The virtual Kehilla of Orthodox Jewry of Greater Montreal

Lights Out on Learning?The Minister of Baker's Dream and the Hidden Light

The Custom of Not Learning on the Night of th 24th

The Hidden Light and the Dream of the Minister of Bakers (שׂר האופח)

Many have a custom on this night not to learn.As I've ehard the custom is absed on the fear that one's Torah  will go to those 'outside' forces - the'Klippos' who will sully the purity of the learning of Torah , which keeps the world going.I never had accepted (or received ) the custom, but somehow , we can't ignore it either.

And buttresed by the glowing lights of the 3rd candle of Chanuka and their glowing brightly in our times openly in places in past years citadels of atheism and nazis y's, I was thinking it appropriate to write the musings I had last Shabbas, parshas V'Yeshev,of how the judgement of the Saar h'ofeh reflects so much the judgement we hear was meted out to 'that' individual.But at that time, I didn't see clearly the connection with our parshios and with Chanuka.

*(This is not poshut p'shat, but nothing happens for no reason , certainly not in our holy Torah, so I thinkl the ramazim- hints I write,are close enough to simplicity, that I am allowed to share, b'ezer haShem)

Joseph became friendly and helpful (as was his nature , the Netziv explains) with the two ministers thrown into jail with him.So when he saw they were troubled with their dreams, he offered to intrepret.So, he understood that the interpretations had something to do with him ,too.

The interpretation to the Minister of Drinks  was wonderful, that for the Minister of Bakery  was dreadful.Actually if we read it more carefully,it reads like that meted very closely out to 'that person'.

Rashi writes in the name of the medrash, us that the light of Creation was 'Good' and haShem knew that it was not good for sinners to use it , so he seperated it for tzaddikim to come The simple explanation is that it is not good for the light to serve mixedup with darkness, so he seperated the light into day and night.

 Adom haRishon was created to be a tzaddik, carrying within him that inner pure light of Elokus.But the 'Original sin' caused the external evil inclination (as we know the serpent to represent/be) to become internal-- mixed up in all his actions.

Yosef, the ben zekunim of the last patriarch, Yisrael, carried within that original 'inner light.' In the passuk where he refuses temptation, there is a 'shalsheles on the word וימאן - he refused; ie the shalsheles - the Everlasting chain going back to his holy patriarchs  which reestablished  the original stature of Adom haRishon, will not be broken.And so it is followed with a 'psik',for no reason, just run away.

Yeshaya haNavi calls the Jewish people, His wineyard.Wine יין - gematria Sod (secret) סוד  70. The 'Inner light' is revealed to soemone who focuses on that purpose of Creation and carries with him through life fear of the Ribono shel Olam,the Awesome, hallowed Creator.

Yosef told eshes Potifar that he was given by Potifar all except the bread he ate , meaning (Rashi) his wife.

The saar ha'ofeh (of bread) should have seen the stone which had fallen into the batch whereas the saar hamashke was not at fault for not seeing the fly fall into the cup of wine.

The story we have of 'that individual' is that he was with his Rebbe (and undoubtedly speaking in learning) when he noticed a good looking girl, and mentioned that. to the rebbe (an enormous insult, besides being openly into tumah).

That was when his rebbe 'sent him away.'The third time he tried to do teshuva, the rebbe was ready to accept him back, but his eyes were closed saying kryas shema.

In the intepretation of the dream of the saar hofeh,his head will fall off far, but the birds will eat from his body hanging high, so that Pharoa will have pleasure seeing the body being devoured, the bodily desires which can turn a human into a beast. 

The Chazal say that Yosef almost fell, but he "saw" his father in a dream.Yosef's holding fast to kedushas Yisrael was the foundation for his own liberation and incredible rise and likewise, that was what has kept our people alive through all the many , harsh tribulations of golus.

In the first bayis we had the plague of avoda zara,The jews brough back from Bavel foreign wives but were strong enough to give them up.But in the second bayis, we have the 'misyavnim', who loved the Greeks for their wisdom, as we are lovers of wisdom.Those were the ones we had to fight the most.They took the torah they knew and defiled it , not willing to admit and understand that the inner lights of understanding of the Holy Torah are given only to those who sacrifice themselves to live with 'Elokus' down here on earth as a Holy People and a Kingdom of Priests (as given on Sinai).The Greeks had enormous jealousy for our torah Elokus, and did everything to stamp it out.In fact our chazal tell us that "choshech al pnei tahom " on the first day of Creation, refers to the Greeks who darkened our eyes with fasting from their attacks on our holy Torah.

