Weekly Story: The Historic visit to St. Louis Part #1

by Rabbi Sholom DovBer Avtzon

This Tuesday is Tes Adar Sheini, the day the Frierdiker Rebbe came to the shores of America in 5700 (1940), to settle. When we mention this date, the first thing that comes to mind is his saying Az AMERICA IZ NIT ANDERISH – America is not different from Europe, and just as Judaism flourished in the old country, in the small shtetels, so too can it and it will flourish in America.

The Frierdiker Rebbe said these words when he debarked from the boat that brought him here. I always thought that that was the first time he made this statement. However, as I am reviewing my draft of his two volume biography, and adding in additional details, I recently read that the Rebbe said these words to a reporter in 5680 (1930, WHEN HE WAS IN St. Louis and it was then publicized in the newspaper. (It is possible he said it upon his arrival of this historic visit to America, but I have not seen it published).

Therefore, I chose to post that chapter from the upcoming biography. It is based on Toldos Chabad B’artzos Habris by Rabbi Levin, the introduction to Sefer Hasichos 5698 -5691 by Rabbi Raskin and an article written by Rabbi Landa, the Rebbe’s shliach in St. Louis, which he posted on Chabad.org.

However, dear reader you should know that I am posting it as I will be sending it to my editors. Therefore, you will find a concept spelled out in two different words etc., as I want their opinion which word brings it out better/clearer.

As always, your feedback and comments are always appreciated.

St. Louis

The community leaders of St. Louis who made the arrangements that the Rebbe comes and visits their city, made sure that the Rebbe’s visit would be a success for the Rebbe’s fundraising efforts as well as strengthening the morale of the Jewish Community. A hundred people from every segment of the community joined in this effort and were part of either the arrangement committee or the reception committee.

They publicized in an extensive article, how the Rebbe stood up against the Yevsektzia, putting his life in danger, in order to preserve the continuity of Jewish life in Communist Russia. Everyone was encouraged to greet him, and participate in the various functions that would take place during this special visit.

So when the train arrived in St. Louis at one in the afternoon (on the fourth of Iyar), the entire station was packed, as there were around three thousand Jews waiting there to greet the Rebbe. As he alighted from the train there was a thunderous greeting of Sholom Aleichem Moreinu v’Rabbeinu. The first ones to greet the Rebbe were Mr. Leon Gelman, the editor of the Jewish Record and Mr. Nathan Harris, the head of the Arrangements Committee. They then introduced to the Rebbe some of the dignified members of the community.

One of the highlights of the reception program was that a few hundred children of the Association of Talmud Torah’s sang Jewish songs there in his honor.

Seeing the children on the balconies of the station, the Rebbe’s happiness was evident. This is what he desired to see in America, that the Jewish youth/children are receiving a Jewish education. The Rebbe stopped walking towards his car, stretched out his hands in greeting towards the children and said to them: “May life be upon you, precious Jewish children.”

The Rebbe himself described this reception as “A beautiful welcome at the train station.”

From the station the Rebbe was driven to his lodgings followed by a large caravan of cars. At Eight that evening the official reception / Kabbalas Ponim took place in in the Bnei Emunah shul, where two thousand Jews were there to greet him. Being that the shul was overcrowded, many people remained outside, hoping to get a glimpse of of the Rebbe and greet him.

Local Rabbonim as well as Rabbi Shmuel Eliyahu Elkin of Chicago (who accompanied the Rebbe to Detroit and then to St. Louis) welcomed and introduced him to the assembled, detailing how he put his life in jeopardy to ensure Judaism will continue in Russia, and that he was a descendant of the illustrious Schneersohn dynasty. After the Rabbonim and members of the committee spoke, Mr. Mendel Fisher made an appeal for the Rebbe’s Tzedokah fund and over sixteen hundred dollars was raised that evening.

The Rebbe then spoke for fifteen minutes.

The following are some of the points he said: Just as the first words a Jew says when he wakes up in the morning is Modeh ani – I give thanks to You [Hashem]…, and every blessing begins with the words Borach Atah Hashem – Blessed are You, Hashem…, so too I wish to begin my words with offering words of praise and thanks to the Holy One, may He be blessed, for the tremendous joy I experienced of/in seeing the warm Jewish hearts.. in all the places [in America], wherever I have been.

