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Sefer HaMaamarim - Friediker Rebbe

2026-05-07T17:35:56Z

M.robin:

[[File:ספרי הרבי רייצ.jpg|thumb|300px|Sefer HaMaamarim - Friediker Rebbe]]
'''Sefer HaMaamarim - Friediker Rebbe''' This is a series of books (approximately 20 volumes) containing the maamarim delivered by [[The Rebbe Rayatz|the Friediker Rebbe]] during his years of leadership.

== Sefer HaMaamarim 1922-1923 ==
Seven maamarim were printed in a book published in 1986, and six years later the Rebbe distributed "Kuntres Maamarim 1922" containing three additional maamarim from that year.

== Sefer HaMaamarim 1928 ==
Contains a large portion of the maamarim that the Friediker Rebbe delivered (or wrote) in 1928. In Cheshvan 1928, the Friediker Rebbe moved to Riga, Latvia, and therefore most of the maamarim from this year were delivered in Latvia, with a minority in Russia or Warsaw (during a visit that occurred that year). Some of the maamarim did not reach Kehot and therefore were not printed in the book.

In addition to the maamarim, the book also includes portions of sichos and letters, brief overviews, and various descriptions of events that occurred with the Friediker Rebbe that year. The book was edited by Otzar HaChassidim and was first published by Kehot in 1975, and in 1980 by the Kehot branch in Kfar Chabad. The third edition (together with Sefer HaMaamarim 1927) was printed by Kehot in 1986 at "Ezra Press" by Rabbi Mordechai Shusterman.

== Sefer HaMaamarim 1934-1935 ==
Was first published before 22 Shevat 2022 by Otzar HaChassidim, followed by 'Kuntres Maamarim - 1934' - containing seven maamarim printed for the first time from the original manuscript.

== Sefer HaMaamarim - Yiddish ==
The Sefer HaMaamarim - [[Yiddish]] includes maamarim that were printed between 1941-1945 in Yiddish in the 'Yilmidenu Rabbeinu' section of Hakriah V'hakedushah monthly journal. The book contains fifty-three maamarim. The maamarim were intended for the Jewish public in America whose primary language was Yiddish. The translation teams of [[Kehos|Kehot]] and Hakriah V'hakedushah were responsible for translating the maamarim, under the leadership of the Rebbe. The chief translator was journalist Aaron Levitt-Hirsch, known as "Y. Segal".

This book was the first of the Friediker Rebbe's Sefer HaMaamarim to be published, and the Rebbe himself made notes in it before printing.

== Sefer HaMaamarim - Kuntreisim ==
The 'Sefer HaMaamarim Kuntreisim' series includes three parts, which collected the maamarim published in kuntreisim by the Friediker Rebbe (since leaving Russia) between 1928-1948 - parts 1 and 2, and part 3 - in 1952-53, and several additional individual kuntreisim. The kuntreisim were generally printed in their original format, and were accompanied by additions that were included in the original publication, including collected customs and segments of sichos by the Friediker Rebbe, which were edited by the Rebbe, and were later collected with many additions in Sefer HaMinhagim.

From the books, the Friediker Rebbe's sichos that had already been printed in the Likkutei Dibburim series were omitted, and for this reason, kuntreisim that contained only sichos were not printed in this series.

The series began publication in 1962, the second volume was also published in 1962, and the third volume was published in 1977. Over the years, additional editions were printed (by the Kehot branch in Kfar Chabad in 1973, 1976, 1979, and 1986). In 2020, the entire series was printed in a new and corrected edition by Otzar HaChassidim.

The maamarim published in 1948-1951 were collected into books named after them, since in those years there were [almost] no maamarim. Of these, only Sefer HaMaamarim 1951 was called "Collected" - despite all the maamarim printed in previous years being collected from maamarim delivered many years earlier - apparently to distinguish it from the Rebbe's.

==External links==
* '''ספר המאמרים''': [https://drive.google.com/file/d/1HZ7xA0TGUrD1Ntppr5RJXiGTgNdiVZIu/view?usp=sharing תר"פ־תרפ"א] {{*}} [https://chabadpedia.co.il/images/d/d8/5682-83_-_תרפ_ב-פ_ג.pdf תרפ"ב־תרפ"ג] {{*}} [https://chabadpedia.co.il/images/0/0c/5684_-_תרפ_ד.pdf תרפ"ד] {{*}} [https://chabadpedia.co.il/images/d/d8/5685_-_תרפ_ה.pdf תרפ"ה] {{*}} [https://chabadpedia.co.il/images/9/9e/5686_-_תרפ_ו.pdf תרפ"ו] {{*}} [https://chabadpedia.co.il/images/1/10/5687_-_תרפ_ז.pdf תרפ"ז] {{*}} [https://chabadpedia.co.il/images/f/fc/5688_-_תרפ_ח.pdf תרפ"ח] {{*}} [https://chabadpedia.co.il/images/2/24/5689_-_תרפ_ט.pdf תרפ"ט] {{*}} [https://chabadpedia.co.il/images/4/47/5696_-_תרצ_ו.pdf תרצ"ו] {{*}} [https://chabadpedia.co.il/images/5/59/5697_-_תרצ_ז.pdf תרצ"ז] {{*}} [https://chabadpedia.co.il/images/c/c0/5698_-_תרח_צ.pdf תרח"צ] {{*}} [https://chabadpedia.co.il/images/b/b4/ה_שת.pdf ה'ש"ת] {{*}} [https://chabadpedia.co.il/images/6/61/תש_א.pdf תש"א] {{*}} [https://chabadpedia.co.il/images/7/76/תש_ב.pdf תש"ב] {{*}} [https://chabadpedia.co.il/images/d/d1/תש_ג.pdf תש"ג] {{*}} [https://chabadpedia.co.il/images/6/66/תש_ד.pdf תש"ד] {{*}} [https://chabadpedia.co.il/images/a/a6/תש_ה.pdf תש"ה] {{*}} [https://chabadpedia.co.il/images/6/61/תש_ו.pdf תש"ו] {{*}} [https://chabadpedia.co.il/images/c/c3/תש_ז.pdf תש"ז] {{*}} [https://chabadpedia.co.il/images/1/15/תש_ח.pdf תש"ח] {{*}} [https://chabadpedia.co.il/images/8/87/תש_ט.pdf תש"ט] {{*}} [https://chabadpedia.co.il/images/b/b6/תש_י.pdf תש"י] {{*}} [https://chabadpedia.co.il/images/5/55/תשי_א_(מלוקט).pdf תשי"א - מלוקט] {{PDF}}
* '''ספר המאמרים קונטרסים''': [https://chabadpedia.co.il/images/e/ec/ספר_המאמרים_קונטרסים_-_חלק_א'.pdf כרך א'] {{*}} [https://chabadpedia.co.il/images/9/9f/ספר_המאמרים_קונטרסים_-_חלק_ב'.pdf כרך ב'] {{*}} [https://chabadpedia.co.il/images/f/fb/ספר_המאמרים_קונטרסים_-_חלק_ג'.pdf כרך ג'] {{PDF}}
* [https://drive.google.com/file/d/1yFNB3fJ5ndX7BhPnpM5HGw_PxSfbOWjF/view?usp=drive_link ספר המאמרים אידיש (תש"א-תש"ה)] {{PDF}}
[[Category: Sifrei Chassidus]]
[[he:ספר המאמרים (אדמו"ר הריי"צ)]]

Chassid

2026-04-23T18:27:24Z

M.robin: Undo revision 15882 by 71.105.65.136 (talk)

{{Chabad}}
A '''Chasid''' (plural: '''Chassidim''') is a title given to the students and followers of [[the Baal Shem Tov]] and his students' who belong to the Chassidic movement. A Chasid is one who engages in avodas Hashem in a pnimiyus way, meaning with their inner soul powers and not just through physical action, combining both their intellectual and emotional capabilities in the fulfillment of Torah and mitzvos. After the spread of Chassidic teachings under the leadership of the Baal Shem Tov, this title became attached to all believers in Chassidic teachings and those who follow its ways<ref>Nasi V'chassid Page 26</ref>.

According to Chabad tradition, published by [[The Rebbe Rayatz|the Frierdiker Rebbe]], in the early years of the Chassidic movement, the Baal Shem Tov called his students by names like 'beloved ones,' 'friends,' or 'chevra of beloved ones' and 'chevra of friends,' rather than Chassidim. The name 'Chassidim' first appears in print in the bans of the [[misnagdim]] against the Chassidim - which were printed toward the end of the Maggid of Mezritch's life in 1772: "And they are called by the name of Chassidim and holy ones of the Most High"; "And they call themselves Chassidim." This title was interpreted negatively by the misnagdim: "Those who call themselves chassudim or the chassudim group" when they made use of the interchange of the letters shin and samech among Lithuanian Jews. This detail was explained in the teachings of the Frierdiker Rebbe when he elaborates that it would have been more appropriate for the misnagdim to call the Chassidim 'misnagdim,' for one cannot oppose something before it exists, and they apparently preceded them in time, but Divine Providence granted the misnagdim the merit to call the Chassidim by their proper name.

The Rebbe says in a sicha: "The name 'Chassidim' - a name used in Shas and Midrashei Chazal for a special category of Jewish people - was established among all Jews regardless of faction specifically for the students of the Baal Shem Tov, the Maggid, the Alter Rebbe, etc. The Frierdiker Rebbe<ref>Igrot Kodesh Volume 4, page 504. See also Sefer HaSichos 5701 page 32.</ref> once said that seemingly, the Chassidim should have been called by the name of their opponents, and the misnagdim should have been called Chassidim, since the Chassidim were the ones who came with new things (to which there was opposition), yet in practice, the opponents themselves called the Chassidim 'Chassidim' and themselves 'misnagdim'! Rather, everything is by Divine Providence, such that with the revelation of Chassidic teachings, everyone acknowledged and called it 'Chassidus' and its followers 'Chassidim,' and 'once stated, it cannot be retracted<ref>From the Sichah of Shabbos Parshas Lech Lecha, 10 Marcheshvan 5711 (1951). Toras Menachem, Volume 2, p. 78.</ref>.'"

The Alter Rebbe writes (in his testimony during his first imprisonment in 1799): "And all the masses call them by the name Chassidim in all the countries of White Russia and Poland and most of Lithuania, almost entirely, namely after the name of the first Chassidim who would pray with kavana as mentioned above, even though those of now are not as great Chassidim as the first ones."

== The Title 'Chossid' ==
The title 'Chossid' appears in the words of Chazal already regarding Adam HaRishon, and later as well. They gave the title 'Chossid' to one who goes beyond the letter of the law, and gives up their personal benefit for the sake of others.

== The Way of Chassidus ==
The system of Chassidus, which comes to improve the characteristics of a person, emphasizes these matters: Ahavas Yisroel (love of every Jew), enhancement of mitzvos, simcha shel mitzvah (joy of performing mitzvos), and more. Therefore, a Yid who learns Chassidus and conducts themselves according to the ways of Chassidus is called a Chossid.

In the sichos and letters of our Rebbeim, there is much discussion about who is a Chossid and what are the ways of Chassidus. The answers are varied: a Yid who conducts themselves in all matters better than they are obligated, who fulfills mitzvos with enhancement and joy, who davens at length and delves into the meaning of tefillah, who loves every Yid more than themselves, who enhances in the mitzvah of tzedakah and doing chesed with others, and more.

== Connection to the Rebbe ==
This avodah of the Chossid, to correct and improve middos and actions, receives much help when connected to the tzaddik, to the Rebbe. The Rebbe gives kochos, guides, and directs. The hiskashrus to the Rebbe is accomplished through learning his Torah and dedication to fulfilling his horaos (both private instructions received in letters, yechidus, and the like, and general guidance that the Rebbe gave to all of Yisroel in farbrengens and the like). In addition to these, there are other practices that strengthen the feeling of hiskashrus of the Chossid to the Rebbe and help them know how to fulfill Hashem's will in the best way possible.

Living according to Chassidus is like a tree: the trunk is Toras HaChassidus, the roots are our Rebbeim, and the branches are the Chassidim. Through the roots and body of the tree, each branch receives water, each Chossid receives chayus, and thus produces fruits, which are the fulfillment of mitzvos with vitality and joy.

== What Befits a Chasid ==
[[The Rebbe Maharash]] would travel to the city of Vitebsk for medical purposes. During one of his journeys, the local people requested that he deliver a maamar chassidus before them. The Rebbe responded that he was too weak to say dach (Divrei Elokim Chaim, a term for a chassidic discourse), but agreed to come out to them for a short while.

Many Yidden gathered in the courtyard of the house where the Rebbe Maharash was staying, and he began by saying: "It is common to express about a certain person, 'it's not fitting for him to behave this way' or 'it's fitting for him to understand this matter.' Similarly, for every Yid and especially for chassidim, it should be clear what is 'fitting' and what is 'not fitting.'"

The Rebbe Maharash detailed: It is fitting for a chassid to learn chassidus every day. It is fitting for a chassid to be immersed in doing good for others. It is fitting for a chassid to be b'simcha, and to show a cheerful countenance to others. It is fitting for a chassid to recognize his own shortcomings and the virtues of others.

It is fitting for a chassid to consider the most 'simple' and 'ordinary' Yid as more important than himself. It is fitting for a chassid to learn a good quality and conduct from each and every person. It is fitting for a chassid to conduct himself with ahava, achva, shalom, and reius (love, brotherhood, peace, and friendship).

The Rebbe Maharash added that it is 'not fitting' for a chassid to not conduct himself in every detail as described. He concluded his words, blessed the kehilla, and returned to his room.

== Brotherhood Among Chasidim ==
Once, the Rebbe Maharash asked his father, the Tzemach Tzedek: "What did the grandfather (the Alter Rebbe) mean by the expression 'Darchei HaChassidus' (Ways of Chassidus)?"

His father answered: The ways of Chassidus mean that all Chassidim should be like one family.

Already by the Alter Rebbe, founder of Chabad Chassidus, much attention was devoted to educating Chassidim to behave and live with each other like real brothers. The Alter Rebbe explained this through a mashal of the human body: each limb has a different role and character, but only when all limbs work together and help each other is the body healthy and complete.

Since all Chassidim are connected to the Rebbe and to Chassidus, there is a feeling of closeness between them, of one large family (in addition to the mitzvah of Ahavas Yisroel towards every Jew). This is expressed also in physical matters - helping each other find parnasa, giving good advice, and also in spiritual matters - learning and growing together. Chassidim Ein Mishpacha - Chassidim are one family.

True Chassidic love is even greater than love between family members. The Chassid Reb Yekusiel of Dokshitz was so impressed by the love between two brothers he knew, that he said: Their love is as great as the love between Chassidim!...

True Ahavas Yisroel is found among Chassidim. (The Rebbe Rayatz)

== Ways of Chassidus ==

==== Iskafya and Is'hapcha ====
''Extended entry - Iskafya'' ''Extended entry - Is'hapcha''

When the yetzer hara tempts us to do something forbidden and we overcome it, this is called 'iskafya'. The source of this expression is from the Zohar, and its meaning in Aramaic is 'suppression'. We suppress the yetzer hara's influence.

A higher level of divine service is 'is'hapcha', meaning 'transformation'. At this level, we don't just suppress the yetzer hara's influence, but we nullify its negative desires and transform them into good.

Iskafya and is'hapcha are two paths in a Yid's avodas Hashem, and generally characterize two types of Yidden at different levels: tzaddikim and those who are not tzaddikim. One who has reached the level of 'tzaddik' (according to the Tanya) has the power to achieve is'hapcha: he completely subdues the yetzer hara, transforms it to good, and 'elevates' it to kedusha.

In contrast, a Yid who is not on the level of tzaddik must serve Hashem through iskafya. He must overcome the desire to transgress and stand firm against all the yetzer hara's temptations.

"The avodah of tzaddikim is surely considered more precious to Hashem," you're probably thinking to yourself now, feeling a bit sad. Not exactly! In the Tanya, the Alter Rebbe quotes the pasuk "Make me delicacies as I love," and explains it in relation to these two types of divine service. The Alter Rebbe compares the avodah of tzaddikim to sweet foods, and the avodah of beinonim to sharp or sour ingredients that become delicious after being properly seasoned. Both forms of avodah are 'delicacies' to Hashem, and He derives nachas from both.

'Iskafya' isn't just about overcoming the yetzer hara when it tries to entice us to sin. Even with permitted matters, if they're not for purposes of kedusha - we can and should suppress our yetzer and avoid them.

For example, let's say we want to eat an especially tasty cake with the finest hechsher and nothing forbidden in it, but on the other hand, eating it serves no purpose of kedusha since it won't give us strength to fulfill Torah and mitzvos. If we overcome our desire and instead eat healthy food that will give us strength to do good, that's also iskafya!

==== Bitul ====
The avodah of a chassid requires 'bitul', meaning nullifying oneself to Hashem and not feeling like an independent 'existence'. Chassidus offers various ways to achieve 'bitul', and there are several levels of self-nullification.

==== Kabolas Ol ====
Chassidus teaches us that we must fulfill mitzvos with kabolas ol (acceptance of the yoke). Like a servant who is subordinate to his master and must obey all his instructions, so too we are subordinate to Hashem's yoke and must fulfill His mitzvos even when we want to or understand them.

Even the mitzvos called 'mishpatim', those 'logical' mitzvos that can be understood by human intellect (like "do not steal"), must be fulfilled with kabolas ol. Meaning, not because we understand their logic, but because this is what Hashem commanded.

When we fulfill a mitzvah solely because it is Hashem's command, the connection to Hashem is complete. Fulfilling mitzvos for additional reasons (like logic or fear) also connects the Yid to Hashem, but this connection isn't complete.

After serving Hashem with kabolas ol comes the stage of understanding and recognizing Hashem's greatness. Then we feel self-nullification toward Hashem and fulfill His mitzvos with a deeper feeling of understanding and identification.

On one hand, this is a higher form of divine service. On the other hand, there is a special advantage specifically in kabolas ol. When we don't see or feel Elokus, yet still fulfill Hashem's mitzvos - this is true self-nullification.

One of the Tzemach Tzedek's chassidim once entered for yechidus. "I have no desire to learn Torah," he confided to the Rebbe. "That's good," the Tzemach Tzedek surprised him, and after a moment explained himself: "You can force yourself to learn and fulfill Hashem's mitzvos with kabolas ol, which is something great and wonderful. But I," continued the Rebbe, "very much want to learn. What should I do? How will I merit to learn Torah with kabolas ol?"...

==== Hisbonenus ====
A fundamental part of a Chassid's avodas Hashem is the concept of hisbonenus. After learning Chassidus about Hashem's greatness, we reach the next stage - thinking deeply and delving into the content that was learned, until it is thoroughly understood in all its details and parts, and we even feel it within ourselves. This is called 'hisbonenus'.

The purpose of the learning is that it should influence our feelings and awaken in our hearts ahava (love) for Hashem and yirah (fear/awe) of Him - these two mitzvos are the root and foundation for all other mitzvos. The way to fulfill them is through contemplating Hashem's greatness, so that the mind understands and delves into it, and then influences the heart to feel love and fear.

In the ways of Chassidus there are three stages of hisbonenus:

# Contemplation during learning, when the subject being learned settles in the learner's mind, is thoroughly absorbed in their intellect, and changes their thoughts.
# Contemplation before davening, when the subject enters the learner's heart, and they feel its chayus (vitality).
# Contemplation during davening, when the subject is absorbed and influences the person's middos (character traits).

== Chassidim and Misnagdim ==
The Baal Shem Tov would call his students "beloved ones," "dear friends," or "group of dear friends" and "group of beloved ones" rather than "Chassidim." The Chassidim were also called "di freiliche" (the joyous ones) because Chassidus greatly emphasized serving Hashem with joy in every situation and condition, to the extent that it was commonly said that "by Chassidim on Tisha B'Av it is more joyous than by the Misnagdim on Simchas Torah."

The term first appeared in print in the bans of the Misnagdim, which were printed toward the end of the Maggid of Mezritch's life in 1772: "And they are called by the name of Chassidim and holy ones of the Most High"; "And they call themselves Chassidim." This title was interpreted negatively by the Misnagdim: "Those who call themselves Chasidim," or "Sect of Chasudim" - where they used the interchange of the letters Shin and Samech, as was common among Lithuanian Jews.

The Frierdiker Rebbe dwells on the point that it would have been more appropriate for the Misnagdim to be called "misnagdim" (opponents), since one cannot oppose something before it exists and they seemingly preceded in time. However, Divine Providence granted the Misnagdim the merit of correctly naming the Chassidim with their fitting title.

== The significance of the Title ==
Many explanations have been written about the names 'Chassid' and 'Chassidim'. One of them was given by the Frierdiker Rebbe in response to a non-Jew's question: "The names Chassid and Chassidim indicate superiority over the ordinary, as Chassidus indicates a type of knowledge that is higher than the type of knowledge in the revealed Torah, and the name Chassid indicates a person who in all his matters conducts himself with superiority over the ordinary - studying Chassidus, davening with enthusiasm, giving tzedakah and performing chesed with excellence."

The Alter Rebbe once expressed an idea to call the Chassidim "Baalei Teshuvah," because their avodas Hashem according to the system of Chassidus brings them to true teshuvah. However, he reconsidered this idea, lest people say that whoever is not a Chassid is a rasha chas v'shalom.

In one of the Frierdiker Rebbe's writings where he describes the beginning of the Chabad movement, he writes: Chabad Chassidus demands from those who follow its approach - in addition to the lifestyle of other Chassidim - to study the knowledge of Chassidus and that the learning should lead to practical action in transforming the nature of middos. Elsewhere he adds that a Chassid is not only one who is connected to the Rebbe but also one who is devoted to the Rebbe's activities.

In Hayom Yom (21 Adar I), the Rebbe writes: "In Chabad Chassidus, the title Chassid refers to one who recognizes his essential being and standing in Torah knowledge and learning, and his situation in mitzvah observance. He knows what he lacks and applies himself with concern to fill what is missing, and increases in discipline through kabbalas ol."

== Chassid - A Different Entity ==
The Chabad Rebbeim deeply instilled that a Chassid is an entirely different entity. Not everything that is suitable for everyone is suitable for a Chassid. The Rebbe Maharash, for example, would instill in his Chassidim that just as there is a concept of "not fitting" in physicality, there is a concept of "not fitting" in spirituality. For example, he said that for a Chassid it is not fitting to not learn a chapter of Tanya every day, it is not fitting to not be immersed in character refinement. It is not fitting for a Chassid to not be engaged in the service of prayer, in hiskashrus, when the proper yearnings for Divine feeling are reflected in the Chabad niggun. It is not fitting for a Chassid to not be engaged in the service of Krias Shema she'al hamitah and to fall asleep with all the dust or mud of the day's work, and to dream of false matters that the angel in charge of dreams honors him with.

When Dr. Weiss asked the Rebbe what is a Chassid, the Rebbe answered that a Chassid is someone who can say at Krias Shema she'al hamitah that he is a bit more than what he was in the morning.

== See also ==
[[Ziknei HaChassidim - the Elder Chassidim|ZIknei HaChassidim]]

== References ==
[[he:חסיד]]
[[Category: Fundamental Concepts]]

Moshe Eliyahu Gurary

2026-04-13T20:03:49Z

M.robin:

{{Image requested}}
Rabbi '''Moshe Eliyahu Gurary''' is a [[mashpia]] (spiritual mentor) and rabbi of the Chabad community in Pomona near Monsey, NY, and an editor of explanatory books on Chassidic teachings.

== Life History ==
He was born to his father, the mashpia Rabbi Michael Gurary of Sydney, son of Rabbi Shalom Dov Ber Gurary, one of the Rebbe's shluchim (emissaries) in South Africa, who was the son of the mashpia Rabbi Moshe Gurary from Tel Aviv. On his mother's side, he is the grandson of the mashpia Rabbi Elimelech Zweibel from Morristown.

In his youth, he studied at the Yeshivas Tomchei Tmimim in Sydney (which was then headed by Rabbi Yosef Yeshaya Braun), and at Yeshivas Tomchei Tmimim Morristown.

Rabbi Gurary has written several articles in the "Hamaamar Hamevuar" (The Explained Discourse) series published in the "Mayanot" series.

Since 5775 (2015), he has served as deputy editor and one of the main writers for Chassidus Mevueres (Explained Chassidus). He is known for his deep and clear explanations of profound topics in Chassidus.

He previously served as a mashpia at Tomchei Tmimim in Westchester and Nyack.

Rabbi Gurary gives classes in the Likkutei Sichos Project.