And it was that licentscious jew's chutzpa, who went after his eyes which led to the defamy that we had sinned and lost our destiny as the chosen People, chosen to be a  "light unto the Nation," the 'new testament',and all the hate that spawned as the chazal said, the Nations are destied to say , "we are Israel."

That was why the mishna, the oral law could not be written down .It lives even today,only in the hearts and living souls of those who treasure its teachings and labour to know and live those teachings (My Rebbe, the baal Pachd Yitchok, ztzl , explains how it was finally writen in such manner that we still have to come on tothe living elucidation).

We don't want that 'inner light of Creation' be given to those not able to live with them, and one night in the year, we are cautious .But for 8 nights of Chanuka those lights, connecting us with the pure lights of theTemple keep shining brighter and brighter, chasing away the darkness more and more.


And the difficulties that the present government of Isreal has in governing , we beleive (and is clear to all) the same emergence of the pure light of Torah  which does not accept a 'National Home " for Jews which does not accept and prioritize the Holy Torah as our guide and true Constitution.

A freilich Chanuka!




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גוי וקחל גוים A Nation and a Congregation of Nations

גוי וקחל גוים   כולו הפך לבן

The son of David (Moshiach) will not come until all the leaders turn to denial of haShem

The source for this surprising and inexplilable statement is that when the blemish of leprosy turns completely white , then the blemish is purified.

When Jacob finally received his brocho from haShem, no longer as something 'stolen' with cunning, he is told that Goy (referring to Binyamin) and kahal goyim(referring to the two children of Yosef - (Ephraim and Menasshe) will come from him.The Netziv says that 'Goy' refers to the aspect of royalty, as Yehoshua, Shaul (and generations later , Mordecai) came from Binyamin.Of all the shevatim, only Binyamin was born in  Israel.He was the only one who would not/could not bow down the Esau, or in later generations to Haman.But , even if malchus was not to be lasting with Binyamin, most of the Beis haMikdash was built on his chelek.

And yet we also see another aspect to the strength of Binyamin - 'Pilegesh b'givea", a civil war, which devestated both sides, caused by an absolutely disgusting actions of a number of people witha 'yoke' from the tribe of Binyamin.Moreover, the place of 'gehinnom' is very near the bies hamkdash (in  Binyamin's territory)

When we look at what is happenning , r'l, in much of Isreal today, and paralelled by many prominent jews in the land of our biggest ally, the USA , we can't but wonder if that time is not fast coming upon us.And it is scary.

I saw an interesting observation by Gershon /burstyn in the Mishpacha magazine this week. Almost all the 'expert academics"trying to impeach the president (or for that matter, big jewish names selling the the 'liberal' gospel, running for president), are jewish.

I'm not sure , but we know that Nature hates a vacuum.The soul of a Yid is here to know, praise and proclaim the Majesty of the Creator.But when that Jew's neshema has been uprooted for generations from that source of life, and has been blemished by their aptitude for success, used for worldy self aggrandizement rather than lasting  eternal good, they turn to 'something' , some 'ism', anything , but what is genuine.

Completely tamei? No, that cannot be, not the soul of a Yid., but hopefully the changes we long for won't come with thousands of rockets reigning down on the Holy Land, or more horror stories as wqe saw last week in New Jersey. 

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הוה גביר לאחיך וישתחוולך בּני אמך


הוה גביר לאחיך וישתחוולך בּני אמך

My einkle told me tonight a gedank which I thought appropriate to share , with some small embellishments from myself.

My einkle asked , we know that the seforim explain to us that the worldly brochos which were given to us, were just so that we could dedicate ourselves properly to our learning and service of haShem.If so, what is the reason fro these brochos to actually dominate and rule the world?and , a little older ask,isn't this the real, underlying reason for hate and antisemitism?The goyim do read the bible.What does this have to do with being 'servants' of haShem?

