Monday, January 23, 2012

Shmary Brownstein

I learned in Montreal in 5753. I remember being impressed by how R' Volf would sometimes motion with his hands instead of talking. Once I asked him a question in a Maamar, and he merely turned the page and showed me that the Rebbe asks the question a little further on, without saying a word. I took this as care about not speaking extra words.
I once had a question regarding something I wanted to write to the Rebbe, and I asked R' Volf. He told me "Freg by Rabbi Gurary, er is der mashpia." This expressed his humility.
He once saw me eating while standing. He told me "men tor nisht essen shteyendikerheit. S'iz nisht oisgehalten, al pi shulchan aruch."
Another time, he saw me take a second piece of mezonos before shacharis. He said to me "Tzvei seudos?! Heint darf der davenen zein..." and he lifted up his hands in the air.
I had a chavrusa who decided to ask R' Volf whether time-travel was possible. Since he didn't speak Yiddish, he convinced me to ask. I asked "is it possible to go back in time?" R' Volf answered "yeh." My chavrusa called out "al pi kabbalah?" and R' Volf answered "nein, al pi nigleh." Later I figured he was referring to Teshuvah.
I remember how at his Tanya shiur he would require the bochurim to wear their hats because it is the Torah Shebiksav of Chassidus. At that time, we had a hookup from 770 for whenever the Rebbe would come out on the balcony. We would of course only be able to hear the singing. This happened once during a Tanya Shiur. R' Volf stopped teaching, and throughout the singing had his eyes tightly shut, and tapped his foot. Afterwards he said, "M'ret doch (in the perek he was then teaching) vegen avodah mitoch simchah!"
During the time I was there, he didn't farbreng, and I understand that this was so from Chof Zayin Adar until after Gimmel Tammuz.

Tuesday, April 12, 2011

Rabbi Yisroel Rubin

התוועדות ט' כסלו יום הילולא דאדמו"ר האמצעי – תשכ"א לפ"ק – המשפיע הרה"ח גרינגלאס. קיצור, ולא כל ההתוועדות. ב' פ' וישלח. · נח, כשרצה להנצל ממים הזידונים, עשה ד' דפנות – חסיד צריך לעשות ד' דפנות להנצל, ואלו הן: לחזור שיחה ששמע מאדמו"ר; שיצייר לעצמו איך הי' בשעת היחידות וכד' שזה מגביהו הרבה הרבה ממצבו; לחזור ניגון שהרבי בחר בו וכו' – לחזור מה ששמע מחסיד ישיש. פעם הי' אצל אדמו"ר מוהריי"צ "גוטער איד" ואמר לה"גוטער איד", "זאגט א ניגון". ותמה על הלשון. והשיב, "ניגון איז רעדן.." בתורה, א' נכתב ש' פשטא וכו' הרי הוא פסול, שניגון הוא לשון הנשמה, והוא תענוג ואינו בגילוי [ניגנו אתה בחרתנו]. · הרה"ח יהושע אייזיק [בארוך, משפיע בווילנא] הי' קבלת עול. כשהי' מנחה, הי' רץ ממש בין אנשים, שמא יעבור זמן מנחה. פעם, דומני בשמח"ת, היו שלקחו משקה, ובשעת קרה"ת היו בשכרות והיו מבלבלים. וכשראה ר' יהושע אייזיק זה, דממשקה יצא דבר כזה, אמר להבחורים משום ההתוועדות אין לעבור מלהתפלל בציבור למחר כו'.