land.

31:47 Speaker 11 Kfar Chabad. The settlement of Kfar Chabad. I am a lone student. I daven every evening in the large shul. I’ve been in the Kfar Chabad settlement for about two or three [unclear]. We must, must, must go on living this way. But for me, every day, this isn’t about blows. It’s about remembering. We need to remember. What are “blows”? They are about remembering all that happened, what is happening today, and what happened yesterday. It isn’t a carrot. A carrot is something cold and bitter. It isn’t a carrot.

32:48 Speaker 12 But we have to put the [unclear] here. The [unclear] stayed at home. He doesn’t know whether it was lit as well. He’s moving forward. We only need to know.

33:01 Speaker 3 At that time, there were [unclear] moving through the streets here.

33:05 Speaker 11 He set the operation in motion. The plan was to go a distance of ten meters [unclear]. He was already reading out the names of those who had to meet in the garden [unclear] Haifa. He discovered that they hadn’t found [unclear] or green shade. So he arranged for people to travel to Haifa. It depended on where they were; he said the sun was already strong. Four or five young men slipped in, and slowly, slowly, they reached [unclear]. But he forgot the release. They slipped away on their own. They had to reach [unclear] in Haifa. But there they had nothing to change into, and it was necessary to smuggle them. A smuggling operation. They had to be smuggled. It wasn’t Haifa [unclear]. They had already been in Haifa for about six hours. In Haifa, at eight-thirty in the morning, the gates were already closed. They told us [unclear]. We stood in line with the whole truck. It was Friday morning. They brought us [unclear]. We received the payment they got for it. That was how the order worked. It was as if we had been thrown into a fire. All the glass was used [unclear]. It turned out to be onions. That was it. We could go out and speak to the public. [Unclear] Today there are a great many onions, and onions sell very well at the market. The display, [unclear], was all about the onions at the market. There was no display. It was carrots. So each person received sixty grush. They said it was called wheat; that’s how we heard about it. They didn’t find it [unclear]. And the pump—they called them [unclear]. We made [unclear] in a balloon and filled the [unclear], and somehow they leaked into the sunlight coming from every direction and filled the gap with [unclear].

37:48 Speaker 4 It’s worth telling how we got the name Kfar Chabad. At first it was called Shafrir Bet. Then they went through various versions of Shafrir, until finally it became Kfar Chabad. When I returned, I said I would take it upon myself to get the name Kfar Chabad approved. I used to travel to the government naming committee. Its chairman at the time was Namir. The committee was near the Prime Minister’s Office. I would go to Namir week after week to argue for the name Kfar Chabad. He absolutely refused. He insisted that Shafrir was a [unclear] name, and all along it was “Shafrir, Shafrir.” He would not give his consent, and he was quite angry. I simply couldn’t persuade him to change the name—until one fine day. I came to Jerusalem and went to his office. He started shouting at me: “What do you want? Even [unclear] is registered with them as Shafrir, and you want to change the name of the village? You can’t!” So I said to him, “Look, you say it’s a [unclear] name. If you already have 300,000 Shafrirs, you already have that name. Why do you need to give it to the village as well? Give us the village.” He began to come around, and a few hours later he agreed. They sent word to me, through Shmuel [unclear].

40:34 Speaker 4 To my house. He also brought me the... They sent me his family too—his wife, his daughter, [unclear], the whole group. We arrived, and [unclear] brought the documents from far away. They set a table, and [unclear]. It really was amazing. We stood looking at the village; we could see a little of it, the front of the village as it was then. There was a group of Polish and Russian [unclear], headed by a leader with thirteen thousand [unclear]. At the time, it was proposed that [unclear] take the left side of the village and Chabad take the right side. After the struggle, only a few leaders would sit together in the building. Among them were Yosef [unclear], [unclear], Zalman Sherman [?], Rabbi Yisrael Ager [?], [unclear], [unclear], [unclear], [unclear], and Rabbi Zalman Friedman. He handled the village’s affairs in its name. Then one day we gathered to discuss the village. [unclear] There was a personal difference between them. They lived in [unclear]. As I mentioned, the industries, the kibbutzim, the stories, the matters and instructions had to be [unclear] according to the regulations, including wages and sacred matters. [Unclear] established a committee and sent Rabbi Krasik and Rabbi Menachem Althaus to manage the village’s affairs as its representatives. The head of the committee, to whom its matters were chiefly sent, was Rabbi Krasik. The administrator to whom [unclear] sent instructions, and who conveyed decisions on behalf of the executive body, was Rabbi Menachem Althaus. All the decisions and instructions of Rabbi Krasik were entered in a small book, along with [unclear]. They were sent only through [unclear]. A monthly report on the village and its affairs was sent directly to [unclear]. The office

