750 p 34 38

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contents

THANK YOU, MR. PRESIDENTFeature | Shneur Zalman Berger 10

CAMP-SCHOOL TEACHES THAT RAIN ISLIQUID SUNSHINEPerspective | Aliza Karp

28

LIVING WITH MOSHIACH: FORHEAVEN’S SAKEThought | Rabbi Zvi Homnick

6

MUSIC IN THE MIKDASHInsight | Interview by Mendel Tzfasman22

‘WHO SHOULD BE A RAV? SOMEONEWHO IS NOT AFRAID?!’Feature | R’ Yosef Yitzchok Naimark

31

PUBLICIZING THE IDENTITY OFMOSHIACH ON A GLOBAL SCALEMoshiach & Geula | R’ Yitzchok Springer

34

WHY DIDN’T YOU TELL ME?Story | Rabbi Chaim Sasson36

PUBLICITY WITHOUT P’SHETLACHMoshiach & Geula | R’ Avrohom Mendel Wechter26

HOW GOOD ARE YOU, REALLY?Moshiach & Science | Dr. Aryeh Gotfryd, PhD20

TO PLEAD WITH G-DD’var Malchus | Sichos In English4

750_Beis Moshiach 19/07/2010 2:12 AM Page 3

12 Menachem Av 5770 BE IS MOSHIACH4

WHAT IS PRAYER?The Rambam describes prayer as

follows: [1]The obligation [this]

commandment entails is to offersupplication and prayer every day; topraise the Holy One, blessed be He,and afterwards to petition for allone’s needs with requests andsupplications, and then to give praiseand thanks to G-d for the goodnessthat He has bestowed.

In particular, the fundamentaldimension of prayer is to ask G-d forour needs.

The praise and thanksgivingwhich precedes and follows theserequests is merely a supplementaryelement of the mitzvah. [2]

A person must realize that G-d isthe true source for every aspect ofsustenance and blessing he receives,and he must approach G-d sincerely,with heartfelt requests. [3]

Often, however, we do notcontent ourselves with asking G-d forour needs. We desire a measure ofbounty that goes beyond our needs,and indeed, is far more than what wedeserve.

We request a boon that reflectsG-d’s boundless generosity.

For every Jew is as a dear to G-das a only son born to parents in theirvintage years. [4] And because of thatinner closeness, He grants us favorthat surpasses our needs and ourworth.

TWO INTERPRETATIONSOF MOSHE’S PLEA

These concepts are reflected inthe name of this week’s Torahreading VaEschanan.

VaEschanan means “and hepleaded,” and refers to Moshe’spetition to G-d to enter Eretz Yisroel.[5]

Our Sages’ interpretation of thisterm provides each of us withguidance with regard to the way weshould approach G-d in prayer.

The Sifri states: [6][Moshe] could have depended...

on his good deeds. Instead, [he]asked G-d for a gift.... How muchmore so, [lesser men] should makerequests [of G-d in this manner].

Alternatively, [va’es’chanan] isone of the ten terms used for prayer.

The Midrash communicatessimilar concepts, stating: [7]

[This] is one of the ten terms usedfor prayer. Of them all, Mosheadopted [this approach], one ofsupplication.

From this, we can learn that nocreated being can make demandsfrom its Creator, for even Moshe[approached G-d] in a tone ofsupplication, [asking] for a free gift.

EVERYTHINGIS KINDNESS

Although there is a similaritybetween the statements of the Sifriand the Midrash, in particular, thecommentaries [8] note a distinction

between them.For the Sifri sees the concept of

prayer and that of requesting a freegift as two different interpretations,while the Midrash fuses the twoconcepts into a single understanding.

To focus on this distinction moreclosely:

G-d is “merciful to all His works,”[9] giving each his sustenance asrequired.

Moreover, when a person’s deedsare worthy, he is assured: [10] “Ifyou follow My laws... I will provideyou with rain at the appropriatetime.” [11] Therefore, a personmight have grounds to believe that hedeserves G-d’s assistance.

Nevertheless, even in such asituation, prayer is necessary asreflected by the verse: [12] “Kindnessis Yours, for You render to every manaccording to his deeds.”

Although a person’s conduct maybe worthy of Divine blessing, sinceG-d transcends the material realmentirely, for G-d’s beneficence to beenclothed in a material form requiresa unique measure of kindness. Andthis kindness is evoked by prayer.

Therefore, there is no way aperson can demand favor from G-d.At all times, he must make requests ofHim as one asks for a present.

This enables us to understand theinterpretation of the Midrashmentioned previously.

VaEschanan teaches us themanner in which we should makepetitions of G-d.

When asking for His goodness,one should plead with humility,rather than demand; even whendeserving, a person should not relyon his merits, but should ask G-d forgenerosity and kindness.

NOT ONLY A HUMBLETONE, A HUMBLE HEART

The first interpretation cited inthe Sifri asks for a deepercommitment.

Not only should humilitycharacterize the manner in which one

d’var ma lchus

TO PLEADWITH G-DSichos In English


BE IS MOSHIACH Issue 750 5

approaches G-d, it should permeateone’s being.

A person should genuinely feelthat he is asking for favor which hedoes not deserve. For regardless ofthe virtue of his deeds, there is alwaysa higher standard which could bedemanded of him. Therefore, hisrequest is for “a free gift,” unearnedkindness. [13]

This approach was personified byMoshe, whom the Torah describes[14] as “more humble than any manon the face of the earth.”

Moshe realized his own positivevirtues, but he also understood thatthese virtues were granted to him byG-d, and felt that had they beengranted to another individual, thatperson might have accomplishedmore. [15]

WHEN CAN A HEAVENLYDECREE BE CHANGEDThere is a deeper dimension to

the difference in interpretationbetween the Midrash and the Sifri.

Moshe was praying to enter EretzYisroel.

Although G-d had previouslydecreed that he would not enter theHoly Land, after the conquests of theland of Sichon and Og, Moshethought that perhaps G-d wouldrelent and therefore, turned to Him inheartfelt prayer. [16]

There is a difference of opinionamong our Sages [17] whetherprayer can have an effect after anegative decree has been issued fromAbove or only beforehand.

The Midrash follows the view thatprayer can avert a harsh decree evenafter the decree has been issued.Therefore, Moshe was able toapproach G-d through one of theaccepted forms of prayer.

The first opinion in the Sifri, bycontrast, follows the view thatordinarily, prayer can only helpbefore a decree has been issued, butnot afterwards. Therefore, Moshehad to go beyond the commonplaceapproach to prayer and ask for a free

gift. [18]

REACHING ABOVEOUR GRASP

Chassidic thought explainsMoshe’s request for “a free gift” asfollows:

Had Moshe been permitted tolead the Jewish people into EretzYisroel, he would have been able todraw forth a level of G-dly revelationwhich our ordinary Divine servicecannot reach.

For there are limits to the spiritualpeaks man can reach through hisefforts; the highest levels aredependent solely on G-d’s initiative.

These levels cannot be reached bythe standard approach to prayer. Forprayer centers on man’s efforts torefine himself and his environment,and therefore Moshe asked for “a freegift.”

DOING MORE THAN WE CAN

G-d did not grant Moshe’srequest, because even the highestlevels of revelation are not given as“free gifts,” but instead must berealized by man through his Divineservice.

The service required to drawdown these levels, however, is not onethat man can conceive or plot out onhis own. It was beyond even Moshe’sconception. Instead, it is G-d whocharts this pattern of service and withthis intent He has led the Jewishpeople on their odyssey throughhistory.

For this reason, Moshe’s prayerwas not accepted, and it wasYehoshua and not Moshe who led theJews into Eretz Yisroel.

Although this brought about thepossibility of the Jews being driveninto exile, this is part of the Divineplan to enable mankind to carry outthe service necessary to bring aboutthe Redemption. For it is the Divineservice of ordinary men, confrontingeveryday experience which will make

the Redemption a reality.Parshas VaEschanan is always

read on Shabbos Nachamu, “theShabbos of comfort.”

The true comfort for thedestruction of the Beis HaMikdashand the exile is the realization thatthese are only phases guiding us tothe ultimate Redemption.

Leading us on a course abovemortal understanding, G-d enablesman to become His partner increation, [19] and make the world adwelling which they will share.

Adapted from: Likkutei Sichos, Vol. XXII, pgs.115-117; Vol. XXIV, p. 28ff

NOTES:

1. Mishneh Torah, Hilchos T’filla 1:2.

2. This is reflected in the wording used by the Rambam, andthe interpretation of his position by the Seifer HaChinuch(mitzvah 233). Note, however, the wording of the ShulchanAruch HaRav 185:2 which refers to “the recitation of G-d’spraise as the fundamental element of prayer.”

3. In this vein, we can understand the connection to theRambam’s opening statement in Hilchos T’filla 1:1 thatprayer is “the service of the heart,” i.e., shaping one’sfeelings. For what affects most people most are their materialneeds, and appreciating and asking G-d for these mattersrequires a re-definition of one’s inner feelings.

4. Keser Shem Tov, Hosafos, sec. 133.

5. Deuteronomy 3:23.

6. Commenting on the above verse, quoted (with slightchanges) in Rashi’s commentary to the verse.

7. D’varim Rabba 2:1; Midrash Tanchuma, VaEschanan, sec.3.

8. Chizkuni on Deuteronomy 3:23; Levush on Rashi’scommentary to that verse.

9. Psalms 85:1. Note K’subos 67b, Bava Metzia 85a.

10. In particular, a unique measure of Divine beneficence isassured the Jewish people as reflected by our Sages’statement (Bava Metzia 83a): Since they are the descendantsof Avraham, Yitzchak, and Yaakov, even the feasts of KingShlomo at the height of his opulence are not sufficientrecompense for them.

11. Leviticus 26:3. In an expanded sense, rain includes allour material needs. Geshem, Hebrew for “rain,” shares thesame root as Gashmius, “material substance.”

12. Psalms 62:13.

13. In this context, the Sifri’s statement that Moshe couldhave depended on his good deeds must be interpreted tomean that, according to the mankind’s prevailingunderstanding, Moshe could have depended on the virtue ofhis deeds. Moshe himself, however, had deeper knowledge,and therefore, greater humility, and made his requests as apetition for a present (Maharik).

14. Numbers 12:3.

15. See Maamarei Admur HaZakein 5562, p. 51, and theexplanation of this concept in the essay in this series entitled“Pride that Runs Deeper Than Self.”

16. Rashi, commenting on Deuteronomy 3:23.

17. Rosh HaShana 17b.

18. See also Likkutei Sichos, Vol. XVI, p. 277, whichexplains that when individuals who possess merit appeal toG-d’s kindness without depending on their virtues, theyevoke a measure of Divine favor which surpasses the naturalorder.

19. Cf. Shabbos 10a.


IN HEAVEN’S NAMEI can vividly recall sitting in my

study sometime in the early ninetiesand going through the talks of theRebbe Rashab recorded in TorasSholom, when I encountered thetalk where the Rebbe Rashab says,“Only a Misnaged would say that heis acting purely l’sheim Shamayim(lit. for Heaven’s name).” Havinggrown up in a Misnagdicenvironment, I could readily attest tothe veracity of that statement exceptfor the “only” part, as I had no realway of knowing whether other

groups did or did not claim purity ofmotive with any kind of regularity.

In fact, I had long puzzled overthis phenomenon well before readingwhat the Rebbe Rashab had to sayon the topic. That is because theneed for purity of motive in thestudy of Torah and the performanceof Mitzvos was a central issue ofdebate in the early years of theChassidic movement, with theMisnagdim taking the more lenientapproach and legitimating theservice of G-d based on motives ofreward and punishment.

Reb Chaim of Volozhin, although

having adopted a more measuredapproach in terms of his oppositionto Chassidus than his mentor, theVilna Gaon, was the only respectedleader of his time that attempted tocodify the theological basis for theMisnagdic point of view in hisNefesh HaChayim, beyond the tiredarguments against change or thelibelous accusations fabricated fromwhole cloth. In that work, he adoptsthe position that since most peopleare incapable of achieving the fullestdegree of selflessness in the serviceof G-d, it is actually preferable toserve G-d for the sake of rewardthan to focus one’s energies ontrying to “cleave to G-d” so as totranscend any personal ulteriormotives outside of love for G-d.

According to R’ Chaim, theclosest one can likely get to the ideaof lishma in Torah study is to makethe focus on the desire to know andproperly understand what one islearning one’s primary consciousintention. The inability to reachbeyond that for the overwhelmingmajority of people is such a foregoneconclusion that to take precious timeaway from learning in order to workon one’s inner motives andintentions would fall under thecategory of bittul Torah (wastingtime from Torah study). This


thought

The Rebbe speaks to us in terms of thehighest levels of selflessness, acting onlyfor the sake of bringing about the divinerevelation of G-d Himself and fulfillingHis desire for a dwelling place in thisworld, to the extent that one feels thathis entire existence from the moment heawakens to his last waking moment ofthe day is only “to bring to the days[i.e., revelation] of Moshiach.”

LIVING WITHMOSHIACH: FORHEAVEN�S SAKEBy Rabbi Zvi Homnick



position was hardly anything new,and in fact almost mirrors that of theRaMChaL in his classic workMesilas Yesharim, where he activelydiscourages most people from evenattempting to reach the level of“Chassid,” one who serves G-d forHis sake, warning that it is not onlyunattainable for the majority ofpeople but can also be dangeroussince it is very easy to fool oneselfand stray into the arena of self-delusion.

Stop! Okay, although I could goon for many pages, since this is notmeant to be a scholarly treatise, let itjust suffice to say that the Chassidicview is, as the Rebbe Rayatz puts itin Kuntres Toras HaChassidus, “Ourteacher, the Baal Shem Tov, openedthe pipeline of ability in the serviceof Hashem, with instruction andguidance that each and every Jewcan serve G-d with love and fear.”Thus, the position of the Chassidicmovement was based not only on theviews of almost every one of theRishonim (early Talmudiccommentaries and legal codifiers)and the overwhelming body ofKabbalistic writings (see YesodHaAvoda, Slonim), but also on thefact that the “diminishing of thegenerations” argument had nostanding in the face of the newrevelation of Chassidus and the“opening of the pipeline” by the BaalShem Tov.