[?] · הרה"ח חוניע מאראזאוו נכנס פעם לאדמו"ר שמשום רוב הבלבולים של המלחמה והנסיעות, שכח לעבור הסדרה וגם שכח איזה סדרה, והשיב אדמו"ר שצריך לעבור על כל התורה כולה שני' מקרא ואחד תרגום.. [אמר שיאמרו לבחור א' שיבוא. ההתוועדות הי' למטה, והוא הי' למעלה, ואמר : זהו ירידה לצורך עלי'..] · אדמו"ר האמצעי אמר, יצה"ר הוא זבוב בין שני מפתחי הלב – בגימט' "טוב" – שאי"צ לזה יגיעה.. · ALLRIGHT אינו הרגש חסידותי, שבכל פעם צריך לחשוב שאינו ALLRIGHT . · אדמו"ר האמצעי הי' מדריך להיונגעלייט שבהחדרים, וקודם כל הי' מסיר לה' את הפלפול גלאנץ.. · אדמוה"ז, ור' שלמה לוצקער – הוואלפער היו מקבלי' תורת המגיד אות באות. פעם הי' הוואלפער יושב על הארץ שהי' עני מאד ולא הי' לו לתקן את הchimney , והשמוץ הי' בכל הבית, ולכך ישב על הרצפה ששם אין ריח, והתאנח על הגשמיות שלו. ואמר אדמוה"ז, שתולעת אוכלת בו. ואדמו"ר הצ"צ אמר [על-זה], שמא משו' שהתאנח על גשמיות, ושמא משום שהדגיש איך. [סיפר המעשה המובא ב"סיפורי חסידים" על הנ"ל]. · [לכאו', יש סתירה בתניא בענין יסורים. שנוטל הרבה יסורי גיהנם, ....? – לחזור לזה!] · פעם אמר ר' אייזיק לר' הלל, שפעם שדקדק באכילה ומצאו שהוא טריפה – הנך כחמורו של רבי פנחס בן יאיר. והשיב, הלוואי – אם הם כמלאכים אנו כבני אדם, ואם הם בני אדם אנו כחמורים ולא כחמורו של רבי פנחס בן יאיר.. · אדמו"ר אמר פעם, שאין לו חוש בנגינה, אין לו חוש בחסידות. ואח"כ שאלו לר' חאטשע פייגין שהי' משכיל נפלא, ולא הי' יכול לנגן. והשיב, איך קען ניט זינגען, אבער א חוש אין נגינה האב איך.. · הצ"צ בהתוועדות קפץ על השלחן ואמר, לבי חלל בקרבי , בגימ' חיים. ואז הי' בן 68 שנה.. · הקעלמער מגיד בא פעם בימות החמה לדרוש, והי' מעט אנשים, שהלכו כולם לדאטשע. ודרש, שפעם נכנס לבית ושמע קול, ולא הוה אם'. ושמע שהקול הוא מן הארגז, וראה שם טלית בוכה. והשיב, שהכל לקחו לדאטשע חוץ ממנו.. וניחמו, שיבוא יום שיעזבו הכל חוץ ממנו.. [– כאן יצאתי, ולא שמעתי עוד. חבל] * * * י"ט כסלו תשכ"א התוועדות המשפיע הרה"ח גרינגלאס והבחורים – פ' וישב. לא הייתי בתחילתו כחצי שעה. זה שבאים לכאן (= לישיבה, שעתה היו מקצת התלמידים ילידי אמעריקא) הוא השגחה פרטית. פארוואס גייט ניט אין תו"ת דיין ברודער אדער דיינע עלטער זיידעס, ווייל דיין שרש הנשמה איז דא. – דאס איז אלץ ביז מען קומט אהער, מכאן ואילך, בחירה חפשית – מען קען וועלן נעמען און מען קען ניט וועלן. אפילו א שעה, א טאג, א וואך א. א.וו. פאר ר"ה איז מען געווען גאר ערגעץ אנדערש, פונדעסטוועגן קען מען פראווען ר"ה און באצאלן די פנימיות שפעטער – א בעל-חוב צאלט שפעטער, א בע"ח זאגט ניט וויבאלד ער איז א בע"ח איז "בטל מקח" און ער גייט ניט טאן, מען דארף זיך דאך מפרנס זיין. אדמו"ר הריי"צ אמר, איך בין אלעמאל געווען א בע"ח, אבער איך האב ניט באנקראטירט – א בע"ח ווייסט אז עס איז פאר'ן הכנסה. [סיפור אדה"ז, השיחה שלו עם ר' יוסף כלבו בשקלאוו; שדוד הוא מלכות ומלכות יודע הכל], וקישר זה שלפעמים אדמו"ר אומר שילך לישיבה וכדו', ולבחור אחר לא). סיפר, שפעם בא בעל עסק לרבי וישאלו ענין. והתפלא שהוא הי' בעסק כמה שנים והרבי לא הי' בעסק