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http://www.chabad.org/library/article_cdo/aid/2973/jewish/Chapter-III-In-the-Corridor.htm
Learning & Values » Jewish History » Chassidic Personalities » The Rebbe’s Prison Diary
Chapter III: In the Corridor
From the writings of Rabbi Yosef Yitzchak of Lubavitch
Published and copyrighted by Kehot Publication Society
These thoughts sustained my soul and strengthened me greatly. I was unconcerned with the present situation and sat in absolute peace.
Then I began to readjust: "I am a prisoner in Spalerno, I do not know for what cause. In the interrogation room they will subject me to a barrage of questions: some normal inquiries for information and others startling and totally unanticipated. From my answers they will attempt to weave a net of false accusations or provide a match to ignite a blaze of revenge."
I took a cigarette and then began to formulate a general outline of response. I resolved to be strong and not yield to fear, to speak clearly and in no way to be affected by the intrigue in which they sought to enmesh me.
This strong personal resolve caused a sense of inner exaltation and a sense of self-worth, as though I was sitting in a garden or strolling on a sunny day. This specific feeling was evoked by the rays of the sun that shone upon the white wall opposite me.
I was on the verge of retracing my steps and returning to the "door open for all prisoners." But then I reflected: What need was there for haste? Would I miss anything due to my delay? Indeed, I felt the need to organize my thoughts once again. It was my custom that, prior to publicly delivering any chassidic discourse, I would review it once again, even though I was wholly conversant with the concepts involved. I felt that I had now returned to my usual frame of mind, thank G-d.
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How great is the inner faith, the perfect faith, which is transmitted through our heritage to all Jews, a spiritual inheritance from our patriarchs. How great is the power of absolute trust in G-d. These are not only the foundation of our Jewish faith, our holy faith, but the foundations of life itself, normal everyday life, the material existence of every Jew.
"Give thanks to G-d for His great kindness," that He had caused the seeming error of my turn into the corridor. For it provided shelter and respite from falling into the web of fright and confusion prepared for me by Nachmanson and Lulav. G-d's Divine Providence had led me like the strand of straw or tree leaf thrust by the driving current of the wind.
I was like them, but my situation was more significant (for those possessed of human speech are above objects of vegetative existence, this is even truer in the case of pure and holy [i.e. Jewish] souls who surpass mortals who are capable solely of human speech). I was fully conscious that I was in the hand of G-d's Divine Providence, may He be blessed and exalted.
I was still sitting in my place when I heard the clamor of voices in one of the rooms behind the wall opposite me -- not the sound of outcry or anguish, but the sound of laughter, of people secure in their existence and fortunate in their lot. A few moments passed, one of the doors opened, and three people emerged. The sight of a strange man sitting with a confident spirit smoking calmly, took them aback. For a moment they stood on the threshold startled, hesitating to emerge and scrutinizing me closely.
I remained sitting with the same serene composure of the past ten minutes as though unaffected by this new occurrence, but my heartbeat intensified. I feared they would ask me why I was on the bench in the corridor.
After gazing at me for a few moments, they continued toward the left, to the wide open door which I have already mentioned a number of times. However, one of them retraced his steps and entered one of the rooms. I paid no heed as to which room and I was sure that someone would shortly appear to question me. I decided, therefore, to wait there and not proceed to the administrative center until the arrival of this person.
My presumption proved accurate. The person who had returned now came out of the room accompanied by someone else, who in turn approached me, inquired about my presence, and asked for whom I was waiting.
"I did not come here," I replied, "I was brought here and I was told to go to the administrative center. I am waiting for my talit and tefillin, for the man who brought me here assured me while I was yet in my home that he would provide a place to pray. He also said that I was being brought here merely for a few hours to answer some questions."
It appeared that the fluency of my answer, my sincerity, and my dispassionate composure took my questioner aback. He stood without uttering a word, scrutinizing me from head to toe in amazement. I could not tell for sure, but it seemed to me that he was a gentile, not a Jew, a Russian from the regions of Vitebsk, Smolensk, or Mohilyev; a calm, deliberate person, though young, not more than twenty-five. His eyes glimmered with inner feelings, the emotions of a toiling farmer.
He stared at me and I gazed back at him. There was no word or communication between us. I took out a cigarette. He, too, took out a cigarette from his container and hurried to offer me his lit match. He turned aside to sit on the very same bench with me.
I now realized that being in this corridor was in no way a trespass of prison regulations. However, who knew what Nachmanson and Lulav could make even of this-to stir up a cauldron of intrigue, a thick morass of hearsay and hatred of religion in order to denounce me? But in any event, my fear had passed.
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"It is only half past three and they have already brought many people here tonight. They are bringing in unusually large numbers," the man told me. He spoke reflectively, as if speaking to himself: "Our comrades are working tonight far beyond their duty, and I also have been here four hours overtime already."
"Where are you from?"
I replied, "I come from a small city-I do not know if you have ever heard of it. My birthplace is Lubavitch. It is bounded on one side by the train station Rudnia, located between the cities of Vitebsk and Smolensk, and on the other side by the train station Krasnoya, situated between Arsha and Smolensk."
"Lubavitch," he replied, "Yes, I know it well. Even from early childhood I know of it. It is not small at all. There was a big market place and two houses of prayer. He asked me, Gusin-would you know of that town?"
I knew Gusin, and the station and surrounding villages. Many of my acquaintances lived there, obviously Jews. However, I had no knowledge of the landowners and peasants in that area, for I had no contact with them.
I thus ascertained that my guess that he was not Jewish and from the south was correct.
"In Lubavitch," he continued, "dwelled the family of a saintly man. They lived in a large courtyard close to the marketplace. There was a well in their courtyard, and whenever I would come with my father to the market place, I would go there to drink water. We would also lead our horses there to drink."
"Yes, yes," I answered, and my heart began to pound from great emotion and the awakening of many memories and associations. At the same time I was surprised by this unusual encounter. I could not determine if it could affect me favorably or adversely, and I was on the verge of deciding to proceed to the administrative center.
I began, "I am required to go to the administrative center," and arose from my place.
"Yes," he answered, "I will accompany you and show you what is to be done and with whom to speak. He continued, Were you ever here before? Are you aware of what is required? Can you write?"
I replied, "No, this is my first time here; I do not know what is required of me, nor what must be written."
He told me, "Stenographers will question you and transcribe everything you answer. After you have answered the questionnaire, they will take you to the search room. They will take all those things not needed by a prisoner: your money, watch and other belongings. They will then hand you over to one of the orderlies to lead you to the administrator of a prison division, and you will be placed in a cell under his custody."
I listened attentively. I was gratified by G-d's kindness, that He had strengthened and fortified my heart so that these words did not cause me fear or panic. I sensed that I had adjusted to the current situation. I hoped that I could sustain my present stance with G-d's help, not to allow Judaism to be trampled underfoot. I could not permit any coercion to affect my firm resolve; I had to remain staunch and unwavering.
"Through which corridor were you brought here?"
"I was brought here through the corridor to the left of this one. I was weary from my trek on the stairs, and seeing that there were benches here, I sat on one of them to rest."
"That corridor?" he asked in great anger. He stopped walking, his face glowering with astonishment. "Who are you? Where are you from? How long have you lived in Leningrad?"
"I am Rabbi Schneersohn from the city of Lubavitch. In 1915 we fled from the Germans when they advanced toward our borders. We traveled to Rostov and dwelled there till 1924. In May of that year we came to Leningrad."
"Why were you brought to that corridor?" he asked incredulously. "Where were you arrested? Were you in the company of traitors? Who was with you at the time of the arrest? Did they find in your possession subversive propaganda or other kinds of literature? Who brought you here?"
I answered with equanimity, "I was arrested in my dwelling on 22 Machovaya Street, Apartment 12. I was with my family eating supper, and no one else was in my house aside from my family. I had no literature nor any form of subversive propaganda. Thus, there was nothing to be discovered. I was brought here by two officials named Nachmanson and Lulav."
He exploded in rage: "May darkness take them! And why through that corridor? Have they brought a traitor? Have they begun using that corridor?" He muttered to himself as he scratched his brow.
"No," he said, "what you are saying is untrue. Undoubtedly there was some serious violation of the law. They would not lead you through that corridor unjustifiably. Tell me the truth, comrade, or you will make the situation even worse for yourself."
"There is nothing to reveal," I stated, "I have already spoken the truth. Nachmanson and Lulav brought me to the door of the corridor. Nachmanson whispered something into the ear of the guard standing by the door and transferred me to his custody. The guard directed me to proceed into the large room through the open door. However, I was very weary, and seeing benches to sit in the corridor, I sat down to rest. And there is basically nothing more to relate."
"Ach, not true," he said, "something is irregular here. You speak falsely. For this you will be placed in solitary confinement with an increased penalty of three or four months of additional imprisonment, perhaps even more, unfortunately for you. Speak the truth, what is your actual crime?"
We heard a voice calling from behind, "Chimka, what is all this chatter? Come here quickly and stop the foolish talk there."
He responded, "Yes, wait, I will be there shortly. I need something in the office."
Turning to me he said, "No, this matter must be clarified."
From Chimka's astonishment I understood that the dark corridor through which Nachmanson had directed me to proceed to the administrative center was for serious offenders. Anyone led that way was obviously quite a criminal.
Actually, his words had no effect on me, and I turned toward the administrative center, the room with the open door, the place, as described by Nachmanson, where one speaks either willingly or through coercion.
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Tuesday, June 25, 2013
Spalerno prison,Rabbi Yosef Yitzchak of Lubavitch
http://www.chabad.org/library/article_cdo/aid/2989/jewish/Chapter-II-Spalerno.htm
Learning & Values » Jewish History » Chassidic Personalities » The Rebbe’s Prison Diary
Chapter II: Spalerno
From the writings of Rabbi Yosef Yitzchak of Lubavitch
Published and copyrighted by Kehot Publication Society
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Chapter I: The ArrestNext »
Chapter III: In the Corridor "Stand and descend from the vehicle 'distingueshed citizens,'" was the command. The guards abruptly formed a path from the vehicle to the gate. My neighbor descended first, for he had sat to my right and was closer to the door. I noticed that I had been wise not to hurry, for when he descended, they took his personal belongings, which were in a large trunk on which a guard had perched during the journey. It was a handsome trunk, with finely carved details and of foreign make, for such elegant objects are not seen nowadays.
I then realized that he was indeed a foreigner and unable to speak Russian. The guards gestured to him to proceed to the gate. Two men came out of the gate and carried in the trunk, and afterwards, Nachmanson signaled to his comrade Lulav from within the gate. Lulav turned to me and with subdued joy said, "Now would you please exert yourself to proceed. I will take your bag if you wish or if you do not. You are now a guest with us, and you are obligated to submit to our orders."
"Yes, this is a great victory, but I hope that it will only be a brief one," I replied patiently and with confidence.
"Speaking is forbidden!" shouted an armed guard. It seemed that he could no longer suppress his cruelty and his hatred for Jews, especially a Jew respected by his religious brethren.
Nachmanson went before me. There were now two new armed guards accompanying me, for the earlier ones remained outside. One was on my right and the other on my left, and Lulav walked behind me.
We passed through a large courtyard within a building, six stories high and extending to all four sides of the courtyard. On each side there were two or three entrances. No one else was in the courtyard except for the guards at the entrance. Nachmanson walked quickly, but he was compelled to wait for me because I walked with unusual deliberateness. This was because my legs were in pain and, in fact, I was not in any particular hurry. Even before I entered the gate, I began requesting that Nachmanson keep his word about restoring my tefillin and letting me pray.