He gave an answer (he said from the Ramchal; i didn't ask, where in the Ramchal) that to the extent we truly serve haShem, the brocho comes to us,and it is recognized by the goyim as from haSehm, and with that we can bring the whole world to its fulfillmentand tikun, which is our avoda and tikun.As the possuk says  - v'yattu sceh achod ' -They will accept  the yoke of heaven together (one shoulder) 

This is actually the words of the Mesilas Yeshorim (the Ramchal) in the coming sedra.When Yaakov was on his way to find his shidduch and build the Jewish Nation he slept in the place of the Mikdash and had his vision of the angels going up and down the ladder , and (according to Rashi), the stones argued on which he should sleep, until they all became one.

I don't have the Meslias Yeshorim (the Ramchal) in front of me, but he says it is a tremendous 'lift' to serve the tzaddik.

(If the goyim would hear the innocence of my enekle's words, they would immediately lose their hate)

When we look about the scene today , in the Golah, and in Israel, we see an incredible view ;Nations voting Yidden to  head  their countries (some with long histories of hate) and in American politics , yidden , yidden (not necessarily lovers of our faith),very visible wherever you look.and , yet on the other side, Israel the focal point of all, is paralyzed  and cannot govern itself.

We all know that there was (and is) tremendous fear and opposition by gedolei Yisrael to a  'Zionist State ' , the dream of a secular 'Jewish Homeland".That dream is crumbling today before our very eyes.

Secularism divides; service of haShem unites.The place for unity of our people is the Holy Land, -- the "Mama Land ".In all spheres of activity our people are shining.The time is fast coming for our light to shine , not only in technology and finance and in governance , but for us to fulfil our raison d^etre as a beacon , a  'Light unto the Nations", for all to know, to accept and live with the knowledge that there is a Creator, even if we don't have all the answers.

Kislev is the month of miracles.Let us pray we speedily see the dissolution of 'Hellenism' in our Holy Land, displaced with true faith and love of one Yid for another.

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Confusion ,is it a recipe for Moshiach?

Why do we read the tochechos before Rosh haShana?   So the year and its curses should end

Why must the year have curses?And this year ,in paticular, a year ending with so much confusion?We thought we had a fantastic friend in the White House, but is Israel friend with themselves?The last (it seems)   Likud PM, pushed through an enshrinement of the original  'zionist ' dream of a J'ewish State'. What will be of that dream,when the jewish academics vote with the arab bloc?

And we , living in the golah, are we  free of confusion?Growing anti semitism, our holy ways of chinuch being challenged in England  and in NY State ,bastions of torah .And where do we stand with regards the Holy Land ?Is it our land, or just a place to visit(and support)?(As my readers know, I have been 'begging', almost for years for friends to participate wih the program of with very little success). Do we truly look forward to 'Redemption"Does that word , 'Redemption', have any meaning to us? We are 'free', we are 'frum' and successful.What more could we want?

This coming year,5780, we are looking foward to the incredible bar mitzva celebration , the 13th cycle of daf Yomi ?Why , what redemption?Our world of Torah and Yiddiskeit is fantastic.

Is it so? The attack on Jewish chinuch in NY  State has been pushed by disenchanted ,originally 'frum', Jews.We have heard terrible stories of Jewish youth taking their own lives, r'l, even a special mossad opening to deal with such unhappy souls..Something is lacking in our personal connection with the Creator.Is our 'success' our undoing?

If we end this  year in confusion ,perhaps we should be investing energy in introspection, ourselves as indviduals ;ourselves as a People.And isn't that what the month of Ellul, and especailly the time before Rosh haShana all about?. And when we read of in these parshios, of "arvus", our neshamos are mixed and responsible one for the other, is it not time to wonder if we are dedicated to be a Holy Nation ,a 'light unto the Nations', in our holy land, no longer in golus, living a higher and more elevated life?

Before reading the Tochecha, we read two parshios,the bringing of Bikkurim, and 'vidui' (admission) of maaser.When you come to the Land , haShem has given, bring up to the beis hamikdash a basket of 'bikkurim' the first and best of the fruit of the land, place it before the Cohen of that time and say "I've come to the land promised to our forefathers (Rashi - 'that you do not deny the good' ), and then begins the famous parsha we read and elucidate on the seder night.Lavan arami seeked to eradicate all -our faith, and the Egyptians afflicted us heavily - our bodies, and with all the affliction we grew mightily, we cried out to Heaven and were answered.. .Leave the Bikkurim before haShem and be happy with all the good which haShem has given...     

