The Rebbe on Entebbe - 45 years (5736-5781/1976-2021)

00:01 The hemsech to the previous series on the campaign of and the and as mentioned in the first installment that this was initiated by the Rebbe a few days before , nineteen seventy-six. And as time moved on, the Rebbe spoke about the seriousness and necessity of the twelve psukim being studied by children and its impact. Exactly two months later, the world witnessed the traumatic hijacking during which terrorists hijacked an Air France airline and forced it to fly to Entebbe, Uganda. The plane had approximately two-hundred-and-fifty passengers, and amongst them, a hundred-and-one Jewish passengers who were selected and designated as hostages. In the upcoming installments, we will im yirtzeh Hashem discuss what took place by the Rebbe a few days prior to the hijacking, and then discussing what took place in the coming weeks and months. In a sicha that the Rebbe gave for the students graduating from Beis Rivkah, which the Rebbe customarily would speak to the graduates on an annual basis, the Rebbe on the twenty-sixth of Sivan said the following: "As I requested, they will publish the and the , the verses of our sages, in a special format, packet format, and distribute it to children or adults, and it should always be at hand in order to remember it and in order to review it constantly." And it seems like it will be complete, it will be published in the upcoming days. In the coming days. And as mentioned earlier that this protects the Jewish nation from the klipah in world, uh, because since

02:10 Yidden connect with the pnimius, with the inner sphere, uh, uh, spheres of the world, so we... And that is the true content of the world. So b'meheilah the will protect the Jewish nation. We'll read now a dateline of what actually took place. This was something that dragged on for a week. It was June twenty-seventh, on a Sunday, an Air Fr-France flight was hijacked and refuels in Libya, but Libya did not allow them to land there. Monday, June twenty-eighth, the hijacked aircraft lands in Entebbe, Uganda. On Tuesday, June twenty-ninth, the hostage takers issued demands that they want terrorists freed from Israeli jails and threatened to kill passengers from two PM on July first. Wednesday, June thirtieth, some passengers are released, but not the Jewish, uh, passengers, and they are questioned by Mossad in Paris, the Israeli intelligence, uh, uh, uh, officials in Paris. On Thursday, July first, Israel offers to negotiate. Hostage takers extend the deadline, release a hundred-and-one passengers, and again, not the Jewish ones. Friday, July second, Israeli special forces rehearse rescue. Shabbos, July third, Israeli cabinet approves rescue, assault force dispatched to Entebbe, storms airport. And on Sunday, July fourth, freed hostages arrive back in Eretz Yisrael. This flight was from Tel Aviv to France. It went out Shabbos and a whole week it dragged on with the demands from the terrorists and the next Shabbos, July fourth, uh, going on to Sunday, the a hundred-and-one or a hundr-- about a hundred Jews were rescued. Just understand what Yidden experienced then, Yidden all

04:42 over the world were very, very nervous about it. Nobody knew what the outcome will be. Everybody was hoping for Yeshua, and the Yeshua took place, as mentioned, um, this was, uh, July fourth, or in, um, in the Hebrew date it was Heh Tammuz, Heh Lamed Tammuz. Interesting to note that when they send the Rebbe a report about the strategy, v'chulo, this was it seems like after, the Rebbe thanks them for the book and for the report, and the Rebbe says, "As understood, I began reading it immediately, and once I began reading it, I read it till the end w- in one continuation." Although there were also other matters that were on the agenda then, but the Rebbe said th-this was the priority. B'negia to the impression that it makes, so the Rebbe refers to a certain person and says that, "Surely you will see it for yourself, although I suspect that you will be much calmer than me," as the Rebbe says, lo lashon, "as it was given over to me, relayed to me that you did not start reading it yet although you know what the contents is." And then the Rebbe makes another point, maftea it is- Shocking or, uh, outstanding that in the whole report, in there isn't once any mention of a possibility to have negotiations with the terrorists. And the Rebbe says this is not like two regular countries, two normal countries, that each one gives something. And here there's no guarantee that they will keep their promise th- mmm,

06:41 and return the hijacked people alive. And then the Rebbe begins, um, concluding the, uh, uh, response, and the Rebbe says, "Because of e- uh, cautiousness, I'm giving this over immediately. I'm returning it not even being typed by my secretariat." The Rebbe just wrote the whole note and gave over the Ktav Yad, the handwritten note, to the person that brought it. And the Rebbe concludes, in Yiddish, that Yidden should not need any more miracles as such. Interesting to note that when the Israeli army send out the forces to rescue the Jews in Entebbe, in New York it was still Shabbos. It was Shabbos Mincha time. Suddenly the Rebbe took a Tehillim and began saying Tehillim one chapter after the other, which is very unusual, especially by Mincha, and this was a pele. It was at night when we heard what took place in Entebbe, so we understood that this is exactly the time that the Rebbe took the Tehillim in his hand, seeing what is going to take place, what is actually taking place in Entebbe. Behemesekh to the early installment regarding the hijacking and the rescue in Entebbe, we continue now with installment number two, discussing the Rebbe's first public and unusual sicha on this topic during the farbrengen of the thirteenth of Tammuz, Tov Shin Lamed Vav, nineteen seventy-six. The sicha took place about a week after the rescue. The Rebbe said the following, translating here from the Hebrew version. "The nature of a person is that hergel nasa teva, that when a person

08:41 is used to something, it becomes his nature. And therefore, because a person is really involved constantly i- in nature around him, and therefore a person does not always, or does not think," as the Rebbe says, "about the Aibishter, the Balabais who runs the show, who runs the world. But rather, a person focuses on the different seasons in the year, the planting, cutting, uh, the harvest, cold, hot, day, night, which is because of Leyish Beis El." This is what the natural pattern in, in the world is, as the Aibishter mentioned it after the mabul, and this is what a person lives on with from day to day, from generation to generation. So therefore, in order to make it easier for a person, that a person should be able to reach a height, a shleimus, on a higher standard, acknowledging that there's a Balabust, there's someone running this world, it is necessary that from time to time there should be outstanding events that take place, and they are completely beyond the framework of nature and pa-- or usual pattern. The same thing happened also benegeah to this event in Entebbe. It shook up Jews and non-Jews alike. This is the event of the miracle and rescue when tens of Yidden were saved and taken out from a situation which was the opposite of life and brought to life. They were brought back to Eretz Yisrael, Eretz Tevel Chavah, the land where the eyes of the Aibishter focus from the beginning of the year till the end of