My coming to America has a two-fold objective. I felt that as a Jew, not as a representative or emissary of the Jews in Russia) who toils on preserving Judaism to give over to you regards from your fellow Jews in Russia.

There is no such thing as a greater or lesser Jew. There can be a more learned, knowledgeable or more observant, but in our faith of the preciousness of the Torah, in our steadfastness and our willingness to self-sacrifice for Hashem, we are all the same.

As one who who Providence brought me into communal work, and is somewhat known among the Jewish people, I felt it is my duty/obligation to come and inform American Jewry what their brethren are experiencing, as well as to hear and relay what their response is to their brethren who in duress.

Concerning our precious Jews who with tremendous self-sacrifice are standing proud and steadfast despite their ordeal, about them the—states, Yisroel, in you I take pride. However, they need and are relying upon your support. They want to hear that you responded to their plea with warm and open hears, with an abundance of [material] assistance. Not just that you were interested in hearing about their difficulties, and were somewhat inspired and gave an empathetic sigh.

But, my coming to America has another purpose: I am also very interested in observing and learning about the Jewish situation in America. How you live and conduct yourselves here. How is your spiritual life? Are you giving your children a Jewish education? Are you living your life in conformity of firm Jewish foundations?

As mentioned, we Jews are a singular people, who have a singular G-d, who gave us a singular Torah. All of these three singular aspects are bond together as one, The Jews, the Torah and G-d are one!

The prophet instructs us, “Look to the rock from which you were hewn.” That is guiding us that we should be cognizant of our anscestors life and conduct. Remember how you were raised in the shtetl in the alte heim.Its healthy, warm, deeply Jewish conviction a clear and sparkling beauty. A tree whose roots are whole and firm, will surely have branches that that bear [wonderful] fruit.

By helping your brethren monetarily, that will strengthen your connection to the Jewish people and the holy Torah. As a result of this proper conduct, you will behold a blessed family life with healthy children. Come to shul often, learn the Torah and observe the laws and practices Judaism with the steadfast Jewish pride.

To be continued next week, bezras Hashem

A Taste of Chassidus

Ish Yehudi Huyu 5733

The Torah instructs us to remember six things on a daily basis, and we mention them every day after Aleinu of Shacharis. The third one is that we should remember what Amalek did to us shortly after we left the bandage of Mitzrayim, [but before we received the Torah].

An obvious question is, why is it so vital to recall this battle daily and none of the other battles we had. Furthermore, one can ask, why is Amalek singled out that it must be annihilated, and there is no similar commandment concerning any other nation. [In fact, the Torah commands us that before we attack any other nation we are to ask them if they are willing to surrender].

The first of the 6 remembrances is to recall daily the day we left Mitzrayim.

The reason why this is so important is because remembering our exodus from Mitzrayim doesn’t only mean remembering that Hashem took us out of and redeemed us from servitude and bandage of Mitzrayim, but the purpose was that we should be completely connected and bonded with Hashem, and the way to accomplish this is by freeing ourselves from anything else that wants to control, our thoughts, speech or action.

This process of leaving our personal thoughts and desires aside, is something that we have to deal with on a constant/daily basis, until we merit the coming of Moshiach, when Hashem’s glory will be revealed to all creations. So, we are constantly on this journey of leaving Mitzrayim and arriving at Mount Sinai – becoming united with Hashem. [This is alluded to in the Torah when it says Yimei Tzeischa – the days you left, implying that we are constantly reliving and re-experiencing that situation.]

But just as then the nation of Amalek attacked us and their reason and intent weas to prevent us from becoming united with Hashem, so too now we are facing the same battle. Even when we recognize the truth that Hashem is the Creator and He performs miracles for us, for some reason that knowledge and inspiration doesn’t always change our approach to life, especially not on a permanent basis. We still desire to attain our own enjoyments of life and focus on our goals with more intensity than we learn His Torah or fulfill His mitzvos.

This is what Chassidus calls the battle of Amalek. As the Torah stated Amalek attacked you [by cooling off your enthusiasm in becoming united and one with Hashem]. In other words Amalek’s in tent is that we should feel indifferent and not excited about Hashem and His Torah and mitzvos.

This explains the reason why we are commanded to recall only this battle and none other as we are still engaged in this battle with Amalek.

