Lift Magazine 05 Teves

‫בס”ד‬

L I F T

Issue

05

Lift Magaz i n e

Teves 5781 -

‫טבת ‘תשפ”א‬

M A G A Z I N E EDITORS Rabbi Shlomo Barber Rabbi Mendel Gurkov Rabbi Yosi Wolf Yitzchok New Rivka Gurkov Chaya Centner Mrs. Raizel Gorelik

From The Editors

Mrs. Ella Blesofsky

CONTRIBUTORS Rabbi Yonason Johnson Rabbi Aryeh Knapp Rabbi Shlomo Barber Rabbi Yossi Gopin Rabbi Yossi Moshel Rabbi Michoel Stern Rabbi Mendel Gurkov Rabbi Reuven Centner Rabbi Boruch M Broh Mr Laibl New Rabbi Sholem Blesofsky DESIGN, ILLUSTRATION & LAYOUT BY

Creative Chinuch Visit creativechinuch.com PUBLISHED BY

CO N TACT US Address

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s we bring the warmth of Kislev into Teves and our long summer days, we are pleased to present many fascinating articles on Torah and Jewish life in our community.

Inside this edition we invite you to peruse the tribute to Lord Rabbi Jonathan Sacks, an in depth analysis of the ‘Ner Maaravi’, a Chassidishe Maaseh or a brainteasing Loch in Kop. We trust the hard work of our diligent writers and editors will add value and knowledge.

As always we want to hear from you!

What would you like to see in next month’s lift? Who do you think would be a valued contributor?

Email us: liftdownunder@gmail.com

88 Hotham St, St Kilda East VIC 3183, Melbourne Australia Contact P : 9522 8222 E : kollel@yeshivahcentre.org W : www.kollelmenachem.com.au

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Cover Art (Left to Right) Reb Shmuel Betzalel Althaus, Reb Betzalel Wilschanski and Reb Zalman Serebryanski Farbreng at Yeshivah Gedolah then located on Meadow Street.

Photo & Art Credits Thank you to the following creators for allowing us to use their content: Cover photo: Emmanuel Althaus.

Lift branding: Reuven Centner, Creative Chinuch Feature Section: Main image of Rabbi Sacks: Boruch Ezagui Speaking from Experience: Jerry Dantzic, Photo of Farbrengen 1973, Story section illustrations: Shoshana Centner.

Loch in Kop pop art illustration: Koketso Letlape Other images and photos: licensed to Creative Chinuch, Freepik.com, Kollel Menachem Archives,

Circa 1967 Letters to the Editor For any questions, comments, suggestions, or corrections, please contact the editors at liftdownunder@gmail.com

A SPECIAL THANK YOU TO

Reuven & the team at CREATIVE CHINUCH.

High quality Jewish content, illustration & design.

Visit www.creativechinuch.com for more info Or scan the code to get in touch →

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Table Of Feature Article A Tribute to

Rabbi Jonathan Sacks ‫ז”ל‬

06 PAGE

Speaking from Experience Educational Lessons Learned from Chanukah

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A Story for the Soul Chaim, the Alter Rebbe, & the Sorcerer

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Iyun Torah The Ner Maaravi

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Contents 24

Humans of Melbourne Interview with Reb Leibl New

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Spotlight Rabbi Samson Raphael Hirsch ‫זצ”ל‬

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10

38 PAGE

A Loch in kop Riddles & Games

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30 5

F E A T U R E

A R T I C L E

A Tribute To Rabbi Sacks ‫ז”ל‬

O Wr it t e n by R ab b i A r y eh K nap p

n the 20th of Cheshvan the world experienced the passing of one of the most awe-inspiring individuals of this century. This man was a gentleman, a Jew and a leader: Rabbi Yaakov Tzvi ‫ז”ל‬ Sacks.

Rabbi Sacks, known as Rabbi Lord Jonathan Sacks, was an outstanding student in all regards. In fact, after graduating from Cambridge University he was determined to remain a lifelong student with a never ending growth mindset.

Rabbi Sacks was interested in

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pursuing knowledge over a wide range of topics spanning from Jewish Law to philosophy. He would then break down many complex ideas and transmit them to the masses with practical and meaningful application. Constantly embracing the latest methods of communication and technology, he made it his mission to reach all those who would not have been reached otherwise. Ironically, as he strived to remain a humble student of life, he developed into the most incredible teacher for all humanity, Jews and Gentiles alike.

challenge of leadership. In fact, he succeeded in becoming one of the greatest thinkers and leaders of our generation. In May 2013 a Gala Dinner was held in Central London marking the completion of the Chief Rabbi’s time in office.

The Prince of Wales called Rabbi Sacks a “light unto this nation”, “a steadfast friend” and “a valued adviser” whose “guidance on any given issue has never failed to be of practical value and deeply grounded in the kind of wisdom that is increasingly hard to come by”.

In the summer of 1968, whilst a student at Cambridge, Rabbi Sacks traveled to New York on a mission.

He was determined to meet with the greatest Rabbis and leaders of our time. After meeting with Rabbi Joseph Soloveitchik and The Lubavitcher Rebbe to discuss a variety of issues relating to religion, faith and philosophy he wrote: “Rabbi Soloveitchik challenged me to think, Rabbi Schneerson challenged me to lead”.

Rabbi Sacks took the Rebbe’s words to heart and accepted the

Rabbi Soloveitchik

At the Kinus Hashluchim Conference in 2011, when speaking of the Lubavitcher Rebbe, Rabbi Sacks eloquently said “a good leader creates followers. A great leader creates leaders”. This phrase has been repeated on multiple occasions as Rabbi Sacks has an unparalleled way with words and was able to profoundly encapsulate our Rebbe.

challenged

Following that summer of 1968, Rabbi Sacks was scheduled to return to England. After spending the Shabbos in the Rebbe’s presence, the Rebbe requested he extend his stay. Rabbi Sacks proceeded to remain in New York experiencing Tishrei with

to lead.

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me to think, Rabbi Schneerson challenged me

the Rebbe. He commented on the Rebbe’s shofar blowing, “I heard a sound in which heaven and earth touched and the echoes of that Shofar have stayed with me ever since”.

At the Kinus Hashluchim Conference in 2011, when speaking of the Lubavitcher Rebbe, Rabbi Sacks eloquently said, “a good leader creates followers. A great leader creates leaders”

In 1969 Rabbi Sacks spent time learning in Kfar Chabad under the tutelage of Rabbi Zalman Gafni. Shortly after he returned to England, he married Elaine Taylor.

He began teaching philosophy whilst simultaneously working on his PhD. Feeling internal pressure to pursue his role in leadership, Rabbi Sacks began the journey towards Rabbinic ordination under the guidance of Rabbi Nachum Rabinovitch, the former principal of London School of Jewish Studies. Rabbi Sacks commented that Rabbi Rabinovitch was “One of the great Maimonidean scholars of our time, [who] taught us, his students, that Torah leadership demands the highest intellectual and moral courage. He did this in the best way possible: by personal example.”

In January 1978, Rabbi Sacks went to visit the Lubavitcher Rebbe for the second time. He told the Rebbe that he had potential careers lined up in front of him and had three pathways he could pursue. He could choose to a) become an academic, a fellow in his University at Cambridge b) become an economist, as he did study economics in university or, c) become a barrister and advocate in law.

Rabbi Sacks related that he didn’t know which route the Rebbe would suggest and much to his surprise the Rebbe dismissed all three.

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Instead, the Rebbe said that Anglo Jewry is in need of leading rabbis and that Rabbi Sacks must pioneer a Rabbinical training College. In addition, the Rebbe encouraged him to become a pulpit rabbi ensuring that those who heard him deliver his sermons, would be inclined to be trained by him.

Remarkably, Rabbi Sacks succeeded in achieving all of his ambitions.

He served as Principle of Jews’ College the United Synagogue’s Rabbinical Seminary, teaching Smicha to many of today’s outstanding Jewish leaders.

Furthermore he became a fellow at Cambridge as well as a professor in Oxford University and London University. In addition, he delivered some of Britain’s top economic lectures and became a barrister lecturing in law. Rabbi Sacks reflected “you never lose anything by putting Yidishkeit first” and “sometimes the best way in achieving your ambitions is to stop pursuing them, and let them pursue you.”

In 1990 Anglo Jewry were looking for a new candidate to fill the role of Chief Rabbi. Rabbi Sacks asked the Rebbe for his advice and concluded his letter with a question, “If they offer me the job should I accept?” The Rebbe responded to him in the affirmative and the rest is history.

Rabbi Sacks infused his surroundings with new life assisting in the establishment and growth of multiple schools working tirelessly on Jewish education. He reached out to millions empowering them with Jewish values and pride. He was a mighty defender of Eretz

Yisroel and the entire Jewish nation.

Rabbi Sacks expressed concern at the growing reliance on materialism and secularism in European society.

He argued that these pursuits undermined the basic values of family life and encouraged self centered behaviour. In 2009, Rabbi Sacks gave an address stating that Europeans have chosen consumerism over the self-sacrifice required to parent children. He devised that “the major assault on religion today comes from the neo-Darwinians”. He argued that Europe is in population decline “because non-believers lack shared values of family and community that religion has.”

Rabbi Sacks is a world renowned author who has written twentyfive books. He has published commentaries on the daily prayer (Siddur) and completed commentaries to the Rosh Hashana, Yom Kippur and Pesach festival prayer books (Machzorim.)

Some of his other titles include “Not in God’s Name: Confronting Religious Violence” and “The Great Partnership: God, Science and the Search for Meaning.”

Some of his books have won literary awards including the 2004 Grawemeyer Prize for Religion for his work “The Dignity of Difference” and a National Jewish Book Award in 2000 for “A Letter in the Scroll.” In 2009, his work “Covenant & Conversation: Genesis” was awarded a National Jewish Book Award. Furthermore, in 2013, his commentary to the Pesach festival prayer book won the Modern Jewish Thought and

Experience Dorot Foundation Award. His Covenant & Conversation commentaries on the weekly Torah portion are read by thousands of people in Jewish across the globe.

In 2012 Rabbi Sacks visited Melbourne to mark East Melbourne Hebrew Congregation’s 155th anniversary. Rabbi Dovid Gutnick of East Melbourne Hebrew Congregation fondly recalls the Friday night walk from Toorak Shule back to East Melbourne. Rabbi Gutnick reflected that “he was such a sincere and humble man, yet so incredibly knowledgeable in all matters.” He believes that Rabbi Sacks’ visit was “A real shot in the arm for the community” and instrumental in bringing many congregants back to synagogue in East Melbourne.

Rabbi Sacks is survived by his wife, Elaine Taylor Sacks and their children, Joshua, Dina and Gila as well as nine grandchildren. He is also survived by siblings Brian Sacks, Alan Sacks and Eliot Sacks.

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Rabbi Sacks’ visit was “A real shot in the arm for the community” and instrumental in bringing many congregants back to synagogue in East Melbourne.

Educational Lessons Learned from Chanukah Rabbi Sholem Blesofsky is a Melbourne native studied in Kollel Menachem from 1997 - 2001. A master educator, Rabbi Blesofsky directs informal education for Yeshivah secondary and is a much beloved teacher to many.

