706 Beis Moshiachweek’s Torah reading, Parshas Ekev. Ekev literally means “heel,” and refers to ikvesa diMeshicha, [6] the time when Mashiach’s approaching footsteps can be

Beis Moshiach (USPS 012-542) ISSN 1082-0272 is published weekly, except Jewishholidays (only once in April and October) for$160.00 in Crown Heights, Brooklyn and inall other places for $180.00 per year (45issues), by Beis Moshiach, 744 EasternParkway, Brooklyn, NY 11213-3409.Periodicals postage paid at Brooklyn, NY andadditional offices. Postmaster: send addresschanges to Beis Moshiach 744 EasternParkway, Brooklyn, NY 11213-3409.Copyright 2009 by Beis Moshiach, Inc.Beis Moshiach is not responsible for thecontent of the advertisements.

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contents

THE ART OF STORYTELLINGInisght | Ofra Bedosa18

THE REBBE’S WAR FOR CROWNHEIGHTS Feature | Avrohom Ber

10

CHASSIDIC ADVENTURES IN SOVIETRUSSIA Memoirs of R’ Hillel Zaltzman | Avrohom Rainitz

34

REB LEVI YITZCHOK’S VICTORYShlichus | Chani Nussbaum6

SOUL CONNECTION WITH RABBI LEVIYITZCHOK Z”L20 Av | Nosson Avrohom

30

RABBI YITZCHOK ISAAC HERZOG Z”LFeature | Gershon Nof24

IN THE ERA OF THE HEELS OFMOSHIACHD’var Malchus | Sichos in English

4

706:Beis Moshiach 03/08/2009 9:43 AM Page 3

NOTHING COMESUNEARNED

One of the fundamental principlespostulated by Chassidic thought isthat all revelations of G-dliness aredependent on man’s Divine service.

Even revelations which transcendour mortal conceptual grasp must bedrawn down through our own efforts.

The above also applies to therevelations of the Era of theRedemption.

In that era, it will be revealed thatour world is G-d’s dwelling.

And just as a person reveals histrue self at home, so too, at that time,G-d’s true self, [k’viyachol] - as itwere - the essential aspects of HisBeing, will be revealed in this materialworld.

These revelations will not,however, come about merely as anexpression of Divine favor. Instead,they will have been ushered in by“our deeds and our Divine serviceduring the era of exile.” [1]

And more particularly, it is theresponse to the challenges that ariseduring the era of Ikvesa diMeshicha,the age when Mashiach’sapproaching footsteps can be heard,which will precipitate Mashiach’scoming. [2]

RESPONDING TOTHE EXPERIENCE

OF G-DLINESSAn intellectually honest person is,

however, prompted to the question:Why is it our Divine service that isgoing to bring Mashiach?

In previous generations, mankindwas on a higher spiritual level andseemingly displayed a greatercommitment to Divine service.

How can our efforts accomplish apurpose that theirs did not achieve?[3]

These questions can be resolvedby contrasting our Divine serviceduring the era of exile with thatcarried out by the Jews at the time ofthe Beis HaMikdash.

In our prayers, [4] we say “we areunable to go up, and to appear andbow down before You.”

When a person came to the BeisHaMikdash and appeared beforeG-d, he had a direct appreciation ofG-dliness. [5]

And as a spontaneous reaction, heprostrated himself.

This was not merely a superficialact.

On the contrary, experiencingG-dliness directly spurred acomplete commitment of homage,motivating him to willingly forgo allpersonal concerns and subordinateevery aspect of his being to G-d.

During the era of exile, bycontrast, G-dliness is not apparent,and our commitment is not promptedby external factors.

A person feels his own self, andhis Divine service is not evokednaturally from above. Instead, it mustcome as a result of his own initiative.

When G-dliness shines overtly,the revelation draws a person toDivine service, and causes him to feelsatisfaction in this endeavor. When,by contrast, G-dliness is not overtlyrevealed, a commitment to the Torahand its mitzvos requires more self-sacrifice.

A POINT IN SOULABOVE “I”

Which commitment is greater?When focusing on the extent of thecommitment, how much of aperson’s character is given over toDivine service, there is no questionthat the people who lived during thetime of the Beis HaMikdashpossessed an advantage.

G-dliness permeated every aspectof their being.

Nevertheless, the very fact thatthis commitment absorbed theirminds and their feelings indicatesthat it left room for a sense of self.

Their Divine service had an “I”,albeit an “I” of holiness, but an “I”nonetheless.

In the time of exile, by contrast, aperson’s Divine service occupies lessof his conscious thought.

Thus making - and carrying out -a commitment to Divine servicereflects the workings of an innerpotential that transcends the person’sconscious self.

The person goes beyond allconcepts of his personal “I”.

His true self, the aspect of his

17 Menachem-Av 5769 BE IS MOSHIACH4

dvar ma lchus

IN THE ERA OF THEHEELS OF MOSHIACHSichos In English (Adapted from Likkutei Sichos, Vol. IX, p. 71ff, Sefer HaSichos 5749, p. 641ff)


BE IS MOSHIACH Issue 706 5

being which is totally identified withG-dliness, motivates his conduct.

This reflects a deeper dimensionof soul - and a deeper commitment toG-d - than was revealed during thetime of the Beis HaMikdash.

A CHANNEL FORTHE SOUL’S POWER

These concepts are related to thisweek’s Torah reading, Parshas Ekev.

Ekev literally means “heel,” andrefers to ikvesa diMeshicha, [6] thetime when Mashiach’s approachingfootsteps can be heard.

Moreover, the connectionbetween this era and the analogy ofheels runs deeper.

The human body is used as ametaphor [7] to describe thecollective of the Jewish people as ithas existed over the ages.

In that context, our presentgeneration can be compared to theheels, for we lack the intellectual andemotional sophistication of ourforebears.

The heel is the least sensitive limbin the body.

Indeed, our Sages [8] refer to itas “the Angel of Death within man.”

Nevertheless, we find that the heelpossesses an advantage over theother limbs.

It is most sensitive to the person’swill.

For example, it is far easier to putone’s heel into a hot or a cold body ofwater than to immerse any otherlimb.

One might say that this advantageis a direct result of the heel’s lack ofsensitivity. Because the heel is furtherremoved from the influence of theheart and the mind, it offers lessresistance to orders which runcontrary to one’s thoughts andfeelings.

Chassidus [9] explains, however,that there is a deeper dimension tothe heel’s responsiveness.

The heel is uniquely structured toexpress the power of the will.

Our wills are channels for the

expression of our souls, and of all thelimbs in the body, it is the heel whichdisplays the most active obedience tothis potential.

Our minds and our hearts aremediums for the expression of ourconscious potentials. And our heelsare mediums for the expression ofour inner will which transcends ourconscious thought.

Similarly, in the analogue, it is thesouls which can be compared to“heels,” the people living in ikvesadiMishicha, whose commitmentexpresses the inner power of the souland manifests the infinite potential ofthe G-dly spark that exists withineach of us.

JUST RECOMPENSEOther interpretations [10] explain

that the word ekev refers to “the endof days,” the era when the ultimatereward for our observance of theTorah and its mitzvos will blossom.

Indeed, the initial portion of theTorah reading focuses on the rewardwhich we will receive for our Divineservice.

This prompts a question: Sincethe mitzvos are G-dly, what rewardcan possibly be appropriate?

How can any material benefitspossibly serve as fair recompense foracts that are G-dly in nature?

The resolution of this questionhas its source in our Sages’statement: [11] “The reward for amitzvah is the mitzvah.”

The fundamental reward for theobservance of a mitzvah is theconnection to G-d the mitzvahestablishes. [12]

The rewards of health, success,and material wellbeing mentioned bythe Torah are merely catalysts makingpossible our observance.

For when a person commitshimself to observe the Torah and itsmitzvos, G-d shapes his environmentto encourage that observance.

As the Rambam states: [13] “Ifyou will serve G-d with happinessand observe His way, He will bestow

these blessings upon you..., so thatyou will be free to gain wisdom fromthe Torah and occupy yourself in it.”

These benefits observance brings,however, are not ends in themselves,but merely mediums to enable man toreach his ultimate goal: the service ofG-d.

The ultimate benefits mankindwill receive will be in the Era of theRedemption, when:

“There will be neither famine norwar, nor envy nor competition, forgood things will flow in abundanceand all the delights will be freelyavailable as dust.” [14]

And yet, man should not strive forthis period in order to partake ofthese blessings.

“The Sages and the prophets didnot yearn for the Era of Mashiach inorder to rule over the entire world,nor in order to eat, drink, andcelebrate. Rather their aspiration wasto be free [to involve themselves] inthe Torah and its wisdom, withoutanyone to oppress or disturb them.[15]

It is the observance of the Torahand the connection to G-d which thisengenders which should lie at thefocus of endeavors.

REALIZATIONOF THE MISSION

The two interpretations of theword ekev are interrelated.

For it is the intense commitmentthat characterizes our Divine serviceduring ikvesa diMeshicha which willbring the dawning of the era whichwill allow us to express thatcommitment without externalchallenge.

The heartfelt dedication to theTorah at present will bear fruit,leading to an age in which the innerspark of G-dliness which inspires ourobservance will permeate everyaspect of existence. “For the worldwill be filled with t he knowledge ofG-d as the waters cover the oceanbed.” [16]

[Continued on pg. 42]


Here is a story that testifies tothe Jewish revival in Alma Ata(Almaty), as told to me by RabbiYeshaya Cohen, the shliach andChief Rabbi of Kazakhstan, told me:

“Eight years ago, there was aHachnasas Seifer Torah near theOhel of the mekubal, Rabbi LeviYitzchok Schneersohn, father of theRebbe. At that event, the emcee saidthat years ago, the Rebbe wanted acertain shomer Shabbos Jew to fixup his father’s grave. When the workwas completed, he was happy toinform the Rebbe. The Rebbe askedhim, ‘Should the grave be moved toEretz Yisroel or America?’