In light of all of the above, Ifound it more than passing strangethe frequency with which I hearddeclarations of acting purely for thesake of Heaven from self-identifyingMisnagdim, great and small.Although this question had botheredme on and off over the years, andeven more so after I became moreknowledgeable on the subject, whenI encountered the same observationfrom the Rebbe Rashab, I felt that Ihad to get to the bottom of thematter.

HEAVENLY PURCHASEThe Mishna at the end of

Tractate Taanis (4:8, Talmud Bavli26b) says, “...that there were nocelebratory holidays for the Jewishpeople like the fifteenth day of Avand Yom Kippur when the daughtersof Jerusalem would go out anddance in circles in the vineyards...”The Mishna cites what the girlswould say so that the young singlemen would choose them, but theGemara (31a) goes into more detail,“The beautiful amongst them, whatwould they say? Set your eyes onbeauty, because [as the Sages say] awoman is only for beauty. Those ofgood lineage amongst them, whatwould they say? Set your eyes uponfamily, because [as the Sages say] awoman is only for children. Thehomely amongst them, what wouldthey say? Acquire your purchase forthe sake of Heaven, as long as youcrown me with golden jewelry.”

Obviously, there is much thatneeds explaining regarding thisaccount of the twice yearly courtshipexpo that took place back in theTemple era, but listing all thequestions that come to mind(although essential for training themind in analytical thinking) mightinduce tedium in those that onlysigned on for a brief article. So let’stake a look at what the Mishna therecites as the Biblical allusion to thispractice.

The verse is from Shir HaShirim(3:11) and begins with the words,“Tze’ena U’re’ena,” “go out andsee.” The Chassidic interpretation ofthis expression, quoted in differentversions in the name of the AlterRebbe, is that in order for a soul thathas been sent down to inhabit ahuman body (in the verse; B’nosYerushalayim) to “see G-dliness,” itmust first “go out” of “self” alongwith the constraints of the body andanimal soul.

“Going out” of one’s self can beunderstood on many different levels,

and in the broadest sense of theterm is a lifelong labor-intensiveprocess. However, on its mostsimple level, Chassidim have alwaysunderstood this to mean training themind to think about loftier, G-dlyideas, and not about me and mythoughts, feelings and desires, etc.For the lofty souls of the Tzaddikim,simply focusing their thoughts andfeelings towards G-d, especially asHe is revealed in Chassidus, isenough for them to becomeenraptured by the transcendentbeauty and “glory of the King,” andcompletely lose themselves in“cleaving to G-d.”

However, for those who are moreearthbound by their less refinedphysicality, the first step in thisdirection is alluded to in the firstMitzva in the Torah, to be fruitfuland multiply through reproductionof the species, as the earlyChassidim would say, “The firstMitzva is to make another Jew.” Byinvesting my time and energy intoputting another person’s materialneeds and spiritual growth anddevelopment before my own, I amable to transcend my own self-centered orientation and connect toG-d and G-dliness.

Then there are those whoseinability to “see G-dliness” is notonly due to the concealment of thisworld and of the animal soul andbody, but is also due to the fact that“your sins are separating betweenyou and your G-d.” For such anindividual (as most of us are), it isnot enough to study Chassidus andmeditate on G-d and G-dliness, norto channel his energies and thoughtsinto doing for others and puttingthem before himself, there has to bet’shuva – repentance. True penitencecan only come through therealization accompanied by deepregret that the source of all myiniquities is the focus on self.Nobody ever committed a sinwithout first thinking, “I want,” “Ineed,” I think,” “I feel,” and so on.



Through repentance, that sameperson who was so steeped in self-interest and self-gratification that hecould actually defy, wittingly orunwittingly, a direct commandmentfrom G-d Himself, becomes sodisgusted with and distrustful of hisown thoughts and desires that all hewants is to “go out” of himself, andthis actually enables him to do so inways that his spiritual betterscannot.

For Chassidim the first step inspiritual growth and development inthe service of G-d has always been“stop thinking about ‘me.’” InJudaism, and especially in Chassidicteachings, a big part of the spiritualsignificance of marriage is that itempowers and enables one to growbeyond and transcend the pettinessand self-absorption of the child whohas all his material and emotionalneeds (hopefully) provided for by hisparents, to start thinking aboutothers and their needs and to stopthinking about “me.”

And the aforementioned accountin the Mishna and Gemara lays outthe spiritual steps that each type ofperson needs to take to “go out andsee” G-d on “the day of Hismarriage [Yom Kippur – the day ofthe giving of the Second Tablets]and the day of His rejoicing [therebuilding of the Temple in thefuture time, represented by the 15thof Av, the day of the full moonfollowing the destruction].” And italso emphasizes that the ultimatecelebration of “going out andseeing” is associated with theapproach of the Baal T’shuva – thepenitent – as these celebration takeplace on days associated withforgiveness of sins and rebuilding

that which was destroyed.

HEAVEN IS CALLINGTheoretical theological disputes

have practical real life implications.The Chassid knows that everythought that he has that begins with“I” is suspect and should either berejected out of hand or at the veryleast avoided to the extent possible.A Chassid who “works on himself”(as opposed to one in name oraffiliation only) will be deeplyashamed and broken by suchthoughts, feelings and desires, andwill work tirelessly to focus histhoughts “Heavenward.” The notionof claiming for himself absolutepurity of motive, even as he totallybelieves that of his Rebbe, is socompletely beyond the pale that he isshocked in disbelief or overcomewith hilarity upon discovering thatthere actually are people who makesuch claims regarding themselves, letalone people who don’t learn andeven oppose the teachings ofChassidus.

The Misnaged, on the otherhand, has no option but to continuethinking about himself, as he hasbeen told that according to Torah heis doomed to do so. The best he canhope for is to immerse himself in hislearning to the extent that he is socaught up in the subject matter thathe forgets himself for a briefmoment, but even then he willquickly come back to “I say,” “Ithink,” “I hold.” When a person hasno means to step outside of himselfand get any kind of objective senseof who he is and where he is holdingfrom a higher perspective, it isalmost inevitable that he will deludehimself, and that is why, “Only a

Misnaged would say that he is actingpurely l’sheim Shamayim.”

And yet, in our generation, theRebbe speaks to us in terms of thehighest levels of selflessness, actingonly for the sake of bringing aboutthe divine revelation of G-d Himselfand fulfilling His desire for adwelling place in this world, to theextent that one feels that his entireexistence from the moment heawakens to his last waking momentof the day is only “to bring to thedays [day = revelation] ofMoshiach.” How do we reconcilethat with a two-hundred-plus-year-old tradition that has trained us tobe suspect of our personal motivesand to focus on “go out and see?”

The answer is that starting withthe Baal Shem Tov, Chassidus hasnot been simply about a differenttactical approach, but the idea thatthe Rebbe of each generation givesthe people of his generation theability to “go out” of the constraintsand challenges of that time and “tosee” and acquire the spiritualrevelations and powers that he/wedrew down through the very“pipeline” opened by the Baal ShemTov. And starting with the BaalShem Tov, it has always been abouttapping into the divine energiesshining forth from the impendingRedemption and using them to makethe final Redemption a reality.

It is exactly in the Chassidictradition of suspecting one’s ownmotives in the face of G-dly truththat compels us to stop trying toanalyze our own motives and thoseof others, and focus on fulfilling theRebbe’s “instruction and guidance”in how to “go out” and what weneed “to see.” This must be donewith the complete confidence andbelief that we have been given thestrengths and abilities and thatHashem Himself is waitingimpatiently for us to bring about therebuilding of the Holy Temple withthe coming of Moshiach,immediately, NOW!

For Chassidim the first step in spiritualgrowth and development in the serviceof G-d has always been “stop thinkingabout ‘me.’”


THE REBBE ANDTHE PRESIDENT

Throughout his months-longvisit to the United States eightyyears ago, the Rebbe Rayatzstayed in numerous locations, metwith hundred of dignitaries, andhad direct contact with thousandsof American Jews, who despitethe coldness of America, wantedto see and get an up-closeimpression of the Rebbe, who hadcome from faraway Europe.

The Rebbe’s visit to the UnitedStates was reaching itsconclusion, but there was still onevery important stop left –Washington, D.C. The RebbeRayatz left New York en route tothe White House for a meetingwith the President of the UnitedStates to thank him for histremendous help and assistanceto the Jews of the Soviet Union.The Rebbe came to Washingtonaccompanied by his son-in-law,the Rashag, and severalprominent Chabad askanim in the

United States.The connection with the

President of the United Stateswas extremely important becauseof the numerous opportunitiesavailable to the President forpressuring the U.S.S.R. toimprove the conditions for theJews living within her borders. Atthe very beginning of the Rebbe’svisit, Rabbi Mordechai Dubin –member of the Latvian Parliamentand an outstanding Lubavitcherchassid – arrived in the UnitedStates for meetings withgovernment officials, foremostamong them President HerbertClark Hoover, in a meeting thatreceived considerable coveragethroughout the print media inthose days.

Rabbi Dubin worked inWashington for the benefit ofRussian Jews. His primaryachievement was that he arrangedthat Soviet Jews should be able toobtain US visas in Latvia on theirway to America. His meeting with

President Hoover also dealt withRussian Jewry, and while thecontent of this part of themeeting was not made public, thecourteous and diplomaticdiscussions regarding the nationof Latvia were disclosed in greatdetail. The President told hishonored guest that just as he hadbeen a friend of Latvia up untilnow, he would continue thisfriendship in the future. For hispart, as a member of the LatvianParliament, Rabbi Dubin thankedPresident Hoover for thetremendous assistance that theUnited States provided to Latvia.

Rabbi Dubin’s meeting withthe American President wasscheduled for the start of theRebbe’s visit to the United States,while the Rebbe himself came tothe nation’s capital towards theend of the visit.

The Rebbe boarded a train enroute to Washington on the nightof the 14th of Tammuz, aftermidnight. He was accompanied


feature

We recently commemorated eighty yearssince the Rebbe Rayatz’s visit toAmerica. The trip concluded with aWhite House meeting with thePresident of the United States.

THANK YOU, MR. PRESIDENTBy Shneur Zalman BergerTranslated By Michoel Leib Dobry



by his son-in-law, RabbiShmaryahu Gurary, AgudasChassidei Chabad chairman RabbiChaim Zalman Kramer, andAttorney Asher Rabinowitz.

The Rebbe arrived inWashington at seven in themorning, and later that Thursday

afternoon, the Rebbe Rayatzcame to the White House.President Herbert Hoover greetedhim with great honor and respect.The Rebbe thanked the Presidentfor the freedoms that Americagives to its Jewish citizens and forthe genuine concern expressed by

the Government of the UnitedStates for the need to improveconditions of Jews in Russia andother countries throughout theworld.

The visit received muchpublicity in the Americannewspapers and aroused

The Rebbe Rayatz in Washington. From left to right: Attorney AsherRabinowitz, R’ Chaim ElchananFogelman, R’ Chaim Zalman Kramer,the Rebbe Rayatz, the Rashag

The Hon. Herbert Clark Hoover, 31st President of the United States, sitting in the Oval Office of the White House in 1930 (5690)

The papers announcing the Rebbe’svisit to the President: “The

Lubavitcher Rebbe on a visit to theWhite House with the President”

The Rashag describes the visit in Der Morgen Journal



widespread attention.After concluding his visit to

Washington, the Rebbe returnedto New York.

CHAG HA’GEULA IN NEW YORK

At the start of his visit, theRebbe Rayatz stayed in New Yorkfor a relatively lengthy period oftime, and only afterwards did heset out on his journey tostrengthen Yiddishkait in othercities throughout the country.Towards the end of the visit, hestayed in New York again for afew weeks, save for his brief tripto Washington, until hisdeparture on the 22nd ofTammuz. During this time, helodged at the Hotel Newton inManhattan.

The highlight of this stay cameduring the Holiday ofRedemption, Yud-Beis and Yud-Gimmel Tammuz. The story ofthe Rebbe’s imprisonment wasstill fresh in everyone’s mind, asit had only been three years sinceit had all happened. Together withthe material preparations inorganizing this great farbrengen,there were spiritual preparationsas well: The Rebbe printed aspecial kuntres of maamarim inhonor of the Chag HaGeula.

The kuntres was called“Drushim For Public Study on theDays of Chag HaGeula, Yud-Beisand Yud-Gimmel Tammuz,” andcontained three maamarim fromthe Rebbe Rayatz: “KolHaMaarich B’Echad,” “KarovHashem L’Chol Korav,” and“Rabba Chazyei L’RavHamnuna.”

The Yud-Beis Tammuzfarbrengen was celebrated withgreat pomp and splendor, as theRebbe presided over a largeassemblage at the Hotel Newton.In practical terms, this farbrengenalso constituted a “TzeischemL’Shalom” gathering prior to the

Rebbe’s departure from Americaand his return to Europe.

Chassidim from New York andthe surrounding area had beenarriving in the hotel lobby forsome time prior to the scheduledstart of the farbrengen, and manyhad already taken their seats inthe large hall where thefarbrengen would be held.

In the meantime, the Rebbewas waiting in his room withseveral mekuravim. Chassidimcrowded near the door to havethe privilege of seeing the Rebbe.Before going down to thefarbrengen, Rabbi AvrahamSchechter, the chief rabbi ofHouston, Texas, who was in NewYork at the time, entered theroom accompanied by the authorAlter Yosef Margoshes and severalchassidim. The meeting wasmainly devoted to a conversationbetween the Rebbe and Mr.Margoshes on ancient s’farim andchassidic writings.