On the anash.org website, Rabbi Gurary occasionally presented classes and explanations from Likkutei Levi Yitzchak.

== Books He Helped Edit ==

* Books of the Ohr HaChassidus Institute.
* The explained Torah Ohr and Likkutei Torah, published by the Mayanosecha Library.
* Deputy editor of the Chassidus Mevueres commentary on the Tanya (from part 3 onwards).

[[Category:Gurary family]]
[[he:משה אליהו גוראריה]]

Zeir Anpin

2026-04-13T19:59:22Z

M.robin:

'''Zeir Anpin''' is the name of the divine countenance formed from the integration of the emotional attributes (middot) in the World of Atzilut. Together with [[Malchus of Atzilus|Malchut of Atzilut]], they are also known as "Kudsha Brich Hu U'Shechintei" (The Holy One Blessed Be He and His Divine Presence). The unity created between them is called "Yichuda Tata'ah" (Lower Unity). Therefore, the commandments we perform are intended to unite Zeir Anpin with Malchut of Atzilut. Many have the custom to recite a "L'shem Yichud" (For the sake of unity) formula before performing commandments, for example: "For the sake of unifying the Holy One Blessed Be He and His Divine Presence."

== Spiritual Elevations and Shabbat ==
Zeir Anpin shines especially brightly on [[Shabbos|Shabbat]]. During the Musaf prayer of Shabbat, it ascends to the level of Abba and Ima (Father and Mother), which is an extremely high level of holiness. From there, Zeir Anpin (and Malchut) draw sustenance from Atika Kadisha (just as every world draws from the light of the world above it, as Abba and Ima constantly draw from Atika Kadisha). Therefore, the Shabbat morning meal is called "the meal of Atika Kadisha." During the third meal, it ascends even higher, to the highest level equivalent to Yom Kippur. At this time, Zeir Anpin itself reaches the level of Atika Kadisha, this meal is specifically called "the meal of Zeir Anpin<ref>The teachings of the Ari HaKadosh (Rabbi Isaac Luria) regarding Shabbat as they appear in Sha'ar HaKavanot:</ref>”.

== Essential Nature ==
Zeir Anpin is the countenance formed from the integration of the six emotional attributes, specifically referring to Zeir Anpin of the World of Atzilut. Its essence is the revelation of the Divine in a revealed state. This distinguishes it from Abba Ila'ah and Ima Ila'ah of Atzilut, which are in the realm of concealment and do not come into revelation. It also differs from Malchut of Atzilut, which is the aspect of Shechinah, the divine life-force dwelling within the worlds and within the congregation of Israel.

== Structure and Components ==
Zeir Anpin is also called 'Adam' and is explained to be in the aspect of "248 limbs of the King," where the Infinite Light dwells. These 248 limbs are structured as follows: Zeir Anpin is built from nine sefirot, each containing all nine sefirot, and each particular sefirah contains aspects of head, middle, and end, totaling 243. With the addition of five kindnesses that cause growth, it reaches 248, corresponding to the 248 limbs of the King.

== Relationship to Arich Anpin ==
The source of pleasures in the external aspect of Keter in the World of Atzilut is called Arich Anpin (Long Face), signifying its extensive expansion. Arich Anpin is the source of Zeir Anpin (Small Face). Zeir Anpin is quantitatively smaller and essentially condensed in its existence compared to Arich Anpin. This can be compared to the emotional attributes of the human heart, which are inherently condensed in relation to their root in pleasure.

An analogy for the difference between Zeir Anpin and Arich Anpin: It's like comparing a map of a geographical area to the actual area itself. For instance, a real river versus its symbol on a map, or the emotional attributes of a small child compared to those of an adult.

==References==
{{reflist}}

[[Category:Concepts in Chassidus]]
[[he:זעיר אנפין]]

Yehoshua Binyamin Gordon

2026-04-13T19:56:41Z

M.robin:

[[File:יהושע בנימין גורדון.jpg|thumb|Rabbi Yehoshua Binyamin Gordon]]
Rabbi '''Yehoshua Binyamin Gordon''' (10 Tammuz 5709 - 29 Shevat 5776) was [[the Rebbe]]'s shliach in Valley, California. He was known as an eloquent lecturer and successful shliach, who created a Jewish revolution in his area of [[shlichus]] and brought additional couples to work under him.

== Life History ==
Born on 10 Tammuz 5709 to his father Rabbi Shalom DovBer Gordon.

When he reached the age of three, he merited that the Rebbe cut his hair.

He was educated in Chabad institutions, and after his marriage to his wife Mrs. Devorah, he went out in 5733 to work as the Rebbe's shliach in Valley, California.

He was known as an eloquent lecturer and successful shliach, who created a Jewish revolution in his area of shlichus and brought additional couples to work under him.

He passed away after a serious illness on 29 Shevat 5776, and was buried in the Jewish cemetery in [[Los Angeles]].

== Family ==

* His son, Rabbi Yosef Yitzchak Gordon
* His son, Rabbi Yochanan Gordon
* His son, Rabbi Eliyahu Gordon
* His daughter Mrs. Dina Rabin
* His daughter Mrs. Chaya Mushka Dreizin - [[Los Angeles]]
* His daughter Mrs. Feiga Herzog

[[Category:5709 births]]
[[Category:5776 deaths]]
[[Category:People from California]]
[[he:יהושע בנימין גורדון]]

Aharon Kozin

2026-04-13T11:49:37Z

M.robin:

'''Aharon Avigdor Cousin''' was a boys' school principal in London. Today he is one of the elder Anash in [[Crown Heights]].

== Life History ==
Born in Leeds, England on 28 Nissan 1938. When he went to yeshiva in Manchester, he became close to Chabad through the Lubavitcher bochurim who studied there (Avrohom Yitzchok Shemtov, Yisroel Shemtov, Gurkow and others) who told him about the mesiras nefesh of [[The Rebbe Rayatz|the Frierdiker Rebbe]] and he was deeply inspired by this. He also became close through the Rosh Mesivta of the yeshiva, Rav Yitzchok Dubov. At age fourteen, he received his first letter from [[the Rebbe]] and from then on they corresponded frequently.

In 1957 he came to learn at [[Central Yeshivas Tomchei Tmimim - 770|the central Tomchei Tmimim]] and studied there for about four years. He was the first student born in [[Great Britain|England]] to go study at [[770 Eastern Parkway - Chabad World Center|770]].

In 1962 he returned to England and began working in education as a teacher before his marriage. Later he became principal of the local school and served in that position for many years.

In 1962 he married his wife Malka from the Mazes family.

He was very involved in [[Mivtza Tefillin]].

When he retired, he settled in the Crown Heights neighborhood.

== Family ==
* His sister, Esther Leah, wife of Betzalel Klein (parents of Yitzchok Shalom Klein)
* His daughter Mrs. Rachel Leah, wife of Nota Zev Shemtov (Crown Heights)
* His daughter Mrs. Rivka, wife of Dovid Dov Finkelstein (Chicago)
* His daughter Mrs. Nechama Dina, wife of Moshe Chaim Dubrowsky

== Further Reading ==
[https://derher.org/wp-content/uploads/Nissan-5783-11.pdf A Chassidisher Derher, Nissan 5783]

https://myencounterblog.com/wp-content/uploads/2017/09/119.-Haazinu.pdf

== External Links ==
https://link.chabad.org/therebbe/livingtorah/player_cdo/aid/942187/jewish/Sent-Packing.htm

https://link.chabad.org/therebbe/livingtorah/player_cdo/aid/652827/jewish/No-Child-Left-Behind.htm

[[Category:5698 births]]
[[Category:People from Crown Heights]]
[[He:אהרן קוזין]]

Menachem Mendel Futerfas

2026-04-01T10:39:26Z

M.robin:

{{Infobox
| name = Menachem Mendel Futerfas
| image = [[file:מענדל פוטרפס.jpg| At a Farbrengen]]
| description =
| alias = Reb Mendel
| birth_date = 20th of Tishrei 5667
| birth_place =Plyeshchanitsy, Belarus
| passing_date =4th of Tammuz 5755
| passing_place = London, England
| education = Tomchei Temimim
}}

'''Rabbi Menachem Mendel Futerfas''' (also known as: Reb Mendel. 20 Tishrei 1906 - 4 Tammuz 1995) was a chossid and mekushar to our Rebbeim, a man of mesiras nefesh who established underground branches of [[Yeshivas Tomchei Temimim|Yeshivas Tomchei Tmimim]] behind the Iron Curtain. From 1973, under the Rebbe's direction, he served as the head mashpia at the central Yeshivas Tomchei Tmimim in Kfar Chabad and as a shadar abroad to inspire spiritually and raise funds. He served as a board member of Beis Rivka and the Bucharian Yeshiva institutions in Kfar Chabad. Together with Rabbi Mordechai Shmuel Ashkenazi and Rabbi Bentzion Vishetsky, he founded the Yiddish Cheder in Kfar Chabad.
[[File:פוטרפס.jpg|250px|thumb|right|Reb Mendel receiving a dollar from the Rebbe]]
== Early Life ==
Reb Mendel was born on 20 Tishrei 1907 in the town of Pleshnitz in White Russia, to his father Reb Menachem Mendel and his mother Maryasha Badna (who passed away on 5 Menachem Av 1958) - daughter of the Segalovitz family and her mother from the Kugel family. He was the fourth child after two daughters and one brother. His father passed away shortly before his birth during a typhus epidemic, and his mother named him after his father. Being fatherless, Reb Mendel grew up with his grandfather, the chossid Reb Chaim Futerfas in Kharkov, who was one of the shapers of his personality and from whom he received many chassidic stories. Reb Mendel spent his childhood with his grandmother Rachel Leah from Nevel, who was the niece of the famous chossid Reb Chanoch Hendel Kugel. Many stories circulate about her chassidic conduct and enhancement of mitzvos. In 1915, when her grandson turned seven, she brought him with her on her trip to the Rebbe. The pair were granted an audience with the [[The Rebbe Rashab|Rebbe Rashab]]. The Rebbe gave the young Mendel a blessing for fear of heaven and long life. From then on, their trips became a more regular practice. Almost every year, she would take him with her on her trips to the Rebbe. In Tishrei 1920, when he turned 12, was the last time he merited to be with the Rebbe Rashab.

=== His Yeshiva Studies ===
At the end of 1920, he was accepted to Yeshivas [[Yeshivas Tomchei Tmimim|Tomchei Tmimim]] in [[Kremenchug]] where he studied until 1924. That year, the Soviet secret police discovered the yeshiva and he was forced to flee. From 1925, he studied in underground yeshivas in [[Kharkov]], [[Vitebsk]], and [[Nevel]] until 1929, when these yeshivas were also closed, and the many students were forced to disperse among various underground yeshivas.

Years later, the mashpia described his memories from those days: Every Thursday night was entirely dedicated to learning. There were students who diligently studied Gemara and others who studied Chassidus; he himself would dedicate this night to studying Gemara.

[[File:ר' מענדלPictureFileName.jpg |250px|thumb|right|Reb Mendel by the grave of his mentor R' Zalman Moshe]]

He especially loved the many farbrengens where the best mashpiim of that generation would farbreng, such as [[Reb Zalman Moshe Hitzchaki|Rabbi Zalman Moshe Hayitzchaki]], Rabbi Yitzchak Horowitz (Itche der Matmid), Rabbi Yechezkel (Chatche) Feigin, and others.

=== Mashgiach in Tomchei Temimim ===
In 1930, he was appointed as Mashgiach and Mashpia for the students in the underground yeshiva in [[Yekatrinoslav]]. In his memoirs from that period, he notes the great reverence that the yeshiva bochurim had for the city's Rav, [[Levi Yitzchak Schneerson|Rav Levi Yitzchak Schneerson]], the Rebbe's father. That same year, he also served as a Mashgiach in Odessa.

=== "The Karalevitz Suggestion is Correct" ===
Reb Mendel traveled to his mother's home in Kharkov and began arranging shidduchim for his two older sisters, aiming to match them with the finest among the Temimim. His efforts were successful, and shortly after, his eldest sister married [[Benzion Shem Tov|Ben Zion Shem Tov]], and his younger sister married Yehoshua Shneur Zalman Serebransky.

During this period, respectable shidduchim were suggested for him as well. He compiled several proposals and reported them to the [[The Rebbe Rayatz|Frierdiker Rebbe]], who was then in Poland, requesting his guidance and bracha. The Rebbe's response was: "The Karalevitz suggestion is correct" - referring to Rav Ben Zion Robinson, who lived in Karalevitz and had suggested his daughter to Reb Mendel.

He therefore traveled to Karalevitz, arriving before Shabbos Kodesh. After davening, he participated in a farbrengen where he took mashke liberally, resulting in him falling under the table and falling asleep. When he awoke, still under the table, it was after midnight on Motzei Shabbos, and he suddenly heard Reb Ben Zion telling his wife: "It seems this bochur is an 'emesdiker chassidisher bochur' (a true chassidic young man), for he came 'to be seen,' and nevertheless took mashke, farbrenged, and is now where he is... This is a sign that he is a true chassidic bochur. We must make every effort to have him stay here and complete the shidduch with us."

Indeed, the shidduch came to fruition in a good and successful hour, and the wedding took place in the kallah's town on Tuesday, 10 Tammuz 1933.

=== For Tomchei Temimim and Pidyon Shvuyim ===
After his wedding, he stayed briefly with his mother in Kharkov, and then traveled with his wife to the city of Yegurovsk (a city approximately 100 kilometers from Moscow). Although he temporarily withdrew from his yeshiva activities for family matters, the administrators of the nationwide network of underground Tomchei Temimim yeshivas throughout Russia already recognized his talents and dedication, seeing him as most suitable for working to save the yeshivas. From a financial perspective - supporting the families of prisoners who risked their lives for Torah and mitzvos, maintaining the underground yeshivas, funding the constant relocations of the yeshivas, as well as significant amounts paid as bribes - placed a heavy financial burden on the organizers, and he was chosen to be one of those tasked with obtaining the necessary funding.

He accepted the position and entered the business world for this purpose. While he earned substantial profits, he and his family subsisted on bread and water, giving the vast majority of the profits to Tomchei Temimim. Additionally, whenever Anash activists needed large sums of money for pidyon shvuyim (redeeming captives), they would turn to Reb Mendel, and even when he didn't have the requested amount, he would borrow the money and transfer it to them.

=== For the Benefit of Chassidim ===
During [[World War II]], when the Nazis (yimach shmam) invaded Russia, he fled Moscow with his family and after wandering arrived in Samarkand, where many Anash and Polish refugees had gathered. News of his activities quickly spread among the chassidim and many sought his help. He did everything in his power to improve their situation.

Starting in late winter 5703 (1943), at the height of the war, he began managing Yeshivas Tomchei Tmimim Samarkand, where hundreds of students studied over time. In this role, Reb Mendel established branches of Tomchei Tmimim, some for students of Cheder age and most for Yeshiva age.
==Arrest and Imprisonment==
===Among the Organizers of the Exodus from Russia===
Extended topic - The Exodus from Russia 5706 (1946)

After World War II ended, the Russian government authorized the return of Polish citizens who had fled to its borders during the war, and provided freight trains for their use. Many Russian citizens took advantage of this breach and tried to cross the border using forged Polish passports through the transit city of Lvov. Chabad chassidim waited to receive the Frierdiker Rebbe's answer whether to risk illegally crossing the border. When approval was received, only a few managed to utilize this opportunity before the Russian government stopped issuing exit visas.

Following the actions of Reb Yehuda Leib Motzkin, who bribed senior government officials at genuine risk to his life, the border was reopened. A special committee was established for this purpose, with Reb Mendel and other activists as members. The committee's activities were divided into several areas: encouraging Anash in Russia to cross the borders, forging documents, raising funds to bribe various officials, and taking care of all other necessary details, such as safe houses in Lvov until departure and maintaining constant contact with Anash who arrived in Lvov to cross the border.

=== Arrest of the Nine Chassidim ===
Reb Mendel himself did not join his family in escape despite estimating that the secret police would track him down and could arrest him within a short time. He remained in Russia and continued to work on smuggling operations until he decided to leave the Iron Curtain with a small group of only nine people:

Rav Shmuel Notik, his wife and daughter, Reb Mendel Futerfas (in new documents: Feivish Steingel), Reb Yosef Greenberg, the brothers Reb Avraham Gurevitch and Reb Shmuel Gurevitch. The last three were listed as Rav Shmuel Notik's "sons" for the escape. As written in a secret memorandum revealed by Chabad.org: "Arrested on the same train with Futerfas was also Shmuel Notik, formerly a beloved chassidic teacher in Chabad's underground yeshivas throughout the Soviet Union, who perished in the Gulag in early 5709 (1949)."

It later became clear that the person who arranged their tickets was an undercover KGB agent who informed the authorities about the nine people planning to cross the border. The police arrested them all. The detainees were transferred to the secret police headquarters in Lvov. Initially, those arrested in this operation and other detainees from that period were held at the secret police headquarters in Lvov, later some were transferred to Kharkov.
[[File:מענדל פוטרפס תמונה תיק החקירה.jpg|250px|thumb|right|Mugshot]]
=== Siberian Exile and the Lvov Case ===
After prolonged interrogations and terrible torture, the trial began where R' Mendel was sentenced to 10 years of exile and hard labor in work camps and was exiled to Siberia.

During the exile, he was brought to Leningrad to the 'Shpalerka' where he was interrogated again, many like him were interrogated regarding the Lvov case.

In Shpalerka, he met with his friend R' Moshe Vishetsky and they made part of the journey to exile together. During his exile period, he stayed together with the Chassid and Mashpia R' Asher Sassonkin until they were released in 1964.

=== Documents from KGB Archives ===
New documents from the Lvov case and new memories about R' Mendel Futerfas were published during 2022-2023 in Chabad media outlets:

* Elul 2022: On Chabad.org (and translated to Hebrew on Chabad Online), KGB documents from 1950 were published reflecting the situation of Chassidim escaping through Lvov and Chernovitz. These documents also include documentation of arrests including R' Mendel Futerfas: "Among the Chabad leaders arrested following the operation were R' Mendel Futerfas (arrested on a train leaving Lvov in 1947, released from the Gulag in 1956); Yona Kagan ('Poltaver', arrested in 1948, died in the Gulag in 1949); and Mordechai Dubin (arrested in 1948, died in Soviet custody in 1957)."
* Tammuz 2023: R' Mendel's investigation file reached Rabbi Yosef Yitzchak Kratz, publisher of the book about him being prepared by author Rabbi Yisroel Elfenbein. Portions of the file were published in WhatsApp groups, which sparked discussions and debates. From the publications, it is understood that R' Mendel and the escape organizers, including his brother-in-law R' DovBer Robinson and R' Shimon Katzenelenbogen, obtained enormous sums to get hundreds of Chabad families out of Russia. The publications also include details about R' Mendel's escape attempt with Rabbi Shmuel Notik.
* On 11 Tammuz 2023 (for the 12 Tammuz redemption holiday), additional photos from R' Mendel Futerfas's file were published on the Anash website.
* On 17 Tammuz 2023, additional documents from the file were published in Kfar Chabad magazine issue 2016, revealing that after interrogations, investigators managed to extract a confession from R' Mendel about his activities in organizing the smuggling of Chassidim through Lvov and Chernovitz. However, several years after he left the Soviet Union, the sentence was retroactively canceled and it was decided that he had not betrayed his homeland due to his 1958 complaint that the confession was extracted through illegal means.

== Chernovitz, Samarkand ==
After his release, he was active in many areas in the cities where he lived: Chernovitz where he worked with his friend R' Moshe Vishetsky and other Chassidim, and in Samarkand:

* Organized underground activities for Anash and Tmimim
* Opened mikvaos
* Worked with many Jews

=== The Rebbe's Relationship with Reb Mendel During His Russian Exile ===
During his period of exile in Siberia and after his release while still in Russian exile, he merited rare acknowledgments from the Rebbe:

In 1956, Rabbi Ben Zion Schneerson, the brother-in-law of the Frierdiker Rebbe, arrived in the United States shortly after leaving Russia and had a yechidus with the Rebbe. After leaving the yechidus, he met Hatomim Shalom Ber, son of Reb Mendel Futerfas, who asked if he knew his father. Reb Ben Zion answered affirmatively and added that the first thing the Rebbe asked him during yechidus was about his father.

In a letter the Rebbe sent to Reb Mendel's wife while he was still in Russia, the Rebbe wrote exceptionally rare expressions about him: "The chossid, yarei shamayim, outstanding in Torah and mitzvos, man of many accomplishments and energy, among the best mekusharim of our Rebbeim and followers of their ways, which shall be called the holy path, the path of life, in this world of action to do them today, HaRav Mendel Mordechai shlita and his wife Leah tichye."

At the farbrengen of Yud Shevat 1962, the Rebbe described the actions of a man of mesiras nefesh in Russia, referring to Reb Mendel Futerfas, who was involved in maintaining Yiddishkeit and building mikvaos without any personal calculations or considerations.

=== From Samarkand to London ===
In 1964, he received permission to leave Russia and immigrated from Samarkand to London where his son Reb Berel Futerfas lived. Within a short time, he became one of the prominent askanim and mashpiim in the local Chabad community and was involved in establishing pure Torah educational institutions there.
[[File:תשכד.jpg|250px|thumb|right|Reb Mendel stands by the Rebbe at a farbrengen]]
== Mashpia in Tomchei Tmimim Kfar Chabad ==
On 19 Iyar 1971, Rabbi Shlomo Chaim Keselman, mashpia of Tomchei Tmimim Kfar Chabad, passed away. About a month and a half later, the Rebbe's secretariat told Reb Mendel that the Rebbe was asking if he could come to 770 for 12-13 Tammuz. Reb Mendel arrived at 770 before 12-13 Tammuz, and during yechidus the Rebbe announced the proposal that he be appointed as mashpia of Tomchei Tmimim Kfar Chabad. The Rebbe instructed him to travel to Eretz Hakodesh and visit Chabad institutions and holy places, and regarding settling in Eretz Hakodesh, the Rebbe said they would discuss it the following year. As the Rebbe instructed, around 12-13 Tammuz 1972, Reb Mendel came to the Rebbe and during yechidus, the Rebbe instructed him to serve as the permanent mashpia in Tomchei Tmimim in Kfar Chabad.
[[File:ר מענדל תשרי נב.gif|250px|thumb|right|Reb Mendel in the courtyard of 770]]
With his appointment to the position in the 1973 school year, he wrote a new chapter in the history of Tomchei Tmimim yeshivos in Eretz Hakodesh. He was distinguished by his educational approach and became a revered mashpia for tmimim and Anash throughout Eretz Hakodesh. In farbrengens, he dedicated significant time to the topic of hiskashrus to the Rebbe, complete mesiras nefesh for the Rebbe, and traveling to the Rebbe - topics that were not the focus of farbrengens in Chabad yeshivos in Eretz Hakodesh. In his farbrengens, he wove stories and vivid descriptions from his time in Siberia, deriving lessons about the kochos that someone who has no choice, like a prisoner, invests, to the kochos that chassidim and tmimim must invest to fulfill the Rebbe's ratzon. His farbrengens gained a good reputation, and Anash, tmimim, and many mekuravim flocked to his farbrengens, which were usually held in the zal of Yeshivas Tomchei Tmimim in Kfar Chabad. Even when he came to Beis Chayeinu, he would farbreng for long hours with a large crowd of tmimim.

He dedicated many hours to one-on-one conversations with tmimim to influence and elevate them spiritually.
[[File:מאיר בליז'ינסקי.jpg|250px|thumb|right|Reb Mendel farbrenging with R' Meir Blizinksi]]
== For the Benefit of the Community ==
In parallel with his role as a Mashpia, he continued, following the Rebbe's instructions, in his position as a Shadar (emissary fundraiser) which he would fulfill during the months of Elul - Kislev. In this capacity, he would travel to the United States for fundraising with the Shadar Rabbi Shmuel Dovid Reitzik.

Reb Mendel would farbreng together with Reb Meir Blizinsky. Alongside his role in the yeshiva, he became one of the leading Chabad askanim (activists), working energetically for Kfar Chabad, particularly for Yeshivas Tomchei Tmimim and Beis Rivka Kfar Chabad where he served as a board member. He founded the Yiddish Cheder in Kfar Chabad. In 1974, he received a letter in which the Rebbe wrote him a blessing "in the holy work in Tomchei Tmimim and in Kfar Chabad," which he saw as the Rebbe's consent to be involved in the village's affairs. It is also reported that he had an instruction from the Rebbe "to stick his nose" into all Chabad matters in Israel and to do what needs to be done.