“Out of respect for the Rebbe,the man did not answer. The Rebbemotioned with his hand as though to

say, his father should remain inAlma Ata.

“‘It seems,’ said the emcee, ‘thatthe Rebbe envisioned the revival thatwould take place here and this iswhy he agreed to leave his father’sgrave in exile.’”

***In honor of Chaf Av, the

yahrtzait of Rabbi Levi Yitzchok, Ispoke with the shluchos to Alma Ata,Mrs. Leah Cohen (12 years), wife ofshliach, Rabbi Elchanan, Mrs. SarahLifpsitz (7 years), wife of shliach,Rabbi Bezalel. The two are sisters-in-law – Sarah is Elchanan’s sister.

How many Jews live in AlmaAta today?

Leah: About 1000 Jewishfamilies, all of whom are interested

in Judaism. I assume there are manymore Jews but unfortunately, theydon’t even know they are Jewish.

What brought you on shlichusto Alma Ata?

Leah: My brother-in-law, R’Lifpsitz, was here with my husband,as a bachur, on shlichus. At thattime, they ran a shul which was veryold. We arrived a few years later,after we married, in time for theChanukas HaBayis of the new shul.

We came on shlichus to deal withthe tremendous ignorance. I’ll giveyou an example. At the davening onShabbos, when the people bought analiya in exchange for a donation tothe shul, they wanted to pay on thespot, on Shabbos. But since then,there have been enormous changesfor the good.

We are sure this is thanks to R’Levik. We are located fifteen minutesaway, on foot, from his Ohel. Webring panim to the Ohel that aresent from all over the world.

Tell the readers about yourwork.

Leah: Not long ago, we started aweekly class for women. The class isheld in the home of a different ladyeach week. We started it in memoryof a very special woman who passedaway.

Sarah: I knew her and Iremember how she walked to shulevery Shabbos despite her advancedage. She was a woman with mesirusnefesh. Leah and I decided to startshiurim in her memory and peoplehave been very inspired as a result.The ladies don’t want the shiur toend. They ask questions and want toknow more and more.

They make good resolutions. Forinstance, one of the women decidedto say the Birkas HaMazon and tosay certain portions of the daveningevery day which we say together.

Leah: We also opened a club forwomen which Sarah runs. It startedwith a small shiur which grew untilit became an active club of fifty


sh l i chus

Mrs. Leah Cohen and Mrs. SarahLifpsitz work as shluchos in Alma Ata,Kazakhstan, the place where RabbiLevi Yitzchok was sent into exile. Theiramazing accomplishments in Alma Atademonstrate the victory of light overdarkness.

REB LEVIYITZCHOK�SVICTORYBy Chani Nussbaum



ladies. Sarah teaches Tanya, inyaneiMoshiach and Geula, and parsha.The women daven together, listen tostories about the Rebbe, and dovarious crafts. Sometimes, theythemselves prepare material andteach it. Special activities take placebefore holidays.

We started a Shifra Puahorganization here where each newmother receives a gift of her choiceworth $100. We give out the ShirLaMaalos, make house calls andtake care of things like preparing fora bris.

We started a course for kalloswhich is very successful and is inaddition to the work Sarah does inrunning the mikva.

Sarah: We started a B’nosChabad. All single girls can join the

CHABAD IN KAZAKHSTANAlma Ata (Almaty), the capitol of Kazakhstan, was where thousands

of people were sent into exile by the communists. One of these peoplewas Rabbi Levi Yitzchok Schneersohn, father of the Rebbe, who wasexiled for his work in strengthening Judaism. He died in exile aftermuch suffering and is buried there.

For many years, Kazakhstan was a spiritual desert with no shuls orreligious institutions. Throughout the vast region not even one officialmikva was built. Up until a few years ago, the Jews of Alma Ata prayedin a wooden shack and that was only for Shacharis on Shabbos.

In 5754, with the arrival of shliach Rabbi Yeshaya Elozor Cohen andhis family, things began to change. R’ Cohen changed the Jewish mapwith Chabad mosdos providing every Jew with his spiritual and materialneeds. There is a network of shuls throughout the country and beautifulmikvaos were built. Brissin are performed and kosher meat is available.Among the chesed organizations sponsored by the Chabad house are: Asoup kitchen, a bikkur cholim, help with medications, chevra kadisha,Shifra and Puah, and even medical advice.

Sunday schools were opened as well as youth clubs, summer camps,libraries etc. Seniors’ needs are addressed too, for it is never too late,and there are clubs for women, a club for men and a kollel Tiferes LeviYitzchok.



organization which is divided intotwo divisions, older and youngergirls. Every so often we have specialgatherings and during the summerwe run a camp. We start and endcamp at the Ohel of R’ Levik. Wesee the fulfillment of the verse, “andreturning the hearts of the fathersthrough the children” with this campas the children influence theirparents.

Tell us some good stories.Leah: This happened two and a

half years ago. My husband got aphone call from a member of a localchurch who said: We have twoIsraeli guys here; we are sendingthem to your shul.

The two guys showed up andwere shocked to see a shul in thisforsaken place. They stayed with usfor a while and we took care of alltheir needs. They often sat with myhusband for long talks into thenight.

After a while, one of them left tocontinue his trip and the other onestayed with us. The one who stayedsaid he wanted to write to the Rebbethrough the Igros Kodesh at theOhel of Rabbi Levi Yitzchok. In hisletter he asked the Rebbe threequestions and he received threeprecise answers. He only told us oneof the questions – whether to stay ornot, and if he should stay then heasked for a bracha to extend his visa.The Rebbe’s answer was somethinglike – if you began here, thencontinue. He stayed for another

while and had a daily shiur with myhusband.

He asked my husband for help infinding a job. My husband suggestedthat since many Jews asked him forinformation regarding locatingrelatives’ graves, he should takephotographs at the local cemeteryand support himself that way. (Myhusband cannot respond to thequeries that come in since he is aKohen). The fellow took him up onthis idea and did well. With themoney he earned he bought a pair oft’fillin and began putting them onevery day.

After a while he went to Chinaand we eventually lost contact. Oneday, we got a letter from him inwhich he wrote that not only does heremember to put on t’fillin butwherever he goes, when he meets aJew, he puts t’fillin on with him.

When you ask me for specialstories, I think about our dailyactivities, about the specialatmosphere in which we feel unifiedat our joint meals on Shabbos andYom Tov. I think about Jews whountil recently knew nothing abouttheir Judaism and suddenly they aresitting down after Maariv on YomKippur and completing the T’hillimwith the utmost sincerity andkabbalas ol. I feel that it’s in thez’chus of R’ Levik who is here.

Sarah: I remember a 65 year oldsenior who decided, despite his ageand health, to have a bris mila. I’llnever forget how right after the bris

he got up and danced even with thepain and his weakness. He said hefelt as though he was holding aTorah scroll. In general, the way heacted, he exemplified the Chazalwhich says, “Who is honored? Hegives honor to people,” because hegave respect to all.

He died some time later and it’sinteresting that following hispassing, his wife began taking aninterest in Torah and mitzvos. WhenI asked her why she insisted onsaying the Shma every day inLashon HaKodesh and not inRussian, she said: I feel closer toHashem this way. I was impressedby this response.

The shluchos have miraclestories to relate about the gravesiteof Rabbi Levi Yitzchok.

Leah: A man who was marriedfor years without children decided togo to R’ Levik’s grave. He prayedthere and said, “If I have a son, Iwill name him Levi Yitzchok. If it’s agirl, I will name her Chana.” A yearlater he had a son and he kept hispromise and named him LeviYitzchok. A year after that, he had adaughter and he named her Chana.

A distinguished person came hereand davened at the Ohel for hisdaughter who was married forseventeen years without havingchildren. Shortly after his visit herewe were told that his daughterconceived and gave birth to a girl.

There was an Israeli couple whocame to Kazakhstan to adopt achild. They adopted a girl. We toldthem to daven at the Ohel and theydid, and they promised to beparticular about the laws of FamilyPurity. They had a child of theirown, a son!

***Sarah related a miracle that

happened to her after davening at R’Levik’s grave:

When we got here I waspregnant with our first child. In myeighth month I felt I was going into

There was an Israeli couple who cameto Kazakhstan to adopt a child. Theyadopted a girl. We told them to daven atthe Ohel and they did, and theypromised to be particular about thelaws of Family Purity. They had a childof their own, a son!



labor. This was very stressful sincemedical care here is quite primitiveand I had not planned on givingbirth in Alma Ata. It would be likegiving birth in the desert. Theyhaven’t even heard of disposablediapers here.

We went to the Ohel of RabbiLevi Yitzchok and my husband, whowas going to start a club forbusinessmen, asked for a bracha forthis project and of course, for abracha for an easy birth at the righttime.

That evening, at the meeting withbusinessmen, there was a man whointroduced himself as an experiencedgynecologist. “I have stoppedaccepting patients and I ambecoming proficient in Westernmedicine. I would be happy to helpyou in any way possible.”

My husband immediately askedhim to examine me and he was ableto solve the problem and I gave birthto a healthy, full term baby.

This doctor, who became ourdoctor, became very famous and hisclinic is visited by people who needcomplicated treatment. He has a lotof experience, just like any doctor inthe Western world.

We also saw miracles with myhusband’s first request, about theclub for businessmen. Direct flightsfrom Kazakhstan to Tel Aviv wereresumed and so we have direct

flights from Alma Ata to Tel Avivtwice a week.

We see how everything here ismiraculous. R’ Levik is the channelfor success and for the spiritualrevival here (which may also beresponsible for the mass aliya toEretz Yisroel of the Jews ofKazakhstan).