I walked step by step with occasional short intervals to rest as I moved from one level to the next. With difficulty I climbed upon the rungs leading to the administrative headquarters, as Nachmanson went before me. He turned to me, his face red with rage, and said: "Even before entering the administrative headquarters to be informed of your obligations, you are already badgering me with such demands. This is astonishing. Are you oblivious to your situation? Are you unaware of the rigorous discipline of prison? First you will be brought to the administrative headquarters. There you will fill out the required questionnaire. Only later, when you are brought to your cell, can you pray. I think that in a short while you will forget your present concerns and realize the seriousness of your situation. You will no longer be preoccupied with these foolish matters. Forget that you are Schneersohn, the distinguished Bogamolnik (one who prays to G-d). You are now a simple person who is being punished with imprisonment or other punishment for your flagrant acts against the proletariat. Now you will pay for everything."
I did not respond but gazed at him intently, and I perceived that this had a far more piercing effect than any words.
Nachmanson turned to Lulav, "What do you think will happen to this distinguished citizen, who has waxed and thrived for many years in the affluence and luxury of bourgeois life, when he comes to his new apartment-Spalerka Salon? The simple fare of black bread and kasha will not rest well with him. There he will leave behind his pride. There, at the interrogation table, he will speak, declare, answer all the questions put to him. Right, distinguished citizen?"
As though oblivious to Nachmanson's conversation with Lulav, I pursued my former inquiries: "Where are your assurances in your official capacity as a representative of the G.P.U. that I would be permitted to put on my tefillin and to pray? Why didn't you reveal to me while I was still in my home that you would not let me pray? What prevents you from being truthful? Whom did you fear? Why did you give me such firm assurances? Is this the normal conduct of a representative of the G.P.U.?"
Nachmanson laughed sardonically, with a mixture of pleasure and vengeance. I saw then that I was dealing with a totally different person. This was not the Nachmanson who was in my apartment, nor the man in the courtyard. This was a G.P.U. official, whose primary task was to frighten the prisoners, to confuse them and render them submissive -- ultimately to extract confessions and admissions about imaginary events.
At that moment I recollected the text in Reishit Chachmah at the beginning of the Tractate Geihinom: "It is written, 'Who can stand before His anger? And who can be upright before the fierceness of His wrath?' Rav Zeira commented, citing the verse from Proverbs, 'The leech has two daughters who cry out, Give, give.' Rabbi Elazar commented further, 'Two groups of angels stand at the gates of Geihinom and cry, Give, give, bring, bring.'"
We advanced a few more steps. Nachmanson opened the door to the corridor of the administrative division. He whistled, signalling to one of the guards, "Take this citizen," he ordered, handed him a paper, and said, "Here are his documents. Escort him to the administrative office and give this to official X."
He turned to me laughing, "Now you will begin to understand where you are." Even before he had finished the sentence, he hastened to descend and run after Lulav, who had already gone down. They were obviously in haste to accomplish important tasks. Apparently their night's work was still incomplete.
The guard lead me and indicated with his finger that I should walk the length of the corridor to the wide open door. He told me that I would then be given a questionnaire by one of the secretaries and that I should answer all the questions in writing.
This corridor was a long room, more than 150 feet long and twelve feet wide. On both sides there were many closed office doors, and at every 30 feet was a small burning candle suspended from the ceiling. Along the length of the room stood ten or twelve armed guards, each armed with a Cossack pike at his back, a polished sword in his left hand, and a rifle in his right. They stood like marble pillars, unmoving, yet their eyes attentively surveyed the entire area.
The dreadful, bizarre scene would inevitably frighten any normal person, who could not begin to comprehend the reason for the elaborate display of weaponry and the intended targets of these instruments of destruction. Indeed, where could people be found so callous and corrupt as to be capable of wielding such weapons? Could a person be such a wild animal that such things must be used to tame him?
The enveloping silence, the darkness, the blackness of the walls, the small candles, the malevolent statue-like soldiers with massive powerful figures, their height, the broadness of their shoulders, the harsh outline of their features, their uniforms of stark red and black, the excessive display of weaponry-pike, sword, rifle -- all merged into one composite image that terrified the eye of the beholder and made the heart shudder.
Through the two rows of soldiers in the frightening dimness and in death-like stillness, I walked to the end of the corridor. In my mind the question arose, "Where am I going and for what purpose? What is required of me and how will this all end?" As if in internal dialogue with my soul, I responded clearly, excluding all doubt: "I shall shortly arrive at the open door, exactly as the guard told me. Did he not give me clear instructions that I must write out the answers to the questionnaire?
"And what then? Later, surely Nachmanson's promise will be fulfilled, that I will be brought to the place where one speaks willingly or unwillingly." I advanced slowly and thought:
Tractate Geihinom - First Section.
Whether inadvertently or deliberately I do not know, but apparently because of my intense inner reflection or the agitated confusion of my thoughts, I veered to the right. As I approached the open door I perceived another hallway extending to the right. It seems that without any forethought I had turned in this direction.
The corridor was exactly as long as the one through which I had just passed. But aside from this there was a stark contrast: here the walls were plastered, and there were many windows. There were no armed guards, and long benches extended along the entire length of the room. In this area there were also many doorways, but they were white, with numbers written on them, and signs printed with thin, sharp words. I did not pay attention to them, however, because I was very much shaken by the incredible contrast between the first corridor, coarse and dark, with its intense security, and the present environment, so normal and civilized. Somehow, under the influence of these new surroundings, I walked with longer and more confident strides, and no one challenged or directed me. As I advanced I realized that I had erred in my movements, for I had been instructed to go forward up to the door open for all prisoners. How had I somehow turned and arrived here? Would this magnify my supposed violation of the law? Perhaps now they would accuse me of intruding into an area prohibited to prisoners, thus enabling them to bring harsher and more perilous accusations: that I was now attempting to ferret out knowledge of the ins and outs of the Spalerno Prison.
role of providence hashgachah pratis
Nevertheless, I did not hurry back. Had I been aware originally, I would not have ventured in this direction; but since I was already there, I had already crossed the line, though without conscious intent. And indeed, this is the way of Divine Providence. Were my actions any less significant than those of the wind-buffeted wisp of straw, or a driven swirling leaf? Rabbi Yisroel Baal Shem Tov had taught that even these seemingly minor incidents were all due to G-d's exalted Providence.
I noticed a bench standing a few steps away, approached it, and sat down to rest a while. I suddenly remembered that I did not have my bag. I was surprised at my forgetfulness-where might I have lost it? I concentrated and recollected that I misplaced it when I was separated from the second escort group, from the "angels of Geihinom," namely Nachmanson and Lulav, and transferred to the guard who had escorted me to the dark corridor. Apparently I was so concerned and preoccupied that I had forgotten it.
Like myself, I thought, my bag is also here in this section. Whatever the circumstances, no one would steal it. If Lulav had taken it to the administrative headquarters, it would certainly be there. If he had entrusted it to a guard of the dark corridor, it would be there. At any rate, it was most certainly secure. At this time, I must use these precious moments to prepare myself for the "room open for all prisoners."
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"What is happening in my home right now?"
This thought possessed me: Conscious of the different personalities in my family, I could imagine their reactions and behavior, and the composite scene. I pictured the sobbing of my mother; the white, apprehensive face and the deep inner anguish of my wife and her shocked muteness; the shattered hearts and the confusion of my helpless daughters; the apprehension and concern of my son-in-law. I also thought about my future son-in-law, Rabbi Menachem [Schneerson], who had gone to the home of my secretary, Mr. Lieberman. I hoped to G-d that he was not also ensnared in this net of intrigue. What of all my dear friends and my chassidic disciples? What were they doing at this very minute? This vivid panorama excited me, and my eyes flowed with hot tears. I was deeply agitated and my entire body trembled: G-d forbid, was it possible that the sacred chassidic manuscripts and writings were also taken? I now realized that they were attempting to exact revenge from me. The angry words of Nachmanson, his conversation with Lulav, clearly indicated that I was dealing with people set on vengeance, on weaving lies, improvising dangerous charges against me. Who knew if they had not touched the core and apple of my eye, the sacred chassidic manuscripts and writings. And if, G-d forbid, this had actually occurred, how awesome was this situation. How incredible the catastrophe that these sacred manuscripts would also be swept into custody and imprisoned!
I felt the need to still this surge of thought. Like a flash of lightning there gleamed within my mind, "And what of G-d? Who has done this? Who has generated this entire sequence of events? Everything has its source in G-d. True, I am indeed a son, a husband, a father, a father-in-law, one who loves and is beloved. They are all dependent upon me, but I and they in turn are dependent upon G-d Who spoke and created the world. I have done all that I am capable of doing, and G-d will do according to His will, may He be blessed. At that moment I emerged from the mire and constraints of my situation, and ascended to transcendent spiritual heights, with thoughts beyond the confines of finite, physical existence. I was bolstered by pure faith and absolute trust in the Living G-d, secure in the merit of my holy ancestors - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - (thought letters)
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Learning & Values » Jewish History » Chassidic Personalities » The Rebbe’s Prison Diary
Chapter II: Spalerno
From the writings of Rabbi Yosef Yitzchak of Lubavitch
Published and copyrighted by Kehot Publication Society
Share
PrintE-mail« Previous
Chapter I: The ArrestNext »
Chapter III: In the Corridor "Stand and descend from the vehicle 'distingueshed citizens,'" was the command. The guards abruptly formed a path from the vehicle to the gate. My neighbor descended first, for he had sat to my right and was closer to the door. I noticed that I had been wise not to hurry, for when he descended, they took his personal belongings, which were in a large trunk on which a guard had perched during the journey. It was a handsome trunk, with finely carved details and of foreign make, for such elegant objects are not seen nowadays.
I then realized that he was indeed a foreigner and unable to speak Russian. The guards gestured to him to proceed to the gate. Two men came out of the gate and carried in the trunk, and afterwards, Nachmanson signaled to his comrade Lulav from within the gate. Lulav turned to me and with subdued joy said, "Now would you please exert yourself to proceed. I will take your bag if you wish or if you do not. You are now a guest with us, and you are obligated to submit to our orders."
"Yes, this is a great victory, but I hope that it will only be a brief one," I replied patiently and with confidence.
"Speaking is forbidden!" shouted an armed guard. It seemed that he could no longer suppress his cruelty and his hatred for Jews, especially a Jew respected by his religious brethren.
Nachmanson went before me. There were now two new armed guards accompanying me, for the earlier ones remained outside. One was on my right and the other on my left, and Lulav walked behind me.
We passed through a large courtyard within a building, six stories high and extending to all four sides of the courtyard. On each side there were two or three entrances. No one else was in the courtyard except for the guards at the entrance. Nachmanson walked quickly, but he was compelled to wait for me because I walked with unusual deliberateness. This was because my legs were in pain and, in fact, I was not in any particular hurry. Even before I entered the gate, I began requesting that Nachmanson keep his word about restoring my tefillin and letting me pray.
I walked step by step with occasional short intervals to rest as I moved from one level to the next. With difficulty I climbed upon the rungs leading to the administrative headquarters, as Nachmanson went before me. He turned to me, his face red with rage, and said: "Even before entering the administrative headquarters to be informed of your obligations, you are already badgering me with such demands. This is astonishing. Are you oblivious to your situation? Are you unaware of the rigorous discipline of prison? First you will be brought to the administrative headquarters. There you will fill out the required questionnaire. Only later, when you are brought to your cell, can you pray. I think that in a short while you will forget your present concerns and realize the seriousness of your situation. You will no longer be preoccupied with these foolish matters. Forget that you are Schneersohn, the distinguished Bogamolnik (one who prays to G-d). You are now a simple person who is being punished with imprisonment or other punishment for your flagrant acts against the proletariat. Now you will pay for everything."
