The Halachic History of 10 "Gebrokts” Presented by Dovid M. M. Baruch

34 24 Why Do You Need To Learn Matza From a Maamar 30 the Times Over? An historical review of the highlight of every Short stories Chassid’s Pesach — and anecdotes receiving the small from Rabboseinu piece of matza from Nesieinu and the Rebbe Chassidim My Priority is Crown Heights” Rabbi Shimon Neubort shares moments from his private Yechiduyos

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About The Cover This Kos Shel Eliyhau was designed by the famous artist Michel Schwartz. It was made of silver and gold with the entire piyut of “Eliyhau Hanavi” inscribed on the cylinder of the cup in Michel’s signature calligraphy style. After a prototype was designed to be used for mass production, Michel’s brother, Moshe Schwartz, as per Michel’s request, took the cup to show the Rebbe. Later, Michel learned that the Rebbe brought the Kos Shel Eliyhau into his holy room and kept it there near him ever since upon the table fashioned by the Rebbe Maharash.

Editor: Levi Liberow Published by: Managing Editor: World Center Shraga Crombie to Greet Moshiach Hebrew Editors: 744 Eastern Parkway Rabbi M.M. Hendel Brooklyn, NY 11213 Rabbi Yaakov Chazan פותחין Why are בדבר Minhagim מלכות ?so Important

A compilation of sichos of the Rebbe Melech HaMoshiach regarding the importance of observing “Minhag Yisrael — Torah” The Rebbe’s Introduction to Sefer HaMinhagim

The customs of the Rebbeim are of The [Previous] Rebbe once said two kinds: (a) those which were made in the name of the Alter Rebbe, the known publicly, and (b) those which were founder of Chabad Chassidism, that privately observed. the teachings of Chassidus in general are not intended for a specific group During the latter years of his life in or class of Jews, but are relevant to all. this world, the [Previous] Rebbe revealed The same applies to the customs and numerous customs to public knowledge, spiritual lifestyle of Chassidus. It is including many that until then had been indeed common knowledge that one not observed privately. Now the [Previous] ought to grasp at supplementary optional Rebbe was aware of the attitude with observances (hiddurim) which are not in which his words would be received; he keeping with one’s own general standards. knew how eager his listeners were to Moreover, there is sometimes a risk that implement them, and how widely these one will regard the embellishment as if it words would be disseminated. It is thus were the nucleus of the mitzvah, which clear that the above practice was not in turn will not be given its rightful simply a case of “teaching and being attention. Nevertheless, with regard to rewarded [for a mere academic exercise]” those practices which have been revealed, (Sotah 44a.), but a practical directive. and which an individual has heard about, This means that after a certain degree of preparation, all those who have come it is well-nigh certain that since all things to hear of these customs should begin happen by Divine Providence, the issue at to practice them. Moreover, keeping in hand is a heavenly instruction, and has mind the great principle of the Torah, relevance to him. (Needless to say, the aforementioned word of caution must Love your neighbor“ — ואהבת לרעך כמוך still be borne in mind.) as yourself” (Vayikra 19:18), one should pass on word of these customs to those The argument that since one is not yet who are as yet unaware of them, so that perfect in lesser details he is therefore they in turn should follow them. not yet ripe for higher observances, has In this facsimile of the introduction to Sefer HaMinhagim, we can see the Rebbe Melech HaMoshiach's hagahos on the sicha of Yud Daled Kislev 5714 (a translation of which appears here) which was originally incorporated into the introduction to the book. One of the hagahos is the Rebbe's instruction to omit the sicha from the preface and publish it as a separate introduction. been answered in a letter written by the 10a) That is to say, that whenever an Rebbe Rashab (see mavo to Kuntres opportunity [for divine service] presents Uma’ayon, p. 22). This argument itself one ought to act upon it. For were recalls the charge [leveled by Hashem these circumstances not relevant to him, heaven would never have engineered סמוך לפלטין ,[against Dovid HaMelech You have not yet them. And this applies especially to“ — שלך לא כבשת matters which the [Previous] Rebbe conquered the territory adjoining your disclosed and disseminated to the wider own palace!” (Sifri on Parshas Eikev, sec. public. 51, Tosafos, Avodah Zarah 21a). (From the Rebbe shlita's sicha The answer of the Rebbe on Shabbos Parshas Vayishlach, 14 Kislev, Rashab recalls the response 5714; , Vol. 13, p. 522; published as the introduction to Sefer בהדי כבשי ,[of Yeshayahu to Chizkiyahu] What concern of yours HaMinhagim, translated by Rabbi Uri“ — דרחמנא למה לך are the mysteries of Hashem?” (Berachos Kaploun) LLettersetters ttoo tthehe eeditorditor

• • On the Whereabouts of the “Bilti Corrections About the Rebbe’s Mugah” Likkutei Sichos

In the article about the Likkutei Sichos In #1 (Tishrei 5781), there (Hatomim #2), it was mentioned that in were some inaccuracies regarding the the year 5735, the Rebbe stopped being Rebbe’s maamarim in the Navigating the magiha the Likkutei Sichos for a year, but Sea of the Rebbe’s Torah (p. 21): they came out nonetheless under Kehos The article said that “When the Rebbe with an indication of Bilti Mugah. says a maamar, everyone stands. The Where can one find these sichos today? maamar is said with a special tune.” It would be very interesting to learn them. While I believe this was true of all the Avremi Greenberg previous Rebbeims maamarim, our Rebbe (as early as 5714) began a practice called Morristown, NJ “Maamar k’ein sicha” (lit. “a maamar said as a sicha”) which was exactly that: the Rebbe said the maamar without a niggun Hatomim responds: hachana, without the usual maamar tune, with his eyes open, etc. Only the content Dear Avremi, was that of a maamar (usually the Rebbe After checking with members of began — slightly into the sicha — with the Va’ad L’Hafotzas Sichos, it is our saying a passuk as a dibbur hamashchil). understanding that (at least) the vast Only the Rashag would stand at that majority of these Likkutim were in later maamar when it was said at a . opportunities (once the Rebbe resumed When the hanocho was made after the the hagaha of the sichos) edited by the farbrengen, this “sicha” would appear as a Rebbe and subsequently published in the maamar in the maamar “layout.” Though following volumes of the Likkutei Sichos. I didn’t count, a large part (most, in fact. We hope that this answers your inquiry.

6 HATOMIM Letters to the editor

especially in the later years) of the Rebbe’s Kuntres Inyana shel Toras HaChassidus maamarim were of the second kind… and I look forward to reading more such content. Secondly, you wrote that the Rebbe This While on the topic, I’d recommend .תשנ“ב was magiha maamorim until too is not correct. At the beginning of the also reading Rabbi Heschel Greenberg’s before Simchas Torah and excellent article (which appeared in) תשנ“ג year before Rosh Chodesh Kislev), two more Beis Moshiach some time ago -- in issue maamarim were published that the Rebbe #1194) about this kuntres which he helped looked over (in the words of the “Pesach translate into English and how it reflects and and the longtime belief of Chassidim that (היו למראה עיניו הקדושות :”Devar instructed to publish as mugah. Before the Rebbe is Moshiach. Shavuos that year, a maamar the Rebbe There is one short and powerful story began to be magiha some years before but (and lesson) he writes there that I wish didn’t finish was found, and this maamar to share: too — with the Rebbe’s approval — was published as mugah. I remember hearing that the Rebbe’s physician, Dr. Resnick, was conversing Yasher Koach for the wonderful with the Rebbe about the newly published kovtzim! book, On the Essence of Chassidus. The Yisroel Shimanovich doctor remarked that it contained very little text while the rest were copious תות“ל המרכזית – 770 בית משיח footnotes. The Rebbe’s insightful and powerful response was that all of Chassidus was essentially that: “one nekudah, one • core point; the rest is footnote.” Rabbi Yosef Ber Soloveitchik Some people, myself included, like and Kuntres Inyana Shel Toras to see everything fit together neatly. We HaChassidus sometimes feel unsatisfied when we see a puzzle that is incomplete. Although each piece of the puzzle may look nice; we still crave to see the whole puzzle solved and the entire picture appear. To get to the core of a teaching that unifies all of the particulars makes the teaching that much more effective intellectually. And when our understanding is complete it will prove to be more inspiring, as well. In addition, I’d also like to share the following story about the kuntres which I read with great interest Rabbi Asaf I found quite fascinating and I’m sure Fromer’s overview of the Rebbe’s landmark others will find fascinating as well:

HATOMIM 7 LLettersetters ttoo tthehe eeditorditor

In the same year that the Rebbe studied the kuntres all night long, and not published his Kuntres Inyana Shel Toras only once… They kept “mulling” it over HaChassidus, one of his secretaries — all Shabbos. Rabbi Soloveitchik was so Rabbi — was planning profoundly impressed with the kuntres, a trip to visit family in Boston. When he that Rabbi Twersky later said that he had notified the Rebbe about the upcoming never in his life seen his shver so excited! trip, the Rebbe instructed him that while After Shabbos — for the first and only there, he should visit Rabbi Yosef Ber time in his life — Rabbi Twersky sat down Soloveitchik (who lived in Boston) and and wrote a letter to the Rebbe. The gist of present him with “some of the recent the letter was a suggestion that the Rebbe publications.” put everything aside and dedicate himself Rabbi Krinsky took along with him to explain how the dimensions of pshat, Sefer HaArachim vol. 1 which was then remez, drush and sod of every mitzvah of hot off the press and when in Boston, he the 613 mitzvos of the Torah are enhanced visited Rabbi Soloveitchik and presented and enlivened by Chassidus (as the Rebbe the book to him. treats “Modeh Ani” in the kuntres). “With this,” Rabbi Twersky concluded, “vet der Standing at his desk, Rabbi Soloveitchik Rebbe einnemen di velt — the Rebbe will skimmed through the book quite conquer the world!” uninterested. But his facial expression changed when reached the back pages Shortly thereafter, the Rebbe where the kuntres was printed, surprised (apparently through Rabbi Binyamin at the fact that it only appears at the book’s Klein) released a short response to Rabbi which אין הזמ“ג והמ“י :end. Twersky’s offer - אין הזמן גרמא והמבין יבין — He sat down, prepared for an interesting means read and for the next half-hour he read “time doesn’t allow for this and he who the entire kuntres in-depth. After closing understands will understand.” the sefer he remarked, “Ah sheinem sefer, When Rabbi Twersky told his shver ober es kumt nit tzum kuntres — the book about this, an interesting exchange is nice, but not as nice as the kuntres...” ensued: What happened next was heard and “My shver asked me if the period was or after the הזמ“ג related by Rabbi Nachman Schapiro: positioned after the What’s the nafka mina (the“ "?והמבין יבין The following Friday, Rabbi Soloveitchik phoned his son-in-law, Rabbi difference) where the period was placed?” Professor Yitzchak (Isidor) Twersky and I asked. asked him “What are you doing tonight?” My shver responded: “It changes the That meant that he should take a nap, whole meaning! If the period is after the it means that the Rebbe is saying ,הזמ“ג because his father-in-law wants to learn with him into the night... he doesn’t have the time, but whoever When Rabbi Twersky came over later understands how to apply this concept that Friday night, he and his father-in-law to all other ideas in Torah can do it alone.

8 HATOMIM Letters to the editor

If, however, the period is at the end of the continuation. Both parts, with many more it reads as one sentence: ‘Time footnotes than those we published in the ,והמבין יבין doesn’t allow and whoever understands English, can be read in their original in why, understands.’” the Hebrew edition of Hatomim, vols. 38 and 39. Both are available on RebbeDrive “A heated debate began about the under the “publications” tab. placement of the period. I felt that the period belongs in the middle, and that everyone can use this formula and apply it themselves. My shver disagreed: • ‘Misnaged einer! — You misnaged,’ h e Chassidishe Niggunim told me [in fact, Rabbi Twersky was of Chassidishe lineage, while Rabbi Soloveitchik came from a prominent “misnagdishe” family…], ‘do you think anyone other than the Rebbe can do this?!’”