How do you manage withkosher food and chinuch for yourchildren?

Leah: It’s easier to get kosherfood now. Like many shluchim, weimport many things. There is arepresentative of the OU here andthrough him we import many kosherproducts which are sold here even inthe big chain stores.

For milk, we go ourselves tosupervise the milking. But as forcheese and other dairy products, wehave learned to live without them.My husband shechts animals so wehave a steady supply for ourselvesand for the community.

We manage with the chinuch ofour little children. We teach them.The big girls learn with the OnlineShluchim School which is a big help.

What do the children thinkabout being on shlichus?

Leah: We have never heard themsay it’s hard for them because wemake sure to convey that it’s fun tobe on shlichus and a big z’chus.

I returned from Israel after giving

birth to my seventh child there. Idiscovered that my children’s level ofknowledge is no less than that ofIsraeli children and is many wayseven greater. My daughter camefrom day camp and complained,“Ima, I can’t daven with thembecause it takes me more time – Idaven more than they do.” Ashreinu!

In the merit of R’ Levi Yitzchok,we and the children experience thetrue meaning of shlichus. It’smoving to see the children as fullpartners in our shlichus. We see thisespecially on special days like ErevPesach and Yom Kippur. BeforePesach, for example, we have a fairand sell kosher products and newutensils and the children, our littleshluchim, inspire people. On ErevYom Kippur they help with Kaparosfor those who are afraid to hold achicken.

***Leah: On Chaf Av there is a big

gathering near the Ohel which isopen to everyone. Thousands ofpanim are read at the Ohel andpeople listen to the life story ofRabbi Levi Yitzchok and are veryinspired.

“The communists did notvanquish Rabbi Levi Yitzchok,” saysRabbi Yeshaya Cohen. The spiritualrevival in Kazakhstan testifies to this.

The Lifpsitz children The Cohen children



feature

THE REBBE�SWAR FOR

CROWNHEIGHTS

By Avrohom Ber

The corner of Kingston and Eastern Parkway,where the Kehos store is now



WAR OF MOSHIACHThe farbrengen of Acharon shel

Pesach 1969 was particularlymemorable, as those who were therewill attest. The Rebbe farbrenged forhours, delivering sicha after sichawith explanations in Nigleh andChassidus, all of them connected tothe topic of Moshiach.

Towards the end of thefarbrengen, in the ninth sicha, theRebbe said, “It is customary tospeak on an inyan in Nigleh. We willspeak about an inyan in Nigleh andconnect it to a timely matter.” TheRebbe added, by way ofintroduction, that just like Moshiach– whose coming is from Above butis elicited through man’s avoda – sotoo with the inyan of “in the future,Eretz Yisroel will spread out to alllands,” that we need to makepreparations for this through ouravoda now.

The Rebbe said that it isforbidden to increase the power ofthe nations. A long explanationfollowed in which the Rebbe gaveten reasons, according to Nigleh,why it was forbidden to abandon

Crown Heights (this portion of thesicha was edited by the Rebbe and isprinted in Likkutei Sichos, vol. 6, p.350).

With these words, the Rebbestarted his great battle to strengthenthe community, yet another war ofMelech HaMoshiach. This was awar for the community of the NasiHaDor, as the Rebbe said onanother occasion, “every action inthis neighborhood has an influenceand effect on the entire world.” Towhat extent it affects the world wecan see from what the Rebbe said inthe sicha, that if Jews stand strongand don’t give up in Crown Heights,land would not be given away inEretz Yisroel! At that time, in 1969,the Camp David Accords weren’t inthe plans yet. Even three years later,on Acharon shel Pesach 1972, theRebbe said that “sitting securely inyour land” is accomplished by atough stance in Crown Heights!

(Interestingly, it was specificallyon Acharon shel Pesach, when thelight of Moshiach is shining, that theRebbe chose to speak sharply aboutthis subject, on at least threeoccasions – 1969, 1970, and 1972,

specifically connecting it with theholy day. On Shabbos ParshasShmini 1975 as well, the Rebbe saidthat he thought of speaking aboutthis on Acharon shel Pesach but hehad received some notes saying thatit would diminish the joy of theholiday and so he postponed it tothe following Shabbos).

THE LARGEST JEWISHNEIGHBORHOOD IN

NEW YORKThe mass exodus of Yidden,

which the Rebbe so vocally deplored,actually began several years earlier.The largest Jewish neighborhood inNew York changed within just a fewyears. It became a neighborhood ofcrime and violence which promptedmany Jews to leave their homes andmove to other Jewishneighborhoods.

For those who don’t rememberCrown Heights of those days, it willbe hard to understand what this wasabout. Those who began going tothe Rebbe only in later yearscertainly cannot picture the drasticchange that the communityunderwent, from a flourishingJewish neighborhood in the yearsfollowing World War II until itbecame the capital of Lubavitch.

In its heyday, Jews were themajority of the white population ofCrown Heights. In nearbycommunities such as Brownsvilleand East New York there lived tensof thousands of Jews. The Jews inCrown Heights were modern andmany of them were not religious.That is the reason that the firstChassidim who came to Americasettled in Brownsville, since CrownHeights was, as R’ Yisroel Jacobsonput it, “a place where the wealthy,the Hellenizers, the modern Jews,lived.” In 1950 there wasn’t a singleJewish store on Kingston Avenuethat was closed on Shabbos.

The block where 770 is located

In the 1960’s, Crown Heightsunderwent a major demographicchange, from a flourishing Jewishcommunity to a derelict district ofcrime and poverty. As literally hundredsof thousands of Jews fled, one voicecould be heard pleading for them tostay. * Beis Moshiach reviews thehistory of one of the lesser knownbattles of the Rebbe, the battle tostrengthen the neighborhood. Part 1.



was populated by doctors, lawyersand other wealthy people. OnShabbos afternoon, Eastern Parkwaywas full of thousands of strollingJews. In Brownsville alone, in 1930,the year the Rebbe Rayatz visitedAmerica, there were ten Nusach Arishuls.

It was at the beginning of theRebbe’s nesius that LubavitcherChassidim began to move intoCrown Heights itself to live near theRebbe and the Rebbe encouragedthis. We see this from what RabbiMordechai Shusterman wrote in hisbook, “I wanted to rent anapartment in Crown Heights and Iasked the Rebbe and he said, ‘Yes,good idea, but why rent? Buy!’ I toldthe Rebbe that I didn’t have themoney to buy and the Rebbe said,‘Those smaller than you bought.’ Ibegan to seriously think aboutbuying a house.”

The gabbai of 770, Rabbi YaakovLipsker, also got the Rebbe’sapproval to move from New Jerseyto Crown Heights and this was afteryears in which the Rebbe did notagree to the idea since he was inNew Jersey on the Rebbe Rayatz’sshlichus.

Dozens of shuls and mikvaoswere built. Crown Heights acquireda reputation as a goodneighborhood, quiet and neat. Whenthe Rebbe Rayatz came to Americaand started building after-schoolTalmud Torahs called Torah Temima,Crown Heights and Brownsvillehosted four of these programs.

Torah began to permeate thecommunity and gain momentum.Chadarim and Jewish schools wereopened all over. Many Admurimchose this beautiful neighborhood astheir headquarters, from where theyled their followers. Among thefamous Admurim were those fromBobov, Lizensk, Skulen, Tenke,Lantzhut, Novominsk, Spinka, andKerestir.

There were all sorts of shuls for

all kinds of Jews such as MenuchasAsher, Bnei Yaakov, Chevra Shasand Adas Yeshurun. And not onlyAshkenazim lived in Crown Heights.There was a large Sefardic shul andAhavas Achim-Anshei Sfard. Therewere at least 35 active shuls inCrown Heights at the time and therewere also, l’havdil, some Reform andConservative congregations.

In that sicha of Acharon shelPesach the Rebbe said that about250,000 Jews lived in CrownHeights!

Rabbi Yehuda Frankel, a SanzerChassid, described in his book ImreiShefer, “I had the z’chus of beingclose to our Rebbe [the previousSanzer Rebbe] and being his righthand for many years. He trusted meas one of his closest people. Withina short time we bought a number ofbuildings in Crown Heights, amongthem the Beth Moshe hospital, and aTalmud Torah opened there with1000 talmidim, as well as a Kollel, asenior citizen home, and a nursinghome for seniors who lived in thearea.”

In his book, Rabbi Shustermandescribes Crown Heights the year hemoved there – 1955:

“Crown Heights was settled(almost) exclusively by Jews, most ofthem religious. The Rebbelechturned their homes into shuls andChassidim from various courts,wanting to be near their Rebbe,

bought homes in Crown Heights andthe neighborhood prospered. OnSukkos there wasn’t a house withouta sukka next to it.

I drove around to find a house.The house I found (and which Iultimately bought) was on PresidentStreet, next to the shul and mikva(of R’ Bentzion Frankel a”h). At theend of the street was a municipalpark where Jews could stroll aftertheir Shabbos chulent. Utica Avenuenearby was full of kosher stores.Transportation was excellent – it wasnear the subway station as well asvarious bus lines. The bus that goesto my printing place is direct, doorto door... I asked the Rebbe and hegave his consent for me to buy. WithHashem’s help, l’mazal tov, on ErevPurim 1955, we moved into ourhouse.”

Who would have believed thatten years later, Utica and that parkwould be places Jews would be waryto go to?