כלל, ויאמר לו הרבי – שאתה בתוך העסק , אינך יודע מה שסביבך, אני חוצה לה, ע"כ רואה אני מה שסביבותיך. · נמצא, אשר קודם מ"ת הי' מחדו"מ: הכיר את בוראו – גילוי זה מחשבה; דיבור [חסר?]; מעשה – מילה. אחר מ"ת, הי' מעשה-ודיבור-ומחשבה [=מודומ"ח]: מילה הוא מעשה; "כשיכול לדבר מלמדו ק"ש, דיבור; מחשבה – חסידות. וזה שבקונט' אחרון ישנו תפילה במתינות – מחשבה; לימוד ש"ס – דיבור; שביתה [?] – מעשה – [קונט"א] זה כבר לבע"ב שכבר היו בסדר מודומ"ח. כשאין פועלים במעשה, הרי הדיבור הוא דברים בטלים. פעם אמר אדמו"ר (הריי"צ) לא', שאם לא יעשה הענין, הרי עושה שידבר דברים בטלים. אף ש"שיחת חולין של ת"ח כו'"... צ"ע, שכל דבר שעושה קודם לכן צריך להיות במחשבה וא"א לחשוב ב' דברים בפעם א', כמו מי שנתון בתוס' אינו יכול לחשוב אודות דבר אחר. וא"כ איך יכול להיות כשמתפללים אומרים דברים כסדרם, שזה צריך מחשבה – וברגע ההיא חושבים אודות דברים אחרים – אלא, שיש פנימיות וחיצוניות השכל וכיון שהוא חושב כ"כ, נעשה זו פנימיות שכלו ומתפלל בחיצוניות השכל. · "שניאור" – ב' אור: אור, ואור השכלה. כידע החילוק בין "קודם פטרבורג" ולאחריו- זהו החילוק. "טוב לשמים" – הויכע זאכן; "טוב לבריות" – חוץ. רשב"ץ אמר, ציפור עצל ביום חם מאד, עצל לילך לשתות מים, ונוטה למות, וכיון ש"רחמיו על כל מעשיו", בא רוח קדים און שטויסט אים אוועק אין א וואסער'ל, אבל הוא עצל לכוף השנאביל – דאס איינבייגן דער שנאביל דארף מען אליין. חסידות הוא מים קרים על נפש עייפה. חסידות יכול להפוך מן הקצה אל הקצה ביום א' ממש. "אם כוון לבו, יצא". "כיוון" הוא פתח חלון, כמו בדניאל "כוון פתיחין לי'" – הלב צריך לפתוח מעצמו ואז "יוצא" מן הגלות. המשל מעלים על הנמשל, ולכך מזה גופא, "אחר פטרבורג" התחיל השכלה ב"יפוצו מעיינותך חוצה", שההעלם משל על הנמשל. מועיל לזה אור, הוא מושך בחושך; כשרואים מרחוק אור, קען מען נאך ניט ווארטן, צריך קודם לילך שם. אדמוה"ז "לקח האבוקה ונתנה בחוץ". – יכולים רק לראותו, ואז הולכים לשם. אבער די אויג'ן דארף מען אליין עפענען. כיון ש"צדיק מושל", הי' יכול להיות בלא טאיינע סאוועט, אבל ווען דער צד המנגד איז מודה, ווערט שוואך, הקטרוג הי' שא"כ יפסוק חיותם של הס"א וכו' שעתה הם יכירו האמת. היום יש "טייטש" ויש ביאור, וצריכים רק לפתוח את התניא. כשהולכים ברחוב צריך לחזור שורות תניא. [וסיפר שהאריז"ל הי' רואה נשמות הצריכות תיקון משוטטות באויר, ומחכות שיהודי יאמר שם ד"ת. וכשמעלים אותם ומתקנם, הם עושים טובה להמבררם, ופעמים כשאין יודעים מאין בא הרהור תשובה, זה בא מהם...]. און דאן עסט זיך אנדערש, ניט דער עס'ן ווערט אנדערש – דער עסער, און ממילא ווערט די עס'ן אויך אנדערש.. באמת, החוץ הוא מרה-שחורה, אבל כשמפיצים "חכמות בחוץ"- תרונה" (משלי פרק א) – אין עוד מרה-שחורה, ובחסידות מבין גם שכל אנושי טבעית. ס'איז פאראן אזעלכע מענטש'ן וואס ווייסן גארניט אז זיי האבן א נפש, אין זייער גאנץ לעבן האב'ן זיי גענומ'ן פינף מינוא טראכט'ן וועג'ן זייער נפש. · "גם כל חולי וכל מכה אשר לא כתובה בספר התורה הזאת" – קאי על ישות וכדו'. · [דיבר קצת אודות אור וחיות נפשנו ניתן לנו]. * * * יום בדר"ח טבת תשכ"א. קבלת ממון מכ"ק אד"ש על