I did not respond but gazed at him intently, and I perceived that this had a far more piercing effect than any words.
Nachmanson turned to Lulav, "What do you think will happen to this distinguished citizen, who has waxed and thrived for many years in the affluence and luxury of bourgeois life, when he comes to his new apartment-Spalerka Salon? The simple fare of black bread and kasha will not rest well with him. There he will leave behind his pride. There, at the interrogation table, he will speak, declare, answer all the questions put to him. Right, distinguished citizen?"
As though oblivious to Nachmanson's conversation with Lulav, I pursued my former inquiries: "Where are your assurances in your official capacity as a representative of the G.P.U. that I would be permitted to put on my tefillin and to pray? Why didn't you reveal to me while I was still in my home that you would not let me pray? What prevents you from being truthful? Whom did you fear? Why did you give me such firm assurances? Is this the normal conduct of a representative of the G.P.U.?"
Nachmanson laughed sardonically, with a mixture of pleasure and vengeance. I saw then that I was dealing with a totally different person. This was not the Nachmanson who was in my apartment, nor the man in the courtyard. This was a G.P.U. official, whose primary task was to frighten the prisoners, to confuse them and render them submissive -- ultimately to extract confessions and admissions about imaginary events.
At that moment I recollected the text in Reishit Chachmah at the beginning of the Tractate Geihinom: "It is written, 'Who can stand before His anger? And who can be upright before the fierceness of His wrath?' Rav Zeira commented, citing the verse from Proverbs, 'The leech has two daughters who cry out, Give, give.' Rabbi Elazar commented further, 'Two groups of angels stand at the gates of Geihinom and cry, Give, give, bring, bring.'"
We advanced a few more steps. Nachmanson opened the door to the corridor of the administrative division. He whistled, signalling to one of the guards, "Take this citizen," he ordered, handed him a paper, and said, "Here are his documents. Escort him to the administrative office and give this to official X."
He turned to me laughing, "Now you will begin to understand where you are." Even before he had finished the sentence, he hastened to descend and run after Lulav, who had already gone down. They were obviously in haste to accomplish important tasks. Apparently their night's work was still incomplete.
The guard lead me and indicated with his finger that I should walk the length of the corridor to the wide open door. He told me that I would then be given a questionnaire by one of the secretaries and that I should answer all the questions in writing.
This corridor was a long room, more than 150 feet long and twelve feet wide. On both sides there were many closed office doors, and at every 30 feet was a small burning candle suspended from the ceiling. Along the length of the room stood ten or twelve armed guards, each armed with a Cossack pike at his back, a polished sword in his left hand, and a rifle in his right. They stood like marble pillars, unmoving, yet their eyes attentively surveyed the entire area.
The dreadful, bizarre scene would inevitably frighten any normal person, who could not begin to comprehend the reason for the elaborate display of weaponry and the intended targets of these instruments of destruction. Indeed, where could people be found so callous and corrupt as to be capable of wielding such weapons? Could a person be such a wild animal that such things must be used to tame him?
The enveloping silence, the darkness, the blackness of the walls, the small candles, the malevolent statue-like soldiers with massive powerful figures, their height, the broadness of their shoulders, the harsh outline of their features, their uniforms of stark red and black, the excessive display of weaponry-pike, sword, rifle -- all merged into one composite image that terrified the eye of the beholder and made the heart shudder.
Through the two rows of soldiers in the frightening dimness and in death-like stillness, I walked to the end of the corridor. In my mind the question arose, "Where am I going and for what purpose? What is required of me and how will this all end?" As if in internal dialogue with my soul, I responded clearly, excluding all doubt: "I shall shortly arrive at the open door, exactly as the guard told me. Did he not give me clear instructions that I must write out the answers to the questionnaire?
"And what then? Later, surely Nachmanson's promise will be fulfilled, that I will be brought to the place where one speaks willingly or unwillingly." I advanced slowly and thought:
Tractate Geihinom - First Section.
Whether inadvertently or deliberately I do not know, but apparently because of my intense inner reflection or the agitated confusion of my thoughts, I veered to the right. As I approached the open door I perceived another hallway extending to the right. It seems that without any forethought I had turned in this direction.
The corridor was exactly as long as the one through which I had just passed. But aside from this there was a stark contrast: here the walls were plastered, and there were many windows. There were no armed guards, and long benches extended along the entire length of the room. In this area there were also many doorways, but they were white, with numbers written on them, and signs printed with thin, sharp words. I did not pay attention to them, however, because I was very much shaken by the incredible contrast between the first corridor, coarse and dark, with its intense security, and the present environment, so normal and civilized. Somehow, under the influence of these new surroundings, I walked with longer and more confident strides, and no one challenged or directed me. As I advanced I realized that I had erred in my movements, for I had been instructed to go forward up to the door open for all prisoners. How had I somehow turned and arrived here? Would this magnify my supposed violation of the law? Perhaps now they would accuse me of intruding into an area prohibited to prisoners, thus enabling them to bring harsher and more perilous accusations: that I was now attempting to ferret out knowledge of the ins and outs of the Spalerno Prison.
role of providence hashgachah pratis
Nevertheless, I did not hurry back. Had I been aware originally, I would not have ventured in this direction; but since I was already there, I had already crossed the line, though without conscious intent. And indeed, this is the way of Divine Providence. Were my actions any less significant than those of the wind-buffeted wisp of straw, or a driven swirling leaf? Rabbi Yisroel Baal Shem Tov had taught that even these seemingly minor incidents were all due to G-d's exalted Providence.
I noticed a bench standing a few steps away, approached it, and sat down to rest a while. I suddenly remembered that I did not have my bag. I was surprised at my forgetfulness-where might I have lost it? I concentrated and recollected that I misplaced it when I was separated from the second escort group, from the "angels of Geihinom," namely Nachmanson and Lulav, and transferred to the guard who had escorted me to the dark corridor. Apparently I was so concerned and preoccupied that I had forgotten it.
Like myself, I thought, my bag is also here in this section. Whatever the circumstances, no one would steal it. If Lulav had taken it to the administrative headquarters, it would certainly be there. If he had entrusted it to a guard of the dark corridor, it would be there. At any rate, it was most certainly secure. At this time, I must use these precious moments to prepare myself for the "room open for all prisoners."
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"What is happening in my home right now?"
This thought possessed me: Conscious of the different personalities in my family, I could imagine their reactions and behavior, and the composite scene. I pictured the sobbing of my mother; the white, apprehensive face and the deep inner anguish of my wife and her shocked muteness; the shattered hearts and the confusion of my helpless daughters; the apprehension and concern of my son-in-law. I also thought about my future son-in-law, Rabbi Menachem [Schneerson], who had gone to the home of my secretary, Mr. Lieberman. I hoped to G-d that he was not also ensnared in this net of intrigue. What of all my dear friends and my chassidic disciples? What were they doing at this very minute? This vivid panorama excited me, and my eyes flowed with hot tears. I was deeply agitated and my entire body trembled: G-d forbid, was it possible that the sacred chassidic manuscripts and writings were also taken? I now realized that they were attempting to exact revenge from me. The angry words of Nachmanson, his conversation with Lulav, clearly indicated that I was dealing with people set on vengeance, on weaving lies, improvising dangerous charges against me. Who knew if they had not touched the core and apple of my eye, the sacred chassidic manuscripts and writings. And if, G-d forbid, this had actually occurred, how awesome was this situation. How incredible the catastrophe that these sacred manuscripts would also be swept into custody and imprisoned!
I felt the need to still this surge of thought. Like a flash of lightning there gleamed within my mind, "And what of G-d? Who has done this? Who has generated this entire sequence of events? Everything has its source in G-d. True, I am indeed a son, a husband, a father, a father-in-law, one who loves and is beloved. They are all dependent upon me, but I and they in turn are dependent upon G-d Who spoke and created the world. I have done all that I am capable of doing, and G-d will do according to His will, may He be blessed. At that moment I emerged from the mire and constraints of my situation, and ascended to transcendent spiritual heights, with thoughts beyond the confines of finite, physical existence. I was bolstered by pure faith and absolute trust in the Living G-d, secure in the merit of my holy ancestors - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - (thought letters)
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Saturday, June 22, 2013
false deities to which the Torah refers,
The statement of the Yereim cannot be understood in a simple, literal sense. For there are false deities to which the Torah refers, e.g., Baal Peor as mentioned in the conclusion of this week's Torah reading,6 whose worship was perpetuated long afterwards.7See Sanhedrin 64a, which relates that this deity was still worshipped in the Talmudic Era Instead, the intent appears to be that the Torah's mention of a false deity negates that deity's importance in the eyes of a person studying that portion of the Torah. The Torah's words will impress him with the futility of the worship of other deities demonstrating that these deities are of no benefit to those who revere them, and that when Jews have erred and worshipped them, they were severely punished.
Going further, every Jew desires to observe the Torah and its mitzvos,8 and shun false deities. The act of Torah study awakens this inner desire, inspiring a Jew to dedicate himself to the Torah and negate all other forms of worship.
And "For the same reason that the Torah mentions [a false deity], we are entitled to mention it." When a Jew studies the Torah and identifies with it, he taps the G-dly potential the Torah contains. This empowers him, enabling his mention of a false deity to negate its influence.9
6. Numbers, ch. 25.
7. See Sanhedrin 64a, which relates that this deity was still worshipped in the Talmudic Era.
8. Rambam, Mishneh Torah, Hilchos Geirushin, conc. of ch. 2.
9. On this basis, we can understand why the Talmud (Sanhedrin, loc. cit.) and the Shulchan Aruch (Yoreh De'ah 147:4-5) mention the above law in conjunction with the law permitting the belittling of false deities through jest. The activities permitted by both laws serve the same function; they degrade the deities and nullify their influence in the eyes of others.
A Spiritual Transition
We can now understand the conduct of Ulla. Our Sages state:10 "A Jew living in the Diaspora serves false divinities in purity." For in Eretz Yisrael, G-d's providence is more openly revealed, while in the Diaspora, Divine influence is hidden within the natural order. Just as the worship of false divinities involves bowing one's head to them, so too, when living in the Diaspora, one is required to subjugate one's thinking processes to the forces controlling the natural order.11
Upon leaving the holiness of Eretz Yisrael and entering Babylonia, Ulla sensed the spiritual transition, and felt it necessary to emphasize the negation of false deities. Summoning up the power of the Torah acquired through his study in Eretz Yisrael, he mentioned the name of a false deity with the intent of nullifying its influence.
10. Avodah Zorah 8a.
11. See the maamar, VeYadaata, 5657 (English trans. To Know G-d, p. 42ff).
Nullifying and Transforming
The above discussion sheds light on a question raised by the name of this week's Torah reading: Balak. Balak was a wicked man, an immoral12 king who hated the Jewish people and wanted to destroy them. Why then is his name immortalized as the title of a weekly Torah reading? Our Sages state13 that a person should not be named after a wicked man. Surely, this applies with regard to the name of a Torah portion.
The above discussion makes the intent clear. Naming the Torah reading "Balak" is a means of negating the forces associated with him. As the Torah reading relates, Balak's intent was thwarted entirely. The name Parshas Balak is an eternal source of positive influence, frustrating any power that seeks to harm the Jewish people.
The narrative in our Torah reading relates, moreover, not only that Balak's intent was foiled, but that Bilaam whom Balak brought to curse the Jewish people showered powerful blessings upon them, including the blessings which will become manifest with the coming of Mashiach.14 Thus the name Balak refers not only to the negation of evil, but to its transformation into a positive influence.
