87

YUD DALED KISLEV

THE WEDDING OF THE AND THE REBBETZIN

“This is the day when I began my everlasting bond to you.” The Rebbe in a sicha on his 25th wedding anniversary 88 A D AY TO R ECALL, A D AY TO R EMEMBER

Chassidim are careful not to give original explanations or interpretations on the Tanya in particular and on Chassidus in general. However, the Rebbe noted numerous times that if in doing so, such a communication will cause someone to strengthen his service to Hashem, then the new idea should be expressed. This concept of being careful about not innovating something in the is prevalent in all Jewish circles. They refer to the law of chodesh: new grain is forbidden before its proper time. In the farbrengen of Yud Daled Kislev 5739 (yWka,- 1978), the occasion of his golden (50th) wedding anniversary, the Rebbe explained why he was celebrating his anniversary in such a public manner. Since seeing that a gathering of one’s friends on such an occasion brings out not only good resolutions but also actions, the Rebbe said it is a proper thing to celebrate an anniversary (even though we do not find a hint or source for this in the .) During that farbrengen, the Rebbe also mentioned that it just so happened that on the occasion of the Frierdiker Rebbe’s golden anniversary, every day of that entire week (corresponding to the sheva brachos), another newly printed sefer was brought to the Rebbe Rayatz. It was evident to all present that it gave him much happiness. That year, chassidim farbrenged the entire week of the Rebbe’s sheva brachos. Since then, we all farbreng on the auspicious day of Yud Daled Kislev, strengthening and reinforcing the bond that began on this day in 5689 (yWpr,-1928) between the Rebbe and his chassidim.

YUD D ALED K ISLEV 89

t the Yud Tes Kislev farbrengen of 5689 (yWpr,-1928), Awhich extended into the wee hours of the morning, the Frierdiker Rebbe announced that the farbrengen would also be serving as the sheva brochos for the chosson and kallah. During the farbrengen, the Frierdiker Rebbe turned to his gabbai, Reb Yechezkel Faigen swwhv,1 and instructed him to send a telegram to an acquaintance in Rostov. The acquaintance was requested to place a pidyon on the tzion of the Rebbe Rashab (the father of the Frierdiker Rebbe) stating that the Rebbe Rashab’s wish had now been fulfilled. What wish? The Rebbe Rashab had desired that his second granddaughter, Chaya Mushka, should marry the oldest son of Reb Levi Yitzchok, and now it had happened! Chassidim say2 that when the Rebbe Rashab was speaking with his wife, the Rebbetzin Shterna Sara, about possible shidduchim for their second granddaughter,3 the Rebbe Rashab had said, “We should think about the oldest son of Reb Levik.” While it is impossible to ascertain exactly when the Rebbe Rashab began considering the Rebbe for the shidduch, we do know that from the day of the Rebbe’s birth, the Rebbe Rashab showed a special interest in him. He sent no less than six telegrams on that day, with instructions concerning him.4 This interest continued throughout the Rebbe Rashab’s life.

1. Affectionately called Chatsha by the chassidim. sWhv is a Hebrew acronym for “Hashem should avenge his blood,” as he was killed in WWII by the Germans, may their name be erased. 2. See the Yiddishe Heim vol. 18 and L’sheima Ozen p. 156. It is also said that the Rebbetzin Shterna Sara wrote to the Frierdiker Rebbe’s mazkir, Reb Elchonon Dov Morosov sWhv, that she is pained that due to the internal situation in Russia, the shidduch cannot be finalized. She continued that she goes to the Ohel of her husband the Rebbe Rashab to daven that it be finalized. See Yemei Melech vol. 2, p. 892. 3. While we can assume that this was after the Rebbe Rashab arranged the shidduch of their oldest granddaughter Chana to the Rashag, we see from the rest of this paragraph it is not necessarily so. 4. See essay on Yud Alef Nissan on pp. 15-16. We should also note that the Rebbe Rashab was personally involved in the shidduch of Reb Levik and Rebbetzin Chana. 90 A D AY TO R ECALL, A D AY TO R EMEMBER