10:32 the year. Although according to nature, they did not see how they will be able to pull this off, how, how they will be able to accomplish it. And here we see with fresh eyes how quality is victorious over quantity. Because whe- when they went to Uganda, where they were supposed to overcome and be victorious, that country had soldiers in the airport, a larger quantity than the group of soldiers that came from Eretz Yisrael. And surely if we take in consideration the, the army at large in Uganda. The same also relates benegeah to the pu'ah, benegeah to the project, the, the campaign. They were successful to be victorious not because they had more arms or more soldiers. In addition to that, also those, the Yid- the soldiers that came from Eretz Yisrael, that came with the goal to free the Jews in Uganda, the quality weighed over the quantity. Because if they would take in consideration and calculate m'etzat habari what they're doing here, they would never invest in this, because this was something very far-fetched. And what they did was over here not because of their bari- Because the body doesn't understand such a project. The body, it has a nature that it wants to exist and not put it- itself into danger. And the mitzad habady, they would never get involved in this risky project. Davka because they actually went higher than chashbonus, higher than calculations, and even more yet, they didn't have any calculation at all. It was something that was even higher

12:40 than a spiritual calcu-calculation, and this is what brought them into this. The, the vi-victory was because they negated all the different logical calculations also of time, of space, and what good friends will tell them, and also the chashbonus, the calculations of each one who participated in it. As everyone knew very well that if we calculate it, it would be exactly the opposite. It didn't make any sense. But there was something here. There was . It was only that it should be epes vas in nature, and this was the vessel, how that they were able to, in a physical sense, travel and be victorious and redeem the Jews there. On the other hand, the Rebbe says the pain that four Jews were killed and the agony of a complete nerve-wracking week, waiting and waiting for the outcome. And this, the Rebbe says, teaches us a special lesson, strengthening the physical security everywhere in the world and the spiritual security by Yidden all over the world. The Rebbe continued speaking and, um, elaborating very much on this great miracle that happened and the lessons that we can derive from it. first and foremost, that there is a balabos in this world, and the Aibishter, uh, conducts with the whole world, and this will strengthen the connection of a Yid with the Aibishter. The hemsech to the early installments regarding the hijacking and rescue in Entebbe in the summer of Taf Shin Lamed Vav, 1976. We continue now with installment number three discussing the events that took place

14:43 by the Rebbe in the following days and weeks. Over the course of the farbrengens that took place in the season, there was something new and exceptional in the maamar chassidus that the Rebbe delivered at the time. Generally, it is known by Chassidim that the contents of the verse with which the Rebbe opens a maamar relates to the time during which this maamar was delivered. Over the course of three farbrengens that took place in a row, one after the other, the Rebbe chose to open the maamar with the verse . You have given a miracle to your fearful. In addition to that, something which is also unusual at that time, the Rebbe edited all the three maamarim, and then they were all included in one kontras. When one studies the contents of the maamarim, even if it is just on the surface, one sees that the Rebbe mentions in the maamarim, in the maamar through young children, this accomplishes the foundation of the strength of Torah and drives off the enemy. The mivtza that the Rebbe initiated exactly two months before that episode, that children should study the twelve psukim and maamar Razal by heart. The Rebbe also cited and explained the verse from Tehillim , that the horns, the strength of wicked, I will tear out, and I will uplift the horns of the tzadik. And that is through the study of Torah and mitzvahs, and especially through the avoda of mesirat nefesh with nisyonos, trials and tribulations that one experiences, especially and the generation

16:57 right before Mashiach. So this accomplishes . It uplifts the horn, the strength of the tzadik. In the upcoming farbrengens, the Rebbe constantly mentioned and elaborated about the miracle that took place in Entebbe, and this went on for months. On the fifteenth of Tammuz, the Rebbe mentioned that the event that took place there was a very great miracle, but together with that, also a warning. A warning that we need to be on top of it for the need of security, physically and spiritually, which means to see to it to strengthen the physical and spiritual security. Before the seventeenth of Tammuz, which symbolizes the beginning of the three weeks, the three weeks of mourning for the destruction of the temple and for Yidden going to galus, referred to as Bein Hametzarim, the Rebbe wrote a message to young children, boys and girls, a letter to them. And the Rebbe opens the letter with the words, "Shalom uvracha meruba," peace and a lot of blessing. And the Rebbe is me'eider that as we find ourselves in the eve of bein ha-midot, the hope is strong that every one of you, every individual, and all the men or women of the Jewish nation should broaden and increase in all matters of Torah and mitzvahs, including making sure there should be a kosher mezuzah in every room of a Jewish house, and an increase in the study of our Torah, also the study by heart, giving charity, tzedakah, every weekday, and fulfilling all the mitzvahs in general. And everyone should

19:15 put an effort to do, do all this based on the tzivui of Ahavta L'reicha Kamecha, loving your fellow Jew as yourself. Ahav belim tzarim, a love without any limitations. Chassidim realized that when the Rebbe signed his name, there were three dots on the mem, the, the second mem in the Rebbe's first name. This was something unusual, and the three dots were basically in the shape of a skulta, which is a dot on the top and two dots from both sides under it. As Chassidus explains that a skulta shows on the inyan of love, a inyan of ahavah, affection that a mashpia has to the mekabel. The hemshech to the earlier installments regarding the hijacking and rescue in Entebbe in Taf Shin Lamed Vav, nineteen seventy-six. We continue now with installment number four, discussing the events that took place by the Rebbe in the following days and weeks. In a letter that the Rebbe wrote during the three weeks of the year Taf Shin Lamed Vav as mentioned, the letter was addressed to, uh, Chassidim, communal activists, and the Rebbe wrote as follows: "Surely there's no need at all to explain the present situation of the whole Jewish nation, our nation, Bnei Yisroel shelita, wherever they are, in Eretz Yisroel and also in diaspora, physically and spiritually, and especially in the light of the latest events, the hijacking and the rescue, and the manner in which it was done and its details, and in particular bene geula pe'il. The azharah glu yogdeela, the obvious and strong