12. As reflected by his willingness to accept Bilaam's suggestion, which involved using Moabite maidens to seduce Jewish men, and his sending his own daughter to participate in this endeavor.
13. Yoma 38b.
14. Significantly, there are very few allusions to the coming of Mashiach in the Chumash, and none are as explicit as Bilaam's prophecies.The transformation of evil into good and the manifestation of this concept in the assistance and support the gentile nations will offer the Jewish people is one of the fundamental themes of Redemption, as it is written (Yeshayahu 49:23): "And kings will be your butlers.." To highlight this concept, the prophecies which describe this era are themselves a reflection of this principle, transforming the wicked designs of Balak and Bilaam into good.
The Fruits of Unbounded Commitment
In some years, Parshas Balak is read together with Parshas Chukas. For it is the selfless commitment implied by the name Chukas15 which makes possible the transformation of evil into good. When a person fans the spark of G-dliness in his soul and expresses it through unbounded devotion to the Torah, he influences his environment, negating undesirable influences and transforming them into good.16
And as this pattern spreads throughout the world, we draw closer to the fulfillment of the prophecies mentioned in this week's Torah reading:17 "A star shall emerge from Yaakov, and a staff shall arise in Israel, crushing all of Moab's princes, and dominating all of Seth's descendants."
15. See the previous essay, entitled "Beyond the Reach of Knowledge."
16. The parshiyos Chukas and Balak are often read during the weeks before and after the celebration of the Previous Rebbe's redemption on Yud-Beis-Yud-Gimmel Tammuz. The saga of the Previous Rebbe's imprisonment and liberation is a reflection of this dynamic. Arrested because of his selfless commitment to spreading Jewish practice (Chukas), he was ultimately released from prison. The news of his release inspired the continuation of Jewish practice in Russia and throughout the world, reflecting how the entire episode served as a source of positive influence (Balak).
17. Numbers 24:17, cited by Rashi, Rambam, and others as a reference to Mashiach.
Days of LightLRabbi Yosef Yitzchak of Lubavitch
Days of Light
From the writings of Rabbi Yosef Yitzchak of Lubavitch
Published and copyrighted by Kehot Publication Society
The following is from a letter by Rabbi Yosef Yitzchak written in 1934:
... My imprisonment in 5687 [1927] was my seventh -- I was imprisoned five times in the days of the old [Czarist] regime and twice in the days of the new [Communist] regime.
The first imprisonment took place in the Lubavitch of my childhood in 5651 [1891] when I was eleven years old. That year, I had begun -- by the advice and instruction of my teacher, Rabbi Nissan -- to submit my memoirs to writing. I recorded this incident in my journal of 5653 [1892-93].
The second imprisonment took place in Lubavitch, in Iyar of 5662 [May-June 1902], when I was informed on to the authorities by the teachers of the school run by the 'Enlightenment' movement in Lubavitch.
The third imprisonment took place in Lubavitch, in Tevet of 5666 [Jan. 1906], as a result of the participation of members of the 'Workers of Zion' party in a riot against the Lubavitch police.
The fourth imprisonment took place in Petersburg, in Tevet of 5670 [Dec. 1909-Jan. 1910]; the informer being the Jewish scholar K.
The fifth imprisonment took place in Petersburg, in Shevat of 5676 [Jan.-Feb. 1916], because of my efforts to obtain legal material concerning the exemption of religious functionaries from military service.
The sixth imprisonment was in Tammuz of 5680 [June-July 1920] in Rostov-on-Don; the informer was D., the Yevsektzia ("Jewish Section" of the Communist Party) head of Rostov.
All these were imprisonments of but hours; the seventh, however, is the most distinguished of them all.
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As is the nature of things, the analogy is more trivial than the analog and the analog more formidable than the analogy. If confinement in a prison of wood and stone is an affliction, how much greater is the suffering of the G-dly Soul in the imprisonment of the body and the Animal Soul. Men bedarf zich in dem batifen ("One should think deeply into this").
I will not deny that, at times, this seventh imprisonment causes me great pleasure, as is evident by the fact that now, some seven years after the event, I occasionally take the time to seclude myself and visualize the encounters and discussions, the visions and the dreams, which I heard, saw, and dreamt in those days.
In addition to the set life-periods of man -- childhood, youth, his single and married days, maturity and old age; in addition to the talents granted him, be they average and ordinary or brilliant and phenomenal, or his temperament, whether shy and melancholy or joyous and exuberant; in addition to all this, Divine Providence grants a person special moments in his life which may transform his nature, develop his faculties, and set him upon a higher plateau, so that he may behold the purpose of the life of man upon earth.
The period which most profoundly affects the course of a person's soul and the development of his faculties is that period which is rich with suffering and persecution for his diligent and passionate work for an ideal; in particular, when one is struggling with and battling his persecutors and oppressors to uphold and strengthen his faith.
Such an experience, though fraught with pain of the body and agony of the soul, is rich with powerful impressions. These are the days of light in the life of man.
Each and every event of such a period is extremely significant and distinguished, particularly in the case of arrest and imprisonment. Because of their great spiritual value, not only the days and nights, but also the hours and minutes are worthy of note. For every hour and moment of pain, affliction and suffering brings tremendous rewards and infinite fortitude of mind -- also the most feeble of men is transformed to the mightiest of the mighty.
This last imprisonment began at 2:45 a.m. early Wednesday morning, Tuesday night, Sivan 15 5687 [June 15, 1927], and lasted until 1:30 p.m. Sunday Tammuz 3rd [July 3], in the city of Leningrad-Petersburg.
Eighteen days, eleven hours, and fifteen minutes.
That day at 8:30 o'clock in the evening, after approximately six hours at home, I left with the train that goes to the city of Kastrama. I arrived on the next day, Monday the 4th of Tammuz, and I remained in exile until 1:30 p.m. on Wednesday, the 13th of Tammuz.
Nine days and Seventeen hours...
Published in Likkutei Dibburim, Vol. IV, pp. 1219-1221; English translation by Yanki Tauber ("Once Upon a Chassid", Kehot 1994
Inspiration & Entertainment » Tales from the Past » Chassidic Stories
A Boy and a Calf
From the diary of Rabbi Yosef Yitzchak of Lubavitch
At the age of eleven, the young Yosef Yitzchak began to keep a diary in which he wrote faithfully for his entire lifetime, often for several hours a day. He recorded his personal experiences, as well as the wealth of chassidic wisdom and lore which he absorbed while growing up in the White Russian town of Lubavitch, in the home of his father, the rebbe, and surrounded by the great chassidim of the time. The following excerpt was written when he was twelve years old, and recounts an event which took place one year earlier.
Following the guidance and instructions of my father, I devoted my entire fortune—which at the time amounted to some thirty rubles, received in reward for reviewing mishnayot (Talmudic passages) by heart—to establish a free-loan fund. I provide interest-free loans in small sums of three to five rubles to market people and to peddlers who make their rounds in the villages with bundles of flax, pelts, chickens, eggs, onions and the like.
On the advice of my teacher, Rabbi Nissan, I keep accounts. The days before and after the market day are my business days, in which I distribute and collect the loans.
Among the “regulars” who frequently make use of my fund is Reb Dovid the butcher, nicknamed “Buckteeth Dovid.” Reb Dovid is a man of fifty, heading a family of eight souls, a frightful pauper who earns a living from the toil of his hands. No work in the world is too difficult for him—be it in the scorching heat of summer, in a winter snowstorm, or in the rainy season—as long as he earns a few kopeks for his toil. Never does he complain about his miserable state and poverty.
A simple man is he, this Reb Dovid: if he studied at cheder during his childhood, he has already forgotten his learning. Aside from the prayers—including those of the festivals and the High Holy Days—and the Psalms, the Passover Haggadah and the Ethics of the Fathers, he doesn’t know much. But he is a wholesome and honest man, and every day—save those that he works in the next village—he is among the first ten men to make up the Psalm-reciting society and the vatikin quorum to recite the morning prayers at the crack of dawn.
I love to catch those moments on an afternoon preceding Shabbat or a festival when Reb Dovid would head home from the bathhouse, his face aflame and the edge of his white shirt peeking out, his four sons surrounding and running after him. Another hour would find him humming a tune as he walked with his four sons to the large synagogue, where he prays.
My parents were away for a time. I was staying at the home of my grandmother, Rebbetzin Rivkah. My cheder studies were held in the home of Reb Yeshayahu Kastier on Shileveh Street.
At the time, the Lubavitch police force consisted of a pristov, an uradnik, and three diesatniks, with another five diesatniks added on market days to help keep the peace.
And this is what happened:
It was two o’clock in the afternoon of a day in Av 5651 (August or September 1891), a market day. I was walking home from cheder for lunch together with my friend Shimon, the son of Reb Shmuel the copyist. The market square is jammed; also Shileveh Street, on which we walk, is filled with carts, horses and peasants.
We met Reb Dovid the butcher carrying a calf on his shoulders and a small lamb in his arms, and a basket of chickens hanging in front of him. Noticing me, his face—black as an African’s—lit up, and with white teeth peeking out he said: “I hope to G‑d that I’ll earn well today . . .”
Before he finished speaking, the police uradnik suddenly sprang up beside him and struck him a blow across the face. Blood ran down his nose. Seeing this, I yelled at the uradnik, “Drunk! Despicable one!” and I shoved him hard.
The uradnik cast upon me the libel that I had ripped off the brass badge sewn on his chest and interfered with the carrying out of his duty, and instructed one of the diesatniks to take me to the police station. Before I had a chance to utter a sound, a half-drunk peasant grabbed me with a coarse and powerful hand by my clothing and neck.
The commotion in the market was at its peak, and with great difficulty we proceeded, pressed together, through the crowd of people, carts, horses and other livestock. Because of the heaven-splitting sounds of the market, no one paid attention to me and my escort.
We passed the market square, passed Chachlukeh Street, and arrived at the station courtyard. The guard opened the gate, and my escort handed me over to the officer on duty with the notification that I had been arrested for the aforementioned crimes.
The officer on duty received me with a wrathful face, glared at me with contempt, awarded me a slap across the face, grabbed me by the lobe of my ear and led me to one of the cells. He opened the doors of a dark room, pushed me in and locked it behind me.
And I, a terrible fear descended upon me. I also felt very hungry. But after a moment, the thought flashed through my mind: why, I too—just like my holy ancestors—am sitting in prison! So I must occupy myself with words of Torah. As I was already fluent in two volumes of mishnayot, Zeraim and Moed, I began to review them by heart.
Suddenly, I heard the sound of a drawn-out grunt. My imagination ran wild, and I trembled in terror. I strained to focus my thoughts on the words which I was reciting by rote, and moved away from the corner from which the grunting and sounds of flailing came. I concentrated on reviewing the mishnayot.
To this day, I remember the thoughts which ran through my mind at the time concerning the afternoon prayer of minchah.
Since I was sitting in the dark and did not know the hour, I hurried to pray minchah. I said the Ketoret and Ashrei passages; upon reaching the amidah, I hesitated as to which version of the prayer I should recite. Should I include the Aneinu passage, since I was in a state of distress, and say the confession of Al Cheit (most of which I knew by heart) in repentance, or not? But before I could finish the thought I decided that no, I should not say Aneinu, nor Al Chet. In fact, I should not even say tachanun (the confession of sins recited in the daily prayers but omitted on festive occasions); on the contrary, the day on which the Almighty granted me the privilege to be imprisoned for defending the honor of a Jew should be a festival for me. With a feeling of joy I prayed the amidah with proper concentration, to the best of my knowledge and understanding.