Wr it t e n b y R ab bi Sho le m Bles ofs ky

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The word Chanukah comes from the word Chinuch.

Generally there is less emphasis on the Chinuch aspect of Chanukah, as compared to the universal messages of the Yom tov.

Let us examine some educational messages that can be derived from the Menorah.

There is a teenage student who is struggling with his Lubavitcher identity.

Does he focus on his connection to his Chassidishkeit? Does he spend time with the Chassidishe boys in his class or should he gravitate to other boys? Friendship is so important for a teenager.

A school Shliach befriends him and discusses the issues that he is facing.

Thanks to the Shliach’s efforts, the student is able to work through his issues in a positive way.

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Students are Farbrenging with their Shliach on a number of occasions.

He talks about the importance of having Frum and Chassidishe values.

He does so on numerous occasions.

Eventually the messages seeps in and impacts other boys as well.

Lesson from Menorah: The oil that we use to kindle the menorah eventually seeps through and makes the entire Menorah and all its surroundings full of oil.

Lesson from Menorah: We use the Shamosh to light the other candles and help them keep their light burning, just as the Shliach “lights up” the student.

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A student gets inspired by a Farbrengen.

He starts to have an extra Shiur and takes on an extra Hachloto (resolution).

Unfortunately, the inspiration doesn’t last and he returns to what he was doing before the Fabrengen. One must make sure that the inspiration is ongoing, to have a lasting effect.

Lesson from Menorah: If you put a little oil into the cup, although it will burn well, it will eventually go out. You need to fill the cup with oil for it to burn for a long time.

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A teacher inspires his students by Farbrenging with them. He however disappoints them as he leaves early from the Farbrengen. He only Farbrengs on one occasion and doesn’t repeat it. The impact of the Farbrengen quickly dissipates.

Lesson from Menorah: The Shamosh has to light the Menorah each night. Ensure the Shamosh lights up the wick fully so that it doesn’t burn out too quickly.

A student gets inspired to learn Chitas. He is finding it difficult to maintain this extra learning. He decides to learn his Chitas during his Gemoro class. Eventually he stops learning Chitas and his Gemoro learning is affected as well.

Lesson from Menorah: When you light the Menorah with a faulty wick, not only does it not burn properly, but it also affects the rest of the oil in the cup.

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A student is struggling in class and becomes disheartened. He quickly gives up, and stops trying, thus giving himself little or no chance for success.

Lesson from Menorah: Even if the wick begins by burning poorly, the fire can take hold properly and burn steadily for a long period.

There are many more lessons that can be gleaned from the Menorah regarding Chinuch. It now will be the job of the reader to find those connections.

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A Story for the Soul ‫המע שה הוא הע יקר‬

Ch aim, the Alter Re b b e , a nd the Sorc erer’s D emise To l d by Ra bbi Yossi Gopin

C

haim was still a young man when he married Freida, the daughter of Reb Shlomo.

Reb Shlomo was, thank G-d, a successful wood merchant, and when his middle daughter found for herself a husband in Chaim known to be from the cream of the crop for his age - Reb Shlomo was so happy to provide for their young family too. This allowed his son-inlaw seven immersive years of Torah study, not needing to concern himself with the yoke of Parnassa.

Chaim utilised these years to the fullest, and learning with incredible diligence. He mastered many Mesechtas (tractates) of Talmud with tremendous proficiency and in great depth.

But Talmud wasn’t all that Chaim learned. Chaim was also a chossid of the Alter Rebbe, and he would spend many hours delving into the discourses that would arrive from Liadi - the hometown of the holy Rabbi Shneur Zalman.

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For many years, Chaim had merited to bask in the pure, resplendent light of the Alter Rebbe’s holiness.

These years amounted to a considerable part of Chaim’s life quantitatively, and even more so qualitatively. He would often reflect on them to his new wife, sharing with her the experiences he had been blessed with during his younger years, when he was studying under the brilliant Torah scholar Rabbi Yehuda Leib, the brother of the Alter Rebbe.

When Chaim married, he was of course compelled to leave Liadi, and he did so with a heavy heart.

The distance he now lived from the Rebbe pained him greatly, and he sorely missed the town of Liadi, his spiritual birthplace.

Freida, Chaim’s wife, understood her husband’s yearnings for Liadi. She noticed the longing in Chaim’s eyes when he would share with her the times of his youth,

and encouraged him to travel to his Rebbe, to spend some time there and to see the Rebbe for Yechidus. Chaim would always return refreshed and energised, with a newfound sense of vitality in his learning and an even deeper appreciation for his wife and her self sacrifice for him.

But difficult times developed for Reb Shlomo. His wood business from which he had provided for his family for so many years collapsed in a relatively short period of time.

As the wheel of fortune turned for Reb Shlomo, so did his health, and Reb Shlomo was confined to bed, a broken man. The responsibility of providing for his entire household fell upon the shoulders of his sonin-law Chaim, who had immense know-how in brokering the transactions of Rav and Shmuel, and Rava and Abaye, but in the business world had absolutely no experience.

The Creator of the world provides and sustains, and as Chaim withdrew himself from his intensive learning routine and occupied himself in the world of business, Hashem blessed him with success. His own talents and charm, together with his father in law’s good reputation, helped him take the first few steps, and he soon found himself earning a decent livelihood. Chaim wasn’t a rich man, but he had what he needed.

Chaim was a G-d fearing Jew and he accepted his fate with faith, trying to learn as often as he could.

Spring had arrived and summer was around the corner. It was time for Chaim to travel to the fair, to stock up on merchandise in preparation for the upcoming season. The wholesalers already knew and trusted Chaim, and they gave him their best quality

products for good prices on credit.

Chaim thankfully loaded it all onto his horse and buggy and prepared for the three day journey home.

During Chaim’strips, his waking hours were all spent engrossed in Torah study. This was a special time for Chaim, as his business had taken over his life and the opportunities to immerse himself in learning came few and far between.

On the second day of their journey, the wagon driver asked Chaim for permission to stop at the next inn, as he wasn’t feeling well. Chaim willingly agreed, hoping that a short rest would be all his driver would need, as the Yomtov of Shavuos was to begin the following night. But as the hours passed and the driver’s fever worsened, Chaim realised that the chances of arriving home before Yomtov were becoming slimmer by the minute.

It was clear that his driver would not be able to continue the journey.

“Go without me, I’ll catch the next carriage to town” pleaded the driver. He knew that Chaim needed to arrive before Yomtov, even more so due to the opening of the markets immediately afterwards, when a considerable amount of his newly purchased merchandise would be sold. Chaim realised he would have to take the reins himself, and despite his ignorance of wagon driving, he managed to satisfactorily guide the horses making it successfully through the thick of the forest.

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For many years, Chaim had merited to bask in the pure, resplendent light of the Alter Rebbe’s holiness.

Chaim had a lot of time on his hands now, and his thoughts traveled far.

He thought about his business, in particular the large profit he hoped to make thanks to this year’s successful purchasing (with Hashem’s help of course!). His thoughts moved on to the business in general, and finally, to how he had almost “fallen” into the business world and what his life had been like before.

He remembered the days right after marriage when he was immersed in his studies and even before, his days as a young teenager sitting at the tables in the Bet Midrash with tens of other students of the “Chadorim” (the Alter Rebbe’s school for advanced Torah learners). They would all learn with such great diligence and so few concerns. Hearing the discourses of Chassidus that the Alter Rebbe would deliver from time to time, which somehow always excited everybody. A Maamar day was a festive day, a day of joy and excitement, of inspiration.

Strong pangs of yearning wrenched at his heart as the lump in his throat grew. A lump from his heart, a lump from his Neshomo. He barely noticed the hot tears coursing down his cheeks as he remembered Shavuos by the Rebbe, being packed like sardines into the Alter Rebbe’s Shule, the pushing that would ensue as the Rebbe started saying a Maamar, each Chossid trying to hear the Maamar.

“Today is Erev Shavuos” thought Chaim to himself, his heart heavy. He had spent Shavuos with the Rebbe many times before his marriage, and he remembered well “the voices and the thunder” that he merited to hear and see.

Suddenly, a thought occurred to him. “I’ll travel now, to the Rebbe

for Shavuos!” Chaim’s heart started racing. “I’ll tie up the horse and buggy and leave all the merchandise right here, and go by foot to the Rebbe! It’s only a few hours from here, through 2 villages and cross through the forest and I’ll arrive” he thought to himself.

Before he had a chance to second guess himself or think about his brand new merchandise, let alone the post-Shavuos markets, Chaim stopped the horses and tied them up. He grabbed his Tallis and Tefillin, and off he went to Liadi.

As he approached the familiar town, Chaim’s heart burned with a special passion. It was a few minutes before Yomtov would start, but he had arrived. He had arrived to receive the Torah. Chaim ran to the Mikva, only making it to Shul once davening had already started. He recognised a few of the faces from his youth, whose lot had graced them with the privilege of living by the Rebbe, and seeing him on a daily basis. When the Alter Rebbe turned around after his prayers, he looked at Chaim with a penetrating gaze for a few moments. Then, he bent down and whispered into the ear of his son Reb Dovber, “This young man is a true Chossid. He is a man of indelible self sacrifice!”

Reb Dovber didn’t know how to interpret what his father had just told him. Why was this young man deserving of such great praise?

Only after hearing the story or how Chaim had arrived in Liadi, did he understand how the Alter Rebbe had seen with his Ruach HaKoidesh all that had transpired to Chaim, how he had tied up his horse and buggy and all his merchandise, and

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despite the massive potential (almost sure) financial loss - he had come to spend Shavuos with the Rebbe.

Our friend Chaim had two days of utter spiritual bliss. Two days of hearing the “voices and thunder” of Matan Torah, of returning to the days of his youth, without disturbance from worldly matters. Chaim could listen to the Maamarim delivered by the Rebbe, packed like a sardine once again, pushed between the young chassidim.. just like once upon a time.

There were no bounds to his joy.

After Yom Tov, he merited to enter into Yechidus with the Alter Rebbe.

The Rebbe asked him to share the entire story of his coming to Liadi for Yom tov, and Chaim told him everything, not missing a detail.

The holy face of the Alter Rebbe became focused, as he fell into a Dveykus for a few moments. He then lifted up his head and told Chaim, “Return to the place where you left your horse and buggy, and you will find them still there. The merchandise is fully intact.

Despite putting great effort over the Yomtov to push the horse, buggy and merchandise out of his mind, Chaim had realised that there wasn’t a chance he would return and find them. You would think, that such good news would be a source of elation, of relief for Chaim. But Chaim was not happy.

His head no longer lingered in the business of textiles nor the markets that awaited him. Instead, he burst out crying.

“Rebbe, I want to return to a life of Torah study! To return to a life of inward service of G-d, like I had once before. But what should I do now that I have the yoke of providing for my

family and my business matters trouble and disturb me so!”

Chaim’s heart was truly broken.

That, his Rebbe could see. The Alter Rebbe spoke: “You should lease an inn which can serve as a hostel for passers-by and for selling spirits. Your wife, if she agrees, can work in the servicing of the customers, while you can spend most of your time in study and prayer, and dedicate but a few hours of your time to managing the accounts”.

Chaim nodded his head silently.

