3409 Bathurst St Toronto On M6A 2C1
Tel. 416-913-1774 Fax. 416-913-1779
Under the auspices of Rabbonim of Toronto

1 KH Meoroth $26,146.00 CDN

2 Gates of Mercy $16,840.00 CDN

3 Bni Tzion $8,320.00

Total $51,306.00

Founder of Tzivos Hashem

Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe, was sought after by top political figures, successful business people and the finest professionals for his sage advice on matters of grave importance. He was mentor and spiritual leader to hundreds of thousands of everyday people in all corners of the globe, no one was turned away. Yet, amidst his awesome schedule, the Rebbe busied himself with the lives of children, and set out to harness their great potential.

With a vision that has been unfolding and mushrooming for twenty years, the Rebbe called for the establishment of Tzivos Hashem in the fall of 1980. Children were a top priority for the Rebbe. Rather, each Jewish child was a top priority for the Rebbe. From his vantage point as world leader and spiritual giant, he understood the intrinsic promise held by children, and he founded Tzivos Hashem to cultivate and nurture them so that they could grow to be strong and healthy in body, mind and soul.

The Rebbe himself would hold communal meetings, which he called rallies, with thousands of children at a time. And it was the Rebbe himself who spoke to the children directly and put great responsibilities on their shoulders. Not only did the Rebbe see children as the promise of a better tomorrow, the Rebbe saw children as the promise for a better today.

Judaism stresses that chinuch, Jewish education, should begin at an early age to prepare for adulthood. The Rebbe emphasized that not only are children’s mitzvos for the sake of practicing for the future, but that their mitzvos, now, while they are young, have significance in and of themselves. Through his confidence in them and his expectations, the Rebbe actually confirmed a child’s self esteem and challenged children to use their inborn strengths and talents for good.

The Tzivos Hashem relationship did not flow in just one direction, of commander to commandee. The soldiers of Tzivos Hashem gave nachas to the Rebbe as he watched them increase their mitzvos and perform them with greater care. And it was the children who were able to identify with and express the Rebbe’s passion to bring the world to peace and goodness, as they would sing for him their theme song: We want Moshiach Now!

Tzivos hashem chanuka play

Tikkun Olam

The expression tikkun olam is used in the Mishnah in the phrase mip’nei tikkun ha-olam (“for the sake of tikkun of the world”) to indicate that a practice should be followed not because it is required by Biblical law, but because it helps avoid social chaos.

At first a person used to convene a Court in another place and cancel it. Rabban Gamliel the Elder enacted in the public interest (mip’nei tikkun ha-olam) that they should not do so. At first a person used to change his name and her name, the name of his city and the name of her city, and Rabban Gamliel the Elder enacted in the public interest (mip’nei tikkun ha-olam) that he should write, “The man so-and-so and every name that he has,” “The woman so-and-so and every name that she has.”

The rabbis made this rule because they were concerned that a woman might receive a get (divorce document) and think she was divorced when in fact she was not. She might then remarry in good faith not knowing that she was not yet a free woman. In Jewish tradition there are severe consequences if a married woman engages in sexual relations outside of her marriage. She may not marry the man with whom she had sex and her children are ineligible to marry most other Jews because they acquire the technical status of mamzerim.

As an explanation of rabbinic laws, the phrase mip’nei tikkun ha-olam is also invoked for laws about the collection of the ketubah money for a widow (Gittin 4:3), the limit on payments to redeem captives (Gitten 4:6), purchasing religious articles from non-Jews (Gittin 4:6), divorce threatened by vows (Gittin 4:7), and the bringing of first fruits for land purchased from non-Jews (Gitten 4:9). Several additional uses are found in Gittin 5:3.

During Talmudic period, the principle of mip’nei tikkun ha-olam is applied to a very limited number of additional cases. (For example, see Pesahim 88b.) In both the Mishnah (Gittin 4:6) and the Talmud, applications of the principle are contested at times.

Rav (Heb. רב) is Hebrew for rabbi. The term is often used by Orthodox Jews to refer to one’s personal rabbi.

In the Talmud, Rav precedes the names of Babylonian Amoraim, whereas the title Rabbi generally precedes the names of ordained scholars in Palestine (whether Tannaim or Amoraim).

In the Talmud, Rav or Rab (used alone) is a common name for Abba Arika, the first Amora, who established the great yeshiva at Sura, which, using the Mishnah as text, led to the compilation of the Talmud.

In some Hasidic groups, the Rebbe is also referred to as the rav; in other circles, the rav is distinct from the rebbe and is the highest dayan (judge) of the group.

The term rav is also a generic term for a teacher or a personal spiritual guide. For example, the Talmud tells us that “Joshua ben Perachyah said: Provide for yourself a teacher (rav).”

Jerusalem, Israel

Moishe Alexander pleased with the work of Rav Mishraki in Bnei Brak

On the road to Bnei Brak

The ancient city of Beit Shemesh (“house of the sun” or “temple of the sun” in Hebrew) was originally named after the Canaanite sun-goddess Shemesh, which was worshipped there in antiquity. The ruins of the ancient biblical city can still be seen in the tell of Beit Shemesh, located near the modern city.

Several important and unique archaeological discoveries have been made in recent digs at the tell. The most ancient iron workshop in the world was discovered here in 2003. The only remnants of a fortified city with an advanced water system, from the time of the early Kingdom of Judah was found here. In all layers from this period, the bones of animals were all of kosher animals, in contrast to nearby ancient fortresses and settlements of that period such as Maresha, Azeka or Lachish, suggesting an early Jewish settlement and advanced kingdom in the early biblical “kings” period.

Working in Bnei Brak

שלומי ארבייטמן חוזר לטדי

Haifa, built on the slopes of Mount Carmel, has a history dating back to Biblical times. The earliest known settlement in the vicinity was Tell Abu Hawam, a small port city established in the Late Bronze Age (14th century BCE). In the 3rd century CE, Haifa was known as a dye-making center. Over the centuries, the city has changed hands: It has been conquered and ruled by the Byzantines, Arabs, Crusaders, Ottomans, Egyptians, and the British. Since the establishment of the State of Israel in 1948, the city has been governed by the Haifa Municipality.

Haifa, Israel