The next parsha follows .... 'vidui maaser', admitting that we have given our maaser responsibilities properly. We usually connect the word 'vidui' to admitting one's sins (as it is used in selichos and Yom Kippur).but here we see that the root is to admit that all is from Him, and with that , we pray He should look down and bless 'your nation and the land. Our name - jew, Yehuda, comes from that characteristic.

We find in the middle of the tochcha 'tachas asher lo avadata es haShem Elokeche  b'simcha uvtuv levov merov kol' , instead of serving haShem with joy and a good heart from much good.All the curses come from the lack of joy in our service of haShem when we had it good.Our destiny is to realize that all is from Him;to internalize the joy of faith  that we cannot rely on anyone , and as a people, not on the US.

Trumps' plan ? Who is coming to the table?

Have we forgotten that Yishmael did teshuva  at the end? Are we truly a spiritual nation?

Apparently, according to a talmid ,  Rabbi Kaduri ztz'l  predicted Moshiach to come when twice the government won't be able to form a govrnmentorty years ago. Rabbi Eliyahu Merav was a young man and looked to Rabbi Kaduri as his spiritual guide. 

“It is very important to understand such things in context,” Rabbi Merav said. “Rabbi Kaduri spoke very little so it was very important to understand precisely what he intended. One day, he was taking questions and someone asked when the Moshiach (Messiah) would arrive and whether there were signs the would precede his arrival. The rabbi answered, ‘When there will be elections but there will not be a government’.”

Rabbi Merav noted that at the time, this statement was very confusing.

“It seemed contradictory,” Rabbi Merav said. “How could there be elections but no government? If there are elections, there will be a government. That is simply the way things work. No one understood him at the time but this is really how it is with prophecy; you don’t understand it until it happens.”

And there are more 'signs' from the mekubalim............

The Chazal say , there is no simcha like 'hateras hasafek', solving our questions, so theoretically , we should be in joy.However these predictions are accompanied by predictions of war too.

The Gaon from Vilna is quoted as saying "The fault is in years ,  the tikun in generations" (the loose translation is mine), that is why Avraham was told that we would be in Egypt for 400 years , but we would leave after 4 generations.

May the curses of the past leave, and may we emerge this coming year newly sanctified with our national misson to be"a light unto the Nations".

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Toshe Rebbe yahrzeit , Miracles right here at home

 The 27th of Av is the yahrzeit of the holy Toshe Rebbe ztz'l who in his time helped make Montreal known as a 'holy ' city (even though he established Tosh as a seperate community just North of Montreal).This year Rabbi Yisrael Besser published a book in his honor and wrote an excellent article for the Mishpacha magazine.We asked the good people at Mishpacha magazine access to the article he wrote for them .

We are very thankful to them.

Be inspired !

In heaven they keep a ledger

In Heaven, They Keep a Ledger

For the Tosher Rebbe ztz”l, the needs of every Yid, no matter how geographically or spiritually distant, rested on his heart, mind, and the margins of his siddur
Photos: JDN

Four years ago, at the end of Chodesh Av, the Tosher Rebbe, Rav Meshulam Feish Lowy, was niftar, and I did my job, writing a tribute to the deceased tzaddik. But that’s not what formed the backdrop to my newest book, The Tosher Rebbe: The Life, Leadership and Legacy of Rabbi Meshulam Feish Halevi Lowy.

That article spawned something else — a miracle that came about through this very magazine.

The story I’m about to tell doesn’t really make sense, even in retrospect, but it comes from a world in which things don’t have to add up, where logic and strategy are at most a means of hishtadlus, nothing more. Results comes from another realm.

The Rebbe was niftar, and his radiant face graced our cover.

People read it, they mourned the loss, perhaps they related a story or two.

Life went on. The sun set, and somewhere, another sun rose.

But there’s a woman with whom we were in contact at the time, a tireless and determined activist for the cause that had galvanized the wider Orthodox world — freedom for Sholom Mordechai Rubashkin. There had been a conveyor belt of breakthroughs, new findings, evidence of prosecutorial misconduct, petitions, Latin words that we’d never heard but sounded like the portent of good tidings. This time, it was for real. A thousand more signatures and Obama will have to react.