At nine in the evening, one ofthe gabbaim came in andinformed the Rebbe that thecrowd had already davenedMaariv and everyone was waitingimpatiently for the Rebbe. Theguests left the Rebbe’s room andproceeded to take their places forthe farbrengen.

More than four hundred Jewscrowded into the large hall on thehotel’s first floor. Everyonewanted to see the Rebbe, andsome even stood on chairs – amost unconventional mode ofconduct for modern-day Americaof the thirties. The feeling ofemotion and anticipation engulfedthe entire hall in preparation forthe Rebbe’s entrance. As wordcame that the Rebbe had arrived,an expectant silence reigned. Hewas escorted into the hall by hisson-in-law, Rabbi ShmaryahuGurary, and approached the dais,which had been placed on anelevated platform. His closest

friends and supporters wereseated near him.

The Rebbe soon began tospeak in a quiet voice, aseveryone listened attentively tohis holy words. For most of thosepresent, this would be their lastopportunity to hear the Rebbebefore he departed from thecountry.

BETWEEN THE “OLDHOME” AND THE “NEW

HOME”The Rebbe began by

apologizing because he hadoriginally thought that there wasa difference between “der alterheim” (the old home – referringto the life of Torah and mitzvos inEurope), and “der neier heim”(the new home – meaning theUnited States). However, theRebbe explained, during themonths he spent in America, hereached the conclusion that theold home and the new home areone and the same. The onlyproblem is one of attitude. Thetrouble is not with the new homeitself, but rather its strength andstability in our minds. “We havegotten used to arranging‘permission’ for a variety ofmatters, and the situation getsworse every day,” the Rebbe said.

One must know,” the Rebbecontinued, “that subjugation ofthe mind to Yiddishkait is notenough, there must besubjugation of the heart thatleads to actual mitzvahfulfillment. Studying is notenough, and it’s impossible tosettle just for putting on t’fillin.Mincha, Maariv, and Krias Shmabring greater closeness betweenthe entire Jewish People and G-dAlm-ghty.”

After sichos of strengtheningand encouragement, the Rebbesaid the maamer beginning withthe words “Kol Hashanah



Halachos.”The Jewish newspaper Der Tag

publicized observations from thefarbrengen, and the descriptionbegan as follows:

“Chassidim and other Jewssang chassidic melodies, andprepared a festive meal with oneof the most important rebbes ofour generation. The LubavitcherRebbe gave over words of Torah,the assembled crowd listenedattentively, and the chassidimdevoured every word, as thoseassembled rejoiced with theRebbe on the day marking hisrelease from imprisonment inRussia.”

The next day, Yud-GimmelTammuz, the Rebbe Rayatz wrotea special tzetl for the Lubavitcherchassidim in the United States,which read as follows:

“I feel the deep heartfeltwishes of each and every one,and I hear his blessing which isvery dear to me, and I wish tosend my blessing to each andevery one in particular that theBenevolent G-d should bestowupon you and your family anabundance of life and muchbracha with children, long life,and ample sustenance, and mayG-d Alm-ghty give them themerit to be seen with fullness ofjoy.”

As mentioned above, theRebbe traveled on Motzaei Yud-Gimmel Tammuz to Washington,D.C., where he remained for onlyone day. He returned to NewYork on Friday, the 15th ofTammuz. Lubavitcher chassidim,who knew that the comingShabbos would be the Rebbe’slast before departing the UnitedStates, arrived early at the HotelNewton where the Rebbe wasstaying and arrangedaccommodations there as well.

Chassidim davened theShabbos t’fillos with the Rebbe,and at the conclusion of

davening, they all gatheredtogether, made Kiddush on wine,and then waited for anannouncement of an impendingfarbrengen with the Rebbe.However, the Rebbe davenedShacharis until five in theafternoon, and Mincha followedimmediately afterwards. Thefarbrengen began only afterMincha, lasting for about an hourand a half, during which theRebbe spoke words of rebuke.

In the days that followed, theRebbe visited the various Jewishcommunities throughout NewYork City to give them supportand encouragement. On Monday,

the 18th of Tammuz, the Rebbevisited the Tzemach TzedekSynagogue, where he deliveredthe maamer “Gefen M ‘MitzrayimTasia” before a largecongregation.

THE MATERIAL IS ALREADY THEREOn the eve of his departure

from the United States,Wednesday, the 20th of Tammuz,5690, the Yiddish-languagenewspaper Der Morgen Journalpublished a special interview withthe Rebbe Rayatz, by thejournalist Ben Shlomo. Duringthe interview, the Rebbe Rayatz



expressed his opinion on thestatus of Judaism in the UnitedStates and his lengthy visit there.

The headline for the interviewwas: “‘There Is Great PotentialFor Yiddishkait in America,’ SaysThe Lubavitcher Rebbe BeforeHis Journey To Europe.”

In the interview, the Rebbeemphasized the importance ofactivities with young people, andhow Orthodox Jews must be moreorganized and work with greaterenergy. The reporter, Ben Shlomowas very excited by the Rebbe’sstrong faith in American Jewry.The newspaper reported thatduring the Rebbe’s stay, hevisited cities throughout the U.S.,strengthening not only adults butyoung people as well, andworking in a variety of ways toawaken youth organizations.

During the course of theinterview, the Rebbe added thatthe materials for building the

great Jewish structure in theUnited States are already there,and now they have to erect it.“Those who so desire can maketheir new home in America, aswas their old home overseas.”

The reporter noted that theRebbe is not only asking for thesupport of Torah institutions, healso believes that they will buildnew yeshivos and Jewish centersin America. In response to thereporter’s question, the Rebbestated that the Yiddish languageis the language that unites andstrengthens the Jewish People inthe Diaspora, and therefore, it ismost important to speak Yiddish.

DEPARTUREThe visit was over. Ten months

had passed since the 12th of Elul,5689, when the Rebbedisembarked from the SS Francebefore the thousands who come

to the port to greet him.On Thursday, the 21st of

Tammuz, 5690, a large crowdfilled the square at the port to bidfarewell to the Rebbe and hisentourage. Special delegationsfrom various American cities andmany communities throughoutNew York City arrived to give theRebbe a final send-off. The Rebbespoke before those assembled,blessing them with warm wordsof encouragement.

At the conclusion of hisaddress, the Rebbe boarded theGerman ship SS Bremen, settingsail for Berlin.

Upon his arrival in Berlin, hewas greeted by his younger son-in-law, the RaMaSH, and hiswife, the Rebbetzin ChayaMushka, the Rebbe’s daughter.

* * *The visit was over, but by no

means was its impact. During the visit, there was talk

about the possibility of the Rebbesettling in the United States.Even after the visit had beencompleted, the plan remainedviable and it periodically came tothe forefront of discussion.

After the Rebbe left the SovietUnion in Tishrei, 5688, he settledin Riga, Latvia. However, thiswas not on a permanent basis,and the Rebbe was still awanderer, his official place ofresidence not yet determined. Onhis letters from this period oftime, there appear the words“Riga-Temporary.” During the tenmonths he spent in the UnitedStates, the possibility of settlingin America was explored in depth,and at a certain point, it appearedto be a most practical option.

The discussions apparentlybegan during the Rebbe’s visit toChicago, where he stayed fromShevat to Nissan, 5690. The stopin Chicago was particularly long,and being so close to the Rebbe

A GREAT REVOLUTIONEven towards the end of the visit, the Rebbe did not fail to use

every possible moment to strengthen the Jews of America and savethe Jews of Russia.

If you browse through the correspondence the Rebbe sent justprior to his departure, you can see a wide range of letters. One wasdedicated to saving Rabbi Menachem Mendel Yanovsky ofKremenchug, and others to strengthen Jewish women throughout theUnited States, and so on.

The following is an excerpt of letter from the 10th of Tammuz,5690, to a Rabbi Berzan [apparently Rabbi Dov Arye Berzan, whothen served as the rav of the Ahavas Yisroel Synagogue in Flatbush]:

“When I arrived here in New York, I found that the articles Ihad sent about two weeks earlier to various places and parties,among them even the Reform who are far from religious feeling,have made a great revolution, and I hope that the Jewish womenwill read them and that they will have an effect upon them andtheir pure hearts and emotions, so that they will want to establishtheir homes on the foundation of Judaism, according to the law ofMoses and Israel.

“When he speaks to Jewish women, he should please give overmy words that I turn to them to fulfill their obligation to ourfaith, our Torah, and our People, and in this merit, G-d Alm-ghtywill grant them success with healthy children and domesticharmony.”



for such a lengthy period of timebrought the chassidim to a stateof great spiritual awakening.Everyone felt that if the Rebbewould be close to the chassidimin America, this feeling wouldmerely intensify, and thewellsprings of chassidus wouldspread to all cities throughout thecountry.

The chassidim in Chicago alsounderstood that it would bedifficult for the Rebbe to settle inthe United States as long as therewas no Lubavitcher yeshiva there,not to mention a large Chabadcommunity in the spirit of “deralter heim”. Despite theseproblems, the chassidim inChicago wanted the Rebbe to stayin America and not return toEurope. Proposals were made tothe Rebbe towards the end of hisvisit to the city.

On Motzaei Shabbos, thenight of the 29th of Nissan, therewas a Tzeischem L’Shalomgathering in the Chabad ShaareiT’filla B’nei Reuven Synagogue.The rav of the shul, Rabbi ChaimTzvi Rubenstein, who also servedas a member of the AgudasChassidei Chabad administrationin the United States, spoke onbehalf of a large committee thatsuggested to the Rebbe that heremain in America or at leastreturn to the States in the verynear future:

“Providence has made itnecessary for the Rebbe to visitAmerica, which has such a largeingathering of Jews, kein ayinha’ra, and perhaps this is a signfor the Rebbe’s influence to flowdirectly to us, without the seas todivide us. We have come to askthe Rebbe to stay in America. Weare not saying where the Rebbeshould establish his residence;this we will leave to the Rebbehimself. Our desire is that theRebbe should not return overseas.But if this does not prove possible

and the Rebbe must go back toEurope, his journey should be atemporary one, and afterwardsthe Rebbe should come back toAmerica.”

In reply to the request, theRebbe Rayatz said that he wouldconsider the matter. However, heimmediately explained that hecould not even begin to thinkabout it, unless it was understoodthat his coming also meant thefounding of an American branchof Yeshivas Tomchei T’mimim,for without a Chabad yeshiva, hewould not come.

Chicago Kroier correspondentM. Indritz wrote about the offerof the chassidim, the Rebbe’sresponse, the subsequent steps,and the overall mood in the 1st ofIyar, 5690, edition of his paper:

“This response now leaves thewhole question of the Rebbecoming to America in the handsof Chabad chassidim. If theyknow how to rise to the moment,stand united, and work with greatvigor to realize their aspiration,then it is by no means unrealisticfor America to have the privilegefor its distinguished guest to

The Hotel Newton on Manhattan’s Upper West Side, where the Rebbe Rayatz stayed during his visit in 5690.


become a permanent resident. Butthis movement cannot remain alocal one; it must take on anational character.

“Local Chabad chassidim mustimmediately be in contact withother Chabad chassidim inAmerica. There are about twohundred and fifty Chabad shuls inthe country, with very prominentmembers. When all these shulsunite and work together, it will bequite easy to establish a YeshivasTomchei T’mimim in this country,and maintain it just as easily –let’s say through a certaincontribution from eachsynagogue, according to its sizeand ability. As for the location ofthe yeshiva – that’s already aquestion for a later stage.

“It’s conceivable that itdoesn’t necessarily have to be in alarge city such as New York orChicago, rather in a small town,far from the noise and life of thecity, in a central location betweenthe East and the Middle West.

“As mentioned, Chabadchassidim are in a state ofyearning. They can’t live with theidea that the Rebbe will remain inEurope, and they want him closerto them. This movement alsoexists in Milwaukee and othercities along the way whereChabad chassidim are found. It’snot impossible that even thoseother cities where the Rebbevisited and has yet to visit willjoin the movement, and the Rebbewill become a resident of

America.“However, as we have

mentioned, the matter dependsupon the activities that Chabadchassidim will implement fromnow on. The selected body,known as Agudas Anshei Chabad,has already taken a step forwardin this direction. Officials havebeen chosen and members havealready been registered. If theycontinue their work to include allChabad chassidim here asmembers and bring the movementto other cities, wherever there areChabad chassidim, and if theywork with vigor, their efforts willbe successful and great spiritualstrength will enrich AmericanJewry, strength that willcontribute much, very much, tothe development andstrengthening of Orthodoxy inAmerican Jewish life.”

The journalist was present inthe synagogue, sand put hisobservations in writing.

At the end of the shul event, athalf past ten in the evening, theRebbe Rayatz returned to hisplace of lodging. Half an hourlater, a delegation of twentychassidim arrived at the locationwith some surprising news. TheRebbe wrote about this in a letterto his wife, the Rebbetzin:

“They told me openly that thechassidim of Chicago and thesurrounding area had becomeorganized, and they asked that Igive my consent to establishpermanent residence in America.

They were also joined byrepresentatives of themisnagdishe groups, who alsoexpressed enthusiastic interest…Their idea of my coming toAmerica indicates their greatexcitement, and this from peoplewho would not be expected toreact in this fashion. Theyliterally spoke with greatemotion.”

The Rebbe’s answer to thedelegation was short and non-committal, and they left withoutknowing what the future held inrelation to his eventual settling inthe United States.

The plans for the Rebbe’stransfer to the U.S. had their upsand downs. Various letters andannouncements were passedamong Chabad chassidim in theUnited States. At a certain stage,a special committee was chosento accept responsibility fordealing with the matter. Headingthe committee were RabbiMenachem Lokshin and RabbiChaim Zalman Kramer, membersof the Agudas Chassidei Chabadleadership. They held meetings,sent letters to chassidim, andeven began to collect money tobring the plan to fruition.