I’d like to end with responding to a “myth” I heard many times, namely that the kuntres is hard to understand and is not for beginners. While I can understand Rabbi Sholom Jacobson’s explanation why people would say this, I think it’s on the importance of listening only to only true of its second part (starting Chassidishe niggunim was a real eye from ois 9). Generally, the concepts can opener for me. Growing up I always be explained also to children and there heard of this and was told that this is are several “simplified” versions around what a Chasssidisher bachur is expected today, so it’s a shame to hold this amazing to do, but I always felt that its some kind treasure back from beginners. of kana'us. Only after reading this was I able to appreciate the concept and while Once again, beautiful job with this I still struggle with this matter, I feel a lot .more confident about it מחיל אל חיל publication and may you go until in the zechus of this tremendous !Yasher Koach !יראה אלקים בציון hafotzas hama’ayanos Rabbi M. Chaimson Mendy Gurevitch Chicago, IL Crown Heights Hatomim Responds: We appreciate your input and many thanks for the story. Rabbi Fromer’s overview happens to have an amazing

HATOMIM 9

Rabbi Dovid Menachem Mendel Baruch •

We are all familiar with the famous permit the consumption of matza soaked words of the Arizal that, “Whoever is in water. careful [to avoid] a modicum of chometz The Gemara says (Pesachim 39b): Our on Pesach is guaranteed that he will not Sages taught, these are the things that do sin the entire year.” He also added (as not become chometz; that which is baked cited in ShuT Admor HaZaken #6) that and that which is cooked. The Gemara one needs to “be stringent with all of the asks how it is possible to cook flour and stringencies on Pesach.” In fact, Pesach is water, as it will become chometz in the especially characterized by this practice pot before it is fully cooked. The Gemara to be as stringent as possible in order to cites the answer of Rav Pupa: It means to distance oneself from the prohibition of say the baked that was then cooked. Rashi chometz. explains, “Meaning to say, that which is One of the most famous areas to be baked, even if he cooks it after baking, stringent in, which is a standard custom by does not become chometz.” Chassidim, is the well known stringency The Gemara there (41a) goes even of “gebrokts,” to not allow matza to come further and says that one fulfills the into contact with water on Pesach. obligation of eating matza with a loaf One of the most famous responsa that that was soaked, but not cooked even if deals with the reasons for the prohibition, it did not dissolve. And this is the halacha is the teshuva of the Alter Rebbe in his as brought in the Rambam and the Alter published teshuvos, chapter 6, where he Rebbe’s Shulchan Aruch, “A person fulfills spells out the principles for the prohibition his obligation with matza that was soaked based on the words of the Rishonim and in water after its baking.” Obviously, if one Acharonim. can fulfill his obligation with it, this matza is not forbidden to eat out of a concern In this article, we will attempt to for chometz. address this teshuva in detail, and will begin with a review of the development These sources deal with whole matza, of the custom over the generations. but what about “matza meal” that was ground up after baking? SOAKING MATZA IN The Alter Rebbe writes (Shulchan WATER – THE GEMARA Aruch 463:3): Baked matza that he then ground up - it is permitted to cook its The custom to prohibit eating “flour” and to make out of it whatever gebrokts on Pesach is adhered to in he wants. Even in a place where there many communities and especially are servants that are dismissive of among Anash, Chabad Chassidim. prohibitions, we are not concerned that However, based on the law as cited in the if they see that we are permitting making Gemara, not only is there no source for cooked dishes out of “matza flour” that the prohibition, there is a clear source to

122 HATOMIM M they will go so far as to permit themselves to make cooked dishes out of wheat flour. How did servants get into this picture, to the point that we have to negate the concern that they become confused? Looking at the source of this halacha in the Gemara clears up the question. The Gemara there (40b) recounts that: Rav Papi permitted the bakers of the house of the Exilarch (Reish Galusa) to cure (i.e. harden) the new clay pots by cooking “matza flour” (according to the commentary of the Rosh and Rif) in them. Rava there expressed his surprise, “Is there anyone who permits this in a place where servants are present?” The Gemara then brings a different oral tradition that Rava himself cured pots by cooking “matza flour.” Again, we see clearly that Rav Papi and Rava (according to the second version) permitted full-fledged gebrokts on Pesach, and Rava personally cooked it up himself, without being concerned about servants that might learn from this to permit the use of regular wheat flour. The Beis Yosef writes that even though in the first version cited in the Gemara, Rava protested against this practice, still the final ruling of the halacha is like the second version. THE CUSTOM TO BE leadership of the Mezritcher Maggid. As cited in the name of Reb Menachem STRINGENT Mendel of Vitebsk (Horodok), this Although the law as cited in the custom was not practiced by the Baal Gemara is that there is no problem with Shem Tov and only began in the times of gebrokts, Jews have adopted the practice the Mezritcher Maggid. As we shall see, to be stringent and avoid eating it. Reasons this was not just an issue of timing, but for this practice can already be found as resulted from a significant change in how early as in the writings of the Rishonim. matzos were baked, which raised the level of concern and led to the dissemination Among Chassidim, the origins of the of this custom. custom trace back to the period of the

HATOMIM 131 IN THE WRITINGS OF a story cited by the Knesses HaGedola: I heard in my childhood that one time the THE RISHONIM wife of a Torah scholar was frying fish in We find a number of reasons cited for oil in a frying pan. The custom was then this custom: that when frying fish they coated it with flour so that it would not stick to the pan. The Maharam Chalava derives from the And since this is not permitted on Pesach, story cited above, in which Rava (in the the woman in question took baked matza first version) prohibited cooking gebrokts and ground it very fine until it became like in a place where there are servants around, flour and she used this to coat the fish. that we should also prohibit this in any place where there are people around who At that time, the neighbor came in are likely to make a mistake and permit and saw this woman coating the fish with the usage of regular flour in water. He also this “flour” and she thought it was actual adds that this would apply to places where flour. The next day, they brought her fish there are little children around who are to fry and she coated them with actual involved in the cooking. This addition of flour. Meanwhile, her husband came in the Maharam makes it far more practical and saw his wife coating fish in flour and for our times, when we have more little he scolded her. To which she responded children around than servants. that this is what the wife of the Chacham did yesterday, so why are you screaming Another source from the time of at me? the Rishonim that does not limit the prohibition to places where there are The husband was seized by a great fear servants (or children) around is the and he ran to the house of the Chacham Ravya who writes that although it does and asked the wife of the Chacham if what not become chometz and is permitted his wife told him was true. She told him there are those who are stringent so as chas v’sholom, and that it was baked matza. to avoid mistakes (of switching regular The matter was heard by the wise men of flour for matza meal), “and it is a chumra the city and they decreed that they should of a baal nefesh.” no longer do this because of maris ayin, and that is the custom to this day, that However, his grandfather, the Ravan we do not do this because of maris ayin. writes, “Baked matza that he cooked like the dish called... and also the dish of farfel The Pri Chadash cites the above, but for children, does not become chometz he argues against the conclusion and he and is permitted... However, it is not good writes, “And I say that it is all permitted to make farfel so as not to also make it by law, and it is not for us to issue decrees from flour, and it is good to prohibit it on our own. And so what if one woman for this reason.” made a mistake in halacha.” THE FRIED FISH CHOMETZ CONCERNS SCANDAL In the writings of the Rishonim and earliest Acharonim, we only encountered This concern about mixing up matza reasons to prohibit the use of finely meal and flour actually came to pass in ground “matza flour” out of concern that

144 HATOMIM M it might lead to mistakenly permitting that is present in the mixture and the the use of regular flour. This does not bittul only extends to its status and not pertain to soaking actual matza and no to its physical existence, then when the mention was made of any concern about time comes it “returns and is awakened” the gebrokts becoming chometz. and the forbidden item will render the entire mixture forbidden. Whereas in a The author of Olas Shabbos (one of the mixture of “wet in wet,” since the physical Acharonim who lived in the early 17th forbidden item is (in the words of the century) raises an additional concern Alter Rebbe), “as if it is not in the world regarding cooking already baked matza. at all,” there is nothing here to “awaken” However, in order to understand the when any change occurs. concern we need a bit of an introduction: Another prefatory note: There is an important rule in halacha that a forbidden item which became part There are kernels of wheat (sprouted of a mixture that rendered it battul and kernels) about which there may be some thus permitted, and afterward there was concern that they became chometz. For a change in the mixture (or in the severity this reason, the Bach (Bayis Chodosh on of the prohibition) the forbidden status the Tur) writes that it is worthwhile to “returns and is awakened.” finish baking all matzos that will be used on Pesach by Erev Pesach. That is because The accepted general rule is that even if there is a concern that some of in a mixture of “dry in dry” where the the flour used was from these possibly forbidden item is still seen as something

HATOMIM 151 chometz wheat kernels, by kneading the THE CONCERN OF THE flour into a dough it becomes a mixture of “wet in wet” and it all becomes battul “OLAS SHABBOS” and permissible before Pesach. Based on these introductions, we However, if we were to bake the matzos can understand what the Olas Shabbos on Peach itself, if we define the flour writes on these words of the Bach, taking mixture (before the water is added) as them one step further, “Also, one who is “dry in dry” the actual physical forbidden concerned for this stringency should not flour never becamebattul to the extent make any cooked dish out of matzos on of “not in the world at all,” then when Pesach, because how is this different than Yom Tov begins and the rule that even baking. And those who are particular the smallest amount of chometz (a that the baking be before Pesach and on mashehu) is forbidden goes into effect, the Pesach they make cooked dishes out of forbidden flour will awaken and render matzos, there is no sense to their words.” the matzos as forbidden. Although the The Magen Avrohom expresses his ruling in halacha is that we treat finely wonder about these words of the Olas ground flour as “wet in wet” (since the Shabbos, since they were baked before mixture is such that no individual piece Pesach and were turned into a mixture is distinguishable), the Alter Rebbe writes of “wet in wet” when made into a dough, that “every baal nefesh will be stringent there is nothing here to “awaken.” Also, if upon himself l’chatchila” (to be concerned we remain concerned for a modicum of for the view that mixed flour even if it’s chometz even after they were baked, how all ground and mixed before Pesach is can we eat matza on Pesach altogether? categorized as “dry in dry”). However, the Pri Megadim writes at length to explain the position of the

166 HATOMIM M Olas Shabbos. He argues that although water it can become chometz. However, the baked matza itself is permitted to as we shall see, this concern for the flour eat, since it adds flavor to the dish when becoming chometz is no simple matter. cooked there is a concern that perhaps The rule is that the only flour that can the hidden chometz flour in the matza become chometz through coming into will “return and awaken.” (This reasoning contact with water is regular flour that was would only apply to cooking and the Pri not baked before. However, roasted flour, Megadim agrees that there would be no which was baked in an oven – and we reason to prohibit soaking matza in cold know with a certainty that it fully baked water). properly – can never become chometz. The issues that we need to address can THE VIEW OF THE ALTER be broken down into three questions: REBBE 1- Can we rely on roasted flour that The two concerns/reasons mentioned it was fully baked properly? to this point; 1) not to cook on Pesach with 2- If we find flour on a matza can we ground up matza (“matza flour”) because treat it as roasted flour? others may confuse it with regular flour; 2) not to cook on Pesach whole or ground 3- Why now would we begin to be up matza because there may be a drop of concerned that there is flour remaining forbidden flour that got mixed into the on the matza? original mixture and became battul and The Gemara in Pesachim (39b) says: through cooking will be “awakened,” do Mar Zutra says, a person should not not raise any problems with just making harden a cooked dish with “kimcha the matza wet. d’avishuna” since perhaps it will not cook As far as the first concern, we already properly and will become chometz. This cited the ruling of the Alter Rebbe that means that Mar Zutra prohibits one from we are not concerned about the wayward adding “kimcha d’avishuna” to a cooked servants and “it is permitted to cook its dish in order to thicken it and make it ‘flour’ and to make out of it whatever he more solid. Regarding what exactly is wants.” Regarding the second concern, “kimcha d’avishuna,” there are two views the very fact that the Alter Rebbe does not in the Rishonim. make mention of it at all in his responsum 1) The Rambam rules (and this seems to to explain the stringency of gebrokts be the view of Rashi) that this is referring would seem to indicate that he accepts the to kernels of wheat that were roasted view of the Magen Avrohom and sees no (baked) in an oven and then afterward reason to be concerned for the argument ground into flour. Despite the rule that of the Olas Shabbos. something that was already baked can As is well known, the reason given by never become chometz, the concern is the Alter Rebbe to be stringent is based on that perhaps the heat of the oven did not the concern that perhaps there remained bake all of the wheat properly, and when some flour on the matza that never mixed this wheat is turned into flour it might into the dough and baked, and when still be able to become chometz. That is this flour now comes into contact with

HATOMIM 171 why Mar Zutra prohibits using this flour The Shulchan Aruch does not rule for cooking. directly on this question (even though According to this view, if a person in his work Beis Yosef he cites both views). places already ground flour into an oven He does rule on cooking with flour made and bakes it, it would be permissible from roasted wheat kernels (forbidden) l’chatchila to cook with this flour. and cooking with flour made from already baked matza (permitted), so what about 2) Rabeinu Yerucham and the SmaK cooking with flour itself that was roasted? explain that this Gemara is referring to roasted flour, meaning that he placed The Acharonim (Chok Yaakov, Pri already ground flour into the oven to Chodosh) assume that the position of bake, yet we are still concerned that this the Shulchan Aruch is to prohibit eating flour did not bake properly, and therefore, a cooked dish that contains roasted flour if it were to come into contact with water as per the view of Rabeinu Yerucham and it can still become chometz. the SMaK, and that this is the ruling we should follow, although one may derive However, all agree that when grinding benefit from it or save it until after Pesach. already baked matza into “flour” there is This is how the Alter Rebbe rules as well. no concern about cooking it with water as in the story with Rava cited earlier. So what about flour on matza? Do we treat that the same way that we treat So what is the halacha regarding roasted flour (question #2)? roasted flour? Can we rely that it was fully baked or not (question #1)? Until now we only discussed plain flour that was placed into an oven to