Without saying another word, he walked out backwards from the ‫ שדק״ ״םישדקה‬,the holy Rebbe’s Yechidus room. Now things would become easier for him. He had unloaded his embittered heart before the Rebbe, and the Rebbe, as a loving father, had listened to his words. “Now” thought Chaim, “I know that all of my matters are in the hands of the Rebbe.”

Shortly afterwards, Chaim departed, knowing without a doubt that all of his merchandise would be found intact as his Rebbe had promised him.

Upon arriving, he was surprised to find a man, dressed as a Russian nobleman, standing and puffing on a pipe next to his wagon.

It appeared that he had been waiting for a while. Upon Chaim’s approach, the Russian nobleman asked; “Are you the owner of this merchandise?”

Chaim nodded his head, but the nobleman continued on as if he wasn’t even there.

“It is already quite a while that I’ve been waiting here. This morning

I passed by, and saw the wagon standing here, abandoned. When I came close and saw that it was full of expensive merchandise, I began to wonder which Meshugene would abandon a wagon full of expensive materials like this one.”

Chaim smiled. “The wagon has in fact been standing like this for three days already now” he answered, and shared his story.

The nobleman listened to Chaim’s fantastic tale. A thoughtful look appeared on his face.

“Your words have touched me and I am impressed by your integrity” said the nobleman. “On my estate, we have a hostel which no one has been capable of properly managing.

Since I see that you are a man of honesty and upright values, allow me to suggest that you lease this hostel of mine, and manage it”.

Chaim immediately remembered the words of the Rebbe that he should lease an inn. He wondered if this was what his Rebbe had intended. “It is a good suggestion, and I thank you for the opportunity. However I do not have available cash to lease it from you and prepare it for guests”.

The nobleman smiled and waved his hand dismissively, “I will lend to you all the money you need, and I trust that you will reap good profits and be able to pay back the loan in a short time”.

Chaim understood that this opportunity had fallen from heaven and this must have been his Rebbe’s intentions. The two shook hands, and parted in peace.

It had been a busy few weeks, as Chaim packed up his family,

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Chaim withdrew himself from his intensive learning routine and occupied himself in the world of business, Hashem blessed him with success

For there is no divination in Jacob and no soothsaying in Israel

journeyed across to the state of the Russian nobleman and set up shop in his new home. He had already become familiar with the different streets of the town, but.. something seemed a little strange.

A consistent Minyan-goer, Chaim noticed that whenever he would come to Shul, the townsmen would throw him foreign, nervous but sometimes empathetic looks. At first, he had thought that it was due to his being the new arrival. But as he settled in and became one of the regular Mispalelim in Shul and the looks still did not stop, Chaim knew something wasn’t right.

A few Yidden came over and acquainted themselves with him, hearing the story of how and why he had moved into town with his family. One of his new friends eventually explained; “Indeed, the hostel that you have leased from the generous nobleman is an

opportunity for great profits, but there is one big downside. Near your inn, live a Gentile couple who grind wheat for a living. But both of them are sorcerers, and until now - anyone who has rented this inn has not lived out the year either he or one of his household members have died”.

Chaim reflected on the meaning of the news just shared with him as the townsmen nodded their heads.

“It appears that the nobleman hasn’t shared this with you. But it isn’t too late, you can still leave your inn before they inflict any damage upon you and your family, although obviously you would do better to hurry..”

Chaim was deep in his thoughts as he walked home that night. In his thoughts, he immediately arrived in Liadi; he saw himself standing in the Rebbe’s presence, his advice and the sequence of events that have led to him moving to his new home. It had been clear to him that this opportunity had come from heaven, and it was this to which the Rebbe had intended. He understood that he was in the safe hands of his Rebbe, and he knew that he would not be hurt. Chaim arrived home, and didn’t mention anything to his wife.

6 months passed. Business had thank G-d seen much blessing, and in just 2 months Chaim had been able to pay off his loan from the nobleman in full. Chaim was grateful to the Alter Rebbe for his advice, as throughout these months he had once more been able to immerse himself in Torah study and prayer. Chaim was strict about

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managing his time properly, so that in every free moment he could help his dedicated wife with the running and management of their hostel.

But trouble was brewing. Chaim began to feel a weird, painful sensation, each day becoming more pronounced. His head started aching and lethargy set upon him hard and heavy.

At first, Chaim tried blaming it on his change in routine and occupation. As he became more ill, Chaim realised that this wasn’t an empty matter. This was sorcery at work.

“I must travel to the Rebbe before it’s too late” Chaim thought.

Without revealing the true reason for his journey to his concerned wife, Chaim departed for Liadi.

It was Erev Shabbos Parshas Balak when Chaim arrived in Liadi at last. The trip had taken its toll on Chaim, and he was forced to spend his Friday night in bed, writhing in agony from his strange, untraceable sickness. It wasn’t until the next morning, after many hours of sleep that Chain succeeded at standing up and painfully making his way to Shul. It was only the thought of seeing the Alter Rebbe that pushed Chaim to continue on, excruciating as each step was.

The sick Chaim didn’t make it very far into Shul, and instead slumped into the chair closest to the entrance as if he was an old man. The Alter Rebbe was reading from the Torah in his loud, deep voice. Chaim’s head lolled against his chest and his whole body leaned forward, he could no longer hold up his own body weight.

Almost subconsciously, he felt someone shaking him vigorously, carrying him toward the Bimah.

Chaim looked up for a moment and wondered why everyone was staring at him with surprised looks. It wasn’t until later that he understood that the Alter Rebbe had unexpectedly taken the place of the Gabai (wouldn’t go down too well in Melbourne, I know) and called him up to the Torah for Chamishi. How the Rebbe had known he had walked in was a mystery to everyone.

Chaim stumbled through the blessings on the Torah, and tried to clear his mind and focus on the words of the Torah. Somehow, the more he tried to focus, the more the words swam before his eyes. It was only the voice of the Rebbe that was smooth, sharp and consistent. The Rebbe’s face was aflame, and his voice sounded capable of penetrating the heavens. ‫ כעת‬,‫״כי לא נחש ביעקב ולא קסם בישראל‬ ‫ הן עם כלביא יקום‬.‫ל‬-‫יאמר ליעקב מה פעל א‬ )‫כג‬,‫״ (בלק כג‬..‫וכארי יתנשא‬

“For there is no divination in Jacob and no soothsaying in Israel. In time it will be said to Jacob and Israel, ‘What has God wrought?’

Behold, a people that rises like a lioness and raises itself like a lion..”

(Balak 23,23) Chaim couldn’t be sure, but it seemed as if the Alter Rebbe had repeated numerous times the verse, “For there is no divination in Jacob and no soothsaying in Israel”.

Later he was told that indeed, the Rebbe had repeated those words, each time his voice resounding louder and stronger. Fear fell upon

all those present, as they realised that something other-worldly was occurring right before their eyes.

No one dared look into the burning face of Alter Rebbe.

Throughout the rest of Shabbos, Chaim felt his strength returning, and though he was still very weak, he managed to stand throughout his entire Yechidus that Motzei Shabbos. Before he even managed to open his mouth, his Rebbe wished him a Refuah Shelaima.

As Chaim emotionally repeated his story the Rebbe nodded his head as if to say he knew what had happened. The Alter Rebbe soothed Chaim, reassuring him that from now all would be well. Before Chaim left the Rebbe repeated one last time that fateful verse, “For there is no divination in Jacob and no soothsaying in Israel”. This time in a softer, encouraging, almost promising voice. Chaim felt once more that the Rebbe was like a loving father for him, and with that feeling in his heart Chaim began his trek home.

Chaim wasn’t surprised when upon his arrival home, his friends shared the news of the sudden death of the sorcerers from down the road that past Shabbos. With a bit of probing, Chaim confirmed that they had died at the same time that the Alter Rebbe was reading the Aliya that had been his. Chaim made a big thanksgiving Seudah for his new community, to thank Hashem for the tremendous salvation he had been shown, and for the great and caring Rebbe he had been blessed to know.

17

I MPO RTANT PE R SO NALI TI E S

The Alter Rebbe, Rabbi Shneur Zalman of Liadi.

Born 18 Elul 5505/ September 4, 1745 P a s s e d A w a y 2 4 Te v e t 5573/ December 15, 1812

F E ATUR E D SHTE TLAC H IN THI S STO RY

Liadi is a hamlet in the Dubrovna District of Vitebsk Region, Belarus adjacent to the Belarus–Russia b o r d e r.

Wr it t e n by R ab b i Yon ason Joh nson

The

Ner Maaravi

I

n our last Iyun Torah article, we discussed the Minhag of lighting the Menorah in Shule.

One of the reasons for this custom is to remember the Menorah in the Beis Hamikdash, where the miracle of Chanukah took place.

The Menorah in Shule is kindled on the south wall of the Shule1.

This is to replicate the Menorah in the Beis Hamikdash which stood against the south wall of the Kodesh.

There is an argument whether the Menorah in Shule should be placed with the candles running from east to west or from north to south.

18

The Ram”o2 rules that the Menorah should be arranged from east to west. Magen Avraham3 writes that there are those who place the Menorah facing from north to south. He concludes that each place should follow their Minhag4.

The divergent customs are based on a dispute between the sages of the Mishna over which direction the Menorah in the Beis Hamikdash faced.

Rabbi Yehudah Hanassi (Rebbi) taught that the Menorah faced from east to west.

Rabbi Elozor, the son of Rabbi Shimon bar Yochai, taught that the Menorah faced from south to north.

The source of the dispute and the unique ‘Western Lamp’ In the Beis Hamikdash, the Kohen would light all seven candles each afternoon.

They would burn through the night. There are a number of Parshios in the Torah which discuss the lighting of the Menorah5. In Parshas Emor it is written; ‫צו את בני ישראל ויקחו אליך שמן זית זך‬ ‫כתית למאור להעלת נר תמיד מחוץ לפרכת‬ ‫העדת באהל מועד יערך אתו אהרן מערב‬ ‫עד בקר לפני ה’ תמיד חקת עולם לדרתיכם‬ “Command Bnei Yisroel to bring to you clear oil of beaten olives for lighting, for kindling lamps constantly. Aharon shall set it up in the Tent of Meeting outside the curtain of the testimony, from evening to morning before Hashem constantly; it is a law for all

time for all generations6.”

Midrash Toras Kohanim notes that the word ‫ נר‬in this Posuk is in singular form. The verse also says ‫יערך אתו‬, “You shall light it” in singular form.

The Midrash says that this refers to the Ner Maaravi, the Western Lamp. This lamp is identified as being ‘before Hashem’ (’‫)לפני ה‬.

The uniqueness of the Ner Maaravi is discussed in the Gemara. The Gemara7 teaches that there was no need for the light of the Menorah in the Mishkan because it was illuminated by Hashem’s light. Rather, the light of the Menorah served as a testimony to the entire world that Hashem’s presence rests amongst the Jewish people.

The testimony was the miraculous ‘Western Lamp’.

The other candles of the Menorah would burn through the night and go out by the morning. Even though the ‘Western Lamp’ contained the same amount of oil as the other candles, it would burn through the day as well. The Kohen would use it to light the other candles that afternoon.