44:09 Speaker 4 should be in Kfar Chabad, with [unclear] and a shower, fixed and necessary hours, a public [unclear], a table, a chair, and so on. Fifteen thousand dollars is allocated for [unclear]. Arrangements should be made for the village to operate through a bank. [Unclear] the money would be credited to the account of [unclear]. Electricity expenses would be collected [unclear] from the electric company, so that [unclear] the amount owed for the use of electricity. The money returned would go into the fund under the authority of the village group. And if, according to the other calculations, money is owed to the village’s farming group, [unclear] the money; it is possible to contribute more [unclear]. And if, in my opinion, there is a shortfall

00:01 Speaker 1 Rabbi Tzvi Shalom Tov, a"h.

00:03 Speaker 2 That means it seems [unclear], or Rabbi Shalom, who was there with him. And [unclear] in front of his teacher, to frighten him. One moment—who was with the weight of the victor? That was [unclear]. It was [unclear]. That is a rabbi, a person of spirit. So Rabbi [unclear] was not there. [Unclear] appears under the name [unclear]. He will circumcise my daughter with it, with [unclear]. And there is [unclear] from Kfar Chabad with the white [unclear]. With the white one.

00:39 Speaker 1 Rabbi Nachum Trebnik, a"h.

00:43 Speaker 2 That’s all there is to it. Yes, yes, it seems there was no disaster. I did that [unclear]. And from the other side—yes, I’ll tell you [unclear]. No wonder [unclear]. The boss reports to the Rebbe, and [unclear]. That is [unclear]. And then I’ll see, yes, and [unclear] to the north. But, but, but, yes. It’s this, this, this. No wonder [unclear]. It’s a picture opposite Wechsler. [Unclear]. Yes, but that brings up the question. But [unclear] asked Rabbi Sadov[?] and Rabbi Suga[?]. [Unclear]. And [unclear]—it was nullified before the rabbi. All those virtues. If I don’t have [unclear], I won’t [unclear]. I’ll ask. But then [unclear]. I’ll join in. Sarah is speaking with [unclear]. So it could [unclear] with compassion. So Rabbi Suga[?] [unclear]. And what happens? Rabbi Elimelech goes. [Unclear] had asked a question. I’ll [unclear]. If [unclear], Rabbi Suga[?] will not [unclear]. Excuse me, one moment, one moment. [Unclear]. Raise your hand [unclear]. I’m not crying about that. We are not [unclear] the republic. We have the emperor. And so it is for all of us, for the whole world. [Unclear] from raising a hand. And especially [unclear], it should be ours. And then [unclear], the boys [unclear]. What remains is that he describes the whole matter to the rabbi in a letter, with all the names, and they ask the rabbi to have compassion on them and [unclear]. Quiet, quiet, quiet. One moment.

02:39 Speaker 2 We’ll prepare another letter to the rabbi, together with his letters and with [unclear], so that [unclear] will come to the shul—to every shul, all three shuls—and [unclear]. It is understood that this way [unclear] not going to the mikveh, and the rabbi is a little [unclear], and there is great joy.

00:00 Speaker 1 Ah, good week to you, Rabbi Ashkenazi. Rabbi?

00:05 Speaker 2 Yes, I’m on the line.

00:07 Speaker 1 We’d like to ask the Rabbi for words of blessing, encouragement and strength. Fifty-two years. We’ve heard excerpts here from the inauguration, and now we’ll hear from the Rabbi, shlita. Rabbi, please.