Although the Rebbe’s father was very close to the Rebbe Rashab and went to Lubavitch on many occasions, and the Rebbe Rashab chose the Rebbe to be his future grandson-in- law (and subsequently the successor to his son the Frierdiker Rebbe), the Rebbe never saw the Rebbe Rashab.5 The Rebbe, at around the age of 22, first met the Frierdiker Rebbe in Krementchuk, in the summer of 1924 (or the previous summer in Kislavutzk), and then went to stay with him in Leningrad. After the Frierdiker Rebbe moved to Leningrad in 1924, the Rebbe’s mother, Rebbetzin Chana, came to visit her future daughter-in-law. During her visit it became known that the Rebbe would soon be the son-in-law of the Rebbe Rayatz.6 However, it was not officially announced, and the wedding did not take place for another five years.7 After his harrowing arrest and miraculous liberation in 1927,8 the Frierdiker Rebbe realized he must leave Russia. The Russian government, wishing to gain favor with her neighbors, begrudgingly allowed the Frierdiker Rebbe to emigrate to Latvia. Knowing that his situation was precarious, the Frierdiker Rebbe nevertheless made a

5. Why Reb Levik did not take the Rebbe with him on any of his numerous trips to the Rebbe Rashab we do not know. Perhaps it was similar to the Alter Rebbe, when the told the Maggid, “I instructed his parents not to bring him to me as he is yours.” 6. The official shadchan was Elichaim Althaus, who refused to accept any gratitude customarily given to the shadchan. In 5714 (sWha,-1913), on the Rebbe’s twenty-fifth anniversary, Reb Pinya Althaus knocked on the Rebbe’s door and told the Rebbe he is coming to collect his uncle’s shadchanus. The Rebbe asked, “What do you want [for shadchanus]? He answered, “A farbrengen.” That Shabbos, the Rebbe farbrenged. 7. This was due mainly to the unstability of the time and the Frierdiker Rebbe’s terrible financial situation, as the communists confiscated everything of worth from everyone. The Frierdiker Rebbe used the tremendous amount of money which was sent by chassidim and others to keep open the chederim, mikvaos, etc. Chassidim infer that while the weddings of the Frierdiker Rebbe’s other two daughters took place on a modest scale, the reason why the Frierdiker Rebbe was adamant that the Rebbe’s wedding be on a grand scale was that it should be befitting a Nassi. 8. See essay on Yud-Bais Tammuz II on pp. 138-141. YUD D ALED K ISLEV 91 stipulation: he told the officials that he would only leave on the condition that his immediate circle and his library be allowed to leave with him. His immediate circle made up quite a list, and of course on the list was the name of the Rebbe, son-in-law designate. When the official saw that, he remarked that it certainly would be no problem for the Lubavitcher Rebbe to find another match for his daughter, Chaya Mushka, and therefore this young man need not re- ceive permission to leave with the Rebbe Rayatz’s “entourage.” The Frierdiker Rebbe responded emphatically: “a son-in-law like this is impossible to find!” The Rebbe was then granted permission. Being that the Frierdiker Rebbe left Russia on the day after Sukkos, and the Rebbe was in Yekatrinoslav for Sukkos, they did not leave together. After Sukkos the Rebbe bid farewell to his father, never to see him again. His mother was allowed to accompany him to the border, and a few days later he came to the Frierdiker Rebbe in Riga, Latvia.9 When it became evident that the Russian government would not give Reb Levik and Rebbetzin Chana permission to leave Russian for even a few days to attend their son’s wedding, it was decided to set a wedding date. So one year later, on Monday, the sixth day10 of Kislev 5689 (ywwpr,-1928), the tana’im (engagement agreement) for the shidduch took place. The wedding date was set for eight days later, on Tuesday, the 14th of Kislev. Plans were made for the wedding to take place in the Yeshiva Tomchei Tmimim in Warsaw, Poland.