Again and again, we got our hopes up, only to taste failure and rejection. Again and again, we were left looking to the inmate himself for strength.

This woman had another approach. She was all in on the effort to fight for freedom, but she would say, with a certain confidence and conviction, that she didn’t believe the answer lay in a strong defense: Sholom Mordechai would get out, she assured us, but it would come through the Justice Department, through a pardon rather than a successful legal argument.

After the Tosher Rebbe was niftar, she told me how she knew. She and her husband were close as family with the tzaddik, and they’d been mazkir Sholom Mordechai Halevi ben Rivkah before him. He told them that the happy ending would come through chaninah, through pardon.

To her, the only question was who and when — but never if.

It was strange, because the Tosher Rebbe hadn’t spoken much in the years before his passing, and it seemed unlikely that he had articulated this message.

But not long after the Rebbe’s passing, she called me with an idea. There was a particular senior legal figure whom she thought would be part of the final chapter, based on some cryptic words she’d heard from the Rebbe. She wanted me to send this person the magazine with the picture of the Rebbe, because she believed that the tzaddik’s countenance would serve as a “reminder” to him of his mission.

Inwardly, I was skeptical. The official in question — former attorney general Michael Mukasey — was no longer in the position of influence as he’d once been, and I didn’t see how he could help. But she pushed, and, since I grew up in a home filled with sippurei tzaddikim, I did as she asked. In my heart, though, I thought I was humoring her.

Mukasey had actually appeared in this very magazine, so we took the opportunity to send him some extra copies, as a routine courtesy. And into the yellow envelope went one more magazine, the one from September 2015 with the Tosher Rebbe on the cover.

About two years later, it was Mukasey who played a major role — perhaps the most major role of all — in mounting the call for justice to be served, initiating the letter signed by a cross section of respected legal figures upon which the president based his eventual commutation.

There are many heroes — tzaddikim and rabbanim and askanim who are remembered for the good in this story; in Heaven, they keep the ledger, and that which is reported here isn’t significant. From my vantage point, though, I saw one more moifes wrought through the departed tzaddik, his words vindicated just as they’d been when he was alive.

When the opportunity to do the book arose, I was intrigued. At one point, several months after I started the project, I met with the current Tosher Rebbe shlita. In his gracious manner, he asked me several personal questions, including what chassidus I am affiliated with.

I told him the truth: that after a long period of being immersed in the Torah, stories, and impressions of his father, I felt myself to be a Tosher chassid. “What does it mean to be a Tosher chassid?” he asked.

I remembered the story with the magazine and the Justice Department and so many others like it and I shrugged. “I don’t know.”

Because as much as we know about the revered Rebbe of Tosh, there is so much more that we don’t know. The current Rebbe seemed to appreciate the answer.

“If you know that you don’t know, then you are indeed connected to Tosh,” he said.

The book is complete, and although I know more than when I started the project, it’s still very little. Most of the Rebbe’s story will never be told.

As the book goes to print, b’ezras Hashem, I share one more story, heard just recently from a very special medical askan in Montreal named Reb Aron Friedlander, whose organization, Refuah V’chesed, helps so many people.

One Thursday night, he had a dream. (I know, it starts like a million other stories you don’t believe, but keep reading.)

In his dream, he saw the Tosher Rebbe, gone for several years, who made a request: He asked Reb Aron to help arrange a PET scan for someone.

That was it. The Rebbe didn’t even name the person.

That Sunday night, an unfamiliar woman phoned Rabbi Friedlander and asked him if he would join her at a meeting with the doctor the next morning, a regular service provided by Refuah V’chesed. Reb Aron came to the meeting, expecting to hear the options and help the woman and her family decide on a proper course of treatment.

The doctor recommended surgery, but there was a problem. He was leaving on vacation for several weeks, and it wasn’t wise to wait.

“I would love to fit you in before I go,” he told the woman, “but I can’t do the surgery without a PET scan and there are no slots available for the test before my scheduled trip.”

The doctor called in and asked his secretary to try to arrange for an earlier scan, but she came back into the room and reiterated that there were no available slots. The test wouldn’t happen before the doctor went on vacation and the surgery would have to wait for a month.