21:22 warning which was relayed in the events that took place, and the sarusa de'leila, the awakening from above, bechesed uvrachamim, that a person should do soul-searching and inspire oneself, and also to encourage the whole Jewish nation in the above-mentioned inyan. And al pi mayim merazel, based on the words of our s-sages, teshuva, tefila, tzedakah, that repentance, prayer, and charity removes the rea hagzeira chulu." And the Rebbe, uh, continues, "Lehavchach hashechel el heira," to convert darkness to light and bitterness to sweetness. "Betev hanira veniglah," in a very... A good that is seen by the physical eyes. On the twenty-fourth of Tammuz, it was Thursday going on to Friday, the Rebbe farbrengt. It was a surprise farbrengen, and the Rebbe began with the nusach of Birchas Hachodesh, Mi She'Asani Isim La'Avoseinu, the one who did miracles to our ancestors, referring to the miracle of Entebbe. And the Rebbe then continued speaking about Entebbe. And the Rebbe explained a certain aspect of what took place in Entebbe. The Midrash says that the Aibishter does not punish immediately with loss of life. First, there's a loss of money. And when a person repents, so he avoids the harshest punishments that can come. So the question is, how come over here it seems to be an immediate response, milmah le'av, a punishment milmah le'av, that was with life loss? Four people were killed during the Entebbe e-episode. So the Rebbe explains the reason that it resulted even further than a loss of money, but a loss of life, sadly, was because

23:42 originally there was a loss of money, and Yidden did not realize it. What was the loss of money? That there was a cut in the s-- in the financial support that the United States was giving to Eretz Yisroel. But since it wasn't realized, so b'meheilah it went even further. Also a loss of lives, sadly. In an upcoming farbrengen Motzei Massai Taf Shin Lamed Vav, Shabbos Motzei Massai, nineteen seventy-six, the Rebbe expressed himself that mitzadem matzav, the situation that was taking place then, there would need to be farbrengens every day in order to keep up with the lessons and to know what to do in this situation. The Rebbe continues, "Avel ein zeh seider ha-olam." This is not the usual pattern in world that there should be farbrengens every day. On the twentieth of Av, the Rebbe commemorated the yahrtzeit hilula of his father. The Rebbe justified the inyan that the IDF, that the army went out to save lives. The Rebbe says it is halacha shel hanogah that even a Cohen Gadol be Yom Kippur needs to go out even from Kodesh HaKodashim to save lives if a life is in danger. And chas v'shalom to say that is not th-this is, does not come from Kedusha. And it's a big rachmanus on those that don't see Abish's hand in this. The Rebbe continues, "It was a it was a very obvious miracle, and we do not have any greater miracle than that in recent times." The hemsech to the earlier installments regarding the hijacking

25:48 and rescue in Entebbe in Tov Shin Lamed Vav, summer of 1976. We continue now with installment number five, discussing the events that took place by the Rebbe in the following weeks. First, to add clarity to a fact that we mentioned in an earlier installment, to the three maamarim that the Rebbe said following the Entebbe rescue, and all of the three maamarim began with the same passuk Just to add another point that the maamarim were edited by the Rebbe, but many years later. They were all together in one booklet, and it was edited on a special occasion that took place about ten years later. In the weeks of the summer, the Rebbe elaborated in regards to the rescue in Entebbe and at, uh, an occasion the Rebbe mentioned that since everybody is in a mode of inspiration, very inspired from this rescue, so we should fulfill, utilize this. He said it as this inspiration for Torah mitzvahs, to bring getting closer to Torah mitzvahs. Now we're gonna go on to a letter that the Rebbe wrote to Rab Zalman Yaffe, from England. The letter was written in English, but we're reading the letter, uh, from a Hebrew text. We're gonna be translating it while we're reading the letter. Rebbe opens the letter with these words: "As mentioned already many times earlier, that the world likes to pay attention to something exceptional, an event which is outstanding, which is very sensational, like a miraculous rescue that took place in the airport in Entebbe, which is in Uganda.

28:10 The herah, the lesson, the directive that we learn from this is very obvious. It teaches us that every uncareful word or a hasty move, an act on the part of every one of the group of rescuers, the group of commandos who came to rescue the Jews in Entebbe. So if there would have been any irresponsible word or an act which is not cautious, this would have endangered the whole project It would have endangered the project for the rescuers and also for tho-those that are in captivity, and also the prestige of the whole Jewish nation in Eretz Yisrael and outside of Eretz Yisrael." And the Rebbe continues, "I will, um, point out one example that was also mentioned at the farbrengen. Let's say that one of the rescuers would light a match without taking in consideration the strict orders to make sure that it's completely dark and quiet, and he will figure that it is his individual desire, and therefore there's no reason why he can do something and not follow the strict orders. And it is something which is a little minor act." So the Rebbe says, "But this minor act, this irresponsible act that seems to be not of great importance could have had great and strong consequences, repercussions, not only for himself and the people around him, but also for everyone that is waiting in that building in the airport, waiting to be rescued. And this could also have an influence on the UN and Washington and in the whole world. A direct

30:41 answer that we get from the from the sit- from the situation which is obvious for everyone that was revealed in front of us, and the results that are very clear that those that argue and say, 'What do you have to make a commotion of a Yid that finds himself in a certain place in the w-world, the other side of the world?'" And lights a match on Shabbos or Yom Tov. The Rebbe says similar to that is also rescuing a Yid in the same way that they rescued the Jews in Entebbe, rescuing a Yid from doing an Aveda. Because doing an Aveda also has repercussions, has a very strong impact on the life of that individual Yid and on his family and in his community and on all the Jews wherever they are. The Rebbe continues, understandably, the Yetzirah, the evil inclination will say, how could you compare? The rescue in Entebbe was something unusual, exceptional. There was a hijacking, the Chulo. So the Rebbe continues, there isn't a greater hijacker or actually a low-class hijacker more than the Yetzirah himself. The evil inclination hijacks the person. And there isn't any situation which is Yetzirah Maklal, exceptional more yet than the survival of the Jewish nation as a sheep among 70 wolves. And surely there is no need to elaborate further. The Rebbe concludes the letter with a P.S., very interesting comment, that I am using this occasion to thank you again. The pleasure that I have of reading your diary, Rabzalma Yaffa would write a

