ChayenuחיינוWeekly Torah Study

98שבוע של

פרשת וישבי"ט-כ"ה כסלו, ה’תש”ע

THE WEEK OF

parshas vayeishev December 6-12, 2009

תניא

LINEARLAYOUT

NEW!Tanya

pAgE

43

Chumash with Rashi 5

Tanya (daily) 43

Rambam - One Chapter (daily) 79

Rambam - Sefer HaMitzvos 133

Halacha 136

Geulah 140

Rebbe Responsa 145

TaBLe OF COnTenTs:

98

98

Chayenuחיינו ב׳׳ה

Vol. 2, No. 13

שבוע של

פרשת וישבי"ט-כ"ה כסלו, ה’תש”ע

THE WEEK OF

parshas vayeishev December 6-12, 2009

The DaiLy sTUDy OF ChUMash WiTh rashi

The custom of studying a daily portion of Chumash from the weekly Sedra dates back hundreds of years.

The Ba’al HaTanya & Shulchan Aruch, Rabbi Schneur Zalman of Liadi instituted �the practice of studying the weekly Sedra - accompanied by Rashi’s commentary - one portion per day.

- Hayom Yom

� “Rashi’s commentary on Chumash is the ‘wine’ of Torah. It unlocks one's heart and reveals one's innate and elemental love and awe [of G-d]”.

- Ba’al HaTanya V’Shulchan Aruch, The Alter Rebbe

� The Alter Rebbe once announced “One ought to live with the times!” Chassidim were puzzled by the meaning of these words. Later, it was explained, that this means, not only to study the weekly Parsha, but to live with it, incorporating its lessons into our own life as a personal experience.

- Hayom Yom

� “One ought to be scrupulous about the observance of studying a portion of Chumash with Rashi’s commentary each day (Sunday until Sheini, Monday until Shlishi, etc.). This affects him, his children and grandchildren.”

- The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok

� "Studying a parshah of Chumash every day with the commentary of Rashi acti-vates the light in the soul and the revelation of the soul - which is a glow of the revelation of Mashiach."

- Kovetz Lubavitch

� “This custom is not for only for Chassidim, but for all Jews.”

- The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok

� The Sha’ar HaMitzvos writes that the holy Arizal would study the portion of the week’s Sedra each day after Shachris, while wearing Talis & Tefillin.

� The Lubavitcher Rebbe זי"ע - in his letters to Jews of all persuasions and often in response to requests for blessings regarding wellbeing - continuously urges the daily study of Chumash with Rashi (as part of ‘Chitas’: the daily study of Chumash, Tehillim & Tanya) and emphasizes the tremendous fringe benefit this brings in all areas of one’s life, serving as a broad conduit for Divine countenance.

חומשפירוש רש״י

Chumashwith Rashi

DaiLy

The penTaTUeChand

rashi’s Commentary- A Linear Translation into English -

98By Abraham Ben Isaiah & Benjamin Sharfman

In collaboration with Dr. Harry M. Orlinksky & Dr. Morris Charner

Published by S.S. & R. Publishing Co, Inc.

Chumash: parshas Vayeishev

December 6-12, 2009 | 6

Chumash: parshas Vayeishev

7 | Chayenu: Vayeishev, 5770

Chumash: Sunday

Chumash: parshas Vayeishev

December 6-12, 2009 | 40

The DaiLy sTUDy OF Tanya

Tanya• is the ‘Bible’ of Chasidic thought system & way of life.

It was written by The Alter Rebbe, Rabbi Shneur Zalman of Liadi, the founder of Chabad Chasidus (and successor to the Baal-Shem-Tov & Mezritcher Maggid), to serve as the primary reference book for one’s Divine service, outlining the spiritual roadmap of life, based on Jewish Mysticism.

Twenty years of writing, editing and fine-tuning, by the Alter Rebbe, went into •composing Tanya, with every single word and even letter being carefully weighed and scrutinized.

Tanya has five sections: •

Likkutei amarim1. – which deals primarily with man’s internal struggle between his two souls, divine & animal, and guides one in the mastery of this struggle.

sha’ar hayichud v’haemunah2. – A study on the unity of G-d.

iggeres haTeshuvah3. – A Halachic/Mystic analysis of repentance.

iggeres haKodesh – 4. A collection of letters/essays, elaborating a variety of passages of Torah, illuminating them with a spiritual interpretation.