Reb Aron excused himself and went to the test center in the hospital. While circulating, he saw an old acquaintance, a woman he’d worked with over the years. Knowing that he was dedicated to helping others, she’d always done what she could to help him out.

“Since when do you work in this department?” he asked.

“Today is my first day,” she informed him.

He asked her about finding time for a PET scan and she promised to check. It wasn’t easy, she came back and told him, but she’d managed to book the first slot the very next morning, which was reserved for emergencies. Rabbi Friedlander hurried to share the good news with the woman and her family.

The test took place, the surgery a few days later. By the time the doctor headed off to vacation, the woman was recuperating, baruch Hashem.

As he contemplated what had occurred, Reb Aron suddenly remembered the Tosher Rebbe and the dream: The Rebbe had asked him to arrange a PET scan. Was this what the Rebbe had been referring to?

Reb Aron called the woman and asked her if she or her family had any affiliation with Tosh.

“We never went to Tosh before, or met the Rebbe,” she told him, “but last Thursday night, my husband and I went to daven at his kever for the first time.”

This year on the 27th of Av, at the end of the long dirt road leading through Kiryas Tosh outside Montreal, a crowd will surround the Rebbe’s tziyun, asking the tzaddik to intercede for them — now, as then.

In his memory, in his honor, we share an excerpt from the forthcoming book, The Tosher Rebbe (ArtScroll/Mesorah), one that highlights the Rebbe’s essential middah — ahavas Yisrael — that of “giving oneself away” for another Jew.

May his merit stand by us all.


(From The Tosher Rebbe, Chapter 13)

A visitor to Tosh once asked the Tosher Rebbe to share the central avodah of his life: Which middah, the visitor asked, was it that encompassed all others?

The Rebbe didn’t want to answer the question, but the guest persisted. Out of respect, the Tosher Rebbe answered, “Nohr durch ahavas Yisrael — only through love for one’s fellow Jews.”

The Rebbe didn’t just love Klal Yisrael — his devotion was to each individual Yid, and he felt responsible to serve each one.

The Rebbe generally received people at night, and if there was a long line, it meant the Rebbe would forfeit the few minutes that he actually slept. The gabbaim asked that he make the individual conversations shorter, not allowing each petitioner to remain inside the room for so long.

“My job is to bentsh them, to give them the blessing they need — but I can’t give a brachah if I don’t know what they need and you can’t just find out a person’s real needs in a few minutes,” the Rebbe told them. And then the Rebbe added something else: “If HaKadosh Baruch Hu sent this person to me, then it’s certainly for my benefit as well, so that I might learn something — every person who comes in has something to teach me.”

The Rebbe’s family members would watch the Rebbe speaking on the telephone. He had a vast network of contacts across the world, many of them known only to him, and he remembered each pertinent detail about their lives.

The individuals who rested on his heart, mind, and the margins of his siddur — where people would take the liberty of writing their own names — were often unknown to his closest family members or gabbaim. Many of them were geographically far or spiritually distant, but in the Rebbe’s world — in that holy cloud of tefillos, candles, Tehillim, and tzedakah — they existed, and their needs and concerns were reality.

Even once the Rebbe would finally prepare for his brief rest, he would immediately rise if a Jew needed him. Reb Meilech Klein received a phone call about a choleh, a sick person, in dire danger, where every moment was crucial, and the gabbai understood that he had to inform the Rebbe right away.

The Rebbe, completely worn out after 23 hours without sleep, jumped off his chair and started to recite the entire Sefer Tehillim. By the time he’d finished the sefer, the new day had already dawned and the Rebbe refused to go back to sleep.

The Rebbe reached for the phone deep in the night and called a particular askan, waking him. After instructing him to wash negel vasser, the Rebbe instructed the askan to start working on a pidyon shevuyim case, using his contacts to get a certain person out of prison.

“Rebbe, can’t it wait until morning?” asked the sleepy askan.

“You’re a young man,” the Rebbe responded, “so let me teach you something important: If a Jew sits in tefisah (prison) for one minute, it’s already too long!”