After the minchah prayer, as I was reviewing the mishnayot of the order of Zeraim, I heard the sound of grunting and flailing limbs, accompanied by a lengthy struggle. My knees were knocking together in fright, but then I remembered that my friend Shimon had been showing me the box of matches he had bought for his brother Leib, and that in the great confusion of what happened it had remained with me. I lit a match and saw a bound calf with a muzzle on his mouth lying in a corner, and my fear was calmed.
I finished reviewing the order of Zeraim, and proceeded with the order of Moed. Before I could finish Moed, I heard the sound of steps approaching the room of my imprisonment. Soon the door opened and I saw the officer on duty.
“Please forgive me,” said the officer. “I did not know that you are the nephew of Raza.” (All the townspeople, also the non-Jews, called my uncle “Raza,” short for Rabbi Zalman Aharon.) “Now, his honor the pristov has arrived and has commanded to release you . . . Please, have mercy on me and do not tell them that I hit you and pulled you by the ear. I didn’t do it in malice—only out of habit—why, no blood ran from your nose, and none of your teeth fell out, so what’s so terrible . . .?”
When we entered the pristov’s room, Reb Dovid the butcher—bruised and beaten—already stood there together with the policeman who had hit him, and the witnesses Reb Yoel the tin man and Shaul the wagon-driver.
The police officer argued that the calf which Reb Dovid had been carrying was the calf which Reb Meir the butcher had purchased from his, the officer’s, brother, and was stolen from Reb Meir by Reb Dovid. This was why his hands had struck the face of the thief. “And this youth,” he said, indicating me, “insulted me and ripped off my badge.”
The witnesses testified that Reb Dovid the butcher had purchased the calf he was carrying.
While they were still speaking, Mr. Mordechai Zilberbord—the servant of my uncle Raza—entered and handed a note to the pristov. Upon reading it, the police chief said to Zilberbord: “You can take him. He is free of any punishment.”
All my friends were waiting for me outside the station house. We walked together—I didn’t want to ride in the coach which had been sent from our home—and I told them all that happened to me.
When Mr. Zilberbord heard my story about the calf in the prison cell, he rushed to find Meir the butcher. Meir rushed to the station, where he found the pristov still presiding over the case of the police officer versus Reb Dovid, and said to the pristov, “I was told that a bound and muzzled calf is lying in the jail of the police station.”
The pristov, who was in a bad temper—he had been forced to leave his company and his card game—stood up in a rage and went to investigate, followed by the station manager and the court clerk. Also Meir, Dovid and the witnesses trailed after them, to see if it was true about the calf in the jail cell. How amazed they all were to discover that it was indeed as Meir says, and that here indeed lies the calf which Meir had bought from the brother of the policeman who had beat Dovid.
Upon investigation, it was discovered that the policeman and his brother had conspired to first sell the calf to Meir and then to steal it from him.
For a week the policeman sat in jail, after which he was brought to trial. Another wrongdoing of his was discovered, and he was dismissed from his post.
My friends later told me that five hours had gone by until the pristov was found in the company of Mr. Azmidov and Dr. Yermakov, engaged in their card game at the doctor’s home.
When my father returned from his trip, my uncle Raza recounted to him the entire incident of “Buckteeth Dovid,” and praised my strength of mind. Thanks to me, he said to father, Dovid’s innocence and the policeman’s guilt had been established, and the calf had been returned to Meir.
My father said to me: “You did well to protect the dignity of an honest Jew. And if for that you suffered for a few hours, so what?
“Now it has also been demonstrated to you,” father continued, “how good it is that you are fluent in mishnayot by heart. Were it not for this knowledge, in what way were you any better than—lehavdil—the calf of Meir the butcher, which also sat in prison? But because you knew the mishnayot and you reviewed them there, the hours of imprisonment passed with words of Torah and prayer, in which lies the advantage of man over beast.”
Father’s words remain engraved on my mind and heart: Love and esteem every honest Jew, be he rich or poor in Torah. Protect the dignity of every Jew, even if danger is involved. And always prepare “provisions for the way”—by learning by heart—in case of any mishap, so that no time will be wasted without study of Torah.
My father gave me ten rubles to add to my fund, that I might increase my loan-granting activities.
Learning & Values » Jewish History » Chassidic Personalities » The Rebbe’s Prison Diary
Chapter I: The Arrest
From the writings of Rabbi Yosef Yitzchak of Lubavitch
Published and copyrighted by Kehot Publication Society
Tuesday night, the 14th of Sivan, 5687 (June 14, 1927). It was already twelve o'clock at night, shortly after I had concluded receiving people for private audiences. It was my custom to receive people for these audiences three times a week -- Sunday, Tuesday and Thursday. The meetings were scheduled for the hours of seven until ten at night, but usually extended for an hour or two more, particularly during the summer months, due to the many visitors. This particular night these sessions extended until half past eleven.
The prayers were scheduled for three fixed times during the course of the day. After the morning prayers we would recite a segment of the Psalms as divided according to the days of the month. I had established this recitation on the basis of a personal unrevealed reason and had requested all members of the Chabad movement throughout the world to adopt this practice in their respective synagogues. Thus, by following this recitation every day, they would finish the book of Psalms once monthly. After the daily recitation they were to recite Mourner's Kaddish. Praise G-d that this practice was widely adopted, and fortunate is their lot both materially and spiritually. For those following this practice my request persists to the present day; in the morning there should be a regular study session in Mishnayot, between Minchah-the afternoon prayer-and Maariv-the evening prayer, a study session of Aggadah and at night, a class in Talmud. On this occasion many people had come. I began the audiences with the chassidim at the regular time and concluded at 11:30.
I then prayed the evening prayer with a quorum group that assembled in my home thrice daily for public prayer. I was weary and exhausted from my tasks and also deeply distressed because of my recent communication with Rabbi Dovid Tevel Katzenelenbogen [the Chief Rabbi of Leningrad], in which I opposed the General Assembly planned by Leningrad's communal leaders.
Various anti-religious Jews, scheming to undermine traditional Judaism, had scheduled this meeting and deceived the Chief Rabbi of Leningrad into siding with them by creating false issues of personal conflict.
Thus weary, I washed my hands in the traditional manner for the evening meal with the members of my household a few moments after twelve oclock. About twenty minutes had passed when the doorbell rang forcefully. The door was opened, and two men burst into the dining room shouting: "We are representatives of the G.P.U. Who is Schneersohn? And where is he?" As they spoke, a contingent of armed men entered after them and stood in a line awaiting their commands.
I answered calmly and clearly: "I do not know which Schneersohn you seek. If you enter into someone's home, surely you know in advance who dwells there, and this drama is pointless. Deliver your message and clearly state your wishes. The building superintendent, who knows the identity of all the people in this house, is here with you. What need is there for this clamor and disruption?"
"I am not shouting," said the spokesman, "This is my normal manner of speech. It seems that you are not familiar with the methods of G.P.U. representatives. Show us through your apartment so that we can place an appropriate legal guard, and as master of the household, come with us to observe the search."
"True," I replied. "I am not fully aware of your methods, and I have no desire to know them.
"Either you are completely in error, or someone has fabricated a libel against us. In any event, it makes no difference to me. As for the emissaries from your organization, I have not feared, I do not fear, and I will not fear them. The building attendant can direct you about my quarters, and you may search as you wish in ostensible accordance with the law that you invoke." I then calmly added: "I am certain that you will not disturb me from my evening meal."
My words, spoken evenly and without any betrayal of emotion, had a strong effect on the callous officials, and for a brief instant their wings drooped. They gazed at me with surprise, as silence prevailed in the house.
Among the intruders was a young Jewish G.P.U. official by the name of Nachmanson. He had received a Jewish education in his childhood in his hometown village of Nevel, and his father had actually journeyed to Lubavitch as a chassid. His commanding voice broke the silence as he instructed the armed men to take guard positions at the various doors of the house. Anyone desiring to enter the house was to be admitted, but they were to prohibit any movement from room to room or any oral communication. He stressed that his instructions were to be followed strictly.
He then turned to his companion, a short dark-haired Jewish man named Lulav, from the family of that name in Riga, and stated that they should begin their work. He concluded by addressing me and saying that, if I could eat, I was at liberty to do so. They would not disturb me, but he had instructed a guard to remain in the room with us
http://www.chabad.org/library/article_cdo/aid/2972/jewish/Chapter-I-The-Arrest.htm
They first went to search the room of my daughters Chaya Moussia and Shaina and asked them: "Which party do you belong to?"
They answered that they were "members of our father's party, apolitical Jewish women who hold dear Jewish traditions and despise the new trends."
"Why?" inquired Nachmanson, astonished.
"Why?" replied Shaina, "this we are not obligated to answer you. You asked regarding our beliefs and I replied. As to the question why, this we are not obligated to explain, for you are not here investigating my letters and documents for discussion's sake. What we were, we still are; and we declare this openly, regardless of whether you find it acceptable or offensive."
Nachmanson answered: "You must consider the authority and power of the G.P.U., which we represent. The G.P.U. can force even the silent tongue to speak and tell what is hidden within the heart. Our interrogators are remarkable craftsmen. To them all is revealed, willingly or otherwise. There can be nothing hidden. There everything melts; even stone speaks and divulges its secrets."
"The entire tragedy," answered my daughter, "is that you wish to accomplish everything by power and coercion. This is unethical and repugnant, attempting to intimidate intelligent and informed people with the power of the fist and the threats of the gun."
I will not deny that it was gratifying for me to hear these words spoken with logic and composure-albeit feigned-and in a firm voice. Nevertheless, I was very much concerned for her fate, lest Nachmanson, who prided himself on his power, would also think of arresting her.
The men remained in the house for an hour and a half, proceeding from room to room and searching thoroughly, but it was clear that this was not their actual intent. They then prepared an official form and handed it to me for my signature. I scrutinized the document, which stated that the search had conformed with all the pertinent regulations and that I had been informed of my prisoner status.
Upon reading the document, I replied that I was unable to sign a form in which it is stated that everything was executed legally. "To me the entire visit and search is suspect," I said, "Everyone knows who Rabbi Schneersohn is and what his activities are. Surely, one of two possibilities must have occurred: error or libel-on account of either I could not sign.
As to arresting me, I continued, it appears that the pleas of my family are of no avail; however, I would also like to respond on my own behalf as to why you want to imprison me.
"It is clear to me that the entire matter is either an error or a fabrication, either of which will be clarified within a day or two. Everyone is thoroughly aware of my identity and actions: I have not used secrecy. I live in one of the largest cities in this country, and my home is in its center. I have a synagogue and deliver chassidic discourses there on the Sabbath and Jewish holidays. This means that I have not acted covertly.
"I believe that the arrest will result in highly negative publicity, and you should proceed with caution until the truth is clarified -- if you are actually seeking the truth. However, if you mean to conceal this error or libel with lies and falsehood, I am certain that you will regret it. Do as you will, but Schneersohn will not be arrested with a web of deceit."
Nachmanson roughly interrupted me: "The G.P.U. is responsible for its actions and is wholly unafraid of criticism. If the order has been given to arrest you, then I am confident that there is full authority to follow it. I am amazed at your words. Be fully aware that you are now a prisoner."
"I do not understand," I replied, "why you interrupted me and didnt allow me to finish my request."
Infuriated, Nachmanson exclaimed, "What! You wish to request something? That right is yours, just as it would not be denied any other prisoner. But why this insolence? Do you not understand your situation? We have not come here for conversation, nor to hear the requests of your family." He turned to my daughters and declared:" Leave this room. If you speak one more word, then you, too, will be arrested." He raised his revolver and said: "I will speak with this and silence your elegant words, your krasivorechivosti."