9. We should note that the Rebbe did not remain in Riga. Shortly afterwards, the Rebbe moved to Berlin, where he remained until 1934. See essay on Chof Ches Sivan on p. 60. Of course, from time to time he came to Riga. 10. (Author’s Note: Until recently it was believed that the tana’im took place on the third of Kislev. But I was told that those who saw the tana’im document which was recently published, the correct date is the sixth.) 92 A D AY TO R ECALL, A D AY TO R EMEMBER

Chassidim say there were certain11 requests that the Frierdiker Rebbe asked of his future sons-in-law, among them: 1) to stay awake and learn all Thursday night 2) to stay awake and learn all Friday night 3) not to implant false teeth Later on, the Frierdiker Rebbe instructed the Rebbe to far- breng every Shabbos Mevorchim.12 The Frierdiker Rebbe sent out four different categories13 of invitations for the wedding: 1) He wrote a letter to the chassidim who were still in Russia14 requesting that on the wedding day, they farbreng and bless the chosson and kallah. He noted that although outside factors caused them to be physically separated, they were extremely close and connected in heart and soul. 2) The chassidim living in Riga, Warsaw, etc., who were invited, received a printed invitation. 3) Former students of Yeshivas Tomchei Tmimim received a photocopy of a handwritten invitation by the Frierdiker Rebbe. 4) Elder chassidim also received the above mentioned photocopy, but theirs was personally addressed to them and signed by the Frierdiker Rebbe. As is customary for all chossanim, the Rebbe had an aliyah the Shabbos before his wedding (Shabbos Parshas Vayeitzei). At

11. There were many other directives that the Frierdiker Rebbe told his sons-in-law, but these three are of general knowledge. Of course, it is possible that there were other directives of which we are unaware. The Rashag (the Rebbe’s brother-in-law) once mentioned that the men in Beis HaRav do not use any sugar on Pesach. Most probably there are many other directives of which we are unaware. 12. This request was in 5702 (cWa,) (after the Rebbe came to America). Since then, the Rebbe farbrenged every Shabbos Mevorchim. 13. In addition, there were also differences in what was written in the invitations. 14. Printed in his Igros Kodesh, vol. II, pp. 127-8. YUD D ALED K ISLEV 93 the misheberach after the aliyah — as requested by Reb Levi Yitzchok in his letter15 to the Rebbe — it was announced that the Rebbe’s father and mother would give in his honor, and the congregation was requested to bless the chosson. In honor of the oifruf, the Frierdiker Rebbe farbrenged at the seudah, and said a maamar16 for over an hour on the possuk,17 v’chol bunaich... — “and all your children shall be learners of Hashem’s Torah, and great will be the peace of your children.” One of the points explained in the maamar is why a chosson is called up to the Torah the Shabbos before his wedding. At the seudah, the Frierdiker Rebbe gave a heartfelt brocha for all the Yidden who were still in Russia. The seudah lasted almost until midnight and was followed by Maariv and Havdalah. On the following day, at 1:00 in the afternoon, the Frierdiker Rebbe, his family, his future son-in-law, and some18 chassidim left Riga with the well-wishes of the thousands of Yidden who came to see them off. The kallah and her mother, the Rebbetzin, had left for Warsaw two weeks earlier on Sunday, the twenty-eighth of Cheshvan. At 7:00 on Monday morning, the Frierdiker Rebbe and his entourage arrived in Warsaw. They were greeted and welcomed warmly by a tremendous crowd of Yidden from all communities who had come in honor of the Frierdiker Rebbe. For the chassidim who were there, the chassuna was an occasion of double happiness. First of all, any simcha of the Beis HaRav is their own simcha. Secondly, this was the first simcha of the Frierdiker Rebbe after his release from prison.