32:47 diary every year after Shavuot, after he visited the Rebbe and spent Shavuot by the Rebbe, and he would record in writing everything that he saw and he heard and the background. So the Rebbe says, I want to thank you for the pleasure, although my name is mentioned there quite often, more than usual. I was afraid to count how many times, figuring that I will have to express a sharp objection. But together with that, you have permission from me to quote from the letter that I just wrote. You can include it in your diary, because I figure that you would do it anyway. So let it be with my consent. The hemshech of the earlier installments regarding the hijacking and rescue in Entebbe in the summer Tovshin Lamedvov 1976. We continue now with installment number six, discussing the events that took place by the Rebbe in the following weeks. We'll now discuss a letter that the Rebbe wrote during that summer to an individual who helped obtain an initial grant for a Chabad house in the Midwest. And after the opening paragraph that the Rebbe writes that it was gratifying to read the great news that this person succeeded in making, accomplishing, obtaining an initial grant for the Chabad house in the city, the Rebbe in the next paragraph continues referring then to Entebbe. The Rebbe writes the following. Here my thoughts turn to the recent miraculous rescue of the hostages from Uganda. One cannot fail to note the extraordinary aspects at both ends of the

34:55 hijacking. On the one hand, the ease with which the four terrorists hijacked the Airbus in Athens, and on the other, the extraordinary success of the rescue operation. In other words, both the initial crisis and the eventual delivery clearly point to the hand of Hashem. And while every Jew is grateful to and admires the Mesiras Nefesh of the brave rescuers, we must not lose sight even for a moment of the warning and lesson at the bottom of it all. Not just in regard to the danger of hijacking in the ordinary sense, but even more importantly, operations in the area of Jewish education. And the Rebbe continues, in regard to the spiritual hijacking, quote-unquote, of so many of our younger generation by alien and freakish cultures which unfortunately capture so many of our innocent boys and girls in Eretz Yisrael as well as in the diaspora. With all anxiety and love which welled up in every Jewish heart for those unfortunate hostages at Entebbe airport, surely no less concern should be shown for the spiritual hostages that are abducted daily, and no less Mesiras Nefesh to save them. It is also particularly painful to contemplate the secularized education to considerable segments of Jewish youth in the land which even the nations of the world recognize as the Holy Land, where one would have the reason to expect that all Jewish children would be brought up in an atmosphere of holiness befitting that Holy Land. It is for this reason that our Chabad people in Eretz Yisrael and

36:52 everywhere else have undertaken special rescue to save this young generation. The hemshech of the earlier installments regarding the hijacking and rescue in Entebbe during the summer of Tov Shin Lamedvov 1976. We continue now with installment number seven discussing the events that took place by the Rebbe in the following weeks. While reviewing the events from then, something very unusual was observed in the Rebbe's response to this hijacking and rescue. After the event, the Rebbe followed up with a letter, a message addressed to all Jewish children, what they can do for the Jewish people. Afterwards, the Rebbe turned to askanim, community activists, and send them a message. Today, we will discuss a letter in which the Rebbe turns to all Jewish women and daughters and what they can contribute in this present situation. The letter is dated 10 Elul. This is already after the summer, and as mentioned, it is addressed, the women and daughters of the Jewish nation. The Rebbe opens the letter with the words blessing and peace, and continues. In regards to the latest events, referring to, in particular, specifically to the hijacking and release of the hostages in Uganda and the event that followed, which was an attempt of revenge in the city of Kuchta in Turkey. We need to understand that these events are to remind every individual that Yidden need to strengthen immediately their security and protection. Their security conditions in their spiritual life that brings with it the godly blessing to know what we need to do for security and

39:07 protection in a natural way through the channel of nature and the great success in doing it in accordance with the promise that the Aibishter will bless you in everything you do in order that we should be protected and secure from the enemies and to assure the protection from every negative episode, This also is a message for the whole Jewish nation and for everyone individually, and in particular, women and daughters of the Jewish nation. Since every married Jewish woman is referred to as the ikar and the foundation of the house, and every woman prior to her marriage already needs to prepare from her youth for this royal figure as In the present time, every Jewish home needs, in a very special way, protection. The true protection is, as it says in the the Aibishter protects the city. In order to assure that the Aibishter will indeed protect the house, the house needs to be conducted from all aspects according to the ratzon of Hashem, and then the house becomes a dwelling place for the Shekhinah as Hashem has promised us in His Torah, I will dwell amongst them. In addition, the Aibishter has given us a special segulah for the protection of the house, and that is the mitzvah of mezuzah that our sages elaborated about and said that this is the, the house's protection is with the mezuzah. And the Rebbe continues and adds that in addition to that, the house protects all the members of the household, even while they are outside of the

41:19 house, as is mentioned in the Zohar HaKadosh and the that the Aibishter will protect you while you leave the house and while you return to the house from now eternally. And as it is mentioned in Sefarim that Hashem's name, which is inscribed on the mezuzah, shin daled yud, is the acronym shomer dallas Yisroel, the Aibishter protects the doors of Jewish homes. And the Rebbe continues, we also need to remember that since the whole Jewish nation is one body, and they are mixed one with another, connected, related one with another. Therefore, mezuzah accomplishes a godly protection not only for the house and everyone that is in the house, but every kosher mezuzah that is added on a Jewish door, on the door of a Jewish house, strengthens and adds in the security of the whole Jewish nation wherever they are. And considering the fact, as mentioned, that every Jewish woman is an foundation of the house and every Jewish daughter is an in the future. Therefore, they have a special zechus, a special merit in the Inyon of mezuzah to make sure that there should be kosher mezuzahs in their house, in every door that is obligated to have a mezuzah, and also in the houses of their neighbors and acquaintances and in every Jewish home. And the Rebbe begins concluding the letter that they should involve themselves in this mitzvah with joy and gladness of the heart. And the Rebbe continues that since this is an auspicious time For all good things and sacred things,