"We," answered my daughter, Chana, "speak in the language used by people who retain their humanity under all circumstances, not in the tongue of those who have just emerged from the slime, unable to speak forthrightly and capable only of waving a revolver and threatening imprisonment.
"Permit our father to stay with us-do not take the apple of our eye! I and my sisters will gladly go in our father's stead. Our father is weak; the doctor has instructed that he should not go out. Bring a doctor-let him be examined-let him remain under guard until the physician will determine that he can go out. After all, you too are a human being-you must also have feelings and emotions. You must surely have what the world calls ethics and decency." She burst into tears.
"Ach!" I exclaimed, "Only wishful thinking could imagine that pleas and tears could help."
"My daughter," I turned to my daughter Chana and to my wife and to my two other daughters, who stood white as snow, their eyes streaming with tears, and stated: "A barbarian and pleas for decency are two contradictory things."
"Why," I continued, directing my words toward Nachmanson, "do you not permit me to conclude? We can discuss all your methods of terror, and your lecture on ethics and how to speak, in prison. But here in my own home you must listen to my words. I am still within the walls of my own home, and I desire to speak in the presence of my family, in the presence of trustworthy witnesses whose testimony you cannot contradict."
Nachmanson replied: "Your words are infused with venom. You do not approve of the laws of the present regime-nu, we will yet discuss this. Now speak as you wish in the presence of irrefutable witnesses," and with a smile he winked to his accomplice Lulav and the other armed G.P.U. men in the room.
"I demand permission to put on tefillin and pray and also that kosher food be made available to me from my own home," I stated.
"You may take your tefillin, religious books, paper and pen, and I give you my sincere assurance that no one will disturb you from your prayers, from reading and from writing. This very day you will return home. You will just be asked a few questions by the director of the prison and then be permitted to return home," Nachmanson replied.
The lengthy exchange had ended, and as they awaited the vehicle to take me to the notorious Spalerno prison, my mother the Rebbetzin [Shterna Sarah], who had been in her own room and oblivious to all that had occurred, abruptly entered. Nachmanson, the leader of the search party, had himself given the order that she should not be awakened. She had awakened nevertheless; I don't know why.
Upon seeing the uninvited visitors, she cried out in a frightened voice: "What is this? Why have they come? Shall they extend their hands against innocent people, against my son who strives to help others? No!" she called out powerfully, "I will not let them take my darling. I will go in your place. Take me," she entreated of the leader, "take me. Do not disturb my son, my only son, who responds to others in their hour of distress. Will you even subject a person of such integrity to so severe an ordeal? Woe! Imprisonment! Woe unto us, my dear departed husband&! They are taking our son Yosef Yitzchak-your only son who sacrifices himself for others-your one and only son-he who heeds your instruction with actual self-sacrifice-bandits have come-slayers of innocent people. And for what purpose? Holy ancestors, they desire to extinguish your soul-flame. Come what may, I shall not permit them to take you."
Nachmanson turned to me and said: "Please quiet her. Take her to her room, and put her mind to rest. I am not responsible for her emotional outburst. We were quiet and did not desire to cause her any unrest. Please calm her."
At that moment, it glimmered within my mind that there is a spark of good even in the depth of evil. These words did not seem to emerge from a cruel, blood-stained person. Was it possible that this stone-like man also possessed a heart and was capable of morality? Did he too have a conscience awakening within him a feeling of mercy? Or perhaps he realized that the woman standing and weeping before him was none other than the famed Rebbetzin of Lubavitch. Perhaps he had for that moment repented and regretted that it had been his fate to be a G.P.U. agent.
I went with my mother to her room and there discussed some matters which I could not speak of in the presence of my "guests", though they did not disturb me at all. For they had gone outside for a walk, leaving in my home a group of armed guards, awaiting the arrival of the vehicle.
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I found it difficult to determine the cause of this event or those responsible for it. I could speculate, but it seemed most likely that they were taking me hostage. I could not pinpoint the specific reason, but this was my impression.
I shared my speculation with the members of my household. "But for what?" asked my son-in-law Rabbi Shmaryahu Gourary.
I responded,"I do not know for what, but this is clearly the case."
My mother exclaimed, "An informant with false accusations," and my wife and daughter repeated the words, "A false accusation."
"No," I answered, "I do not believe that they will accuse me falsely, and I have done nothing that they could use as the basis for such an accusation. I am certain that are taking me as a hostage."
"What should we do?" my son-in-law inquired.
"What should be done?" I responded, "First let emissaries be sent to the graves of my father and my ancestors, the earlier leaders of Chabad, in Rostov, Lubavitch, Nyezin, and Haditz, [= resting places of the Rebbe's ancestors] to inform them of my plight. Also ask all of the chassidim to recite the Psalms during the first days."
My family repeated my words "the first days in astonishment," asking me what I anticipated. I answered that this we would eventually see with G-d's help. I told them not to raise a clamor, as word would be known very quickly all over.
I instructed that the chassidim here and abroad should not be hindered from whatever avenue of effort they would pursue. The members of my family, however, were to seek out confidential contacts to intercede for me-but first and foremost, I stressed that the entire network of educational activities should be maintained. Henceforth, the task of fundraising would certainly be formidable because all of those involved in these activities, willingly or compelled by circumstances, would be deeply shocked and frightened by my arrest.
"Therefore, you should know my firm instructions, that despite my present debt, you should try to obtain more money through loans and to immediately forward the required aid to every educational group. And you all must assume the responsibility for properly administering this effort 'till G-d shall return me to all of you.
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According to what I had heard from one of my daughters, I was certain that my secretary, Mr. Chaim Lieberman, was already aware of the happenings in my apartment. I was certain that he had already destroyed all documents that might have incriminated him as my secretary. It would also be good if he would move out of his apartment until things quieted down. Why should he suffer as well? Moreover, he was the sole individual with the knowledge to continue the work, for he was totally knowledgeable as to what was to be done. I was certain that they would find nothing incriminating in his possession. For this I was grateful to G-d.
Their faces white as plaster and their eyes filled with tears, my mother, wife, daughters and son-in-law stood shocked. At that moment, no words were to be found. They gazed at me with wonderment, hope and longing, mercy and supplication, not uttering a word.
Amazing, I thought: in just a few precious moments I would be taken to the Spalerno prison!
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"Spalerno" is known to all. Everyone knows that it is dreadful, and its very name evokes fear and terror in everyone, no matter what religion, nationality or party. This prison on Spalerno street, or as it is referred to, "Spalerka," is well-known even to children, and it is common knowledge that being taken there is no laughing matter, and that ones stay there is never for merely a day or two. When one is sentenced to be taken to Spalerno, it is for one of two reasons: either judgment has already been rendered, or for questioning-and particularly for investigation.
The reader may wonder, what is the difference between "questioning" and "investigating?" It is difficult for me, however, to dwell on this. Briefly, questioning is oral: questions, answers. Investigation is quite another matter. It is the coercion to speak. As Nachmanson stated: "There, one talks; there, the mouth opens-you speak and speak!" Mere questioning is done in any facility, but Spalerno is different. So I awaited the military vehicle that would take me, in a few precious moments, to this Spalerno.
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At such a critical moment, there is much to say, much to request, much to mandate and settle. Yet the mouth does not speak and the mind does not control the heart. The emotions overflow, restricting the capacities of thought and speech. Thank G-d, I didn't lose control. I spoke out, briefly, yet laden with instructions on the successful continuation of our work. I said to my family:
"Surely they have spun an intricate web of accusations in which to ensnare me. They will try to force me to confess to actions of which I am wholly innocent and which are wholly irrelevant to my efforts for the strengthening of Torah and Judaism.
"But I will only tell them: 'I am involved in the promulgation of Torah and its mitzvot.' I will assume the entire responsibility and incriminate no one else; and G-d forbid, if any one else will be arrested and informed that it was done by my word, then I forewarn you now that it is an absolute falsehood. No power in the world will make me yield.
"It is also clear to me that this arrest has been elaborately planned, for they would never have taken so major a step without adequate preparation. Nachmanson's face reveals his intent. They most certainly anticipate causing great harm to the whole Jewish people by imprisoning me. But I have profound faith that the G-d of our sacred ancestors will liberate me from their hands, and I will return and continue my work. Please obey my words carefully and do not despair, and G-d will aid us."
I then warned them to take all of the correspondence in the house and to distribute the documents in various secure places.
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I had barely concluded when Lulav entered stating that the vehicle was waiting for me and that it was necessary to hurry.
I responded: "The conditions in this country at present make it a matter of certain that no one will be late. Even those who today concern themselves with the imprisonment of others may be certain that their turn, too, will come. There is no reason to hurry, nothing will be lost."
I put on my overcoat and received a departing blessing from my mother and my daughters Chana, Chaya Moussia, and Shaina. I also went to give my departing blessing to my grandson, who was sleeping in his crib. .
I then blessed my domestic helpers, who upon hearing and seeing that I was to be taken to the awesome Spalerka, bowed their heads, gazing downward, unable to look at my face-for they were frightened and distressed at the entire spectacle. In the beginning they had no knowledge of what was taking place, because the guards separated us and they were confined to the kitchen. They were emotionally powerless to express any response to my departing blessing.
I kissed the mezuzah on the door and sat on one of the benches. The official Lulav and his subordinates, armed soldiers, surrounded me in the manner of prison guards and in accordance with prison regulations.
My belongings, tefillin-Rashi, Rabbeinu Tam, Shimusha Rabbah; a talit, a gartel (prayer sash); my religious books-Siddur (prayer book), Psalms, Tanya, and my other personal effects: change of clothing, a handkerchief, food, valerian, a small pillow, were all placed in one package-in a travel bag. The cover of the bag was inscribed in Roman letters "S.S."; my father, of righteous memory, had purchased it and used it during the course of his journeys from the year 5673 (1913)-a plaid blanket was also given to me.
I did not want to carry my belongings myself, so I gave them to one of the armed guards. Lulav leapt forward and took the bag from the soldier and said in Yiddish: "Give the bag to me, I will carry it. Chassidim remain chassidim; my grandfather carried the bags of your grandfather and I, too, will carry your belongings."
I removed the bag from Lulav's hand and replied: "Your grandfather was a chassid of my grandfather, so he was privileged to carry those bags to the place of my grandfather's choice, whereas you desire to carry my bag, G-d forbid, to a destination of your choosing. No, this cannot be. In your way I will not go. Chassidim certainly do remain chassidim."
I reclaimed my possessions and restored them to the guard who held them originally. I kissed the mezuzah and departed with armed guards in front of me, to my right, to my left, and behind me.
As we descended the stairs, I could hear the voices of my family pleading to accompany me to the vehicle. I turned about and saw an armed guard physically barring their way. I called out to Lulav inquiring as to why they were obstructed and if he had authority for such action.
My confident tone and clear words had the desired effect on Lulav. He commanded the guard to move away, and he permitted my family to accompany me as a group. I was thus able to speak a few words with my son-in-law.
In the courtyard all was quiet, no one was there, aside from the members of my family, the contingent of guards and their officers, Nachmanson and Lulav.
Nachmanson stated with a smile: "You can kiss and take leave of each other here in accordance with all of the etiquette of the aristocracy because I will not let you go out into the street."
I turned to Nachmanson and said: "It is not befitting for a highly placed official -- so concerned with propriety, who asks for a signed document corroborating that his visit and search accords with the law -- to prevent members of a family from accompanying one dear to them."
"Go!" Nachmanson answered, enraged, "it appears that you are still unable to adapt to the present situation. You are a prisoner and obligated to obey the command of an authorized official."
