This story, shared in connection with 100 years from the histalkus of the Rebbe Rashab, recounts the remarkable dedication of R' Yechezkel 'Chatche' Feigin. As the Rebbe Rashab's secretary, he was sent on a perilous mission to collect money for the Yeshiva during a time of great lawlessness. Despite being violently robbed and barely escaping with his life, the Rebbe Rashab instructed him to gradually repay the lost funds, which R' Chatche faithfully did throughout his life, illustrating profound commitment to the Rebbe's directives.

A heartfelt Purim greeting wishing joy and blessings. The message then recounts a story of the Baal Shem Tov who effortlessly walked on water, while his helper, attempting the same, tragically drowned. In response, the Baal Shem Tov decreed the river to dry up. However, a heavenly stipulation permitted the river to flow again if any of his descendants were ever found at the site, leading the Baal Shem Tov to issue strict instructions for his offspring to avoid the area. The text also includes an anecdote from the Rebbe emphasizing trust over analysis, drawing a parallel to *Krias Yam Suf*.

The author shares personal musings regarding a series of recent devastating tragedies, culminating in the horrific Sassoon family calamity where seven children perished. Reflecting on the overwhelming nature of such losses, reminiscent of historical afflictions, the text recalls Aharon Hakohen's silent reaction to tragedy. It then narrates a story about the Rebbe (RaMaSH) intentionally slapping a bochur, Berel Baumgarten, during a farbrengen to manage an unruly crowd, later apologizing and explaining he knew Berel was strong enough to 'take' the necessary action. This anecdote is presented as a profound thought in connection with enduring difficult times.

A story is recounted about Rabbi Yitzchak Kogan's yechidus (private audience) with the Rebbe, which a curious bochur attempted to eavesdrop on. The bochur, unable to understand the Russian, gave up after ten minutes. Years later, Rabbi Kogan revealed that the Rebbe had inexplicably switched from Yiddish to Russian for precisely those ten minutes. The story illustrates two lessons: if you're not meant to hear something, you won't, regardless of effort; and conversely, if you are meant to hear a message, you will, provided you are willing and ready to listen. This reflection leads into preparations for Yud Aleph Nissan, emphasizing connection to the Rebbe.

Amidst collective shock and speechlessness, this message reflects on recent tragedies as a 'slap' from the Eibishter. It shares a story of the Frierdige Rebbe giving R' Berel Baumgarten a public slap to clear a crowded room, later explaining it was necessary and given to someone who could 'take' it. The Rebbe likened a tragic accident to the Eibishter giving the community a slap, emphasizing it's a message, often felt strongest by the most refined. The text concludes that recent events underscore an urgent divine message, a desperate situation requiring drastic measures, viewed through the lens of divine hashgocho protis, with a slap being the chosen method.

This message includes greetings to alumni, congratulations on new homes, and a request for feedback. The author shares a recurring anecdote about Mrs. Geulah Cohen, a Kneset member and admirer of the Rebbe. During a farbrengen, she questioned why the Rebbe addressed critical Israeli political issues (such as returning territories or the 'mihu yehudi' law) to his Chassidim in Crown Heights. The Rebbe's reported response was that Chassidim's efforts in 'taavos hetter' (abstaining from worldly indulgences) or 'diligent learning' would bring about 'yeshua' in Eretz Yisroel. The author is seeking input on the specific source and precise details of this story, as versions vary. The message concludes with a heartfelt reflection on a recent brutal murder of a family in Israel, expressing pain, rage, and disappointment at international indifference.

This message addresses alumni, sharing good wishes for new homes and thanking for feedback. It then introduces a story in connection with Yud Aleph Nissan about R' Hillel Paritcher, a prominent Chassid. R' Hillel's sudden yearning to visit the Rebbe in Lubavitch for Shabbos, late in the week, leads to a devoted wagon driver agreeing to take him on the strict condition that R' Hillel would not daven at length en route. Despite the agreement, R' Hillel becomes completely immersed in his davening during a stop, threatening their chances of reaching Lubavitch on time.

With shock, disbelief and heartfelt cries of AD MOSAI!!!! we mourn the tragic passing of hatomim מאיר יעקב פייוועל בן יבלחט"א ר' מרדכי שליט"א, and extend our tanchumin to his family, may Hashem comfort them and give them strength! Birkas tanchumin to Reb Oren Antebbe on the passing of his father דוד משה בן אפשרים ע"ה. May they only know simchos and good news from here on.May they use out the special period of Yokor Mikol yokor to its’ utmost! May he bring them up lTOveCHuMAA”T mitoch harchovo, and to be true chayolim/os! (If anyone is aware of any mazeltov’s that I omitted please let me know).Our thoughts and tefilos continue to be with our brothers and sisters in the Ukraine, אחינו בני ישראל הנתונים בצרה וכו', may Hashem watch over them and protect them, and remove them immediately מצרה לרווחה ומאפילה לאור גדול!A young budding talmid chochom, a ben Torah, once visited the Rogotchaver gaon. During the visit, the yungerman shared a chidush of his with the Rogatchover. His chidush, his novel interpretation, was based on – and supported by – a number of questions that he raised, in the gemoro and rishonim, that would all be resolved based onhis chidush.The Rogatchover listened to the yungerman, but could not agree with his conclusion, the idea was too radical. “But how can I not be right”, the young man protested, “how else can all of these questions be answered?!”The Rogatchover told him that he would give him his response in writing. Sure enough, a few moments later, the Rogatchover presented him with a page, on which he had written כדרכו בקדש marei mekomos to various tosefos’, which were scattered throughout shas. At first glance, there was no obvious connection, the sugyas containing the tosefosen were as varied and diverse as can be. But the yungerman was certain that by delving into them he was sure to discover some common thread that bound them, the one that was sure to reveal the profound chidush that the gaon was trying to share with him, which would surely address his own questions.He went home, eager to begin the task of deciphering the mystery. But, try as he might, the message remained as cryptic as ever. He just could not find any common denominator between the sugyos represented. Finally, after 3 days of intense toil, he had to admit defeat.The young man returned to the Rogatchover gaon, and asked him to explain what he had written.“It’s very simple”, the gaon clarified. “Take a look at each tosefos in the paper. With virtually each one, you will find that the preceding tosefos concludes with a question. In each case the question remains unanswered; Tosefos apparently considered each of these questions to be problems unsolved and unsolvable. But, despite that, as you see in each of the tosefos’ that I noted, tosefos did not get bogged down by the question, but continued on to the next piece of the gemoro. Sometimes, you have to face the fact that you have no answer to your questions,