WHITE FLIGHTAt the end of the 50’s, whites

began to leave the big Brooklynneighborhoods. People who had a lotof money moved away to places witha better quality of life. When peoplesaw their friends leaving and knewthat the quality of life where theywere living would deteriorate andwould cause them financial losses as

The first Chassidim who came toAmerica settled in Brownsville, sinceCrown Heights was, as R’ YisroelJacobson put it, “a place where thewealthy, the Hellenizers, the modernJews, lived.” In 1950 there wasn’t asingle Jewish store on Kingston Avenuethat was closed on Shabbos.



their houses went down in value,they sold their homes. This madeprices fall even further. Black peoplemoved into the cheap houses.

In 1965, President Johnsonsigned new immigration laws whichenabled thousands of Caribbeanblacks to emigrate to the UnitedStates. They settled in Brooklynneighborhoods, including CrownHeights. Many of these newimmigrants, most of whom had nomoney and no profession turned tocrime. Armed robberies or attackstook place daily in Crown Heightswhich caused tens of thousandsmore Jews to leave.

The more religious Jews movedto Boro Park or Flatbush, and othersmoved to Long Island or Queens.Those who didn’t want to move toofar away from where they had livedmoved to East Flatbush. In lateryears, religious Jews also moved toareas north of New York City.

Jews wanted to sell their homesas fast as possible, while still able toget a good price. If someoneexpressed his desire to remain in thecommunity where he had lived foryears, friends laughed and said,“You’re going to live in a crimeinfested neighborhood and soon youwill be afraid to go out in the street.”And they were right. But if they hadunited and not run away, the priceof homes would not have gone downfurther and the blacks would nothave moved in. They could havestopped the takeover of Jewishneighborhoods.

Safety became a primaryconcern. Five crimes a night was anordinary night for the CrownHeights police. The demand formore police drew opposition fromMayor Robert Wagner who wasafraid that every neighborhoodwould demand a greater policepresence.

Life wasn’t easy for those whoremained. Aside from the increasingdanger in the streets, many also

suffered from a loss of parnasa. TheRebbe mentions in a sicha theowners of groceries and tailors wholost customers who needed kosherfood and Jewish tailoring. Peoplekept leaving and those who led theflight were Admurim and rabbanim.Entire k’hillos fled and it was hard toask those who remained without theshul they were used to davening into continue living in the communitywhich was becoming more and moreblack.

Lubavitchers also consideredmoving but the Rebbe opposed this.Most of the Chassidim did not leavebecause the Rebbe himself remainedin Crown Heights and they wanted

to live near him. Other than personalresponses that were given toindividuals, the Rebbe’s view wasnot known to the public.

R’ Bentzion Shemtov asked theRebbe about renting a new place forthe Vaad L’Hafotzas Sichos from astore whose Jewish owners plannedon leaving. The Rebbe said it wasunthinkable that Mosdos Lubavitchwould buy these places, thusencouraging other Jews to leave.

The difficult situation led evenLubavitchers to say that the daywould come when they would haveto move. It’s hard to think badly ofthem, especially after someChassidim’s homes were broken into

In 1955…“Crown Heights was settled(almost) exclusively by Jews, most ofthem religious. The Rebbelech turnedtheir homes into shuls and Chassidimfrom various courts, wanting to be neartheir Rebbe, bought homes in CrownHeights and the neighborhoodprospered. On Sukkos there wasn’t ahouse without a sukka next to it.”

Near 770, 1959



by blacks.Things changed at the Acharon

shel Pesach 1969 farbrengen.

ACHARON SHEL PESACH 1969

Before the Rebbe began hisexplanation in Nigleh at thatfarbrengen, he said that actually thiswasn’t a matter that pertained tohim but to the rabbanim, butbecause there were rumors about hisview, and this was something thatpertained to tens of thousands ofpeople, he had to openly state hisview.

It seems the Rebbe did not wantto speak about this at all, and all thesichos were said out of necessity.The Rebbe said a number of timesthat this wasn’t his job but the job ofrabbanim and askanim, e.g.,“Everybody has to think about this –I don’t have a copyright.” The Rebbesaid:

Practically speaking, it is notfor me to speak about thesematters but other than me, nobodyis doing anything about it; thereare two organizations and they didnothing. They say I changed mymind; I hereby announce that Ididn’t change my mind and I won’tchange my mind and even if Iwanted to change my mind, theTorah of Truth does not change. Asfor what I’m referring to, learnChoshen Mishpat and see the din.

On Shabbos Parshas VaYeishev5730 the Rebbe said:

I spoke about this on Acharonshel Pesach and hoped to “fulfillmy obligation” with that. Iexplicitly said at that time why Iwas speaking about it, since therewas a rumor that I had changedmy mind. I have no regret and Ihave no choice in this – it’s a dinin Shulchan Aruch ChoshenMishpat, and I don’t want tochange it and I cannot change it.All the kings of the East and theWest cannot change it.

The Rebbe ended the edited partby saying that even if there would besomeone who wanted to act contraryto the Rebbe’s conclusion:

Before taking such a step,please picture that he and his sonsand daughters “were in theirfriend’s place” – i.e. those who arein the situation of tens ofthousands of Jews who live inthese neighborhoods, and he findsout that his neighbor wants to sellhis house to a non-Jew and thinkabout it – justly and not falsely –would this sale be beloved to himor hated? After making hiscalculation he should act accordingto our Torah, Toras Emes andToras Chaim: that which is hatefulto you, don’t do to your friend.

After completing the explanationin Nigleh, the Rebbe spoke about theissue in practical terms. The Rebbespoke in a very pained manner andused sharp expressions that we don’tfind even regarding his other battlesfor shleimus ha’Aretz and MihuYehudi.

At the end of the edited sicha theRebbe says, “It was intentional thatno sharp expressions were included(in the aforementioned sicha thatwas said for publication) whichsuit the seriousness of the matterand the action of moving andselling a house to a non-Jew etc.”

In a letter the Rebbe wrote on 3Iyar of that year to R’ Shmuel TuviaStern to which the Rebbe appendeda copy of the sicha, he said: “Forobvious reasons there were notincluded in this accountexpressions that are apropos of thebizarre, painful and shockingbehavior of selling homes in theseneighborhoods in order to move toother neighborhoods.” From this wecan deduce how severe theexpressions were that were notincluded.

The Rebbe’s sicha made waves inthe Jewish world. Many of thosewho had already left said that if they

had known beforehand, they wouldnot have left. When this sicha wassaid, white flight was at a peak andit was very hard to turn the clockback. In a number of sichos theRebbe made a direct connectionbetween the lack of action on thepart of the askanim and the desire toflee to the fact that incorrectinformation was relayed in his name.

TZADDIKIM IN FUR COATS

The Rebbe’s line of reasoningwas simple and logical and inhindsight it’s hard to understandwhy askanim did not take actionalong these lines but opted to run,even though this entailed losing a lotof money and leaving behind shulsthat became, l’havdil, churches.

They say there’s nothing thatcan be done and this isn’t true. Forthere is a simple logic which Ispoke to non-Jews about and theyaccepted it. Jews don’t want tohear it but non-Jews accept it. [TheRebbe was addressing the argumentthat the political climate of the timewas focused on helping blacks moveup in the world – Ed.]

The claim as to why others arebrought into the neighborhood isin order to help them. True, youought to help others as far as aplace to live and a livelihood, etc.as we see with Avrohom Avinu thathe did chesed with everyone, butwhy do you need to do it onsomeone else’s account, to take ahome and a job away fromsomeone who was right in front ofyou? That means you are buildingon someone else’s churban!

That this group needs housingand jobs is correct, but not at theexpense of the group that precededthem. Something new can be builtfor them and it won’t cost moremoney; on the contrary, it wouldcost less. By building on thechurban of someone else you don’tsolve anything since first of all,



you make an enemy of the personwho had a churban. And regardingthe one on the receiving end, sinceif someone has one hundred hewants two hundred, afterwards hewill want even more from the onewho gave him and in the end hewill also become an enemy, it’s justthat it will take another week.From the outset you can build in away that suits them and not at theexpense, on the churban of others.

When you speak about this tothe non-Jew, it’s accepted but a Jewclaims – how can you forcesomeone into where to live...

The Rebbe compared those whofled the neighborhood to a “tzaddikin a fur coat,” based on the analogygiven by the Baal Shem Tov aboutsomeone who is only concernedabout his own Judaism and doesn’tlift a finger for others. The Rebbeexpressed his pain over the fact thatthose who were well-to-do ran andleft behind the poor people whocould not afford the luxury of buyingan expensive home after the value oftheir home in Crown Heightsdropped drastically.

They don’t first think aboutwhether it will be good for othersbut they act first and afterwardslook to see whether it is inaccordance with Shulchan Aruch.After the fact, they say thatadmitting a mistake is done only bylofty individuals.

… Ay, it harms someone else?He answers that Hashem will helphim. Why is it that when it comesto your parnasa, you have to go tothis person, but in his time oftrouble you don’t want anyconnection to him and you sayHashem will help him, and youclaim that he will save himself too,but he is poor and can’t do that.

PUBLICIZING THE SICHAThe Rebbe considered the sicha

and its publicity of great importance.Right after Yom Tov he told the

chozrim to prepare the explanationin Nigleh for editing. As is known,in general the Rebbe did not getinvolved in choosing sichos forediting except for rare occasions likethis one. The sicha was alsopublished in HaPardes which was aTorah journal that served as themouthpiece of Agudas HaRabbanimin America.

In Sivan of that year the samejournal published a letter from theposek, Rabbi Moshe Feinstein z”lwhich said that he saw what theRebbe had to say “and everythingthe gaon and tzaddik, the Admur ofLubavitch wrote was correct in allhis words and there is nothing toadd or detract and I agree with it...”

In the Rebbe’s letter to R’ Sternto which he appended the sicha, theRebbe called upon rabbanim andleaders of k’hillos to lead the battle:

I strongly hope that Americanrabbis and halachic rulers whoshould be standing in the breach inall matters concerning the Jewishpeople, all the more so insomething this important, will callout loudly in accordance with theimportance of this matter and withgreat publicity, based on what itsays, “do not fear anyone,” and themerit of the many helps them.