15. Reb Levik sent additional letters to the Rebbe concerning the chassuna as we will note later. They are printed in Likkutei Levi Yitzchok. 16. Printed in Sefer HaMaamarim, Kuntreisim, vol. 1, p. 32. 17. Yeshayahu 54:13. 18. Reb Eliyahu Chaim Althaus and Reb Mordechai Chefetz were among the few who were able to receive visas. However most chassidim were not so lucky. The Latvian Government didn’t even permit Reb Mordechai Dubin, one of its highly respected members, to go. 94 A D AY TO R ECALL, A D AY TO R EMEMBER

To top it off, for most of them, it was their first opportunity after many years19 to see the Rebbe. Although holding the wedding in Warsaw and not in Riga entailed much additional work and expense (and it was a time of extreme poverty in the Beis HaRav), the Frierdiker Rebbe was determined that the chupah should be held in a holy, Torah’dik place — Yeshivas Tomchei Tmimim — and the closest one was in Warsaw. At 8:00 Monday evening, there was a seudah in honor of the chosson for the students of Tomchei Tmimim. Of course, many admorim, rabbonim and chassidim also participated in this seudah, during which the Frierdiker Rebbe repeated the maamar V’chol...20 and the talmidim then sang various Lubavitcher niggunim. After bentching, which took place past midnight, the Frierdiker Rebbe danced with the older talmidim! At two in the morning, the Frierdiker Rebbe and the Rebbe went to their separate lodgings. The events of the entire evening were extremely uplifting for all who attended, and especially that the Frierdiker Rebbe once again began wearing his shtreimel.21 At 5:00 on Tuesday afternoon, the 14th of Kislev, the kabbolas ponim began. The police only allowed those with special passes into the yeshiva (where the wedding would take place), but even so, the building was packed.

19. If one hasn’t seen a friend for over a year, he recites the benediction of Shehechiyanu when he sees him. Perhaps this is the benediction of happiness that Reb Shmuel Zalmanov mentions in his letter (printed in Nesuei HaNesiim p. 138). 20. In a sicha on Parshas Vayishlach, 5727 (zWfa,-1967), the Rebbe explains why the Frierdiker Rebbe repeated the exact maamar. 21. From the Alter Rebbe until the Rebbe Rashab, all of the Rebbeim wore a shtreimel on a constant basis. The Rebbe Rashab was instructed by his father, the Rebbe Maharash, before his chassuna to wear the shtreimel only in Lubabvitch. When the Frierdiker Rebbe began once again to wear the shtreimel, to chassidim it meant that the glory is completely restored. YUD D ALED K ISLEV 95

At 6:00 the Frierdiker Rebbe arrived,22 accompanied by many admorim and rabbonim from other communities, who came to participate in the chassuna. Shortly afterwards the Rebbe came and sat between the Frierdiker Rebbe and Reb Avrohom Schneersohn, the Frierdiker Rebbe’s father-in-law. After the assembled sang a few niggunim, the Frierdiker Rebbe said: “It is well known that at a wedding, the neshamos of the ancestors of the chosson and kallah come down to take part in the rejoicing. The previous three generations come to every chosson and kallah. But some merit to have even earlier generations attending. “As a way to invite and entice the neshamos of our holy ancestors, the Tzaddikim, to come to the chupah and bentch the young couple, I will say some Chassidus from each one whose presence I request.” The Frierdiker Rebbe then stated, “The maamar I am going to say is based on Chassidus from the Alter Rebbe, the Mitteler Rebbe, the Rebbe the Tzemach Tzedek, the Rebbe Maharash, Rav Baruch Sholom,23 and my father, the Rebbe Rashab.” And he continued [we are taught], “Whenever someone says something in the name of its author [in any situation], he is supposed to feel as if that person is standing opposite him.” After the Frierdiker Rebbe finished saying the maamar Lecha Dodi,24 he instructed those present to sing the niggunim of all the Rebbeim.25 He then went with the Rebbe into a private room where they were together for a few minutes.