188 HATOMIM M bake. However, when it comes to flour not become chometz.” This means that on an actual matza, even if we were to according to the strict letter of the law, assume that there actually is any flour it there is no concern of becoming chometz would be a tiny amount. Were Rabeinu even if more than eighteen minutes passed Yerucham and the SmaK talking about from when the flour came into contact even a minuscule amount of flour or only with the water to the baking, as long as it about large amounts? is being handled throughout. Regarding this question there However, in later generations they is a debate among the Acharonim; began to be particular to speed up the time Maharashdam is of the opinion that one for baking the matzos, as the Rema writes should be particular even about a small that “one should be stringent to hurry the amount of flour, but the Pri Chodosh matter of making matzos, because there is argues and states categorically that they the concern that all of the lapses will add were only discussing a large amount of up to the measure of a mil (i.e. eighteen fine flour “since even baking does not have minutes).” The Rema does not specify an the power to spread through all of it, but amount of time beyond saying to hurry. here where the flour is a little bit and the However, in the Chayei Adam he writes loaf is fully baked in a second, it is obvious that “it is our custom today for the woman to me that it is permitted according to all who kneads the dough to wash her hands opinions.” and the utensils that they knead in after they made in them two or three batches The bottom line is that if we accept of dough, such that there not be from the the concern of the Maharashdam, one beginning of the kneading more than the should be stringent even regarding the measure of a mil.” tiny amount of flour found on a matza that perhaps it was not properly baked, and is As a result of this new practice of liable to become chometz upon coming speeding the process, we got to the concern into contact with water. of gebrokts, as the Alter Rebbe explains: In earlier generations, they would spend After we have addressed the halachic a long time on the kneading and rolling issues, we now need to address the factual until it was kneaded well. This was until issue: about twenty years ago or more, that this Is there flour on our matzos? And if caution spread among Yisrael Kedoshim, there is, why was no concern about this to speed up the kneading very very ever mentioned in earlier generations much and they do not knead very very (question #3)? well, and therefore there is some flour to The Alter Rebbe explains in his teshuva be found on the matzos made from such that this concern was generated when they a hard dough, as can be seen tangibly began speeding up the time for kneading by those who are truly painstaking. and rolling the dough, which was not the This assertion about flour on the matzos practice earlier. The basic halacha as cited repeats itself throughout the teshuva in in the Shulchan Aruch is that if one is very strong terms. busy kneading the dough and does not What we see from this is that the leave it sitting even for a second, “even if concern for flour on the matzos only he is dealing with it the entire day, it does began in the period that directly preceded

HATOMIM 191 when the Alter Rebbe wrote the teshuva, fish and meat, out of concern for gebrokts, which explains why this never came up only with wine. in the writings of the earlier halachic Otzar Minhagei Chabad (Nissan p. 45) authorities. about the custom of the Rebbe Rayatz: His Bottom line: Our practice of refraining matzos – during the eating are always from any matza that came into contact covered with a cloth. with water is built on three foundations: HaMelech B’Mesibo (vol 2, p. 112): The The view of the SMaK and Rabeinu Rebbe Rashab did not use a fork for eating Yerucham regarding roasted flour that perhaps it was not properly baked, and will become chometz when it comes into contact with water. The view of the Maharashdam (and Magen Avrohom) that there is no What we see from this is that difference between large amounts and the concern for flour on the small amounts of flour, and the concern matzos only began in the that it did not bake properly applies in all cases. period that directly preceded There is a very real concern that when the Alter Rebbe wrote there is flour remaining on the matzos the teshuva, which explains due to the speedy kneading to baking why this never came up in p r o c e s s . the writings of the earlier THE CUSTOM IN halachic authorities. PRACTICE The Alter Rebbe concludes his teshuva by saying that one should not protest against those who are lenient “since they have what to rely on, and mainly the view on the Yom Tov of Pesach, because of the of Rashi and the Rambam. However, difficulty of cleaning between the tines according to what the Arizal writes to of the fork. There were years that he only be stringent in all of the stringencies on used a spoon for eating, and there was a Pesach, obviously one should be stringent towel on his shoulder, and after each time like the Rashdam.” that he put the spoon in his mouth he would wipe it with the towel. The Rebbe In the descriptions of the practice of Rayatz did use a fork on Pesach. The our Rebbeim, we see that this something Rebbe shlita also had the practice to use to be extremely particular about: a fork on Pesach. The Rebbe Rayatz recounts (Sefer In the Haggada of the Rebbe, in the HaSichos 5700): My father (the Rebbe note on “Shulchan Oreich” it says, “we Rashab) did not eat the “shmura” with are very careful about matza sheruya... therefore the matzos on the table are

200 HATOMIM M covered, as maybe water will fall on them. In Likutei Sichos (vol 22, p. 30) the Before pouring water or drinks that have Rebbe explains the reason for this conduct water mixed into them, we check the at length, in that chometz represents all cup or plate that there not be any matza that is evil and impure, and since at Yetzias crumbs in them. By mayim emtzaim Mitzrayim the evil was not yet fully refined and mayim acharonim one should not that is why chometz became prohibited. pass his hands over his lips. (The same In the Future Redemption however, when applies for all seven days of Pesach, except there will no longer be any existence of for Acharon shel Pesach when we are evil and impurity, we will be above such particular to soak [the matza in liquid]).” concerns and the extreme caution with them. Even more so, at that time the evil GEBROKTS AND GEULA itself will be transformed into good, so what is now cause for concern will then The Alter Rebbe writes in his teshuva be good and holiness and something that regarding the practice on Acharon shel will assist in avodas Hashem with joy. Pesach that “one who is lenient because Since Acharon shel Pesach is connected of Simchas Yom Tov does not lose out.” to Geula we have the custom to eat Although this sounds like a leniency, our gebrokts, as this expresses the illumination Rebbeim were actually particular to wet of the impending Geula in the world, may the matza with water on Acharon shel we see it happen soon. ■ Pesach (which exists only outside of Eretz Yisrael).

HATOMIM 212 KITNIYOS OR GEBROKTS – WHICH IS WORSE? The reasons for the custom of [It is interesting to note that prohibiting the consumption of although the Mishna Berura cites this kitniyos and the custom of prohibiting as his first reason for the custom of matza sheruya have some similarities refraining from eating kitniyos, the and some differences. Alter Rebbe does not make mention Similar to grain: Both prohibitions of it at all. Only in a later halacha, when cite the similarity to grain as a reason discussing those plant products that are to refrain. The Alter Rebbe writes permissible to eat does he mention that regarding kitniyos, “There has been care is needed in picking them out and an increase in ignoramuses who are that one who avoids eating them due not versed in [the laws of] issur and to this concern (that he might not pick heter, and if they will see that people out the possibly mixed in grains fully) are eating cooked dishes on Pesach should be blessed. This would seem [comprised] of types of kitniyos to indicate that this concern is not a they will err to permit also cooked reason for the prohibition of kitniyos, dishes [comprised] of types of grain.” as it can be avoided if carefully sifted.] Regarding sheruya, at least as it relates Widespread acceptance of the to cooking with matza meal (“flour”), prohibition: The prohibition of kitniyos there are those who prohibited it out dates back further and encompasses of the concern that people will err and all of the Ashkenazic communities permit the use of regular grain flour. that follow the rulings of the Rema However, whereas the concern who prohibited their consumption. In about kitniyos gained traction and the contrast, the prohibition of gebrokts custom spread among the Ashkenazic that developed in Mezritch, is primarily communities, this concern about matza practiced in Chassidic communities. meal did not become widespread. The fact that the custom of Concern of chometz: As we saw refraining from kitniyos encompasses from the Alter Rebbe, the basis for this all Ashkenazic communities also has concern is that perhaps some dry flour halachic ramifications, i.e. since this is that did not get kneaded into the dough a custom that has become widespread did not bake properly and is therefore it is very difficult to cancel it. There is liable to become chometz. Similarly, a well known teshuva of the Tzemach regarding kitniyos, the Hagahos Tzedek (Orach Chaim #56), where Maimoniyos writes, “Also there are he is very doubtful about whether times that grains become mixed in it can even be permitted in a shaas with them and it is impossible to pick hadchak (circumstance of hardship). them out fully,” indicating that there is He concludes there that in order to be a concern that maybe there are kernels lenient on the impoverished in a shaas of grain mixed in and when cooked will hadchak, we can be lenient as far as become chometz. producing oil from kitniyos, if they are

222 HATOMIM M first placed in a hot oven and roasted young children, because from the and then scalded in boiling water, since aspect of chinuch they also need to be in such a manner even grains do not careful with [ingesting] matza shruya.” become chometz by the strict letter of [The simple resolution for these the law. seemingly conflicting statements is that The bottom line being that the in general it is proper to be stringent main problem that adds severity to with gebrokts for children, but when the prohibition of kitniyos is that it comes to the question of machine it is a custom where a prohibition matza versus gebrokts, gebrokts is has become widely accepted, as the preferable.] Tzemach Tzedek writes. Whereas the As to our original question, if main problem that adds severity to the prohibition of gebrokts is the concern forced to choose between kitniyos or for real chometz d’oraysa, which does not exist with kitniyos. There is a difference of opinion among contemporary Chabad about a situation where there is a choice There is a difference to feed little children food made with kitniyos or gebrokts, which is more of opinion among preferable to avoid. The key issue is contemporary Chabad which is more severe, concern for a rabbis about a situation possible issur d’oraysa or a custom whose prohibition has become where there is a choice to widespread. feed little children food In regards to this dilemma it is made with kitniyos or worth noting that as far being stringent gebrokts, which is more with children, there are two different preferable to avoid. statements from the Rebbe. The Rebbe is quoted in the early years as saying, “One should not give machine matza even to children. One can be lenient as far as giving them matza shruya or to concede on other similar hiddurim, gebrokts for a little child, the late Rabbi but not machine matza. The inyan of Ashkenazi of ruled that it matza is 'emuna' and that needs to be is preferable to be lenient with kitniyos ingrained already from childhood.” than with gebrokts (also for chinuch In a footnote in Hisvaaduyos 5748 reasons). However, other Chabad (vol 3, p. 111, fn #258) it is written, rabbis ruled the opposite way that it is “One should be stringent in the matter preferable to be lenient with gebrokts of matza sheruya even as it relates to rather than kitniyos.

HATOMIM 232 24 HATOMIM HATOMIM 25 One of my special memories from people in every area and, while wearing childhood in the eighties and the his sirtuk and gartel, would give matza beginning of the nineties was seeing my to the rav or shliach along with the list father sitting like a king at the head of for that area. Those individuals would the table, surrounded by the entire family distribute the matza to the rest of the and our regular guests as well as new community. The Chassidim ate the matza ones, everyone dressed up for the festive the night of the seder. Some left a little for holiday; the whole scene expressing the Seudas Moshiach. freedom and royalty. It should be noted that even on the The most awaited moment of that last Pesach of his life, about half a year magical evening was at the end of Maggid before he died, R’ Zushe made the trip, when my father would say in an emotional distributing the matza as usual. He voice that this year too, we had received brought three matzos to R’ Shmuel Chefer, matza from the Rebbe and every person dean of Beis Rivkah as he did every year. would receive a small piece. R’ Shmuel asked, “Why did you exert yourself? I could have come to you.” After the brachos, my father gave out the required amount of matza for the R’ Zushe said, “This is a shlichus from mitzva and added a small piece of precious the Rebbe and I want to do it myself.” matza we had received from the Rebbe. My father told me that the matzos This matza had undergone a long designated for distribution among the journey until we were able to eat it. small Chabad community in Beer Sheva We knew that although the Rebbe was of those days, were received by Rabbi not involved in the baking, he himself Yosef Simcha Ginsberg, rav of Omer separated “challa” from it. It was carefully and he gave out pieces of matza to all the wrapped for the trip to Eretz Yisrael under shluchim, Anash, and mekuravim. Each his watchful gaze and packed into special one usually received a piece of matza boxes. As it left 770, as the Rebbe followed but some received a whole matza such the boxes with his gaze until the car that as Rabbi Yechezkel Sofer who was rav at took them disappeared at the end of the the University of Beer Sheva, Professor street. Yirmiyahu Branover, and others. After the matza crossed the Atlantic, My uncle, Rabbi Kalman Druk, who it arrived in Kfar Chabad. The one served as shliach in Brosh at the responsible for distributing the matza end of the seventies and the beginning of to the Rebbe’s shluchim was the Rebbe’s the eighties, said that in those days, the partisan, Rav Zushe Wilyamovsky. R’ Lubavitchers on the yishuv numbered Zushe would travel all over the country, fewer than the fingers of one hand. Still, on to Chabad strongholds and places where erev Pesach, R’ Wilyamovsky would come a few Lubavitcher Chassidim lived, as well to the moshav with his perpetual smile as to a list of individuals whom the Rebbe and give them the matzos designated for instructed should receive matza. them by the Rebbe. That is how the Druk, Kleinman, Maatuf and Segal families got R’ Zushe considered distributing the to eat a piece of matza sent to them by the matza as holy work. Based on a prepared Rebbe, holy matza. list, he would make his rounds to contact