About a month before the endof the visit, there was talk thatthe Rebbe would go back to Rigaand then return to the UnitedStates shortly thereafter for thepurpose of settling therepermanently. This is based on aletter from the mashpia, RabbiShlomo Zalman Havlin, who wasstaying in New York at the time,and wrote to his son that theRebbe Rayatz will return to hishome in Riga within a month.“G-d willing, it is his intention toestablish his residence in theUnited States, and he will comeback from there with themembers of his family.”

In the end, the Rebbeannounced that the plans were


If they know how to rise to the moment,stand united, and work with great vigorto realize their aspiration, then it is byno means unrealistic for America tohave the privilege for its distinguishedguest to become a permanent resident.



canceled, and on the 21st ofTammuz, he sailed from Americaback to Europe.

Some time later, it turned outthe plans had not been canceledcompletely, and there werevarious attempts to bring aboutthe actual transfer of the court ofLubavitch to the United States.Evidence of this can be found ina letter written by the Rebbe’ssecretary, Rabbi Yechezkel Feigin,about a month after the Rebbe’sdeparture. In this letter, heinquires to Rabbi YisroelJacobson from the United Stateson the subject of the “move”:“Please inform me if somethinghas been done in relation to themove.”

Discussions and proposalsbegan to go into high gear again,and during the month ofMarCheshvan, 5691, thecommittee began to holdmeetings on the issue. However,at this same time, it received aletter from the Rebbecategorically rejecting the plan:

“In reply to their suggestionof settling in their country…according to the presentsituation, nothing basic andorganized has been done yet toenable a spiritual and materialfoundation for this purpose…As of today, I cannot tell you mydecision on the matter of yourcaring and kind proposal tosettle permanently in yourcountry.” (Igros Kodesh, Vol. 2,Letter #495).

At the same time, the Rebbesent personal letters to chassidicleaders in the United States,clarifying in greater detail thereasons for canceling the plans.In a detailed correspondence toRabbi Eliyahu Yachil Simpson, heexplained that the spiritualconsiderations are stronger thanthe material ones, and therefore,he had decided to remain inEurope:

“I cannot consider the notionthat this is the Will of G-d, andit is the holy thinking of mysaintly and revered father,teacher, and Rebbe, of holy andrighteous memory for a blessingof life in the World to Come, hissoul rests in the hiddentreasures of Heaven, may hismerit protect us, that ch”vmaterial necessity will influencethe process of soul-relatedmatters that must be determinedonly from a spiritual viewpointand outlook.” (ibid., Letter#497).

Yet, even after theexplanations, the precise motivesfor the emigration plan and itscancellation remained shroudedand uncertain to the chassidim.

One aspect to this matter wasrevealed only twelve years later,two years after the Rebbe arrivedin the United States with theoutbreak of the Second WorldWar. During those days, he wrotethat it was clear to him that hadhe remained in America for thoseten years, he wouldn’t havesuffered, but he couldn’t emigrateto the U.S. until the time camewhen it was absolutely necessary.And why did he refrain from

staying in America back in 5690?The Rebbe specifies this in thefollowing sentences:

“As I have seen in thecustoms of the country that eveninnocent people perceive somenecessity to being drawn afterthe assertions of the world”, andas a result, everyone is drawnafter the conduct of the world:“What influence can a rav and

The SS Bremen, the ship upon which the Rebbe sailed from the United States toEurope. This picture was taken several months after the Rebbe’s journey.

Kuntres Drushim, published for Yud-Beis Tammuz, 5690, for those who

visited the Rebbe.



shochet exert without a beard and peios upon hisflock – men, women, and children?” (IgrosKodesh Admur HaRayatz, Vol. 6, Letter #1616).

THE RESULTS OF THE VISITIn the articles connected with the Rebbe Rayatz’s

historic ten-month visit to America, there weredescriptions of festive greetings with thousands ofparticipants, throngs of people going in foryechidus, farbrengens,enlisting assistance onbehalf of American Jewry,and meetings with highgovernment officials,foremost among them, thePresident of the UnitedStates.

The visit centered onattaining three primaryobjectives:

Meeting with andstrengtheningLubavitcher chassidim inthe United States – Thisobjective was achieved inthe best possible way.

StrengtheningAmerican Jewry – TheRebbe succeeded incausing American Jews,their rabbinical leaders,and Jewish public officialsto start taking action invarious areas for thestrengthening of Judaism,besides the directenthusiasm caused by theRebbe’s appearance beforetens of thousands of Jewsin the United States. Thisobjective was also attainedwith great success.

Raising money for the Jews of the SovietUnion – This objective was achieved in part, butonly in small measure. The hope was to raise largesums of money that the Rebbe could use to helpprovide those downcast Jews living behind the IronCurtain with matzos and various holy items, and toarouse world Jewry and various influential people topressure the U.S.S.R. to improve the conditions of

its Jewish population. However, due to a variety ofreasons, including the harsh economic effects of theGreat Depression, the contributions did not comethrough as anticipated, and large sums of moneywere not raised. While there were some nicedonations, they were not as the Rebbe had hoped.

At the conclusion of the visit, the Rebbe took anassortment of steps to maintain the spirit of re-awakening that started to develop in American

cities. Letters were sent tochassidim and rabbinicalfigures with whom theRebbe met during his stay.Not settling just for that,the Rebbe sent hispersonal emissaries to theUnited States in order tocontinue the activities thatbegan with the visit. Theemissaries chosen wereamong the Rebbe’sgreatest and mostprominent chassidim:Rabbi Yitzchak Horowitz,may G-d avenge his blood(R’ Itche der Masmid),Rabbi Mordechai Chefetz,may G-d avenge his blood,and Rabbi Shmuel Levitin,of blessed memory. Theywere sent to take action ina wide range of areas,including thestrengthening of Lubavitchinstitutions, and raisingmoney for the Rebbe’sactivities in Europe. Thethree emissaries toiledwith great success andwith much encouragementfrom the Rebbe Rayatz.

Sources: Igros AdmurHaRayatz, Seifer HaSichos 5689-5690, ToldosChabad B’Artzos HaBris, Zichron L’Bnei Yisroel,Chassid Ne’eman, HaMashpia (Havlin), MorgenJournal, Forward, Chicago Kroier, Beis Moshiach,White House website, Hotel Newton website.“Drushim L’Yud Beis Tammuz” provided by thearchives of Rabbi Bentzion Grossman.

The Rebbe Rayatz’s letter to Rabbi Eliyahu YachilSimpson, explaining the cancellation of plans to settlein the United States: “I don’t yet see the possibility…to

make this great step.”


Even when a person’s conductdoes not seem worthy offavorable judgment, one shouldendeavor to find redeemingvirtue within him.

--The Rebbe, ShabbosB’Haalos’cha, 5741

Who doesn’t mess up?Obviously we all do. And when

we do, the thought of someone(or Someone) constantlywatching and keeping score canbe very intimidating. Think aboutthe kid who covers his eyes andsays “You can’t see me!” Ourinner child wants to wish awaythose critical eyes, too.

But then there are newbeginnings. It may not be easybut we can all get there. Theprocess is, basically, deal with it:Reflect, regret, restore, andpoof… we are good to go with anice clean slate. Then we retry,but oops. Error! And the cyclestarts again. Refail, reflect.Regret, restore. Renew, retry.Then oops – Error! R-r-r-r-r-r…Error! R-r-r-r-r-r… Error! It canget pretty discouraging butfortunately there is anotheringredient – Forgiveness.

True there are watchful eyes,whether they belong to someone

we know, Some One we don’t, oreven ourselves. But where there isforgiveness, there can be a newbeginning. The magic offorgiveness lies in positiveperception, focusing on thehidden good, but how does thatwork practically?

Love is blind. If I love myself Iwill cover my faults. If I love you,I will overlook yours. But whatabout the Omniscient One?Surely He is not blind. How doesinfinite awareness square up withforgive and forget? Does He pullout an err-brush to cover up ourfaults? In a way, yes.

To understand this a littlebetter, let’s explore a recentadvance in image-enhancement(and after all, whose image doesnot need enhancing?). It’s calledCompressed Sampling (CS) andit’s an algorithm (mathematicalprocess) that excels attransforming very incomplete andmessy data sets into crisp andaccurate representations ofreality.

CS was first stumbled upon in2004 by CalTech ProfessorEmmanuel Candes and in theshort time since, over onethousand papers have expanded

on it, millions of dollars havepoured into developing it, andbecause of it, Candes himself haswon the $500,000 WatermanPrize, the National ScienceFoundation’s highest honor.

The practical implications areimmense. For instance, medicalimaging can be done with just10% of the radiation, saving 90%of the time, cost and mostimportantly health risks. Now,instead of creating huge audio orvideo files and then compressingand storing those, you can recorda very low-definition file, applythe CS algorithm, and voila.

So what is the trick? Howdoes the algorithm work? Thesimple answer is… simplicity.

To explain, let’s say you havetwo pictures of a scene - one issharp with a million pixels andthe other is grainy with just100,000. There are nearly aninfinite number of ways to fill inthe latter to become a million-pixel image, nearly all of themwrong. The right way toreconstruct the rich realm ofreality from a motley muddle ofmaybes turns out to be thesimplest.

The heart of the CS algorithmis what the mathematicians callsparsity. It assumes that the mostaccurate guesses are also thesimplest. First the programinserts the biggest blocks of colorthat fit between similar pixels.When the program is done withbig blocks, it then moves on tofill in with progressively smallerblocks. The final solution, andthe one that most accuratelymirrors reality every time, is theone with the smallest number ofblocks. Billions of alternatives willalways be wrong, but the simplestone wins every time.

Now we can return to ouroriginal question. How canJustice and Forgiveness coexist?To resolve the paradox maybe we


mosh iach & sc ience

HOW GOODARE YOU,REALLY?By Aryeh Gotfryd, PhD



can apply some lessons from theCS algorithm.

Let’s picture, for a moment,the One Above gazing down atone of his hapless humans anddetermines that 90% of his deedsare folly and 10% are purposeful.The overall picture is a mess. Itseems that Justice wants tocondemn while Forgiveness wantsto exonerate. How can we get thetwo working together to yield anaccurate yet positive picture?

Let’s make one simpleassumption – that the blokemeans well, that between his gooddeeds, deep down, the fellowreally is good and wants to dogood. All that other nonsense hedoes is just static, error, glitches.They don’t form a coherentpicture – it’s only the good deedsthat do. But since he has so fewof them, there’s just a trace ofthat.

Like CS, we follow oursimplicity assumption and startwith the biggest consistent areathat’s good, and fill that in withthe biggest block of goodness that

fits. Once the biggest goodness blocks aremapped, we move on to slightly smallerstretches of goodness and fit goodness blocksin there wherever we can. By the time wework our way down to the splotches, most ofthe space is already filled with good. A nicepicture indeed.

But, you may ask, why doesn’t the uglyside sometimes form an even more consistentpicture? Because rottenness tends torandomness. There is an infinity of angles atwhich one falls, but only one at which onestands. All the mess-ups are noisy andscattered, but all the goodness is consistentand harmonious.

Things aren’t always the way they seem.Our sages teach that no matter how messythings may appear, the true picture of man inthe world is a positive one. It may soundsimplistic, but then again, sometimes the bestsolutions are indeed the simplest. Think goodand it will be good.

Moshiach NOW!

The effect of Compressed Sampling on an image. Below is the “before” image.


Most lectures on the Mikdashare about its structure (asexplained in the tractate Middos)and the avoda that was performedthere (as explained in the tractateTamid etc.). The music andsinging in the Mikdash is a subjectthat is not often addressed.Sources about it are scattered invarious places, which is why mostremain in the dark on the subject.In speaking with Rabbi LevLiebman we became moreinformed and we now share this

information with you.

LEVIYIM WHO SANG ANDPLAYED INSTRUMENTS

The Beis HaMikdash, thatmagnificent G-dly structure.Whoever entered its portals foundhimself in a place wholly devotedto the service of Hashem and therevelation of G-dliness. The mainavoda in the Mikdash was theavoda of the animal sacrificesbrought on the altar in the Azara.This avoda was comprised of

numerous jobs, as it says, “theKohanim in their avoda, theLeviyim on their duchan (theplatform they stood on to sing)and Yisroel in their maamud(representatives of the nation tostand over the daily offerings).”

The joint goal of the Kohanimand Leviyim was the raising up ofthe sacrifice so that it be pleasingto Hashem. While the Kohanimwere in charge of the process ofsacrificing the korban, which

included many steps includinghaving the proper intentions, theLeviyim were responsible for thespiritual “raising up” of the korbanthrough their singing and music.

When did the Leviyim sing?They sang and played while an

obligatory communal korban olawas brought, though not for thekorbanos of individuals. Therefore,at least twice a day a full choirand orchestra sang and played inthe Beis HaMikdash when theKorban Tamid was brought in themorning and in the evening.


ins ight

Many people are unaware of the extentthat music played a role in the avoda inthe Mikdash. What instruments wereused? How many years of preparationwere needed before a Levi could playand sing in the Mikdash? Who was thefirst Levi to sing? What niggunim didthey sing? Is there truth to the claimthat we have some niggunim that weresung in the Mikdash? * For answers tothese and other questions we spoke withRabbi Lev Liebman, editor of “NeginaL’Ohr HaChassidus.”

MUSIC IN THEMIKDASHInterview by Mendel Tzfasman



The Levite choir stood at theready for the conclusion of thebringing of the korban and themoment the Kohen started pouringwine on the altar it burst into songand music.

Since singing is an inseparablepart of the bringing of the korbanand it is a biblical obligation, itsets aside the prohibition of usinginstruments on Shabbos and YomTov. The Leviyim playedinstruments an extra time on those

days when the Korban Musaf wasbrought, for that is also acommunal korban.

Could someone who was not aLevi sing on the duchan?