Kuntres acharon5. – Final appendixes of a similar nature.

The name “Tanya” • when rearranged ,(besides being the opening word) תניאspells איתן (“Eitan”), which is a reference to the Essence of the Soul, its power and strength. Studying or reading Tanya is said to elicit that core Essence.

53• Chapters of Tanya (the Likkutei Amarim section), correspond to the 53 Torah portions of the year.

The daily study of Tanya was instituted by the previous Lubavitcher Rebbe, Rabbi •Yosef Yitzchak Schneersohn, of blessed memory, in the year 5703/1943, and has been immensely encouraged by the Rebbe, as a study for all Jews. (The annual cycle begins on the 19th of Kislev, the “Rosh Hashanah” for Chasidus, and the anniversary of the liberation of the author from Czarist prison, after suffering oppression due to his revolutionary approach of teaching and spreading the Inner Torah.)

In 1984 / 5744, The Lubavitcher Rebbe launched a campaign to print Tanya in every •major city in the world. To date, over 5500 editions of Tanya have been printed, and it has been translated into over 7 languages.

לשנה טובה בלימוד החסידות ובדרכי החסידות

תכתבו ותחתמו

TanyaתניאDAILY

sunday, Yud-Tes Kislev (Dec. 6) . . . . . . . . . . . . . . . . . . . . . . 56

Monday, Kislev 20 (Dec. 7). . . . . . . . . . . . . . . . . . . . . . . . . . . 61

Tuesday, Kislev 21 (Dec. 8). . . . . . . . . . . . . . . . . . . . . . . . . . . 63

Wednesday, Kislev 22 (Dec. 9) . . . . . . . . . . . . . . . . . . . . . . . 67

Thursday, Kislev 23 (Dec. 10) . . . . . . . . . . . . . . . . . . . . . . . . 69

Friday, Kislev 24 (Dec. 11) . . . . . . . . . . . . . . . . . . . . . . . . . . . 72

shabbos parshas vayeishev (Dec. 12) . . . . . . . . . . . . . . . 76

98The Linear Tanya prOJeCT

For the very first time, we are launching the Hebrew-English Linear Tanya.

While maintaining the original sacred text of Tanya, we have also included a Hebrew text with vowels, geared for the beginner, as an aid to study and master the Hebrew text.

We are confident that this revolutionary approach will greatly enhance the study of this classic work and further disseminate the teachings of Chassidus in ways which were previously inaccessible.

This project is a collaborative effort between Kehot publication society and Chayenu.Tanya is the exclusive property and copyright of Kehot publication society.Chayenu is ever-grateful to Kehot for affording us the privilege of this precious endeavor.

The Tanya is a profound philosophical work and requires in-depth elaboration and extensive commentary. Due to the nature of Chayenu’s weekly publication, we have only included a most basic translation in our booklet. The translation of this part of Tanya is by Rabbi Nissen Mindel, with inclusions from The Lessons-In-Tanya translation by Rabbis Levi and Sholom Wineberg.

Note: The Hebrew linear text (with vowels) has been edited to include corrections based on לוח התיקון and .(the latter are marked with footnotes) הערות ותיקונים בדרך אפשר

For a more comprehensive study, we encourage you to consider purchasing “Lessons in Tanya” from Kehot, or other similar works, which elucidate the text with increased clarity.

Kehot publication society718.778.0226

www.kehot.com

67 | Chayenu: Vayeishev, 5770

Tanya: Wednesday LIkkUTEI AMARIM, Chapter one

Wednesday, 22 Kislev

liKUTEi AmArimChapter 1.

It has been taught (Niddah, end ch. 3): An oath is administered to him

[before birth, charging him]: “Be righteous and be not wicked;

and even if the whole world tells you that you are righteous,

regard yourself as if you were wicked.”This requires explanation,

for we have learned in the Mishnah (Avot, ch. 2), “And be not wicked in your own estimation.”

Furthermore, if a man considers himself to be wickedhe will be grieved at heart and depressed,and will not be able to serve G-d joyfully

and with a contented heart;while if he is not perturbed by this [self-appraisal],

it may lead him to irreverence, G-d forbid.However, the matter

[will be understood after a preliminary discussion].We find in the Gemara five distinct types—

a righteous man who prospers,a righteous man who suffers,a wicked man who prospers,

a wicked man who suffers,and an intermediate one [“Beinoni”].