43:19 we are now entering which is a of an inventory for the whole year and, um, reviewing everything that a person did throughout the year. This is also a preparation for the new year that is coming upon us and the Jewish nation, and the Rebbe concludes the letter, The hemsech to the earlier installments regarding the hijacking and rescue in Entebbe during the summer of Tav Shin Lamed Vav 1976, we continue now with installment number eight, discussing the events which took place by the Rebbe in the following weeks. Today, we will discuss a letter in which the Rebbe turns to all the who are in charge of the shuls and the in the head, and what they can contribute in this present situation. The letter is dated Tav Shin Lamed Vav, and it is addressed to of the shuls wherever they are and the and the Rebbe opens up the letter with Shalom Uvracha. We'll translate the letter from Hebrew into English. As we find ourselves on these special days, and that follows after, and every year these are days of that a person needs to review and take in account what he accomplished through the year and correct and enhance everything that needs a correction and a completion, and a preparation and good resolutions with the fullest appropriate strength for the new year, especially in the last years and especially this year in particular, that many unusual events have happened to us and the mats of the situation of Yidden wherever they are and in is

45:35 known. And surely the the promise of Hashem will be fulfilled, that the doesn't sleep or drowse. He is the one that protects the Jewish nation. Our sages have advised us in their Mishnah in Pirkei Avos, the world stands on three pillars and likewise in every city and every community and shul, till even every family and even an individual person is also considered a small world. Since the role of a shul is as its title to be a Mikdash Me'at, a min-miniature Beis Hamikdash from which light and guidance goes out to its surroundings, I approach with a suggestion and req- a request, and with every expression of request to institute in the shuls or to strengthen and add if it's already existing, that in addition to davening with the with the Levite kite, there should also be in Torah, in the study of Torah, and the priority should be focusing on studying that are, uh, uh, applicable to the lives of the members of the shul and its surrounding, which means in which are practical in their life. In addition to establish or to enlarge a fund of Gemilut Hasadim, a fund of for poor people, the in every shul, in addition to the one that's already existing in the city. it is preferable that all this should be implemented in a practical sense on these days, which are day-days of pre-preparation to receive blessings of the who is the one that gave us Torah and mitzvahs, that it should be a good year, revealed goodness.

48:00 And the Rebbe begins concluding the letter, that my suggestion and my request should be accepted in a favorable way and in a desired manner, and it should bring an immediate activities, and this is in addition to the activities of the shul and the community themselves. This is also a s-strengthening Jews wherever they are since all of them are considered like one body, shlita. This should also increase in the for Then the Rebbe adds very interesting PS. In normal times, the Rebbe continues, there is a need and it is also necessary to turn in a personal manner to every shul separately and to the leadership of the shul and the rav who is at the head. But as mentioned earlier, the time now is unusual, not a normal time, and therefore it consists and it demands that every good action should be done as quick as possible that is better even to make it a minute earlier. Uh my hope is that I will be judged favorably and the should judge every one of us favorably. The hemsech to the earlier installments regarding the hijacking and rescue in Entebbe during the summer of Tav Shin Lamed Vav 1976, we continue now with installment number nine, discussing the events which took place by the Rebbe in the following months. It was after three months have elapsed since the hijacking and rescue. On Simchas Torah during the big farbrengen, the Rebbe again spoke about Entebbe and with a new thrust. And the Rebbe said as follows, "L'cheir, it's

50:21 not understood. Why do we have to be so involved in a inyan that happened many weeks earlier, and especially that this inyan is being analyzed in different ways? Some analyzations, some explanations are logical, the mind could accept them, and some views are the opposite of logic because a person cannot be impartial. So even when it is actually taking place, we also need to have a logical reason why we need to be so fakoch nit, so excited about it, and two times and three times, and especially when so many weeks have already passed since. Why do we still need to elaborate and discuss it?" So the Rebbe continues, "The truth is that this is a general inyan in, in a general basic approach to things that we see in world, that we need to know that everything that is taking place in the world is not something which is only in the past, but it is also something that pertains in the f- in the present and also in the future." The Rebbe leads into the inyan of geulah. And the Rebbe says, "According to all the signs that are mentioned in the conclusion of the tractate of Masechta Seder, we see that we find ourselves in ikvesa deMashiach, in the heels of Mashiach's coming. And every inyan that we find, that we see, we hear about, we see it with our flesh eyes that this is ikvesa deMashiach. And b'meilah, we need to do everything in order to hasten the geulah as fa- as quick

52:31 as possible." So the Rebbe says, "One of the inyanim that can hold up the geulah is as the Gemara tells us in Sanhedrin, in tsadik daled alef, which is ninety-four A, that the Aibishter wanted to make Chizkiyahu HaMelech Mashiach. And af al pi ken, thousands of years have passed and Mashiach didn't come yet." So the Gemara says the reason for that is because there was a nes, a miracle that took place in the time of Chizkiyahu HaMelech, and he did not say shira for this nes, for this miracle. And this was the story of the armies of Sanheriv and Ashur that they surrounded Yerushalayim, was first night Pesach, and the Malach Hashem came and destroyed them all in one night. And shira was not recited for this miracle, and therefore Mashiach didn't come. From this we see that such a inyan could hold up, chas v'shalom, the geulah. So the Rebbe continues, "L'cheir, it's not understood. Why should a person, even Chizkiyahu HaMelech, take upon himself to say shira to the Aibishter? Why does he have to take it upon himself that he's responsible for it? Everybody saw it was a miracle because they knew that there was the army of Ashur, and he conquered all of Eretz Yisroel besides Yerushalayim, and he was in a very close proximity to Yerushalayim, and in one night he was destroyed. So everybody knew the nes. Why does he have to scream to say shira?" So the Rebbe concludes, "Nevertheless, we see that since he needed to give