Rabbi Moshe Feinstein himself

did not leave the Lower East Sideeven after most Jews abandoned it.

The Rebbe asked that thecommunity not be associatedspecifically with Lubavitch. Whenaskanim began taking action andthey asked for help from theInternational Jewish Federation, thefederation said that in this instance itagreed to help Lubavitch. When theywrote to the Rebbe about this, hesaid that the two things should notbe combined. One should representLubavitch and one (R’ YisroelRosenfeld a”h) should represent thecommunity.

The director of Kehos in EretzYisroel, Rabbi Menachem MendelWolf, who returned to Eretz Yisroelafter spending Pesach by the Rebbe,related that on the day of his returnflight, Rabbi Chadakov called him inand spoke to him about a number ofmatters that had to be addressed inEretz Yisroel. He wasn’t able toconcentrate on what R’ Chadakovwas saying as he felt unsettled as heparted from the Rebbe and inanticipation of the upcoming flight.It was only later on, on his way tothe airport, that he realized that theinstructions he had been given hadprobably come from the Rebbe.

He found a phone and called R’Chadakov. In the middle of their

The building where Oholei Torah is now, as it looked then



conversation there was silence andthen he heard the Rebbe’s voice. TheRebbe said a few things includingthat he should repeat the content ofthe sicha that was said on Acharonshel Pesach and to say that this alsoaffected the position of Jews in EretzYisroel.

I HAVE NO REGRETS!Some of those who left Crown

Heights because of the socialpressure of their k’hillos, asked theRebbe’s pardon for having to leave.Others, some of them Lubavitchers,said that the Rebbe had “weakened”in his position and was now alsoinclined to let people leave like theother Admurim who moved theirk’hillos to other neighborhoods.

The Rebbe referred to these latterpeople on Shabbos ParshasVaYeishev 5730:

There are those who, inaddition to doing nothing aboutthis, proclaim that I haveweakened in this matter. As I havenoted several times, why are youmixing me into this? If you don’twant to take action, don’t, but whydo you have to go around andannounce that I have weakened inthis?

… As was said several times,why do you have to corrupt what Isaid? If you want to twist things –do it for yourself. But why do youhave to go out to the street and sayit? If you want to say somethingcrooked say it to yourself, but don’tgo out and publicize it andcertainly don’t go and publicize itin my name and specifically in thePolisher shtibel – why must youuse me for this?

If you want to leave, if you wantto give in to your yetzer ha’ra -albeit in a way that the yetzer ha’racompels you but you want it tocompel you – why are you usingme for what your yetzer ha’rawants? You want to copy thePoilisher who left? You can leave.

But why do you have to say that Ihold that way?

… that the Conservative rabbitransgressed the Shulchan Aruch,he transgressed; that the Poilishertransgressed on Shulchan Aruch,he transgressed, but why must yougo around and announce that Iregret what I said and that I alsohold as they do?

The Rebbe spoke similarly onShabbos Parshas Mikeitz, ShabbosChanuka 5731:

Others claim that I myselfregretted what I said … but I saidexplicitly that addressing thematter is not my personal issue butis based on an explicit din inShulchan Aruch, ChoshenMishpat, and it’s printed, and whatisn’t printed was copied. And sinceit’s not my personal issue but anexplicit din in Shulchan AruchChoshen Mishpat, also regardingthe dinim regarding shuls, as wasspoken about at length a year anda half ago on Acharon shel Pesach1969, it makes no differencewhether I changed my mind – andI can’t change my mind, especiallywhen I said explicitly that I did notchange my view.

All those who said that Ichanged or those who say thatwhat I’m saying is only forShabbos Chanuka but afterShabbos Chanuka I will change, Ihereby announce that this is a lieand I did not change previouslyand I have no regrets now andtomorrow too I will not change,nor two days hence, and so, if youdon’t want to take action regardingthis, don’t, but don’t say in myname that I changed my mind!

… Then there was anotherthing – they say that thecommotion about Crown Heightsis because I want to preserve theshul and beis midrash where Ifarbreng, I just want to preserve770 which is the gematria of“paratzta” – and the other matters

that live there. In other words, justmy four cubits or five or six cubits,but I didn’t mean all of CrownHeights.

How dare they say about a Jewthat he only cares about his ownfour cubits and abandons all ofCrown Heights? How can they saythat something spoken aboutpublicly, which was printed, andconnected with a din in ShulchanAruch, was just about my fourcubits? Even if a Jew is suspect,you don’t need to go around andshout about it in public and speaklashon ha’ra! Especially when Iexplicitly said that I mean all ofCrown Heights and all the Jews inall of Crown Heights. How do theysay such a thing?

I CALLED BUT NOBODY ANSWEREDIn the sicha of Shabbos Parshas

VaYeishev 5730 the Rebbe spokevery sharply about the lack of actiontaken even by those who weremekushar to him and despite whathe said and his warnings:

After speaking about it, whatdid they do? They had a meetingand when I asked what washappening they said – what do youmean what’s happening? Wealready organized a committee.What has the committee done?They decided to make anothermeeting. That is how it remainedand nothing else was done.

It’s only since Mem Shin [theRebbe’s initials – referring to himself– Ed.] is very involved in this thatthey need to do some tokengesture, so they went around andtold people that if anyone wantstheir suggestion they are ready tooffer suggestions. Have you everheard of such a thing? Who askedyou for your suggestions? I’m onlyasking that something be done!

Then he writes me a note thathe must speak to me face to face.He has something important to say KK II NN GG SS TT OO NN HH OO TT EE LL



to me and he wants to talk to meabout it in person. What do youhave to say to me? It’s a din inChoshen Mishpat. Sit down andlearn Choshen Mishpat. It’s anexplicit din and you have nothingto say to me about it. The din isprinted there with an explanationand there are sources, and the onlything lacking is nekudos so whatdo you have to say to me?

And he also says that he willgive his life for me and he is ready,24 hours, with mesirus nefesh, tojump into the fire. No mesirusnefesh is being demanded of you;nobody is demanding that youjump into the fire; what’s beingdemanded is only that you takeaction.

The Rebbe was pained by thesituation and also pained thatinstead of taking action there wereChassidim who were busy trying tofigure out who the Rebbe wastalking about in the farbrengen whohad not taken action:

… Nevertheless, they don’t takeaction and nobody cares, and aswas said a number of times, how isit possible to speak sharply at afarbrengen – it’s because in anycase, each one thinks I don’t meanhim. When speaking to one personalone, he has no choice – I’mspeaking to him, but when I speakat a farbrengen with a number ofpeople present, there are somefools who say to themselves that Idon’t mean them, and all is fineand well and it’s a din in ShulchanAruch, but I don’t mean him.

Since I don’t mean him, this isn’t amatter of “embarrassing one’sfellow” which is a very seriousthing – he has no share in theWorld to Come (it’s too terrible totalk about) but it doesn’t pertainhere because every person thinks Idon’t mean him.

On Acharon shel Pesach 1970

the Rebbe mentioned that a year hadalready passed since he beganspeaking about strengthening theneighborhood and nothing wasdone.The next chapter will describe, be”H, thework that was done to save theneighborhood and what the Rebbe saidabout it.

And he also says that he will give his lifefor me and he is ready, 24 hours, withmesirus nefesh, to jump into the fire. Nomesirus nefesh is being demanded ofyou; nobody is demanding that youjump into the fire; what’s beingdemanded is only that you take action.

Jewish newspaper vendor in Brownsville

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On Pesach we have the mitzvaof relating the story of the Exodusfrom Egypt to our children. TheRebbe Rayatz said, “I collectedbundles and bundles of stories overfifteen years, from the time I begananalyzing in depth the innermeaning of Chassidic stories – howeach story is like a window throughwhich penetrates the light of avodagiven off by the sun of Chassidus; alight that that illuminates all thecorners of human frailty.”

A Chassidishe story has impact.It is one of the most powerfulchinuch tools we have inheritedfrom our ancestors. It is strong, itpurifies, it strengthens, and makesone think. There are big secretscontained within a Chassidishestory, layers of wisdom that awaitour discovery. They say a picture isworth a thousand words. If so, thena Chassidishe story is worth at leastinfinity...

There’s the story about twoChassidim who waited on line forthe Rebbe to get his approbationfor the books they wrote. The firstone wrote a deep commentary thathe put much work and thoughtinto. The second one brought ananthology of stories. The firstauthor couldn’t believe it when theRebbe’s door opened and the otherman was called in.

When it was his turn he askedwhy the other man had been invitedin first. The Rebbe answered thatthere is something special aboutstories that penetrates the hearts ofthe readers and changes them.

WHEN THE REBBEEDITED A BOOK

OF STORIESWe spoke with Rabbi Shimon

Weitzhandler, a Chassidisheauthor, a mashpia in yeshivasRishon L’Tziyon and shliach inB’nei Brak.

What is the power of a


ins ight

The importance of telling Chassidishestories – interviews with a writer, apreschool teacher, a drama teacher, anda shlucha.

THE ART OFSTORYTELLINGBy Ofra Bedosa

Drawing by Zalman Kleiman



Chassidishe story? How is it betterthan a direct educational message?

The difference between a storyand direct educational instruction isthat a story actually happened andbecause this is so, it feels closer tous. When you tell a Chassidishestory it becomes real. As true asTorah is, it still remains abstract tous and the natural question thatarises is – where am I in thepicture?

The Chassid, R’ Abba Pliskin,went to the Rebbe and asked himwhat to farbreng about. The Rebbetold him to tell stories aboutChassidim. This is interesting, andthe reason is because even storiesabout the Rebbeim are relativelydistant from us. After all, the Rebbeis a neshama of Atzilus, a yechidaklalis; that’s far from us. AChassidishe story is somethingpractical and tangible. Relative to astory about Chassidim, a story aboutthe Rebbeim is considered likewords of Torah.