262 HATOMIM THE REBBE WATCHING AS THE PACKAGES OF MATZOS ARE SENT TO ERETZ YISRAEL.

Since then, every year, while eating the and tremendous excitement,” said R’ Meir matzas mitzva on seder night, I cannot Ziegelbaum of Petach Tikva and now of help but recall that small piece from the Miami. Rebbe. In my heart I feel a small pinch - “Ever year, seder night was an exciting another year has gone by in which we did time for me. We arrived in shul with me not receive matza from the Rebbe to be feeling an elevated sense of the holiday able to eat when performing the Torah spirit, and it seemed that it was not just mitzva at the seder. me but everyone felt this way. The one This memory, I am sure, is not just my in charge of giving out the matzos was own but of every Chabad Chassid aged Rabbi Dovid Chanzin, the Chabad rav of thirty and above (more or less) which Petach Tikva. After the davening he would carries with it the atmosphere of holiness stand near his lectern on the east side of and elevation while eating the Rebbe’s the shul and everyone passed by in a line matza at the seder and the pain over the and he gave each family a piece of matza. temporary lack thereof. Light shone from his face that shone like an angel, in a way that we, the regulars, RABBI CHANZIN were not accustomed to seeing. I imagine that it was because of the joy of the holiday DISTRIBUTES MATZOS and also because of the privilege he felt in being able to carry out this special mission “I still remember the event in which we from the Rebbe. got matzos from the Rebbe with reverence

HATOMIM 27 RABBI YEKUSIEL RAPP A’H WITH THE MATZA SHIPMENT

“For someone who had a large family Heisherik’s [he was a tremendous talmid or said he had many guests for the seder, chacham who lived nearby, was a mekurav he would add more as he saw fit but never of Chabad and taught in Beis Rivkah for by too much. This measured distribution many years.] family was already waiting increased the feeling of the special value for us. He also wanted matza for his of these matzos. family. “We would return from shul gently “The matza was given out by my father holding the matza in holy reverence so with the first k’zayis of the mitzva. Each it wouldn’t fall or break. On the way, I person received a piece that was two to would pester my father and ask him, three square centimeters and it was eaten ‘What does it mean that it is the Rebbe’s with an awesome feeling of excitement. matza?’ I tried to understand. ‘Does the I felt that this was something holy and Rebbe bake it? Did he actually touch it?’ I would chew the Rebbe’s piece very My father explained that the Rebbe drew slowly, imagining the Rebbe’s face from the water for the matzos, appointed those the pictures that I knew, thinking how who baked it and separated the ‘challa.’ He he touched this very matza that was I gave his blessing on the matzos and then eating, and thinking of all the requests sent it to all the Chassidim. Part of my that I wished would be fulfilled because excitement as a child was imagining how this was an auspicious time. It was a very this matza was on the plane … special experience. “When we arrived home, one of “I remember that I would look out of the members of Rabbi Boruch Shmuel the corner of my eye at my father to see

282 HATOMIM his serious face and try to discern whether my father was having lofty THE MATZA THAT DID intentions as he ate the Rebbe’s matza. His demeanor was always NOT ARRIVE very serious at that time.” There are many stories, including miracle stories, about matzos from the Rebbe that THE YOUNG BOY reached their destination at the right time or place and brought salvation to one who DESIGNATED AS AN needed it. “ASKAN” There were stories that testified to Rabbi Yitzchok Lifsh is the the Rebbe’s open ruach ha’kodesh. The director of a in following story is one of many: Tzfas. He is involved in a wide At the beginning of Nissan every year, range of activities, foremost Rabbi Ezriel Zelig Slonim would receive among them signing up Torah matza from the Rebbe to distribute to personalities on the psak din that some rabbanim and important people in the Rebbe is Moshiach. Over the Yerushalayim including Rabbi Aryeh Levin years, the psak din was signed by who was known as “rav of the prisoners.” hundreds of gedolei Yisrael from all groups. For Pesach 5729, R’ Slonim received the matzos but there was none for R’ Levin. He R’ Lifsh told me the following asked the Rebbe, “Every year, the Rebbe story shortly after he arrived home gives for R’ Aryeh.” The Rebbe did not after being in 770: respond. “I celebrated my bar mitzva in Unexpectedly, on 9 Nissan of that year, Tammuz 5733 with the traditional R’ Aryeh passed away. He no longer needed party. The money I made in a k’zayis of matza … bar mitzva gifts I set aside in coordination with my parents for something I had dreamed about Civilian planes were quickly mobilized for many years – going to the Rebbe for for military transports and an airborne Tishrei which was also a Hakhel year. weapons train began to be organized “Tickets for me and my father were from the U.S. to . The airport in Lud purchased and we were set to go during became a military zone and civilian flights the days between Yom Kippur and Succos. were almost completely canceled. It seemed as though my dream would be “Fortunately, our flight was merged easily fulfilled, however, history tells a together with another flight, and that different story. is how I squeezed in together with my “On the holy day of Yom Kippur, at father onto an overcrowded plane. Our two in the afternoon, a war broke out. The spirits were low and this is how we flew Egyptians and Syrians jointly attacked to the Rebbe for Succos on one of the few the Jews who were fasting and davening. civilian flights that left the country after The situation in Eretz Yisrael was terrible. war began.

HATOMIM 29 “On Hoshana Raba the Rebbe gave “The months went by and it was out lekach to those who did not receive erev Pesach. As every year, a shipment a piece on erev Yom Kippur. My father of matzos came from New York which and I stood on the long line. When it the Rebbe sent for the Chassidim in was my turn I asked for a bracha for the Eretz Yisrael. The distribution of these Mesibos Shabbos that I organized every matzos was done festively and with great Shabbos. The Rebbe wanted to hear the ceremony as is befitting matzos that came request again and then gave me another from the Rebbe. two pieces of cake while blessing me with a ‘gemar chasima tova.’ “After Tishrei, we returned home. The way things went back then was the Rebbe shared in the travel expenses of the The matza was given out Chassidim. This was not given directly by my father with the first but would arrive several weeks later via k’zayis of the mitzva. Each the secretaries to Rabbi Efraim Wolf, principal of the yeshiva in Lud; he was person received a piece that in charge of the Rebbe’s funds in Eretz was two to three square Yisrael. R’ Wolf was very exacting in the centimeters and it was eaten distribution of the money, as a trusted representative of the Rebbe should be. with an awesome feeling of excitement. “That is how it was in 5734 too. With an order from above, the Rebbe’s participation in the travel costs was different than usual. A ‘regular’ Chassid “The matzos would come to the old who flew to the Rebbe was given 180 liras shul of the Kfar (where Beis Menachem while a Chassidishe askan received 900 is now) and the members of the vaad liras. ha’ruchni would sit in a row and give out “My father went to R’ Wolf’s office to get the matzos with great seriousness. Rabbi the stipend from the Rebbe and was very Nachum Trebnik led the vaad; he was surprised. On one check, which was in one of the heads of the yeshiva gedola. his name, the amount was that designated Next to him sat R’ Berke Chein, R’ Isaac for a regular Chassid. On the other check, Karasik, and R’ Zushe Wilyamovsky. which was for me, it was made out for the Everyone from the Kfar as well as Chabad amount given to an askan. Chassidim from all over the country “My father pointed this out to R’ Wolf, would come to get a piece of matza from thinking it was a mistake that he gave a bar the Rebbe. mitzva boy an amount given to askanim “Every head of a family would be who worked for years establishing Chabad given pieces of matza for the members mosdos etc. R’ Wolf made it clear to him of his family. Rabbanim and askanim in his typical forthright way that the would get a whole matza. The members Rebbe did not make mistakes and this is of the committee had to decide whether what he was told ‘from above’ to allot me.

303 HATOMIM THE MATZOS THAT THE REBBE SENT TO THE RESIDENTS OF ERETZ YISRAEL IN 5750 a Chassid was in the category of an askan said they decided I was right. They gave or not. me a matza that was a little chipped so it wasn’t halachically whole but it was a full “When it was my turn, I stood before the matza and not a piece.” committee and asked for a whole matza, as an askan deserves. I remember it till today, how the members of the committee R’ LEIBEL’S looked at me, amused, dismissing what DISTRIBUTION I said. It was the chairman of the vaad and the most senior member, R’ Trebnik, In Bnei Brak too, pieces of matza from who treated me seriously and asked me to the Rebbe were distributed. From my explain my bizarre request. I was a young friend R’ Boruch Zohar I heard firsthand bachur who had just, three quarters of a about the matzos that were given out in year ago, celebrated my bar mitzva. Why the town where he grew up. Despite the did I think I deserved a whole matza? many years that passed since then, he was excited in the retelling as though the “I got up my courage and told them the events had recently occurred. story about the check I got from the Rebbe in an amount designated for askanim. I The one in charge of distributing claimed that this title was given to me by matzos was Rabbi Yechiel Michel Yehuda the Rebbe and therefore, I ought to be Leib (Leibel) Zalmanov, one of the given a whole matza which is what every founders of the Chabad community in askan got. Bnei Brak. “R’ Trebnik and the others listened Every year, after a festive maariv and closely and after confirming what I had Hallel on the night of Pesach, R’ Leibel

HATOMIM 31 MATZA FROM THE REBBE – FOR HISKASHRUS As for the importance of eating chose to get it elsewhere when it was matza from the Rebbe we see this in possible to get it through the Lishka the following letter where the Rebbe founded by the Rebbe, my father- explains that one of the ways to connect in-law; the activities of a tzaddik are to the Rebbe is by eating matza that everlasting and therefore, now too this comes from him. is his lishka (bureau). It should be noted that in these Surely there are various excuses letters it is talking about matza that and maybe even powerful excuses was sold by the “Lishka” in Paris that that maybe it was expensive or not was established by the Rebbe Rayatz; baked so well or there was a falling all the more so for matza that was sent out between that seller and Anash or, personally by the Rebbe as described as others said, that it is only for their in the article: household and not for themselves (as …It is understood that all the though one can differentiate between hashpaos to the mekusharim and the emuna of a gadol b’Yisrael and a Chassidim need to be connected katan b’Yisrael, especially regarding the somehow with their Nasi etc. From this Chag Ha’Matzos which is the aspect we are compelled to conclude that in of katnus Abba and the analogy is of a our generation which merited that the baby who eats grain) but after all this, Rebbe, my father-in-law, is its leader it is a wonder in my eyes, is it worth and shepherd, all matters need to be risking another matter of connection connected in some way with him; all the with the Rebbe, my father-in-law... and more so should this be so with Anash to get shmura matza, “food of faith” and the tmimim and their households. from somewhere else? (Igros Kodesh, And all the more so that this needs to 8 Iyar 5714) be in matters associated with Torah and I received your pidyon nefesh about mitzvos, especially in general matters your daughter … and as you asked, I relating to them and specifically in will mention her for a speedy recovery matters associated with emuna and and complete recovery and I await good as it is written, “and they believed in news. Try to provide for her and get her Hashem and Moshe His servant.” The to eat four zeisim of “food of healing,” Mechilta says that whoever believes in (which is also) “food of faith” - emuna the faithful shepherd is like one who (which is the aspect of “foot,” the aspect believes in the One who spoke and the of “daughter”) in Hashem and Moshe world came into being. His servant and his extension in every Therefore, I was very surprised when single generation, the Rebbe, my father- I found out that specifically with the in-law, which was baked specifically by “food of faith” [matza] some of Anash his lishka. (Igros Kodesh, 24 Iyar 5714)