54:33 a recognition, he needed to have a recognition and acknowledgement in the pnimius and shleimus ha'inyanim, how it was on a spiritual level, and he did not say shira, and not because he didn't know that there was a Malach Hashem that destroyed the machneh. Still, this held up the geulah for thousands of years." And the Rebbe says this is a story that's mentioned in Gemara and in Torah Shebeal Peh. And Haggadah is a chelek of, of Torah, and the ara from that is the Rebbe says that besas it comes to a nes, Yidden should acknowledge it. And therefore, the Rebbe was pressing very much that it should be known that the rescue in Entebbe was a nes. And then the Rebbe continues, "Af al pi ken, it's not a inyan ha'halacha l'maaseh. It's not stated in halacha that a person has to say shira." So the Rebbe then came out with a new campaign, b'negiah, to the rabbonim, as we will mention in the next installment. The hemshach to the earlier installments regarding the hijacking and rescue in Entebbe during the summer of Taf Shin Lamed Vav, nineteen seventy-six. We continue now with installment number nine, discussing the events that took place by the Rebbe in the following months. Referring back to the earlier installment where we discussed what the Rebbe spoke during the Farbrengen of Simchas Torah, Taf Shin Lamed Zayin. The Rebbe then spoke about the miracle that took place during the time of Chizkiyahu HaMelech, that the whole army of Asher was destroyed

56:29 in one night. And because Chizkiyahu HaMelech did not say Shira, the Geulah was held up. Chizkiyahu HaMelech potentially was the appropriate person to be Mashiach, but since Shira was not recited praising Hashem, so therefore the Geulah was held up for thousands of years. Which this teaches us that when we hear from many that this was a miracle, a person needs to say Shira and is to thank Hashem. So the Rebbe continues, still this is not an implication in the practical Halakha de-Maisa that Shira should be recited in, uh, by everyone. But the Even HaBecher, something which is an implication in a practical sense is when a simple question is asked of all the Rabbonim everywhere, and surely in a location where there are three or more Rabbonim together, they have a take of a strength of a Beis Din as it is Shayeich in our time. And to ask a simple question and to say clearly that he's asking and requesting an answer in a very simple manner. In one word, yes or no, and to publicize that this Rav said so and so. And the question is as follows: A Yid who was in Entebbe, and he wants to go back then now, because now business began trade, and there are opportunities, and they allow Yidden in. And b'meila, there is also a-an efshar, say, potential to make money. If one of the passengers, the Yidden who were hijacked then comes back there and he comes to the location where the hijacking and the

58:31 rescue took place, is he obligated to make a bracha, "Baruch she'asah li nes bhamakom hazeh," that the Aibishter made a nes for me, or he's now allowed to make a Birchat HaNissim? And if he does make a bracha, is it considered a bracha l'vatala, a bracha in vain? Then the Rebbe con-continues, comes the next question, which it's not necessarily only applying to Entebbe, but anywhere. The Rebbe says it is known the, uh, famous argument of certain circles that since those that rescued the hundred Yidden in Entebbe, we don't know if all these Yidden put on tefillin every day. The maleit can be that a-the Aibishter should make a miracle through them. That is their argument. So b'meila, the Rebbe asks a question in regards to refuah, in regards to healing, in regards to turning to a doctor. And the Rebbe says, "B'negeah u'neged refuah," every Yid should be well, we shouldn't need to use it. The psat din in poskim is that a person, when he's not well, he needs to go to a doctor and to conduct himself and fulfill the instructions, advice of the doctor. This is a din poshet in Hilchas Shabbos and Hilchas Yom HaKippurim, to the extent that if the doctor tells him and assesses the situation in a very serious manner, a person is permitted to be mechallel Shabbos b'tzar pikuach nefesh. And then it says in Shulchan Aruch, in the Alter Rebbe's Shulchan Aruch Hilchas Shabbos, chapter three twenty-eight, that there are differences amongst doctors. There's a rofeh

1:00:22 mumcha, an expert, and then there are doctors that are not rofeh mumcha, they're not experts. So b'meila, the Rebbe asks the question, if there's a Yid that's, chas v'shalom, not well, and he needs to go to a doctor. So the question is: Is he permitted to go to a rofeh mumcha, an expert that holds that he is the top doctor and he can accomplish everything more than anybody else, keich iveitz, yem yodi, and b'meila by going to him, this doctor will have more ego and more arrogance? Or he's not permitted to go to him, but he needs to look for a doctor that is a God-fearing person, but he's not an expert. So the question is: Who should he turn to? Should he turn to a doctor who is an expert, but the person is not a God-fearing person and will receive e-ego from every patient that comes to him? Or he should turn to a doctor who is not an expert, but a God-fearing person? And the Rebbe says this is not just something b'negeah to Entebbe, but it's something that pertains to every Yid wherever they find themselves. It pertains to every place wherever Yidden find themselves. Because there are Yidden that ask me advice to-- b'negeah to what doctor to go to, and since they ask me, b'stama, they're also turning to other Rabbonim or to a good friend. So b'meila, this is something which is negeia lepeal in a practical sense. And the Rebbe sums up that m'tzad chashivus ha'inyan, m'tzad

1:02:11 importance of this matter I myself should have, I should have written up a few lines to all the Rabbanim and request from them that they should pass them and publicize their psak din. Then noch, I reminded myself the story that took place by Baylis, similar to the story of Baylis. A der is that in our case, that if I would write the letter myself, there would be people that would be upset. Maybe the title is not big enough for them, or maybe the title is too big. That's also something which is a chisaron. So b'meila, I am not doing it on my own, although m'tsad the importance of the matter, it should have been done. And then the Rebbe continues, a der is that we find also that b'sh-- in our case that when Yidden go meseneffesh themselves and place themselves in danger to save the day, in order to save Yidden. So the Rebbe says this is the difference between a doctor and, uh, a soldier. A doctor prides himself that he's an expert, and therefore for this he wants more money, and they tak and pay him more money because he's a top doctor. And he's also referred to or recommended by other people because he's an expert. Ma she'anken those that saved Yidden in Entebbe, not only that, that they have honor for that because their names are not publicized for their own security because of fear of revenge. Ma she'anken those that saved Yidden in Entebbe, they don't have any honor