Since one of the candles is identified as the ‘Western Lamp’, Rabbi Yehudah Hanassi deduces that the Menorah must have been positioned with its candles spanning along the east-west axis8.

Only this way can any of the candles be called ‘Western’.

According to Rabbi Elozor ben Shimon’s view that the

19

Menorah was placed facing from north to south, what is the meaning of the ‘Western Lamp’?

Each of the Neiros (the oil cups of the Menorah) had a lip in which the wick would be placed. All of the oil cups were positioned with their lip facing towards the middle branch of the Menorah. The 3 candles on the north side faced towards the south and the 3 candles on the south side faced towards the north. This is in fulfillment of the Posuk9 ‫אל מול פני המנורה יאירו שבעת‬ ‫הנרות‬, that the candles of the Menorah should burn towards the ‫ – פני המנורה‬the centre of the Menorah10.

The cup on the central branch itself, was turned backwards to face towards the Kodesh Hakodoshim on the west “before Hashem”. According to Rabbi Elozor ben Shimon, this was the ‘Western Lamp’ as it was the only one that faced towards the west (figure 1).

According to Rebbi’s view that the Menorah stood facing from east to west, it would seem that the ‘Western Lamp’ refers to the western-most lamp; the one closest to the Holy of Holies. This is the view of Rashi in his commentary on Mesechta Menachos11 (figure 2).

However, other commentaries12 explain that according to the view of Rebbi, the Ner Maaravi was actually the 2nd lamp from the east. It is called the ‘Western Lamp’ because it was the first lamp moving ‘towards the west’ (figure 3).

Figure 1

Figure 2

Rashi himself presents this opinion in his commentary on Mesechta Shabbos. He explains that it cannot refer to the western-most lamp because of the principle ‫אין מעבירין‬ ‫ – על המצות‬we do not pass over the Mitzvos.

One of the proofs brought that the Menorah was positioned from east to west and that the Ner Maaravi was the second from the east, is from the Mishna in Mesechta Tomid13. The Mishna teaches that the Kohen who would clean out the Menorah would enter the Kodesh in the morning and find the two eastern lamps still burning. He would leave them burning until the afternoon.

A subsequent Mishna teaches that if the Kohen found that the Ner Maaravi was extinguished, it would be lit with a fire from the sacrificial altar14.

Figure 3

The Rambam15 rules like Rabbi Elozor ben Rabbi Shimon that the Menorah faced from north to south. Even though Halacha usually follows Rabbi Yehudah Hanassi in a dispute with a fellow Tanna, the Posuk ‫אל מול פני המנורה יאירו שבעת‬ ‫ הנרות‬16 supports Rabbi Elozor’s view17. This is also the opinion of the Sefer Mitzvos Gadol.

Many other Rishonim, including

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the Rashba, Raavad and Ramban, conclude that the Halacha follows the opinion of Rebbi.

A spiritual dispute In 1939, while in Paris, the Rebbe wrote a treatise on the Menorah of the Beis Hamikdash, explaining the opinions on the subject of the Ner Maaravi18. The Rebbe had recently written a letter to Rabbi Shneur Zalman Shmotkin on the topic and the Frierdike Rebbe19 asked the Rebbe to write up this explanation in greater detail “based on the text of the Mishna, Gemara and Halacha”. He also asked the Rebbe to “explain the meaning of these ideas in a way of Derush and what they mean according to the ways of the Chassidus of the Baal Shem Tov and the Maggid of Mezritch and what they mean according to the teachings of Chabad Chassidus”.

In the first part of the treatise, the Rebbe analyses the Rambam’s position in the Pirush Hamishnayos and Mishneh Torah. He explains how the Rambam interprets and reconciles the Mishnayos. He also resolves the questions and contradiction in the Rambam’s position.

In the second part, the Rebbe explains the layout of the Mishkan and the Keilim and what they represent in Avodah Hashem, including the Menorah. He concludes with an explanation of the opinions on the position of the Menorah and how they reflect a fundamental argument over what is the most important mode of serving Hashem.

The Menorah represents the spiritual service of a person (Ruchnius). This is in contrast to the Shulchan which represents our service of Hashem through our involvements in physicality and pursuit of Parnasa (Gashmius).

Within the spiritual service of Hashem represented by the Menorah, there are two specific dimensions. One is the intellectual service of Hashem which is through the study of Torah. The other is the emotional service of Hashem which is generally the experience of davening.

The Torah is the Chochma of Hashem. Through understanding the Torah that they learn the studier is able to unite with the Divine intellect. To do this, one needs focus on coming to the essential and point of truth and objective understanding of the part of Torah that they are learning.

Whilst every Jew is obligated in the study of Torah, not every mind is capable of reaching the ultimate objective (Tachlis) of this Avodah. There are greater minds and weaker minds.

Our sages teach20 that even though 1000 students commence learning Chumash, only one of them will emerge capable of rendering Halachic decisions.

In contrast, every person is able to reach the Tachlis of the service of the heart. Unlike the service of the mind which is objective, the emotions are a personal subjective experience that depend on a person’s nature. Some serve Hashem with love and others with a sense of awe and fear.

Both are equally valid. The Tachlis is for each person to serve Hashem with their personal emotional makeup.

The north-south axis – Intellectual service of Hashem As one moved through the length of the Beis Hamikdash from east to west, there were changes in the status of holiness, culminating in the Kodesh Hakodoshim at the west. The holiness would increase as one moved further west. The width of the Beis Hamikdash from south to north was all on one equal plane of Kedusha.

The opinion that the Menorah faced north-south sees the ultimate service of Hashem as the service of the mind in the comprehension of Torah. Even though there are different levels of learning Torah and different areas of Torah, they are all equally the Torah of Hashem. In this regard they are all on the ‘same level’ of holiness.

The six outer branches of the Menorah represent Torah Shebaal Peh (the Oral Law)

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which is divided into the six orders of the Mishna. These branches emerge from the central branch which represents the Torah Shebichsav (Written Law), which is the source from which the Oral Law. This is why according to this view, the unique Ner Maaravi is the central lamp.

Its oil cup faced towards the Kodesh Hakodoshim, which contained the Aron and the Luchos. These are the essence of the Written Torah. The other oil cups faced the centre of the Menorah, illustrating how in the pursuit of intellect and Torah study, one needs to focus on the objective point of truth, without deviating to the right or to the left.

The Ner Maaravi was kindled from the fires of the sacrificial altar upon which they would burn the fat and pour the blood of the Korbanos. Chassidus explains that the fats represent delight or pleasure. The blood represents passionate desires.

Burning and offering these upon the Mizbeach represents the sacrificing of worldly pleasures. Chaza”l teach that one who wants to attain Torah must reduce in their worldly pleasures21.

In Torah there is a difference between day and night. The Midrash22 teaches that when Moshe was on Har Sinai to receive the Torah, he knew it was day when Hashem would teach him Torah Shebichsav.

At night, Hashem would teach him Torah Shebaal Peh. Like the darkness of night, the Kedusha is less apparent in Torah Shebaal Peh. This is why at night, all of the candles of the Menorah (representing Torah Shebaal Peh) were lit23. Daytime represents the greater G-dly revelation of Torah Shebichsav. Therefore, during the day, only the Ner Maaravi – the central flame which represents the Written Law – would be alight.

The east-west axis – Emotional service of Hashem The opinion that the Menorah faced from east to west sees the Menorah as representing the service of Hashem that comes from the heart.

The seven branches of the Menorah represent the seven emotions of the soul, which parallel the seven Sefiros; Chessed, Gevurah, Tiferes, Netzach, Hod, Yesod and Malchus. These give rise to seven different ways of serving Hashem.

Moving from east to west means that as one moved towards the west, each candle was in a place of greater

holiness than the one before it, suggesting a hierarchy of higher and lower within the spectrum of emotional service.

The highest form of serving Hashem is to do so out of love. This is the Sefira of Chessed, the highest of the emotional energies. This is why according to some, the western-most lamp is the Ner Maaravi if the Menorah faced east-west.

On a deeper level, the foundation of an emotional service of Hashem is Hiskashrus - a deep intimate connection with Hashem.

Without this connection, a person’s subjective emotions may lead them to follow their own desires, instead of focusing on Hashem.

This connection corresponds to the Sefira of Yesod, the sixth of the Sefiros. This is the inner rationale of those who say that the Ner Maaravi was the second from the east. It is used to light the others because Yesod – a deep intimate connection with Hashem – is the source that ignites and leads to all of the other specific modes of serving Hashem.

But the sixth lamp is only the ‘Western Lamp’ because it sits to the west of the seventh flame. Whilst the primary drive of serving Hashem is Hiskashrus, one cannot attain

22

this deep connection (Yesod) without first having humility and surrender to Hashem.

Humility comes from the seventh and ‘lowest’ of the Sefiros – Malchus – which is represented by the easternmost lamp.

True connection to Hashem can only be attained through the observance of the physical Mitzvos. The Mitzvos are represented by the Korbanos that were brought on the sacrificial altar. This is why the Ner Maaravi – the deep connection of Yesod – was kindled from the fires of the Mizbeach.

Two types of Gedolei Yisroel Rabbi Yehudah Hanassi was the Nassi and leader of all of Klal Yisroel. As the Nassi, he was responsible for the spiritual needs of every Jew. This is why he says that the Menorah faced east-west.

He emphasised that the main service of Hashem is the emotional service of the heart, since each person can reach the ultimate service with their own personal emotions.

Rabbi Elozor ben Shimon teaches that the Menorah stood from south to north, emphasising the service of Torah study. Our sages teach that Rabbi Elozor ben Shimon was greater than Rebbi in the study of Torah24. He was described by his father Rabbi

Shimon bar Yochai as being from the Bnei Aliya25 (lofty, exalted spiritual individuals).

He separated himself from the ignorant masses and burned up the fields of those who were not occupied in the study of Torah26.

Concluding words As we have seen through the example of the case of the Menorah, the Torah can be learned on multiple levels, from the literal, halachic understanding through to the spiritual and esoteric meaning. These levels parallel one another in all of their details.

Whilst in the realm of physical observance only one opinion can be followed, on the level of their spiritual interpretation and their lessons in Avodas Hashem, all opinions have their relevance and application and we apply the adage ‫אלו ואלו דברי אלקים חיים‬ “both these and those are the word of the living G-d.”

In the merit of our emotional and intellectual service of Hashem, may we merit the coming of Moshiach and the Beis Hamikdash Hashlishi.

Then the Sanhedrin or perhaps Eliyahu Hanovi or Moshiach himself will show us how the Menorah should be placed, putting at least the physical side of the dispute to rest.

E N D N OT E S 1 Shulchan Aruch Orach Chaim 671:7 2 ibid 3 Orach Chaim 671:9 4 See Shu”t Chasam Sofer OC 186 5 Parshas Teztaveh, Emor and Behaalosecha 6 Emor 24:2-3 7 Shabbos 22b 8 Menachos 98b 9 Behaalosecha 8:2 10 See Rashi Shabbos 22b. There are different opinions whether Rebbi agrees that the candles faced towards the middle or if this explanation is only according to Rabbi Elozor ben Shimon’s view.

See Rambam Pirush Hamishnayos (Tomid chapter 3) who explains that according to Rebbi all of the candles were positioned facing to the west. Chizkuni and others explain that according to Rebbi, the candles all faced towards the Shulchan on the north.