It is explained in the Gemarathat the “righteous man who prospers”

is the perfect tzaddik;the “righteous man who suffers”

is the imperfect tzaddik.In Ra׳aya Mehemna (Parshat Mishpatim)

it is explained that the “righteous man who suffers” is one

whose evil nature is subservient to his good nature, and so on.

יום רביעי, כ"ב כסלו

לקוטי אמריםרק א. פה[: נד רק ג ד סוף פ ניא ]ב תיעים אותו, ב “מש

ע. הי רש יק ואל ת הי צד ת

ל העולם כולו אומרים לך ואפילו כ

ה יק את צד

ע”. רש עיניך כ – היה ב

וצריך להבין,

רק ב[: נן ]אבות פ הא ת ד

פני עצמך”. ע ב הי רש “ואל ת

ע רש עיניו כ וגם, אם יהיה ב

– ירע לבבו ויהיה עצב,

מחה ש ולא יוכל לעבד ה’ ב

ובטוב לבב,

ה, לל מז ואם לא ירע לבבו כ

לום. יכול לבוא לידי קלות, חס וש

י הנה אך הענין, כ

מרא ה’ חלקות: ג מצינו ב

יק וטוב לו, צד

יק ורע לו, צד

ע וטוב לו, רש

ע ורע לו, רש

ובינוני.

מרא: ג ופירשו ב

יק וטוב לו “צד

מור, יק ג – צד

יק ורע לו צד

מור”. אינו ג יק ש – צד

טים פ ת מש רש וברעיא מהימנא פ

ירש: פיק ורע לו צד

פוף לטוב בו כ הרע ש – ש

וכו’,

December 6-12, 2009 | 68

Tanya: WednesdayLIkkUTEI AMARIM, Chapter one

In the Gemara (end ch. 9, Berachot) [it is stated that]“the righteous are motivated by their good nature, . . .

and the wicked by their evil nature,while the intermediate men

are motivated by both, and so on.”Rabbah declared, “I, for example, am an intermediate”

Said Abbaye to him,“Master, you do not make it possible for anyone to live,”

and so on.To understand all the aforesaid

clearly an explanation is needed,as also to understand what Job said

[Bava Batra, ch. 1],“Lord of the universe,

You have created righteous menand You have created wicked men, . . .”

for it is not preordained whether a man will be righteous or wicked.

It is also necessary to understandthe essential nature of the rank of the Intermediate.

Surely that cannot meanone whose deeds are half virtuous and half sinful,

for if this were so,how could Rabbah err

in classifying himself as a Benoni (intermediate)?For it is known

that his mouth never ceased studying [the Torah],so much so that even the Angel of Death

could not overpower him;how, then, could he err

to have half of his deeds sinful, G-d forbid?Furthermore,

[at what stage can a person be considered a Benoni]for, at the time a man commits sins

he is deemed completely wicked(but when he repents afterward

he is deemed completely righteous)?Even he who violates

ברכות: רק ט’ ד מרא סוף פ ובג

יקים – יצר טוב שופטן כו’, “צד

עים – יצר הרע שופטן, רש

ינונים ב

– זה וזה שופטן וכו’.

ינוני. גון אנא – ב ה: כ אמר רב

יי: אמר ליה אב

ריה ביק מר חיי לכל ב לא ש

וכו’”.

ל זה ולהבין כ

אר היטב, ב

אמר איוב וגם להבין מה ש

רק א[: תרא פ בא ב ]ב

ל עולם, “רבונו ש

יקים ראת צד ב

עים כו’”, ראת רש ב

ע’ לא קאמר! יק’ ו’רש והא ‘צד

וגם להבין

ינוני, מהות מדרגת הב

אי אינו וד ב ש

מחצה זכיות ומחצה עונות,

ן, אם כ ש

עצמו ה ב איך טעה רב

ינוני, הוא ב לומר ש

ונודע

ירסא, סיק פומיה מג לא פ ד

ות אפילו מלאך המ עד ש

לוט בו, לא היה יכול לש

ואיך היה יכול לטעות

לום? מחצה עונות חס וש ב

ועוד,

ה עונות עוש עה ש ש הרי ב שמור ע ג נקרא רש

שובה ה ת ך עש ]ואם אחר-כ

מור[, יק ג – נקרא צד

ואפלו העובר על

The DaiLy sTUDy OF raMBaMThe Daily Rambam Study Cycle is an institution of The Lubavitcher Rebbe זי״ע. Since its launch in 5744 (1984), thousands of Jews around the world have adopted this practice. What follows is a brief overview of the advan-tage of this unique daily Torah study.