There’s someone in Kfar Chabadby the name of Sholom Feldman. Heis a very intellectual Chassid. At thesame time he is a great admirer of R’Mendel Futerfas to a degree that isreally astonishing. You cansometimes hear him say thefollowing, “Everything that is goingon in Chabad today is because theydon’t know R’ Mendel.” At afarbrengen he once said somethingin connection with R’ Mendel, andR’ Mutti Gal said he doesn’tunderstand what connection he haswith R’ Mendel when he is theopposite of him!

Sholom Feldman responded,“Whatever I learn in Chassidus, Isaw him implement.” Then he beganto tell how R’ Mendel lived inSiberia and he concluded with, “R’Mendel is walking Chassidus.Whatever we talk about, he did.”

That is the power of aChassidishe story. When you take achild and instead of teaching him the

concept of “I will take the king”about how to be battul to the king,you tell him about someone like him,not a Rebbe, about R’ Mendel andhow he was beaten and did not eatfor a week in order to observe all thehiddurim kept in Chabad on Pesach,ten minutes of stories will have a fargreater effect than learning the lawsof Pesach. The effect is morepowerful. This convinces the child(and us) and enables him to bestrong and when he wants to eatsomething on Pesach that we don’teat, he will remember these stories.The child sees that what he learnedabout actually existed in real life;

there is a role model to learn from.Do you have another example

to illustrate why a story is soinfluential?

At the farbrengen of 5742 theRebbe spoke about l’chat’chillaaribber and he used the shliach R’Shlomo Cunin as an example. R’Cunin went into millions of dollarsof debt in order to open a Chabadhouse. In order to illustrate aconcept in Chassidus there isnothing more powerful than givingan example of a person who actedthat way. It’s like a mashal but evenmore so because a mashal is stillsomething only used as aneducational tool while R’ Cunin is areal person.

A Chassidishe story has a

tremendous effect on our p’nimius.This is the reason that the RebbeRayatz put so much work intosharing Chassidishe stories with us.He did most of the writing andresearch while he was in the UnitedStates and not in good health. TheChassidishe story is the power ofChassidus.

What is the difference between aMisnaged and a Chassid? A Chassidputs into action what the Misnagedlearns about. He takes a statementof Chazal and turns it into real life.

What role does the Chassidicstory play in the talks of the RebbeRayatz?

Chassidishe stories aresynonymous with the RebbeRayatz’s Seifer HaSichos andLikkutei Dibburim. They containMusar and explanations ofChassidishe concepts but the core isthe stories. The Rebbe Rayatzbequeathed to our generation thecore essence of Chabad. He put intowriting an entire Torah of Chassidicstories. He was the sixth in thechain, the s’fira of Yesod whichchannels and conveys all the s’firosto Malchus.

When the Rebbe was asked aboutcertain Chassidishe stories, he wouldoften say that he hadn’t heard thatstory from his shver (his father-in-law, the Rebbe Rayatz), but it’s aChassidishe story.

When you [tell] a child… about R’Mendel and how he was beaten and didnot eat for a week in order to observeall the hiddurim kept in Chabad onPesach, ten minutes of stories will havea far greater effect than learning [all]the laws of Pesach.



He would travel to visit differentChassidim and question them andeven wrote out questionnaires forthem to fill out and he encouragedthe descendants of Chassidim towrite their memoirs. The Rebbe saysthat the Chassidishe stories that theRebbe Rayatz revealed in Americawas a “squandering of thetreasures.” He cried at a farbrengenand explained that it was calledsquandering because it is notappreciated, but we need to knowthat it’s a preserved treasure. Atreasure is something lofty,something hidden that we cannottouch, because it expresses andbrings down all the lofty ideas. AsDovid HaMelech said, “I was like

living proof to the many.” TheChassidic story is the living exampleof Chassidic ideas.

What about stories from theRebbe?

By the Rebbe it was a bitdifferent. In our era it’s pikuachnefesh. The Rebbe shifted the focusto the importance in mobilizingourselves. Stop telling yourselfstories; there’s a burning battlefieldout there. That’s the “story” of theRebbe and of our generation, theseventh generation. The Rebbe isthe one who brings everything downto the realm of action; everything isG-dliness, so go to India and open aChabad house.

Obviously, at the same time weneed to use Chassidishe stories to

bring people to farbrengens and tobe mekarev and save people. Wehave to warm people’s hearts but it’salways connected with saving ourgeneration.

How should we use Chassidishestories, to make it alive forchildren?

It’s a big advantage to know howto tell a story. One of thedescriptions they used to give aChassid was “baal mesaper” –storyteller. Chassidim and AnsheiMaaseh, Chassidim who know howto tell stories. But that has a doublemeaning; men of action and menwho can tell stories; the stories haveto lead to action.

The Rebbe Rayatz describes at

length how his first melamed, R’Yekusiel, told stories, the chayus andholy fervor that he had. He said,“The seed that R’ Yekusiel themelamed planted in my heart in mychildhood was very successful,boruch Hashem, and every one ofthe Chassidishe stories had a specialimportance to me. With my strongpower of imagination, each storyaroused in me a living picture of thescene as though I could see the facesof the heroes of the stories.”

Do you have a Chassidishestory that will illustrate what wespoke about?

There was someone by the nameof Rabbi Perlov who the Rebbeencouraged very much to write. Hebrought a copy of his book of

Chassidishe stories to the Rebbe forthe Rebbe to look over. At the YudShevat farbrengen 1965, the Rebbesaid that R’ Perlov had sent himstories and he would tell one ofthem.

The story was about a melamedwho worked in the house of avillager and in the evening heworked as his secretary, reading thetelegrams that came from thegovernment and sending responsesas necessary.

One day, the villager was notaround and the letters arrived. Themelamed opened them and saw thatone of the telegrams announced thedeath of the villager’s father. Hewaited until the villager returned andread the telegram to him. Themoment the man heard the news, hefainted.

After they treated him and hewas revived, the man’s wife askedthe melamed, “Why is it that you arethe one who knows how to read andnevertheless, when you read thenews it did not affect you while myhusband immediately fainted?”

The melamed answered,“Because it’s his father and not myfather.”

The Rebbe spoke about this storythroughout the farbrengen. Themelamed was more knowledgeablethan the villager but he was the onewho fainted because it pertained toand affected him!

BRINGING MOSHIACHINTO THE STORY

I spoke with some women whouse Chassidishe stories in their workwith young children.

Chaya Maidovnik is a preschoolteacher in Tzfas. She said: ThroughChassidishe stories I convey thosevalues to the children that I wantthem to acquire. When I tell the girlsa Chassidishe story, my goal is forthem to live it, that it shouldn’tremain just a story but should cometo life for them. In order to do this, I

Sometimes the message of the story isnice but it doesn’t often happen that Iencounter someone who tells a storywith real chayus. When a story is toldwith chayus it enters the heart of thelistener and has an effect on his life.



myself have to live the story so I picka story I relate to.

I often hear people tell stories indifferent ways. Sometimes themessage of the story is nice but itdoesn’t often happen that Iencounter someone who tells a storywith real chayus. When a story istold with chayus it enters the heartof the listener and has an effect onhis life.

Do you use any special teachingaids in your storytelling?

Yes, I have puppets that help mea lot in concretizing the ideas I wantto convey to the girls. They areactive participants in the show,describing feelings and repeatinglines so the ideas are betterabsorbed. The puppets enable me toreview ideas in different ways. Thisis very important because it getsabsorbed better. At the same timethough, it’s important not to portrayideas in an exaggerated way so thatthe ideas are absorbed naturally. Thefact that a Chassidishe story ispowerful doesn’t mean you need toput less into how you tell it. I dowhatever I can so that the storydoesn’t get swallowed up among thehundreds of stories we havenowadays in books and tapes. It’svery important to me that thesestories stand out for the children.

Tell us about reactions from thechildren that tell you that theyabsorbed the stories.

In Kislev I spoke to the girls a lotabout light in connection with 19Kislev. We spoke about the light of atzaddik, the light of k’dusha thatemanates from him and that everyJew is a candle who illuminates andthat each of us has a holy light thatis derived from the mitzvos andgood deeds that we do. One of thegirls, who is not observant, came tome a few days later and excitedlytold me that she went shopping withher mother and that she was an“illuminating candle” since shedressed modestly and spoke nicely.

***Chaya has numerous examples.

Before Yom Kippur she told the girlsa story about R’ Levi Yitzchok ofBerditchev who came to the defenseof the Jewish people. Here is whatChaya told me:

In the days that followed Irepeated the idea of defense in manyways. Some time later I heard one ofthe girls speaking badly aboutanother girl. Suddenly, the girlsaround her piped up and said: Comeon, let’s talk nicely like Rabbi …what was his name? Rabbi Levi. Andthen Hashem will speak well of usand do only good for us.”

The story became a way of lifefor them and when this is the case,it’s easier to correct them. TheChassidishe story is sometimes morepowerful than what I tell them as ateacher.

***Chaya doesn’t dwell on the

negative aspects of a story: I told the girls about a Chassid

who had to go through a forest. Hetook his menorah along because theRebbe Rashab told him to, andduring his trip he encountered arobber. I don’t emphasize therobber, neither with the accessories Iuse with the puppet, nor with the

tone I use. Often people emphasizethe negative parts of stories in adramatic way but we can bedramatic without doing that. Thegirls are riveted by the story anddon’t lose out; on the contrary.