11 Rashi Menachos 98b, Rambam Pirush Hamishnayos 12 Rashi Shabbos 22b and Yoma 39a. Tosfos Yoma 39a and Menachos 98b 13 3:9 14 Mishna Tamid 6:1. See Bartenura for the derivation of this law 15 Hilchos Beis Habechira 3:8 16 See Kesef Mishna

17 The Raavad notes that this is in contrast to the Mishna in Tamid.

However, Kesef Mishna explains that that Mishna follows the view of Rebbi. Also see footnote 10 above.

18 The treatise is published in the Reshimos of the Rebbe under the title Reshimas Hamenorah 19 Letter 21 Adar 5699 20 Vayikra Rabbah chapter 2 21 Avos 6:5 22 Tanchuma Ki Sisa 23 The central Menorah was also lit because Torah Shebichsav includes many Pesukim as well 24 Bava Metzia 84b 25 Sukkah 45b 26 Shabbos 33b

Humans Of Melbourne:

Yehuda Aryeh (L eibl) New New family. Top row, right to left - Avremy New and Yitzchok New. Bottom row, right to left Rifka and Cheski. Early 1970s.

Yisroel & Rivka New as newlyweds, circa 1918 Leibl New at a lively farbrengen. Feb 27, 1980

Int e r v i e w ed & Tra n s c r i b ed by R a b b i Bor u ch M osh e Broh Yehuda Aryeh (Leibl) New was born in Carlton, Melbourne, in 1933. Reb Leibl is one of the few members of our community whose life has spanned the many stages of Jewish life in Victoria.

In the first instalment of this interview, Reb Leibl discussed his formative years in Carlton and his time spent in the newly established yeshiva in Shepparton.

In this next instalment, we will discuss with Reb Leibl his life as a yiddishe businessman with a growing family, and how he eventually settled into his role as a venerable ‘elder-statesman’ in our community.

H

ow did you start your business?

In 1962, a few years after I got married, I went into the shirt business. I partnered with a fellow yid and together we began producing terylene shirts in a factory in Brunswick. We were still in the very early stages of our partnership when Shavuos came along. My partner and I closed the factory and went home for Yom Tov. When I returned to the factory after Yom Tov, I found a bunch of new shirts packaged and ready to sell. I then realised that the factory must have been open on Yom Tov. I went straight to my partner and asked him about it. He told me that he had opened the factory and instructed that the shirts be made. It was tough to make a living in those days and many yidden who had escaped Europe found it very hard to keep their Jewish values in this new and foreign land. I explained that, although I understood his concerns, I could not continue with this partnership and we dissolved the business on the spot!

I then began looking for other business opportunities.

I came across a lady who had a large holding of fabrics that she wanted to get rid of. I didn’t know much about the clothing business (yet), so I enlisted the help of my older brother, Mendel. Mendel was extremely helpful. He took the time to teach me the ropes, advising me at what price it would be most advantageous to buy the fabrics and at what price I should attempt to sell them. I managed to buy and sell these fabrics well enough to make enough profit to pay my bills for three months. That’s how I got my ‘feet wet’ in the fabric business.

You can imagine that starting a new business took a lot of effort which I could never have managed without the help of my wife. By that time we already had two kids, Avremy and Yitzchok. Together, we used to buy knitwear from a man by the name of Mr. Erdenast, load up our car, drop the kids off at school, and go store to store selling our wares. I would sell to men’s clothing stores, while my wife would sell to baby’s clothing stores.

We would be on the road together the entire day, but my wife made sure to be home at four o’clock to greet the kids when they came home from school. After the kids went to sleep, we stayed up late packaging the clothes so that they would be ready to sell the next day.

Our business model was quite simple - buy low and sell high.

Boruch Hashem, we managed to do just that.

Leibl and Mendel New, early 1970s

I would sell to men’s clothing stores, while my wife would sell to baby’s clothing stores. We would be on the road together the entire day, but my wife made sure to be home at four o’clock to greet the kids

Hashem put me in certain situations where I had the opportunity to positively affect other people that I met along the way.

D

id you meet a lot of Jews during your business travels?

In 1965, I began importing clothes from Hong Kong. A year later, with the help of my bank manager, I organised my first business trip abroad.

Travel was different back in the day.

As there was no Kosher food in Hong Kong, I went to Paneth’s butcher shop and loaded up on wurst (in those days the wurst was packaged in small tin cans). I packed the wurst together with a set of Kosher utensils in my suitcase, and off I went. I travelled extensively throughout the Far East, and believe me, there were a lot of nisyonos.

Without going into too much detail, all I can say is that it was not easy being a frum yid. But with Hashem’s help, I managed to stay true.

Throughout my business travels, Hashem put me in certain situations where I had the opportunity to positively affect other people that I met along the way. It was entirely up to me to recognize and take advantage of these opportunities.

One time, while on a flight heading to South Korea, I found myself sitting next to an American Jew. We began chatting, and he mentioned to me that he was planning on marrying a South Korean girl he had met. The flight to Seoul is quite long, so I took the opportunity to explain to him the value in marrying Jewish. By the

time we landed, my new friend had firmly resolved to break up and find a Jewish girl.

back to Montreal I began connecting more with Judaism, and today I am a frum yid with yiddesher kinderlach!”

During my stay in South Korea there was a massive rainstorm and as a result, I was forced to spend the whole Shabbos indoors.

There happened to be a Canadian Jew staying in the same hotel so I convinced him to come to my room for Kiddush. He arrived at my room and together we feasted on a Shabbos Seudah consisting of sardines and matzah. When Shabbos was over, we said goodbye and parted ways. I thought that was that.

W

Twenty-five years later I flew to Montreal to attend a family simcha.

On Shabbos, I went to Shul together with my son in-law, Avremy Raskin.

When davening had finished, a man came up to me and asked if I remembered who he was. I did not. He told me that he was the very same man that I had spent Shabbos afternoon with all those years ago in Seoul. I was delighted to catch up with him. As we finished our discussion, the man turned to Avremy and said, “you should know that twenty-five years ago your father-in-law invited me to join him for Shabbos in South Korea. I wasn’t frum at that time, but I decided to join him. It turned out to be one of my best decisions ever. That special Shabbos meal gave me an authentic taste of Yiddishkeit.

It touched me deeply. When I got

hen was your first encounter with the Rebbe?

Thank G-d my family continued to grow. In 1968, my wife gave birth to our only daughter, Rifka, then in 1970, to our third son, Cheski, and in 1973, to our youngest, Shalom.

In 1971, I went on a trip to New York to visit my brother in-law, Herschel Jager. After I arrived, I mentioned to Herschel that I planned on seeing the Rebbe. Herschel told me that he had previously written a letter to the Rebbe about a business matter and was yet to receive a response. He requested that I ask the Rebbe for an answer to his question during my yechidus. I told him I would ask the Rebbe.

When I walked into the Rebbe’s office for yechidus, he was sitting at his desk.

On the desk was a large pile of letters from people from all over the world.

I tried talking, but I couldn’t. I was completely tongue-tied, I just stood there in awe. The Rebbe blessed me with various brachas, then reached with his hand and pulled out a letter from the middle of the stack of hundreds of letters. It seemed as if he knew exactly where my brother in-law’s letter was. The Rebbe told me, “Besser zol zich nisht areinmishen (it’s better

1. Leibl New with his son, Yitzchok, on a business trip to China. 1996.

2. Yisroel New receiving Kos Shel Bracha from the Rebbe, mid 1980s.

3. Leibl New receives a dollar from the Rebbe.

Oct 13, 1991

that you don’t get involved with your brother-in-law’s business).”

The Rebbe knew that giving me an answer to relay to my brother-inlaw could lead to my involvement in the family business, which the Rebbe did not think was a good idea. When I returned back to Herschel I told him the Rebbe’s response and he accepted it.

Let me tell you something, of all the practical business advice I have received over the years, this was by far the best. Instead of getting business and family mixed up, I kept them separate. I went out on my own and Hashem provided for my needs, while at the same time I was able to maintain wonderful family relations. It might seem like a simple thing, but the Rebbe’s advice steered me clear of any potential machlokes, which is worth more than any amount of money in the world.

W

hat was your relationship with Rabbi Groner like?

Rabbi Groner and I had a very good and open relationship. Back in 1959, when I was a chosson bochur, Rabbi Groner was the one who taught me chosson classes. This was before Rabbi Groner’s family arrived in Australia, so we would spend many nights driving around Melbourne having wonderful discussions about Yiddishkeit and life.

One of the great things about Rabbi Groner was that he made me feel comfortable and let me speak my mind. One of our more vocal points of contention was yiddishe chinuch. I always felt that our school could be doing better, that we needed to raise the level of limudei kodesh. In fact, nearly every Simchas Torah, during the farbrengen, we would quarrel about this very matter. These discussions would get quite lively and many people would gather around and join in.

The chinuch in Yeshivah and Beth Rivkah was always very dear to me.

Years earlier, when my eldest son, Avremy, reached school age, my father-in-law offered to pay all of my children’s tuition. However, the catch was that I had to send them to the Adass Israel school (as he was the president there). My wife and I decided against it. We felt that our children would be getting the best chinuch suited to them with Lubavitch.

When our second son, Yitzchok, reached high school, we were not happy with many aspects of the school and by 1972-1973, my wife and I had enough. We arranged a meeting with Rabbi Groner in which we expressed our concerns.

During our discussion, my wife suggested that we write a letter to the Rebbe about this matter. Rabbi Groner readily agreed, but he requested that we show the letter to him before sending it. My wife

and I sat down and wrote a letter in which we poured our hearts out, detailing every issue we had. After we finished, we showed the letter to Rabbi Groner. Needless to say, Rabbi Groner was not happy with the frank tone in which the letter was written. He felt that instead of helping the situation it would bring unnecessary anguish to the Rebbe.

He asked us not to send it, and he promised that he would work diligently to improve the chinuch. In the end, we respected his wishes and did not send the letter.

Rabbi Groner was true to his word. Over the coming months and years, he worked tirelessly to make changes to the limudei kodesh curriculum.

When reminiscing about this episode, I am reminded of the old chassidic proverb, “The Rebbe reads a chossid’s letter as soon as it is written, even if it is never sent.” Although we didn’t end up sending our letter, I am sure that the Rebbe read our letter. It is no coincidence that shortly thereafter Rabbi Groner worked hard to improve the limudei kodesh. This was undoubtedly due to the Rebbe’s kochos.

Make no mistake, although we might have had our differences of opinion, Rabbi Groner was a mentor and dear friend until the very end. Starting with our first meeting all those years ago in

Leibl New with Rabbi Groner at a family simcha, early 1990s.

When I returned, the Rebbe told me, “ir hayst doch New, zol dayn mazal dorten banayt veren (just as your last name is New, so too should your mazal be renewed in Australia).”

1948, I watched him work tirelessly to help build our community into what it is today. We all owe him a debt of gratitude. I miss him dearly.

W

ere you involved in communal affairs?

In the beginning, I was placed on a board or two, but that didn’t last. It might have had to do with the fact that I was a bit outspoken in my opinions…

As the years went on, I began traveling abroad for business less, and I was able to commit more of my time at home.