The Gemara learns fromvarious verses that the singing is abiblical obligation for theLeviyim. The Sages disagree,however, whether the main Torahobligation is to sing or to play aninstrument.

The Rambam paskens that themain thing is singing and onlygenealogically pure Leviyim could

participate. However, even thosewho were not Leviyim could playinstruments because it’s not themain part of the mitzva but anadjunct to it which beautifies thesinging of the Leviyim.

The Rebbe brings from theRogatchover Gaon that in thefuture, not only the Leviyim but allthe Jewish people will be fit tosing Shira.

ENTRANCEREQUIREMENTS

When the Mishkan movedabout in the desert for forty years,the choir of Leviyim was limited tothose between the ages of 20-50because they also had the job ofcarrying the Mishkan from place toplace, work which demandedphysical prowess and manualdexterity. In the Beis HaMikdash aLevi could begin to serve from theage of 13 and continue to sing as

long as his voice was pleasant.Before a Levi could join the

choir and sing on the duchan hehad to undergo a five yearprogram in which he studiedmusic.

The first Levi to sing wasMoshe Rabbeinu (Rashi) and hewas also the first teacher of music,as it says in Midrash Raba, “Howmuch Ben Amram (=Moshe)exerted himself until he taught theLeviyim to sing.”

Where did the Leviyim sing?The duchan that the Leviyim

stood on when they sang waslocated between the Ezras Yisroeland the Ezras Kohanim, in front ofthe altar where they brought thesacrifices. There were three stepsto the duchan and those who sangand those who played instrumentsstood on it. It was only at theSimchas Beis HaShoeiva that themusicians stood on the fifteensteps in the Ezras Nashim, for thatis where the dancing was done onthe nights of Sukkos.

The Leviyim, including thosewho held heavy instruments,played while standing because“there is no sitting in the Azaraexcept for kings of the house ofDovid.”

What kind of instruments didthey use?

The instruments wereconstructed according to G-dlywisdom, just as all the othervessels of the Mikdash wereconstructed, as Dovid HaMelechtestifies, “All this is put in writingby the hand of Hashem whoinstructed me, all the works of thispattern” (Divrei HaYamim I28:19).

In the Beis HaMikdash were anumber of instruments preservedfrom the days of Moshe and therewere even instruments made byMoshe himself! According to theopinion that ikar shira b’kli (themain service of song is with aninstrument), the instruments were



in the category of klei shareis justlike the other implements that theKohanim used in the avoda.

The Meiri maintains that in theBeis HaMikdash they played on an“endless” number of instruments,another indication of the heavenlynature of those instruments.

In the Mishna and Gemara the

main instruments used in theMikdash are mentioned: Flute,Harp, Kinor (translated as bothviolin and harp) and others. Thecommentators struggle inidentifying them since theinstruments changed over thegenerations. For example, the flutewe know of today is very differentthan the flute used in the time ofthe Alter Rebbe, all the more so isit different than the flute of theMishna.

You mentioned that eachinstrument had deep significance.

Indeed. Any instrumentmentioned in the Torah, whetherthe Written or Oral Torah,contains a lesson for us in ouravodas Hashem. For example, it isbrought in Chassidus that the wordKinor is comprised of the letters“kaf-vav ner,” meaning a candle ofG-d. The Kinor was able to arouseand ignite soul. The trumpet calledChatzotzra is comprised of thewords “chatzaei tzura” (halves ofone form). The sound of theChatzotzra broke a person so thathe felt like “half” of what he wasso he would acknowledge that hecan never reach shleimus withoutanother Jew and without Hashem.

Where were the instrumentskept?

Fifteen steps led from the EzrasNashim to the Ezras Yisroel. Eachstep was half a cubit high, about24 centimeters. In the seven and ahalf cubit space beneath the EzrasYisroel, there were special roomsthat were used to store theinstruments and the entrance tothem was from the Ezras Nashim.Some say that all the “song books”and music textbooks (text-scrolls?)were stored there too.

What songs did the Leviyimsing? There are Chassidishegroups that say they haveniggunim that were sung in thetime of the Mikdash. Is thattrue?

We know from the “Shir shelYom” in davening that the Leviyimsang from T’hillim on the duchan.What tune did they use? Theyused the trup for T’hillim whichare different than those used forother books of the Tanach. Theywere particularly complicated anddifficult to sing.

The Alter Rebbe had a traditionof what the trup for T’hillim is asthe Leviyim sang it in theMikdash! He taught it to his sons,grandsons, and even to his oldestgreat-grandson, the TzemachTzedek’s oldest son, R’ BoruchSholom (the grandfather of the

CHASSIDIC PEARLS-The bringing up of the korban was accompanied by the singing

of the Leviyim because every aliya (elevation) is through song. Theatonement of the korban is also through the song of the Leviyim.Their song reached the heavens and sweetened judgments thathovered over the Jewish people. (Mitteler Rebbe)

-The Leviyim are described in Chumash as the “carriers of theMishkan.” That is seemingly a temporary designation, just for theforty years in the desert. However, according to Chassidus, thisdesignation is eternal. The Leviyim “carry,” in the sense ofelevation, the Mishkan and Mikdash with their song. (LikkuteiTorah)

-Today our t’fillos are instead of korbanos. In the davening“Kohanim in their avoda” refers to our recitation of Korbanos; the“Leviyim on their duchan” refers to the P’sukei D’Zimra; andYisroel in their “maamud” refers to Krias Shma. (Rebbe Maharash) Rabbi Lev Liebman’s book



Rebbe’s grandfather). R’ Boruch Sholom taught it tohis younger brother, the Rebbe Maharash. TheRebbe Maharash was musically talented and hadpowerful lungs (as is known from his shofar blowing,when he would sometimes blow 72 notes for thetrua). Nevertheless, when he read half a pasuk inT’hillim with the trup, his heart pounded rapidly. Asfar as we know, the last one to have been taught thistrup was Raza, the Rebbe Rashab’s older brother.

The Rebbe Rayatz told about the establishedliturgical tunes accepted throughout Klal Yisroel(called skarbava) which were arranged by theMaharal of Prague. They came to him during aperiod of harsh decrees against the Jews after heprayed for a revelation of holy niggunim to arouseheavenly mercy. The Tzemach Tzedek said that theniggunim arranged by the Maharal are from thesongs of the Leviyim in the Mikdash and thereforethey were particular that the chazanim not addanything of their own.

The Alter Rebbe also taught his great-grandson R’Boruch Sholom the nuschaos (liturgical tunes) oft’filla. R’ Boruch Sholom was aggravated all his lifethat he forgot one small nuance of the t’fillos whichthe Alter Rebbe had taught him, a part that had beensung by the Leviyim in the Beis HaMikdash.

MUSIC IN THE THIRD MIKDASH“The glory of this last house will be greater than

that of the first.” All the details of the third Mikdashwill be more magnificent than the first and secondBattei Mikdash. So too, the music of the Leviyim inthe third Beis HaMikdash will undoubtedly be loftierthan in the first and second, says R’ Leib Liebman.

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Rabbi Lev Liebman playing in front of 770


At the beginning of Tammuz,5753/1993, R’ Wechter wrote along letter to the Rebbe in whichhe asked for permission topublicize the Besuras HaGeulaaccording to the plain meaningof the Rebbe’s sichos, without“p’shetlach,” including that thedivine inspiration of the Rebbe isactual prophecy as in the p’sakdin of the Rambam . The letterspeaks for itself.

The text of the letter reads:K”K Admur Melech

HaMoshiach sh’yichyeh l’olamva’ed!

For over two years, andespecially after the wondroussichos in inyanei Geula andMoshiach began, I have beenamong those who are involved inspreading the B’sura of theimminent Geula, and we sawhow the inyan was accepted byall segments of the people andthey were greatly inspired as iswell known

However, unfortunately, dueto the terrible concealments wefind ourselves in lately, theinspiration has greatly weakenedto the point that for many

people, these concealments havecaused them to hold completelyopposite viewpoints.

Even those who werepreviously inspired need chizuknow. The signs that said,“Hichonu L’Bias HaMoshiach”(Prepare for Moshiach’sComing) that filled Eretz Yisroelat first caused amazing things tohappen, but now people havegotten used to them and theireffect has waned.

The sicha of Shabbos ParshasShoftim, 5751, where it saidthat the announcement of “hineizeh ba” is a “clear prophecy,”was a sicha which breathed thebreath of life into everyone. Nowthat two years have passed andto our great sorrow we still didnot merit the full hisgalus ofMoshiach, it has caused somepeople to start learning in thissicha (and in other Geulasichos) all sorts of p’shetlachand peculiar explanations whosecommon denominator is to cooloff the simple truth thatMoshiach is about to be revealednow, in this physical world,literally.

Even though this is obviousin all the sichos, nevertheless,due to the great concealmentwhich is lasting so long, people’spatience has weakened and somehave given way to despair. As aresult they have arrived at oddexplanations in the inyan of“Moshiach now.”

Therefore, in order tostrengthen the emuna and thesimple understanding of thesichos of the Rebbe MH”M that“hinei zeh ba” is a clearprophecy, in this physical worldbelow ten handbreadths; andthat in this generation, theseventh generation, MelechHaMoshiach Nasi Ha’dor willcome and be revealed. And thatthis generation will merit thetrue and complete Geula withthe Rebbe leading us, and thatthis does not depend onanything and it is notconditional, as the Rambamstates in Hilchos YesodeiHa’Torah that “any good thingthat G-d decrees, evenconditionally, is not retracted,”and that the only thingdependent on us is that through


mosh iach & geu la

PUBLICITYWITHOUTP�SHETLACHR’ Avrohom Mendel WechterRosh Kollel in Nachalat Har Chabad R’ Wechter



this emuna and disseminating it,we can hasten it and cause it tohappen with kindness and mercy–

Obviously, publicizing thiswith the Rebbe MH”M’s blessing

will cause a renewed chayus inall activities associated with thecoming of Moshiach andthrough this we will soon meritthe complete hisgalus.

***

When this was read to theRebbe he nodded his head in ahalachically valid affirmationand so too gave his holyblessing.

hjh tsubhbu nurbu urcbu nkl vnahj kguko ugs

CHITASINYONEI GEULA

& MOSHIACHRAMBAM

SHIURIM IN LIKUTEISICHOS KODESH

j,ww,gbhbh dtukv unahj

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Even the best camp counselorscan be better if they are trained.Although there may not be such athing as a Masters Degree inCamp Counseling, trainingcounselors is beneficial to thecampers, the parents and thecounselors themselves.

Teenagers can achieve a deeperfeeling of satisfaction about theirsummer activities if camp is notjust a great way to be paid to leavethe city and hang out with friends,but a chance to make a positiveimpact on the lives of theircampers.

A group of Lubavitcher headcounselors went to such a trainingprogram called Camp School inPennsylvania in June. Theyreturned home to Crown Heights,Brooklyn, where they put togethertheir own program which theycalled Staffweek (ironically, a oneday program) and passed on theirnewly acquired knowledge andenthusiasm to a wide group ofcamp counselors going to campsaround the world. The programwas under the auspices of TzivosHashem Craft Workshops andJewishchildren.com.

To utilize the summer monthswhen school is not in session, the

Lubavitcher Rebbe stressed theimportance of sending children toa Jewish camp. Out of the city, achild is not only closer to nature,he is further from the distractionsof urban life. The physicalactivities, the camaraderie and theprograms can refresh a studentand generate spirit and energy thatwill be infused in his studies in thecoming year, and perhaps beyond.

At overnight camp, inparticular, campers are in anenvironment saturated with Torahvalues twenty-four/seven.Individuals who do not excel in aclassroom situation may be able toexcel on campgrounds.

There are many facets of thecamp that make a major differenceto kids. The individual bunkcounselors would be at the top ofthe list. No beautiful lakefront canmake up for a lousycamper/counselor relationship.

When they arrived back fromCamp School the group of headcounselors were full of enthusiasmand optimism. They discussedsome of the things that made animpression on them and could helpothers who are going to becounselors, head counselors or anyposition that would put them in

contact with campers - whichincludes just about everyone incamp.

*It was unusual for a group ofRabbis to be attending theprogram and the boys wereimpressed by the effort that wasmade to make them feelcomfortable. Everyone in theprogram was to be accepted forwho they were. There was neverany justification for leavingsomeone on the outside.

*The days were filled withclasses and programs. Each classbegan with a song. Eachparticipant in the program wasasked at least once to lead a songof their choice.

*Despite the packed days, theflow of activities was very orderly.No screaming, no threatening toget people to be on time and inplace. Every moment was used.There was no boredom. And if itrained, there was a backup plan…because rain is liquid sunshine,and no reason to get disoriented.

*Most of the classes wereinteractive, a method that helpsgenerate a deeper interest in thematerial presented. When classeswere split into groups to practicewhat they learned, there was a


perspect ive

CAMP-SCHOOLTEACHES THAT RAINIS LIQUID SUNSHINE

By Aliza Karp



counting system that scrambled theparticipants so that you werealways working with new people.

*The program taught andexemplified being goal oriented(i.e., to bring Moshiach).Discipline should also be goaloriented. It is not to punish butrather to bring the camper closerto the desired (Moshiachdike)behavior. Discipline begins withreminding the camper of theexpected behavior. Sometimes thatis all it takes.

*Classes were taught at a roundtable. At the beginning of thesession, everyone around the tablewould say their name, their goalsfor coming to the program, theirlife’s fears and their greatesthopes. The simple ritual broughtstrangers together.

The Staffweek programfeatured guest speakers andworkshops. The workshops werecomposed and presented by theboys who were at Camp School.