00:24 Speaker 2 I didn’t get to hear the entire broadcast so far because I was busy. But now that Kfar Chabad has reached the age of fifty-two, I’m reminded of something the Rebbe said in yechidus to the residents of Kfar Chabad. It’s a statement we had the privilege of hearing from the Rebbe, and I don’t think any other community has merited words like these. In yechidus with the residents of Kfar Chabad, the Rebbe repeated this expression several times: “the Chassidic center of the Jewish community in the Land of Israel.” The Rebbe described Kfar Chabad as the Chassidic center of that community. I don’t think any other Chabad community anywhere in the world has received such a lofty designation. So, having merited to hear those words from the Rebbe, we have to understand the responsibility placed upon us—each and every one of us, all the people of the village, every individual and every family, may they increase—to preserve that crown of being the Chassidic center of the community. We must continue to live Chassidic lives, each of us at home, in our institutions and in our families. All the residents of Kfar Chabad should conduct themselves as true chassidim of the Rebbe: live Chassidic lives, educate their children in the spirit of Chassidus and in the Rebbe’s spirit, and raise them to be the Rebbe’s soldiers—chassidim who fear Heaven and study Torah. That is what brings the Rebbe true nachas, and that is what he wanted for Kfar Chabad. He continues to bless Kfar Chabad with special blessings, as we see throughout the Rebbe’s letters. All we can do is ask and plead with Hakadosh Boruch Hu to see this [unclear] in actual practice [unclear]. May it be His will that, just as Kfar Chabad has reached the age of fifty-two, Kfar Chabad will be the first to go out and greet the revelation—the revelation of the Rebbe, shlita, Melech HaMoshiach, immediately, right now.

02:31 Speaker 3 Thank you, Rabbi, and have a good week.

02:37 Speaker 4 Hello, this is Rabbi Menachem Mendel Sudakevich, the Rebbe’s shliach in Tokyo, Japan. Mazel tov, mazel tov! From faraway Japan, we wish ourselves, as children of the village, and you, the residents of the village, a happy birthday—a year blessed in every way, a year of bringing nachas to the Rebbe. May we all experience all the Rebbe’s blessings for Kfar Chabad, the place where Hashem has commanded the blessing, and may the village continue to shine throughout the land until the revelation of Moshiach Tzidkeinu, now, now. Mazel tov!

03:08 Speaker 3 Kfar Chabad as a center for spreading the wellsprings outward—we’ll hear from Rabbi Chaim Porush.

00:01 Good week. These days mark fifty-two years since the founding of Kfar Chabad. In one of his sichos, the Rebbe explained the Baal Shem Tov’s question to Moshiach, “When will the Master come?” Moshiach answered him, “When your wellsprings spread outward.” The Rebbe explained that three things are required of us in spreading the wellsprings outward, and he explained it this way: Spring water, when connected to its source, has no minimum required quantity. What matters is only that it comes from a spring, and it purifies even in the smallest amount. Other water, which does not come from a spring, has a minimum required quantity. Another point: spring water, when connected to its source, purifies even while flowing. Other water purifies only when gathered in a vessel of measurable capacity. In spiritual terms, when a person wants to act according to his own calculations and make everything depend on his own responsibility, several conditions apply. He needs a measure of forty se’ah—that is, sufficient understanding and strength—and the water must be measured in a vessel outside himself. If he lacks these conditions, he certainly cannot purify others. There is even reason to say that such water can become impure. But when one is connected to the source, like spring water, it makes no difference whether he has much strength or little: he purifies even in the smallest amount and while flowing. That is the law of spring water connected to its source: not only can it not become impure, but on the contrary, it purifies even the most severe impurity, that of an avi avos hatumah, because it is connected to its source. That is spring water. And this spring must be spread—spread in every direction and outward. “Outward,” the Rebbe explained, means not only beyond oneself, but also to the outer reaches of the entire world. This is the task of every resident of Kfar Chabad. The very purpose for which Kfar Chabad was founded is to serve as a lighthouse for Chabad chassidim in spreading Torah and the wellsprings. This happens when every person—men, women