Jewish Unity via Torah1. Torah-Study, in general, unites a Jew with Hashem's Supreme Knowledge and Will in "a wonderful union, like which there is none other."

2. Additionally, Torah unites Jews with one another.

3. Torah is eternal. Hence, the bond forged between Jews through Torah is also eternal.

4. This is enhanced when a number of Jews study the very same subject in Torah.

5. Especially, when this common subject is studied simultaneously.

6. The above-mentioned unity of Jews through Torah can be produced by learning any topic. However, the ultimate unity is produced by learning something which in itself encompasses the entire Torah. In this way, the subject matter itself is a unifying one.

Why raMBaM?Rambam's Mishneh Torah is unique in that it is the only book of Halacha that includes the entire Torah, as Maimonides himself writes in the introduction, calling it "a compendium of the entire Oral Torah." Hence the name: "Mishneh Torah" (Repetition of the Torah) for "a person who first reads the Written Torah and then this work will know from it the whole of the Oral Torah." And, he writes, it is written "in plain language and terse style, so that the entire Oral Torah might become systematically known to all."

There is another important advantage to learning Mishneh Torah, namely learning Halacha, the laws of the Torah – "study which brings to deed". In this regard, Mishneh Torah is unique. Unlike other halachic works which omit certain laws, such as those which do not apply in exile (laws concerning the Beis HaMikdosh), or those applicable to gentiles (The Seven Laws of Noah), Rambam's Mishneh Torah explains all the hala-chos in Torah, including those relevant to the future redemption. Therefore, when a person learns Mishneh Torah, he fulfills the mitzvah of studying and knowing all the Torah's laws.

study CyclesThere are 3 study cycles:

1. Three chapters per day–completing all fourteen volumes in (less than) one year.

2. One chapter per day–completing the entire Mishneh Torah in three years.

3. Sefer HaMitzvos – also authored by Rambam as an introduction to Mishneh Torah – those mitzvos which correspond to the three-chapters-per-day cycle, completing it in one year.

These options make it possible for everyone to participate in this collective unified effort, regardless of level of knowledge. It is something that can be studied by all: Men, women & children.

While the three-chapters-per-day study cycle is the ultimate course to take, it is beyond the scope of our publication. Chayenu focuses primarily on the one-chapter-per-day study cycle.

The Sefer Hamitzvos daily synopsis, though, does run parallel to the former course and albeit brief, allows one to be alligned with the current theme of the most advanced cycle.

NoTE: The final Halachic ruling does not necessarily follow Rambam’s view. This study should not be regarded as a reference for decisive action. For this, more recent Halachic works or Rabbinical counsel should be sought.

sunday, Yud-Tes Kislev (Dec. 6) . . . Perek 3 . . . . . . . . . . . 80

Monday, Kislev 20 (Dec. 7). . . . . . . . Perek 4 . . . . . . . . . . . 86

Tuesday, Kislev 21 (Dec. 8). . . . . . . . Perek 5 . . . . . . . . . . . 92

Wednesday, Kislev 22 (Dec. 9) . . . . Perek 1 . . . . . . . . . .102

Thursday, Kislev 23 (Dec. 10) . . . . . Perek 2 . . . . . . . . . .108

Friday, Kislev 24 (Dec. 11) . . . . . . . . Perek 3 . . . . . . . . . .118

shabbos parshas vayeishev (Dec. 12) . . . Perek 4 . . 126

sefer hamitzvos (full week) . . . . . . . . . . . . . . . . . . . . . . . .133

One perek per day& Sefer Hamitzvos

98Translated by Rabbi Eliyahu Touger

Copyright by Moznaim Publishing Co. Reprinted with permission.