***One of the ideas that Chaya

particularly emphasizes is that theRebbe is Moshiach and a prophetwho must be listened to:

I tell them miracle stories aboutthe Rebbe and stories that took placein 770. When we talk aboutyechidus or about “dollars,” I showthem puppets standing on line. Iwant them to feel it with all theirsenses, how Chassidim felt.

How do you connect the storiesyou tell to Moshiach?

Stories of Chassidim were toldthroughout the generations. In ourgeneration we need to connect eachstory to Moshiach. When I tell themabout the Baal Shem Tov who, whenhe was a child went to the forest andthe animals were afraid of himbecause of the light that emanatedfrom him, I add that soon Moshiachwill come and the animals will beafraid of us because they will see thelight in each of us. I look for theconnection to Moshiach and tell it tothem.

The Rebbe Rayatz



GETTING THE GOYOFF THE STAGE

Ilana Noi teaches art, drama andtheater at a Chabad school for girlsin Nes Tziyona.

Is it possible to dramatizeChassidic stories withoutcompromising the message?

In my experience, it oftenhappens that when you turn a storyinto a play it loses something. Thereare stories that are better left inbooks than put on the stage. Youcan actually see how they are more

powerful when read.What is the reason for that?I think it’s because reading gives

a person the freedom to use hisimagination. That’s taken from uswhen we see images on the stage.

In a show you can control thedetails of the story, which ones youleave out and which ones youinclude. How do you make sure themessage gets across to the viewers?

I’ll give you an example from apowerful story, the story of Chanaand her seven sons. The firstquestion I will ask myself is how toget the goy off the stage. Antiyochuswill not be the center of the drama. Iwill put him behind the curtains on

one side and the scaffold on theother side. On the stage will beChana and her seven sons. Whenone of the sons goes to the king orthe soldier takes the child to bekilled, the audience will continue tosee what Chana says to herremaining children. That is the realdrama - to see how Chana and herchildren behave as the tragedyunfolds.

What interests me is to seewhether Chana had to direct herchildren how to behave before they

went to Antiyochus or whether theydid it on their own. That is the realdrama for the audience to see firstone child, then the second, the third,the fourth taken to be killed and inidentifying with the story wanting tocall out to Chana, “Stop, it’s enoughthat you will go down in historybecause of your three sons; leavefour!”

The point of a performance is toget the viewer to identify completelywith the characters. In this way wecan better understand who Chanawas and how heroic she was to gothrough what she went through inthat way.

What is your policy about

negative characters?I don’t let children, especially

little ones, see negative characters.There is an explicit directive fromthe Rebbe that children should notplay the role of Haman. How coulda Jewish child identify with an evilperson who stands on stage and saysbad things about Jews? I want verymuch for the dramatic elements toreach deep inside the children.

Back to the story of Chana, if Iput the wicked king in the middle ofthe stage on his throne with acrown, scepter, and royal clothes,it’s only natural that children willidentify with his power and dream ofbeing like him. He stands for wealthand power. So we have to payattention to which elements weemphasize and which we de-emphasize.

STORIES ASICEBREAKERS

Chaya Bracha Leiter of Ascent inTzfas, talks about stories from theperspective of a shlucha.

You meet people of all ages andbackgrounds. How do you useChassidishe stories to reach them?

When I tell a story I put in a lotof details, painting a word picturefor my audience. I use stories mainlyas an introduction to the topics Iwant to discuss. If, for example, Iwant to talk about the special qualityof women in Judaism, as opposed tothe feminist ideology which pervertsher position, I will begin with a storywhich brings out the respectbetween a rabbi and his wife or aChassidishe couple who went to theRebbe.

The story arouses interest on thepart of the listeners. They followyou, with their power ofimagination, and get into the subjectin a gentle way. A Chassidishe storydevelops the listener’s interest in thesubject in a natural way. If I startthe topic directly with a question, Iforce the listener to listen and then

The story arouses interest… They followyou, with their power of imagination,and get into the subject in a gentle way.If I start the topic directly with aquestion, I force the listener to listenand then her immune system begins towork. A Chassidishe story puts theimmune system to sleep and gets themessage across through their hearts.The message is absorbed better.



her immune system begins to work.A Chassidishe story puts theimmune system to sleep and gets themessage across through their hearts.The message is absorbed better.

Do you speak differently to anolder crowd than to a youngercrowd?

I lead many groups of soldiers,male and female. I include them inthe construction of the story so thatthey feel part of it. I stop in themiddle and let them think about howthe story is developing. That usuallygenerates discussion. The storybecomes a teaching tool. Whatever Iwant to convey to them gets throughwith a minimum of my involvement.It’s a big advantage because this waythey internalize it far better.

A person is a combination ofintellect and emotion. It’s veryimportant that the mind be healthyand strong but until a person’semotions are inspired by what he islearning, he won’t be budged. AChassidishe story is what arousesthat emotion.

Do you have an example toshow how a story helped bringabout a big change in someone?

At one of our seminars we had aclass on “Loving Your Fellow asYourself.” The one giving the classtold about the students of RabbiAkiva who did not act respectfullytowards one another, and adiscussion ensued. One of theparticipants got heated and shouted,“Do you mean to tell me that if I

open a supermarket near your housethat is open on Shabbos, that youwill continue to treat me withrespect?”

The lecturer said he would notaccept his approach but he wouldrespect him as a person. The mancontinued to shout, “And if I turn onmy stereo and play music allShabbos to entertain my customers,will you still respect me?” And hecontinued in this vein.

At a certain point the lecturertook a deep breath and realized hewouldn’t be able to convince him inthe usual way. He looked at him andsaid, “I can tell you a story.” Theman seemed a little confused butsaid, “Okay.”

The lecturer began, “Once therewere two rabbis who were veryclose. One of them loved good and

the other hated evil. Doesn’t it seemlike they were very similar in theirviews?”

“Yes,” said the man in theaudience.

The lecturer smiled and said,“No, they were completely different.The rabbi who hates evil will findevery evil thing, as small as it mightbe in you, and hate it with all hisheart. But the rabbi who loves goodwill find the smallest good thing inyou and love it with all his heart.”

The tension level went downsignificantly and the man smiled andsaid, “I get it.”

You could have tried explaining itto him for a year and he wouldcontinue to be irate and argue butone little story circumvented all hisopposition and reached the rightplace in his heart.

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MULTIFACETEDPERSONALITY

Rabbi Yitzchok Isaac Herzogwas a multifaceted personality. Heexcelled in his knowledge of Torah,yiras Shamayim, and had finecharacter traits. He was alsoknowledgeable in the sciences andstudied at the Sorbonne and theUniversity of London, where hereceived his doctorate for his workon the subject of t’cheiles, after hediscovered eighteen types of kosherchilazon that are used for makingt’cheiles.

R’ Herzog was born in Lomza,Poland, and in 5657/1897 he movedto England, where his father wasappointed to serve as rabbi in thecity of Leeds. In 5668/1908 hereceived rabbinic ordination. Duringthe years 1915-1936 he served asrabbi in Ireland, first in Belfast andthen, from 1925, as chief rabbi ofIreland.

Rabbi Avrohom Yitzchok Kookpersuaded him to make aliya andafter R’ Kook’s passing he waselected Ashkenazi Chief Rabbi ofIsrael on 17 Kislev, 1937. In thisprestigious position he helped many

Jews both inside and outside ofIsrael. He used his position, whichwas respected by the Britishmandate which then ruled Israel, tohelp Jews.

During World War II, he workedmightily to save his fellow Jews. In1941 he made a trip to England,South Africa, and the United Statesfor rescue work. He even tried tourge the leaders of the Allies to saveJews and demanded that they bombthe camps. When he wanted toreturn to Eretz Yisroel, the Britishwarned him that the Nazi net waswidening to include Palestine, but hetold them that our prophetsprophesied about two destructionsand not a third and he returned toIsrael.

After the Holocaust he traveledthroughout Europe in order toconvince survivors to make aliya.During this trip he met with variouspoliticians and with Pope Pius XII.He asked the Pope to return theJewish children who had beenhidden with the church in order tosave their lives, but was given thecold shoulder. So, lacking theircooperation, he went from church tochurch in order to remove the Jewishchildren himself.

R’ Herzog incorporated withinhis personality greatness of thought,spiritual and moral leadership,genius in Torah and halacha andproficiency in secular wisdom. Hisaccomplishments were many but inthis article I will focus primarily onhis relationships with the leaders ofChabad, from the Rebbe Rashab tothe Rebbe.

It is not known whether R’Herzog studied in any yeshiva orwhether he only learned with hisfather, R’ Yoel Leib, who served asrabbi in Leeds and later in Paris. Heconsidered himself a talmid of theRidbaz who was rabbi in Slutzk,then Chicago, and then in Tzfas andwrote a commentary on theYerushalmi. He was tested by the


feature

He was a gaon who excelled in Torahand the sciences, a man of mind andheart, who became chief rabbi of theState of Israel. He was privileged tocorrespond and visited with threeChabad Rebbes. It is fifty years since hispassing on 19 Tamuz, 1959.

RABBIYITZCHOKISAACHERZOG Z�LBy Gershon Nof



Ridbaz and received smichafrom him.

Mr. Chaim Herzog, the sonof the rav, a general in the IDFand President of Israel, relates:

“On the Erev RoshHaShana before World War Ibroke out, my father wasstaying with my grandfather, R’Yoel Herzog, in Paris. Aroundmidnight, my father beganshouting in his sleep. Mygrandfather ran to him and myfather woke up in a fright. Hesaid that the Ridbaz hadappeared in his dream wearingwhite and wrapped in a tallisand said, ‘Tzaros on the Jewishpeople.’”

After Rosh HaShana, theyreceived the Yiddish paper withthe news item framed in blackannouncing the death of theRidbaz at midnight on the firstnight of Rosh HaShana. Thatyear, on the 9th of Av, World War Ibegan.