03:07 and children—feels the responsibility placed upon them as soldiers stationed in a lighthouse, whose distinctive feature is that it can be seen from afar. So too, the residents of Kfar Chabad have merited to come and live in Kfar Chabad. As the Rebbe writes in many letters, by being counted among the residents of Kfar Chabad, you merit to receive the blessings of the Rebbe who founded Kfar Chabad and, by living there, to become a vessel for those blessings. The residents of Kfar Chabad have been granted the great privilege of serving as soldiers in the lighthouse. This privilege also carries many obligations. The obligation is to conduct ourselves as befits Chabad chassidim on the front lines, who seek to illuminate others and serve as an example. And we Chabad chassidim who live in Kfar Chabad were privileged that the Frierdiker Rebbe sent a Torah scroll to the residents of Kfar Chabad. That Torah scroll conveys a profound lesson to us. As is known, a Torah scroll is made up of many letters, and its validity depends on each and every letter. If one letter is invalid, the entire scroll is invalidated. This teaches us that all the residents of Kfar Chabad must be complete; if, G-d forbid, there is a flaw in one of them, it affects the entire scroll. Now, in the days of Sefiras HaOmer, the Rebbe explains that sefirah is related to the word sapir, sapphire: when a person refines and corrects his qualities, he becomes like a sapphire, and can then serve as a light to illuminate others. When each of us, the residents of Kfar Chabad, reflects on the great privilege of being part of the King’s legion, he will certainly find the strength and ability to act—particularly in these days of Sefiras HaOmer, when we increase in Ahavas Yisroel. And as the Rebbe wrote in many of his letters, the vessel for receiving the blessings in Kfar Chabad is

05:55 Ahavas Yisroel. So when each and every one of us increases in Ahavas Yisroel and in spreading Torah in the manner of “your wellsprings spread outward,” it will surely bring us closer to the Rebbe’s revelation and the coming of Moshiach Tzidkeinu, very soon indeed.

00:00 Speaker 1 Many committees ran Kfar Chabad during its first ten years. The committee would change every year or every six months, until 5719, when Reb Shlomo Madanchik took over the management of the village. He remained in that position until 5743, when Reb Menachem Lerer replaced him.

00:20 Speaker 2 But the whole idea behind this meeting is that you see people who are deeply concerned. There is a gathering; everyone sits down together, and most of those sitting here are capable of contributing to it and know how to do so. Each person has gone about his own affairs, and he needs the Rebbe to help him succeed, both spiritually and in his livelihood. But when we come together, we have to set aside our personal concerns. Each person should consider what the purpose is and why we have come here. We must remember the first letter from [unclear]: everyone has to be aware and alert. That is required of each of us. We cannot simply say yes or no, that it suits us or does not suit us. We need the Rebbe to be well. Each of us must devote himself to this. Incidentally, when the Rebbe spoke about [unclear], he raised his hand and said, “What I see is that this does not belong to me.” But the Rebbe said, “What I see is that the Rebbe should be well; that is what matters.” This requires people—real people. In particular, the Rebbe, may he be well, called upon us and asked us to do something new. That takes people. We should not get carried away with each person thinking that something is good for the gathering, or that it is not good, or that perhaps something else would be better. We should recognize what is required of us. [unclear] At this stage, it also involves a great deal of public work. If we are here together and take on this work—

02:27 Speaker 2 Public work is no small matter. If we can do it, that is certainly good. [unclear] Each person should go beyond his own four cubits. [unclear] That is the plain meaning. [unclear] That is the wording.

02:59 Speaker 5 David Chen is here on the phone and would like to add something. Rabbi David, please.

03:05 Speaker 6 I just want to mention the late Rabbi David Brown[?], a truly exceptional person in his gracious manner and in his devotion to the honor and wishes of the Rebbe shlita. All his vitality and all his activity as the head of Kfar Chabad were devoted to preserving the character of the village, so that it would reflect honorably on the Rebbe shlita, both within the village and beyond it. His devotion to the Rebbe shlita’s holy wishes radiated to everyone around him. As the village’s supervisor, I had to consult with him over the years about all sorts of activities, both inside and outside the village. His guidance was always based on what was fitting for the honor and wishes of the Rebbe shlita. That left an indelible impression on my heart and mind. May his merit protect us and all those who follow in his ways and were close to him.