When Rabbi (Burke) Shiff returned from our holy courts with clear instructions to establish an institution for immigrants arriving from Russia, he stood by his side to help and was appointed as a board member of the Bukharian Yeshiva institutions until his passing.

He was also among those who worked extensively for the Rebbe's shluchim to the Holy Land.

==After 27 Adar and 3 Tammuz==

Following 27 Adar and 3 Tammuz, against the backdrop of the concealment that appeared then and enveloped the Chassidic community, Reb Mendel's Chassidic personality and his firm faith and hiskashrus shone forth.

His Response to the State of Concealment

The Rebbe's health condition (to physical eyes) touched Reb Mendel's heart and naturally caused him a lack in the line of joy. During that period, he would sit with tears streaming from his eyes. He could barely speak, only repeating again and again in prayer to the Master of the World: We must have the Rebbe healthy! Not in secret, not in hint, not in derush, but in simple pshat, to our physical eyes! During that period, he would frequently recite Tehillim while wiping his abundant tears with his handkerchief. On the other hand, he never ceased to encourage and call everyone not to be affected and not to be impressed. To go forward with heads held high, in the way the Rebbe guides us.

After Tishrei 1993, when the Rebbe began appearing on the balcony, Reb Mendel expressed: "Nothing can be understood. Every day there are new revelations."

At a farbrengen on Shabbos Mevorchim Teves 1993, Reb Mendel farbrenged in 770 with yungeleit and baalei batim from Anash and said that everyone needs to take upon themselves something in connection with the Rebbe's condition. When one of the baalei batim asked him what he was taking upon himself, Reb Mendel answered that he took upon himself to learn Masechta Beitza, which was physically difficult for him in those years.

About two weeks after 3 Tammuz, Reb Mendel farbrenged in the yeshiva in Kfar Chabad, and although his eyes were streaming with tears, and he barely spoke anything, he said one sentence which he repeated again and again: "He, the yetzer hara, wants us to 'fall' into despair and depression - no and no! We will not 'give' him in any way! Zogt a nigun, a freilichen nigun!, Freilacher, freilacher!"

He would repeatedly quote Rashi's words on the verse "Be tamim with Hashem your G-d" - "Walk with Him in simplicity and wait for Him, and do not investigate the future."

In Sivan 1995, shortly before Reb Mendel's passing, his grandson Rabbi Yosef Yitzchak Liberow asked him regarding the printing of the translated Likkutei Sichos books which he refused to print without the title "Shlita" for the Rebbe, but this involved great difficulties and pressures. Upon hearing the question, Reb Mendel immediately responded: "We need to whistle at the world and write shlita." After a few moments of thought, Reb Mendel continued and said: "And if it's possible to act in a way that won't cause argument - certainly good." Following this, Rabbi Liberow found a solution to print the books with the title shlita and note on the title page: "May this be the year of wondrous redemption."

I'll translate this document while keeping Judaic terms intact and organizing it with headings.
[[File:6426e5b8892f5 1680270776 news main gallery.jpg|250px|thumb|right|Reb Mendel during a Farbrengen in Kfar Chabad]]
=== Traveling to the Rebbe for Tishrei and Kvutza ===
Before Tishrei 1993, the first month of holidays after 27 Adar, Reb Mendel farbrenged with the Tmimim and Anash in the yeshiva in Kfar for about five hours, with his words being interrupted by crying and prayers that the obstacles should be removed. Along with this, he emphasized that from our side we must "make vessels" - travel to the Rebbe as we were accustomed to every year, and the "vessels" themselves will "draw down light" and hasten the Rebbe's revelation. Reb Mendel's words were written down by his student Rabbi Levi Yitzchak Ginzburg and published for all Anash in the 'Opinions' section of the Kfar Chabad weekly and stirred reactions.

Another point that Reb Mendel expressed was that even when we see the Rebbe, we don't understand the Rebbe - "We understand the Rebbe like a goat understands a human being, therefore, one needs to travel to the Rebbe even if we don't see and hear." Reb Mendel himself was among the few elder Chassidim who came from Eretz Yisroel to 770 at the beginning of Tishrei 1993.

During the yechidus and dollar distribution that the Rebbe held on 26 Tishrei 1994, the Rebbe unusually extended his hand and gave a dollar to Reb Mendel, while all other passersby extended their hands and took the dollar from the Rebbe's hand.

Even after 3 Tammuz, before Tishrei 1995, Reb Mendel expressed a firm position about the need to travel to the Rebbe even in the current situation. In discussions of the Tomchei Tmimim Kfar Chabad administration when it was proposed to shorten the stay of Kvutza students in 770, Reb Mendel protested: "A complete year! Not even one minute less!" He was also asked then by his student Rabbi Levi Yitzchak Ginzburg if it could be said in his name that even now after 3 Tammuz one needs to travel to the Rebbe for Tishrei. Upon hearing the question's wording, Reb Mendel exclaimed: "What? 'Need to travel'? We must travel!" Reb Mendel himself began traveling to the Rebbe for Tishrei 1995 but due to health reasons was stopped midway in England with his family where he stayed until his passing.

=== Encouragement and Vitality in Matters of Moshiach ===
The niggun "Chayalei Adoneinu Moshiach Tzidkeinu" was always familiar on Reb Mendel's tongue.

In summer 1992, Tomim Yitzchak Axelrod approached him and expressed his shock at cold and cynical talk heard from respected Anash regarding the Chassidim's faith, and Reb Mendel responded: "This comes from haskalah without avodah."

Before 10 Shevat 1993, when there were those who tried to obstruct the satellite broadcast event and its transmission in Eretz HaKodesh by convening a meeting of rabbonim, Reb Mendel's student Reb Betzalel Kupchik approached him and asked him to come to the meeting to express his positive opinion about holding the event. Initially, Reb Mendel strongly refused to participate in the meeting at all, saying he wasn't willing to be in the same room with them. However, after his mashpia Reb Zev Keselman came to his home and requested and instructed him to still go to the meeting, Reb Mendel agreed and arrived at the location and expressed sharp words to the participants, saying their opposition stems from their worry and fear of 'perhaps not' which is actual apikorsus, that their greatness is expressed in casting doubts and coldness, the matter of Amalek, in the matter of Moshiach. He even said then that the Rebbe's opinion in such a case is known since the Rebbe says that 'one needs to go with the most chareidi party' and also in this case when there are two groups one needs to go with the most chareidi, and this is not the group opposing the matter, etc.

In a conversation with Reb Yechezkel Sofer and Reb Tuvia Plass in winter 1993, he revealed his opinion about the 'rationalists' who supposedly worry about "saving the Rebbe's honor" from disgrace through publicizing matters of Moshiach etc.: "Don't try to understand them, I know them well, they are apikorsim yemach shmom! One who cools down the enthusiasm of a Jew who believes in the coming of Moshiach is a misnaged and..." And Reb Mendel even added and told them that these words could be published in his name.

At an Anash gathering on 28 Nissan 1993 for strengthening matters of Moshiach, Reb Mendel proclaimed the holy proclamation of Yechi Adoneinu.

In a letter from his student Reb Sholom Ber Reichman from Iyar 1993, Reb Mendel's words are described in response to what he told him about Reb Amir Rozen, a close student of Reb Mendel who was then learning in 770, who would have Shabbos meals at the home of Reb Yoel Cohen - one of the flag bearers of spreading the message of Geulah and Moshiach's identity in those days. This brought joy to Reb Mendel, and he said: "If so, then he is from the 'Meshichistim' - I have nachas from him, he has a good memory and can receive a lot from him." At a farbrengen in the yeshiva in Kfar in Iyar 1993, one of the mashpiim farbrenged and about an hour after the start of the farbrengen, Reb Mendel came from resting in his room and sat on the side while listening with visible pleasure to the mashpia's words that were said with tremendous enthusiasm about "Yechi Adoneinu" and how it comes from prayer.

Even after 3 Tammuz, Reb Mendel continued to adhere to the proclamation of "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed" after prayers, and to show this to people who were doubtful about it, he would often say it in a loud voice. When one of the young married men told him there were arguments whether to proclaim "Yechi" or not, Reb Mendel responded decisively that whoever the Rebbe is alive for needs to say "Yechi."

During that period when they would proclaim "Yechi", Reb Mendel would stand at his full height and respond despite not being able to stand in various places during the rest of davening due to his weakness. One day, one of the Roshei Yeshiva in the yeshiva in Kfar came to Reb Mendel and tried to "explain" to him how supposedly the matter of "Yechi" distances Jews etc. Reb Mendel was silent the entire time until he finished his words and then responded to him, that when someone would argue with Reb Abba Pliskin he would be silent and listen until the end and then say: "But I don't agree with you" without additional explanations, "so too I say to you: 'I don't agree with you.'"

After 3 Tammuz, when they wanted to donate a 'Yechi' sign for the walls of the zal in the yeshiva in Kfar Chabad, they asked Reb Mendel whether to add before it "and soon we will merit to Yechi..." and the like because of the differences of opinion, he answered: "No! Don't add, don't subtract, and don't change!

=== Love Between Chassidim and Rejection of Discord ===
During this period of helem v'hester (concealment) when differences of opinion increased, Reb Mendel emphasized several times the absolute necessity for love and unity to prevail among chassidim.

He frequently quoted and aroused attention to the words of the Alter Rebbe: "And do not think in your hearts about your fellow's wrongdoing."

On one particular occasion when asked about disputes on the subject, he gave a mashal about a bear that would gorge on honey until its owners devised a plan to place a branch that would whip the bear's face every time it approached. Indeed, when it approached, the branch struck it and the bear turned to fighting with it until it became exhausted and fell. The nimshal being that as a test, an antagonist is placed before us, where fighting and quarreling with them diverts our attention from the honey and the main matter.

== His Passing ==
Towards Tishrei 5755, he was on his way to travel to the Rebbe, when he stopped for an intermediate station in London to collect funds for Tomchei Tmimim. He felt unwell and stayed there with his son. On Pesach he suffered a stroke and on 4 Tammuz 5755 he passed away and there lies his honored resting place.

== Documentation of His History and Stories ==
After his passing, several series of memories and stories connected to his chassidic personality were published in the Beis Moshiach weekly by Rabbi Chaim Levi Yitzchak Ginsburg.

A few years later, Rabbi Eliyahu Wolf published a book called "Reb Mendel" which was partially based on these articles. The book drew criticism from some of Reb Mendel's students who felt it didn't reflect his approach regarding faith in the Rebbe Melech HaMoshiach and proclaiming "Yechi Adoneinu."

Rabbi Chaim Levi Yitzchak Ginsburg published a book called "HaMashpia" containing stories about Reb Mendel's character and stories from him. Additionally, in Rabbi Ginsburg's series of books called Pninei HaTanya, he included many stories and meshalim from Reb Mendel.

In 5782, Rabbi David Zaklikovsky published a small album book in English called 'My Gulag Life: Stories of a Soviet Prisoner', collecting stories and meshalim from Reb Mendel along with biographical impressions and original documents from the editor, reviewed by the family and students.

In 5783, it was revealed that a new comprehensive book about Reb Mendel would soon be published, called 'Reb Mendel'. Published by Rabbi Yosef Yitzchak Kratz and edited by Rabbi Yisroel Alfenbein. Since then, chapters from the book began to be published in the Beis Moshiach and Kfar Chabad weeklies.

In 5784, in honor of his yahrzeit, a new book was published by Mamash called Reb Mendel Futerfas.

==== For Children ====
Author and illustrator Menachem Taizi published a comics book in 5768 called 'What My Father Told Me' from Reb Mendel's stories and meshalim, after it was published in installments in Torascha Sha'ashuai magazine.

In 5781, author Ohad Bar Sela and illustrator Shneur Zalman Farkash published two volumes of comics called 'Comics of Hiskashrus' published by Mamash.

== His Students ==
Among his famous students and those influenced by him: Rabbi Moshe Naparstek, Rabbi Shai Sokonik, Rabbi Shlomo Zalman Landa, Rabbi Tuvia Bolton, Rabbi Ozer Alperowitz, Rabbi Menachem Mendel Gurevitch, Rabbi Chaim Levi Yitzchak Ginsburg, Rabbi Yosef Beizer, Rabbi Shlomo Maidanchik, Rabbi Ofer Miyodovnik, Rabbi Zamroni Tzik, Rabbi Moshe Mordechai Ernstein, Rabbi Moshe Ornstein, Rabbi Shalom Dovber Keselman, Rabbi Zev Keselman, Rabbi Betzalel Kupchik, Rabbi Shalom Dovber Reichman, Rabbi Elimelech Shachar, Rabbi Chaim Yitzchak Eizik Landa, Rabbi Michel Vishetsky, Rabbi Nachman Yosef Twersky, Rabbi Tzvi Ventura, Rabbi Chaim Poizin, and many others.

== Family ==
His father, Rabbi Menachem Mendel - passed away on 25 Nissan 1906. His mother, Mrs. Mariasha Badna - passed away on 5 Menachem Av 1958.

His grandfather was Rabbi Chaim Futerfas.

His wife was Mrs. Leah, daughter of R' Ben Zion Robinson - passed away on 5 Kislev 2003, buried in London cemetery.

His brother was Rabbi Hendel Lieberman - a Chassidic artist.

=== Brothers-in-law ===

* Rabbi Yehoshua Shneur Zalman Serebransky
* [[Rabbi Bentzion Shemtov]]
* Rabbi Yehoshua Korf

=== Children ===
R' Mendel had six children, four of whom passed away in childhood during the difficult days in Soviet Russia:

* His daughter, Mrs. Dabrusha, wife of Rabbi Chaim Shmuel Menachem Mendel Liberov. She was killed in a car accident on 8 Elul 1971, leaving 11 orphans. R' Mendel and his wife devoted themselves to raising her children.
* His son, Rabbi Shalom Dov Ber (Berel) Futerfas - formerly a board member of Chabad institutions in London, moved to Crown Heights in 2008.
* His son, Leibel - passed away in childhood.
* His son, Avraham - passed away in childhood.
* His daughter, Rachel - passed away in childhood.
* His daughter, Alta - passed away in childhood.

== Further Reading ==

"My Gulag Life: Stories of a Soviet Prisoner" The Life of Reb Mendel Futerfas. By Dovid Zaklikowski, Hasidic Archives Publishing.

"Reb Mendel: Biography and Exciting Stories of Mashpia Reb Mendel Futerfas" By Mendi Kluger, Kehot Publication Society.

==External Links==
[https://www.chabad.org/parshah/article_cdo/aid/419531/jewish/Tightrope-of-Life.htm Soviet File on Chassidim’s Daring Escape Reveals Dramatic Chronicle] - Anash.org

[https://www.chabad.org/calendar/view/day_cdo/aid/4370101/jewish/Passing-of-R-Mendel-Futerfas.htm Passing of R. Mendel Futerfas] - Chabad.org

[https://chabadinfo.com/magazine/what-did-reb-mendel-furterfas-day-about-saying-yechi/ What Did Reb Mendel Furterfas Say About Saying “Yechi”?] - Chabadinfo.com | Rabbi Yisrael Elfenbein

[https://www.chabad.org/therebbe/livingtorah/player_cdo/aid/2243609/jewish/Think-of-Me-and-Ill-Think-of-You.htm Think of Me, and I’ll Think of You] -Chabad.org | "My Encounter" produced by JEM

[https://anash.org/the-man-who-would-not-be-a-tzaddik-in-peltz/ The Chosid Who Would Not Be a “Tzaddik in Peltz”] - Anash.org

[https://derher.org/wp-content/uploads/54-Adar-5777-05.pdf Reb Mendel Futerfas, A Living Legend]-A Chassidisher Derher

[https://anash.org/first-ever-comprehensive-biography-of-reb-mendel-futerfas-in-preparation/ First-Ever Comprehensive Biography of Reb Mendel Futerfas in Preparation]- Anash.org

[https://anash.org/reb-mendel-futerfas-farbrengen-on-yud-shvat-5740/ Historic Recording: Reb Mendel Futerfas’ Yud Shvat Farbrengen]- Anash.org

[https://anash.org/podcaster-explores-the-story-of-reb-mendel-futerfas/ Podcaster Explores the Story of Reb Mendel Futerfas]-Anash.org | Jewish History Soundbites

[https://www.chabad.org/parshah/article_cdo/aid/419531/jewish/Tightrope-of-Life.htm Tightrope of Life] - Chabad.org | Article by Moshe Bryski

==Footnotes==
{{reflist}}

[[Category:5755 deaths]]
[[Category:5668 births]]
[[Category: Chabad Mashpiem]]
[[he:מנחם מענדל פוטרפס]]

Aharon Kozin

2026-04-01T10:38:24Z

M.robin: /* External Links */

'''Aharon Avigdor''' Cousin was a boys' school principal in London. Today he is one of the elder Anash in [[Crown Heights]].

== Life History ==
Born in Leeds, England on 28 Nissan 1938. When he went to yeshiva in Manchester, he became close to Chabad through the Lubavitcher bochurim who studied there (Avrohom Yitzchok Shemtov, Yisroel Shemtov, Gurkow and others) who told him about the mesiras nefesh of [[The Rebbe Rayatz|the Frierdiker Rebbe]] and he was deeply inspired by this. He also became close through the Rosh Mesivta of the yeshiva, Rav Yitzchok Dubov. At age fourteen, he received his first letter from [[the Rebbe]] and from then on they corresponded frequently.

In 1957 he came to learn at [[Central Yeshivas Tomchei Tmimim - 770|the central Tomchei Tmimim]] and studied there for about four years. He was the first student born in [[Great Britain|England]] to go study at [[770 Eastern Parkway - Chabad World Center|770]].

In 1962 he returned to England and began working in education as a teacher before his marriage. Later he became principal of the local school and served in that position for many years.

In 1962 he married his wife Malka from the Mazes family.

He was very involved in [[Mivtza Tefillin]].

When he retired, he settled in the Crown Heights neighborhood.

== Family ==
* His sister, Esther Leah, wife of Betzalel Klein (parents of Yitzchok Shalom Klein)
* His daughter Mrs. Rachel Leah, wife of Nota Zev Shemtov (Crown Heights)
* His daughter Mrs. Rivka, wife of Dovid Dov Finkelstein (Chicago)
* His daughter Mrs. Nechama Dina, wife of Moshe Chaim Dubrowsky

== Further Reading ==
[https://derher.org/wp-content/uploads/Nissan-5783-11.pdf A Chassidisher Derher, Nissan 5783]

https://myencounterblog.com/wp-content/uploads/2017/09/119.-Haazinu.pdf

== External Links ==
https://link.chabad.org/therebbe/livingtorah/player_cdo/aid/942187/jewish/Sent-Packing.htm

https://link.chabad.org/therebbe/livingtorah/player_cdo/aid/652827/jewish/No-Child-Left-Behind.htm

[[Category:5698 births]]
[[Category:People from Crown Heights]]
[[He:אהרן קוזין]]

The Nations of the World in the Time of Geulah

2026-04-01T10:16:37Z

M.robin: /* External Links */

In the time of redemption, when everything that is not in the category of "holiness" in its essence, or as an aid to it, will be nullified and removed from the world. The fate of the other nations who are not Jewish will also be to be nullified, but this depends on the actions of those nations. If they lived their lives with faith in Hashem and did not cause trouble to the Jewish people, then they will merit to remain even in the period of redemption. Moreover, they will also merit to see the lofty revelations, and their role will be to serve and assist the Jewish people, which will be considered a great privilege for them. But those nations and people who throughout the generations caused trouble and harm to the Jewish people will be nullified and will receive their punishment.

== Sources for the Existence or Nullification of Nations in the Redemption ==
In the Tanach and Talmud with its commentaries, we find different and even contradictory opinions.

=== Sources Proving the Nullification of the Nations of the World ===
In Parshat Balak, as part of Bilaam's prophecy, it is written:<blockquote>"And destroy all the children of Seth" — Bamidbar, 24:17</blockquote>The commentaries explain that "And destroy all the children of Seth" means that the King Mashiach will destroy and demolish the nations of the world as one destroys a wall. (And on the interpretation of this verse itself we find a dispute, and according to another opinion, the interpretation is that Mashiach will rule over the nations of the world, meaning that they will remain in existence.)

In Yeshayahu, the matter is described more sharply, using the kingdom of Edom as an example:<blockquote>"Who is this coming from Edom, with crimson garments from Batzrah... I will tread them in My anger and trample them in My wrath... For the day of vengeance is in My heart, and the year of My redemption has come" — Yeshayahu, Chapter 63</blockquote>

=== Sources Proving Their Existence and Rectification ===
<blockquote>"And it shall come to pass in the last days, that the mountain of Hashem's house shall be established at the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, 'Come, and let us go up to the mountain of Hashem, to the house of the God of Yaakov; and He will teach us of His ways, and we will walk in His paths.' For out of Tzion shall go forth Torah, and the word of Hashem from Yerushalayim" — Yeshayahu 2:2-5</blockquote><blockquote>"For then I will convert the peoples to a pure language that all of them call in the name of Hashem, to worship Him shoulder to shoulder" — Tzefaniah 3:9</blockquote>

== Resolving the Contradiction ==
It is difficult to imagine that specifically during the time of redemption, which symbolizes the victory of good over the world and the conquest of evil, precisely then a general and collective destruction without accounting would occur. On this matter, the Rebbe explains that there is a distinction: those who sinned and transgressed against Hashem and His people during the exile - for them the verses and prophecies describing destruction will be fulfilled, together with the elimination of the spirit of impurity in the future. However, those called "Righteous Gentiles" who throughout all generations assisted and behaved respectfully toward the Jewish people - they will remain and be rectified and even merit elevation, as explained at length in Chassidus and as the Alter Rebbe writes in Tanya: "And from the abundance of light that will be revealed to Israel in the future, the darkness of the nations will also be illuminated."

==== Rectification of the Nations of the World ====
As part of the actions of King Moshiach and the destiny of redemption in general is the refinement, purification, and rectification of the nations of the world, as the Rambam writes about King Moshiach: "And he will perfect the entire world to serve Hashem together."

The flocking of the nations to the Land of Israel and to Jerusalem to serve Hashem and assist the Jewish people is described by the prophet Isaiah mentioned above: "And it shall be in the end of days, the mountain of Hashem's house shall be established at the top of the mountains, and shall be exalted above the hills, and all the nations shall flow to it. And many peoples shall go and say, 'Come, let us go up to the mountain of Hashem, to the house of the G-d of Jacob, and He will teach us of His ways, and we will walk in His paths.' For from Zion shall the Torah come forth, and the word of Hashem from Jerusalem."

Similar things are said in the prophecy of Zechariah: "So said Hashem of Hosts: Until peoples and the inhabitants of many cities shall come. And the inhabitants of one shall go to another, saying, 'Let us go to pray before Hashem and to seek Hashem of Hosts; I, too, will go.' And many peoples and powerful nations shall come to seek Hashem of Hosts in Jerusalem and to pray before Hashem. So said Hashem of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the garment of a Jewish man, saying, 'Let us go with you, for we have heard that G-d is with you.'"

== The Role of Gentiles in the Time of Redemption ==
One of the prophecies of redemption is:<blockquote>"And kings shall be your nurturers and their princesses your wet nurses; they shall bow to you with their face to the ground, and they shall lick the dust of your feet, and you shall know that I am Hashem." — Isaiah 49:23</blockquote>This verse describes the nations in the time of redemption serving Israel from beginning to end, and to illustrate the matter it even states that they will lick the dust of the feet of Israel.

The Gemara tells about R' Huna bar Natan who once met Izdegar, the king of Persia, and his belt was tied higher than usual. The king approached him and adjusted his belt, saying to him: "Is it not said about you, 'a kingdom of priests and a holy nation'?" When R' Huna told this to his friend Ameimar, he told him that the prophecy "kings shall be your nurturers" was fulfilled in him.

==== Two Thousand Servants for Each Jew ====
As part of the refinement and purification of the gentiles in redemption, their role will be to serve and assist the Jewish people to elevate themselves in Torah and holiness, and this will be their merit. The Gemara states: "Reish Lakish said: Whoever is careful with the mitzvah of tzitzis merits to be served by two thousand eight hundred servants, as it is said: 'So said Hashem of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the garment of a Jewish man.'"