We have only included the text of Mishneh Torah. The original translation includes many valuable footnotes and commentary.

For a comprehensive study, consider purchasing the full set (or individual volumes) from the publisher:

Moznaim Publishing Co. 718.438.7680

Rambamרמב"םDAILY

December 6-12, 2009 | 80

rambam: Sunday

יום ראשון, י"ט כסלו

81 | Chayenu: Vayeishev, 5770

rambam: Sefer Zmanim, hilchos Taaniyos

sunday, December 6

133 | Chayenu: Vayeishev, 5770

rambam: Sefer hamitzvos

98מצוותExcerpted from the new translation of ״Sefer HaMitzvos״, by Rabbi Berl Bell.

Published & Copyright by Sichos in English; Reprinted with permission.

rambam:sefer hamitzvos

with Daily synopsis

Sunday, 19 Kislev, 5770 - December 6, 2009Monday, 20 Kislev, 5770 - December 7, 2009*

❧ The 107th mitzvah is that we are commanded regarding the tumah con-veyed by a dead body. This mitzvah includes all the laws relating to tumas meis.Lesson 202

Tuesday, 21 Kislev, 5770 - December 8, 2009

❧ Positive Mitzvah 107: Printed in previous lesson.

❧ The 113th mitzvah is that we are commanded to prepare the red heifer to have it ready for the procedure of purifying those who are tameh as a result of tumas meis.The source of this commandment is Gd’s statement (exalted be He), “[A ritually clean person shall gather up the cow’s ashes and...] it shall be a keepsake for the congregation of the Jewish people.”

The details of this mitzvah are found in the tractate devoted to this subject, tractate Parah.

Wednesday, 22 Kislev, 5770 - December 9, 2009Thursday, 23 Kislev, 5770 - December 10, 2009*

❧ Positive Mitzvah 113: Printed in previous lesson.

*The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides14 ׳-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.

December 6-12, 2009 | 136

study: halacha

98הלכהby Rabbi Nissan Dovid Dubov • published & Copyright © by Sichos-In-English; Reprinted with permission

www.SichosInEnglish.org • (718) 778-5436

halachaThe Laws of yichud*

permissibility and prohibition regarding the seclusion of a Man and a Woman

Chapter 8 (continued) yichud at Work

Public Transportation 153. One may travel on public transportation even at night as long as there are passersby.[177]

154. On a bus that travels through areas where there are neither passersby nor a steady stream of traffic, there must be the presence of at least one man with three women or one woman with two men in order to permit Yichud.[178]

155. Let us examine the case of a woman traveling in a bus or taxi together with other people, and in the course of the trip she is left alone on the bus together with the driver. If they are in a place where there are neither passersby nor a steady

* the purpose of this volume is to teach the student the principles of Yichud and to highlight the circumstances that may pose a question of Yichud. However, in every case where there is a question of Yichud, a competent Rav should be consulted. He will be able to evaluate all the various problems and mitigating factors and deliver a Psak Din tailor-made for the question.

177. See Dvar Halachah 3:16:35. As regards travel on a small airplane or helicopter and the question of Yichud, see Nitei Gavriel 44:16; Minchas Ish 17:24.

178. Minchas Ish 17:14. Therefore, two women may not travel on such a bus if there is nobody else on the bus apart from the driver. (Sefardim would only permit this form of Yichud in the presence of three men and three women, and even if there were one man and ten women on the bus it would be prohibited. This should be taken into account if Sefardic women wish to arrange a trip to the countryside with a male driver. Such a trip would be prohibited for them unless one of the women’s husbands were present.)

It should be noted that if the driver is a parutz or a non-Jew, then Yichud would be forbidden even in the presence of many women. Therefore, a group of women or girls should not rent a bus which has a non-Jewish driver to go on an outing to a place where there may be a question of Yichud. This is often the case on school trips when students visit locations in the country that are quite deserted. Those who organize the trips should be well aware of the Yichud issue. They must make sure either that the bus only goes to areas that have passersby or a steady stream of traffic, or that another shomer is present.

study: geulah

December 6-12, 2009 | 140

The nineteenth day of the month of Kislev marks the release of R. Schneur Zalman of Liadi from Czarist imprison-ment. R. Schneur Zalman, known also as the Alter Rebbe, was the founder of the Chabad school of Chassidus, and author of the Tanya and Shulchan Aruch Admur HaZakein. The Czarist govern-ment arrested him because of slanderous accusations brought by opponents to the Chassidic movement. After extensive investigation R. Schneur Zalman was cleared of all charges and released on the nineteenth of Kislev. It has been a day of celebration of Chassidus ever since.