One may ask why do you say we are battling Amalek, perhaps we are battling one or more of the seven nations?

The Alter Rebbe explains in chapter 2 of Tanya, that intellectual knowledge creates feelings. That means two people can witness something happening, but their reaction can be completely opposite of each other. The reason for this is because their emotional reaction is dependent on the outcome of their intellectual perspective, and if that is different their reaction will also be different.

The seven nations represent and allude to the seven attributes or characteristic traits a person has. So, while those nations were bad and evil, if their perspective would be altered and changed then their emotional reaction would automatically change. Therefore, there is no commandment to eradicate them, but to the contrary, we are to elevate them through giving them a new perspective and they understand the greatness of Hashem, subsequently their attributes would change accordingly.

However, when it comes to describing Amalek, our sages inform us that Amalek knows his Master, but nevertheless decides to rebel against Him. In other words, Amalek resists and prevents his intellect from influencing his actions. Subsequently, we have no choice but to eradicate it. Being that a new perspective won’t help him change, there is no choice but to completely destroy him.

This explains another point that needs clarification. The Jewish people were commanded that when we enter the land of Israel, we are to fulfill three mitzvos in the following order.

A. Appoint a king over us.
B. Eradicate Amalek.
C. Build the Beis Hamikdash.

One can ask, why does it have to be done in this specific order?

However, based on what was explained above, it is crystal clear.

If someone does not allow his intellect to influence and guide their behavior, how can they ever
succeed in doing so? Therefore, the Torah tells us, in order to remove the influence or control that Amalek has over you, appoint a king over you. The king’s subjects obey and fulfill the king’s commands out of obedience, even if they personally would have thought that something else would have been a better way to accomplish whatever goal the king had in mind
.
So in order for us to throw off Amalek’s grasp and control over us, so we no longer feel indifferent to what Hashem desires from us and our desire becomes to fulfill His desire and not our own pursuits, we must appoint a king over us, fulfilling Hashem’s desire out of obedience. This may be difficult, but a king has tremendous powers and can accomplish difficult objectives.

Therefore, the first thing we must do is appoint a king over our conduct and make our conduct and mindset subservient to Hashem. Only then, after we are free from Amalek’s clutches, is it possible to become one with Hashem where His glory will rest in us, which in essence is the concept of building the Beis Hamikdash. Therefore, these three mitzvos are in this order, as each one enables us to accomplish the following one.

This will clarify an additional point, to understand the way Mordechai chose to battle and ultimately defeated Haman. It says in the midrash that when the possuk informs us of Mordechai’s ancestors it names him as the son Yair, the son of Kish, the son of Shimmy. The Midrash explains these names allude that he gave the Jews the insight to bang on the heavenly gates of mercy. In other words, he won the war through tefilla – davening.

However, one can ask, the Torah states that Amalek attacked the Jewish people when they were camping in the place called Refidim. Our sages explain that the reason they attacked then was because the Jews were being lax in their obligation of learning the Torah.

Therefore, it follows to say that the way to battle Amalek would be by strengthening their Torah study, so why did Mordechai fight them through prayer?

Before one begins learning the Torah, there is an obligation to make the blessing on the Torah. However, if one doesn’t understand anything they are learning, they cannot say this blessing. Unless they are reading the Torah itself. Since these are the exact words that Hashem gave us, they contain and retain the holiness as it emanated from Hashem.

As mentioned in the past few weeks, only the lower three levels of the soul are enclothed in the body, while the higher two levels of Chaya and Yechida are not. These two levels correspond to Chochmah, and the Torah is from Hashem’s chochma – wisdom.

Therefore, when they became lax in studying Hashem’s chochmah (the Torah) Amalek surfaced, as Amalek represents the Chochma of the evil side.

But now that we have to battle it, the battle has to be accomplished with the parts of the soul which are in the body, (as the battle is taking place in the body). The way a person draws themselves closer to Hashem is through their davening. It is in davening that one contemplates that Hashem is the Creator of everything, and the angels nullify themselves to Hashem in turn, that inspires a person to also nullify his own desires and just desire to fulfill Hashem’s will. Therefore, Mordechai guided the Jewish people to fight through prayer (and not only in learning).

Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeim and their chassidim. He can be contacted at avtzonbooks@gmail.com.