The commentators explain how Reish Lakish arrived at this calculation of two thousand eight hundred: "It is already known that all the languages of the nations number seventy languages, and if there are ten men from each language for seventy languages - they will total seven hundred. These will hold onto one corner; and the tallis worn by a Jew has four corners, as it is said 'on the four corners of your garment.' Thus, if seven hundred hold onto one corner, all those holding onto four corners will be two thousand eight hundred."

Although two thousand servants for one person seems like an exaggeration, and it is not understood why one person would need so many servants, the Rebbe raised this question and answered: "And when a Jew will ask: What will he do with two thousand eight hundred servants - he has just left exile, and during exile he did not even have one servant, so what will he do with two thousand eight hundred servants?! It seems 'unnecessary,' because he has nothing with which to occupy all the servants, and he doesn't even have time for this, because he needs to learn the Torah of Moshiach?! - This question will be among the questions that will be asked of Moshiach Tzidkeinu, and he will resolve it."

== Beginning of the Fulfillment of the Destiny Already in This Time ==
The Rebbe explains that in the current time before the coming of the redemption (Geulah), everyone has received the "empowerment" from above, and as part of their service in the world "to make for Him (them) blessed a dwelling place in the lower realms (in the physical world)," each person has the ability to influence non-Jews, and even merit their assistance. The Rebbe relates a story that the Rebbe Rayatz told about how once the Rebbe Maharash went on a journey and passed through villages of non-Jews, and all of them, upon seeing the Rebbe passing in his wagon, came out and bowed before him. The reason the Rebbe Rayatz told this story, says the Rebbe, is to teach a lesson to many, to know that each person has the power and responsibility to influence the gentiles, the nations of the world.

It should be noted that as part of the Rebbe's activities as Melech HaMoshiach (King Messiah), he initiated a widespread campaign to influence each and every one of the nations of the world who are not Jewish to fulfill the seven Noahide commandments (Sheva Mitzvos Bnei Noach).

== Further Reading ==

* '''Likutei Sichos''' Vol. 23, page 172.
* '''Likutei Sichos''' Vol. 25, page 127.
* '''Hitva'aduyot''' 5742 Vol. 3, page 1697.

== External Links ==
* '''The Gentiles Who Will Be Eliminated'''
* '''Resurrection of the Dead - Also for Gentiles?'''
* '''The Gentiles Who Will Learn Torah and Give Gifts'''
* '''What the Gentiles Will Acknowledge in the Redemption'''
* '''Educational Charity and Charity for Gentiles'''

[[Category:Nations of the World]]
[[he:אומות העולם בזמן הגאולה]]

Nations of the World

2026-04-01T10:16:03Z

M.robin: /* Further Reading */

All members of the human race - descendants of Adam HaRishon, except for Am Yisroel - are included in the concept of "Nations of the World." Besides being "human beings," they are also called "Bnei Noach," since all other descendants of Adam were destroyed in the flood, except for Noach and his sons.

Although Adam HaRishon was created directly by Hakadosh Baruch Hu, and his neshama was literally a part of Hashem from above, and furthermore his neshama was a general soul that included all the neshamos of Yisroel, who are the main and most important of his descendants, nevertheless, since he sinned with the Chet Eitz HaDaas, the Nations of the World were also born from him, whose nefashos come from the klipos and sitra achra.

== The Nations by Type and Their Source of Vitality ==
Like all creations on earth, the nations' existence comes from the name Elokim, which has the gematria of "nature," the aspect of filling all worlds. The creation of the Nations of the World occurs through many descending levels and tzimtzumim, and furthermore, this limited light comes through concealment and hiding of the Creator from the created.

The difference in the creation of the Nations of the World compared to Am Yisroel is that their root of creation is from the upper makif that does not come revealed in the inner dimension of the recipients. This includes two details:

# Only from the upper makif, which is the infinite Or Ein Sof, can the klipos come into existence, because only from such a high place can there be such a great fall and descent, to the point of creating the klipos - the root of the nations' vitality.
# To receive divine vitality and existence without being a proper vessel, but rather in a state of separation, this is only possible from the aspect of makif - which is not felt internally, and there is no need to be a proper vessel to receive their possibility of existence from it.

== Chassidei Umos HaOlam ==
Among the Nations of the World, there are different types - according to the source of their nefashos in the different klipos: There are those whose nefashos come from the good in klipas nogah, and they are the Chassidei Umos HaOlam who fulfill the Sheva Mitzvos Bnei Noach. Their matter is like the matter of the malachim in the world of Asiyah, who on one hand are from kedusha, but on the other hand are only appointed over influences to this world, which are limited and lowly influences. However, the malachim are still above the level of the upper "ministers" of nogah, because even though the life-force flows through these "ministers" to the world, since they belong to klipa and sitra achra, the influence that passes through them becomes materialized, while the malachim in Asiyah are above them, and their influence is from kedusha.

And so is the matter of Chassidei Umos HaOlam, which is like the matter of the aforementioned malachim.

And although Chassidei Umos also receive their vitality from klipa (the good in klipas nogah), this klipa is positive, like the metaphor of a shell protecting the fruit (unlike a klipa that opposes the fruit), for this is how the world was created initially, that there should be "shell and fruit" but the shell should serve the fruit.

== The Other Nations ==
There are nations whose nefashos come from the three completely impure and evil klipos that contain no good at all, and the spark that sustains them only surrounds them in a makif way. Therefore, the nations whose nefashos come from these klipos, "all that they do is for themselves," and "the kindness of nations is sin," for all the charity and kindness that idol-worshipping nations do is only to glorify themselves.

Even among these, there are different types. There are nations that although they are idol worshippers, they are not so evil in their essential nature, meaning they are only an extension and illumination of the essence of evil. They can be corrected and transformed from evil to good, like the seven nations that although "they were the main foundation of idol worship" (Sefer HaMitzvos) and therefore we were commanded in the Torah "you shall utterly destroy them" and "you shall not let any soul live," nevertheless if they abandoned their idols and abominations - we accept them.

In contrast, there are nations that are the essence of evil, meaning they are evil in their very essence, like Amalek who is "the first of nations" - without remedy, and therefore "his end shall be eternal destruction," and about such cases the halacha was ruled: "their breaking is their fixing."

This follows the distinction between the three sons of Noach - Shem, Cham, and Yafes.

== Beliefs and Views of the Nations ==
The fact that their root of formation comes from the Makif (encompassing light), and their life-force is received through multiple Tzimtzumim (contractions), influences their perception of Elokut (G-dliness) and their relationship to higher providence.

The starting point is that the divine perception of the nations can only be in the aspect of Memale Kol Almin (immanent divine presence) - the root of creation and nothing more.

The fundamental principle is that although there is no Emunah (faith) among non-Jews, there is wisdom among them. Since their souls are drawn from the face of Adam in the Merkavah (divine chariot), the intellectual soul operates within them. At their best, it is this intellectual soul that guides them on their path.

Since all their knowledge of Hashem stems from and is based solely on human intellect, which necessitates that every innovation has an innovator, and "nothing creates itself," and since the world is an innovation - as it is a reality limited by time and space - it is necessary to say that it has an innovator who created it from nothing, and its entire existence exists through the power of its innovator. Therefore, as long as this power operates in creation, it exists, and without it, it is nothing. Thus, the Creator renews in His goodness every day continuously the work of creation, and the power of the creator is constantly present in creation.

== Their Recognition of G-d ==
It follows that the G-d they recognize is merely a supreme power creating beings, and to create limited beings - the Creator must contract Himself and limit His power in creation. This means that all their acknowledgment and belief is only in the limited G-dly power, something acceptable to human reason and intellect - the aspect of Memale Kol Almin.

However, the fact that Hakadosh Baruch Hu is Sovev Kol Almin (transcendent divine presence) - unlimited, this they do not recognize, because human intellect cannot grasp infinity. And they cannot grasp faith that is above reason and knowledge, because there is no Emunah among non-Jews. Therefore, Pharaoh said: "I do not know Havaye" - Sovev Kol Almin, although he knew that "it is the finger of Elokim" - Memale Kol Almin.

== [[Avodah Zarah (Idolatry)|Avodah Zarah]] (Idolatry) ==
In ascending order: There are those who completely ignore and deny the existence of Hashem, or even know their Master and intend to rebel against Him - like Amalek who is the first of nations, and his end is destruction.

There are nations who, despite also being idol worshippers, do not completely deny Hashem's existence, but err in saying He is the "G-d of gods," meaning that although He is G-d, because He is high and exalted - too great and abstract to be involved in creating physical matter, therefore Hashem abandoned the earth to the stars and celestial systems (Heaven forbid), and they - the stars - influence and guide the world according to their will and free choice. In this, they deny divine providence in the world and attribute providence and worldly governance to stars and celestial systems - the source of all natural forces in the world.

== Their Belief in Shituf (Partnership) ==
However, there are also Chassidei Umot HaOlam (righteous gentiles) who observe the Sheva Mitzvot Bnei Noach (Seven Noahide Laws), the first of which is the prohibition of Avodah Zarah, meaning they believe that Hakadosh Baruch Hu created the world and guides it, and oversees the existence of all His creatures in everything that happens to them. Therefore, these Chassidei Umot HaOlam have a portion in Olam Haba (the World to Come).

However, according to the Rama in Orach Chaim section 156, the nations - even their righteous ones - are not commanded regarding the prohibition of Shituf, although they are commanded regarding the prohibition of Avodah Zarah.

But idol-worshipping nations do not recognize the name of Havaye at all, like the aforementioned Pharaoh, and therefore say "Hashem has abandoned the earth" and completely deny divine providence in the world.

== Free Will, Reward and Punishment - Among the Nations ==
Free will in its truest sense - without any limitations, coercion, or constraints - belongs only to He who is truly unlimited, meaning the Essence of Hashem, who has no cause or source chas v'shalom etc., and therefore only He is completely free to choose as He desires.

The nations of the world have the power of choice in two levels:

# Due to being human beings with intelligence, they are less restricted and limited than animals, and certainly more than plants and inanimate objects, meaning they are freer in their nature and character, and can choose their path as they wish.

Furthermore, all animals are limited by the nature that the Creator instilled in them (the eagle is merciful and the raven is cruel etc.), and cannot change their nature. However, humans contain within themselves different natures and can change from one nature to another.

# In those matters they were commanded about, namely the Sheva Mitzvos Bnei Noach, they have free choice. Because the very commandment they received from Hashem to fulfill these mitzvos elevates them above their nature, as they are given the power of "the One who commands," placing them in a state where they have choice.

From here also comes the justification for reward and punishment given to the nations for their actions. This too can be explained in two ways:

# In truth, reward and punishment are simply consequences of human actions - in a cause and effect manner. Like a child who sticks their finger in hot water, and the result is a burn and suffering.
# The reward and punishment for their actions regarding the Sheva Mitzvos Bnei Noach is recompense from Hashem for their deeds, and yet it is just, because in these mitzvos they have true choice according to their level, stemming from their connection and elevation - to Hashem who commands, through the commandment, as mentioned above.

== Gentile Kingdoms ==
The king - being elevated above the people, is unique not only in his lofty personality, but also has spiritual powers and inspiration from above that assist him. Like the "minister of Eisav" or "minister of Yishmael" and of Mitzrayim etc.

The root of these matters is planted in the fact that in truth, only "to Hashem belongs kingship and He rules over nations," when Hashem clothes Himself in the sefira of Malchus - He is King of the world. But for Hashem's kingship to be realized in the world, the sefira of Malchus clothes itself in a king of flesh and blood, whose role is to actualize Hashem's kingship and crown Him in the world.

When the Beis HaMikdash existed, it was the king of Israel who was himself completely nullified to Hashem, accepting the yoke of Heaven, "and his aim and thought was to uplift the true religion and fill the world with righteousness" meaning, to crown Hashem over all the people. And he was a fitting vessel to express Hashem's kingship in the world through his personality.

But since we were exiled from our land, the "sukkah of David" fell - that is the kingdom of Israel which sheltered us - into the hands of gentile kingdoms, and Hashem's kingship went into exile, until a radiation of Hashem's kingship rests on the kingdom of kelipah - which is the gentile kingdoms.

Thus Hashem's kingship operates through the gentile kingdoms, and obviously this operation is in concealment and limitation.

From here stems the law that it is a mitzvah to run to see a king and make a blessing upon seeing him. For a Jewish king one blesses "Blessed are You Hashem who has shared of His glory with those who fear Him" (sharing from the essence). And for gentile kings we say: "who has given of His glory to flesh and blood" (some giving). Nevertheless, even to gentile kings is given of His glory - Hashem's kingship.

And all this is based on the fact that Hashem's kingship comes into action through kingship of flesh and blood.

But here is the place to emphasize the great difference between a "kingdom of kindness," which despite being from kelipah is from kelipas nogah and submits to Hashem's will, versus the "wicked kingdom," for whose destruction and uprooting we pray three times daily.

As we say in prayer: "May the wicked kingdom speedily be uprooted and broken and crushed" - this is the wicked kingdom of the three completely impure kelipos. And afterwards we add - "and humble," meaning the kingdom of kindness from kelipas nogah.

And when Hashem fulfills our request regarding the destruction of the wicked kingdom and humbling of the gentile kingdoms, we will merit the fulfillment of our wishes in the previous blessing: "Restore our judges as at first and our counselors as at the beginning etc. and reign over us You Hashem alone with kindness and mercy etc." Through the Rebbe Melech HaMoshiach.

== The Nations and the Geulah ==
Today the gentiles act in certain matters with conduct of good and kindness and thereby embody faith in Hashem and reveal that there is a Creator to the world. These actions of theirs stem from the closeness of our generation as preparation for the true and complete Geulah in which will be fulfilled the destiny "and the kingship will be Hashem's."

In past times, only the Jewish people actively fulfilled the divine intention of making a dwelling place in the lower realms, and some of the gentile kingdoms behaved cruelly toward one another, and mainly busied themselves with their own benefit, or conquering other countries and the like. Today one can observe various actions in which the world and the nations prepare and assist as preparation for Geulah - through the matter of tzedakah and education, two fundamental foundations in the settlement of the world, "He created it to be inhabited."

== Further Reading ==
* Tanya Chapter 1, Chapter 6
* Likutei Sichos Vol. 1 p.239, Vol. 4 p.1094, Vol. 15 p.127, Vol. 16 p.574
* Siddur discourse "Sheshes Yomim" [First], Bad Kodesh Chapter 1
* Ohr HaTorah Vayikra Vol. 3 p.2764
* Derech Mitzvosecha, Mitzvas Milah
* Discourse "BaLaila HaHu" 1940
* Kuntres 11 Nissan 1989
* The Rebbe's Approach to World Nations - Beis Moshiach Weekly

[[Category:Nations of the World|*]]
[[he:אומות העולם]]

Amalek

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'''Amalek''' is the most abominable of all nations. They were the first to wage war against Yisroel ("who happened upon you on the way when you were leaving Mitzrayim, and you were tired and weary, and (Amalek) did not fear Elokim"). They went to war against Yisroel before their entry into [[Eretz Yisroel]], and they will be the last to fight against Yisroel before the coming of Moshiach.

Chazal explain that when Bnei Yisroel left Mitzrayim, all nations feared them as mentioned in the possuk "The nations heard and trembled," etc. When Amalek came and fought with Yisroel, they caused the fear of Hashem's protection over Bnei Yisroel to diminish.

This is comparable to a parable of a boiling bath that everyone is afraid to enter until one person enters and gets burned - although they got burned, they still cooled the bath for everyone else.

== Hashem's War Against Amalek ==
The [[Torah]] states two things about this war:

# Hashem commands [[Moshe Rabbeinu|Moshe]] "You shall utterly erase the memory of Amalek." This mitzvah is one of the mitzvos dependent on Bnei Yisroel's entry into Eretz Yisroel, as the Rambam states: "Three mitzvos were commanded to Yisroel upon entering the land - to appoint a king, to destroy the seed of Amalek, and to build the Beis Hamikdash."
# "Hashem swore that His name and throne would not be complete until the seed of Amalek is destroyed" ("For the hand is on the throne of Hashem, Hashem will have war with Amalek from generation to generation"), and in the Geulah when Melech HaMoshiach will erase the seed of Amalek, it is said: "On that day, Hashem will be One and His Name will be One."

When [[King Shaul|Shaul]] was appointed king over Yisroel, Hashem commanded him through Shmuel HaNavi to fight Amalek and not leave even one of them alive, even commanding to kill all their animals.

Shaul fought Amalek but did not fully fulfill Hashem's command and left Agag, king of Amalek, and the choice sheep alive (wanting to elevate them to kedushah). When Shmuel came and saw this, he beheaded Agag.

For this incident, Shaul was punished by having his kingship taken from him and given to Dovid, who possessed kabolas ol - "Dovid My servant."

That night that Agag remained alive, he brought a son into the world who continued Amalek's existence in the world, and from him was later born Haman who wanted to destroy all the Yidden.

When Sancheriv came and mixed up the nations (so they would feel his dominion over them), many nations lost their identity, and Amalek also lost its identity. Therefore, Amalek exists even now but we don't know who they are, and when we are redeemed in the true and complete Geulah, the seed of Amalek will be recognized and cut off.

== Amalek in Chassidus ==
According to Chassidus, Amalek is an eternal spiritual reality, like all Torah stories and commandments which are eternal and provide instruction for every Yid in every place and time.

Amalek represents the essence of evil within every Yid, which interferes with and opposes everything holy without any reason. Its nature is 'coldness' - cooling every Godly matter so one shouldn't be moved by anything, and if one is moved, Amalek works to prevent that inspiration from causing any real and essential change in the person. It is the root of all bad middos.

While other bad middos can be driven from one's heart through the avodah of davening, where a person internalizes Hashem's unity and thereby reaches ahavas Hashem, Amalek cannot be "convinced" of Hashem's goodness since its nature is chutzpah and arrogance without reason (this is why Chassidim had such great hatred for Amalek).

While the kelipah in other nations comes from the concealment of Godly life-force, Amalek is different in that the aspect of daas in Elokus is not hidden from them - they know their Master and intend to rebel against Him out of chutzpah and boldness without any reason.

Therefore, the way to wage spiritual war against Amalek is also through elevation and transcendence above reason and daas, an elevation that comes from the essential good and holiness within each person (etzem haneshama). The essence of this war is 'tekias hadaas' and connection to Elokus with the strength that comes from etzem haneshama.

== See Also ==
* [[Shabbos Zachor]]

[[Category:Nations of the World]]
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The Tzemach Tzedek

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'''The Tzemach Tzedek''' is the third Nasi in the dynasty of Chabad Rebbes. Born on Sunday, [[29th of Elul]] [[5549]] in the city of [[Liozna]], to [[Shalom Shachna Altshuler|Rabbi Shalom Shachna]] and [[Rebbetzin Devorah Leah Altshuler|Devorah Leah Altschuler]]. He passed away on [[13th of Nissan]] [[5626]] and his resting place is in [[Lubavitch]].

He is called 'Tzemach Tzedek' after his [[The Tzemach Tzedek Series|sefer Tzemach Tzedek]].

== Birth and Childhood ==
{{Chabad}}
On Sunday, 29th of Elul 5549 in the city of [[Liozna]], Rabbi Menachem Mendel was born to his father R' [[Shalom Shachna Altshuler|Shalom Shachna]] and Rebbetzin [[Rebbetzin Devorah Leah Altshuler|Devorah Leah]] Altschuler. His parents named him "Menachem Mendel" after [[Menachem Mendel of Vitebsk|Rabbi Menachem Mendel of Vitebsk]]. In 5553 on 3rd of Tishrei, when he was three years old, his mother passed away and as per her final request, Menachem Mendel was adopted by his grandfather, the [[The Alter Rebbe|Alter Rebbe]] who cherished him greatly. Menachem Mendel would sleep in the Alter Rebbe's room, near the Aron Kodesh and was constantly at his side. Until his wedding, the Alter Rebbe would cover him with his tallis during Birchas Kohanim on Yom Tov, and until age nine would cover him during shofar blowing on Rosh Hashanah. On 11th of Tishrei 5553, the Alter Rebbe brought him to begin learning in cheder.

When he was eight years old, the Alter Rebbe suggested to his son, [[the Mitteler Rebbe]], to take him as a chosson for his daughter Rebbetzin Chaya Mushka, but the Mitteler Rebbe hesitated and showed his father through the window how he was playing with all the children in childish ways. The Alter Rebbe approached the window and motioned with his finger for his grandson to enter the room. When Menachem Mendel entered, he gave him a Gemara and instructed him to memorize a daf with [[Rashi]] and Tosafos within half an hour, to return to the room and repeat everything he had learned. The Mitteler Rebbe, who waited in the room, noticed after about fifteen minutes that the child was again playing outside with his friends, turned to his father and said 'He doesn't even listen to your voice!' The Alter Rebbe called the child and rebuked him but Menachem Mendel claimed that he had already learned and began to repeat the daf by heart.

Already in 5561 (at age 11) he began writing chiddushim in nigleh and Chassidus, what he heard from his grandfather and additionally his own explanations. There is a maamar "D'H Eidus" (printed in Sefer Derech Emunah) written in 5562; after many years the Tzemach Tzedek added its conclusion, and that is how it was printed.

Until age 13 his main learning was in nigleh and after bar mitzvah age the Alter Rebbe established special times to learn with him [[Kabbalah]] and Chassidus.

==== Marriage ====
On 5th of Kislev 5564, when the Tzemach Tzedek was fourteen years old, he married in Liadi his cousin, Rebbetzin Chaya Mushka Schneerson, daughter of the Mitteler Rebbe.

In 5567, about three years after their marriage, the Alter Rebbe requested from Rebbetzin Chaya Mushka to bring him her husband's Chassidus writings. She complied with his request and among the writings she brought him was the maamar "Shoresh Mitzvos HaTefillah". When the Alter Rebbe saw his chiddushim, he called his brother Yehuda Leib and the chassid Reb Pinchas Reizes and asked them to answer "Amen" to the blessing of "Shehecheyanu". The matter became known to the chassidim who began to honor the Tzemach Tzedek.

When the Tzemach Tzedek learned that his Rebbetzin had transferred the manuscripts against his will, he told her he would divorce her. The Rebbetzin defended herself, saying she was obligated to honor her grandfather - the Alter Rebbe, which takes precedence even over honoring one's father. The Tzemach Tzedek responded that he needed to study the halacha, and since he had reservations about her actions, he couldn't live with her until he completed his study. For several days, the Rebbetzin cried continuously. After two months when the Tzemach Tzedek hadn't changed his mind, she told her father, the Mitteler Rebbe, who discussed the matter with his son-in-law. When he saw that his opinion was firm, he went to the Alter Rebbe and presented the situation.

On Shabbos Parshas Mikeitz, after the Alter Rebbe delivered a maamar (Chassidic discourse) in his room, he waited for everyone to leave and turned to the Tzemach Tzedek. He said he heard that he was studying a halachic matter, but since he was personally involved, it would be difficult for him to reach the truth objectively. He expressed his desire to study together, saying that two G-dly souls would be able to reveal the true halacha. After their joint study, the Tzemach Tzedek reversed his position and regretted considering divorcing his wife. The Alter Rebbe promised to learn with him twice a week nigleh (revealed aspects of Torah), and three times a week he would repeat maamarim he had previously delivered and explanations of Torah teachings he had received from his Rebbes. Afterward, the Alter Rebbe blessed the couple with the verse "You shall plant your plantings... on the day of your planting you will see growth, and in the morning your seed will blossom." He requested that no trace of anger toward the Rebbetzin remain and that he should make her happy, and sighed adding: "The harvest flees on a day of disease and mortal pain."

After his marriage, the Tzemach Tzedek was supported by his father-in-law, the Mitteler Rebbe, and served as Rosh Yeshiva under him, choosing not to make his living from Torah but rather from his own work. He invested the three hundred rubles he received as dowry in establishing a wax seal manufacturing business (used for sealing mail) as a source of income. He took the chassid Reb Nechemiah of Dubrovna as a partner. Throughout their work, they would discuss divrei Torah. After about a month, one night they became deeply engrossed in a particularly complex sugya (Talmudic topic) and the vat containing the raw adhesive material caught fire, and they barely managed to escape from the factory that went up in flames. Afterward, the Tzemach Tzedek decided to work in carpentry, but the Rebbe's court preferred that he not engage in manual labor and appointed him as a melamed (teacher).