The opening speaker was RabbiSholom Baras, Principal ofLubavitch Yeshiva Ocean Parkway,who is also the Learning Directorof Camp Gan Israel, Parksville,NY, in the summer. He spoke

about respect for even theyoungest camper. Every child isimportant and how a counselortreats a child leaves a lastingimpression. If he is treated withrespect, a child will realize his ownself worth and be able to live up toexpectations. If a camper makes astaff member angry, the staff is toget over their anger, and onlyapproach the camper when theyare calm. Go outside and take adeep breath if you have to.Screaming at a camper makes himthink that you hate him.

There is often one child whowill not fit in. It is easy to ignorehim. But if the counselor ignoreshim, so will the other campers.The counselor may want to regardthis lonely soul as a specialchallenge. No child should bemade fun of. It should be madeknown that a punishment, such asbeing grounded, will be applied ifanyone makes fun of someone else.

Being a counselor or headcounselor takes a lot of energy.Rabbi Baras spoke about theimportance of getting enoughsleep.

There was a workshop onTeamwork. It ended with an

activity to demonstrate thedifference between acting alone oracting as a team with a coach.Eight participants were asked toform a circle holding hands. Thenthey were told that without lettinggo, they were to make their circleface outward. Immediately eachparticipant tried to turn around. Itwas very funny to watch and,needless to say, not verysuccessful. After sortingthemselves out again, they weregiven instructions. Working as ateam, the circle was transformedwith ease.

The key words in the Teamworkworkshop were: communication,bonding, common goals, clearexpectations, chain of command,and empowerment of individualsthrough communication anddelegation.

The Counseling workshopended with the participantsforming groups of three, in whichone played the role of the camper,one played the counselor and thethird was an observer to evaluatethe response of the counselor.

But before they did this exercisethey were given goals andguidelines. The participants listed



goals that included: givingreassurance, making the camperfeel better and steering the camperin the right direction.

The guidelines started with firstrecognizing when a camper wantsto or needs to talk.

*Sometimes the need is obviousand other times it takes anawareness of other people to sensea need for counseling. If thecamper does not want to talk, thenjust offer to do what you can. Usewords like, “I would like to helpyou if you decide you want myassistance.”

*The next step is to find a placethat is private but not secluded,somewhere the camper will feelrelaxed and confident. An office isnot recommended. One of thebeauties of being in camp is theavailability of such places.

*Body language is important.Try to be on the same eye level.The camper should not have tolook up to you. Leaning forwardshows interest.

*Ask questions so you knowwhat is going on and then ask how

the camper sees himself handlingthe situation. If necessary, thecounselor can suggest alternatepossibilities.

*Do what you can to make thecamper feel better.

The Goals and Methodsworkshop discussed universal goalsbeing applied to specific methods.There was a lot of interactionbetween the presenter and hisaudience and yet the audiencerespected the presenter as theleader. The workshop focused onthe importance of team work.

To open the workshop, theparticipants listed goals including:instilling a commitment toYiddishkait in a fun way,generating enjoyment for Torahstudy, and coaching children whodo not do well in school to do wellin camp. Then the leader of theworkshop went through a dailycamp schedule and showed howeach activity could be done in away that leads towardsaccomplishing the goals. Forinstance, during davening the staffshould be physically present with

the campers. The counselor shouldbe together with his bunk, not atthe front. The staff should betalking with G-d only. No cellphones, no texting. If there is aneed for communication, it shouldbe done without words, if possible.Sign language and monosyllablescan often get the point across andit gives the message that thecounselor is serious aboutdavening. A living example makesmore of an impression thandiscipline or lectures.

It may seem obvious thatdavening should be infused withTorah values, but the workshopdealt with less obvious parts of thecamp daily schedule as well. Evenin an activity such as sports,there’s a lesson to be learned. Acamper who is not a good player isnot to sit on the bench. He is to bepart of the game because the goalis to win in Ahavas Yisroel, not inbaseball.

At Camp School inPennsylvania, one of the Bachurim,Mendy, was asked to lead the songat the beginning of a session.Mendy was shy. He had neverstood in front of an audiencebefore, especially to sing. Yikes!His two brothers, who were alsoattending the program, came upand stood by him. Mendy chose tosing Hinei Ma Tov. The crowdloved it and it was repeatedenough times that everyone joinedin. When it was finished they askedfor a translation. That sealed it.His first time on stage and Mendywas a star! Camp can do that.

Camp has the potential to bringout the best in campers andcounselors. It takes some thought,organization, training and a goodnight’s sleep. Reading one articlecannot prepare camp staff… but itcan inspire them to explore andproceed, so that by the end of thesummer, the Team Work will bethe Method to bring us to the Goalof greeting Moshiach Now!

Even in an activity such as sports,there’s a lesson to be learned. A camperwho is not a good player is not to sit onthe bench. He is to be part of the gamebecause the goal is to win in AhavasYisroel, not in baseball.


31

Rabbi Yaakov Shneur ZalmanPevsner was born on 20 Cheshvan,5652/1892, in Buber, WhiteRussia. Before he was bar mitzvahe went to yeshivas TomcheiT’mimim in Lubavitch, where helearned for more than a decade. Inyeshiva and afterwards, he wasknown as R’ Zalman Buber for hishometown.

R’ Mordechai Kozliner toldabout a special kiruv R’ Zalmanreceived from the Rebbe Rashab:

When R’ Zalman became ofdraft age he had yechidus with theRebbe to ask for advice and abracha. The Rebbe advised him totry and be released from armyservice with the claim that hesuffered from eye problems. TheRebbe motioned to him to comecloser, stood him between hisknees and gazed upon him. R’Zalman began to tremble. TheRebbe said to him: What is thereto be afraid about when you sharemy birthday (20 Cheshvan).

In 5677/1917, he was givensmicha from the rav of Lubavitch,Rabbi Dovid Jacobson. On theRebbe Rashab’s instruction, heassumed a position in Georgia.They say that at first R’ Zalman

feature

�WHO SHOULD BEA RAV? SOMEONE

WHO IS NOT AFRAID?!�By R’ Yosef Yitzchok Naimark

Written for the occasion of the marriage of his son, the great-grandson o f R’ Zalman Pevsner, R’ Shlomo Zalman to Chana Galperin

The Chassid Zalman Pevsner at the time of the kiddushin. Sitting to his right is Rabbi Yisroel Frankel

That is what the Rebbe Rashab told theChassid, R’ Zalman Pevsner (“Buber”)before sending him to serve in therabbinate. * A brief biography of aChassidic rav in Soviet Russia.

BE IS MOSHIACH Issue 750



told the Rebbe he was afraid totake the responsibility but theRebbe told him: “Who should be arav? Someone who is not afraid?”

In 5678/1918, R’ Zalmanserved as rav and melamed inGzatsk and when a beis midrashfor rabbanim was opened in Nevelhe was sent there in order to be amashgiach.

After the passing of the RebbeRashab, he served as rav in anumber of towns throughoutRussia: Hor, Drebin, Klimovitz,Mezayesk - all on shlichus for theRebbe Rayatz. In these towns theJewish communities were verypoor and they could not supporthim and his family. In one instancethe family had to live in anothertown altogether, and R’ Zalmanwrote to the Rebbe Rayatz andasked permission to join his family.But the Rebbe did not allow him toleave (see letter in sidebar).

ARRESTOn 4 Tishrei, 5698/1937, R’

Zalman was arrested together withanother seven men who davened ina minyan in the home of RabbiTzeitlin. They were accused oforganizing a secret shul where,under the guise of praying, theycould hold meetings to discuss thehard life in Russia, aliya to EretzYisroel, the prohibition to sendchildren to school on Shabbos andYom Tov and teaching themJudaism.

After the collapse of the SovietUnion and the NKVD, R’ Zalman’scriminal file was found. Itdescribes the harsh interrogationsthat lasted all night, which R’Zalman faced with fortitude andwisdom. He told the interrogatorsonly what he was certain theyalready knew and denied all theactivities and connections withwhich they could incriminate himand others.

The interrogators wanted to

prove that the accused received aidfrom abroad, from the RebbeRayatz who was living in Riga,Latvia. For this purpose theyforced R’ Zalman to write to theRebbe and tell him about thedifficult financial situation and toask him to send money.

R’ Zalman did his work“faithfully” to the satisfaction ofthe interrogators but he addressedthe Rebbe with various titles (“thefamous gaon” etc.) which aChassid wouldn’t use when writingto the Rebbe. The Rebbeunderstood that the letter waswritten under duress and thereforehe responded: “I am very sorryabout your plight but a receivercannot be a giver.”

Seeing this, the interrogatorsdropped the matter.

When he was asked by theinterrogators who organized theminyan, R’ Zalman named RabbiChaim Kevess, who was no longeralive.

Although R’ Zalman denied all

the underground activities asidefrom the fact that they had cometo daven, he was sentenced toeight years in a labor camp.

TASHKENTAfter the war in 1946, R’

Zalman was released and he beganlooking for his family. A year later,after many travails, he finally methis two daughters, Zlata andEsther Sheine, in Samarkand. Hiswife Odela had died of starvationin a small poor settlement calledAlgebs in Kazakhstan and wasburied there.

In Samarkand the familyplanned to make aliya via Polandas many had done successfully.They gave a large sum of money tosomeone who was supposed to buytrain tickets for them but hedisappeared with the money. Theirfurther attempts led them toTashkent, where they learned thatthe authorities had caught on tothe smuggling scheme and hadarrested all the passengers of thetrain they were supposed to havebeen on.

So the Pevsners remained inTashkent, a large city with Torahscholars and Chassidim. R’ Zalmanwas known for his proficiency inall four parts of Shulchan Aruchbut he was especially well knownfor his knowledge of the “fifthShulchan Aruch.”

R’ Yisroel Brod quoted hisfather, R’ Chaim Binyamin, assaying:

“I once went to him on ErevShabbos with a chicken and ahalachic question about it. As heexamined it I could tell, by themovement of his head, that it wasnot kosher. He suddenly asked me:‘Whose chicken is this?’ I said thename of a neighbor who was a G-dfearing person but was known tobe poor. R’ Zalman immediatelypaskened: ‘Tell him it’s kosher.’

“I looked at him in surprise.

The letter from the Rebbe Rayatzto R’ Zalman Pevsner in which theRebbe said, “Wealth is not derived

from the craft etc. but you should doand pray to the One to whom wealth

belongs, that He give him [R’Zalman] ample parnasa.



The halacha is the same for all –what difference does it makewhose chicken it is? R’ Zalmantook out a Shulchan Aruch andshowed me that in such asituation, some paskened it wastreif and some paskened it waskosher, so the halacha is thatunder difficult circumstances likeErev Shabbos and when the personis poor, it should be declaredkosher l’chat’chilla.”

R’ Elimelech Lebenhartz toldabout R’ Zalman’s concern for theJewish community in Tashkent:

“There was a time when theeconomic circumstances were verydifficult. R’ Zalman oncecomplained to me about thedecrease in halachic queries aboutchickens. I said perhaps peoplewere eating more meat and hesighed and said: ‘Halevai that wasso, but I am afraid that they havemoved on to potatoes.’”

R’ Elimelech also related:“I once asked R’ Zalman his

opinion about aliya. At that timethe borders of Russia were stillsealed but they had started talkingabout giving visas. His answer wasthat every effort ought to be madeto make aliya. I asked whether he,too, would be leaving and he said:‘As long as there is one Jew left inTashkent, I cannot leave.’”

HISKASHRUS TO THE REBBE MH”MEven once it was easier to keep

Torah and mitzvos, correspondingwith the Rebbe still entailed greatdanger. When they needed abracha for a marriage or the like,Anash in Russia would write tofamilies in Eretz Yisroel or othercountries and would ask for abracha from “Grandpa.” R’Zalman’s correspondence with theRebbe was done through hiscousin, R’ Sholom Posner ofPittsburgh.

A story that happened to me:

I went before the draft board inRussia and had the initial medicalexams. All my efforts to beassigned a lower rating failed andthey gave me a high rating. Theletter that my grandfather wrote tothe Rebbe said: “My grandsonneeds to undergo dangeroussurgery which involves damim inboth meanings of the word (bloodand money).”

The Rebbe’s encouragingresponse was soon to follow.Confident in the Rebbe’s bracha, Iappeared before the doctors inofficers’ uniforms. We all fastedthat day: my grandfather, myparents, and myself. I won’t tellyou all the details of the miraclenow, but the end of the story wasthat I was given an exemptionfrom serving in the army.

HIS PASSINGThe last week before Pesach,

5731/1971, was particularly busy.People didn’t stop coming to R’Zalman’s house to sell theirchametz and to ask shailos. R’Zalman was a rav not only for theJews of Tashkent but for all thesurrounding cities and towns likeSamarkand, Margilan etc.

On 12 Nissan he had difficultybreathing. An ambulance wascalled but the doctors couldn’t domuch for him. In the midst of this,two people came with shailosabout chickens. His daughter Zlatadid not want him to exert himselfbut he insisted: “They need thechickens for Yom Tov!”

The night of 13 Nissan, the dayof the passing of the TzemachTzedek and the Beis Yosef, R’Zalman’s pure neshama went tothe Heavenly Yeshiva to studyTorah and to speak favorably onbehalf of his family and KlalYisroel until those in the dust willarise and sing.

R’ Zalman with his grandchildren


In the winter of 5753/1993, aseries of ads was published in thenewspapers announcing that theLubavitcher Rebbe is Moshiach andpeople should prepare for hiscoming.

In Teves, 5753/1993, RabbiYitzchok Springer started a globalpublicity campaign about

Moshiach’s identity. He ran largeads in The New York Times andother newspapers informingreaders that the Lubavitch Rebbe isMoshiach and that in order towelcome him they needed to domore good deeds.

R’ Springer tells us whathappened and about the Rebbe’sapproval of his project.

How did you, a mashpia,come to place advertisements inthe newspapers?

The story begins much earlier,during the Gulf War. Following theRebbe’s words of encouragementto the residents of Eretz Yisroelthat were said as a guarantee, andhis greatly discouraging leaving thecountry, I thought it would be agood idea to arrange a charterflight with dozens of ChabadChassidim to fly to Eretz Yisroelduring the war in order to showthat Eretz Yisroel is the safestplace in the world.