04:12 Speaker 5 Thank you very much, Rabbi David Chen. I believe the yahrzeit—

05:22 Speaker 7 So, here are passages from the kuntres Ahavas Yisroel. In the kuntres Ahavas Yisroel, you can see the strength of the message. [unclear] The Rebbe strongly emphasizes Ahavas Yisroel. [unclear] Chabad’s conduct, surely, should be a model of Ahavas Yisroel for all of the Jewish people, and Kfar Chabad should spread the wellsprings outward. Surely that is the way Ahavas Yisroel should be practiced in Kfar Chabad. This is a very strong point. The chairman, who is presiding over the meeting, surely hopes that the meeting will proceed peacefully, that the things said here will all be said in a spirit of Ahavas Yisroel, with each person listening to the other and not interrupting his fellow’s words. Otherwise, it would be the very opposite of the intention. [unclear] The meeting has presumably been convened for that purpose.

06:47 Speaker 8 The question is: what prompted this meeting and the discussion of these matters? It is hard to separate the spiritual side from the practical side; they are intertwined. Perhaps some of the background is still missing, but I would not separate them explicitly. I want to say something about what specifically prompted this. On Wednesday, a notice was posted. I did not see the notice myself, but a notice was put up opposing this whole matter. Why put up such a notice? People were already upset. What does one write in a notice? [unclear] A notice like that brings dishonor on Chabad and on the Rebbe, may he be well. We must not allow that, and it will not be allowed. After all, matters like these must be handled [unclear]. We cannot bring dishonor on the name of Chabad. [unclear] All our affairs have to be conducted with intelligence and sound judgment, not under pressure. [unclear]

08:28 Speaker 8 [unclear] Chabad’s institutions and the strength to do good. [unclear] The Rebbe [unclear]. [unclear] That is what the notice said. [unclear]

08:59 Speaker 9 And may we never be ashamed, nor humiliated, nor stumble, forever and ever. And may we never be ashamed, nor humiliated, nor stumble, forever and ever. Enlighten our eyes with Your Torah, attach our hearts to Your mitzvos, and unite our hearts to love and fear Your name. Enlighten our eyes with Your Torah, attach our hearts to Your mitzvos, and unite our hearts to Your mitzvos, and unite our hearts to love and fear Your name. And may we never be ashamed, nor humiliated, nor stumble, forever and ever. And may we never be ashamed, nor humiliated, nor stumble, forever and ever.

10:19 Speaker 8 [unclear] Who will be on the committee? And how will it work? [unclear] When people ask for money in the village—today from me, tomorrow from someone else—they have to take account of what is being requested and what is being paid out. The rabbis need to find people who can make an accounting of the money coming in and the money being paid out. Otherwise, no one can help. [unclear] Once, I was [unclear]. [unclear] Shloimke, I have nothing new to say about that. It takes a whole group of people to do this work. But there has to be someone responsible. Be clever, but do not disregard your elders, do not disregard your elders.

11:25 Speaker 10 [unclear]

11:28 Speaker 11 I want to address the whole audience for a moment. I, too, maintain that until now Shloimke has not acted properly, because we chose him. [unclear] But since the Rebbe wants him, I hope he will change. He will acquire a different character and become a mensch, because the Rebbe chose him.

11:45 Speaker 8 The Rebbe—I don’t need to say a word. A path that follows the Rebbe and doesn’t follow the Rebbe? A path that follows the Rebbe—nothing else, just follow the Rebbe. A path through which one can follow the Rebbe.

11:59 Speaker 10 Who is in favor of a decision here? Raise your hands. And the decision here—will we decide here on the committee’s continuation? Who is in favor of making a decision here on the spot? Raise your hands. No hands at all. And who is in—who is in favor of elections? None there either. We’ll decide on elections in two or three weeks, is that all right? Elections in two or three weeks.

12:28 Speaker 11 Wait, an election committee, uh, I don’t know.

12:30 Speaker 10 Uh, to sum it up, I would propose elections in three weeks, with the spiritual committee serving as the election committee and organizing the elections.