R’ Herzog served as Chief Rabbiof Israel during a fateful time for theJewish people, during and followingthe Holocaust. He wasrecommended for the position by thegaon, Rabbi Isser Zalman Meltzerz”l, rosh yeshiva in Slutzk and laterof Eitz Chaim in Yerushalayim, andauthor of the Evven HaEzel.

A POSITIVE IMPRESSIONON THE REBBE RASHAB

R’ Herzog’s ties with the leadersof Chabad began with the RebbeRashab. The Rebbe Rayatz wrote thefollowing to R’ Herzog on 24 Adar,1941 (Igros Kodesh, vol. 5):

“On one of my father’s trips toMenton, he stayed in Paris. When hereturned home he told me about thegreat friendship shown to him byyour father and how your mothermade sure to bake bread for him.

“My father said, ‘I enjoyedbecoming acquainted with the youngR’ Herzog and he is a reiner talmid

Chacham (clean Torahscholar). When I spoke to himI saw that aside from hisgreatness in Torah, he is alsoproficient in [secular] wisdomand languages, and themaamer “Ein Divrei Torahmekablin tuma” occurred tome and this is what I call a“clean talmid Chacham.’” Myfather was profuse in hispraise.

“Then my father said,‘secular wisdom goes counterto Torah and attempts tocontaminate it, but forsomeone whose fear of sinprecedes his wisdom, his divreiTorah turn aside the tuma.Even more so, he brings meritto the many with the wisdomhe has in addition to his Torahknowledge, like Rasag,Rambam, and Ramban in theirgenerations.’”

***The gaon and Chassid, Rabbi

Yisroel Friedman, told of anotherincident involving the Rebbe Rashaband R’ Herzog, as he heard it fromR’ Herzog himself. It happenedduring one of the Rebbe Rashab’svisits to Vienna at which time Jewishstudents would visit him (apparently,R’ Herzog was among them) andwould speak with him in learning.

It once happened that when theycame to him, the Rebbe said, “Thistime I will not be able to talk withyou since my head hurts.” One ofthe students piped up and said, “ButChazal say, ‘Ha’chash b’rosho’(usually translated as, if your headhurts), he should preoccupy himselfwith Torah.”

The Rebbe answered, “When youhave a headache, you should go tosleep. When Chazal said “chashb’rosho” they meant, “der vos s’izgechapt oifen kup” (one who haswrong ideas) should preoccupyhimself with Torah.”

He asked the Popeto return theJewish childrenwho had beenhidden with thechurch in order tosave their lives,but was given thecold shoulder. So,lacking theircooperation, hewent from churchto church in orderto remove theJewish childrenhimself.



CONNECTIONS WITHTHE REBBE RAYATZ

There was an even strongerconnection between the RebbeRayatz and R’ Herzog. In a letterthat the Rebbe sent to Rabbi ShlomoYehuda Leib Eliezerov, dated 25Shevat, 1938, he wrote about R’Herzog, “I correspond with himabout communal matters.”

It is not known when thisconnection between them began, butin his Igros Kodesh there appears aletter of consolation that was sent tothe family after the passing of thegrandfather, R’ Yoel Leib, at thebeginning of 1938:

I was shocked to hear of theterrible tragedy that happened toyou with the passing of yourhusband, father and father-in-lawwho was known for praise amongstthe gaonim of Yaakov, Reb YoelLeib. May Hashem console youamong the mourners of Tziyon andYerushalayim.

My relatives, knowing howupsetting this sad news would befor me, hid it from me and I onlyfound out about it today. I wouldlike to know how the members ofthe household are faring, especiallytheir son, R’ Yitzchok Isaac.

When he was elected Chief Rabbiof Israel, the Rebbe Rayatz wrotehim a letter from Paris on 5 Shevat,1937, wishing him mazal tov on hisappointment and blessing him that itbe in a good and successful time andthat he succeed in strengthening allareas of religion – kashrus, Shabbosobservance, the laws of purity, Torahstudy, etc.

The Rebbe wrote to him often.Sometimes this entailed many lettersback and forth on topics such as thestate of Jewry in Russia, trying toobtain the release from the USSR ofR’ Mordechai Dubin, requestingcertificates for entry into Israel, andthe Yaldei Teheran.

Among the topics covered in the“one-time” letters is the practice of

stunning animals before sh’chita(this was a suggestion proposed atthat time by those concerned withthe suffering of animals). The RebbeRayatz asks R’ Herzog to convincethe enlightened rabbis to opposestunning before slaughter.

In another letter, the RebbeRayatz urges him to write an articlepromoting family purity, to openpeople’s eyes and inspire them tokeep this mitzva as Hashemcommanded it. In response, R’Herzog sent the Rebbe a Hebrewtranslation of an article that he wrotein Britain.

On 9 Teives, 1949, the Rebbesent him greetings on his sixtiethbirthday.

HELPING THE JEWS OF RUSSIA

The state of Russian Jewrygreatly preoccupied the RebbeRayatz and he turned to everypossible person who could help,among them R’ Herzog. On 27 Av,1941, the Rebbe sent telegrams to anumber of rabbanim, including R’Herzog:

The state of our brethren inRussia demands that worldwideOrthodoxy send a specialdelegation to visit them and toestablish a large project to aidthem, materially and spiritually. Isuggest that a committee befounded with the participation ofyourself and R’ Hertz (the chief

rabbi of England), Abramsky andmyself. Please telegram yourconsent and then I will write toyou in detail.

In a telegram dated 21 Adar,1944, the Rebbe asked R’ Herzog tocheck the veracity of the news thatappeared in the paper that theRussian government officiallyrecognized the Jewish community inMoscow and allowed it to open aseminary for rabbis. On 4 Iyar, theRebbe sent him another letter on thesame subject.

Regarding the Jews of Russia,there are also some letters dealingwith R’ Mordechai Dubin, who wasa member of the Sejm (Congress) inLatvia and devoted his life to helpingothers. Among those who werehelped by him was the Rebbehimself, after R’ Dubin used hisposition to get the Rebbe out ofRussia. After the Russians tookcontrol of Latvia they arrested R’Dubin several times and torturedhim.

On 23 Elul, 1948, the Rebbewrote to R’ Herzog:

I turn to you about ouroutstanding friend, the energeticaskan who has mesirus nefesh andelevated middos, especially AhavasYisroel, R’ Mordechai Dubin ofRiga, former member of theCongress in Latvia, who wassentenced to ten years by theSoviets and is sitting in jail inRussia. May Hashem redeem himand take him out to the light.

Around midnight, my father beganshouting in his sleep. My grandfatherran to him and my father woke up in afright. He said that the Ridbaz hadappeared in his dream wearing whiteand wrapped in a tallis and said,“Tzaros on the Jewish people...”



I think it is unnecessary toemphasize R’ Mordechai’s greatpersonality. He was one of theleaders of the Jewish people inEurope and tens of thousands ofpeople received help from him,with the help of Hashem, in bodyand finances. It is an obligationand mitzva to make efforts on hisbehalf to get him out of jail at theearliest opportunity.

The Rebbe followed this up withother letters in which he asked thatpeople work to get MordechaiDubin out of prison and out ofRussia to Eretz Yisroel andrequested updates. Unfortunately, allthe efforts were fruitless and R’Dubin died in the city of Kubishevafter much wandering. He is buriedin Malchovka, a suburb of Moscow.

Another topic which generatedmany letters between the RebbeRayatz and R’ Herzog concernedcertificates. The British, who ruledPalestine at the time, severely limitedthe number of Jews allowed intoEretz Yisroel and gave the JewishAgency a small quantity ofcertificates. The Jewish Agency gavemost of these certificates to veteranZionists.

Religious Jewry received very fewcertificates and it was extremelydifficult to obtain one. In one letter,the Rebbe wrote how upset he wasabout four talmidim of yeshivasTomchei T’mimim and requestedthat R’ Herzog obtain permission forthem to make aliya. R’ AlterSimchovitz, the menahel of yeshivasToras Emes in Yerushalayim, was thecontact person. He met with R’Herzog and then reported to theRebbe about the difficulties, whichprompted another letter from theRebbe to R’ Herzog.

In the winter of 1940, the Rebbewrote from Riga, asking for acertificate for R’ Hillel Tzeitlin (mayHashem avenge his blood) whosematerial and spiritual situations wereprecarious.

On Isru Chag Pesach. 1940, lessthan two months after the Rebbearrived in New York, he asked againabout certificates for talmidim ofyeshivos in Poland.

In a telegram to Rabbi Eliezerov,in the winter of 1943, he said thathe asked R’ Herzog for certificatesfor R’ Mordechai Dubin, AvrohomYaakov Levitin, his mechutan – R’Levi Yitzchok Schneersohn and thelatter’s wife Chana and son Berel.

The Rebbe’s concern was notlimited to those for whom he askedcertificates but he also asked somerabbanim, including R’ Herzog, to

declare a fast day on the first day ofSlichos, 22 Elul, 1941. In Iyar of1942 he asked that a “WorldwideChevra T’hillim be founded of zikneitalmidei chachamim, no matter theirnusach and including no fewer thanten people who would recite theentire book of T’hillim every day atdawn, for the merit of Klal Yisroel.”

THE YALDEI TEHERANOne of the ugliest stories that

took place in Israel during theHolocaust years involved the YaldeiTeheran. Over 700 child survivors

Chief Rabbi Yitzchok Isaac Herzog (left) with Sefardic Chief Rabbi Bentzion Meir Uziel



arrived in Teheran in 1942 and thePolish government in

Documents

706 Beis Moshiachweek’s Torah reading, Parshas Ekev. Ekev literally means “heel,” and refers to ikvesa diMeshicha, [6] the time when Mashiach’s approaching footsteps can be