== Accepting the Nesius (Leadership) ==
After the histalkus (passing) of the Mitteler Rebbe on 9 Kislev 5588 (1827), an assembly of elder Chabad chassidim convened and decided to appoint the Mitteler Rebbe's son-in-law, Rabbi Menachem Mendel, to assume his father-in-law's position in leading Chabad Chassidus. This decision was based on the Mitteler Rebbe's own words when he had expressed his desire to make aliyah to Eretz Yisroel. The chassidim had asked him, "How can our Rebbe leave us like sheep without a shepherd?" To which the Mitteler Rebbe replied, "Don't you have my son-in-law, the Rov HaGaon Rabbi Menachem Mendel? He will be your faithful shepherd."

The decision from this assembly was publicized throughout all Chabad chassidic centers in Russia. A delegation of distinguished elder chassidim, including Reb Hillel Paritcher, Reb Yitzchak Aizik of Vitebsk, Reb Yitzchak Moshe of Yass, Reb Peretz Chen of Chernigov, and others, presented themselves to the Tzemach Tzedek with the assembly's decision. However, the Tzemach Tzedek refused to accept the crown of nesius. Additional delegations of chassidim came and went, but Rabbi Menachem Mendel refused them all, claiming that the nesius rightfully belonged to his uncle Reb Chaim Avraham Schneuri, the Alter Rebbe's son and the Mitteler Rebbe's brother.

In the month of Nissan, the chassidim decided that before Shavuos, all the elder chassidim would come to Lubavitch to devise a plan. About two weeks before Shavuos, several elder chassidim arrived in Lubavitch, including Reb Yitzchak Aizik of Homel, [[Reb Hillel Paritcher]], and Reb Yitzchak Aizik of Vitebsk. They held another assembly and sent delegations to the Tzemach Tzedek, but these too were unsuccessful. He continued to demur, suggesting instead that they should choose either Reb Chaim Avraham (the Alter Rebbe's son), or Reb Menachem Nachum (the Mitteler Rebbe's son), or Reb Aharon of Kremenchug (one of the Alter Rebbe's grandsons).

On Tuesday, 3 Sivan 5588, three of the greatest chassidim - Reb Peretz Chen, Reb Hillel Paritcher, and Reb Yitzchak Aizik of Homel - came to the Tzemach Tzedek's room and pleaded with him to accept the nesius. Finally, he agreed, but with the condition that they not trouble him with requests for advice in material matters. Reb Hillel Paritcher responded saying, "Chassidim want to hear Chassidus." Shortly after, word spread that the Tzemach Tzedek would come to the shul to say Chassidus.

Indeed, the Tzemach Tzedek entered the beis medrash, which was filled with chassidim, wearing the white garments he had inherited from his grandfather, the Alter Rebbe, and began delivering a maamar (Chassidic discourse) beginning with "Al shlosha devarim ha'olam omed" (The world stands on three things).

As he began saying the maamar, Reb Yitzchak Aizik of Homel recalled that in his youth, he had once heard the Alter Rebbe delivering this same maamar, while the young grandson - now the Tzemach Tzedek - had been playing in the room, disturbing the chassidim's ability to hear. Reb Yitzchak Aizik had been concerned about the disruption when suddenly the Alter Rebbe stopped saying the maamar and said, "Let him be, let him be, he wants to hear. He is listening, you will yet see that he is listening!"

Now remembering this scene, a thought crossed his mind: "Indeed this is a supernal power, and the Tzemach Tzedek is revealing his hidden kochos (powers) which Hashem has granted him." While he was still thinking this, the Tzemach Tzedek suddenly stopped delivering the maamar, turned to Reb Yitzchak Aizik and said, "Would you suspect me of something I don't possess? What can I do - my grandfather, the Alter Rebbe, commanded me to say this particular maamar." He then immediately continued delivering the maamar. Thus, his ruach hakodesh (divine inspiration) was revealed publicly. At the conclusion of the maamar, all the chassidim burst into song and accompanied him home with dancing and great simcha.

== His Torah ==
The Tzemach Tzedek was known for the many halachic responsa he would give to all who approached him. These she'eilos u'teshuvos were published in the seforim Shu"t Tzemach Tzedek.

The maamarei Chassidus and additional Igros Kodesh were published over the years in many editions. The main work arranged according to the parshiyos is [[Ohr HaTorah]]. Other key works include [[Derech Mitzvosecha]] which explores the meaning of the mitzvos according to Chassidus.

==== Chazzara ====
The Tzemach Tzedek would deliver maamarei Chassidus on Shabbos, Yomim Tovim, and other special occasions. After the team of chozrim (those who would memorize and transcribe the maamarim) had thoroughly reviewed the maamar, the manichim would enter the Rebbe's room and repeat the maamar before him. He would correct their mistakes and explain what needed clarification.

The Chozrim included:

* Rav Nachum of Strashelye
* Rav Menachem Nachum Yitzchak Aizik Chanin
* Rav DovBer Ashkenazi (Kalisker)
* Rav Isser Ber Gilerson

== His Activities ==
The Tzemach Tzedek established a large yeshiva in Lubavitch, and in the early years of his nesius, he regularly gave shiurim to the special yungeleit in the yeshiva. His son, Rav Yisroel Noach, was the rosh magidei shiurim, and his son-in-law, Rav Levi Yitzchak Zalmanoff, was among the yeshiva's examiners.

During the period of "Gezeiras HaCantonistim" (when Jewish children were kidnapped to serve in the army for twenty-five years), the Tzemach Tzedek would secretly send messages to all communities where the kidnappers were present, ensuring they would be placed in cherem (excommunication). He would strengthen the Cantonist children to maintain their Torah and mitzvos, and worked to redeem the kidnapped children. These activities were literally life-threatening, as they were considered rebellion against the monarchy.

In 5597 (1837), he published his sefer Torah Ohr. In 5598 (1838), at the request of Chabad chassidim, he visited Mohilev, Minsk, and Vilna, returning through the Vitebsk region. During this journey, he also met with gedolei hamisnagdim who began discussing halachic matters with him. This journey helped quiet the machlokes between chassidim and misnagdim.

In 5599 (1839), he purchased a large estate including farmland and forest, establishing there a settlement for Yidden who worked the land, also providing them with work implements. In 5603 (1843), the government appointed a committee of four representatives from the Jewish population to discuss laws pertaining to Yidden, particularly regarding chinuch, and the Tzemach Tzedek was chosen as one of them. During these gatherings, which lasted several months, he stood firm on preserving authentic Yiddishkeit and chinuch al taharas hakodesh. During these meetings, he was arrested twenty-two times due to his fierce protests. Ultimately, his demands were met.

In 5605 (1845), he published the sefer Likkutei Torah containing the Alter Rebbe's maamarim with his own explanations and notations.

The Tzemach Tzedek also founded the town of Shtzedrin in 5604 (1844), settling there about three hundred families, all Chabad chassidim. Because of this, he received recognition from the Russian government and was granted the title 'Honored Citizen for Generations.'

The Tzemach Tzedek was known as a mattir agunos (one who found halachic solutions for agunos), and many agunos were sent to Lubavitch so he could find ways to free them from their status.

== His Famous Teaching ==
The Tzemach Tzedek coined the phrase "Tracht gut vet zain gut" - think good and it will be good - a saying that was frequently quoted by the Rebbe and became a fundamental principle in Chabad Chassidus.

== His Histalkus ==
In the month of Kislev 5620 (1860), the Tzemach Tzedek became very ill and remained so for more than six years. On Erev Shabbos Parshas Vayigash 5621, after his wife Rebbetzin Chaya Mushka's histalkus, he said to his son, the Maharash, that the holy words of the Alter Rebbe had been fulfilled - 54 years had passed since he had sighed and said to him "nad katzir b'yom nachala" (the harvest flees on a day of sickness). After the Rebbetzin's passing, the Tzemach Tzedek stopped receiving people for yechidus.

Around Tishrei 5626 (1865), he began experiencing difficulties with speech. In the winter of 5626, he sent a shliach to Mezhibuzh to place a pidyon nefesh at the kever (gravesite) of the Baal Shem Tov, but the shliach didn't fulfill his shlichus. This resulted in the Tzemach Tzedek losing 13 years from his life, since the Alter Rebbe had blessed him with arichus yamim (long life), and arichus yamim by the Alter Rebbe's standard meant at least 90 years, while the Tzemach Tzedek lived 77 years.

At the beginning of Nissan 5626, he became very weak. When they called the doctor of Lubavitch, he said he couldn't see anything wrong. The next day, the situation worsened, and the chassidim were very frightened, saying Tehillim all day and adding the name "Meir" to his name. Towards evening of 12 Nissan 5626, they said the situation had improved, but shortly after they saw there was no hope. The shamash, Reb Chaim Ber, put his ear to the Tzemach Tzedek's mouth and heard him saying "L'maan yirbu yemeichem" (That your days may be multiplied).

At eleven o'clock at night, they saw nothing could be done. His bed stood in the middle of the room with everyone standing around holding lit candles. The Tzemach Tzedek lay motionless, looking at the people. On the night of Thursday, 13 Nissan at twelve-thirty at night, he was nistalek (passed away) and his menuchas kavod (honored resting place) is in the Ohel of the Tzemach Tzedek and Maharash in Lubavitch.

After his histalkus, the Maharash said: "Know that my father has not died, and whoever wants to request something can make a request. I too have made a request."

After his histalkus, Chabad Chassidus split, with three of his sons establishing different courts in the spirit of Chabad. His successor in Lubavitch was his youngest son, the Rebbe Maharash.

== His Portrait ==
There was a non-Jewish artist who knew the Tzemach Tzedek and very much wanted to paint him, but the Tzemach Tzedek wouldn't agree. The artist cleverly came on Shabbos to the Tzemach Tzedek's house, studied him carefully to remember his likeness, ran home, and hurried to paint him. For this reason, the Tzemach Tzedek appears in the painting wearing his white Shabbos clothes, which he had inherited from the Alter Rebbe. Later, when the Tzemach Tzedek saw the picture, he was distressed that it was painted on Shabbos - but 'consoled' himself with the fact that the artist had made two mistakes: First, he painted the Tzemach Tzedek with the left side of his garment placed over the right, while Jewish custom is the opposite. Second, he painted the sefer that the Tzemach Tzedek was holding as a secular book, read from left to right. The Rebbe once noted an additional mistake - that in the painting, the Tzemach Tzedek places his glasses on the sefer's cover - something that would never be done as it shows disrespect for the sefer.
[[File:צמח צדק.jpg|thumb|A copy that arrived from Kopust]]
In 5647 (1887), the portrait was restored and the mistakes were corrected, and since then it has been circulated in its corrected version.

A copy of the painting was discovered in 5751 (1991) by the librarian Berel Levine among the descendants of the Maharil of Kopust in Moscow and was published publicly.

In 5781 (2021), R' Yechiel Ofner discovered in the estate of Mrs. Hinda Gurevitch, granddaughter of Rebbetzin Beila Wells (daughter of the Mitteler Rebbe and niece of two of the Tzemach Tzedek's sons), another copy of the original portrait, apparently the earliest known version.

== His Family and Talmidim ==
The Tzemach Tzedek had many sons and two daughters:

==== His Sons ====
# [[Reb Boruch Sholom Schneerson|Rabbi Baruch Shalom]]
# [[Yehuda Leib Schneerson (Son of the Tzemach Tzedek)|Rabbi Yehuda Leib of Kopust]]
# [[Chaim Shneur Zalman of Liadi|Rabbi Chaim Shneur Zalman of Liadi]]
# [[Yisroel Noach of Niezhin|Rabbi Yisroel Noach of Niezhin]]
# [[Yosef Yitzchak of Avrutch|Rabbi Yosef Yitzchak of Avrutch]]
# [[Yaakov Schneerson|Reb Yaakov Schneerson of Orsha]]
# [[The Rebbe Maharash]]

His Daughters:

# Rebbetzin Rada Freida Schneerson, wife of Rav Schneor Schneerson
# [[Devorah Leah (Daughter of The Tzemach Tzedek)|Rebbetzin Devorah Leah Zalmanson]], wife of [[Levi Yitzchak Zalmanson|Rav Levi Yitzchak Zalmanson]]

==== Distinguished Chassidim ====
Among the distinguished chassidim of the Tzemach Tzedek were:

* [[Reb Hillel Paritcher|Rabbi Hillel Paritcher]]
* Rabbi Shneur Zalman Fradkin of Lublin, author of "Toras Chesed"
* Rabbi Avraham Dovid Lavut, author of "Shaar HaKollel"
* Rabbi Peretz Chen

== His Works ==

# Tzemach Tzedek - Halachic responsa, rulings, and Talmudic novellae. The sefer's name hints at the author's name (in Yiddish spelling) - "Menachem Mendel" in gematria equals "Tzemach Tzedek"
# Derech Mitzvosecha - Explanations of mitzvos according to Chassidus
# Biurei HaZohar - Commentary on passages from the Zohar
# Sefer HaChakirah - Derech Emunah - A philosophical-research work in the style of the Rambam's "Moreh Nevuchim"
# Ohr HaTorah - 42 volumes of Chassidic explanations on Torah, holidays, and Tanach
# Sefer HaLikkutim - A series of dozens of volumes collecting his Torah teachings alphabetically
# Igros Kodesh - 90 of his letters, annotated edition with introduction
# Yahel Ohr - On Tehillim

== His Niggunim ==

# [[Niggun "Yemin Hashem Romeima"]]
# [[Niggun "Ashrei Ish"]]
# [[Niggun Deveikus attributed to the Tzemach Tzedek]]
# [[Niggun Deveikus]]
# [[Niggun "Hodi'eini Hashem Kitzi"]]
# [[Niggun "K'Ayal Ta'arog"]]
# [[Niggun "Keli Atah"]]

== Further Reading ==

* Rabbi Shalom DovBer Levin, "History of Chabad in Czarist Russia", Kehot Publication Society, New York, 2010
* Avraham Chanoch Glitzenstein, "Sefer HaToldot - Admur HaTzemach Tzedek", Kehot Publication Society
* Chaim Meir Heilman, "Beit Rebbi"
* Rabbi Menachem Zigelboim, "Istalek Yekara - The Passing of the Admur Tzemach Tzedek", page 121, 2013
* Rabbi Shneur Zalman Berger, "History of Chabad in Petersburg", Chapter 5 - The Rabbinical Conference of 1843 with the participation of the Admur Tzemach Tzedek
* "The Rabbinical Conference of 1843, with the participation of the Admur Tzemach Tzedek", Ohalei Lubavitch Volume 3, page 21
* "The Rebbe Following the Tzemach Tzedek", in the 'Nitzutzei Rebbe' section of Hiskashrus Weekly, Parshat Shemini 2021
* "As the Tzemach Tzedek Rules, So They Rule in Heaven", Kfar Chabad Issue 1954, pages 64-74

== External Links ==

* [https://www.chabad.org/library/article_cdo/aid/444/jewish/The-Tzemach-Tzedek.htm Biography of the Rebbe the Tzemach Tzedek] (chabad.org)
*Resting place of the Rebbe the Tzemach Tzedek in Lubavitch [https://www.google.com/maps/place/%D7%90%D7%95%D7%94%D7%9C+%D7%A8%D7%91%D7%99+%D7%9E%D7%A0%D7%97%D7%9D+%D7%9E%D7%A2%D7%A0%D7%93%D7%9C+%D7%95%D7%A8%D7%91%D7%99+%D7%A9%D7%9E%D7%95%D7%90%D7%9C+%D7%A9%D7%A0%D7%99%D7%90%D7%95%D7%A8%D7%A1%D7%95%D7%9F%E2%80%AD/@54.8315922,30.9470335,3a,75y,90t/data=!3m8!1e2!3m6!1sCIHM0ogKEICAgICr7qLUVg!2e10!3e12!6shttps:%2F%2Flh3.googleusercontent.com%2Fgps-cs-s%2FAC9h4nrMTVOsrgYGemrJHqge2WvZFlENb-3HSFqjO2MpZL3fPjjFsHC1XHI4FLMZ1ryiINQvUKqT6NvBSWGoPH6c2HU72mT63QLQE-Qoo1JhDk2GGNNV1Jw9IQw4cyrQS6N-N_4dl-C1%3Dw86-h114-k-no!7i3000!8i4000!4m10!1m2!2m1!1slubavitch+russia+map!3m6!1s0x46cf9643a1367abd:0x182990b10337ba7d!8m2!3d54.8316898!4d30.9470506!10e5!16s%2Fg%2F11g8phby64?entry=ttu&g_ep=EgoyMDI1MDcwNy4wIKXMDSoASAFQAw%3D%3D Photos], [https://www.google.com/maps/place/%D7%90%D7%95%D7%94%D7%9C+%D7%A8%D7%91%D7%99+%D7%9E%D7%A0%D7%97%D7%9D+%D7%9E%D7%A2%D7%A0%D7%93%D7%9C+%D7%95%D7%A8%D7%91%D7%99+%D7%A9%D7%9E%D7%95%D7%90%D7%9C+%D7%A9%D7%A0%D7%99%D7%90%D7%95%D7%A8%D7%A1%D7%95%D7%9F%E2%80%AD/@54.8316905,30.9279969,15z/data=!4m9!1m2!2m1!1slubavitch+russia+map!3m5!1s0x46cf9643a1367abd:0x182990b10337ba7d!8m2!3d54.8316898!4d30.9470506!16s%2Fg%2F11g8phby64?entry=ttu&g_ep=EgoyMDI1MDcwNy4wIKXMDSoASAFQAw%3D%3D Location]

[[Category:Chabad Rebbes]]
[[Category:The Tzemach Tzedek]]
[[he:רבי מנחם מענדל שניאורסון (אדמו"ר הצמח צדק)]]

Yeshivas Achi Temimim Buffalo

2026-04-01T09:59:35Z

M.robin:

'''Yeshivas Achi Temimim Buffalo New York''' is a yeshiva that was founded by the Rebbe Rayatz in Elul 5703 (1943), but that was only the beginning, and its main development occurred during the year 5704 (1944), during which they purchased a special building for the yeshiva.

== Background ==
In the year 5704 (1944), the work of the Rebbe Rayatz greatly expanded in the United States. Seven new yeshivas were added during this year throughout the United States, and two additional yeshivas in the year 5705 (1945).

The management of the yeshiva was entrusted to Rabbi Yehuda Tzvi Fogelman, who was also involved in other matters of spreading Yiddishkeit in the city, but his main occupation was with the matters of the yeshiva, as our Rebbe writes to him on the 10th of Marcheshvan 5704 (1944):

"In response to your letter, I was very happy that you spoke publicly and your proposal regarding strengthening Judaism in general, but your main occupation besides the matters of the yeshiva (as we discussed, that your head and most of your being needs to be dedicated and given to the yeshiva, a) to teach and educate your students and influence them in matters of improving character traits in general and in matters of honoring father and mother and derech eretz in particular, b) to obtain more students, c) regarding housing and income) is to take interest in matters of education such as Mesibos Shabbos and to inspire the establishment of a school for girls by first establishing a winter class and to speak to them so that they choose a committee for this, and the order in this is that you should inspire the yeshiva committee to establish a Ladies Auxiliary for the yeshiva and during the meetings to inspire regarding the establishment of Beis Rivka or Beis Sarah, and the main thing is to start with the sisters of the students, and Hashem should grant you success. You should pay attention and be mindful of how to bring close the youth, to speak to them in English to bring them closer to matters of Yiddishkeit and to establish meetings and gatherings on Sunday and on every day free from work."

In the 1950s, Rabbi Yehuda Leib Posner assisted in managing the yeshiva.

== Closing of the Yeshiva and its Reopening ==
After several years, the yeshiva closed due to several reasons, and over the years attempts were made to reopen it, as Rabbi Motel Zayants from Brazil testified: "Towards Shavuot 5720 (1960) I traveled to the Rebbe, and during the visit I entered for 'yechidus' where I asked for a blessing from the Rebbe for opening a factory to produce coats. The Rebbe rejected this and instructed me to travel to Buffalo and reopen there the branch of Yeshivas Achi Temimim that had operated in the place and closed, saying (in essence): "How is it possible to sleep at night when my father-in-law's yeshiva is closed?"

== External Links ==

* Collection of holy letters from the Rebbe Rayatz and the Rebbe regarding Yeshivas Achi Temimim Buffalo
* Overview about the yeshiva
* Celebration of eighty years since the founding of the yeshiva
* <nowiki>https://drive.google.com/file/d/1RX-yrNrGw4vN6GzhISqhZYWPhgAayw07/view?usp=drivesdk</nowiki>

[[he:אחי תמימים בופאלו]]

Template:Commons category

2026-04-01T09:57:20Z

M.robin:

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Yeshiva Gedolah Miami

2026-04-01T09:56:33Z

M.robin:

In 1971, [[Rabbi Sholom Dovber Lipsker|Rabbi Shalom Dovber Lipskar]] along with one of his supporters approached the Rebbe requesting help in establishing a Chabad yeshiva in [[Florida]].

Following this, in 1974, the Rebbe established the yeshiva and sent Rabbi Yehuda Leib Schapiro to serve as Rosh Yeshiva. The Rebbe personally selected the founding group of 11 students, including Rabbi Avraham Moshe Deutsch.

Initially, the yeshiva was located in a three-room apartment, with one room designated for the Schapiro couple and two bedrooms used for the 11 students. The actual learning took place in a shed in the courtyard. Only after some time did the yeshiva move to operate in the educational complex on Alton Road.

The establishment of the yeshiva brought momentum to all Chabad activities in the South [[Florida]] area, with many people who were drawn to Chabad activities setting fixed learning times at the yeshiva complex and establishing chavrusas with the yeshiva students.

The first group of student shluchim returned to New York after three years and was replaced by another group, a tradition that continued for many years until the yeshiva became independently established.

The yeshiva is considered prestigious, and students from around the world knock on its doors each year, primarily coming to hear the shiurim of Rosh Yeshiva Rabbi Yehuda Leib Schapiro.

Every year during summer breaks, the yeshiva students travel to towns throughout Florida, Venezuela, Panama, and Mexico as part of the [[Merkos Shlichus]] program, engaging in spreading Torah and Yiddishkeit.

Over the years, an entire community has developed around the yeshiva and the personality of Rosh Yeshiva Rabbi Schapiro, who serves as the community's rabbi.

The yeshiva publishes an almost yearly collection of pilpulim and notes from the Temimim and Anash under the name "Shaarei Yeshiva Gedolah," with 36 volumes published as of 2022.

As of 2024, there are 25 bochurim studying in the yeshiva.

== Yeshiva Faculty ==

* Rabbi Yehuda Leib Schapiro - Rosh Yeshiva
* Rabbi Chaim Stern - Director
* Rabbi Yosef Yeshaya Abrams - Mashpia
* Rabbi Ben Zion Karf - Head Mashgiach
* Rabbi Zev Lipskar
* Rabbi Shmuel Chaim Winter
* Rabbi Menachem Mendel Krasniansky

[[he:ישיבה גדולה מיאמי]]

Isaiah Horowitz

2026-04-01T09:55:16Z

M.robin:

'''Rabbi Yeshaya HaLevi Horowitz''', known as the '''Shelah Hakodesh''', (1558 - 1630). His sefer "Shnei Luchos HaBris" is one of the foundational works of the Chassidic movement.

== Life History ==
Born in Prague in 1558 to Rabbi Avraham HaLevi Horowitz, who was a talmid of the Rema and authored the sefer "Chesed L'Avraham."

From his youth, the Shelah excelled in his studies. He learned in Lublin at the yeshiva where his father taught, under Rabbi Shlomo Luria (Maharshal) and Rabbi Meir of Lublin (Maharam of Lublin), who were among the greatest rabbonim of Poland in the 16th century.

He later served as a rav and av beis din in many places throughout Poland, Lithuania, Galicia, Austria, and Germany, in the communities of Poznan, Metz, and Frankfurt am Main, and was known as a strict rav. During his tenure in Vienna, he married Chaya (daughter of R' Avraham Moil).

After the Jews were expelled from Frankfurt am Main in 1614, he returned to Prague and served as rav there. His wife Rebbetzin Chaya passed away in 1620, and then he decided to make aliyah to Eretz Yisrael to establish and expand the Jewish settlement in the land, for whose maintenance he had already worked to collect funds, and also due to his belief in the coming of Moshiach which was expected to occur in the fifth century of the sixth millennium.

The Shelah embarked on a long journey by foot and arrived through the city of Aleppo in Syria to Yerushalayim in 1621, where he was received with great honor. In Yerushalayim he married a second wife. After Mohammed Ibn Faruk arrested fifteen of the city's notables including the Shelah, until they were redeemed for a large sum of money, he moved to live in Tzfas where he lived for about three years, and in Teveria where he lived another five years, and where he passed away and was buried. Tzfas and Teveria were centers for the study of Kabbalah in those days and the Shelah also devoted himself to studying Kabbalah, and pnimiyus haTorah served as the foundation for his great work "Shnei Luchos HaBris."