323 HATOMIM would stand near the chazan in the Chabad shul on Rechov HaRav DETAILED REPORT Kook and excitedly announce that matza from the Rebbe would be In a letter that Rabbi Efraim Wolf sent distributed. He reassured the on 4 Nissan 5731 to the Rebbe’s head crowd that there was enough for secretary, Rabbi Chodakov, he summed up everyone and there was no need all the details having to do with the matza to push. distribution in Eretz Yisrael. This is what he wrote: The distribution took place quickly with R’ Zalmanov taking Pursuant to our phone conversation: You out small baggies from his pocket conveyed that the shmura matza will be in each of which he had put a sent by plane, flight 200, a direct flight and piece of matza. In addition to the Shlomo Rainitz is the one who will bring regulars at the shul there were it (the flight was delayed and did not arrive until the evening because of the weather). also Lubavitcher Chassidim who Then, R’ Simcha Gorodetzky, R’ Ezriel Zelig davened in other places around Slonim and R’ Yitzchok Mendel Liss, who the city, the most prominent are official shluchim, will take the matzos. being Rabbi Eliyahu Landau and They will give it to the vaad ruchni and they Rabbi Shmuel Chefer, along with have instructions about this. The order is: Chassidim from other Chassidic groups who had a “chazaka” of Rainitz, who is the “technical shliach” many years of receiving a piece of brings the matzos. R’ Simcha Gorodetzky the Rebbe’s matza for the seder. and R’ Yitzchok Mendel Liss will receive it and pass it on. Rainitz should get one The matza that my father got shmura for his efforts. The distribution he would hold all the way home to individuals: 3 shmura matzos for our with great excitement. When we friend [Shazar], 1 shmura for R’ Ezriel Zelig entered the house he would place Slonim,1 shmura for R’ Shlomo Yosef Zevin. the baggie on the ke’ara. We would eat the little, though holy, piece Through Slonim they will give to R’ together with the k’zeisim of the Gershon Chein, R’ Shlomo Yosef Zevin, afikoman so that, with this piece, and Mrs. Mishkovsky [the poet Zelda, we concluded the eating of the the Rebbe’s cousin] and pieces of matza to seder night. the sons-in-law of R’ Zelig Slonim. All the rest, half-and-half between Kfar Chabad Every year before eating the and Nachalat Har Chabad and this will be afikoman, I reminisce and tell my distributed by the vaad ruchni. The division children about this experience of of half-and-half is exact and not based on “eating the Rebbe’s matza” and proportionality [of population size]. To conclude the description with the our friend [Shazar] the matzos should be hope that next year we will merit brought by a special delegation of: R’ Ezriel to celebrate Pesach with the Rebbe Zelig Slonim and R’ Shlomo Maidanchek in the third Beis HaMikdash in and if the two of them like, they can take Yerushalayim with the true and whoever they want with them. complete Geula. ■

HATOMIM 33

HAATOMMIIM 3535 TURNING THE PAGES OF which words to say; you can review it in LIKUTEI TORAH your own words. R’ Nachum Goldschmid related that A NIGLEH’DIKE SICHA – at a farbrengen of the Rebbe Rayatz in Poland, one of the people closest to the CHASSIDUS Rebbe went over with a cup of l’chaim Once, one of the tmimim in yeshiva and asked for a bracha for his cigarette approached the , R’ Mendel business. The Rebbe ignored his request. Futerfas and asked him whether a sicha After the next sicha, he asked again of the Rebbe in Nigleh is Chassidus. R’ and once again, the Rebbe ignored him. Mendel answered, “Yes!” but when he (He may even have tried a third time.). asked whether he could learn it during Afterward, the Rebbe disclosed that the Chassidus seder, he was told no, because time had been a special one and it wasn’t “in seder Chassidus you learn what is a time for gashmius but for ruchnius. openly Chassidus.” “Enough riffling the cigarette papers; we need to riffle the pages of Likutei Torah. If people knew how much Ahava and Yirah KABBALISTIC lie between the lines of Likutei Torah, they REFERENCES IN would approach it entirely differently.” CHASSIDUS BEGINNING THE DAY Rabbi Yaakov Landau once said to WITH the Rebbe Rashab, about a maamar that he [the Rebbe Rashab] said on a certain Rabbi Shmuel Levitin said what the Shabbos, that it was hard. When the Rebbe Rashab told him in yechidus, that Rebbe asked him what was hard about it, you need to start the day with half an hour of learning Tanya by heart. “Reishis R’ Yaakov said there were many “osiyos” arisoseichem … tarimu” (the first portion of Kabbala. of your dough you shall separate) – that The Rebbe said, “Why is it so important when rising from his bed (arisaso) a to you [to know and understand] the person should learn the choicest part of “osiyos” of Kabbala? Torah, the words and letters of Torah. “GUT GUT MIT DI A DAVENED-WITH OSIYOS” MAAMAR The Chassid R’ Aharon Yosef Blinitzky The Chassid and shadar R’ Yitzchok heard from the Rebbe Rayatz in yechidus, Horowitz (R’ Itche Masmid, may Hashem that when you want to review a maamar avenge his blood) would say that before by heart, you need to know it very well reviewing a maamar in public you with the “osiyos,” but when you actually need to daven with it (it should be a give it over it is unnecessary to think of “durchgedavente maamar”).

36 HATOMIM SIX HOURS OF EXPLANATIONS OF DAVENING CHASSIDUS REVEAL THE I heard from R’ Nachum Rabinowitz “MOVEMENTS” OF THE that for a period of time my great-uncle SOUL R’ Alter Simchovitz did not work in The Chassid R’ Asher Grossman of Yeshivas Toras Emes and he would review Nikolayev once went to Lubavitch and a maamar every Shabbos in the Chabad saw an old Chassid standing and singing shul in Meah Shearim. R’ Alter would a niggun. When the Chassid was finished spend a long time on his davening at that and he could talk to him, he went over time, up to six hours or so. When they with a “shalom aleichem” and asked him, asked him about the unusual length he “Are you R’ Ber Masayev?” said he first had to live and daven with He said, “Yes.” the maamar that he would be reviewing. R’ Asher then said, that even though he had never seen the man, he instantly SLEEPING BEFORE recognized him because from the REVIEWING CHASSIDUS? explanations in Chassidus that were said in his name he saw his way of thinking The Rebbe Rayatz once reproved the and the “movements” of his soul and they mashpia, R’ Shlomo Chaim Kesselman fit very well with the “movements” of the in yechidus saying: Since I know I will niggun that he sang. be saying Chassidus on Shabbos, from Wednesday and on I cannot go to sleep AN INSTRUCTION FROM and yet I heard it said about you that even THE UPPER REALM on Shabbos before reviewing Chassidus you lie down for a rest?! R’ Mendel Futerfas related what the Rebbe Rayatz said in those early years that his hands and feet tremble for eight hours THE “B’CHEIN” AFTER and then his father comes from the upper LEARNING A MAAMAR realm and tells him, “Review maamar x.” Otherwise, it could be “haskala” and THIRTY TIMES “avoda” but Jews won’t live from it (or, another version: baalei teshuva won’t The Chassid R’ Chaim Dovber Chein result from it). told me that he heard from the shochet of his town (Nevel), R’ Chaim Dovid Laine, SAYING CHASSIDUS that he himself heard from the Rebbe Maharash that in order to understand WITH KOSHER MOCHIN what is said in a maamar, you need to The Chassid R’ Refael Nachman Kahan learn it at least three times and in order grew up in Warsaw and was known by to derive a “b’chein” in avoda, you need the nickname “Folye Varshaver.” He told to learn it thirty times. about the trips of the Rebbe Rayatz on holy

HATOMIM 37 missions via Warsaw where he stayed in of Tanya) was a true oveid to whom it his (R’ Kahan’s) father’s home (R’ Boruch was obvious that you guard your thought, Sholom). The few Chabad Chassidim who speech and actions. lived there would farbreng with the Rebbe He worked at very hard physical labor Rayatz “the Rebbe’s son,” and would want at the Dead Sea Works. Due to his great to hear Chassidus from him. devotion and faithfulness he received a The Rebbe Rayatz would say to them promotion to a respectable position with a that just as in order to have kosher much higher salary. He preferred to return children, the parents need to conduct to the hard labor he did until then, saying themselves with kashrus, so too, in order when he did physical work his mind was to attain true Ahava and Yirah, you need not preoccupied with the work and he was to have a Rebbe that “gives birth” to kosher able to think and meditate in Chassidus. Ahava and Yirah from his mochin (mind powers). THINKING CHASSIDUS One time, he agreed to say a point of BETWEEN SHECHITAS Chassidus and he addressed them with a demand for Ahava and Yirah, “What do R’ Chaim Moshe Alperowitz once said you think, that Ahava is a bear and Yirah to R’ Yehuda Leib Zalmanov who was a is a bear? Ahava and Yirah are simple shochet for many years, that he needed to things. When you do a mitzva with energy think Chassidus as much as he could, not and pleasure, that is Ahava; and when you while he shechted, so as not to invalidate are afraid to sin, that is Yirah.” the shechita, but between chickens. “SAYING” OR CHASSIDUS WHILE “REPEATING” SLEEPING CHASSIDUS In R’ Chaim Moshe Alperowitz’ final years, one heard him sometimes In 5753, I spoke at length with the mumbling Chassidus in his sleep. old Chassid, R’ Eliezer Nannes about his memories when he learned in Lubavitch. I asked him about a certain incident that PROFICIENCY IN he spoke about, “Did you say Chassidus?” MAAMARIM He jumped up and said, “What, I I heard from R’ YY Gurary of Detroit should say Chassidus? TheRebbe says; I that R’ Mendel Futerfas once came to his only repeated.” city and in a farbrengen he said that the Rebbe told him in yechidus to demand IT IS EASIER TO THINK of the tmimim that each of them should CHASSIDUS be proficient in at least two maamarim in the style of avoda or three maamarim in The Chassid and oveid, R’ Chaim the style of haskala. Moshe Alperowitz (about whom R’ R’ Mendel farbrenged about this Mendel said he can be called the beinoni saying that the chiddush is that three

38 HATOMIM haskala maamarim are enough and move on to tohu and tikkun and then to more is not required in order to master soveiv and memalei, and another time the an understanding of Chassidus. What order is different.” is more obvious is that two maamarim The Chassid, R’ Yisrael Neveler, known of avoda are sufficient with which to be for his cleverness, said, “I will answer you inspired in Avodas Hashem. twofold. First, all gentiles in Russia are accustomed to calling every Jew “Avrasha,” WHAT ELSE IS THERE TO i.e. they do not discern the unique quality TALK ABOUT in every individual Jew. So too, your understanding of Chassidus is like a goy, The old Chassid, R’ Mendel Morosov, without discerning the unique quality in said in a farbrengen that where he every maamar. Second, those are the only lived in Stary-Russia there was a small topics that can be spoken about.” group of Chassidim who davened with Misnagdim in the same shul. The NEGATING YESHUS Chassid R’ Chaim Boruch Duchman would review Chassidus every Shabbos. FROM THE KNOWLEDGE One time, one of the Misnagdim who OF CHASSIDUS was a big scholar (the cousin or nephew of the gaon, R’ Abba Dovid, son-in- R’ Mendel Futerfas once told about a law of the Rogotchover) commented: tamim whom he urged to learn the first “I already know all the maamarim by twelve chapters of Tanya and when he heart. The topics discussed in Chassidus finished and knew them well, the bachur are all comprised of a handful of topics asked him, “What is my avoda now?” and those are the things always spoken R’ Mendel answered, “Your avoda about. It’s just that sometimes you start now is not to be arrogant about what you from akudim, nekudim, and berudim and know.” ■

HATOMIM 39 By way of introduction it should someone else”; “”Since, most of the time, rightly be pointed out that marvelous it depends on the life of the individual, things in avodas Hashem can be derived his personality, etc.” And, “The way one from private audiences. However, it is asks, one is answered.” important to remember that sometimes, some of the things are not meant for the WHAT ABOUT LEARNING public and were meant solely for the person who asked. This is something the CHASSIDUS? Rebbe said on a number of occasions that The first yechidus I had was a Monday “an answer to one is not an instruction to night, 27 Shevat 5724, before midnight:

40 HATOMIM In response to my question, whether here the entire time. But afterward, when to leave the yeshiva I am learning in now I became a full-fledged Chabad Chassid, I (not a Chabad yeshiva) and to transfer to understood that the Rebbe meant to say: , the Rebbe answered You are not a (modern) American and no. He said I should continue learning in therefore, your place is in Lubavitch.) the yeshiva I was learning in until now. I asked for a bracha for success in my learning Nigleh. As for my question about a shidduch, The Rebbe gave a bracha for success the Rebbe answered that I could start and then asked, “And what about learning to think about it and said it’s not like Chassidus?” you think about a shidduch today and are already standing under the chuppa I said, “Every day I learn the shiur tomorrow. Therefore, I could start to think in Tanya.” about it and the right match should come The Rebbe said, “Chitas is like alef- in the right time. beis and it is not serious learning that (I actually became engaged three years can be called ‘learning Chassidus,’ and later.) you should also learn maamarim of our Rebbeim. I said I would try to find time to learn maamarim of the Rebbeim. The Rebbe mentioned the Gemara In the middle of the (Gittin 57a): Just as a deer’s skin cannot yechidus, the Rebbe put on contain its flesh, so too, Eretz Yisrael, his glasses and looked at the when it is settled, stretches; and when it is not settled shrinks. pidyon nefesh for a while. Then he removed the glasses The Rebbe asked: How is Eretz Yisrael different than other lands? Because of its and said to me, “You are not holiness the area expands according to the an American ...” need of its inhabitants. This is also true for time for learning Torah. Although time is short, still, because of the holiness of Torah, time expands as needed. QUANTITY OR QUALITY In the middle of the yechidus, the In the private audience that I had in Av Rebbe put on his glasses and looked at 5725, I asked about learning Chassidus, the pidyon nefesh for a while. Then he whether I should learn many maamarim removed the glasses and said to me, “You but more superficially, or learn one are not an American ...” maamar in depth. (At the time, I did not understand since The Rebbe approved the first way. I was born in the United States and lived