My wife and I were able to dedicate a building to Beth Rivkah in honour of both our parents. A few years later, we also dedicated a Sefer Torah in memory of my parents. The Siyum Sefer Torah was a spectacular event, one which I will never forget.

Q

uite a few of your children ended up marrying people from New York, how did this come to be?

After my children went through Yeshivah College and Beth Rivkah, I decided to send them overseas to learn in litvishe schools. My reasoning was that I wanted them to see ‘both sides of the coin’, so to speak. This way, they alone could decide which path they wanted

28

to take. Ironically, I think that sending them to non Chabad schools pushed them to become Lubavitchers. After trying various litvishe schools in Israel, my boys transferred to Chabad yeshivas in America. By the time my youngest son, Shalom, reached yeshiva age, he decided that he wanted to attend the full Chabad system.

My son Avremy married in NY In 1983, followed by Yitzchok in 1985.

During one of our visits to NY in those years, my father also came along.

On Motzei Yom Tov, he went to 770 for Kos Shel Brocho. When my father came past the Rebbe, he asked for a bracha for hatzlacha in ruchnius, “az er zol kennen lernen (that he should have success in learning Torah).” My father was a man who learnt Torah every single day of his life. When he couldn’t figure out a passage in the Gemara he would become “ois mentsh” (it greatly upset him).

Learning was the most important thing in the world to him, so he asked the Rebbe for a bracha. The Rebbe smiled at him and said, “men darf hoben gashmius oichet (one has to have his material needs taken care of also).” I took this to mean that my father was fine in the spiritual side of things and he needn’t worry.

On another visit to New York I went by the Rebbe for dollars. I received a short bracha and was quickly ushered out of the room. Suddenly, I felt myself

being pulled back into the room. “The Rebbe wants to tell you something,” I was told. When I returned, the Rebbe told me, “ir hayst doch New, zol dayn mazal dorten banayt veren (just as your last name is New, so too should your mazal be renewed in Australia).” It was a very powerful bracha. After I returned back to Melbourne my business really took off. In the 1970’s, the government chose to try and protect local clothing industries. They froze the level of imported goods being brought into the country and instituted a new system. Each importer would have a sanctioned quota of goods that they could bring in per year. By the end of the 1970’s the government allowed the trading and sale of these quota rights. In 1982 I was approached by a large company who wanted to buy my quota. Boruch Hashem we made a mutually beneficial deal. It turned out that we had perfect timing, a few years later the government got rid of the whole concept of quotas, thereby rendering quota rights worthless.

The Rebbe’s bracha truly did come to fruition, as with the money I made we were able to launch into new areas of business.

Of course, the Rebbe’s bracha also came true in regards to our personal lives. The rest of my children married

in short succession, and we now have a beautiful mishpacha, with kein ayin hora children, grandchildren and great grandchildren. Our newest edition, a beautiful girl named Sonia, was born just a few days ago.

A

ny concluding remarks for the community?

In my many years of traveling, I had the chance to visit countless Jewish communities around the world. A few of those communities stand out in my mind for the wonderful hachnosas orchim that they displayed. An example of one such place was Montreal. I remember how Rabbi Gerlitsky went out of his way to come by my hotel with a freshly made breakfast so that I would have a hot meal to eat.

(It’s funny how much one can learn about a community just by spending a short time with them.

On another trip I went to a certain community in Europe. A friend picked me up from the airport and drove me to shul for shachris. When I came into the shul no one paid any attention to me at all. I didn’t even receive a sholom aleichem. My friend

noticed this and told me, “Watch this.” He went over to a group of men in the front of the room, winked at me, and said to them, “Here is one of the biggest gevirim in all of Australia.” Immediately their tune changed and people started saying sholom aleichem to me.)

Having seen all the different types of communities, I have to say that our community here in Melbourne is among the best. Sure we have our problems, but the underlying warmth, achdus and ahavas yisroel is felt by anyone who spends just a short time here. And how could it not be? This community was built on the foundation of erliche yidden who sacrificed everything to ensure a Jewish future for their kids.

That is our job today. We must continue in their ways and bring forth the next generation of chassidishe yiddishe kinder. And I’ll tell you what, having been around for quite some time I can say with certainty that there’s nothing more enjoyable than receiving a little yiddishe nachas.

↓ Leibl and Chana New at a family simcha, early 2000s.

← Leibl New with Betzalel Althaus and Emmanuel Althaus, 1960s.

29

‫ס"ו ע"ב( אילת אהבים ויעלת חן‬

‫ד‬

‫ר ח"ג ק‬ ‫מר )זוה‬ ‫עון וא‬ ‫חכמה מפוארה ליהודים היתה או‬ ‫רה אורה זו‬ ‫בי שמ‬ ‫גנוזה ויקרה‬ ‫תורה לעובדה ו ‪ :‬בפתח ר‬ ‫חילנו חמדה‬ ‫נפקא‪ .‬אורייתא אורייתא מה אימא לגבך‬ ‫לשומרה‬ ‫ר אשר הנ‬ ‫אה מנך‬ ‫פאר היוצ‬ ‫ירו על‬ ‫הקדמה אישתבח הבורא וית‬ ‫ן‬ ‫י‬ ‫מ‬ ‫ע‬ ‫ת‬ ‫ו‬ ‫ב‬ ‫פ‬ ‫מ‬ ‫ש‬ ‫אין נה‬ ‫ו‬ ‫ן‬ ‫ט‬ ‫י‬ ‫י‬ ‫ר‬ ‫ן‬ ‫ו‬ ‫ק‬ ‫מ‬ ‫מ‬ ‫נ‬ ‫ו‬ ‫ך‬ ‫ן‬ ‫י‬ ‫ל‬ ‫ל‬ ‫ח‬ ‫כ‬ ‫נ‬ ‫ו‬ ‫ל‬ ‫ן‬ ‫י‬ ‫אין ותת‬ ‫מ‬ ‫ס‬ ‫י‬ ‫מך למיהב חילא ותוקפא לי‬ ‫עלמין כמה‬ ‫רעוא ק‬ ‫טרא‪ .‬מנך כלא עלך קיימי על‬ ‫נהירו דכל‬ ‫די‬ ‫א אור יתא‬ ‫א יהא‬ ‫ה ירוו‬ ‫ש‬ ‫ע‬ ‫ו‬ ‫ש‬ ‫ון עלמ‬ ‫ע‬ ‫י‬ ‫א‬ ‫ת‬ ‫ם‬ ‫ך‬ ‫ת‬ ‫ד‬ ‫י‬ ‫י‬ ‫מ‬ ‫ר‬ ‫י‬ ‫א‬ ‫ו‬ ‫א‬ ‫ר‬ ‫ר‬ ‫ב‬ ‫א‬ ‫ך‬ ‫ו‬ ‫ת‬ ‫א‬ ‫כ‬ ‫מ‬ ‫י‬ ‫א יאות‪ .‬אורי‬ ‫ל עת באהבתה תשגה תמיד‬ ‫ך‪ :‬גרב‬ ‫אן יכ‬ ‫א מינך כדק‬ ‫יל לגל‬ ‫גניזין דיל‬ ‫ל‬ ‫ק‬ ‫נ‬ ‫י‬ ‫ל‬ ‫י‬ ‫כ‬ ‫אה ולמימר סתרין ו‬ ‫ז‬ ‫דילך מאן י‬ ‫בלא כיסופא קמך וק‬ ‫ת אה‬ ‫מ‬ ‫י‬ ‫מ‬ ‫ב‬ ‫י‬ ‫ט‬ ‫ר‬ ‫ו‬ ‫ם‬ ‫נ‬ ‫ן‬ ‫י‬ ‫תתא רחימי‬ ‫וניעול‬ ‫תא‬ ‫ועלה אתמר רבות בנות עשו חיל ואת עלית‬ ‫אנת ויעלת חן עילא ו‬ ‫שראל‬ ‫עלאה ד‬ ‫פנימה‬ ‫א‬ ‫ת‬ ‫מ‬ ‫ר‬ ‫י‬ ‫ב‬ ‫ולכל‬ ‫מלך‬ ‫ה אם‬ ‫ה בת‬ ‫הבנים שמ‬ ‫ח‬ ‫ה‬ ‫‪.‬‬ ‫ו‬ ‫כל כבוד‬ ‫ל‬ ‫א‬ ‫נ‬ ‫י‬ ‫הוי בכיסופא קמי ברתא דמלכא דאתמר בה‬ ‫בברכות התורה ברא‬ ‫שית ספרו הנור‬ ‫שפתח‬ ‫דו‬ ‫א‬ ‫"‬ ‫ג‬ ‫ם‬ ‫א‬ ‫כות גדולות‬ ‫להיות כי‬ ‫נכי‬ ‫ע‬ ‫ורה"‪:‬‬ ‫ה‬ ‫ר‬ ‫ב‬ ‫צ‬ ‫ל‬ ‫ע‬ ‫י‬ ‫י‬ ‫מ‬ ‫ל‬ ‫א‬ ‫ד דרך הקודש של הגאון בעל ה‬ ‫ר‬ ‫ות הת‬ ‫ת דברי תורתך בפינו ובפיו‬ ‫לה בברכ‬ ‫אעבור‬ ‫אלהינו א‬ ‫ת עמך בי‬ ‫ת‬ ‫י‬ ‫ה" בדרך זו הישרה "ואברך תח‬ ‫וך‬ ‫ש‬ ‫רב נא ה'‬ ‫אתה‬ ‫ראל ונ‬ ‫ה‬ ‫'‬ ‫ה‬ ‫ע‬ ‫י‬ ‫ה‬ ‫א‬ ‫ה‬ ‫ו‬ ‫י תורה‬ ‫להי‬ ‫אנחנ‬ ‫על דבר‬ ‫לשמה ברוך אתה ה' המלמד תור‬ ‫נו מלך‬ ‫ראל‪ :‬וברוך אתה‬ ‫ה‬ ‫'‬ ‫ה‬ ‫א‬ ‫ו‬ ‫ע‬ ‫נ‬ ‫ו‬ ‫ו‬ ‫ל‬ ‫י‬ ‫צ‬ ‫ל‬ ‫ו‬ ‫ה‬ ‫ם‬ ‫ו‬ ‫י‬ ‫ה לעמו‬ ‫י‬ ‫די תורתך‬ ‫אשר קדשנו במצות‬ ‫יש‬ ‫נו מ‬ ‫ל העמניום ונצתאןצלנאויאתצאצאי לנו יודעי שמך ולומ‬ ‫נו כו‬ ‫נו מכ‬ ‫ם אש ר ב ח ר ב‬ ‫חכמה מפיו דעת ות‬ ‫וך‬ ‫עיני ואביטה נפלאות מת‬ ‫ו‬ ‫א‬ ‫ת‬ ‫בונה‪ .‬גל‬ ‫ה‬ ‫ה' יתן‬ ‫ה' נותן התורה‪ :‬זכי‬ ‫חאוריית‬ ‫ה‬ ‫ה ה' יןלדמשדנליהוחובקאיך‪:‬דליבא א אור ית‬ ‫א‬ ‫כ‬ ‫מ‬ ‫ה‬ ‫ומטיב למדני חוקיך ברוך את‬ ‫יה קליפין‪ .‬ואית ביה מוחא‪.‬‬ ‫חבי‬ ‫ו‬ ‫א‬ ‫ב‬ ‫י‬ ‫י‬ ‫ת‬ ‫ן‬ ‫ב‬ ‫י‬ ‫א‬ ‫י‬ ‫ה‬ ‫נ‬ ‫ו‬ ‫ע‬ ‫ן‬ ‫אית ב‬ ‫נפין‬ ‫רחבה אנת מני ים לית‬ ‫שרשין ו‬ ‫תא‪ .‬הא‬ ‫מילין דילך‬ ‫בך קץ ות‬ ‫מילין דילך אית בהו פשטי דקר‬ ‫כ‬ ‫א‬ ‫ל‬ ‫י‬ ‫‪.‬‬ ‫י‬ ‫מה אילנא אית ביה‬ ‫י‬ ‫י‬ ‫ר‬ ‫ד‬ ‫ת‬ ‫ו‬ ‫‪:‬‬ ‫א‬ ‫ר‬ ‫טאורייתא‬ ‫אינון‬ ‫שה‬ ‫ואית‬ ‫ף הכי‬ ‫ין ענפ‬ ‫רמז דק‬ ‫ביה טרפ‬ ‫י‬ ‫ין על אלין‪ .‬כשר ופסול‪ .‬טמא‬ ‫ן‬ ‫‪.‬‬ ‫א‬ ‫ו‬ ‫ו‬ ‫א‬ ‫ט‬ ‫י‬ ‫ו‬ ‫ת‬ ‫א‬ ‫ומות‬ ‫ה‬ ‫לאה מתפשט‬ ‫ו‬ ‫ב‬ ‫י‬ ‫‪.‬‬ ‫ה‬ ‫ה‬ ‫ר‬ ‫פרחין‪ .‬ואית ביה איב‬ ‫ן‪ .‬אל‬ ‫ר‪ .‬חייב וזכ‬ ‫א‬ ‫י‬ ‫ו‬ ‫ה‬ ‫מ‬ ‫כ‬ ‫ל‬ ‫א‬ ‫ו‬ ‫ן‬ ‫אסור‬ ‫כ‬ ‫סתימי‬ ‫מ‬ ‫תא‪ .‬גמטרייאות רזין טמירין‪ .‬רזין‬ ‫אי‬