In [[Eretz Yisroel|Eretz Yisrael]], the Shelah arranged his famous siddur "Shaar HaShamayim." He gave his siddur this name since his name Yeshayahu equals in gematria the word 'hashamayim' and also because in the week he arrived in Yerushalayim they read Parshas Vayeitzei in which Yaakov said "this is the gate of heaven." About two years after his arrival in Eretz Yisrael he completed his work "Shnei Luchos HaBris," which was written as a testament to his family members, in which he commands to abstain from worldly pleasures.

Before his passing, the Shelah commanded that they should not give hespeidim for him. He passed away on 11 Nissan 1630 and his resting place is in Teveria (near the kever of the Rambam).

== In Chabad Chassidus ==
[[The magid of mezritch|The Maggid of Mezritch]] connected the birth of the Baal Shem Tov to the fact that in that same year they printed the Shelah's sefer in clear letters.

The Alter Rebbe in his youth constantly learned the seforim of the Shelah and conducted himself according to the minhagim of the Shelah, and also davened from the Shelah's siddur and focused on the kavanos of the Shelah.

Following this, [[Rabbi Sholom DovBer Schneerson - The Rebbe Rashab|the Rebbe Rashab]] defined the Alter Rebbe with the title "Shelah - Yud" (Man of the Shelah).

The Chabad minhag to wait after eating dairy foods for an hour is according to the minhagim of the Shelah.

In the title page of the Tanya, the Alter Rebbe writes that it was written from seforim and sofrim. It is accepted among chassidim that by the word "seforim" the Alter Rebbe meant the seforim of the Maharal and the Shelah.

The Rebbe said that the Frierdiker Rebbe was not particular to say "the Holy Shelah," however the Rebbe himself did use the expression 'the Holy Shelah.'

On one occasion the Rebbe addressed what is brought in Polish seforim that the Shelah is one of three gedolei Yisrael who called their seforim by lofty names (the Rambam who called his sefer by the name which the sefer Devarim is called - 'Mishneh Torah', Rabbi Moshe Alshich who called his sefer 'Toras Moshe', and the Shelah who called his sefer 'Shnei Luchos HaBris') and the names were not accepted throughout Jewish communities as a 'punishment' for taking for themselves a crown that wasn't fitting for them, but the Rebbe rejected these words and said they are not acceptable to reason.

== Quotations ==
The Shelah writes (13:1): "One who is unable to learn should recite the names of the Chumashim and Parshiyos, books of Tanach and Masechtos of Shas." However, Chabad Chassidus achieved - says the Rebbe - that we don't suffice with merely saying letters, in the manner of invoking names, but rather there needs to be a "wonderful unity" between the intellect of the simplest person and the deepest secrets of Torah. — Farbrengen of 19 Kislev 5716, Toras Menachem Vol. 15 p. 269.

In the Rebbe's sichos, many foundational concepts about the weekly Parshiyos are mentioned. One of them is that even the name of a Parshah is precise. "The festivals throughout the year are all connected to the Parshiyos that fall during them." "Adam" comes from the term "Adameh L'Elyon" (I will be similar to the Most High). "The Torah speaks of the higher realms and hints at the lower realms," and more.

Since the Rebbe began his path and unique approach in explaining Rashi (in 5725), he based it on the words of the Shelah - that in Rashi's commentary on the Torah there are "wondrous matters." This concept is mentioned repeatedly in the sichos.

== His Prayer ==
He composed a prayer for the success of children and finding their shidduch, to be recited on Erev Rosh Chodesh Sivan, and all of Beis Yisroel adopted the custom of saying it.

== Gedolei Yisroel on the Holy Shelah ==
Rabbi Yoel Sirkis "the Bach" writes in his approbation to Shaar HaShamayim: "I lift my eyes and see a holy and awesome man speaking from within the fire, drinking holy waters from a holy source, flowing from holy channels of the Holy of Holies, quenching those who thirst and yearn for holy matters - none other than the great Rav in all of Torah, the Gaon Rabbi Yeshaya HaLevi z"l... He left behind blessing in his holy works, and when we saw and read them, we felt the influence of holiness from the highest levels in all our limbs, and this is the sign that his works are composed for the sake of Heaven..."

Rabbi Yaakov of Lublin, father of Rabbi Heschel of Krakow writes in his approbation: "The famous needs no proof, for he was a distinguished Rav, a prince in Israel, great was his name and holy shall be said of him... that the Gaon Rabbi Yeshaya Segal z"l Horowitz composed."

The "Tosafos Yom Tov" in his approbation: "...Pleasant words that the Rav, the Gaon, the famous Chassid Rabbi Yeshaya composed... for indeed he is a holy and awesome man whose light of Torah shone previously in Israel... for without doubt a spirit from above was emanated upon him, as was testified from Heaven..."

The "Maginei Shlomo" (grandfather of the "Pnei Yehoshua") writes: "...And as Hashem sent before us one holy person speaking matters that are the secrets of the world, for fiery speech emanates from his mouth and sparks of fire emerge from his mouth... and the holy Chassid, the Gaon z"l opens for us the gate of prayer... and showed without doubt that from the power of his piety and pure fear [of Heaven], as all his deeds were for the sake of Heaven as is known to all our people, and elaborating on this is unnecessary, he merited all this..."

== His Books ==

* Siddur Shaar HaShamayim
* Shnei Luchos HaBris (published in many editions, the Rebbe's references in his seforim to the Shelah are based on the 5448 edition)

[[he:ישעיה הלוי הורוביץ]]

Yeshaya HaLevi Horowitz - The Shelah Hakodesh

2026-04-01T09:54:38Z

M.robin: M.robin moved page Yeshaya HaLevi Horowitz - The Shelah Hakodesh to Isaiah Horowitz: Misspelled title

#REDIRECT [[Isaiah Horowitz]]

Isaiah Horowitz

2026-04-01T09:54:38Z

M.robin: M.robin moved page Yeshaya HaLevi Horowitz - The Shelah Hakodesh to Isaiah Horowitz: Misspelled title

Yesh Me'ayin - Something from Nothing

2026-04-01T09:48:14Z

M.robin:

Yesh Me'Ayin is a concept describing the creation of something from nothing - the formation of "something" from "no thing." The ability to create Yesh Me'Ayin is called creation, and it is unique to the Creator ("in the Creator's domain"), unlike the emergence of effect from cause or creating something from something else. Solomon ibn Gabirol was the first to use this concept. Not many years later, Ibn Ezra began using it to describe the method of creation, and all the Mekubalim followed after him.

== Beginning of Created Existence - In the World of Beriah ==
In Tanya, it is explained that true tangible existence (meaning, created beings that are not Elokus) begins in the world of Beriah, but certain aspects that serve as intermediaries between Elokus and created beings exist even higher, with two general levels. From bottom to top:

# The Heichalos and bodies of the angels of Atzilus, which are "actual" creations (but only relative to the essence of Elokus, as relative to other creations they too are Elokus).
# The souls of humans and angels, which despite being Elokus on one hand (though in tremendous tzimtzum), on the other hand have separated from the Kav's light and therefore lack the power to create Yesh Me'Ayin (which does exist in the Keilim of Atzilus - because the Kav's Ein Sof light shines in them, and they are nullified to it like the sun's rays in the sun).

==== Reason Created Beings Begin in Beriah ====
The main beginning of existence is in the world of Beriah, created from Malchus (of Atzilus), as the two characteristics of "existence" are: 1. It does not feel that it was created from Elokus. 2. It contains multiplicity and division. These two aspects come from two aspects in Malchus of Atzilus: The name Elokim conceals Elokus from the creations, and the name Adni is the root of the parameters of division of particular time and space.

== Two Explanations of Yesh Me'Ayin ==
In Chassidus there are two explanations why creation is called Yesh Me'Ayin:

# The created being does not sense its source - therefore calls it "Ayin" (though the true reality is opposite: the Creator is the true "Yesh" while we the created beings are the "Ayin").
# There truly is no source for the created Yesh. Meaning, Hashem did not create the world by endlessly contracting Himself, but rather created a new existence that truly has no source in Elokus.

These two explanations don't contradict but complement each other, each emphasizing a different aspect of creation.

== Several Levels of Yesh Me'Ayin ==
What was stated above (that Yesh Me'Ayin creation begins in the world of Beriah) is in detail. But generally, the term "Yesh Me'Ayin" applies to anything that does not evolve in a cause-and-effect manner (and is an innovation relative to what's above it). There are several levels:

# The Primordial Thought of Adam Kadmon - Since Adam Kadmon's formation is through the First Tzimtzum which is a complete "removal" (unlike other tzimtzumim which are merely diminishment), and this level is the first thought about worlds, it is considered Yesh Me'Ayin relative to the Ein Sof light before tzimtzum.
# Chochmah of Atzilus - It is written "Chochmah comes from Ayin." Above Atzilus there are no limitations or forms in Elokus, only simple unity. But in Atzilus there are ten sefiros (specifically ten, not nine or eleven), each with a different form (Chochmah is not Binah and Binah is not Chochmah etc.). Since such differentiation is impossible in Elokus itself, Chochmah (the beginning of Atzilus) is called Yesh Me'Ayin.
# Created Beings - The world of Beriah is the first "place" where created beings emerged, beings that are not Elokus - and this is clearly the beginning of true Yesh Me'Ayin.
# This Physical World - Physical existence is the greatest innovation. A tangible created being that can be touched with hands, that doesn't feel its source and can even say "I made myself" is the greatest wonder, possible only through the power of Atzmus alone, for only "the Emanator blessed be He, whose existence is from His essence and is not caused by any prior cause Heaven forbid, He alone has the power and ability to create something from absolute nothingness."
# Plants Growing from Earth - It's clear the plant's matter doesn't come from the seed. The seed's weight is negligible compared to the plant's weight, and physical things cannot change their weight, certainly not grow tens of times larger (sometimes thousands of thousands times their original weight). Also the plant is superior to the seed in quality: the plant has stem, leaves, flowers and fruits - none of which exist in the seed. Rather, the entire development of the plant's size, weight, properties and components all come from the spiritual growing force in the earth - and the formation of physicality from spirituality is Yesh Me'Ayin (because physical cannot emerge from spiritual through regular cause-and-effect tzimtzum. For example a logical concept: no matter how much you lower it, simplify it and explain it at a lower level - it will never become physical reality).

== Three Powers Required for Yesh Me'Ayin ==
# Particular power and light (Memaleh) - Like any action requiring the investment of the doer's power in what is done.
# Encompassing power (Sovev) - Creation of something from nothing requires transmitting power to create something incomparably different, requiring an unlimited power that can express itself in a world incomparably different from it.
# Power of Atzmus - To create existence with a feeling that its existence is from itself requires power from Atzmus which alone has existence from itself.

== Two Methods of Yesh Me'Ayin Creation ==
Yesh Me'Ayin creation happens both through the name Havaye and through the name Elokim. When creation is through Havaye it happens "automatically" while through Elokim it happens through "investment."

In "automatic" creation, the created is completely nullified to its creator, illustrated by two examples: 1. Like light is nullified to its source, 2. Like an effect is nullified to its cause.

In creation through "investment," the created is nullified to its creator only in a way of self-nullification (not complete nullification), illustrated by the example of power and action.

== Revelation of Divinity in Creation from Nothing Depends on the Manner of Creation ==
The creation of something from nothing occurs through the name Havayah but via the name Elokim. That is, although the power to create something from nothing is only through the Infinite Light (Ein Sof) revealed through the name Havayah, the '''actual''' creation occurs through the name Elokim, and there are three aspects to this:

==== As the Name Elokim Conceals the Name Havayah ====
This is the revelation as "the world was created through ten utterances." When the name Havayah is '''clothed''' in the name Elokim, the name Elokim conceals from the created beings their source. That is, the ten utterances (which are the word of Hashem - the level of "Malchut") conceal the Divinity and hide from the created beings their source. And since the created beings feel themselves as separate entities, they are complete "existence," to the point that they can say "my river is my own, and I made myself."

==== As the Name Havayah Illuminates Within the Name Elokim ====
This is the revelation that was in the First and Second Holy Temples (especially in the Holy of Holies). When creation is made from the name Havayah '''automatically''', then the name Elokim unifies with Havayah, and therefore the created beings feel (not their own existence but) that their source is Divinity. The reason for this is that in this manner, the contraction (name Elokim) exists for the purpose of revelation. And more deeply - since essence cannot conceal essence, the contraction '''cannot''' conceal, and its entire purpose (of contraction) is only to reveal the essence in a lower place.

This is (generally) the revelation that shines in the First and Second Holy Temples, and especially in the Holy of Holies - "the place of the Ark transcended measurement." On one hand, there is in the Holy of Holies limitation and division of "twenty cubits", but on the other hand, it is revealed and felt there that the reality of space is nullified to the Divinity that transcends the parameters of space.

==== As Within the Name Elokim it is Felt that Havayah and Elokim are Completely One ====
In this manner, the name Elokim is not a "detail" in revelation (enabling Divinity to be revealed even in a lower place), but a "simple contraction" - concealing and hiding. However, by its very nature (the nature of limitation), it is a vessel for the essence of Divinity (which transcends both the name Havayah and the name Elokim). This is the revelation that will be in the Third Holy Temple, when the parameters of space and time will be refined until the essence of Divinity will be felt in them '''from their own perspective''' (and not from the perspective of the light illuminating in them, as was in the First and Second Holy Temples). The tangible expression of this will begin through the winds of the world not only not interfering, but furthermore, '''from their own accord''' they will bring the Jewish people out from exile to redemption, culminating in the perfection of this that will be at the resurrection of the dead.
[[category: Concepts in Chassidus]]
[[he:יש מאין]]

Yerachmiel Binyamin Klein

2026-04-01T09:42:04Z

M.robin:

[[File:הרב קליין.jpg|thumb]]
Rabbi '''Yerachmiel Binyamin HaLevi Klein''' (6 Av 5695/1935 – 18 Sivan 5775/2015) was a secretary to the Rebbe and was responsible for the Rebbe's secretariat's relations with senior officials in Eretz Yisroel. He was also a board member of Machane Yisroel and was in charge of the kollel for avreichim in Crown Heights.
[[File:הרב קליין בעבודתו.jpg|thumb]]
== Life History ==
[[File:בנימין קליין בכניסה ל-770.png|thumb|Rabbi Klein in his youth (left) alongside the Rebbe during the farewell ceremony at the end of the month of Tishrei 5721]]
Rabbi Yerachmiel Binyamin Klein was born on 6 Av 5695 (1935) in Yerushalayim to R' Menachem HaLevi Klein, head of the Chevra Kadisha in Yerushalayim, and to Rachel. His mother passed away shortly after his birth, which is why he was named Binyamin, after Binyamin whom Rachel Imeinu died while giving birth to.
[[File:בנימין קליין בחדר המזכירות.jpg|thumb|Rabbi Klein (left) in the secretariat room at 770]]
In his childhood, he studied at the "Eitz Chaim" Talmud Torah in the Meah Shearim neighborhood of Yerushalayim. In his youth, he studied at Yeshivas Toras Emes Yerushalayim, and in the month of Av 5716, he came to study at Yeshivas Tomchei Tmimim 770. He managed the Mesibos Shabbos of Merkaz L'Inyonei Chinuch and the central Tzeirei Agudas Chabad in the United States. In Adar 5721, he married Leah, the daughter of R' Mordechai Shusterman.

In 5722, he traveled as the Rebbe's shliach to Australia, and in 5723, Rabbi Klein returned to the United States. During this period, the Rebbe suggested to Rabbi Klein to work in the secretariat, and he began serving as an assistant to the first secretary and director of the secretariat, Rabbi Chaim Mordechai Aisik Hodakov. Over the years, mainly due to his complete fluency in Hebrew, he began to mediate between the Rebbe's secretariat and political, security, and political figures in Eretz Yisroel. Throughout the years, he met and worked extensively, on the Rebbe's mission, with senior officials from the Shin Bet and the Israeli Mossad. On rare occasions, he was even sent for short stays in Israel. Most of his activities in this area remained unknown due to their sensitive nature.

During the years, Rabbi Klein, alongside his secretariat colleagues Rabbi Yehuda Leib Groner, Rabbi Nissan Mindel, and Rabbi Shalom Mendel Simpson, was responsible for private correspondence with the Rebbe. Most of the personal letters were transferred by them to the Rebbe, and the Rebbe's replies were also delivered by them.

When Prime Minister Menachem Begin came to meet with the Rebbe in 5737, the Rebbe referred to him in front of the Prime Minister as "mein general" (= my general), and also at the end of the distribution of the Tanya on 11 Nissan 5742.

Beginning in 5754, he published a column in the Kfar Chabad newspaper called "From the Royal House," in which he published a photograph of a handwritten response from the Rebbe each week, with background to the response.

He was one of the regular activists in the Chabad House near the Ohel, and a board member of Heichal Menachem in Boro Park.

He passed away at the age of 79 on 18 Sivan 5775 at his home near Beis Chayeinu, and was buried in the Montefiore Cemetery behind and near the Ohel.

== Family ==
'''Brothers-in-law'''

* Rabbi Moshe Nemenov from Crown Heights.
* Rabbi Gershon Shusterman from Los Angeles, California.
* Rabbi Menachem Mendel Wolf, manager of Kehot Publication Society branch in the Holy Land.
* Rabbi Shmuel Greisman, manager of the project for a letter in the Torah scroll of the children of Israel.
* Rabbi Elazar Halevi Gurevitch - Crown Heights.

'''Sons'''

* Rabbi Levi Yitzchak Klein - Chief Shliach to the state of Tennessee, United States
* Rabbi Yaakov Klein - The Rebbe's Shliach in the English-speaking community in Moscow

'''Sons-in-law'''

* Rabbi Menachem Mendel Gordon - Mashpia in the Chabad Yeshiva in London, England.
* Rabbi Levi Yitzchak Sudak - Shliach in England.
* Rabbi Levi Yitzchak Garelik - Crown Heights.
* Rabbi Levi Yitzchak Krinsky - Shliach in New Hampshire, United States.
* Rabbi Pinchas Tzimand - Shliach in Arkansas, United States.
* Rabbi Mordechai Grossbaum - Shliach in Minnesota, United States.
* Rabbi Pesach Tzvi Schmerling - Chosson instructor and the Rebbe's Shliach in Far Rockaway, New York.
* Rabbi Meir Shimon Moskowitz - Chief Shliach to Illinois, United States.

== Further Reading ==

* '''Stories from the Rebbe's Room''' - Menachem Ziegelboim, 5769 (2009).
* Articles about him in the Kfar Chabad weekly magazine: Issue 1610, 25 Sivan 5775 (2015) '''•''' Issue 1759, Sivan 5778 (2018) '''•''' Mendy Kortes, '''Secrets of the Secretary''' - Stories from his work that he shared with his sons-in-law, Issue 1862 page 35 '''•''' '''The Rebbe's Secret Agents''', Issue 1910 page 22

== External Links ==

* Menachem Ziegelboim, '''Man of Secrets: Portrait of Secretary Rabbi Binyamin Klein of blessed memory''', from Beis Moshiach Weekly 976, 24 Sivan 5775 (2015)
* '''How did the Rebbe address the secretaries? What were the working hours? ● Rare interview''' - on the website 25 Adar 5774 (2014)
* '''Root of the Matters''' - Rabbi Klein interviewed for the 'My Encounter' program by JEM
* '''Secretary Rabbi Klein • Pictures from his life''' '''My General: Sixty moments of Rabbi Klein alongside the Rebbe'''
* '''Rabbi Binyamin Klein in the Rebbe's presence ● Special gallery''' - on the website 18 Sivan 5775 (2015)
* Shturem editorial, Special for 'Shturem': Judge Elyakim Rubinstein parts from his close friend Rabbi Klein of blessed memory - on Shturem website
* '''Rabbi Sacks: "Rabbi Klein was the 'face' of Chabad" ● Video''' - on the website 22 Sivan 5775 (2015)
* Rabbi Moshe Rabin, from the Shluchim in Coral Springs, Florida, The R' Binyamin I knew / Rabbi Moshe Rabin - on Shturem website
* Shimon Horowitz, Revelation: The secret 'Kollel' of Rabbi Binyamin Klein of blessed memory - on Shturem website
* '''Mein General - Part 1 • Part 2 • Part 3 • Part 4 • Part 5''' Teshurah surveying his life history
* '''As a bachur in Kvutzah I had a close relationship with Rabbi Klein. This is what he told me'''
* '''The Rebbe's Veteran Secretary''' (English)

[[he:ירחמיאל בנימין קליין]]

Yerachmiel Benyaminson

2026-03-31T21:15:08Z

M.robin:

Rabbi of Schedrin and Zlobin and one of the prominent Chassidim of the [[The Rebbe Rashab]] and [[the Rebbe Rayatz]].

== Early Years ==
Born in 1885 in the town of Beshenkovitz, Lithuania, to a non-Chabad family that apparently was not associated with Chassidism.

Being exceptionally talented, Rabbi Yerachmiel excelled in his studies, and quickly became known as a genius in both revealed Torah, Chassidus and Jewish law. Despite his talents, the young student conducted himself as a true 'Tamim' - all his ways and behaviors were modest, he was a great lover of peace and pleasant in his conduct - traits that endeared him to his acquaintances, and most importantly - devoted with all his being to our holy Rebbes.

In his youth, his father - who was a Torah-respecting Jew - sent him to the Slabodka Yeshiva, which was a famous Lithuanian yeshiva, so that he would grow in Torah.

Young Yerachmiel - being a talented student - quickly integrated into the circle of learners, but at some point felt that something wasn't right in the entire yeshiva system. During that period, the good name of the Tomchei Tmimim Yeshiva of Lubavitch became known throughout the world. Yerachmiel decided that this was the yeshiva suitable for him.

One day he took his pack, and together with another friend - with whom he agreed to move to Lubavitch - they set out on the long journey into White Russia - to the town of Lubavitch where the Tomchei Tmimim Yeshiva was located at that time.

Student Yerachmiel was accepted to study in the yeshiva, and quickly became a regular student and connected with all his soul to the Rebbe Rashab.

== Connected to the Rebbe Rayatz ==
In summer 1920, the Rebbe Rashab passed away, and his son and successor - the Rebbe Rayatz - took over leadership of the Chassidim.

During that period, when the Communists ruled Russia, the Rebbe Rayatz gathered ten of the greatest Chassidim and devotees who acted with supreme self-sacrifice to fulfill the Rebbe's missions. The Rebbe made them swear they would not move an inch from their position in spreading Torah and Judaism in Russia and would fight until their last drop of blood against the impure arm extended to cut down Israel's crown in the vast expanses of the Soviet Union. Rabbi Yerachmiel Benyaminson, who was completely devoted to the Rebbe Rayatz, was one of those ten who participated in that stirring gathering, and took upon himself - like all participants - to fight until the end for Judaism and Jews.

== The Rabbinate in Zlobin ==
For a short period, he served as Rabbi of Schedrin.

In 1927, Rabbi Yerachmiel - who was already married - was offered to serve as Rabbi of Zlobin, replacing Rabbi Moshe Axelrod who moved to serve as Rabbi in the city of Suraz.

Rabbi Yerachmiel asked the Rebbe Rayatz's opinion regarding the proposed appointment, and received agreement and blessing and congratulations regarding his new position (Igrot Kodesh Vol. 1 p. 562).

The appreciation of all community members from young to old for the new Rabbi was very great. The Rabbi's gentle personality, together with his firmness in matters of Judaism, his genuine love for fellow Jews and his genius in Torah subjects - all combined into a Chassidic figure who influenced goodness and kindness upon the city's residents, and the Zlobin community merited in these troubled times to have a Rabbi of stature who would lead them fearlessly through the raging waters.

== The Rabbinate Offer in Ramen ==
A little over a year later, in late 1928, Rabbi Benyaminson received an offer to serve as Rabbi in the city of Ramen.

Until recently, Rabbi Chaim Yeshaya Schneersohn, a descendant of the Tzemach Tzedek, had served there, and after his passing the city residents began searching for a new Rabbi, and Rabbi Benyaminson was suggested. One of the important activists in the city - the Chassid R' Yechezkel Greenpres sent - on behalf of the community - a letter regarding this to the Rebbe Rayatz, and simultaneously the offer was presented to Rabbi Benyaminson who also asked the Rebbe.