22. The Rebbetzin Chaya Mushka arrived a half-hour later. 23. Rav Baruch Sholom is the oldest son of the Rebbe the Tzemach Tzedek, and the great-great-grandfather of the Rebbe. 24. In a sicha on Shavuos 5713 (dWha,-1953), the Rebbe mentioned that it is proper that this maamar should be recited, since all the Rebbeim will then come to the wedding. Since then, it is customary for chassanim to repeat the maamar Lecha Dodi at their own weddings. In 5714 (sWha,-1953), on the occasion of his 25th wedding anniversary, the Rebbe said a maamar which expounds on the maamar that the Frierdiker Rebbe said at the Rebbe’s chassuna. Some chassanim repeat this maamar as well at their wedding. 25. As is known by chassidim, the Rebbeim sing the niggunim of all the Rebbeim only on special occasions. 96 A D AY TO R ECALL, A D AY TO R EMEMBER

While there, the Frierdiker Rebbe put a kittel made from a shirt of the Rebbe Maharash on the Rebbe. Then, when the Frierdiker Rebbe was tying the gartel on the Rebbe, one of the things he said was: “In truth, I would like to recite the brocha, ozer Yisroel b’gevurah (who girds the Jewish nation with might); however, I cannot since I already said it this morning.”26 It is also known that at that time the Frierdiker Rebbe tied the gartel around the Rebbe and said, “I am binding you to me forever.” Then, the Frierdiker Rebbe’s father-in-law, Reb Avrohom Schneersohn, along with the admorim and rabbonim who were there, were called in to bless the Rebbe. [On the occasion of his twenty-fifth anniversary in 5714 (sWha,-1953), the Rebbe said to the chassidim, “This is the day on which I began my everlasting bond and attachment to you.” In essence, the wedding bound not only the Rebbe to the Frierdiker Rebbe, but also, the Rebbe to us, his chassidim.] Immediately afterwards, they went to the which took place in a different room of the yeshiva. From there, they went to the chuppah which was in the courtyard of the yeshiva. The courtyard was lit up with lights and packed with thou- sands of people who came to witness this monumental occa- sion. Since the Russian Government did not permit the Rebbe’s parents, Reb Levik and Rebbetzin Chana, to leave Russia, Reb Moshe HaCohen Horenstein and his wife Rebbetzin Chaya Mushka (a daughter of the Rebbe Maharash)27 were the unterfierers for the chosson’s side.

26. As mentioned in Orach Chaim, chapter 46, this brocha is said in connection with a Jew tying a gartel around his waist. 27. Their son, HaRav Menachem Mendel, later married the Frierdiker Rebbe’s third daughter, HaRabonis Shaina sWhv. YUD D ALED K ISLEV 97

The Frierdiker Rebbe himself was mesader kiddushin and also said all of the sheva brochos under the chuppah.28 The Radziner Rebbe was honored with reading the kesuba.29 The reception was in a grand hall, for the Frierdiker Rebbe explicitly stated that the chupah — the ruchniusdike part of the chassuna, should be in the yeshiva, while the meal — the gashmiusdike part of the chassuna should be in a hall. When the initial dancing was over and everyone sat down, the Frierdiker Rebbe went from table to table with a towel over his shoulder (like a waiter),30 gave each person a l’chaim, and bentched each person with what he needed.31 When he came to where the tmimim were, he told the mashgiach, Reb Alter Simchovitz to give the students mashke for a l’chaim. He then said a short sicha which emphasized the importance of toiling in the study of the Torah and began dancing with the hanhola. A short time later, the Frierdiker Rebbe began the maamar of Asher Borah32 and it lasted till midnight. Then everyone washed for Hamotzi and sat down for the wedding feast. In the middle of the meal, the Frierdiker Rebbe told one of the students to distribute33 to the participants a special present from him in honor of the chassuna to the participants — a photocopy of one of the Alter Rebbe’s handwritten letters34 to the noted chassid Reb Moshe Meisels.

28. Author’s Note: I was unable to ascertain whether or not the Frierdiker Rebbe did this also at the weddings of his other two daughters. 29. The witnesses on the kesuba were R. Berel Moshe Shmotkin and R. Mendel Kupershtuk. 30. This is how the Rebbe described it. 31. When the Rebbe repeated this he said, “I got up to join my saintly father-in-law, the Rebbe, but he motioned to me to sit down.” We should also note that at the Frierdiker Rebbe’s chassuna, the Rebbe Rashab also went from table to table and blessed each person with what they needed. 32. Printed in Maamarim Kuntreisim, vol. 1, p. 42. 33. On the cover, the Frierdiker Rebbe wrote that it is a segulah for all spiritual and materialistic aspects. 34. Which emphasized the importance of peace. 98 A D AY TO R ECALL, A D AY TO R EMEMBER