The Rebbe became involved with a particular pidyon shevuyim case, but the gabbaim discouraged him, feeling that the inmate deserved to spend some time in prison. “When the great tzaddik, Reb Moshe Leib of Sassov, traveled all over to raise money to release Yidden from captivity,” the Rebbe asked them, “do you really think those people were the most upright members of society? For whom do you think the mitzvah of pidyon shevuyim was given?”

This cause of pidyon shevuyim was a constant thread that ran through the Rebbe’s life: It was a special mitzvah to him, because the Jew who ends up in legal trouble often loses his friends in the process. Along with his dignity and reputation, he might well be forgotten — but not in Tosh.

Over the years, millions of dollars streamed out of the Rebbe’s room and, instead of going to help his own mosdos, they went to assist anonymous, forgotten Jews, giving them a second chance.

The Rebbe heard about a particular Jew, a very prominent and respected businessman, who’d ended up in prison just before Shavuos. Over the years, this individual had donated generously to many mosdos, but Tosh had never been a beneficiary.

But this Jew’s suffering was the Tosher Rebbe’s problem. The Rebbe got involved, and learned that it would take two million dollars to get the inmate released on bail and home for Yom Tov. The Rebbe started to raise the money, calling the different mosdos who’d benefited from the donor. One agreed to lend the Rebbe money, but only if he would offer collateral.

The Rebbe didn’t hesitate, offering… Tosh itself. The main shul, the yeshivah buildings, the homes, and even the sifrei Torah. It was an especially joyous Yom Tov for the Rebbe, who was thrilled that the person had been released for Yom Tov — and also, that for these few days, he’d merited to give away all that he had for the mitzvah.

If there was a word that caused the Rebbe to react with distaste, it was the term anash, an acronym for anshei shelomeinu: “our” people, sometimes used by chassidim to denote people “within the group,” those connected with the mosdos. To the Rebbe, there was no inner circle or priority list when it came to helping others.

A visitor to Tosh insisted on gaining entrance to the Rebbe on Taanis Esther, one of the Rebbe’s busiest days of the year. The gabbaim asked him to come back after Purim, but he maintained that he couldn’t leave his family again, and this was the only time that worked for him.

Eventually he was granted his audience with the Rebbe, who sat with him for a long while. After he left, a frustrated gabbai complained to the Rebbe.

“We don’t know who he is, we never saw him before, he’s not connected to us at all, yet the Rebbe treats him as if he lives in Tosh and is a personal friend. It’s unfair to the others, so many locals and steady chassidim who have been waiting their turn,” the gabbai said.

The Rebbe spoke gently and calmly. “There is only one place in the world. The Ribbono shel Olam is Mekomo shel olam, He contains every other space within Him. That’s all there is. If He brought this man into my presence, then He wants him here, and then it’s takeh very personal and heimish to me.”

Never did the Rebbe’s elevated levels lift him into a sphere in which he couldn’t see the most trivial needs of the people around him.

One Leil Shabbos, after a long tish, the chassidim filed by to receive shirayim from the Rebbe’s hands: The gabbaim had placed a huge tray of nuts there, which the Rebbe distributed to the passing chassidim. Eventually, all the nuts were given out, but a few children hadn’t yet received any.

One boy stood there for a moment, disappointed, and headed home after the tish without the shirayim. As he walked, he heard footsteps approaching from behind him, the hoiz-bochur running with a handful of nuts. “This is from Rebbe, he sent it especially for you,” the bochur said.

One Leil Shabbos, the Rebbe came into the tish and he noticed that a visiting dignitary, a respected rav, was seated in the chair usually reserved for the Rebbe’s eldest son-in-law, Rav Daniel Avigdor Fish. The Rebbe realized that his son-in-law would soon arrive at the tish, and there was a good chance the guest Rebbe would be uncomfortable as he realized that he was sitting in the wrong place; someone might even embarrass him, and this was unthinkable to the Rebbe.

Immediately he turned to the gabbai and asked him a favor. “Please go to my son-in-law’s home and ask him if he can lein the parshah tomorrow. I am too tired to prepare this week, and if he stays home now, instead of coming to the tish, he’ll have enough time. Thank you.”

A close chassid who saw the entire exchange understood what had really happened: The Rebbe — who leined every single Shabbos and had never once asked someone else to substitute for him — had seen a potential problem, devised a solution, and executed his plan, all in just a few seconds.