In two letters bearing the same date: 26 Iyar 1928, the Rebbe Rayatz expresses his agreement and blessing for the matter. In the letter addressed to R' Yechezkel, the Rebbe greatly praises Rabbi Benyaminson and extols his virtues through which he could lead the city with grace and kindness.

== Back to Zlobin ==
Ultimately, the Rabbinate in Ramen did not work out, here too due to Rabbi Benyaminson's noble character. The Rabbi indeed traveled to Ramen to get to know it up close, but there it became clear to him that the Tomchei Tmimim Yeshiva branch in the city had been closed, and since he remained without a position, there were those who said about R' Yaakov that he was worthy to be the city's Rabbi.

When Rabbi Benyaminson heard this, he returned to his city Zlobin where he served until around 1934.

Rabbi Benyaminson established a Jewish network in the city of synagogues, mikvahs, schools, teachers and ritual slaughterers.

During this period, troubles increased, the KGB watched the Rabbi's steps, and he was even arrested once. If not for the uproar made by the city's Jews who greatly loved their Rabbi - who knows what would have happened to him. Rabbi Benyaminson and his family thus began to search and inquire about possibilities for leaving Russia.

== Leaving Russia ==
A legal way to leave Russia was to meet with Kalinin, the President of Russia, and hand him the request letter.

During this period, the Rebbetzin, the Rabbi's wife, became ill in her eyes, and there was an urgent need to take her out in order to operate on her in Riga. It seems that the Rabbi's initial intention was to travel to Israel, but due to his wife's illness this was prevented, and it was decided to leave for Riga.

Abroad, various people also took care of entry visas to Riga, and regarding this matter we find a letter from the Rebbe Rayatz to those involved to change Rabbi Benyaminson's papers from the Holy Land to Riga, a matter that shows his favor in the Rebbe Rayatz's eyes.

With no choice, Rabbi Benyaminson decided to try to meet with Kalinin. He made his journey to Moscow and waited outside his office, hoping that he would be fortunate enough to meet Kalinin outside his office. By God's grace, after several days he met President Kalinin and handed him the papers. This was a great miracle, since it was the only way for the Rabbi to leave Russia and thereby probably save his life.

After three weeks their request was fulfilled, and the Benyaminson family received the passports enabling them to leave Russia.

The main problem was leaving with the library, which included Rabbi Vilda's books that were precious. The authorities permitted taking out books worth up to 200 rubles, when here the books were worth fifty to seventy times that amount.

Family members and friends, like Rabbi Mordechai Shusterman who was a regular at the Rabbi's home, 'fabricated' prices for the books, so that they could finally be transferred out of Russia.

== Outside Russia ==
In late 1934, Rabbi Benyaminson and his family left the valley of tears by God's grace, arriving in Riga.

Upon arrival, the Rabbi sent a letter to the Rebbe Rayatz who was then in Otwock about their exit from distress to relief.

== In the United States ==
Towards the beginning of 1950, Rabbi Benyaminson immigrated with his family to the United States. Upon arrival, he had a private audience with the Rebbe Rayatz.

Rabbi Benyaminson established his residence in Miami, Florida.

After the passing of the Rebbe Rayatz on 10 Shevat 1950, Rabbi Benyaminson was one of the first to connect to the Rebbe. Just as he had connected with all his being and soul to the previous leaders, with complete submission like a servant before his master. And as usual - he expressed his opinion with characteristic strength and honesty.

A very significant step taken by Rabbi Benyaminson, and perhaps even significant regarding the issue of leadership in general, was on 15 Elul 1950. Then Rabbi Benyaminson organized ten of the elder and important young men, and together with them they traveled to the Rebbe Rayatz's resting place, where the Rabbi read a general petition - on behalf of all Chassidim (the petition was written by Rabbi Benyaminson) - in which they ask the previous Rebbe to influence the Rebbe to agree to accept the mantle of leadership officially and completely.

We do not deal with supreme knowledge, but Chassidim say that since the reading of this petition, the Rebbe stopped expressing his opposition to accepting the leadership as he had done until then.

After accepting the leadership, he made sure to come for the month of holidays and other occasions, and merited to be among those invited to dine at the Rebbe's table.

After a short period, he moved to live in Montreal, where he was appointed as a member of the rabbinical court, rabbi of the Nusach Ari synagogue, and head of the [[Yeshivas Tomchei Tmimim Montreal|Tomchei Tmimim Yeshiva]].

== His Passing ==
Passed away on the first of Shevat 1955 at age seventy-one. According to the Rebbe's instruction, he was buried near the holy resting place.

After his passing, his son R' Nachum Yosef Benyaminson gave the Rebbe all the manuscripts that were in his father's possession. The Rebbe asked to pay, and of course he refused. During that period, the Rebbe printed the "Likkutei Dibburim" booklets, and in one of them the Rebbe printed a dedication from him for the elevation of Rabbi Benyaminson's soul.

== His Family ==

* His son, R' Nachum Yosef Benyaminson - ritual slaughterer and examiner, member of the Chabad community in Montreal
* His grandson, Rabbi Yerachmiel Benyaminson - Chairman of Tzivos Hashem, Crown Heights
* His grandson, Mordechai Shaul Benyaminson - passed away 25 Marcheshvan 2024.

== For Further Reading ==
Yosef Ashkenazi, Treasury of Chassidim - The Personalities and Chassidic Teachings of Chabad Mentors Worldwide, published by Chazak, 2014

[[he:Yerachmiel Benyaminson]]

Yekusiel (Kuti) Lippa Feldman

2026-03-31T21:14:12Z

M.robin:

Rabbi Yekusiel (Kuti) Lippa Feldman (born on 7 Teves 1971) is a Shliach of the Rebbe and director of the Chabad House in Williamsburg, a Rosh Mesivta at the Central Tomchei Tmimim Yeshiva at 770, and a Mashpia at Oholei Torah Crown Heights.

== Life History ==
Born on 7 Teves 1971 to Rabbi Yehoshua Zelig Feldman, Rosh Yeshiva of Achei Tmimim Rishon Letzion, and Mrs. Zehava.

In his youth, he studied at Yeshivas Tomchei Tmimim in Eretz Hakodesh, and in 1990 traveled to study at the Central Tomchei Tmimim Yeshiva at 770 as part of the Kvutza year. After completing the Kvutza year - following Tishrei 1991 - he returned to Eretz Hakodesh, and after a short time, in the month of Shevat, returned to 770. In winter 1992, together with other Tmimim, he organized the Besoros Tovos campaign - ensuring that Tmimim from around the world would share as many good tidings as possible with the Rebbe, with the organizers (and participants) receiving encouraging responses from the Rebbe.

After his marriage to the daughter of Rabbi Yosef Avraham Heller, one of the Crown Heights Rabbonim and head of the Crown Heights Kollel Avreichim, he settled in the neighborhood and began serving as a Mashpia at Oholei Torah Crown Heights and as a Rosh Mesivta at the Central Tomchei Tmimim Yeshiva at 770.

Alongside his educational roles, in 1997 he began working in the outskirts of the Williamsburg neighborhood in Brooklyn to spread Toras HaChassidus among the neighborhood's Charedi residents. For this purpose, he began publishing a weekly newsletter with pearls from general Chassidic teachings and from the teachings of our Rebbeim, as well as conducting farbrengens and Chassidus classes with the residents.

As part of his shlichus in Williamsburg, he also opened a Chabad House in the non-Charedi part of the neighborhood, where Shliach Rabbi Shmuel Lane serves under his direction.

Additionally, he gives a weekly shiur on the Rebbe's maamarim for Hebrew speakers at 770.

In 2021, he composed the niggun "Shir Hamaalos El Hashem" for Kapitel 120 together with Hatomim Yanki Halevi Horowitz, and this niggun was chosen as the "Chosen Niggun."

He is known for his unique style in farbrengens and shiurim that demands inner work from his mekuravim. He is also known for his special integration of nigleh and Chassidus.

Rabbi Feldman is a distinguished student of several great Chabad mashpiim, while maintaining an independent and original way of thinking. In burning issues in the world of Chabad, he paves a path that merges different approaches. He enjoys popularity among many students who benefit from his guidance.
[[category: Chabad Mashpiem]]
[[he:יקותיאל ליפא פלדמן]]

Yehuda Shputz

2026-03-31T21:13:16Z

M.robin:

Rabbi '''Yehuda Shputz''' (1920 - 14 Elul 2008) was a Chabad educator, one of the founders of the yeshiva in [[Montreal]], a member of the yeshiva's administration, and among the elder Chabad chassidim in the local community.

== Life History ==
Born to a Heimishe family, he was among the refugees in Shanghai, China. He arrived in Montreal and was accepted to [[Yeshivas Tomchei Tmimim Montreal]].

In 1959, the Rebbe instructed him to establish the yeshiva in Montreal and appointed him as director, as well as to be active in the Litvish girls' institution 'Beis Yaakov'.

He served as a member of the yeshiva's administration, taught in the yeshiva, and was among the elder Chabad chassidim in Montreal.

He passed away on 14 Elul 2008 at the age of 88.

== Family ==

* His daughter, Mrs. Rachel, wife of Rabbi Shalom Gershon Grossbaum, shluchim in St. Paul, Minnesota.
* His daughter, Mrs. Baila, wife of Rabbi Zushe Silberstein, shliach in Montreal.
* His daughter, Mrs. Sterna, wife of R' Mordechai Stern of Crown Heights.
* His son, R' Aharon Shputz - Crown Heights.
* His son, R' Yosef Yitzchak Shputz - director of Chabad Cheder Montreal.
* His son, R' David Shputz - principal of Beis Rivkah girls' school, Crown Heights.

[[he:יהודה שפוץ]]

Yehuda Leib Schneerson (Son of the Tzemach Tzedek)

2026-03-31T21:12:29Z

M.robin:

{{Beis HaRav}}
'''Reb Yehuda Leib Schneerson''' known as the '''Maharil of Kopust''', 1808-3 Cheshvan 1867) was the second son of the Tzemach Tzedek and founder of the Kopust dynasty.

== Early Years ==
Born in Lyadi in 1808 (or according to another opinion in 1811) to his father the Tzemach Tzedek and mother Rebbetzin Chaya Mushka as their second son. Named after Reb Yehuda Leib.

The Alter Rebbe was his sandek at the bris. During the bris, the Maharil cried extensively. The Alter Rebbe commented that through crying the mind becomes refined and blessing is drawn from the level of ohr.

During the Alter Rebbe's escape from Napoleon with his family, the Alter Rebbe noticed the Maharil's absence (who was then an infant) and ordered to turn back to search for him. When they returned, they found him crying by the roadside, and the Alter Rebbe gathered him and returned him to the carriage.

On 14 Cheshvan 1825, he married the daughter of the chossid Reb Shlomo Freides of Shklov, a prominent Chabad chossid. In his second marriage, he married Sarah.

== With His Grandfather the Mitteler Rebbe ==
In his youth, he became very attached to his grandfather, the Mitteler Rebbe, and learned from him. His grandfather cherished him greatly and would wait for him to say Chassidic discourses. He called him "mein stender" (my shtender), as he would lean on him while saying Chassidus. The Maharil's Chassidus style followed his grandfather's approach.

His connection to his grandfather was so strong that even after his passing, he continued his connection and refused to connect to his father, the Tzemach Tzedek.

In 1843, he joined his father at the Rabbinical Assembly. The Maharil was impressed by his father's victory at the assembly and began connecting with him. After returning from the assembly, the Tzemach Tzedek told his wife: "Prepare a meal, in Petersburg I acquired a man, brought a new chossid, our son Reb Yehuda Leib became my chossid."

== With His Father the Tzemach Tzedek ==
Together with his brother Reb Chaim Shneur Zalman Schneerson, he helped his father the Tzemach Tzedek print the Likkutei Torah. It is told that the Maharil asked his father about the end-time of 1848, and he replied that in this year the light of Moshiach began being revealed through the printing of Likkutei Torah.

Under his father's instruction, he served as a chozzer and guided chassidim in avodas Hashem.

== Establishment of Kopust Chassidus ==
On 3 Elul 1866, he left Lubavitch, and his chassidim settled him in Kopust, where he led as Rebbe. In his letter to the Maharash, he writes "I was forced to lead." Chassidic stories tell that he shouted "murderers!" at the chassidim who transported him to Kopust. The Maharil was the oldest son who agreed to serve as Rebbe, and had known the Alter Rebbe, so most chassidim flocked to him. However, a beis din established to determine the Tzemach Tzedek's successor ruled that the Maharash should fill his father's position.

On Simchas Torah 1867, he fell ill and passed away on 3 Cheshvan that year. He was buried in Kopust. The Maharash tried to unite the two courts, but his efforts were unsuccessful, and the Maharil's position was filled by his son, Reb Shlomo Zalman Schneerson (grandson of the Tzemach Tzedek), author of Magen Avos.

== His Prayer ==
His prayer style was with great dveikus and outpouring of the soul at great length. When young men told him they couldn't pray at such length, he promised each time not to extend, but when he began praying he forgot the condition.

Once after promising not to extend, he said that to not forget the condition, they should tie him to the amud. From his great dveikus he pulled the amud with him to the western door, and when he reached chazaras hashatz, the young men took the amud toward the eastern wall, and Reb Yehuda Leib was drawn after the amud.

== Family ==

* His son Reb Shlomo Shneur Zalman Schneerson, author of Magen Avos
* His son Reb Shalom DovBer Schneerson of Rechitsa, who passed around Tishrei 1910, or according to another version - 16 Tishrei 1909
* His son from his second marriage Reb Shmarya Noach Schneerson of Bobruisk
* His daughter Rachel, wife of Reb Menachem Manish Monoszohn
* His daughter Rivka - passed on erev Shavuos 1852 in her youth

== Further Reading ==
"Gibor K'Ari: Admur Rabbi Yehuda Leib Schneerson of Kopust", Heichal HaBaal Shem Tov, Issue 16, pp. 151-180.
[[Category:Beis HaRav]]
[[he:יהודה לייב שניאורסון (בן אדמו"ר הצמח צדק)]]

Yehuda Leib Groner

2026-03-31T21:11:14Z

M.robin:

Rabbi '''Yehuda Leib Groner''' (8 Iyar 5691 – 14 Nissan 5780 / May 16, 1931 – April 8, 2020) was one of the Rebbe's secretaries, a member of the Otzar HaChassidim editorial board, and a member of the management of Kupat Rabbeinu.

== Life History ==
Rabbi Yehuda Leib Groner was born on 8 Iyar 5691 to Rabbi Mordechai Avraham Yeshaya Groner and Menucha Rachel Groner. His mother was a descendant of the Alter Rebbe. He studied in the cheder of Yeshivas Tomchei Tmimim in New York. In his childhood, he merited great closeness from the Frierdiker Rebbe.

In 5704 (1944), Rabbi Groner celebrated his bar mitzvah, in which the Rebbe participated and even spoke for about an hour and twenty minutes. At the conclusion, the Rebbe turned to Rabbi Groner and asked him: "Leibel, did you understand what was discussed?" Rabbi Groner was silent, and the Rebbe responded: "Don't be embarrassed, many of those standing nearby didn't understand either." As a young man, he studied at the Central Yeshivas Tomchei Tmimim in New York. Rabbi Groner was among the shluchim who founded Yeshivas Achei Tmimim in Chicago.

In the month of Tishrei 5709 (1948), the Rebbe approached Rabbi Groner and asked if he was interested in helping him in his free time. Rabbi Groner accepted the offer and initially began assisting the Rebbe with administrative matters and participated in editing books published by Kehot Publication Society, which was under the Rebbe's management at that time. Over time, his work in the Rebbe's secretariat expanded.

Rabbi Groner with the Rebbe
[[File:הרב יהודה לייב גרונר.jpg|thumb]]
[[File:יהודה לייב גרונר והרבי.jpg|thumb]]
After the passing of the Frierdiker Rebbe, the Rebbe approached him and said, "From now on, the work will be completely different." During the acceptance of leadership ceremony, the Rebbe asked Rabbi Groner to stand near him during the farbrengen in case he needed something.

On 15 Elul 5714 (1954), he married Mrs. Yehudit, daughter of Rabbi Tzemach Gurevitch, and merited that the Rebbe arranged kiddushin for him at his wedding. After his wedding, he continued his work in the secretariat. In later years, the transfer of personal letters to the Rebbe and delivery of responses from the Rebbe was done by Rabbi Groner and his secretariat colleague Rabbi Yerachmiel Binyamin Klein.

Starting from the health event that the Rebbe experienced in 5738 (1978), his work expanded, and from then on he became the closest secretary. It is told that Rebbetzin Chaya Mushka told him that from now on, he bears the responsibility to care for the Rebbe's health.

During the distribution of the Tanya on 11 Nissan 5744 (1984), the Rebbe looked for him, referring to him as "Where is 'mein general'" (my general).

In 5753 (1993), after the passing of secretary Rabbi Chaim Mordechai Eizik Chadakov, the Rebbe approved his appointment along with other secretariat members as board members of the institutions Merkos L'Inyonei Chinuch, Machne Israel, and Kehot. In 5754 (1994), the Rebbe approved the establishment of Kupat Rabbeinu, and his signature appears at the top of the signatories for opening the organization.

He was among the secretaries who prominently supported activities to bring and publicize Moshiach, including voting and stating that this is the Rebbe. In 5753 (1993), he conveyed the Rebbe's approval for printing the title "Melech HaMoshiach" after his name in the book "Besuras HaGeulah." After 3 Tammuz 5754 (1994), he supported the belief in the eternal life of the Rebbe, but nevertheless opposed writing the title "Shlita" for the Rebbe in print.

In his later years, he served as a mashpia in the synagogue "Anshei Lubavitch Kehillas Chassidim" (also known as "Baumgarten Shul") on Carroll Street in the Crown Heights neighborhood.

He passed away on Erev Pesach 5780 (2020) after contracting the coronavirus.

== Torah Editing ==
Throughout all his years, he engaged in Torah editing and writing alongside his work in the Rebbe's secretariat. This began when the workload on the Rebbe, the chief editor of Otzar HaChassidim publications, increased, and the Rebbe assigned him to participate in editing. In later years, as the secretariat work intensified, others replaced him in this role, and from 5738 (1978) he almost completely ceased this work.

Among the books he edited and prepared for printing:

* Sefer HaMinhagim Chabad - Published by Kehot Publication Society under the Rebbe's instruction. Compiled and edited in 5726 (1966) together with Rabbi Menachem Zev Greenglass.
* Maggid Devarav L'Yaakov
* Kesser Shem Tov
* Ohr HaTorah
* Maamarei Admur HaZaken
* Shalshelet HaYachas
* Additions to Notes and References for Likkutei Torah
* Notes and References for the Siddur with Dach

He was privileged that the Rebbe reviewed and corrected many of his works before they were published.

Additionally, he regularly published responses and comments on Torah topics appearing in Chabad Chassidic publications, primarily on matters of halacha and minhag. These included the Kfar Chabad weekly, Beit Moshiach weekly, Kovtzei Ha'arot U'biurim collections, Hiskaserut weekly, and others.

== In the Chambers of Your Torah ==
Throughout the years, he asked the Rebbe many Torah questions, both regarding matters discussed in the holy sichos, topics that arose during his studies, and matters related to his work editing various Torah publications as instructed by the Rebbe. These correspondences were preserved in a special archive, which began to be published after his passing with additional notes and expansions that help understand the discussed topics and the ideas emerging from the Rebbe's corrections and responses on the pages he submitted.

Toward 5 Tevet 5783 (2023), a series of books began to be published under the name "In the Chambers of Your Torah," with the planned series intended to include four volumes: two volumes on Rashi's commentary (Vol. 1 - Bereishit-Shemot, Vol. 2 - Vayikra-Devarim), and two additional volumes dealing with other topics. As of 5784 (2024), the first two volumes have been published.

The chief editor of the series is Rabbi David Olidort.

== His Family ==

* His son, Rabbi Yosef Yitzchak Groner - the Rebbe's emissary in North and South Carolina and a member of Agudas Chassidei Chabad.
* His son, Rabbi Yisrael Menachem Mendel Groner - spiritual mentor and supervisor in Tomchei Tmimim Kiryat Gat.
* His son, R' Aharon Groner - Monsey
* His son-in-law, R' Yisrael Zandhaus, Crown Heights.
* His son-in-law, Rabbi Levi Tenenbaum - spiritual mentor in Yeshivas Tomchei Tmimim Chovevei Torah and shofar blower for several years during the tekios at 770.
* His son-in-law, R' Yisrael Levin.
* His son-in-law, R' Yisrael Vilhelm.

== Further Reading ==

* '''Stories from the Rebbe's Room''', Menachem Zigelboim, 5769 (2009).
* '''Sunrise''', correspondence written by Rabbi '''Yehuda Leib Groner''' during the period of accepting the leadership, Kfar Chabad Weekly issue 1843 page 45
* '''The Secretary''', Kfar Chabad Weekly issue 1854 dedicated entirely to Rabbi Groner
* '''Before and Within the Holy Inner Sanctum''', 'Ki Karov' issue 57 Parshat Bo 5781 (2021) page 4
* '''Stories from the Lower Garden of Eden''', interview with Secretary Rabbi Groner, Beit Moshiach Weekly issue 1199 page 38, '''Stories from the Upper Garden of Eden''', second part of the interview, issue 1200 page 16
* '''The Secretary''', Malchut HaKeter series of 2 books (as of 5785/2025) about Rabbi Groner and stories from his personal diary.

== External Links ==

* Enormous Loss: Secretary Rabbi Yehuda Leib Groner of blessed memory -
* Documentation of the life of Secretary Rabbi Yehuda Leib Groner of blessed memory • Part 1 -
* "The Rebbe asked me: Why do they say he is the Moshiach?" -
* '''The Rebbe's Secretary: Continue with full strength in publicizing the identity of Moshiach''' (from the program Vahabita Niflaot)
* Burning Faith • Rabbi Groner in an interview: "The Rebbe sees and knows everything" -
* You are emissaries to demand the Redemption - Rabbi Groner's words at the funeral of the murdered R' Gabriel Noach and Rivka Holtzberg -
* Kol Yisrael: Farbrengen with Rabbi Groner -
* '''Historical revelations about the moments of passing''', Rabbi Groner's memories of the events of 10 Shevat 5710 (1950), from Beit Moshiach Weekly
* '''33 years to Rosh Chodesh Kislev ● Secretary's Diaries''' -
* '''How will we pass by the Rebbe? ● Farbrengen''' -
* '''The First Year After the Passing of Admor the Rayatz''', chapter from Rabbi Groner's book
* Moving Torah scroll dedication in memory of Secretary Rabbi Groner of blessed memory
* Avraham Reinitz, Stories from the Lower Garden of Eden, interview with Rabbi Groner from Beit Moshiach Weekly on Chabad Info website, 14 Nissan 5780 (2020)
* '''The Rebbe's Personal Secretary: The Rebbe cares that everyone prays at length! • Exclusive video''', on the website 'Redemptive Moisture'
[[Category: The Rebbe's Secretaries]]
[[he:יהודה לייב גרונר]]

Yehoshua Mondshine

2026-03-31T21:09:58Z

M.robin:

Rabbi '''Yehoshua Mondshine''' (9 Shevat 5707 - 2 Tevet 5775 / February 1, 1947 - December 24, 2014), was a Chabad researcher and historian. He was a senior employee at the National Library in Jerusalem. He published books and research, mainly on topics related to our Rabbeim and chassidim from the period of the Alter Rebbe until the period of the Rebbe Rashab.

== Life History ==
Rabbi Yehoshua Mondshine was born in Tel Aviv on 9 Shevat 5707 to R' Mordechai Shmuel and Chaya Mondshine to a national religious family. Before his Bar Mitzvah, he sent his first letter to the Rebbe, asking for a blessing. The Rebbe responded with the standard blessing he would give to Bar Mitzvah boys. After his Bar Mitzvah, he began praying with the Tehillat Hashem siddur, and after noticing the differences in text between this siddur and other siddurim, he wrote to the Rebbe about it, who directed him to sources discussing this topic.

In his youth, he studied at Yeshivat HaYishuv HaChadash in Tel Aviv. During that period, he began to draw closer to Chabad Chassidus and would attend the classes and farbrengens of R' Shlomo Chaim Keselman. In 5724 (1964), after completing his studies at Yeshivat HaYishuv HaChadash, he was undecided between several yeshivas, but ultimately decided to transfer to Yeshivat Tomchei Tmimim in Kfar Chabad.