14:34 Speaker 12 I just want to speak on behalf of the residents of the new neighborhood, as it’s called. Recently, or over the past year, a very strong need has arisen to establish a shul there, and boruch Hashem that this need has arisen. Anywhere, as far as I know, when it’s known that a hundred or two hundred families are going to live in a particular neighborhood, the shul is prepared before all the families even arrive. I hope I’m wrong, but as far as I know, the committee hasn’t shown much enthusiasm for establishing another shul there. That’s a little surprising. In any case, you can come and see for yourselves that at every davening, a large part of the congregation—a very large group—davens outside the shul because it’s so small. It really is a little shtiebel, and there isn’t room for everyone. There simply isn’t room. People want their children to be there too, and more residents are going to arrive. Everyone knows that many more homes are being built there, and may they always keep building. At some point, a shul will have to be established. So I don’t know why everything always has to meet with opposition and require such hard work. I think the committee should have been the first to push us toward this. And I think that just as they found a way to accommodate all the expansion—boruch Hashem, there’s the central shul, the old shul, and this shul, each in its time—there will be a way to do it there too. I know. Just one more point, really: this concerns the whole village. I think we should consider the security problem, Hashem protect us. Yes, what is it? All right, because as far as I know, only one person is handling this matter.

16:33 Speaker 3 Regarding the shul, the residents of the housing development wrote a letter to the village committee asking that we build—that they be allowed to build—a shul in the new development. That’s how they wrote it: that they be allowed. They didn’t demand anything or ask us for money or anything else, just permission. In fact, when we planned the new neighborhood, we also set aside a plot there where, with Hashem’s help, a shul will be built when the time comes. But I have to tell you that now is not the time, even though you aren’t asking for money. Even so. Why? There is a plan; there is an entire village, and we, the village committee, represent the whole village, not one neighborhood or another. They built that shul in the center of the village, where the village was, where the old shul was. It is still under construction. The committee invested a great deal of money in it—an enormous amount, hundreds of thousands of liras—and some of that still has to come back to the village committee. Not in loans, but in actual cash. This shul, where we are sitting now, is in the planning stage. It is planned for construction, and no one should tell us that building the shul in the housing development won’t interfere with that. We know better than anyone else. The committee isn’t strong enough to build several shuls at once. So we discussed it in the village committee, and the decision was that until this shul is built, we will not begin building that one. We’ll see whether the people davening outside there, who can’t get into that shul because it’s crowded, will come to daven here or at the other shul. That isn’t entirely clear. Now, regarding security: we want to tell you that we have a paid guard with a car for the entire night. It costs us a great deal of money, and none of that money is reimbursed to us through any tax. It comes from the village’s funds. It may well not be enough. It may well not be. But you should know that, first of all, we will charge the residents

19:14 Speaker 3 for what this guard costs. Then we’ll see whether more security is needed, whether, in addition to this guard, we’ll arrange shifts of residents on guard duty, or whether we’ll have to hire another guard, which will cost a great deal more. A guard—a guard costs a lot of money.

19:39 Speaker 4 Regarding security, here’s the situation: the regional council appointed three people. It appointed three people to the village security committee, as is customary throughout the council’s area, in all its moshavim. So there is a security committee. Here too, they appointed three people: Zelig Haltuiz[unclear], Yisroel Neperstek, who is also the Civil Defense officer here in an emergency, and me, Avi Tuchmani[unclear]. Zushi Rivkin is the community security coordinator, of course, but the officer... he is the community security coordinator. Yes, he serves in that capacity and is also active on behalf of the Border Police.

20:21 Speaker 3 The meeting is over.

21:57 Speaker 4 Regarding—regarding the report for the past two years.

22:06 Speaker 3 Quiet.

22:07 Speaker 4 I’ll tell you briefly. The village committee, myself included, doesn’t know much more than all the residents about what has gone on here over the past two years. We’ve had easier times and harder times, and that applies not only to the village committee but to all the residents. We’ve tried to improve the, what do you call them, municipal conditions that the village committee handles. I ask everyone to sit down and be quiet. Sir, next to the platform, please sit down. You too, fellows. There is a great deal of work here, and we have to put in a lot of effort just to keep up, because there is always more and more to do. It would be very good for people who want to work, and who want to serve on the village committee, to join it. Someone said, half in jest, that there were—I also recommend it, and I’m telling you explicitly that the people who served on the village committee worked with as much dedication as they could. If there are others who think they can work with even greater dedication and devote more time, by all means, let them put themselves forward as candidates. I would suggest increasing the number of committee members altogether. The current number of seven has been in place for many years, and since then the village and its population have grown—may they continue to grow. So it would be worthwhile to have more than seven people on the village committee.