One year on Leil HaSeder, the first night of Pesach, the Rebbe was about to make Kiddush. The gabbaim were relieved, for it was already quite late, a long night following a long day. The Rebbe had been busy all day, not just with baking the Erev Pesach matzos, but also with ensuring that families had what they needed to celebrate Yom Tov happily.

The Rebbe was about to recite Kiddush when the door opened and a particular Jew entered. He was a familiar figure, an emotionally disturbed individual who often came by to eat, but the Rebbe greeted him like a visiting dignitary, hurrying to find him a seat.

The exhausted gabbaim were frustrated at this interruption, and they quickly added a chair to the table, bringing a place setting and Haggadah for the new arrival.

The Rebbe wasn’t yet content. “What about matzos for Reb Yankel?” he asked.

The gabbai said that there were no more matzos. This was true. The boxes prepared for guests were all empty, having been divided among the others, and in general, all the locally baked matzos had been distributed to the people in the shtetl, with no leftovers. The Rebbe nodded, then quickly approached his own seat, removed the matzos and handed them to the guest, and then, before the gabbai could react, he lifted his becher high and started Kiddush.

The gabbai looked on in astonishment. The Rebbe’s matzos… the Rebbe had begun his preparations 11 months earlier, davening profusely as they had cut the wheat for the matzos. The Rebbe had been involved in guarding the flour, keeping it dry, and then, once the baking season had begun, the Rebbe had invested heart, soul, and energy in each matzah.

And in a single instant, the Rebbe had given them away to another Jew — a simple Jew, who could never appreciate them — and begun reciting Kiddush.

The Rebbe didn’t often speak about himself or his wartime experiences, but if sharing personal feelings and struggles could help another Yid, then it became a mitzvah.

A chassid lost his wife, and was overcome by pain and loneliness. He came to unburden himself to the Rebbe, and the Rebbe understood that his visitor wasn’t seeking brachos or advice.

This was in the late 1990s — after the passing of the Rebbetzin, of the Rebbe’s oldest son Reb Mordechai, and of the Rebbe’s devoted gabbai, Reb Elimelech Klein — and the Rebbe opened up to the chassid. “You know what a rough few years this has been for me,” the Rebbe said. “The Rebbetzin was sick, but even though she wasn’t well, she was alive — I had a wife. Then she was gone. It was a stinging blow, but I accepted the decree of Heaven. The baal davar wasn’t content however, and he struck me again, taking my beloved son, my bechor, so suddenly. Again, I was mekabel it b’ahavah. But the baal davar came a third time, and this time he took my beloved gabbai, yet still I stayed strong, holding tight to my emunah and not to give in.”

The Rebbe and his chassid looked at each other for a long moment, sharing the pain of loss and the comfort of faith.

The Rebbe would often visit Montreal to perform bikur cholim.

On one such visit, the Rebbe told the driver that he wanted to go visit a certain older couple. As he walked up the steep staircase outside their home, the Rebbe asked the gabbaim when it had last snowed in Montreal. They answered that it had snowed three days previously, bewildered by the question.

An elderly woman opened the door slowly, then reacted with surprise when she recognized her visitor.

Overwhelmed by the honor, she asked the Rebbe and his entourage to come into the living room, where her husband was sitting in a large chair. The gentleman was clearly out of sorts, unkempt and filthy. The Rebbe accepted the hostess’s offer of a drink, and watched as she made her way through the kitchen, barely able to walk. In order to open the refrigerator, the Rebbe noticed, she needed to pull on a scarf attached to the handle, and after a few tries, she got it open.

The Rebbe sat with them for a few minutes, then asked the woman if her husband was bathed regularly. Yes, she assured the Rebbe, the nurse had come earlier that day.

The Rebbe nodded, thanked them, and left the house.

In the car, he turned to the gabbaim. “She said a nurse came today. It snowed three days ago and the stairs have no footprints at all, so clearly, no one came today or even yesterday, and she doesn’t realize it. They need immediate help. Please call their son in New York and arrange for an airline ticket. I want to see him tomorrow. Tell him it’s urgent and he has no choice.”

Others saw snowy steps on a steep staircase. The Tosher Rebbe saw clues, hints to guide him in his quest to assist others.

And it’s there that true chassidus begins.

(Originally featured in Mishpacha, Issue 774)


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