The participants sang many Chassidishe niggunim and the seudas mitzvah lasted until a little bit after six in the morning, with singing, dancing, and rejoicing. Wednesday evening, only the few hundred people who were invited were allowed to participate in the sheva brochos. The Frierdiker Rebbe then said the maamar Kol HaNeheneh. At 10:00 Thursday morning, the Frierdiker Rebbe and his entire family, accompanied by many chassidim, made the return trip to Riga, as the Frierdiker Rebbe wanted to get back for the Yud Tes Kislev farbrengen which came out that year on Sunday. * * * Although Reb Levik and Rebbetzin Chana were not al- lowed to be physically present at35 the chassuna, this did not prevent them from rejoicing in and celebrating the occasion. On the contrary, their rejoicing in their home in Yeketrinislav was so powerful that if someone did not know of the inner sadness they were experiencing by not being allowed to participate in their son’s wedding, they wouldn’t realize that something was amiss.

The following is Rebbetzin Chana’s own account of this momentous day.36

KISLEV 5689 [1928] The chossan and kallah were not with us, for the wedding was to take place in Warsaw. We strongly wished to make a celebration of our own on the day of the wedding, but we had no place in which to do it. Powerful anti-religious propaganda was rampant that year, and although a few shuls

35. In one of his letters to the Rebbe, Reb Levik points out that the Rebbe’s oifruf was on Parshas Vayetzei, where it speaks about the marriage of Yaakov Avinu, whose parents were not able to attend his wedding. Author’s Note: We should note that the Hebrew word thab is the acronym for nitzutzei shel Yaakov Avinu. 36. Taken from A Mother in Israel. YUD D ALED K ISLEV 99 still existed in Yekatrinoslav, all activity in the religious community had ceased. To rent a hall for such an occasion in those hostile times was unthinkable. In addition, the ruling authorities had appropriated most of our apartment. Only three rooms remained for our use; the major part had been re-assigned to others who then became our new neighbors. In those days, sizeable groups of people still came to our home to hear Chassidic teachings and to participate in farbrengens during the festivals. Our next-door neighbor, an engineer, could not tolerate the religious activities that took place in our home, and he would lock himself in his rooms to insure that there was no hint of a connection between us. However, when he heard from someone else that we were trying to arrange something for the occasion of the wedding, he proceeded to break through the outer wall that separated his dwelling from ours in order to create a passageway between the two. He then removed all of his furniture and allowed us to use his entire house for as long as we needed it. Thus we obtained a sufficiently large space in which to hold our celebration, despite having been forced to give the largest room of our own dwelling to our new neighbors. Now that we had a “hall,” we sent out invitations to the affair. The occasion provided an opportunity for the townspeople to express their appreciation and esteem for my husband, the Rav. His spiritual influence in the city was so great that the celebration was not seen as a private one; it had taken on more the form of a religious demonstration. It must not be forgotten that in those days it was forbidden to have any association with a religious leader, and to be found guilty of this “sin” was cause to be dismissed from one’s job. It was a time when a rabbi was afraid to appear in public because of the suspicion that surrounded such a figure. Due to the threatening nature of the situation that prevailed then, we expected less than thirty guests. Instead, about three hundred people came. Among them were close 100 A D AY TO R ECALL, A D AY TO R EMEMBER relatives from the city and the surrounding areas, representatives of the general Jewish community and of the synagogues, and a large number of doctors and judges who held respected positions in the ispolcum [district] and the city councils. In addition, congratulatory telegrams were pouring in by the hundreds. Special permission was granted for that day and the next enabling us to receive telegrams composed in Hebrew, a language whose use was absolutely prohibited (we, however, used to write and receive letters in Hebrew as a matter of course). Also, an order was issued that day that all telegrams for the Schneerson family concerning the wedding would not be subject to censorship, in order that their delivery not be impeded. I do not know how to depict in words the emotional atmosphere that prevailed in our house that evening. Everyone present shared our sorrow that we were unable to participate in the joy of the wedding of our son, our eldest child. It was sensed that there would be no possibility in the immediate future for us to see our son, and the intense longing and anguish that we felt was experienced by all. For a long time the Rav danced with his father-in-law and his brother. All eyes were turned to the dancers and not a single person was able to hold back tears. Such was our rejoicing... With the break of day the gathering dispersed, each one going to his place of work. Everyone had been deeply affected by the spiritual influence of the Rav which had uplifted them to another world. At this point no one was thinking about the heavy price he was liable to pay for having participated in the unforgettable celebration of the previous night. As the guests were departing, two of them approached me: Dr. Boruch Motzkin, and a lawyer [Mr. Tuvarovsky] who was a grandson of the renowned sage, Rabbi Yitzchak YUD D ALED K ISLEV 101