I wrote to the Rebbe andreceived this response: “to

campaign as it says in the Torahamongst the Jewish people here ofhis city – and he leading the wayto add in Torah and mitzvos inactuality and thank you for whenyou let me know how much wasactually added. I will mention it atthe gravesite.”

With the help of my friend R’Menachem Gerlitzky, I started amassive project to this effect. Weprinted forms for Anash andoutsiders to fill in their goodresolutions. These forms wereprinted in many languages - inHebrew, English, French, Russian,Persian, etc. When people came for“dollars” we suggested that theyfill out these forms and every weekwe would send hundreds of theseforms to the Rebbe, as he hadrequested. We received dozens ofresponses from the Rebbe like “Iwill mention at the gravesite andthe time is auspicious for goodnews” (4 Iyar, 5751), “they weretaken to the gravesite” (14Cheshvan 5752) and the like.These were accumulated into alarge file.

Since the Rebbe had written,“the Jewish people here, of hiscity” – I thought that the workamong Anash and mekuravim at“dollars” and mivtzaim wasn’tenough. I decided to reach muchfurther by placing ads innewspapers. Since then I have hadan open line to the media…

Let’s go back to the ads whereyou advertised that the Rebbe isMoshiach. What made you decideto do that?

During the months thatpreceded the ad, from thebeginning of 5753, nearly everyday the Rebbe encouraged thesinging of Yechi and it was clear toall that this was a new era, the“kabbalas ha’malchus” of MelechHaMoshiach. More and morepeople asked the Rebbe forpermission to publicize that theRebbe is Moshiach and to have


mosh iach & geu la

PUBLICIZING THEIDENTITY OFMOSHIACH ON AGLOBAL SCALER’ Yitzchok SpringerMashpia, yeshivas Tomchei Tmimim Lubavitch – 770

R’ Springer



people sign that they accepthis malchus, and the Rebbeapproved this and evenencouraged Chassidim whoworked along these lines.

In light of these facts, Ispoke with some of thepeople most active inpublicizing inyanei Moshiachand we decided that we haveto start doing globalactivities. We thought ofputting an ad in The NewYork Times and othernewspapers.

What did other peoplethink?

Whoever had beeninvolved earlier in publicizinginyanei Geula and Moshiachagreed that the time hadcome to publicize Moshiach’sidentity as well but there wereother askanim whovehemently maintained thatthis kind of publicity couldharm our image to the pointthat people could be turnedoff from Lubavitch. Theseaskanim also said that sincewe were talking about globalpublicity, this campaign couldnot be launched without theRebbe’s explicit permission.

“The Rebbe’s answersabout other, local projectscannot be thought of asgranting permission for thisproject, which will bring themessage to tens of millions ofpeople,” they maintained.Another point they raised wasthat this kind of publicityextended beyond our ownpersonal domain and enteredthe domains of dozens ofshluchim whose mekuravimwould see the ad andapproach them withquestions.

We decided to ask theRebbe directly. “If the Rebbewould approve the ad,” wetold these askanim, “that

would be the greatest proofthat he wants there to beglobal publicity about hisbeing Moshiach. It wouldalso prove that the Rebbedoes not think that these adswill turn people off fromLubavitch.”

And what was theRebbe’s response?

We prepared the ads inthree languages: Hebrew,English and Yiddish, and Iasked the secretary to showthem to the Rebbe and askwhether I could place them inThe New York Times andother major newspapers.

The secretary showedeach ad separately to theRebbe and even read theheadings, while noting thatthe address to send the goodresolutions is 770 EasternParkway. The Rebbe lookedat all the ads and then gavehis approval to publicizethem. In order to certify thisfor the public, R’ ShneurZalman Gurary of the VaadRabbanei Lubavitch HaKlaliasked R’ Leibel Groner to putthis in writing, and he wrotea detailed description of theRebbe’s consent topublicizing the ad.

So the Rebbe approvedadvertising his identity asMoshiach “withoutlimitations?”

Yes, of course.Furthermore, we see that tothe Rebbe, putting ads in thepaper is “b’ofen ha’miskabel”and there is no reason to fearthat this will turn people offfrom Lubavitch.

I hope that this interviewis not just to reminisce aboutthe past but to do somethingnow, until we see thecomplete hisgalus of theRebbe MH”M immediately! The ad in Yisroel Shelanu

that had the Rebbe’s approval

R’ Leibel Groner’s letter to R’ S.Z. Guraryabout the Rebbe’s approval of R’ Springer’s ads


On 29 Teves, 5759, my wifegave birth to our son MenachemMendel. Since I had been closelyconnected to the Rishon L’TziyonRabbi Mordechai Eliyahu z”l at thebeginning of my t’shuva process(at Machon Meir near yeshivasMerkaz HaRav) 29 years before, Ialways wanted him to be thesandek, but it had never workedout. I hoped that this time itwould.

I wrote to the Rebbe about it inthe Igros Kodesh, mentioning thename of Rabbi Mordechai Eliyahu.When I opened the volume, thewords “Mordechai HaTzaddik”stood out on the right side, and onthe left it said: “one of thedistinguished rabbanim.” I sawthis as a clear hint from the Rebbe.

I went to Rabbi Eliyahu’soffice, only to be told that he didnot feel well and hadn’t left his

house for several weeks. I triedwaiting another two or three days,hoping he would feel better beforethe bris, but they told me that therav was not attending any events atall. I almost gave up.

One day I met someone closeto Rabbi Eliyahu and I told himthe story. I didn’t tell him aboutthe answer in the Igros Kodesh butI said that I greatly desired to haveRabbi Eliyahu as the sandek. Headvised me as follows: “There isone event that the rav said he mustattend, even for a few minutesbecause he owes it to Baba Sali z”lbecause of the special connectionbetween them. This is the hilula ofBaba Sali that will be this MotzaeiShabbos, 4 Shevat. Go to thehilula and wait for him at theelevator and speak to himdirectly.”

That’s exactly what I did. Atthat time I had a radio program onKol HaNeshama on MotzaeiShabbos called Kol Mevaser. Thistime I had to cut it short. I racedover to the hall and waited for therav. As soon as he exited theelevator I went over to him andtold him I had a newborn son. Hesmiled and shook my hand andblessed me. I told him that Iwanted to honor him with beingthe sandek at the bris. He smiledgently and, glancing around at hisaides, he said, “Ask them … Ihaven’t left the house for a fewweeks. It’s just for the hilula ofBaba Sali which is close by and Icame for only a few minutes. Idon’t feel well.”

I told him, “I am making thebris in Givat Shaul, two minutesfrom your house, and I will do it atwhatever time is convenient foryou, just be the sandek!”

When I saw that he washesitating because it wasn’tpleasant for him to turn me down,I continued to plead, “It did notwork out for my three older sonsand this child is our eleventh.


story

WHY DIDN�TYOU TELL ME?By Rabbi Chaim Sasson

Rabbi Eliyahu looked at me in wonderand he asked, “How did you know whenI myself do not understand what I amdoing here and how I agreed to leavethe house in my condition?”



Doesn’t a mother of elevenchildren deserve to be made happywith your sandakaus for her son?”

This last plea won him over andthe rav “gave in” and said, “Youare right. She deserves it. Althoughit’s hard for me, I’ll come.”

I was ecstatic. I thanked himprofusely and ran home to tell myfamily that the Rishon L’TziyonRabbi Mordechai Eliyahu would bethe sandek.

I made all the necessaryarrangements with the rav’s aidesand the bris took place in theafternoon on the lap of the RishonL’Tziyon, friend of the Rebbe andof Chabad.

When the rav got up to leave, Ithanked him for participating andmaking us so happy and then Isaid, “I have a nice surprise foryou. I knew in advance that youwould be the sandek at this bris!”

Rabbi Eliyahu looked at me inwonder and he asked, “How didyou know when I myself do notunderstand what I am doing hereand how I agreed to leave thehouse in my condition?”

I took out the volume of IgrosKodesh with the letter I hadwritten to the Rebbe and said,“From the answer I opened to, Iunderstood that you would be thesandek.”

Rabbi Eliyahu was nonplussedand said, “What do you mean?Where did you see this?”

“Here, in the Igros Kodesh,” Isaid, and I showed him my letterand the Rebbe’s answer:Mordechai HaTzaddik … one ofthe distinguished rabbanim.Rabbi Eliyahu read the questionand the answer carefully and said,“I’m a tzaddik?” and he waved hishand dismissively. Then he lookedat the Igros again and said,“Amazing. It’s just amazing. Now Iunderstand what I am doing here.The Lubavitcher Rebbe called uponme to be the sandek for this babywho is named for him. Why didn’tyou tell me to begin with that theRebbe wanted me to be sandek?”

“I didn’t know what yourreaction would be,” I said. “Andwhat difference does it make whenthe main thing is that you weresandek as the Rebbe wanted?”

Rabbi Eliyahu smiled and said,“What difference does it make? IfI knew ahead of time I would havecome earlier in honor of theRebbe!”

Some years went by and Iarranged with the Rav’s personalassistants for a t’filla gathering forthe Geula at the Kosel. Whiletalking to them, one of therabbanim who sat next RabbiEliyahu told me that he was oncepresent when Rabbi Eliyahuenthusiastically related to a groupof talmidei chachamim about howhe had been a sandek at a brisbecause of an answer in theRebbe’s Igros Kodesh.

When he finished telling meabout the bris I replied that I wasthe father of the baby in that story!

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“Under the presentcircumstances we must get used tofact that the bachurim themselveswill be maggidei shiur and teachthe younger boys. It is hard, atpresent, to appoint family men tothese positions, when they willleave their wives as ‘living widows.’So you have the holy obligation todisperse among the branches of theyeshiva and teach Torah withmesirus nefesh.”

This was said with greatemotion by the directors of theTomchei T’mimim network ofyeshivos in the Soviet Union at asecret farbrengen that took place inMoscow in the home of R’ MosheKatzman a”h.

At this farbrengen, which tookplace in 5697/1937, the olderT’mimim were told the harshreality of the time, that duringthese dark days many of Anashwere arrested by the Soviet secretpolice and were sentenced toimprisonment or exiled for long

periods of time to some unknowndestination.

This difficult decision, to sendbachurim to teach, was made aftera wave of arrests among Anash. Inevery city dozens were arrested andpeople were terrified. The directorsof the yeshiva, R’ Yona CohenHy”d and R’ Mordechai EliezerLapatovsky were very happy whenthey saw that despite the danger,the bachurim agreed to theirsuggestion.

The very next day, one of thebachurim who had been at thefarbrengen, Moshe Robinson, wentto Berditchev to teach in theChabad yeshiva there. He bravelydisregarded the knowledge thatsooner or later, the police wouldcatch up with him.

MIKVA IN THE COURTYARD

R’ Moshe Robinson was born in5674/1914. His father was R’

Bentzion, a distinguished Chassidin Karalevitz in the Ukraine. Withthe outbreak of the BolshevikRevolution the government closedthe three shuls in Karalevitz andruined the mikva. Bentzion and hiswife Sarah organized a minyan intheir house and built a mikva intheir courtyard which served theJewish community of 300 families.

His father hired a melamed forMoshe and his two brothers,Avrohom Hy”d and Dovber. TheRobinson home had a specialChassidishe atmosphere and whenthe girls came of age they marriedtop T’mimim of the time: R’Mendel Futerfas a”h, R’ MordechaiHirsch Charitonov Hy”d and R’Shia Korf a”h.

In 1927, when he was 13,Moshe went to Ramen to learn inthe branch of Tomchei T’mimim inthat city.

R’ Berel, his younger brother, ofLud, relates:

“Moshe learned in Ramen and Ilearned at home. But thepersecution intensified and thepressure to send children to schoolforced my parents to send me awayfrom home, too. Moshe came homefor Tishrei, 5688, and then wewent together to learn in Ramen.

“I was only 8 and a half and Ileft home … and it wasn’t easy. Mymelamed was a ben Torah and abig Chassid, R’ YechezkelGreenfuss. The rosh yeshiva bywhom Moshe learned was R’Yaakov (Yani) Gurary. Moshe and Iand the other boys slept in twoapartments of good Jews whoagreed to host us and we ate teg bypeople in the community. I had toeat teg from a young age and it wasvery hard.

“After Pesach of that year I wentwith my brother to Vitebsk, where Iattended yeshiva, and he went onfrom there to Polotsk. Moving fromyeshiva to yeshiva was what we didto keep the GPU off our trail.Yeshivos were founded and closed


Moshe accepted the blame knowing hecould be sent to Siberia for years but hislove superseded everything and by beingthe scapegoat all the others would bereleased and could go back to learning* Learning and teaching inunderground yeshivos behind the IronCurtain was the life of R’ MosheRobinson (Karalevitzer) a”h

�MAISHKE�By Shneur Zalman Berger

memoirs



and talmidim moved to other cities.From a young age we became usedto a life of fear and wandering. Wekept in touch with home but wewrote brief letters with few detailsfor fear of prying eyes. Our parentsconstantly worried. It was hard forthem to have their children indistant places, in great danger. Ididn’t see Moshe for a long time.He learned in Polotsk by R’Shlomo Chaim Kesselman a”h andthen moved on to learn in Vitebsk.I had already moved somewhereelse so we did not meet.”

R’ Michel Rappaport tells aboutthe branch of the yeshiva in Vitebskin those days:

“The learning began each day at4:30 in the morning. At theappointed time all the talmidimwere present and nothing stoppedus, not the fierce cold or the snow.We learned in the women’s sectionof the Chabad shul. We wouldclose the doors and windows sonobody would realize we werethere. There was no electricity andwe learned by the weak light ofkerosene lamps. We learned until7:00 and then went downstairs sopeople wouldn’t realize that we hadbeen in the Ezras Nashim and itwould look as though we had justarrived. A few of us slept at thehomes of balabatim, while othersslept on benches in the shul.”