HATOMIM 41 SPREADING YIDDISHKEIT Kaddish for a relative) and by the time I took off my Rashi tefillin in order to give IN THE BRONX it to him, he already left, could I give him In the private audience I had on Isru the Rabeinu Tam tefillin with which to Chag 5727, after midnight (the yechidus say the Shema? before I married), the Rebbe asked about The Rebbe said again that I should ask the work I do and that the kalla did and a rav. blessed us with success in this. (Right after the yechidus I went to my Likewise, he asked why we had chosen rav at the time, Rabbi to live in the Bronx. When I said it was and asked him all these questions. About because of my job, he blessed us again and the Jew in shul he said I could not put added: But the main thing is to spread Rabeinu Tam tefillin on with him. It would Yiddishkeit in the Bronx. be very good if someone donated a pair of Rashi tefillin. Not long after, someone ACHEI TMIMIM IN THE did actually donate a used pair of Rashi BRONX tefillin and after I had them checked, I began using them with that man every In the private audience that I had day.) with my wife in Elul 5732, we reported to the Rebbe that our work conditions had changed and there was no longer THIS WAY YOU CAN BE any reason to remain in the Bronx but CLOSER TO ME the Rebbe did not say anything one way or the other (so too, on other occasions In a private audience Monday night, when we asked this question). erev Rosh Chodesh Nissan 5733, my wife again presented (at the end of the We said the time had come for our yechidus) the reasons we had for leaving son to start school. We suggested several the Bronx. schools where we could send him and asked the Rebbe which one to choose. The Rebbe asked: Where do you want to live? The Rebbe said: Send him to Achei Tmimim in the Bronx (even though My wife suggested a few neighborhoods this was not among the schools we had under consideration. suggested). The Rebbe asked: Do any of them have priority? My wife said no; it was mainly not to I asked some questions that I had about remain in the Bronx. mivtza tefillin, how to approach people, the right way to convince them to put on The Rebbe said (in English): You tefillin, etc. and to all these questions the have no priority. You know that I have Rebbe said to ask a rav. a priority. My priority is Crown Heights. In the end, I said that since there was Then he added (in Yiddish): This way an irreligious Jew who came to shul (to say you can be closer to me. ■

42 HATOMIM DID RABBI MENTLICK Rebbe: Go to him and say, in my name or not in my name, that he should test you, TEST YOU? and you will come in as a tamim. The first time I went to the Rebbe was 6 Shevat 5718. After a few weeks I had WHAT NEEDS TO BE yechidus. LEARNED AS A TAMIM? The Rebbe asked: Did Rabbi Mentlick [Rosh Yeshiva in 770] test you yet? A year later, on my birthday, 8 Cheshvan (5719) I had yechidus again. It I answered: Not yet.

cont. on p. 49

HATOMIM 43 444 HATOMIIM THE “NINTH last generation of galus and 2) the first generation of Geula. That is to say that in GENERATION” AND THE our times a new generation began, the first “TENTH GENERATION” generation of Geula, the tenth generation. “The avodas ha’birirum has been This would seem to require some completed.” “This year (5751) is the year additional explanation. that Melech HaMoshiach is revealed.” Further on, the Rebbe adds a “The time for your redemption has description of the uniqueness of this arrived.” These are some of the historic era and says, “Already in the times of announcements that our generation heard the Gemara all endpoints had ended as from the Rebbe who declared it “the last well as the endpoints said by the greats of generation of exile and the first generation the generations after that … and all the of Geula.” more so, when a most special, auspicious These and many other announcements time for Geula comes, “in the fortieth testified to a new era, “zman ha’Geula.” year in the twelfth month,” the very final preparation and the last endpoint of all ...” I would like to try to provide some reasons as to why the time we are in, What is this keitz and why is it the last which can’t be categorized any more of all? precisely than the way it was put by the Nasi Ha’Dor himself, is “a new era in the “WE ARE EREV SHABBOS nesius.” PAST MIDDAY” We will begin by examining (expression the Rebbe used starting extraordinary things that were said in the from 5711) sicha of Va’eira 5750, very close to the end of forty years of the nesius: “The main Perhaps we can explain it by prefacing revelation of pnimiyus ha’Torah started it with an additional special quality of the in the time of the Arizal … and it has era defined in that sicha, “the quality of continued to grow through our Rebbeim, the year 5750 … which, based on what our Nesiim from generation to generation was said earlier regarding the calculation until the eighth Nasi, the Rebbe, my of the year 5500 of the sixth millenium, it father-in-law, Nasi Doreinu … as the turns out that the year 5750 is Friday at ninth Nasi of the ninth generation (from midday or the third hour after midday, the Baal Shem Tov), the last generation very close to the start of Shabbos (“the of galus and the first generation of Geula day that is all Shabbos”).” – the tenth generation.” The explanation is, our Sages tell us From a careful reading of the wording that “the world exists for six thousand above, “the ninth generation (from the years,” corresponding to the six days of Baal Shem Tov), the last generation of creation. The connection between them galus and the first generation of Geula is clear when considering that “a day of – the tenth generation,” we learn that Hashem is a thousand years,” and as it this division into two generations, the says in Tehillim, “for a thousand years are ninth and the tenth, are actually 1) the in Your eyes like yesterday, which passed

HATOMIM 454 ...” Therefore, every thousand years are of Chassidus, which provides a taste of actually one day of creation, with the the Geula, and which began mainly in the seventh day, Shabbos. “Shabbos and rest, year 5500 as a foretaste of (the spiritual everlasting.” The commentaries on Torah significance of) the “shor ha’bor and (beginning of Bereishis) demonstrate this livyasan” of “the everlasting Shabbos.” by comparing the way Hashem ran the world during each millennium and how In general, the calculation of hours it corresponds to a day of creation. aligns with that of the Ohr HaChaim, i.e. the year 5500 is the start of the In light of this division of the “six morning of the sixth day as understood thousand years” into days, gedolei from the maamar, “V’Es Ha’Elef” of the Yisrael divided each day into hours. Alter Rebbe, and in even more detail in There is a difference of opinion among the amazing “reshima” from Yud-Tes the commentators: the Ohr HaChaim Kislev 5663 (printed at the end of Sefer HaKadosh (beginning of Tzav) maintains that the division should span an entire HaMaamarim 5663) and in many sichos day, i.e. twenty-four hours. Radal [Rabbi of the Rebbe. Dovid Luria-Friedman of Karlin] (in his In light of all that, in the aforementioned commentary to Pirkei D’Rabi Eliezer) sicha of Va’Eira, the Rebbe speaks of the maintains that the division is only into special quality of the year 5750 which daytime hours and not nighttime hours. is, according to the Ohr HaChaim’s Our Rebbeim acknowledged these calculation, midday (and according to calculations of hours and connected Radal, the start of the last quarter of the them to the revelation of the teachings day).

466 HATOMIM M This would seem to provide us with a Based on this, perhaps we can say that perspective on where the keitz comes in the hour of Geula is the seventh hour, here because surely an auspicious time when “he was matched with Chava” for this would be midday of erev Shabbos meaning marriage, which fits with Yemos kodesh, when we already actually begin HaMoshiach about which the Medrash certain matters of Shabbos – thus it is a says (Shemos Rabba 15:31), “This world time of “keitz l’Geula.” is the betrothal period as it says, “and I will betroth you to Me forever,” but THE SEVENTH HOUR the marriage will take place in Yemos HaMoshiach, as it says (Yeshaya 54:5), However, in order to stress that it is the “For your Master is your Maker.” last keitz and to explain the idea of the The seventh hour, according to the Ohr ninth and tenth generation, perhaps we HaChaim is exactly 5750! And this is the can add an explanation regarding hours time for the Geula, “di hechste tzait tzu di by examining the essential significance Geula.” Therefore, it is most assuredly the of the hour that began then (according keitz, and the final one at that! to the Ohr HaChaim), the seventh hour. By way of introduction: “FORTY YEARS I The Abarbanel, in hisCheshbon QUARRELED WITH A HaSha’os, connects this with what is explained in the Gemara (Sanhedrin 38b) GENERATION” regarding the process of the creation of If this is correct, then we can understand Adam on the sixth day of creation: “Rabbi why there is a new “generation” here. In Yochanan ben Chanina says, the day general, a generation is forty years as it consisted of twelve hours. In the first hour says, “For forty years I quarreled with a the dust was collected, the second hour a generation,” and when forty years passed, form was made, the third hour his limbs by default there is a new generation. were extended, the fourth hour a neshama Especially as each “hour” of a millennium was thrown into him, the fifth hour he is about forty years (1000 ÷ 24 = 41.666) stood up, the sixth hour he created names, and therefore, after forty years a new the seventh hour he was matched with “hour” began, a new generation. This Chava, the eighth hour two went up on is particularly the case when it is the the bed and four descended, etc.” beginning of the seventh hour which is the time of the Geula. In other words, the timing in the sixth [See the sicha of Tzav 5750 where it millennium corresponds to the hours of connects the fortieth year to “for forty the sixth day of creation and based on this years I quarreled with a generation.”] he wants to explain that the fourth hour (using the same calculation as Radal who Based on this, it is understandable lived centuries later), when a neshama why the “ninth generation” is called “the was thrown into Adam, corresponds to final generation of galus,” and the “tenth” the birth of Moshiach, i.e. the year 5250 is called “the first generation of Geula,” (1489/90) which was in the period that for this corresponds to the seventh hour he lived. which is the time of the Geula.

HATOMIM 474 So clearly the most apt description which describes what happened hour by for this time is that of a “new era in the hour on the sixth day of creation, we can nesius” for it is indeed a new era, a new know the “year of the Geula exactly.” and special generation and time. What does he mean about knowing the This time is called “the time of your exact year when every hour is about forty redemption,” the time of the Geula and years? Perhaps it refers to a year when this includes “the year when Melech the final keitz begins which is the seventh HaMoshiach is revealed,” and it is the time hour, as explained at length above. when “we have completed the avoda of birurim” (an announcement first made in 5750). THE SOUND OF THE In general, a generation is DOVE: “THE TIME FOR forty years as it says, “For YOUR REDEMPTION HAS forty years I quarreled with a ARRIVED” generation,” and when forty years passed, by default In connection with what was written above, it is worth citing another calculation there is a new generation. which fits with what we said, based on the Especially as each “hour” of teachings of the Gra. This was written up a millennium is about forty and explained at length by Rabbi Isser Zalman Weisberg and summarized here: years (1000 ÷ 24 = 41.666) and therefore, after forty We know from a number of places in the teachings of the Rebbe, that he cited years a new “hour” began, a the words of the Gra about the importance new generation. of learning pnimiyus ha’Torah, as through this, even those who don’t feel part of the ways of Chassidus are strengthened in this study. So too here, if only by what is said here, a broader demographic will become It is worth noting that in his stronger in preparing themselves and introduction to the aforementioned their households to welcome Moshiach. commentary of the Gra, Reb Chaim of Volozhin writes that “it is known that In Safra d’Tzniusa (ch. 5) it says, “[The] Yaakov Avinu knew the keitz and even six thousand years hang upon the six wanted to reveal it to his children, it is first [days].” These words are the source just that he understood that this wasn’t the for everything the commentators of the time for it (as the Rebbe explains at length Torah explained about the connection in Likutei Sichos vol 20 on Vayechi – that between the six days of creation and the he himself knew the keitz but understood six thousand years, as cited earlier. that he was not allowed to reveal it), and As the Gra writes in his commentary perhaps these are some of the secrets that there, based on the Gemara Sanhedrin were revealed by Yaakov Avinu.” ■