"Who is the official, I inquired, and what is the command? You can clearly see that despite all of your efforts, you will not frighten me." I continued: "Please grant my family's request!"
Nachmanson turned aside, and all the members of my family and I went out to the street. The vehicle stood surrounded by armed soldiers. Within sat a prisoner, obviously a foreigner of prestige, approximately forty years old. He was dressed in travelers clothes, his face snow white; his eyes conveyed deep bewilderment, his face an expression of deep anxiety and fear. Facing him, on guard, sat an armed soldier.
As I emerged onto the street, my glance fell upon the large clock hanging in the window of the clock store across from my house. The face of the clock was as white as the faces of my household members, may they live, and the hands-indicating that it was twenty minutes after two-as black as ravens.
During this period of two hours and ten minutes, how much pain, suffering, fear, and anxiety had the members of my household endured! And for what reason? Because of false libels, because of malicious informants-because of my effort to strengthen Judaism, because of strengthening the Torah.
We stood together for a few moments, and then, with the help of one of the soldiers, I climbed onto the vehicle and sat in the place indicated for me. Facing me, as a guard, Lulav sat holding only a revolver, for Nachmanson sat with the driver, most certainly in conformity with prison regulations.
"Be well and strong," I called out to my family, "and may G-d help us to be reunited soon in good health."
At that moment the vehicle moved and commenced its journey to the notorious Spalerno prison.
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I looked out and saw on the corner our good friend Rabbi Eliyahu Chaim Althaus, his face contorted with fear. I nodded silently to him as an indication of blessing and leave-taking, but I perceived that he stood uncomprehending. He appeared as though he would, in a moment, burst into intense weeping or anxiety. A moment passed, we turned left to Litaina Street and Pinchas, Rabbi Althaus' son, suddenly appeared. I was jolted by the sight of his white face, his black bulging eyes, and his figure, buckling over. He peered intently, trying to see who was in the vehicle, but he did not seem able to perceive clearly.
We then quickly turned to the street on the right, Spalerno Street. On number 24 stood the massive edifice, the notorious prison: Spalerka.
The prison doors were sealed. Nachmanson and Lulav instructed the guards to maintain strict security with the "distinguished guests" in the vehicle, myself and the other prisoner. They themselves hastened to the gate keeper, but to their astonishment they did not receive entry clearance. The outer guard did not reply to these newly arrived officials; the guard within opened the small inquiry-gate. I could not hear his question, but I did see that Lulav and Nachmanson were talking to each other in distress.
Lulav approached our guard while Nachmanson exerted every effort to gain access to the prison, but the guard closed the opening. Nachmanson, humiliated and agitated, stood, one hand on the door bolt and the other wiping away the sweat on his inflamed face with a handkerchief.
There are many kinds of human sweat: the cleansing sweat which removes human sin, the sweat caused by the performance of a mitzvah, the sweat of intense effort in the study of Torah, the sweat generated by work sincere and honest, the sweat of intense physical toil. In stark contrast to these is the sweat of anger and murder, the sweat of the hangman, the sweat of the bandit and the murderer.
Lulav called out to his comrade Nachmanson: "We are late. May gloom take A! He tells us thus, while he idly sleeps. Official B should be informed of this. He will take the situation into his hands: then A will either no longer sleep or he will slumber eternally."
Suddenly the sound of the opening door bolt was heard, but Lulav told us to wait and not go forward without orders.
The prisoner next to me was disintegrating mentally. The soldier assigned to him stared at him fixedly, a bayonet in his left hand and a rifle in his right. His eyes were riveted on the prisoner and not distracted even momentarily. The prisoner's face was snow white with fear and his body was quivering. His clothing was European tailored; he seemed to be a person of means and was even wearing silk gloves. He looked, however, terrified, as though he would succumb to sudden death.
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Thursday, June 20, 2013
A Ruler Shall Go Forth
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Tammuz 12, 5773 · June 20, 2013
Balak
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Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson
"A Ruler Shall Go Forth"
One of the prophecies of Billam recorded in the Torah portion of Balak is that "a ruler shall go forth from Yaakov."1 Rashi explains2 that this refers to Moshiach, concerning whom the verse adds:3 "he shall rule from sea to sea, and from the river to the end of the earth."
Since the obvious intent of the verse is that Moshiach will rule the entire world, why doesn't it simply say so? Moreover, why is it necessary to state "from sea to sea" when Moshiach's primary dominion will be over the land masses and their inhabitants?
The Alter Rebbe explains4 4. Tanya , beginning of ch. 37.
that the "ultimate perfection of the Messianic Era . is dependent on our actions and [divine] service throughout the period of exile." The spiritual service of the Jews prepares the world as a whole, and themselves in particular, for the ultimate perfection that will be realized in the Messianic Era.
Since G-d repays "measure for measure,"5 it follows that those "actions and service" that lead to the Messianic Era are to be somewhat similar to the events of that time. In other words, in order to attain the revelation of Moshiach's kingdom, a dominion that stretches "from sea to sea, and from the river to the end of the earth," it is necessary that our individual spiritual service be performed in a like manner.
This will be better understood in light of the statement of the Baal Shem Tov6 Quoted in Ma'or Einayim, Parshas Pinchasthat "it is necessary for every Jew to rectify and prepare that portion of the rank of Moshiach that is allied with his particular soul." For each and every Jew has an element within his divine soul that is a portion of Moshiach's stratum.
In light of the above, we can understand why the verse states that Moshiach's rule will be from "sea to sea, and from the river to the end of the earth," rather than simply stating that Moshiach will rule the entire world. By doing so, it informs us that in order to merit the general redemption which Moshiach will bring about in the entire world, we must redeem our particular souls. We accomplish this by seeing to it that the spark of Moshiach within each of us - the innermost point of our heart7 - rules all the components of our persona.
These components are referred to by the phrase "from sea to sea, and from the river to the end of the earth." They are so designated for the following reason:
The difference between "sea" and "land" is that "sea" denotes those things that are hidden, just as the creatures of the sea are concealed by its waters. "Land," on the other hand, alludes to that which is revealed. Thus, in terms of man's divine service, the "sea" represents a person's individual soul powers and actions as they pertain to his own self, while "land" refers to his actions as they relate to the world around him.
Since the verse says "from sea to sea," it is to be understood that in terms of man's spiritual service, "sea" has two elements. These are in accordance with another verse regarding the Era of Moshiach, at which time "living waters will flow out of Jerusalem, half to the foremost [eastern] sea and half to the endmost [western] sea."8 8. Zecharia h 14:8.
In terms of man's service, the "foremost sea" refers to the foremost soul power of wisdom, while the "endmost sea" refers to the lowest of our powers, the power of action. The verse is thus telling us that just as Moshiach will rule "from sea to sea," man's service is not complete until he achieves dominion over all his powers, from his lofty intellect to his lowly power of action; all of them are to be used in his divine service.
But the above kind of service alone does not suffice. Man must also "rule" unto "the end of the earth." Not only is he to see to it that he is as he should be, but he is to purify, sanctify and elevate the world around him as well.
It is this kind of effort, both regarding ourselves as well as the world around us, that assures the complete and perfect divine service that will lead to the ultimate perfection realized with the speedy arrival of our Righteous Moshiach.
Based on Likkutei Sichos , Balak 5751, pp. 8-10.
Two Forms of Trust
According to Jewish law, the weekly Haftorah reading from the Prophets is to be "in the spirit of the Torah portion."9 The relationship between the Torah portion of Balak and its Haftorah is seemingly obvious: The Haftorah relates that G-d says to the Jewish people:10 "My nation, remember what Balak king of Moab devised, and what Billam the son of Beor answered him; the events from Shittim." This is a clear reference to the portion of Balak.
Yet the Haftorah should relate to the Torah portion not only through a specific verse, but in its overall content. Especially so, since the Haftorah reading originated when it was decreed by the nations that the Jewish people could not read from the Torah itself.11
Since the contents of all Torah passages are alluded to in the way they start,12 it follows that there is a connection between the beginning of this Haftorah section and the general content of the Torah portion of Balak.
The Haftorah begins with the verse:13 "Then the remnant of Yaakov will be in the midst of many peoples . they will [need not] place their trust in man, nor count on the sons of men." It speaks of the very beginning of the Redemption, and not of the time when the era of Moshiach is firmly established.
This can be seen from the fact that the Haftorah goes on to state that at that time, there will still be wars with the nations.14 Moreover, at that time evil will still exist within the Jews themselves.15
The Torah portion of Balak speaks of a time, just prior to the Jewish people's first entry into Eretz Yisrael , that will be similar to their entry into Eretz Yisrael at the time of the Redemption.
The preparation for the Redemption is as mentioned at the beginning of the Haftorah : "they will [need not] place their trust in man, nor count on the sons of men." Although this situation will precede the complete Redemption, it will even then not be necessary to rely on man - although such reliance is normally acceptable.
For the verse tells us:16 "G-d will bless you in all that you do," which our Sages17 interpret to mean that a person must make a vessel for G-d's blessing by using natural means.1818. See introduction to Derech Chayim; Sefer HaMitzvos LehaTzemach Tzedek, Mitzvas Tiglachas Metzora, ch. 2 ff.; Kuntres U'Mayon, Maamar XVIIff.
"One may not rely on a miracle."19 19. See Pesachim 64b; Zohar , Vol. I, pp. 111b, 112b.
Since in the normal course of events, one must count on the assistance of other people, it follows that this is permissible. Nevertheless, at that time even this kind of trust will not be necessary.
G-d's ultimate intent is not to negate natural conduct, but to purify and elevate it,20See Likkutei Sichos, Vol. IV, p. 752ff.; Vol. V, p. 80.
until it becomes clear to all that nature too is united with Him. We thus understand that it does not mean that at that time man will not depend on other men, but rather that one will then see only G-dly assistance even in that form of conduct.
For "in all that you do" may be understood in two ways:
a) The person may come to know that nature is merely "an ax in the hands of the hewer," but that since G-d wants us to make an appropriate vehicle, nature retains some degree of importance.
b:) The person can see nature as having no importance at all, viewing it entirely as a means of accomplishing G-d's ends.21
In the first instance, a man's actions are separate from his Torah and mitzvos ; when the two clash - such as when one feels that by giving too much charity he will not have enough for himself - he must vanquish his natural inclinations.
However, in the second instance, all of one's actions are permeated with the desire to fulfill G-d's will. Such a person will not need to vanquish his natural inclinations, for they will be in harmony with G-d's desire.
The Haftorah thus informs us that as we prepare to enter Eretz Yisrael for the last time, it is within our power to lift ourselves up until we view everything as being utterly united with G-d.
Based on Likkutei Sichos, Vol. XVII, pp. 293-298.
FOOTNOTES
1. Bamidbar 24:19.
2. Ibid.
3. Tehillim 72:8.
4. Tanya , beginning of ch. 37.
5. See Mishnah , Sotah 8b, 9b, et al.
6. Quoted in Ma'or Einayim, Parshas Pinchas.
7. Iggeres HaKodesh, Epistle IV, (p. 105b).
8. Zecharia h 14:8.
9. Tur and Shulchan Aruch (so too Shulchan Aruch Admur HaZakein) Orach Chayim, beginning of ch. 284; Tur and Ramo, ibid., end of ch. 428.
10. Michah 4:6.
11. Avudraham; Levush; Bach; Taz; and Shulchan Aruch Admur HaZakein beginning of Ch. 284.
12. See Likkutei Sichos, Vol. V, p. 58 fn. 12, et al.
13. Michah 5:6.
14. Ibid., verses 7-8.
15. Ibid., verses 11-13.
16. Devarim 15:18.
17. Sifri, ibid.
18. See introduction to Derech Chayim; Sefer HaMitzvos LehaTzemach Tzedek, Mitzvas Tiglachas Metzora, ch. 2 ff.; Kuntres U'Mayon, Maamar XVIIff.