1:04:10 for that. They don't receive any kovet because their names are remaining anonymous because of fear of revenge. So therefore, it is not exactly like a refa mumche that he becomes known and popular and receives kovet. In the farbrengen of Shabbos Breishes, in the second farbrengen on that day, the Rebbe added a third question. That since the story in Entebbe could happen again in another location, Rebbe says on ol... Seini Yisroel, or as it was in New York, that it was shayeach to be a kidnapping, as it was, uh, also a few days earlier in Buenos Aires, Argentina. So b'meilech it can happen also in Manhattan or anywhere where Yidden live. So the question is, if the story happens again, that Chas VeShalom they kidnap Yidden and they need to save them, and the expert says that they need to go out on Shabbos to save these Yidden, are they permitted to listen to the expert and go out on Shabbos to save the Yidden? Although the expert who says that it needs to be on Shabbos is because he's an expert in these inyanim, and he himself prides that he is the expert. "Kehi v'eitzem yad yaseh l'sachai lazer." So maybe because he says that he is the one that's doing it and does not really mention Hashem, maybe we should not listen to him because it, it can't be that the Aibishter should send a hatsalah, a rescue through such a person. And b'meila, these three questions should be asked of all the Rabbanim.

1:06:10 The Rabbanim should answer a clear, short answer, and also their names should be publicized in the newspapers. The hemshech to the earlier installments regarding the hijacking and rescue in Entebbe during the summer of Taf Shin Lamed Vav, nineteen seventy-six. We continue now with installment number eleven. A month passed since the Rebbe at the Simchas Torah farbrengens requested from Rabbanim everywhere to respond to the three questions regarding the halachic status of the Entebbe rescue. On Shabbos Parshah Chayai Sarah, the Rebbe at the farbrengen again referred to the miracle in the Entebbe rescue and the obligation to make a bracha on the nes which took place then. In referring to those who argued that Yidden did not do a good thing with this rescue and that the Shin Tes Nun, the angel who was the prosecutor, pushed them to do it, which means it was a negative thing. So the Rebbe says, in this same time, there was a big miracle, and it is a psak din in Shulchan Aruch. Now, halacha in Shulchan Aruch, as the Alter Rebbe writes in Sefer HaBerachos on Ananin, chapter thirteen. We'll read from the text as it is translated in English by Sichos in English. When an individual sees the place where a miracle was performed on his behalf, for example, he was saved from a wall which fell on him or from a wild animal or robbers, after thirty days of the event, he's obligated to recite the blessing and the Rebbe adds, not only the person himself, but

1:08:17 also all of his descendants. And as the Alter Rebbe mentions it It will further when any of the descendants of a person for whom a miracle was performed in a particular place, they are obligated to recite the blessing . Toward the conclusion of the Sicha, the Rebbe elaborated to the work of Hasidim as the previous Rebbe said when he arrived in the United States that our our work is to illuminate, and a little light pushes away much of darkness, and especially if there's much light. And especially that the darkness is a little in quantity and in quality because soon Mashiach is coming. And when Mashiach will come, he will , he will follow according to that on a miracle, a person needs to make a and that the Aibishter could accomplish a nes even through a shed, a, a demon, as the Gemara tells us in the tract- in Tractate of Me'ilah, page seventeen. And then the Rebbe concludes the Sicha Veyihhi Ratzon that from this miracle we should reach a greater miracle, that there should be an awakening from above on them, and that everyone should be involved in Ahavas Yisroel, loving a fellow Jew, till it'll be and the glory of Hashem will be revealed, and all the humans will be able to see him 'cause the words of Hashem will be in an obvious manner, The to the earlier installments regarding the hijacking and rescue in Entebbe during the summer of Tesh"h Lamd Vav nineteen seventy-six. We continue now with installment number

1:10:42 twelve. We will now discuss the farbrengen of Yutras Kislev, which took place on the twentieth of Kislev, Tesh"h Lamd Zayin, late nineteen seventy-six, during which the Rebbe elaborated in great length on this topic, the rescue in Entebbe. At the farbrengen, the Rebbe explained that there's a difference between two sorts of miracles. There are miracles which are in a manner of The Aibishter did and does great wonders, but the person himself who experienced it did not see it in an obvious manner. Still, knowing that there was a miracle in a indirect way that he is not aware of it, he still needs to thank the Aibishter. But since he did not see it, he's not permitted to make a bracha on it. On the other hand, a miracle that he himself saw, there is a commandment in Torah Shebefer that he should make a bracha Beshem HaMalchus with the Aibishter's name, Which this is connected in particular with the events that took place in the last months. The Rebbe's referring to the rescue in Entebbe, and that many Rabbonim have already paskened as the Rebbe requested that the Rabbonim should answer the three questions that explain the Halachic status of the miracle in Entebbe rescue, and many Rabbonim have already posted it in the newspapers, signed their name, and issued a psak in answering the Rebbe's three questions. And as the Alter Rebbe explains bepashtus in Birchas HaNe'nin, when the Alter Rebbe, uh, brings that when a person sees a place where a miracle was performed

1:12:50 on his behalf, for example, he was safe from a wall which fell on him or from a wild animal or robbers, there is no doubt, not even a shadow of a doubt, that a person needs to make the blessing She'asah Li Nes BaMakom HaZeh. And then the Rebbe continues, "This is a psak din berur from the Alter Rebbe, a verdict, Halachic verdict from the Alter Rebbe. Vos ba'mir is the Alter Rebbe a pesek." The Rebbe is saying that by him, by me, quoting the Rebbe, the Alter Rebbe is a pesek, Halachic authority, and therefore I have nothing to ask. Therefore, I have nothing to inquire about. But since we are dealing with the whole world, so many Rabbonim paskened, and they have publicized their Halachic opinion. The Rebbe continues, to the second question when there are two doctors, one of them is an expert, but he argues that he healing people is my own ability and the strength of my own hand has accumulated this wealth. He has a lack of, uh, fear of Hashem. On the other hand, the second doctor is not an expert, but he's a God-fearing person. And the the expert brings additional proof that he himself could do better than others because we see that even a God-fearing Yid will go to him and not to the second person, although the second person is a bigger God-fearing person. So the question is to which doctor to turn to. So the psak din is clear for all, that a person needs