488 HATOMIM M REB MOTTEL CHEIN. FROM P. 43 was a Tuesday night and regarding what the fifth chapter of “Eizehu mekoman.” I had written, that 8 Cheshvan is my Since you say this chapter every day, it birthday, the Rebbe asked: Your birthday will be easier to learn it. And chapter 41 is on Wednesday or Thursday? of Tanya from the beginning until the top of the second page. And the maamar, (I did not understand the question “V’Hodarta Pnei Zakein” from Likutei since I had written that my birthday is Torah. on 8 Cheshvan. I did not answer and the yechidus continued. Three years later, my father [R’ Berke] came to 770 for Rosh THEY WON’T CATCH ON Hashana 5722. When he heard about My father was still in Russia and had the this, my father said that my birthday is opportunity of leaving if he would submit not on the eighth but is 10 Cheshvan. I a request, but since he was a “wanted man” understood then, why the Rebbe asked and hid from the government for years, whether my birthday is on Wednesday or I asked the Rebbe how he should submit Thursday [night, i.e. when it was already it (should he write his real name or not, 10 Cheshvan]). etc.). I asked: In continuation of the first The Rebbe answered: Say the truth (and yechidus, what do I need to learn as a he made a dismissive, downward motion tamim? with his arm) and they won’t catch on. The Rebbe answered: Learn by heart And even if they do, one can come up with the first six chapters of Tanya and the some answer but (and he made another introduction and the first four chapters dismissive downward motion with his of Mishnayos in Seder Kodshim though, arm) they won’t catch on. ■ instead of the fourth chapter, you can learn

A RARE PICTURE OF BACHURIM WAITING ON LINE FOR YESCHIDUS

HATOMIM 49 50 HATOMIM Pesach is definitely the “head of of why we lean should come before the the year” when it comes to observing question of dipping karpas and maror, minhagim-Jewish customs. In general, for the leaning is a sign of freedom, which there are many customs which are is the theme of the Yom Tov we are then observed by myriads of communities celebrating. in every aspect of Jewish life. Other From a child’s perspective, he has minhagim are kept by certain sects of only seen the leaning during Kiddush Yidden. Still more minhagim are passed before dipping the karpas, so at least down in families from generation to the question of why we lean should be generation. first! Alternatively, themain dipping Pesach also gives us an important perspective on how to view and approach fulfillment of these customs. All of them must be observed when, where, and to Not only are all of these whom they are applicable, but they can customs not burdensome, sometimes seem burdensome, so what should the appropriate approach be? they are actually the We can appreciate the value of greatest thing we can do to minhagim by first explaining a seeming bolster and strengthen our peculiarity in the Mah Nishtana. The Yiddishkeit order of the Four Questions according to Nusach Chabad (also brought down in the Mishna in the Yerushalmi, many is the maror which follows the matza, Rishonim, many Mekubalim, and the first so then surely the question about the printed Hagada) has as the first question, dipping should be last, for the child will the question about dipping twice during be surprised about the dipping only after the Seder, (the karpas in the salt water and the matza is eaten and the maror has been the maror-bitter herbs in the charoses) introduced. followed by the question of why we eat only Matza on Pesach. The third question The common denominator between is about why we eat Maror, and finally all these considerations is the logical the fourth question is about why we lean. perspective on what is most important: Biblical, Rabbinical etc., or what the Whether we look at the level of correct order of Seder proceedings is. importance, or if we consider in what order the child notices the changes of To answer these questions we will take the night of the Seder, the order of the a different stance, and that is to reflect on questions should be different. According what is most impressionable to a child, to the hierarchy of importance, the thus causing it to be the first question he questions about Matzo and Maror should asks. certainly precede the question of dipping, That which catches the child’s attention for they are Biblical and Rabbinical and influences the child most is the Minhag. commandments respectively, while the There are many aspects in Yiddishkeit. dipping of Karpas and Maror is merely a There are Biblical commandments custom. Furthermore, even the question

HATOMIM 51 and Rabbinic commandments. These to Pesach, when some have myriads of mitzvos are actions which we do, but are minhagim and hiddurim, one may feel not necessarily a way of life. The Torah burdened, “Why do we do this custom? instructs us to do certain things (and It’s so limiting! Just because our ancestors abstain from doing others), but these conducted themselves as such does it actions can remain isolated, with little mean that we need to do the same? The influence on the level of holiness in our variety of food is very limited, koshering lives. and covering huge amounts of kitchen space is so challenging, and preparation Jewish customs, on the other hand, if of food is at times quite complicated.’’ heeded, dictate how much devotion to the fulfillment of Torah and mitzvos we The truth is that not only are all of will have. This is why the Jewish customs these customs not burdensome, they are make a very strong impression on a child actually the greatest thing we can do to because they not only teach rituals, but bolster and strengthen our Yiddishkeit rather they imbue a child with a sense of and to improve our approach to fulfilling holiness, a feeling that he is surrounded by Torah and mitzvos. an ambience of Yiddishkeit. It’s possible It is told of a Ruzhiner Chassid who to observe all of the Torah and Rabbinic was in the process of moving to North commandments and not feel any affinity America and who came to his Rebbe to for Yiddishkeit, or any separation from receive a bracha before leaving. His Rebbe goyishe influences. said, ‘’If you make sure to be scrupulous Yiddishe customs separate us from in your observance of minhagim (in the coarseness of the world and elevate addition to the rest of Torah and mitzvos), us to a stronger connection to Hashem I guarantee that you will merit many corresponding to authentic bitachon generations of Torah observant offspring.” material. As we have explained many times, This he did, and the guarantee was bitachon at its essence is an unshakeable fulfilled as well. This was no coincidence, connection to Hashem where materialism for a child who grows up in a home where is transparent and the only real existence an atmosphere of G-dliness reigns (as a is Hashem and His Will. Among the result of doing Yiddishe minhagim), many ways to accomplish this, one is will indeed continue to affect many through meticulous compliance with generations to come. For each descendant the minhagim which are not just more will be positively affected by the minhagim rituals than we already have Biblically being observed in the home where s/he etc. They represent the pure devotion and is raised. dedication of a Yid to Hashem, beyond what He has already required us to do. Rabbi Zalman Goldberg is a well sought after speaker and lecturer on Chassidic This is why the first of the Four thought. His writings and recordings on the Questions that the child asks is about the topic of Bitachon can be accessed at http:// because of the powerful www.gotbitachon.com. You can also receive ,(מטבילין) dippings effect it has on the one observing them. his one minute daily Bitachon clip by This is also why we should cherish sending a WhatsApp to 347.546.4402 with our minhagim. Especially when it comes the word “Bitachon.”

52 HATOMIM “Jewish Children Will Grow as Jewish Children…” At the farbrengen of Yud Shevat 5721 so is this true with a tory related by a Nasi (which took place on Motzei Shabbos b’Yisrael. Shira), the Rebbe Melech HaMoshiach … The Rebbe obviously published related the following story heard from this story not just to tell us how a great the Frierdiker Rebbe: Jew acted 400 years ago, but because it “My great-grandfather, the Tzemach contains a lesson for all generations: Tzedek, once recounted that as a little …The main gist of the story is how boy he heard from his grandfather, the Maharal — a preeminent scholar of the Alter Rebbe, that when he was a little Torah — put aside all the deep Torah boy his great-grandfather, the learned insights he was writing and dedicated R' Moshe Posner, told him that his father’s himself to strengthen a minhag Yisrael, great-grandfather, the Maharal of Prague, a Jewish custom, by encouraging Jewish established the following custom. In children to perform this custom with the the week preceding the Shabbos on same zest as it was done at the time of which Parshas Beshalach was to be read, Krias Yam Suf. he would instruct all the melamdim and …The lesson is that despite there parents of little children to bring them being, ostensibly, higher and more to the courtyard of his shul on Shabbos precious aspects of Torah study, the main Shira. There, the Maharal would direct goal of it all is v’shinantam l’vanecha — the teachers to tell them all about Krias teaching it to the children (both literally Yam Suf – how the birds chirped and and fugitively — students). pranced as Moshe and all the people, men and women, sang the Song that begins Az What must we teach them? Not Yashir, and how the children plucked fruit only the primary aspects of Torah and from the trees that miraculously grew in mitzvos; not only things clearly appearing the sea and fed the birds that were singing in the written and oral Torah, but even and dancing. To recall this, the children in minhagim — and even those not even the courtyard would then be given kasha, about people, but about birds! This would buckwheat, to scatter for the poultry and be done on Shabbos, when a Jew should the birds. Finally, after blessing the strive to be involved only in holiness. Still, children, the Maharal would bless their the Maharal gave some of his precious parents that they should bring them up time so that children feed kasha to birds with excitement! The reason was that he to the study of Torah, to chuppah, and to wanted to stress to them how important it the performance of good deeds.” is to follow our customs and to be happy After the story, the Rebbe remarked: about keeping our minhagim. “Saying stories without learning any When we do so, we receive the Divine lesson is not a Jewish way. The purpose blessing that our Jewish children will of relating the tale must have a goal of grow up the way Jewish children ought goodness and kedusha. How much more to grow up.

HATOMIM 53

HAHATOMIM M 5555 ESCAPING RUSSIA Therefore, they stood near his room the entire time. Among other things they did, In 5707, a group of Anash (which the doctors would go in every day to give included my family) prepared to escape medicine to the Rebbe. Russia. Part of the escape plan entailed “One day, when the doctors went in, getting a large sum of money to use for they saw that the Rebbe Rayatz’s head documents and travel tickets. was leaning on his hand on the table One day, my family got information and he seemed to have fainted. They from a friend who worked in a immediately began talking to him but government office that the planned time he did not respond. The doctors quickly for the escape was no good since there went downstairs to call me [the Rebbe were many dangers in traveling at this shlita]. When I went upstairs I went into time. The dilemma was great since, on the room and then came out and said that the one hand, we did not want to take the everything was fine and told the doctors risk of an unsuccessful journey. On the there was nothing to worry about and I other hand, the situation in Russia was took responsibility. intolerable. Anash decided to form a beis din of twenty-three, for dinei nefashos. The din Torah was held in one of the secret gathering places and they began to discuss the matter until one dayan got up When we arrived in Paris and said, “All agree that remaining here is they told us: When the pikuach nefesh while traveling is possibly Rebbe was in Paris the pikuach nefesh for it is possible that what the friend said isn’t true. Therefore, we Chassidim asked him need to pasken that the trip must go on.” whether the Rebbe Rayatz All the dayanim liked what he said and knows who they are. By way unanimously decided that the trip should of response, the Rebbe said, be made. At the end of the journey, after “Do you think that the Rebbe many travails we arrived in Paris. does not think of you? A THOUGHT OF THE REBBE When we arrived in Paris they told “Afterward, I went back in to see what us: When the Rebbe was in Paris the the Rebbe [Rayatz] is doing and saw Chassidim asked him whether the Rebbe that he was saying “Az Yashir” again and Rayatz knows who they are. By way of again. Then he suddenly said, ‘Ah, boruch response, the Rebbe said, “Do you think Hashem, they went through.’” that the Rebbe does not think of you? I will tell you a story. When the Rebbe The Rebbe said that this story occurred [Rayatz] had a heart attack, the doctors at exactly the same time that they crossed did not allow anyone to go in to see him. the border and the Rebbe Rayatz was saying “Az Yashir!” The Rebbe concluded,

56 HATOMIM “You see that the Rebbe, my father-in-law TRIP TO AMERICA thinks about you.” At the end of the school year of 5714, I That was the train that we were on! wrote a letter to the Rebbe saying I wanted to come and learn near the Rebbe. On 18 “SITTING IN THE HOUSE Elul I received a response from the Rebbe OF HASHEM ALL THE that I should come for Tishrei and then I should go and learn in the yeshiva in DAYS OF MY LIFE” Montreal (at the time, I did not know When I was a bachur, we lived in what Montreal is and where it was; I just London and I learned in Manchester knew where the Rebbe is). (together with Avremel and Yisraelik At that time, problems and delays were Shemtov, Berel Futerfas, and some other made for people wanting to enter the bachurim (some of them Lubavitchers United States and in order to avoid these and the rest not Chabad Chassidim)). problems you had to purchase a round- Toward the end of the school year of trip ticket to prove that the trip was for 5713, we were sitting together (Avremel, a limited time and that you would not me and others) and we said one to remain there. Since I only had money for another, “What are we doing here? We a one-way ticket, that is what I bought. need to go and learn at the Rebbe!” We When I arrived in America (by ship) it immediately wrote a letter to the Rebbe was a miracle that they did not give me and Avremel signed on behalf of all the any problems. Chabad bachurim and we sent the letter When I got out, I saw my brother to the Rebbe. waiting along with my friends Berel When the school year was over, each Futerfas and Avremel Shemtov and some of us went home. When I returned to other bachurim. Naturally, we were happy yeshiva in Elul 5713, I found out that to see one another. They told me that a few Avremel and Berel had gone to the Rebbe! days before I arrived, the Rebbe asked R’ I immediately called my father and told Leibel Groner to ask my brother whether him I wanted to go to the Rebbe and he knows that I am coming. When my did not want to remain alone without brother said yes, the Rebbe he said he friends. My father told me that this was should go to the port to meet me. not possible and I had to stay. And that’s what I did. THE TRIP TO MONTREAL Afterward, my father told me that when we asked the Rebbe whether we As I mentioned, I had only a one-way could come, the Rebbe answered the ticket that got me into the U.S. and this hanhala of the yeshiva that they should gave me permission to stay for one month decide who could go and who could not only. Being that this was the case, I didn’t go but it should not be in the Rebbe’s know what to do. I went to R’ Chodakov name. What happened was the hanhala and said that the Rebbe told me to go gave permission to the Shemtov brothers to Montreal and how should I travel. R’ to go and wanted me to stay in yeshiva. Chodakov asked the Rebbe who said I

HATOMIM 57 should go with Rabbi Kramer. All this was have the requisite papers. I hoped my before Shabbos Bereishis. luck would shine and I would succeed in slipping through the border. When I got When I inquired as to when R’ Kramer on the train the agent immediately noticed planned on leaving, I discovered he was that I did not have the necessary papers leaving before Shabbos Bereishis. I did and I had to get off and unfortunately I not want to miss the Rebbe’s farbrengen had to stay in Montreal. but I had no choice and went with him. In Montreal too, I was not allowed to stay Before getting off the train, I wrote a for long since I needed a visa which, of note to the Rebbe, describing my situation course, I did not have. and the fact that I wanted to come. I gave the note to my friend Berel Mochkin When we arrived at the Canadian (who had papers) so he could give it to border, the border agent asked me why the Rebbe. Then, I got off the train and I wanted to enter. I said that I wanted went home. to visit the yeshiva and see whether I wanted to learn there. The agent asked When Berel went to 770, he gave my what would happen if I wanted to remain note to R’ Groner to give to the Rebbe. at the yeshiva. I said, I would stay and he When R’ Groner submitted the note, as miraculously let me enter. the Rebbe read it he said, “Let him come.” The Rebbe said I should not come alone “THE KING BROUGHT ME but with other people. INTO HIS CHAMBERS” When I got the news I was very happy. Since the Rebbe said I should come with Yud Shevat was approaching and I other people, I went with the balabatim wanted to go to the Rebbe but I did not (who traveled a day after the bachurim).