‫הבר‬

‫אצאי‬ ‫ו וצ‬

‫העול‬ ‫לך‬

‫תו בר‬ ‫תור‬

‫וב את‬ ‫רתיך‪ .‬ט‬

‫ין‬

‫לכ‬ ‫ל סטר‪.‬‬

‫א‬

‫הב‬ ‫ה ורשפ‬

‫רמיז ח‬

‫‪Spotlight‬‬ ‫‪Rabbi Samson Raphael‬‬ ‫זצ”ל ‪H i r s c h‬‬

‫‪R‬‬

‫‪abbi Samson Raphael Hirsch was‬‬ ‫‪born in Hamburg on the 24th of‬‬ ‫‪Sivan 5568 - the 20th of June 1808. His‬‬ ‫‪father Raphael Hirsch was known to be a‬‬ ‫‪G-d fearing talmid chacham. He was also a‬‬ ‫‪wealthy businessman. His grandfather had‬‬ ‫‪been the Av Beis Din of Altona.‬‬

‫‪30‬‬

‫‪Wr it t e n by‬‬ ‫‪Rab b i M ich oel St er n‬‬

Through the influence of the Chief Rabbi of Hamburg, Rabbi Isaac Bernays, Rabbi Hirsch decided to enter the rabbinate. He left for Mannheim in 1829 to study Talmud under Rabbi Yaakov Etlinger (author of Aruch L’ner), from whom he received Semicha. At 23 he was appointed Rabbi of Oldenburg where he wrote his famous work - The Nineteen Letters. These addressed the questions of contemporary Jewish youth.

he published under the pseudonym Ben Uziel.

In 1838 he published Horeb, a commentary on the Chumash for educated youth.

According to ‘The Maharam A”sh’, Av Beis Din of Ungvar, “there is possibly no better sefer

on Mitzvas Shabbos”. At the age of 30 he printed Naftuli Niftalti rejecting the yesodos of Reform and their falsification of Tanach. In 1841 he was elected Chief The Sefer was translated Rabbi of Emden. During into many languages. Rabbi his time there, he founded Yisroel Salanter suggested it a secondary school offering Jewish and secular studies. be translated into Russian.

1846 he became Chief It had a significant impact on the Jewish community at Rabbi of Moravia, spending the time, causing the leaders 5 years in Nickelsburg. At his induction, he broke of the Reform movement to view this as an onslaught down in tears exclaiming, “who am I to sit where against them. Soon they gedolei olam sat before me. I began publishing articles am dust under the feet of against the 28-year-old the talmidei chachomim”. He Hirsch. They were aware of his identity, even though ‫לת אהבים ויעלת‬ ‫חן‬

‫ס"ו ע"ב( אי‬ ‫ר ח"ג ק‬

‫מר )זוה‬ ‫עון וא‬ ‫חכמה מפוארה ליהודים היתה או‬ ‫רה אורה זו‬ ‫בי שמ‬ ‫גנוזה ויקרה‬ ‫ בפתח ר‬: ‫תורה לעובדה ו‬ ‫חילנו חמדה‬ ‫ה‬ ‫ל‬ ‫ר‬ ‫ר אשר הנ‬ ‫מ‬ ‫שו‬ ‫אה מנך‬ ‫פאר היוצ‬ ‫ירו על‬ ‫הקדמה אישתבח הבורא וית‬ ‫ן‬ ‫י‬ ‫מ‬ ‫ע‬ ‫ת‬ ‫ו‬ ‫ב‬ ‫פ‬ ‫מ‬ ‫ש‬ ‫אין נה‬ ‫ו‬ ‫ן‬ ‫ט‬ ‫י‬ ‫י‬ ‫ר‬ ‫ן‬ ‫ו‬ ‫ק‬ ‫מ‬ ‫מ‬ ‫נ‬ ‫ה ימין ונחלין ו‬ ‫ך‬ ‫אין ותת‬ ‫מך למיהב חילא ותוקפא לי‬ ‫לכל סט‬ ‫מ‬ ‫ר‬ ‫כ‬ ‫א‬ ‫ן‬ . ‫י‬ ‫מ‬ ‫ל‬ ‫מ‬ ‫ע‬ ‫רעוא ק‬ ‫נך כלא עלך קיימי על‬ ‫נהירו דכל‬ ‫די‬ ‫א אור יתא‬ ‫א יהא‬ ‫ה ירו‬ ‫ון עלמ‬ ‫יד אור ית‬ ‫וך בכ‬ ‫ אורייתא אורייתא שעשועים דמארך מא‬.‫קא יאות‬ ‫ל‬ ‫ן‬ ‫י‬ ‫מ‬ ‫ע‬ ‫ גרב‬:‫ך‬ ‫כ‬ ‫ת‬ ‫י‬ ‫ת‬ ‫ל‬ ‫ה‬ ‫ב‬ ‫אהבתה תשג‬ ‫קא מינך כד‬ ‫לגל‬ ‫גניזין דיל‬ ‫מאן יזכי לינ‬ ‫לת‬ ‫אה ולמימר סתרין ו‬ ‫חימין דילך‬ ‫אהבי‬ ‫עול בלא כיסופא קמך וקמי מטר‬ ‫ו‬ ‫נ‬ ‫י‬ ‫ת‬ ‫א‬ ‫ר‬ ‫י‬ ‫ם אנת ויעלת חן עילא ותתא‬ ‫אל ונ‬ ‫עלאה אד‬ ‫ר‬

‫אי‬

31

‫ד‬

‫ אורייתא אורייתא מה אימא לגבך‬.‫נפקא‬

‫לה אתמר רבות בנות עשו חיל ואת‬ ‫מה וע‬ :‫עלית על כלנה‬

‫ת‬

‫ש‬

promised to be subservient to the other rabbonim and stand by their side to help them. He had a hard time in Nickelsburg, receiving criticism from both reform and traditional orthodox.

Mitzvos. Many esteemed community members began to walk through the streets on Sukkos carrying dalet minim-something that was previously unheard of.

During this time, he Rabbi Hirsch was famous published a monthly for his position of Torah im journal called Yeshurun.

Derech Eretz. His philosophy A large part of his works required strict adherence that we have today were to Jewish law, while written during his time in maintaining a livelihood and Frankfurt. He remained there until his passing on cultural courtesies. the twenty seventh of Teves In 1851 he moved to 1888.

Frankfurt am Main. He Rabbinic Approval gave up the leadership of a community of 60,000 congregants in favour of a small separatist community, comprising a mere 100 families. This community had tremendous mesirus nefesh for Torah and

32

Rabbi Zalman Shpitzer, Av Beis Din of Vienna and son in law of the Chasam Sofer writes in his eulogy for Rabbi Hirsch “He was the man who began to fight the war of Hashem against the heretics over fifty years ago. Through these Nineteen Letters he has illuminated taharas emunas Yisroel (pure Jewish faith). Anyone reading the Nineteen Letters for the

‫ם אש ר ב ח ר‬

‫ביטה נפ‬ ‫עיני וא לאות מתו‬

‫וב את‬ ‫ ט‬.‫רתיך‬

‫מכל‬ ‫בנו‬

‫ול‬

‫צאינו כולנו יודע‬ ‫ו‬ ‫ך אתה‬ ‫ זכי‬:‫ה' נותן התורה‬

‫תו בר‬ ‫ור‬

‫חכמה מפיו דעת ות‬ ‫ גל‬.‫בונה‬ ‫ה' יתן‬

‫ חאור יתא אור‬:‫חוקיך‬ ‫ה ומטיב למדני חוקיך ברוך אתה ה' יןלדמשדנליהובא דליבא יתא כמ‬ ‫ה‬ ‫ח‬ ‫ב‬ ‫י‬ ‫ב‬ ‫ין‬ ‫אינון מיל‬ ‫רחבה אנת מני ים לית בך ק‬ ‫ הא‬.‫תא‬ ‫ילין דילך אית בהו פשטי‬ ‫ין דילך מה אילנא אית ביה שרשין‬ ‫ טאורייתא אוריי‬:‫ץ ותכלית‬ ‫ ד‬.‫דקראי‬ ‫נון מ‬ ‫ר‬ ‫ש‬ ‫ה‬ ‫כי אי‬ ‫ר‬ ‫ואית ב‬ ‫ין ענפ‬ ‫אוף ה‬ .‫יה טרפין‬ ‫מז דקא‬ ‫ טמא ו‬.‫ כשר ופסול‬.‫לין על אלין‬ ‫ו‬ ‫א‬ ‫ט‬ ‫י‬ ‫ת‬ ‫ומות‬ ‫ה‬ ‫אה מתפשט‬ ‫ו‬ ‫ב‬ ‫י‬ . ‫ה‬ ‫ה‬ ‫ר‬ ‫ב‬ ‫פ‬ ‫ר‬ ‫י‬ ‫א‬ ‫ח‬ ‫י‬ ‫ ואית ביה‬.‫ן‬ ‫ א‬.‫מין‬ ‫ חייב וזכאי ומכאן ולהל‬.‫ר‬ ‫אסור‬ ‫כ‬ ‫מ‬ ‫ת‬ ‫רזין סתי‬ ‫א‬ . .‫גמטרייאות רזין טמירין‬

‫א הב‬ ‫ה ורשפ‬

‫ ואית‬.‫ ואית ביה מוחא‬.‫ביה קליפין‬ ‫ביה ענפין‬ ‫ואית‬

‫ל‬ .‫כל סטר‬

‫רמיז ח‬

‫ין‬

first time, will feel that whatever they know about Yiddishkeit is inadequate and will transform into a briya chadosha (new being)”.