1:15:03 to go to the expert, and this is a inyan which is connected with pikuach nefesh, with the whole responsibility of what is involved in pikuach nefesh, in saving a life. And the Rebbe relates an interesting letter that came to him from Eretz Yisrael. B'negia to this inyan, a letter from Eretz Yisrael arrived in these days from Yerushalayim, from a Rav who is a «מְרֵא רוֹא» halachic authority already for decades, and he's a «פָּסֵק», issues halacha, psak dinim, and people rely on his psakim. Rebbe says, "I don't want to mention his name in order that he shouldn't be put at risk." And the Rebbe continues, "Therefore, he is medayak. This Rav is very accurate in his language when he writes, when he speaks, when it is negia to halacha bepeia," to implementing, uh, psak din. So he writes in the letter to the Rebbe that someone once came to Rav Velvel Brisker and told him that there are two doctors. Both of them are experts, but it could be that one of them is a greater God-fearing person than the other. When Rav Velvel Briskers heard it, he got very upset. And he says, "Let's not mention here about God-fearing in regards to refuah and healing." And as Rav Velvel said the expression, "לְמַעֲלָה וְלֵי מֵיסֵף", it doesn't add anything, it doesn't contribute anything. So the Rebbe continues, "When I read this letter, I was wondering that here there is a chidush. Although they're both equal, both of them are experts. So לָכֵינָה why should he

1:17:10 not go to the expert who's also a God-fearing person?" So the Rebbe says, "Nevertheless, Rav Velvel Briskers negated that." And he says, "Yirat Shamayim should not be mentioned in regards to refuah." And the Rebbe continues that when I thought into it, and knowing how much Rav Velvel the Brisker was very accurate in his expressions, the Rebbe continues, "I didn't know him personally, but al pi ha'shmoah he was very medayak. Halacha is kama vekama surely when it comes to a practical sense halacha, and halacha is kama vekama when it comes to healing refuah, which can result in an inyan of pikuach nefesh, in life endangering. So I realized," the Rebbe said, "that this is a befefer shel din and tzedakah. By pikuach nefesh we find that vadai pikuach nefesh, pikuach nefesh which is a very definite fact, a situation where there is a definite status of pikuach nefesh, it is equal with even if there is a doubt of pikuach nefesh, which means both of them are equal. Even on safek pikuach nefesh, we are mechallel Shabbos. And therefore, because a person lives in a place and a time where there can even be a safek of pikuach nefesh, he should be meforset that it is equal to vadai pikuach nefesh." S'ayim mem bet tev. The hemshech to the earlier installments regarding the hijacking and rescue in Entebbe during the summer of תשל"ו, 1976, we continue now and conclude with installment number thirteen. On the twenty-second of Teves תשל"ז, late 1976, the Rebbe wrote a letter

1:19:13 to Rabbi Getz, who was the Rav of the Kessal. He was one of the Rabbonim who responded to the Rebbe's call to answer the three questions regarding the halachic status of the Entebbe rescue. The letter was later published in the Rebbe's Igres, Chelek ל"ב, Umud כ"ג, Volume thirty-two, page one zero three. Translated in English, we'll read from one of the paragraphs in the letter, uh, where the Rebbe makes a reference in regards to the rescue in Entebbe. Rebbe writes to this Rav, "Thank you for the psak din for the halachic verdict. Regarding the sheilas, the questions, I added quotation marks around the word sheilas, for after our sages have taught us that in pikuach nefesh matters, when one is asked what to do, it is considered as stated in a clear psak din." The Rebbe was referring to the halacha in Shulchan Aruch, Hilchas Shabbos, chapter שכ"ח, three twenty-eight, where the Alter Rebbe writes, read from the translation as it was translated by Sichas in English, "When a person is in mortal danger because of illness, it is a mitzvah to desecrate the Shabbos for his sake. Even i- the authority who is asked is dishonored, for he should have expounded upon this matter publicly beforehand, teaching that it is permitted to do so." The Rebbe continues the letter, "But because of the double and quadruple darkness in this exile, there needed to be an additional and new concept And thus labeled as so-called questions. The Rebbe is referring to the earlier paragraph in regards

1:21:18 to Pikuach Nefesh, that a person should not ask any question when a, there's a mortal danger because of illness. So therefore, the Rebbe says the word shailas is inappropriate, but because of the darkness in Golus, he referred to it as so-called shailas. About three months later, the Rebbe spoke about Entebbe once more. During the Fabrengen on Shabbos Parshat Tetzaveh, right before Purim, the Rebbe said the following. Referring to the miracle of Purim, which as our sages tell us in Mesachtah Megillah, tok feshal nes, that there are certain points in the Megillah which are referred to the strength and intense point of the miracle. And the Rebbe continued, especially when it is the rescue of tens of Jews, which was accomplished through the actual Mesiras Nefesh, self-sacrifice of Yidden, this is surely considered a miracle. And it is definite that one is obligated to recite the Birchas Anisim, the blessing of a miracle, as the Alter Rebbe cites in Birchas Anenin, and as he also included these halachas in his siddur, which is applicable for all Jews. And it is a definite fact that since we are following the psak din of the Alter Rebbe, it will be dvar elikeinu yokim le'eilam, that the words of Hashem will exist for always and didon notzach, till we go to the geulah, which then it will be fulfilled, v'choisa l'Hashem hamlucha. The Rebbe's talks on the topic of Entebbe extended from Tammuz till Adar, a total of eight months. During these months, the Rebbe elaborated, analyzed, and instructed

1:23:16 rabbonim the world over that they should issue the halachic status of the Entebbe rescue. Thus, we mark the conclusion of the Entebbe series, a traumatic ordeal which began on this very day, the 29th of Sivan, Tovshin Lamed Vav, 1976. This is 44 years ago, and ended in a great miracle on the 6th of Tammuz. To conclude with the words of the Rebbe on one of the occasions when he spoke about the nes, that the Yehid Rotzon, that Yidden shouldn't need any more such miracles because the fear of them, for them will be an ol.