58 HATOMIM When we got to the border they said WATCHING HIM nothing to me and let me enter. I happily continued traveling with the balabatim. When I was a bachur in 770, the mashgiach, Rabbi Chaim Meir Bukiet I arrived in 770 at 8:30 in the morning. tested me. In the middle of the test, I Half an hour later the Rebbe arrived at noticed that the Rebbe was standing in the 770 from his home. In the corridor stood hallway and listening. When the Rebbe a group of bachurim including myself. noticed us looking at him, he went back When the Rebbe walked in, as he walked to his office. he pointed at me and at the bachurim and asked whether he [Gurkov] had arrived and R’ Groner said yes. SPECIAL ENDEARMENT On special days in the calendar in the NO TRICKS early years, the Rebbe would go up to the Rebbe Rayatz’s apartment before the I wrote the Rebbe a letter for 12 farbrengen where he would farbreng for Tammuz. I wrote that I still had not a short time. On 12 Tammuz one year I obtained documents but I wanted to and other bachurim stood in the living come. When the Rebbe read the letter he room of the Rebbe’s Rayatz’s apartment. said, “Too many tricks,” and I did not go. In the middle of the farbrengen, the A few years later on Pesach I wanted to Rebbe said l’chaim to each one of us. go to the Rebbe but I still did not have the This expression of closeness sent such a paperwork. When I wrote to the Rebbe special feeling through my heart that is for my birthday, I wrote that I wanted to indescribable. come for Pesach. The Rebbe’s response was, “May Hashem fulfill the requests of At the end of the farbrengen, dessert your heart for good.” Afterward, I showed was served to the people at the table. The the letter to my friend Berel Mochkin who Rebbe took a utensil and cut the dessert became excited and exclaimed, “You will into pieces for the number of bachurim definitely get the papers!” A few days present. Then he left the (cut) dessert on before Pesach I got a passport and papers the table. After the Rebbe went to his in the mail. office, we went over and each of us took a piece, which gave a feeling of special I went to the Rebbe after bedikas endearment from the Rebbe. chometz. Before I went, some balabatim, who regularly received matzos from the Rebbe, asked me to get the matzos for WITH THE POWER OF them. Then I should send the matzos by TORAH express mail so they could eat it on the second night of Pesach. I got married in Montreal on 9 Sivan. I had yechidus the night before the When I passed by the Rebbe I said wedding (on Isru Chag). I told the Rebbe that I would be taking matzos for those that I would not mind getting the Rebbe’s balabatim (and stated their names). The siddur the next afternoon and then flying Rebbe said to me, “Did you get papers immediately to Montreal. The Rebbe said without difficulty?”

HATOMIM 59 it was not appropriate for a chassan to owner of the hall. The owner, who was a arrive and go straight to the chuppa. black fellow, would wait until the end of the farbrengen to get the Rebbe’s yashar The Rebbe said: Go by train and koach! farbreng on the train. There is an inyan of chassan-mol. Since I did not know what a chassan- MEMORIES FROM mol is, I asked the Rebbe. He said to LUBAVITCH ask others. As for the siddur, he said: “I At one of the meals in the apartment am going to maariv early (usually, on a of the Rebbe Rayatz, on Pesach 5715, yechidus night, the Rebbe went to maariv R’ Ezriel Zelig Slonim was present. The at midnight) and then I will give you the Rebbe asked him to relate memories of siddur.” And that is what happened. Lubavitch. I asked the Rebbe about saying “v’al cheit” (because Tachanun is not said after Shavuos until the thirteenth of Sivan) and the Rebbe said to ask rabbanim and they would probably permit me to say it. It was hard for me to fast when I was a When we returned to 770 we youngster, and especially to speak loudly. began dancing outside. We In yechidus I told the Rebbe it would be hard for me to review a maamar at the suddenly saw the window reception (because of my fasting). The of the Rebbe’s room open Rebbe said: So just say half the maamar. and the Rebbe standing I had the nerve to say that it was not customary for us to stop in the middle of there and motioning that we a maamar to which the Rebbe said: We are should come inside. now coming from Mattan Torah. With the strength of the Torah you will be able to review the entire maamar. There were people from other groups who attended the reception. There were about 120 people. I reviewed the maamar R’ Ezriel did not feel comfortable and not only did my voice not hurt but speaking in front of the Rebbe. The Rebbe everyone present heard me clearly. said to him, “Say that they used a fork and spoon,” in other words, say simple things. R’ Ezriel said that when he was YASHAR KOACH FROM in Lubavitch he heard that the Tzemach THE REBBE Tzedek did not use a fork on Pesach. In the early years, when the Then he said that the Rebbe Rashab took place in various halls in Crown said on Rashi’s commentary on parshas Heights, the Rebbe would say “yashar Tzav which refers to a communal asham, koach” at the end of a farbrengen to the “If I were not afraid I would erase this Rashi.” When the Rebbe heard this he said

60 HATOMIM Th Rebbe encouraging the singing from the window of his room, Simchas Beis Hashoeiva 5717 in wonder, “That’s what he said? Many siddur to someone and began to climb. commentaries speak about this Rashi.” Someone tried to help the Rebbe and the Rebbe gave him a strong look. Someone In the meantime, they served the soup else brought a garbage pail so the Rebbe and the Rebbe took a spoon of soup and could climb by standing on it and the while lifting it he stopped and said again, Rebbe ignored him. The fence near the “That’s what he said?” gate was higher than the fence around the park and still, the Rebbe climbed the high L’CHATCHILA ARIBER! fence (others climbed the lower fence). The Rebbe tried to go over the fence but On the first day of Rosh Hashana 5717, apparently did not succeed. The Rebbe before shacharis, the Rebbe sent someone took a step back and then grasped the to check (because it was raining) whether fence and jumped over it. Then everyone the gate to the Botanic Gardens was open. jumped, following the Rebbe. In the afternoon after mincha, the Rebbe went on a parade march to the Gardens At that tashlich there was an old to do tashlich even though it was raining Chassid whose pants tore in the climbing. hard. The Rebbe held the siddur in such a He exclaimed, “I will keep these pants way that it would not get wet and everyone forever to remember this!” To exit the followed the Rebbe. park after tashlich, they went through the revolving door (that only allows egress) When they reached the Gardens the and not over the fence. gate was locked. The Rebbe gave the

HATOMIM 61 THE REBBE’S GENERAL (which was wine) from the Rebbe I said l’chaim (as is usually done with “kos shel L’CHAIM bracha”) and the Rebbe did not respond. When we returned to 770 we began I said it again and the Rebbe said: I said a dancing outside. We suddenly saw the general l’chaim for everyone individually. window of the Rebbe’s room open and the Naturally, nobody got sick. Not only Rebbe standing there and motioning that that but some seniors who had suffered we should come inside. At first we thought a while from a cold, got better. that the Rebbe wanted us to dance inside (and not in the rain) but when we went THE LOWER WATERS in, we heard that the Rebbe wants to give out l’chaim. CRY The Rebbe came out and alluded to the When the secretary R’ Moshe Leib story with the Alter Rebbe about there Rodstein went over to get l’chaim the being no concern of not feeling well or Rebbe touched his hat which, amazingly, catching a cold etc. The Rebbe said he was dry. R’ Moshe said he went to tashlich would give out something gashmi to along with everyone but he had gone everyone so they wouldn’t get sick and home and changed his hat. The Rebbe since it would soon be sunset and there gave him l’chaim. was no time, the Rebbe said l’chaim once There was someone who did not go to for everyone and even for those who did tashlich but wanted to get l’chaim. To do not manage to get some before sunset it so, he stood for a while in the rain and would be considered as though they got after his hat got a little wet he went over (i.e. they too would not get sick). to get l’chaim. The Rebbe looked at him Since I did not hear what the Rebbe and said: “The lower waters cry we want...” said (that he would say l’chaim once for and did not give him l’chaim. ■ everyone), when I went over to get l’chaim

62 HATOMIM THE EVENTS OF 13 IYAR 5712 On 13 Iyar 5712, R’ Benzion Shemtov R’ Shemtov said that he thought the water of England received a telegram from the had not touched one of the hands and we Rebbe. Since R’ Shemtov wasn’t in town had to do the tahara again but someone that day, the telegram was delivered to from the chevra kadisha said that he saw the home of Rabbi Yitzchok Dubov. I that the water had touched. R’ Dubov remember that it said in the telegram, “My agreed with the chevra kadisha and R’ brother in Liverpool died.” Then the Rebbe Shemtov accepted this. wrote that Anash in England should make Then R’ Shemtov spoke with the Rebbe the necessary arrangements, the tahara and on the phone. The Rebbe asked whether funeral etc. and the Rebbe would pay the the tahara had been done properly and expenses. whether the chevra kadisha there could be In the meantime, R’ Shemtov came relied upon. R’ Shemtov said that the tahara back to town and he got involved in this. had been done properly and they could be First, a gathering was held of rabbanim in relied upon. The following Tishrei, when Manchester and the rabbanim Shemtov, R’ Shemtov had yechidus, the Rebbe asked Dubov and Segal were present. him about the tahara and again, R’ Shemtov said it was done properly. They told us bachurim about the passing and it was decided that the bachurim When R’ Shemtov told us this story, would go and do the tahara. We were he said: Apparently, the Rebbe wanted to happy to help. rectify up above, what we missed in the tahara. There were six people who went to do the tahara: R’ Dubov, R’ Shemtov, myself, my After the tahara, the funeral was held brother Shmuel Dovid, Avremel Shemtov, in Liverpool. Then we brought the aron Berel Futerfas. We went to Liverpool which to Manchester with a hearse. The only one is not far from Manchester, together with who went in the car was R’ Shemtov. The R’ Shemtov. car arrived in London on erev Shabbos. The aron was placed in my family’s home When we arrived in Liverpool, we did because there was a shul of Anash in the tahara. We heard that the rav of the the same building and we arranged for city had spoken with R’ Yisrael Aryeh constant shemira until the aron was taken Leib shortly before the latter’s passing in to the ship. the hospital, for two hours. This rav was unwilling to repeat the content of the When we drove with the aron to the conversation with anyone but the Rebbe, ship, a large funeral was held and all of not even his family. Anash accompanied the aron until the ship. Then the aron was transported to I don’t want to go into detail but I will Marseilles. There, Anash from Paris held say it was hard for me to do the tahara. a funeral too and accompanied the aron to As we did the tahara, one of the members the ship that took the aron to Petra. From of the chevra kaddisha, who was not a Petra the aron was taken (via ship) to Eretz Lubavitcher, showed us what to do and we Yisrael where the final funeral was held and followed his instructions. After the tahara, he was buried in Tzfas.

HATOMIM 63 לזכות הת' מנחם מענדל, חיה מושקא, חנה, שיינא ושניאור זלמן קרומבי

In Memory of

Harav HaChassid Rabbi Tzvi Hersh Ben Harav HaChassid Rabbi Ben Tzion 27 Elul Moras Mrs Rivka Bas HaRav HaChassid Rabbi Tzvi 29 Tammuz By her children HaTomim Rabbi Shmuel and HaTomim Rabbi Yaakov Mordchai Spritzer

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