Elchanan. They said to me, “What a night! How unique! We will never be able to forget this extraordinary gathering nor the amazing spiritual power of this man.” Everyone present had shared this feeling, to the degree determined by his spiritual and emotional sensitivity: young and old, religious people in general, and particularly those who were part of the Chassidic fellowship. The authority of my husband, the Rav in the world of Russian Jewry, and the honor which all bestowed upon him flowered and grew continuously over the next ten years, until his arrest. The chairman of the ispolcum commented about this to an acquaintance of ours, a doctor. “Look here,” he exclaimed. “The wedding took place abroad, the bride and groom were very far from Yekatrinoslav, yet that party here made a great impact. What a power this man has! Whenever he approaches us we are unable to refuse him, even though his requests always involve religious matters. “Perhaps we are being too lenient with him? After all, we permitted him to hold a personal celebration on such a scale even though a gathering of even three people for a religious matter is absolutely illegal.” These latter words disturbed our doctor friend and left all of us uneasy too... they foretold evil.

MORE ABOUT “THE WEDDING” In a conversation in Brooklyn, Rebbetzin Chana recalled several details about the celebration in Yekatrinoslav that were not recorded in her “Memoirs.” The eminent chassid, Rabbi Michoel Dvorkin, played on his violin the famous melody of the Alter Rebbe. Rabbi Zalman Wilenkin, who had been one of the first childhood teachers of the Rebbe, danced on top of the table, shouting, “Ani zechisi” [“I had the merit” — of having been the teacher 102 A D AY TO R ECALL, A D AY TO R EMEMBER of such a person]. The city’s two rabbinical judges, non- chassidim, were bursting with joy; one of them a bit “tipsy” at the time — put his jacket on inside-out and danced as merrily as if it had been his own celebration. The leading members of Rabbi Levi Yitzchak’s congregation brought a gift for the celebration: an enormous cake inscribed with the names of all the members of the congregation. For the chossan they brought the desk of the Graf [Count] Ignatov, along with its 120 accompanying writing accessories for which he was famous. Attached to the desk was a plaque with the name of the city and the names of the newlywed couple with their respective lineages. That night, Rabbi Levi Yitzchak dispatched a telegram of 105 words to his son in Warsaw [“...May G-d of our holy forebearers in whose merit we are alive, spread over you the shelter of His Peace, and may your home be an everlasting one... May the merit of our ancestor the Tzemach Tzedek and his wife, after whom you and your bride are named, protect you all the days of your lives....” According to the Rebbetzin, “The cloth that covered the table where my husband sat to compose the text was soaked with his tears.” * * * Rabbi Zalman Wilenkin related that as the festivities drew to a close, Rabbi Levi Yitzchak turned to his father-in- law, Rabbi Meir Shlomo, and made a request: Being that there is a custom for the chossan and kallah to dance a “mitzvah dance” together at the conclusion of their wedding celebration, in light of the fact that they were not present, he should do the dance with his daughter, Rebbetzin Chana. At first, Rabbi Meir Shlomo refused, but after Rabbi Levi Yitzchak repeated his request several times, he acquiesced and performed the “mitzvah dance” with his daughter. t