In 5728 (1968), he traveled to study at the central Yeshivat Tomchei Tmimim - 770 as part of the Kvutza year. That winter, he helped R' Yehoshua Karf in editing the book "Biurei HaTanya."

After his marriage in 5729 (1969) to Rachel Leah (daughter of Rabbi David Brawman, manager of Kehot branch in Europe, and chairman of the Kfar Chabad committee), he visited the Rebbe's court and was offered by the Rebbe to move with his wife to Crown Heights and serve as a librarian in the Lubavitch Library, and as a team member of the publication of the Rabbeim's books, but this did not materialize. In 5737 (1977), he was accepted as a librarian at the National Library in Jerusalem.

R' Yehoshua maintained a special connection with the librarian R' Chaim Lieberman, from whom he drew his extensive knowledge and worked in his spirit and method, and even published an article about him and helped him with the printing of his books.

Over the years, he published hundreds of articles that were highly appreciated both within the Chabad community and in other communities. In these articles, he systematically defended the words of our Rabbeim and stood as a strong wall against researchers who tried to refute their words. He wrote many of the articles under various pen names such as 'Yehoshua D. Levanon' or 'Y. Levnoni'. He began his work by publishing articles in the Chabad journal, and after the Rebbe instructed to close the journal after an incorrect story was found in it (and to continue publishing it only if a responsible editor was added to the editorial board), Rabbi Yisrael Leibov suggested that he serve as a reviewer for the journal (according to Rabbi Mondshine, this suggestion may have come from the secretariat), but R' Yehoshua refused, claiming that he was not suitable for this because he himself would not have found fault with the publication of the aforementioned story if he were the editor, and therefore was not suitable at all for the position.

In 5753 (1993), he published 'A Letter to a Friend' in which he criticized the issue of publicizing the identity of Moshiach. This letter received a sharp response from his friend R' Yechezkel Sofer.

Between the years 5765-5773 (2005-2013), he published a series of articles on the Shturem website called 'Stories and Their Transformations', in which he investigated the development of chassidic stories and more about their different versions.

On 2 Tevet "Zos Chanukah" 5775 (December 24, 2014), he passed away from a serious illness at the age of 67, after suffering from it for about a year. His funeral was held that same day and he was buried in the Chabad section of the Mount of Olives in Jerusalem.

After his passing, his family and the researcher Rabbi Menachem Mendel Kastel established the "Kramim" Institute, which is responsible for publishing his books and writings.

In connection with the eighth anniversary of the passing of Rabbi Yehoshua Mondshine, the "Kramim" Institute uploaded his many publications over the years to the internet, on the website: Kramim

== Exposures and Articles ==

* Publication of an early version of the Baal Shem Tov's Letter of Redemption.
* The story of the "Siddur of the Baal Shem Tov" affair.
* Chapters in the life story of the Alter Rebbe, starting from his leadership after the passing of his teacher, the Maggid of Mezritch, and the dispute with R' Baruch of Mezibuzh.
* Publication of the investigation files from the imprisonment of the Alter Rebbe in the Kerem Chabad journal, and additionally published a comprehensive article in the journal proving that the Vilna Gaon's opposition to Chassidus stemmed from false testimonies brought before him.
* Published new Chassidic discourses (maamarei Dach) of the Mitteler Rebbe.
* Chapters in the life story of the Tzemach Tzedek, his work in founding the town of Schedrin, description of the internal events in Lubavitch during the last years of his life, description of the funeral proceedings and revelation of Chassidic discourses and life stories of his sons.
* Engaged in the controversy surrounding the reliability of R' Baruch Epstein's words in describing his father the Aruch HaShulchan's visit to the Tzemach Tzedek, in which he claimed that his words were fundamentally unfounded.

== Criticism ==
Due to his tendency to investigate only according to clear sources, he also approached Chassidic stories when they did not have a clear tradition, and thus refuted many Chassidic stories while showing how they were changed and distorted over generations from various sources. He wrote his refutations regarding stories in the "Stories and Their Transformations" section on the Shturem website, where he presented his claims regarding various Chassidic stories. His refutations also created a kind of support for various opinions regarding the reliability of Chassidic stories. According to Rabbi Aharon Dov Halperin, there is a bias in his research to "refute" and "correct" things said by our Rebbes, as part of his opinions and methods for investigating the truth. In 5773 (2013), a public controversy erupted between him and the editor of the Kfar Chabad weekly, Aharon Dov Halperin, which was conducted through Chabad internet sites. In response to claims raised against him, R' Yehoshua counter-attacked his opponents and answered the claims one by one.

During that period, he prepared an article for publication on the Shturem website, and beforehand sent this article to the Kfar Chabad editorial staff in order to respond. When time passed and they did not publish it, R' Yehoshua chose to open an independent blog. Only three articles were published on this blog.

== His Books and Publications ==

* Likutei Reshimot U'Maasiyot (Collection of Chassidic stories from manuscripts), 5729 (1969), 56 pages.
* Maftechot L'Likutei Levi Yitzchak (Index of topics, verses and Rabbinic sayings etc. for 'Likutei Levi Yitzchak'), 5733 (1973) (also printed at the end of "Likutei Levi Yitzchak - a) Compilations on verses from Tanach and Chazal b) Igrot Kodesh" - Kehot, 5782), 125 pages.
* Shivchei HaBaal Shem Tov (Photocopy from the only known manuscript and its textual variations compared to the printed version), 280 pages, 5742 (1982).

* Igrot Baal HaToras Chesed, gift for the wedding celebration of his daughter with R' Shneur Zalman Segal. 5761 (2001).
* Otzar Minhagei Chabad, Volume 1 - Elul-Tishrei - 5755 (1995), Volume 2 - Nissan Iyar Sivan - 5765 (2005).
* Migdal Oz - in memory of Rabbi Azriel Zelig Slonim, (biography and Chassidic stories, and writings in Nigleh and Chassidus of our Rebbes), 643 pages, 5740 (1980).
* Toras Chabad - Bibliography Volume 1 - The Tanya and its editions (5742/1982), Volume 2 - Halachic books of the Alter Rebbe (5744/1984).
* Masa Berditchov - 5770 (2010). Second edition - 5777 (2017).
* Derech HaMelech - translation of the Rebbe's passport during his journey from Russia and Europe.
* HaTzofeh L'Doro - biography of Rabbi Yekutiel Aryeh Kamelhar, 5747 (1987).
* 'Brit Menachem', compilation on matters of Brit Milah. Gift from the Brit celebration of Menachem Mendel Mondshine, 24 Kislev 5755 (1994) (page 151 and onwards).
* Teshurah - from the Bar Mitzvah celebration of his grandson Menachem Mendel Mondshine of Moscow, including some of the Rebbe's letters to him over the years, particularly regarding his work on books, and a collection of stories, sayings, parables and aphorisms compiled from the Rebbe's 'Igrot Kodesh', as well as the 'Brit Menachem' gift (see previous book). 17 Kislev 5768 (2007).
* HaMaasar HaRishon - The first imprisonment of the Alter Rebbe, conflicts between Mitnagdim and Chassidim in Vilna in light of documents and records, 5772 (2012).
* HaMasa HaAcharon - Two hundred years since the journey of the Alter Rebbe during the height of Napoleon's war in light of documents and records and also: stories and traditions, 5772 (2012).
* Shu"t Shaarei Deah - Halachic responsa written by Rabbi Chaim Leib of Sosnitze, a Chassid of the Tzemach Tzedek and Rabbi of Smargon city, 5772 (2012).
* Teshurah - from the Bar Mitzvah celebration of his grandson Menachem Mendel Mondshine of Smolensk. 15th of Av 5773 (2013).

==== Books He Edited ====

* Likutei Biurim B'Sefer HaTanya - Explanations compiled for the Tanya by Rabbi Yehoshua Korf (5728/1968).
* Shivchei HaBaal Shem Tov manuscript (5742/1982).

== His Family ==
His wife, Mrs. Rachel Leah Mondshine - passed away on 21 Menachem Av 5765 (August 26, 2005).

* His brother-in-law Rabbi Eliyahu Yochanan Gurarye
* His brother-in-law Rabbi Yosef Simcha Ginzburg
* His brother-in-law Rabbi Dov Elrai - passed away on 5 Nissan 5763 (April 7, 2003)
* His brother-in-law Rabbi Yitzchak Meir HaCohen Sosover

==== His Sons ====

* Rabbi Dovid Mondshine - Moscow, CEO of Or Avner - Chabad
* Rabbi Levi Yitzchak Mondshine - Shliach to Smolensk
* Rabbi Hillel Mondshine - Jerusalem

==== His Sons-in-law ====

* Rabbi Yitzchak Aharon Axelrod - Rosh Yeshiva of Bukharian Yeshiva in Kfar Chabad
* Rabbi Shneur Zalman Segal - Mashpia and Spiritual Director at Tomchei Tmimim Yeshiva in Brunoy, France

== Further Reading ==

* Menachem Mendel Kastel, '''Book, Author and Story''', biography, review of his research methods and writings, and collection of articles written by him from 5728 (1968) onward, 1100 pages, Adar 5781 (2021)
* The Chassidic Researcher, Kfar Chabad Weekly, issue 2091, page 50
* '''A Decade Since the Famous Author''', letters written to his friends, Kfar Chabad Weekly, issue 2091, page 50

[[he:יהושע מונדשיין]]

Yehoshua Heshel Tzeitlin

2026-03-31T21:09:01Z

M.robin:

Rabbi Yehoshua Heshel Tzeitlin (24 Sivan 5682 - 11 Shevat 5748) was a Chabad mashpia in Montreal, Canada, who specialized in shechita for his livelihood and also served as a mohel.

== Life History ==
Born on 24 Sivan 5682 to his father Rabbi Aharon Eliezer Tzeitlin in Homel, Russia.

He spent his childhood years together with his older brother Yehuda Leib - near his father while he served as a mashpia and shochet u'bodek in Homel, in the colonies of Kamina, Tarapitz, and Mozaysk. At the beginning of 5690, at age seven, he was sent to learn Torah far from his parents.

He spent his youth years in underground yeshivas, and in 5691 studied at Yeshivas Tomchei Tmimim in Berditchev.

In 5706, he was saved and left together with other anash, his mother and brother to Pocking; on 10 Kislev 5707 he arrived in Poland.

Following the directive of the Frierdiker Rebbe, he went to Tomchei Tmimim Paris.

With the blessing of the Frierdiker Rebbe, he married his wife Rivka, daughter of Rabbi Yehoshua Zelig Ahronov, on 15 Shevat 5709.

== In Montreal ==
In 5711, Reb Heshel arrived from Paris to settle in [[Montreal]] according to the Rebbe's instructions; the mekubal [[Rabbi Menachem Zev Greenglass]] together with the Tosher Rebbe helped him greatly to enter [[Canada]] and later obtain citizenship. During the first year, he and his wife stayed with Rabbi Greenglass.

For thirty-seven years, Reb Heshel influenced the growing Montreal community, established learning groups on every street called "block shiur", served as mashpia in the yeshiva, and held many farbrengens in his home.

Following the Rebbe's directive in 5737 to hold elections for mashpia, he was elected with the highest number of votes.

He served as a shochet and mohel for the community. Reb Heshel would wake up early and leave his home for shechita, making it difficult for him to daven with a minyan. Regarding this, he received instructions from the Rebbe in yechidus about davening: 1. Since you are accustomed to davening not with the minyan, you should be careful to answer Amen Yehei Shmei Rabba. 2. On Yom Tov, it is better to try to daven with the minyan. You can start before the minyan so you can continue with them; because chassidim say that Hallel should be said with a minyan. 3. Presumably before davening you learn a maamar or kuntres. [Because] with what can a Yid daven? 4. On a free day [=when free from work] it is certainly proper to spend more time davening. Therefore, Reb Heshel was very particular about davening with a minyan even with mesiras nefesh.

He passed away on 11 Shevat 5748 and is laid to rest in Montreal, Canada.

== Family ==

* His brother, Rabbi Leibel Tzeitlin (Montreal), a Chabad businessman who was among the founders of Chabad institutions in Montreal
* His brother-in-law, Rabbi Menachem Mendel Ahronov of the elder anash in Toronto
* His son, Rabbi Yosef Yitzchak Tzeitlin - the Rebbe's shliach in Toronto
* His son, [[Rabbi Aharon Eliezer Tzeitlin]], among the Rebbe's shluchim to Eretz HaKodesh, and shliach in Tzfat
* His daughter Mrs. Esther, wife of Rabbi Avraham Ben Shimon of the anash rabbanim in Montreal
* His daughter Mrs. Sterna Sarah, wife of Rabbi Shalom Ber Kalmanson, the Rebbe's shliach in Cincinnati, Ohio
* His daughter Mrs. Bracha, wife of Rabbi Eliezer Teitelbaum, z"l of Crown Heights
* His son-in-law, Rabbi Yitzchak Yarmush - melamed of tinokos shel beis rabban in Montreal
* His daughter Mrs. Devorah Leah, wife of Rabbi Yosef Yitzchak Mishulovin - Los Angeles, California

== External Links ==
Raphael Dinari, "A Man of Heartfelt Truth" Beis Moshiach Weekly Issue 866 page 50

[[he:יהושע העשיל צייטלין]]

Yehoshua Fishel Schneersohn

2026-03-31T21:08:08Z

M.robin:

[[File:פישל שניאורסון.jpg|thumb|Professor Yehoshua Fishel Schneersohn]]
'''Professor Yehoshua Fishel Schneersohn''' (4 Tammuz 5648 / 1888 - 5 Sivan 5718 / 1958) was a member of the Chabad-Kopust Rebbes' family who specialized in philosophy and sciences, primarily in psychology. He was an accomplished writer, and among his works wrote titles related to the world of Chabad chassidus.

= Life History =
He was born to Rabbi Shneur Zalman Schneersohn, who was the rabbi of Homel and Starodub in the Russian Empire, son of Rabbi Shalom DovBer Schneersohn (of Retzitza), grandson of the Rebbe Tzemach Tzedek.

In his childhood, he studied in the local cheder and yeshiva, and at age 17 received rabbinical ordination. Afterward, he went to study at the gymnasium in Homel and graduated with distinction. He studied medicine at the University of Berlin and received a doctoral degree from the Military Academy in Petersburg.

In 1920, he was appointed professor at the local university in Kiev, where he founded a faculty of medical pedagogy and became its dean. He edited a Hebrew quarterly called "Kadima" dedicated to the psychology and philosophy of religion, of which only one issue was published. He published his book "The Intimate Psychology of the Child" (2 parts), (first in Russian and later in German, Yiddish, and partially in Hebrew), as well as his book "The Catastrophic Era and the Growing Generation."

In 1921, he moved to Warsaw, where he worked in children's psycho-hygiene and was appointed as a department head in this field. He participated in editing the pedagogical-psychological monthly "Tarbut." In 1922, he moved to Berlin and established a psycho-hygienic station there as well. He published, with others, the quarterly for sociology and philosophy of culture called "Etas." He also published in German (and later in Hebrew, Yiddish, and English) his book (which later became the foundation of his method, "The Way to Man, Foundations of 'Psychological Human Science' and the Theory of Nervousness"), and the book "New Ways in Social Psychology" in Hebrew and Yiddish. During those years, he published the historical novel "Chaim Grabitzer" in Yiddish, which was later translated into Hebrew by Avraham Shlonsky and published by "Schocken."

In 1927, he moved to the United States and continued to work in children's psycho-hygiene. He was appointed as a lecturer in psychology at a teachers' seminary and published a Yiddish quarterly called "Mentsh-Vissenschaft" (Human Science). During these years, he published two novels in Yiddish: "Karohad" (Dance) and "Di Yiddishe Nekama" (The Jewish Revenge).

In 1933, he returned to Warsaw, where he founded a psycho-hygienic station under the health association 'TOZ,' and there published his books in Yiddish: "Intimate Medical Pedagogy," "The Psychology of Israel and the Nations," and the novel "Grenadier Strasse" (later translated into Hebrew as "Johann Katner").

In 1937, he immigrated to Eretz Yisrael and settled in Tel Aviv, where he was appointed to the position of psychological and educational management in the Tel Aviv municipality. During these years, he treated children with developmental delays. He worked to preserve Shabbos observance and the religious character of the city. He passed away on Erev Shavuos, 5 Sivan 5718, May 24, 1958, and was buried in the Nachalat Yitzchak cemetery, near the burial site of the Chernobyl Rebbes.

== His Connection with Chabad ==

==== His Lineage to Chabad Rebbes ====
Born on 4 Tammuz 5648 (1888) to his father Rabbi Shneur Zalman of Starodub, who was the rabbi of the Chassidic towns of Repka, Homel, and Starodub, and a friend of the Rebbe Rashab. His grandfather was the Rebbe Shalom Ber of Rechitsa, son of Rabbi Maharil of Kopust, who was the son of the Rebbe Tzemach Tzedek.

==== With Chabad Rebbes ====
He maintained a connection with the Rebbe Rayatz and met with him several times. Among Chassidim, it is accepted that when the Rebbe Rayatz's doctors recommended that he share what was in his heart with a friend, he chose Fishel<ref>See: Chaim Gravitzer, Yediot Aharonot Publishing, in the appendix, p. 571. There appears a passage from a 1935 letter by Fishel Schneersohn to the scholar of Kabbalah, Gershom Scholem, in which he writes:

"Yesterday I saw the Lubavitcher Rebbe, shlita. If you have any need for a manuscript or similar matters – I am always ready to be of service to you."

(The letter is currently held in the Education Archive of Tel Aviv University.)

From this letter, it seems that Fishel Schneersohn may have had access to the library of the Rebbe Rayatz, and was permitted to examine the manuscripts it contained.</ref>. In the Igrot Kodesh of the Rebbe Rayatz, there are several letters to Fishel Schneerson (and about him). In one letter, the Rebbe Rayatz invites him to visit in Marienbad (where he was planning to go for rest), "where we will have more free time, and take pleasure in speaking more together.<ref>Igrot Kodesh of the Rebbe Rayatz, Vol. 11, p. 405</ref>" In a letter from 5700 (1940), the Rebbe Rayatz refers to Fishel Schneerson as: "My honorable friend, the scholar known for praise and glory, possessing outstanding qualities, of noble lineage, Rabbi Fishel, known as Professor Schneersohn.<ref>Igrot Kodesh of the Rebbe Rayatz, Vol. 13, p. 271 </ref>" In another letter, the Rebbe Rayatz wishes Fishel Schneerson mazel tov on his engagement.

Later, when he lived in Tel Aviv, he sat in a Chassidic farbrengen without saying a word. The Chassidim who knew that he treasured within himself countless conversations with the previous Rebbe tried to encourage him to speak, but without success. Only after much mashke and various pleadings did he agree to share what the Rebbe had told him: "Before reciting the bedtime Shema, I think about each and every one of the Chassidim, and what they need physically and spiritually." This story became one of the cornerstones in the connection between a Chassid and his Rebbe.

According to Mrs. Tova Shechter, Fishel Schneerson's daughter, her father felt a close connection and great appreciation for the Rebbe Rayatz. She remembers how after the passing of the Rebbe Rayatz, she saw for the only time in her life her father crying bitterly and even sitting shiva for the Rebbe Rayatz and observing mourning customs, an expression of his special closeness to the Rebbe Rayatz and the world of Chabad Chassidus.

In a letter to Rabbi Avraham Pariz, the Rebbe instructs him to send his son (Shalom Ber), who was suffering from severe emotional distress, for treatment with Fishel Schneersohn who "understands the spirit of the Chabad young man," alongside the concern that mental health therapists would not understand the mindset of the yeshiva student.

==== In the Literary Field ====
He authored books on various topics. Among them are books on Chassidic history (like "The Power of Advocacy"), Chassidic stories ("Chassidic Revelation Stories"), many books on child psychology, psychology following the Holocaust, and more. He was engaged in writing articles and booklets about Chassidic life, naturally remembering and preserving many Chassidic stories that had not reached the ears of Chassidim and were known only to the Rebbe's household. His writings showed an affection for Chabad Chassidus despite having left it.

One of his well-known works is the prose "Chaim Grabitzer" in which he describes the mental processes of a Chassid in the depths of Chabad Chassidus, his difficulties and crises. In total, there are dozens of titles written by Professor Schneerson today.

'''From his books:'''

* Chassidic Revelation Stories
* Chaim Grabitzer
* The Power of Advocacy
* The Doctor and the Philosopher

== The Rebbe's References to His Books ==
When Fishel sent the Rebbe his book "Chassidic Revelation Stories," the Rebbe welcomed his book and even replied with a special letter. In the letter, the Rebbe writes to him, among other things, about the disadvantage in transferring a story from one vessel to another and the need to maintain the originality of the story as told by the person who experienced it. When the writer wants to insert his own interpretation - the Rebbe continues - he should first bring the story exactly as written and then add his interpretation, and both should be maintained. Likewise, when Fishel wrote his book "The Power of Advocacy," the Rebbe assisted him in obtaining details and information related to the events discussed in the book.[[File:231194.jpg|thumb|His Gravesite]]
== His Passing ==
Passed away on the eve of Shavuot 5718 (1958).
== His Family ==
He was married to Mrs. Chana Reisel née Reiss, from the city of Kovno in Lithuania. After settling in Tel Aviv, she served as a legal advisor to the Tel Aviv Rabbinate, and worked on making peace in Jewish homes. The couple had one daughter - Mrs. Tova, who was married to Rabbi Yitzchak Shechter.

== External Links ==

* 'The Professor of the Schneerson Family,' Rabbi Baruch Shalom Klein, Shturem.net.

== Further Reading ==

* Chaim Grabitzer, Yediot Achronot edition 5763, afterword about the author by Nathaniel Lederberg.

== References ==
[[Category:Beis HaRav]]
[[he:יהושע פישל שניאורסון]]

Yechiel Yosef Tzeitlin

2026-03-31T21:07:05Z

M.robin:

Rabbi Yechiel Yosef Tzeitlin (born 1961) is one of the Rebbe's shluchim to Montreal and the founder of "HaSicha HaShavuit" (The Weekly Sicha) organization.

== Life History ==
Born in 1961 to his father Rabbi Yehuda Leib Tzeitlin and his mother Gita, daughter of Rabbi Yechiel Yosef Rivkin in Montreal, and was named after his maternal grandfather.

In his youth, he studied at Yeshivas Tomchei Tmimim in Montreal and in his bochur years at Ohalei Torah in Crown Heights. In 1981, he was among the group of Shluchim talmidim sent by the Rebbe to Yeshiva Gedola Casablanca in Morocco.

== HaSicha HaShavuit ==
After his marriage in 1986 to his wife, daughter of the Chossid R' Yehuda Leib Sverdlov, he established his residence in Montreal and joined the educational staff of the Cheder at the local Yeshivas Tomchei Tmimim Lubavitch.

In 1996, he founded the "HaSicha HaShavuit" organization, which produces weekly video programs of the Rebbe with English translation (and in recent years also with Hebrew translation) screened at 770 and Chabad Chassidim homes of speakers of these languages. In the past, he also published booklets with typed translations before Shabbos.

== Family ==
* His brother-in-law, Rabbi Yehuda Friedman - Shliach in Mill Basin, New York
* His brother-in-law, Rabbi Shneur Zalman Marozov - Montreal
* His brother-in-law, Rabbi Yosef Yitzchak Paris - Montreal
* His daughter, Mrs. Chaya Mushka, wife of Rabbi Shneur Yechilov - Crown Heights
* His son, Levi Yitzchak Tzeitlin - First Shliach in the American Navy (in California and elsewhere)
* His son-in-law, Chaim Yisroel HaKohen Sperlin - Crown Heights
* His son, Shneur Zalman Tzeitlin
* His son, Shmuel Menachem Mendel Tzeitlin - Montreal
* His son, Sholom Dov Ber Tzeitlin
* His son-in-law, Rabbi Chananya Niazov - Crown Heights

[[he:יחיאל יוסף צייטלין]]

Category:Mind

2026-03-31T21:05:34Z

M.robin:

{{diffuse}}
{{Cat main|Mind}}
{{contrast|Brain}}
A '''[[mind]]''' is the set of [[cognition|cognitive]] faculties that enables [[consciousness]], [[perception]], [[thought|thinking]], [[judgement]], and [[memory]]—a characteristic of [[human]]s, but which also may apply to other [[organism|life forms]].

[[Category:Entities]]
[[Category:Psychological concepts]]

Category:Hidden categories

2026-03-31T21:04:56Z

M.robin:

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