SUSPECTED OFSMUGGLING FOREIGN

CURRENCYAfter Purim, 1931, the

government closed the yeshiva inVitebsk. Instructions were givenfrom the hanhala to Moshe andsome of his friends to travel toBaku in Azerbaijan, where theythought they could learn in peace.The directors of the yeshivaarranged with the gabbaim of theshul in Baku to allow the bachurimto learn there. Moshe and hisfriends, R’ Michoel Lipsker and R’

Yosef Goldberg, arrived at shul inthe morning. When the gabbai sawthem he recoiled in fright. Hefeared that having young bachurimwith beards and peios in his shulwould lead to governmentinvestigation and the closing of theshul. The gabbai reneged and thebachurim had to learn outside inthe courtyard of the shul. Themembers of the Jewish communityhad pity on them and gave thembread and some salted fish so theywouldn’t die of hunger.

They slept outdoors. Peoplewere afraid to host them butMoshe and his friends did not

despair and constantly tried tocome up with a plan of where to gonext. They decided to go toGeorgia, to Kutais, where theyknew R’ Avrohom Levi Slavin hadbeen sent by the Rebbe Rashab.Obtaining tickets to Georgia wasnearly impossible. One of thebachurim waited in line for anentire day until he got tickets forthe train.

On the way to Kutais, Mosheand his friend, Avrohom Kwashstopped in Gurzy. The warmclothes they were wearing, whichwere appropriate in the colderregions near Baku, from where

they were traveling, attractedattention in more temperateGeorgia. The heavy suitcase theycarried, filled with s’farim so theywould have what to learn from inKutais, turned the unwantedattention into outright suspicion.They were arrested and held for afew days, suspected of smugglingvarious items and foreign currency.When their innocence wasestablished, they were finallyreleased.

They then traveled together withother bachurim to Kutais, wherethey started a branch of yeshivasTomchei T’mimim. Rabbi AvrohomLevi Slavin was a big help to themin providing them with theirmaterial needs.

In the winter of 5692, R’Shneur Zalman Levitin a”h arrivedin Kutais. He taught the bachurimChassidus and ran the yeshiva. R’Dovber Robinson relates:

“From the time my brotherMoshe brought me to Vitebsk, Iwandered from one branch of theyeshiva to another throughout theSoviet Union: in Bobruisk,Moghilev, Chernigov, and Poltava.From Poltava I arrived in Kutais,where I was reunited with Moshe,who had been appointed mashgiachof the yeshiva.

“In Kutais, most of thebachurim were older and theylearned on their own withoutshiurim. I, who was only 13, andmy friend Shmuel Gurevitz werethe youngest boys there, so wewere helped in our learning by mybrother Moshe. He was happy tohelp us but as mashgiach, he couldnot take my being his brother intoaccount. If I showed up late hewould fine me just as he did theothers.

“After a year of learning Ireturned home to Karalevitz whileMoshe went to learn inNovozavkov. After a year thetalmidim in that yeshiva went to myhometown of Karalevitz, where



they were fed hot meals by myparents and helped in every way.They immersed in the morning

before davening in the mikva in thecourtyard of our house. My fathergot them work permits so they

could reside there legally.“Despite my young age, I was

fully aware that this was realmesirus nefesh on the part of myparents to agree to host so manybearded bachurim, but my fatherwanted them to be able to learnwithout material concerns and didall he could to this end.

“In those days I was workingalready, but I devoted Thursdaynights to copying maamareiChassidus. The bachurim gave mea copy of the maamer and after anight of work I had made severalcopies for them so they could alllearn ‘inside.’”

DEVOTED TO HIS WORKR’ Nachum Volosov, a member

of the hanhala of the network ofyeshivos in Russia, related:

“When I received instructionsfrom R’ Mordechai Eliezer(Lapatovsky) to start new branchesof yeshivas Tomchei T’mimim, Ifirst went to Karalevitz, where Ifound the excellent bachur whowas pleasing to G-d and man,Moshe Robinson. He was learningTur with Rabbi Menachem MendelDubrawski (who was a maggidshiur in yeshiva in Lubavitch). Itwasn’t easy to convince ‘Maishke’to come to Berditchev with me.”

After Moshe agreed to go, hewas called, together with otherolder bachurim, to Moscow inTishrei of 5697. There, at a secretfarbrengen, it was decided that therunning of Tomchei T’mimimwould be handed over to thebachurim and not long afterwards,Moshe arrived in Berditchev.

R’ Nachum tells us aboutMoshe’s work there:

“He was completely devoted tohis work and excelled in his terrificshiurim and in his fatherly love foreach student. As a result, a largenumber of talmidim (relativelyspeaking, considering the situation)gathered around him – no fewer

TRIAL BECAUSE OF SHABBOS OBSERVANCER’ Dovber Robinson relates:A short time before the outbreak of World War II, Lubavitch

families in our town of Karalevitz began leaving the city – theDubrawsky, Shapiro and Karasik families and more. The yeshivawhich had been in the city had closed a few years earlier. Theloneliness was tremendous and I also considered moving away. Iwas 20 and I wanted to be among Chassidim.

I somehow managed to send a letter to the Rebbe Rayatz, whowas in Riga at the time. The answer said: Don’t be quick to leaveyour work or your city. So I waited.

A few years earlier I had studied bookkeeping with my father, R’Bentzion and I began working in this field. I did not go to work onShabbos. My employer knew I kept Shabbos and he looked away.One day, they told me that government inspectors would be comingon Shabbos since at that time they were very particular aboutabsences from work. My employer asked me to show up even if Idid not work, but I refused to do anything that even looked asthough I was desecrating the Shabbos. They told me that thepunishment could be very severe.

The inspectors arrived and decided to put me on trial. I wassentenced to an option of six months imprisonment or to forego aquarter of my salary. I chose the latter option. However, theproblem was what to do on subsequent Shabbasos. A few daysbefore the first Shabbos I was on a business trip to another city andI deliberately stayed there over Shabbos. The second Shabbos I wassick. By the third Shabbos, I was just about out of options when Iremembered that the Rebbe, in his answer, had told me to leave thecity at some point, although not to be in a hurry to do so at thattime.

I boarded a train that was heading for Moscow, leaving myparents, brother, sister-in-law and their children behind. I did notknow that I was saving my life thereby and would never see myfamily again. They were murdered by the Nazis Hy”d. I knew it washard to get to Moscow. The inspections that the police made as thetrain approached it prevented me from getting to the capitol city. Iconsidered getting off a few stops earlier but the inspection beganbefore I had a chance to get off. I gave a nice sum of money to theconductor and whispered to him that I did not have documents. Hehid me in the washroom.

When the inspectors came on, they demanded that the conductoropen the washroom where I was hidden. The door opened and I hidbehind it, my heart pounding. The door closed and I breathed a sighof relief. It was an open miracle.

I got off the train and went to Yegorevsk (about 100 kilometersfrom Moscow), where I met my sister Leah and her husband R’Mendel Futerfas, who helped me settle in.



than 12!”His student R’ Heschel Tzeitlin

relates:“The shiurim started in the

morning at five. One of thetalmidim would close the shuttersfrom the outside and go off.During the day, the learning tookplace in different shuls and theyonly gathered together for shiur.”

After Pesach, 1937, the olderbachurim were called to Moscowonce again. The menahelimbolstered their spirits and theyreaffirmed their decision – “theexistence of the yeshivos under thecircumstances is possible onlythrough the older bachurim.”These were terrible times in whichChassidim were arrested on thestreet and sent to Siberia for manyyears.

R’ Yona Cohen, menahel of theyeshivos, concluded the “meetingof older bachurim” (that is how itwas referred to) with theseominous words, “When we meetagain – that is, if they don’t take usto jail in the interim – we willspeak further.”

UNWANTED VISITORSI was 24 Teves, 5698, the Yom

Hilula of the Alter Rebbe. R’Moshe sat and farbrenged withabout ten of his talmidim in thetailor’s shul, one of eighteen shulsthat were active at that time inBerditchev. The talmidim sataround a large table on which lightrefreshments were placed: bread,herring, boiled potatoes and ofcourse, mashke. Moshe and BerelGurevitz, who was the oldest of thebachurim, told stories anddelivered inspired words.

They focused on the need toserve Hashem with kabbalas ol,without asking why. You do whatneeds to be done because that iswhat Hashem wants. Mosheexplained at length the sin of KingShaul who, despite his high

spiritual level, sinned and fell sincereason was important to him. Theyalso urged the boys to be veryparticular about keeping to thelearning schedule and valuing everyminute.

The talmidim eagerly swallowedevery word Moshe said. They sangniggunim and the atmosphere waswonderful and happy.

Suddenly, after midnight, therewas a mighty pounding at the door.Instantly, Moshe and Berel leapedup and over to a small side roomwhere logs were piled for firewood.The door of the shul burst openand in rushed two policemenbrandishing revolvers.

The sight that met thepolicemen’s eyes was an innocentas could be. A group of boys weresitting around drinking mashke.They saw the young boys and theshul and were about to leave whenone of them said, “No, we mustfirst make a thorough search.”

They discovered the two menhiding and asked, “What are youdoing here?”

“We were just walking past andsaw light in the shul and when weentered and found this group ofboys drinking, we decided to jointhem.”

The policemen did not buy thisexcuse. It turned out later that they

“He continued asking me all sorts ofgeneral questions and then suddenlyasked, ‘Do you put on t’fillin?’ ‘Yes,’ Ireplied, and immediately realized myerror. The interrogator banged the deskwith his fist and shouted, ‘You liar!How dare you tell me that you’re onlyeleven when you passed your barmitzva?’”



knew in advance about the yeshivaand had only waited for anopportunity to catch all thetalmidim while they learned. Theyordered them to form a straightline and to walk with them to thepolice station. They had theshamash of the shul join them. Oneof the policemen walked at thehead of the line and one walked atthe end.

Moshe and the talmidim spentthe night at the police station. Inthe morning they were led by policevan to the GPU office, a terrifyingplace, and they realized this wasserious business. Their tzitzis werecut off and their t’fillin wereconfiscated.

One of the talmidim, R’Yechezkel Brod, related:

“After this welcome we weretaken in, one by one, forinterrogation. Each of us was takenseparately and asked his name, age,and what he did. When it was myturn and I was asked how old Iwas, I said eleven.

“‘You’re lying!’ he accused me. Iwas fourteen and I didn’t look likean eleven year old, nevertheless Iresponded, ‘Why do you call me aliar? I’m eleven!’

“The interrogator said, ‘What anerve! He lies brazenly!’

“He continued asking me allsorts of general questions and thensuddenly asked, ‘Do you put ont’fillin?’

“‘Yes,’ I replied, andimmediately realized my error. Theinterrogator banged the desk withhis fist and shouted, ‘You liar! Howdare you tell me that you’re onlyeleven when you passed your bar

mitzva?’“I recovered quickly and calmly

said, ‘You can also put on t’fillinfrom the age of eleven.’

“‘Liar!’ he screamed.He was literally insane with

rage. ‘I will show you!’“He pressed a button and asked

for Moshe Robinson to come in.When he came in, the interrogatorasked him, ‘Rabbi, from what agedo you put on t’fillin?’ It looked asthough Moshe immediately graspedwhat was going on and I wasthrilled with his answer.

“‘The halacha is you put themon from the age of thirteen but therabbis say you can put them onfrom the age of eleven.’”

***The boys and Moshe were

interrogated for hours and all ofthem repeated the same story; theywere sitting and drinking mashketo warm up. They said they hadrun away from home and did notlearn in yeshiva.

Towards evening they broughtthem all into the jail. They put theyounger ones into one cell: RefaelWilschansky, Velvel Oerbach,Sholom Ber Pevsner, HeschelTzeitlin, Yechezkel Brod, andRefael Brook. The three olderbachurim - Berel Gurevitz, ElozorMogilovsky and Shmuel Itkin - andMoshe were put into another cell.

During the next days and weeksthey were interrogated andtortured. R’ Brod related:

“One evening they called me infor questioning, but this time theybrought Moshe in too, and Moshesaid, ‘Chatzkel, you can admit it; Iaccepted all the blame. I told the

interrogators that you learned withme. You can tell them the truth andend this situation.’

“I wasn’t impressed. I assumedthe interrogators had forced him tosay this in order to get me toadmit. I looked at him as if he wasa stranger and said, ‘You liar. Inever learned with you and I don’tknow you.’ I found out afterwardsthat they got the same reactionfrom another talmid who they triedto convince to confess throughMoshe.

“However the interrogatorswanted to conclude the matter andso they placed Moshe in our cell sohe could talk to us without fear.What he said broke our spirits.‘You can confess. I took it all uponmyself. Don’t tell them whobrought you here and who suppliedyou with food. You have to say youdon’t know the details but you cantell them that you learned with me.’At this point there was no longerany reason to continue the charade,and we confessed and signed toour admission. The matter wasover – for us, at least.

“Moshe, who took responsibilityfor running the yeshiva, sufferedgreatly. The GPU tried to pile onadditional accusations such as hishaving illegal ties with peopleabroad and being a participant incounter-revolutionary organizing.He was taken to Kiev, where theyplanned on holding a show trial inorder to scare people.”

Berel Gurevitz and the twoolder bachurim were sentenced to ayear in jail and suffered greatly.The younger boys, after spendingfour weeks in jail, during whichthey were tortured and sufferedhunger, were taken to agovernment orphanage. WhenAnash heard where they were, theydecided to smuggle them out. R’Michoel Teitelbaum did so withmesirus nefesh.

[Continued next issue be”H]

‘Chatzkel, you can admit it; I acceptedall the blame. I told the interrogatorsthat you learned with me. You can tellthem the truth and end this situation.’


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