19. See Pesachim 64b; Zohar , Vol. I, pp. 111b, 112b.
20. See Likkutei Sichos, Vol. IV, p. 752ff.; Vol. V, p. 80.
21. See Likkutei Sichos, Vol. V, p. 74.
Tammuz 12, 5773 · June 20, 2013
Balak
Print this Page
Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson
"A Ruler Shall Go Forth"
One of the prophecies of Billam recorded in the Torah portion of Balak is that "a ruler shall go forth from Yaakov."1 Rashi explains2 that this refers to Moshiach, concerning whom the verse adds:3 "he shall rule from sea to sea, and from the river to the end of the earth."
Since the obvious intent of the verse is that Moshiach will rule the entire world, why doesn't it simply say so? Moreover, why is it necessary to state "from sea to sea" when Moshiach's primary dominion will be over the land masses and their inhabitants?
The Alter Rebbe explains4 4. Tanya , beginning of ch. 37.
that the "ultimate perfection of the Messianic Era . is dependent on our actions and [divine] service throughout the period of exile." The spiritual service of the Jews prepares the world as a whole, and themselves in particular, for the ultimate perfection that will be realized in the Messianic Era.
Since G-d repays "measure for measure,"5 it follows that those "actions and service" that lead to the Messianic Era are to be somewhat similar to the events of that time. In other words, in order to attain the revelation of Moshiach's kingdom, a dominion that stretches "from sea to sea, and from the river to the end of the earth," it is necessary that our individual spiritual service be performed in a like manner.
This will be better understood in light of the statement of the Baal Shem Tov6 Quoted in Ma'or Einayim, Parshas Pinchasthat "it is necessary for every Jew to rectify and prepare that portion of the rank of Moshiach that is allied with his particular soul." For each and every Jew has an element within his divine soul that is a portion of Moshiach's stratum.
In light of the above, we can understand why the verse states that Moshiach's rule will be from "sea to sea, and from the river to the end of the earth," rather than simply stating that Moshiach will rule the entire world. By doing so, it informs us that in order to merit the general redemption which Moshiach will bring about in the entire world, we must redeem our particular souls. We accomplish this by seeing to it that the spark of Moshiach within each of us - the innermost point of our heart7 - rules all the components of our persona.
These components are referred to by the phrase "from sea to sea, and from the river to the end of the earth." They are so designated for the following reason:
The difference between "sea" and "land" is that "sea" denotes those things that are hidden, just as the creatures of the sea are concealed by its waters. "Land," on the other hand, alludes to that which is revealed. Thus, in terms of man's divine service, the "sea" represents a person's individual soul powers and actions as they pertain to his own self, while "land" refers to his actions as they relate to the world around him.
Since the verse says "from sea to sea," it is to be understood that in terms of man's spiritual service, "sea" has two elements. These are in accordance with another verse regarding the Era of Moshiach, at which time "living waters will flow out of Jerusalem, half to the foremost [eastern] sea and half to the endmost [western] sea."8 8. Zecharia h 14:8.
In terms of man's service, the "foremost sea" refers to the foremost soul power of wisdom, while the "endmost sea" refers to the lowest of our powers, the power of action. The verse is thus telling us that just as Moshiach will rule "from sea to sea," man's service is not complete until he achieves dominion over all his powers, from his lofty intellect to his lowly power of action; all of them are to be used in his divine service.
But the above kind of service alone does not suffice. Man must also "rule" unto "the end of the earth." Not only is he to see to it that he is as he should be, but he is to purify, sanctify and elevate the world around him as well.
It is this kind of effort, both regarding ourselves as well as the world around us, that assures the complete and perfect divine service that will lead to the ultimate perfection realized with the speedy arrival of our Righteous Moshiach.
Based on Likkutei Sichos , Balak 5751, pp. 8-10.
Two Forms of Trust
According to Jewish law, the weekly Haftorah reading from the Prophets is to be "in the spirit of the Torah portion."9 The relationship between the Torah portion of Balak and its Haftorah is seemingly obvious: The Haftorah relates that G-d says to the Jewish people:10 "My nation, remember what Balak king of Moab devised, and what Billam the son of Beor answered him; the events from Shittim." This is a clear reference to the portion of Balak.
Yet the Haftorah should relate to the Torah portion not only through a specific verse, but in its overall content. Especially so, since the Haftorah reading originated when it was decreed by the nations that the Jewish people could not read from the Torah itself.11
Since the contents of all Torah passages are alluded to in the way they start,12 it follows that there is a connection between the beginning of this Haftorah section and the general content of the Torah portion of Balak.
The Haftorah begins with the verse:13 "Then the remnant of Yaakov will be in the midst of many peoples . they will [need not] place their trust in man, nor count on the sons of men." It speaks of the very beginning of the Redemption, and not of the time when the era of Moshiach is firmly established.
This can be seen from the fact that the Haftorah goes on to state that at that time, there will still be wars with the nations.14 Moreover, at that time evil will still exist within the Jews themselves.15
The Torah portion of Balak speaks of a time, just prior to the Jewish people's first entry into Eretz Yisrael , that will be similar to their entry into Eretz Yisrael at the time of the Redemption.
The preparation for the Redemption is as mentioned at the beginning of the Haftorah : "they will [need not] place their trust in man, nor count on the sons of men." Although this situation will precede the complete Redemption, it will even then not be necessary to rely on man - although such reliance is normally acceptable.
For the verse tells us:16 "G-d will bless you in all that you do," which our Sages17 interpret to mean that a person must make a vessel for G-d's blessing by using natural means.1818. See introduction to Derech Chayim; Sefer HaMitzvos LehaTzemach Tzedek, Mitzvas Tiglachas Metzora, ch. 2 ff.; Kuntres U'Mayon, Maamar XVIIff.
"One may not rely on a miracle."19 19. See Pesachim 64b; Zohar , Vol. I, pp. 111b, 112b.
Since in the normal course of events, one must count on the assistance of other people, it follows that this is permissible. Nevertheless, at that time even this kind of trust will not be necessary.
G-d's ultimate intent is not to negate natural conduct, but to purify and elevate it,20See Likkutei Sichos, Vol. IV, p. 752ff.; Vol. V, p. 80.
until it becomes clear to all that nature too is united with Him. We thus understand that it does not mean that at that time man will not depend on other men, but rather that one will then see only G-dly assistance even in that form of conduct.
For "in all that you do" may be understood in two ways:
a) The person may come to know that nature is merely "an ax in the hands of the hewer," but that since G-d wants us to make an appropriate vehicle, nature retains some degree of importance.
b:) The person can see nature as having no importance at all, viewing it entirely as a means of accomplishing G-d's ends.21
In the first instance, a man's actions are separate from his Torah and mitzvos ; when the two clash - such as when one feels that by giving too much charity he will not have enough for himself - he must vanquish his natural inclinations.
However, in the second instance, all of one's actions are permeated with the desire to fulfill G-d's will. Such a person will not need to vanquish his natural inclinations, for they will be in harmony with G-d's desire.
The Haftorah thus informs us that as we prepare to enter Eretz Yisrael for the last time, it is within our power to lift ourselves up until we view everything as being utterly united with G-d.
Based on Likkutei Sichos, Vol. XVII, pp. 293-298.
FOOTNOTES
1. Bamidbar 24:19.
2. Ibid.
3. Tehillim 72:8.
4. Tanya , beginning of ch. 37.
5. See Mishnah , Sotah 8b, 9b, et al.
6. Quoted in Ma'or Einayim, Parshas Pinchas.
7. Iggeres HaKodesh, Epistle IV, (p. 105b).
8. Zecharia h 14:8.
9. Tur and Shulchan Aruch (so too Shulchan Aruch Admur HaZakein) Orach Chayim, beginning of ch. 284; Tur and Ramo, ibid., end of ch. 428.
10. Michah 4:6.
11. Avudraham; Levush; Bach; Taz; and Shulchan Aruch Admur HaZakein beginning of Ch. 284.
12. See Likkutei Sichos, Vol. V, p. 58 fn. 12, et al.
13. Michah 5:6.
14. Ibid., verses 7-8.
15. Ibid., verses 11-13.
16. Devarim 15:18.
17. Sifri, ibid.
18. See introduction to Derech Chayim; Sefer HaMitzvos LehaTzemach Tzedek, Mitzvas Tiglachas Metzora, ch. 2 ff.; Kuntres U'Mayon, Maamar XVIIff.
19. See Pesachim 64b; Zohar , Vol. I, pp. 111b, 112b.
20. See Likkutei Sichos, Vol. IV, p. 752ff.; Vol. V, p. 80.
21. See Likkutei Sichos, Vol. V, p. 74.
Wednesday, June 19, 2013
Aram Naharayim
Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct, 2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men]. 3. O God, You forsook us, You have breached us! You grew furious-restore us! 4. You made the earth quake, You split it apart-heal its fragments, for it totters! 5. You showed Your nation harshness, You gave us benumbing wine to drink. 6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah. 7. That Your beloved ones may be delivered, help with Your right hand and answer me. 8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot. 9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince. 10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation]. 11. Who will bring me into the fortified city? Who will lead me unto Edom? 12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions? 13. Grant us relief from the oppressor; futile is the salvation of man. 14. With God we will do valiantly, and He will trample our oppressors, Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David. 2. Hear my cry, O God, listen to my prayer. 3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me! 4. For You have been a refuge for me, a tower of strength in the face of the enemy. 5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah. 6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name. 7. Add days to the days of the king; may his years equal those of every generation. 8. May he sit always before God; appoint kindness and truth to preserve him. 9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
vv 10-13
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David. 2. To God alone does my soul hope; my salvation is from Him. 3. He alone is my rock and salvation, my stronghold; I shall not falter greatly. 4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence. 5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah. 6. To God alone does my soul hope, for my hope is from Him. 7. He alone is my rock and salvation, my stronghold; I shall not falter. 8. My salvation and honor is upon God; the rock of my strength-my refuge is in God. 9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever. 10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity. 11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed. 12. God spoke one thing, from which I perceived two: That strength belongs to God; 13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert. 2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water, 3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory. 4. For Your kindness is better than life; my lips shall praise You. 5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer]. 6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy. 7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You. 8. For You were a help for me; I sing in the shadow of Your wings. 9. My soul cleaved to You; Your right hand supported me. 10. But they seek desolation for my soul; they will enter the depths of the earth. 11. They will drag them by the sword; they will be the portion of foxes. 12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be minesters in the palace of the king of Babylon."
1. For the Conductor, a psalm by David. 2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy. 3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers, 4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word- 5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid. 6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?” 7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart. 8. But God shot at them; [like] a sudden arrow were their blows. 9. Their own tongues caused them to stumble; all who see them shake their heads [derisively]. 10. Then all men feared, and recounted the work of God; they perceived His deed. 11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song. 2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid. 3. O Heeder of prayer, to You does all flesh come. 4. Matters of sin overwhelm me; You will pardon our transgressions. 5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary. 6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas. 7. With His strength He prepares [rain for] the mountains; He is girded with might. 8. He quiets the roar of the seas, the roar of their waves and the tumult of nations. 9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise. 10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it. 11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth. 12. You crown the year of Your goodness [with rain], and Your clouds drip abundance. 13. They drip on pastures of wilderness, and the hills gird themselves with joy. 14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
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