It was more than the liberation of just one individual. The Alter Rebbe had been in the forefront of those who dis-seminated the ideals of Chassidus and his arrest was a danger for the whole movement. The Chassidic movement was barely a half century old then, and an adverse judgment would have boded ill for its future. His vindication was a vindication of Chassidus, and his libera-tion was the signal for increased vigor in spreading its directives.[1]

Two Reasons For ChassidusThe teachings of Chassidus are primar-ily in the mystical realm of Torah. The revealed aspect is the “body of Torah” and Chassidus is the “soul of Torah,”[2] expounding the most lofty and sublime concepts.

But it is axiomatic in Jewish thought that spiritual loftiness progressively declines in successive generations.[3] The generation of the Mishnah, for example, was spiritually greater than that of the Talmud. Why then was Chassidus, which teaches the loftiest of concepts, intro-duced in the latter generations specifi-cally?

Two reasons may be given:[4]

i. A Jew’s purpose in life is to serve G-d in all ways, thereby introducing G-dli-ness into a spiritually void world. A Jew utilizes the powers of his soul to combat the spiritual darkness. As the exile has progressed, this spiritual darkness has grown.[5] Chassidus, which is the “soul of Torah,” helps reveal the soul’s latent

study: geulah

98גאולהExcerpt from “Days of Destiny” - The Jewish Year under a Chassidic Microscope –

by Yosef HaLevi Loebenstein Published and copyright © by Sichos In English (718) 778-5436 • www.SichosInEnglish.org

Geulah studyThe Beauty of pearls

In honor of 19th Kislev – The “Rosh Hashana” of Chassidus

Chassidus not only infuses life and warmth into the practice of Judaism, but, as the means whereby a Jew unites with G-d, it also is a “taste” of the revelations of the messianic era.

145 | Chayenu: Vayeishev, 5770

study: Rebbe Responsa

Bitachonאגרות

98Reprinted from ״In Good Hands״. Published and copyrighted by Sichos in English.

Reprinted here with permission. For more information or to purchase the book, visit www.sichosinenglish.com

rebbe responsa*

“Bitachon is the conduit through which one receives outstanding success from above.”

By the Grace of Gd 24 Kislev, 5716 [1955]

Brooklyn

Greetings and Blessings!

In[177] the course of the farbrengen38 that took place on the luminous date of Yud-Tes Kislev,[178] the festival on which — to quote the well-known letter of the Rebbe Rashab[179] — “He redeemed our soul in peace and our soul’s light and vitality was granted to us,” I was informed of what happened to yourself and your wife (May neither you nor we know of such things!).

This news was conveyed at an auspicious time. Now, there is a teaching of the Al-ter Rebbe (in Tanya — Iggeres HaKodesh, Epistle 23[180]) which he received from his mentors,[181] that “if one angel were to stand in the presence of a gathering of ten Jews, even if there were no words of Torah between them, [...he would become utterly nul-lified].” How much more must this apply to a gathering of numerous tens of Jews who are exuberantly celebrating [the liberation of] the head of the Jewish people [viz., the Alter Rebbe]. Accordingly, I am certain that your condition will improve speedily,

* Editor’s note: These letters are translated from the original Hebrew or Yiddish correspondance, and thus considered unedited.

177. Igros Kodesh, Vol. 12, p. 170, Letter 3979.

178. Anniversary of the liberation from incarceration and capital sentence of the Alter Rebbe (see footnote 153 above) in Petersburg in 1798.

179. See the letter dated 16 Kislev, 5662 (1901), that introduces the entry for Yud-Tes Kislev in HaYom Yom. The opening phrase in the above quotation paraphrases Tehillim 55:19.

180. See Lessons In Tanya (Kehot, N.Y.), Vol. 5, p. 55.

181. I.e., the Baal Shem Tov and the Maggid of Mezritch.

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Johannesburg, south Africawhose vision and dedication has made this possible

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