The Divrei Chaim of Tzanz equated his mission in Galicia, with that of Rabbi Hirsch in Germany. The Chofetz Chaim praised Rabbi Hirsh calling him a ‘malach min ha shomayim’ sent to save the Jews of Germany.

One of the German rabbonim, upset with Rabbi Hirsch’s opinions, wanted to publicise a sefer against him. The Imrei Emes of Ger advised against starting up with the Tzadik, “mit dem Ashkenazishin Tzadik zolt ire ich nisht fortchepen”. The Rabbi took heed.

there were two people that translated the Torah in Germany. Mendelson, whose descendants are lost to Jewry and (Le’havdil) Rav Hirsch, who brought non-Jews into the fold.

During the First World War a gentile officer observed a soldier reading a Tehillim with Hirsch’s commentary.

His curiosity piqued, he borrowed it and eventually became a ger tzedek.

Rabbi Hirsch & Lubavitch

We find evidence in Sichos and Igros that both the Friediker Rebbe and the Rebbe held Rav Hirsch in great esteem. In a Sicha from Rosh Chodesh Elul 1954, the Rebbe speaks about the importance of wearing a sheitel. The Rebbe mentioned that the Rav Yosef Halperin of Friediker Rebbe related Manchester writes that that in Frankfurt there while in London in 1930, he were Jews who were very was asked by Rav Kirshner dedicated to Torah and about translating the Shas Mitzvos. They were known into English. To this point 33

throughout Germany for their frumkeit, even though initially all the great maskilim were there. This was brought about through three Jewish women who insisted on wearing sheitels, keeping taharas hamishpocha, and providing their children with kosher chinuch. This influenced other men and women, and over time an entire community developed in Frankfurt.

several thousand families.

“When Rav Brauer left, my father (The Rashab) told me that when he was in Berlin in 1885, he met with Rav Azriel Hildesheimer who showed him much respect. Rav Hildesheimer introduced him to a woman of good repute saying, “this is one of the students of mori v’rabi harav hagaon Rav Samson Raphael Hirsch. She is one of the The Friediker Rebbe writes three matriarchs of the in a letter that during the Adas Yisroel Hayareim of winter of 1907, while in Frankfurt. The Haskala of Frankfurt with the Rebbe Mendelson destroyed the Rashab, Rav Brauer came Jewish people of Germany. for a visit and mentioned Until my Rebbe Rav Hirsch that the frum community of came to Frankfurt neither Frankfurt, known as Adas Shabbos, tahara, nor kashrus Hayareim, had grown to was kept. He established two chadarim, one for boys and one for girls and taught them Toras Hashem and Mitzvos. ‘’This respected lady standing here’’, said Rav Hildesheimer, ‘’and her two friends, were the first three kallos of Frankfurt who undertook tahara and mitzvos. From them the 34

‫מכל‬ ‫בנו‬

‫ם אש ר ב ח ר‬

‫ חאורייתא‬:‫יך‬ ‫הו‬ ‫אתה ה' יןלדמשדנליהוחובקא דליבא אור יתא‬ ‫כ‬ ‫מ‬ ‫ה‬ ‫מטיב למ‬ ‫ח‬ ‫ד‬ ‫ך‬ ‫נ‬ ‫ו‬ ‫י‬ ‫ר‬ ‫ב‬ ‫ח‬ ‫ב‬ ‫ו‬ ‫ך‬ ‫י‬ ‫ק‬ ‫י‬ ‫ב‬ ‫י‬ ‫ן‬ ‫א‬ ‫ינון מיל‬ ‫רחבה אנת מני ים לי‬ ‫ הא‬.‫תא‬ ‫ין דילך מה אילנא אית ביה שרשין‬ ‫ת בך קץ ו‬ ‫מילין דילך אית בהו פשטי ד‬ ‫ק‬ ‫ת‬ ‫ר‬ ‫כ‬ ‫א‬ ‫ל‬ ‫י‬ . ‫י‬ ‫י‬ ‫י‬ ‫ר‬ ‫ד‬ ‫ת‬ ‫ טאורייתא או‬: ‫רש‬ ‫אינון‬ ‫ואי‬ ‫ף הכי‬ ‫ה רמז ד‬ ‫ת ביה ט‬ ‫ ט‬.‫ כשר ופסול‬.‫על אלין‬ ‫ר‬ ‫ק‬ ‫מ‬ ‫פ‬ ‫י‬ ‫א‬ ‫ן‬ . ‫א‬ ‫ו‬ ‫ו‬ ‫א‬ ‫ט‬ ‫י‬ ‫ו‬ ‫ת‬ ‫א‬ ‫ה‬ ‫ו‬ ‫ב‬ ‫ן‬ ‫י‬ .‫ ואית ביה איבה‬.‫ה פרחין‬ ‫אלי‬ ‫ר אסור‬ .‫תימין‬ ‫כ‬ ‫ רזין ס‬.‫ גמטרייאות רזין טמירין‬.‫מתא‬

‫רמיז ח‬

.‫סטר‬

In a letter from Menachem Av 1955 the Rebbe writes, “this that you conclude in your letter that the situation in Italy is much worse than I imagine, that itself is a proof how important it is to begin hafotzos hayahadus there. You are surely aware of what I heard from the Friediker Rebbe, that the orthodox community of Frankfurt (before WW2) that was l’shem ul’siferes for all the Jews of that medina, yet began with just three families. The Friediker Rebbe writes in a letter from 1923,” before 1833, German Jewry was scented with the poisonous Torah and Haskala of Mendelson’s Reform movement. Through Rav

‫א‬

My father (the Rashab) concluded, from then until now many years have passed and the community is now thousands of families.”

‫הב‬ ‫ה ורשפ‬

‫ ואי‬.‫ ואית ביה מוחא‬.‫ביה קליפין‬ ‫ת ביה ענפין‬ ‫ואית‬

entire congregation has been formed.”

‫יטה נ‬ ‫עיני ואב פלאות מתו‬

‫וב את‬ ‫ ט‬.‫רתיך‬

‫וך את‬ '‫ זכי ה‬:‫ה ה' נותן התורה‬

‫ול‬

‫אינו כולנו יוד‬

‫תו בר‬ ‫ר‬

‫חכמה מפיו דעת ות‬ ‫ גל‬.‫בונה‬ ‫יתן‬

Hirsch’s Iggeros Tzafun (19 letters) and leadership, he blew a ruach chaim into their nostrils. He was followed by Rav Hildesheimer, Lehman and other Rabbonim.

German Jewry owes great thanks to their teacher, luminary, and shield Rav Hirsch for Hatzalah mamosh that he did for them.

The Friediker Rebbe goes on to describe how the movement to enlighten Eastern European Jewry began with the German Jewry going by a secular name from birth.

Additionally, the German Jews of the time did not want Judaism to limit or interfere with their lives.

Although Rabbi Hirsch’s policies were a remedy for the Haskala of his time, some of the continuation of these practises by lesser Rabbonim would be a black stain upon the memory of Rav Hirsch. The Friediker

35

Rebbe goes on with a plea to the prominent members of the German community to allow for the opening of a proper Yeshiva of Torah Temima (as opposed to the Rabbinical seminaries at the time).

We find more on this in a letter from the Lubavitcher Rebbe from 1961 to Mr. Aaron Goodman of London, ‘’ I want to take this opportunity to mention another point which we touched upon during our conversation, and which I followed up in writing. I refer to the movement of “Torah v’Derech Eretz,” which has sometimes

36

become a doctrine of “Derech Eretz with Torah,” alluding to the saying of our Sages that Derech Eretz came before Torah.

However, the term “Derech Eretz’’ is interpreted as a college education, and it is claimed to be the doctrine of Rabbi Samson Raphael Hirsch of blessed memory.

As you will recall, I made the point in my previous letter on this subject that in my opinion, with all due respect to this policy and school of thought which had their time and place, they are not all suitable for American Jewish youth and for present times and conditions, especially in the United States. I even made so bold a move as to try to enlist your cooperation to use your influence to discourage the re-introduction of this movement on the American Jewish scene, since it is my belief that your word carries a great deal of weight in these circles

here. I want to note with gratification that based on unofficial and behind the scenes information which has reached me from the circles in question, the point which I made regarding this school of thought has been gaining evermore adherents.

It is becoming increasingly recognized that a college education is not a vital necessity and is not even of secondary importance.

Many begin to recognize that the Torah, Toras Chaim, is after all, the best

S’chorah, even as a “career.”

The work of Rabbi Hirsch has had a tremendous impact on German and world Jewry. His flourishing community in Frankfurt, started from just three righteous students demonstrates his strong stance that upholding your Jewish values can transform your surroundings.

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37

P r e s e nted by Ra bbi Yossi Mos h el

Riddle me this Q. I was sent twice, the second time I didn’t return. I was eaten and expelled after trying to escape. I was resent on a mission, I fulfilled it this time.

Q. I am always on the right, and mentioned both morning and night.

I help to guard and also to protect saving a translator from an evil tyrant.

Q. I am light and heavy, I help you learn. In extreme cases I have grandchildren, I am one of the thirteen.

Q. I am the second. I have within me two tens. I am a name meaning names. I am called redemption.

Answers: (Yonah. first bird from teivah in time of noach, Yonah the navi was sent to warn ninveh, expelled from large fish) (Mezuzah: Right doorpost, shema, story with onkelos) (Kalv’chomer. Literally, light and heavy. Ben b’no shel kalv’chomer. 13 rules to expound the Torah) (shemos. second sefer, has 10 makkos and 10 dibros, shemos literally names, sefer geulah)

38

C Ro ss w o rd Chassid's Library THE The MONTH OF TEVES

Name:

Complete the crossword puzzle below

1

2

Across 3. Writing implement 5. Rock,....,Scissors 6. A court case was won today 7. The Chassidic Bible 9. Town in which The Alter Rebbe was buried 10. Do not drop me!

3 4 5

6

7

8

9

10

Down 1. A Jewish publisher, the year the Alter Rebbe was born 2. Contains 39 volumes 4. A well known American lawyer 8. A transcontinental (more than one continent) country

Created using the Crossword Maker on TheTeachersCorner.net

Across 3. Writing Implement 5. Rock,...,Scissors 6. A court case was won today 7. The Chassidic Bible 9. Town in which The Alter Rebbe was buried 10. Do not drop me!

Down 1. Jewish publisher, the year the Alter Rebbe was born 2. Contains 39 volumes 4. A well known American lawyer 8. A transcontinental (more than one continent)country

39

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