לימוד תורת החסידות. הרה"ח [ר' יצחק] הענדל חזר שיחות אדמו"ר על חנוכה שדיבר אדמו"ר, בענין אשר לכאו' לא הי' צריך הנס, דטומאה הותרה בצבור, אלא ללמד שאי"צ בדיעבד אלא דצריך לכתחילה. הרה"ח המשפיע גרינגלאס: · הידור איז נישא א צושעפענעש, וזהו הדבר שחסידים מהדרים ומוסרים נפש אפילו רק על הידור, ווייל מען ווייס אז ב"רצון אין התחלקות". (עי' קונט' ומעין). בשכל יש התחלקות, ער פארשטייט א האלבן שבל, אבל ברצון אין שום התחלקות, שאם לא עשה הדבר כולו, כמו שעלה ברצונו – ה"ה היפך הרצון. כמו בית שהי' צריך לבנותו בעשרים חלונות ולבסוף היו רק תשע עשרה, ואפי' שבשכל אינו איכפת, שהרי בלי זה הוא ג"כ טוב, וגם ס'איז גענוג ליכטיג אזוי – מ"מ זהו רק עפ"י שכל, אבל לאמיתת הדברים אינו כך, שהי' ברצון לעשות כ' והם רק י"ט.. · בבואי לכאן, הי' בביהכנ"ס זקן ואיש פשוט, שבא מהעיירות סביבות פאריטש, וידע כמה סיפורים אודות ר"ה פאריטשער (הזקן הי' בערך בן שמונים אז). ויספר אשר לר"ה פאריטשער הי' לנט"י קווארט גדול ביותר של נחושת והי' עשוי באופן כזה אשר הי' מכסה על שפתי הכלי של נחושת, ולא הי' המים נוגע בנחושת, והיו לו שלשה ידים, וזה הי' כנגד הג' אופנים של חכ', (שחכ' הוא מים והם העמקה, התבוננות ו______ ). איי, ווי קומט גשמיות'דיקע "הענטלאך" צו אזעלכע זאכן, ס'איז אן אנדער זאך; און אויב ס'האלט אויס אין חסידות איז אן אנדער זאך; ולהגבי' כלי כזה עם מים הי' צריך פשוט "גבר אלים".. · מסופר, אשר לר"מ זלאטשובער הי' ג' מאות חומרות על נט"י.. · ר' איטשע מתמיד הי', קודם נט"י, בודק את ידיו, אפילו מיט זיינע הענט פלעגט ער ניט גראב'ן קיין "טונעל'ן" כו', פונדעסטוועגן.. ולא הי' מסתפק בזה, והי' מקרב א"ע לנר, לראות יותר טוב. ולא זו בלבד, אלא שהי' רואה שהי' משים משקפיים על עיניו, וכ"ז הוא רק קודם הנטילה (קודם הי' משפשף ידיו, ואפי' כאשר הכל הוא רק דבר דרבנן כו'). ובשעת הנטילה, בידיו וכו'. בכלל הי' יותר זמן עסוק בהנ"ל, מאשר הי' אוכל.. – דערפאר רוקן זיך חסידים ניא אן א קווארט, משא"כ א מתנגד גיט א שפיי אויף ביידע הענט און איז יוצא.. · [נגנו "הנרות הללו"]. · ישנו מ(אדמו"ר האמצעי ?) אשר הנרות הם אותיות התורה, והנ' הוא נ' שערי בינה. וגם ישנם נ' ספרים (ה' חומשים; כ"ד ספרים וכו'). "אנו מדליקין" – באמת אלץ איז פאראן: די ליכט און דער פאדים, מען דארף נאר אנצינדן, ויש להנפה"א כח לזה, עס פעלט נאר אנצינדן. · פעם בא א' לביתו של השני אבל לא רצה לאכול, וישאלו משרע"ה היינגט אויפ'ן וואנט, און איך שטיי אין קיך – מעגט איר עס'ן! ויאמר לו, אם אתה היית תלוי ומשרע"ה אין קיך – הייתי אוכל.. – אז דער רבי היינגט אויפ'ן וואנט כו' ווערט גארניט פון דעם.. · "אסור להשתמש בהם" – מען טאר ניט טראכטן א תכלית, "קרדום לחתוך בה", ישות, בלמדו תורה. תורה הוא ענין מלמעלמ"ט. וזהו ההפרש שבין תורה ותפילה, ולכך אפי' עכו"ם שלמד תורה אפי' יומם ולילה, אינו פועל עליו. – אבל כשלומד תורה משום שיודע אז דורכדעם וועט ער דערהערן אלקות, כדכתיב שענין נר חנוכה הוא "וערכתי נר למשיחי", שהוא ענין נר בראשית, שהיכן גנזו, גנזו בתורה. ולכך ידוע המעשיות שהבעש"ט הי' מביט בספר ואומר לעגונה וכו', שיש בו אור. · יש חילוק בין אש אמיתי לתמונה, אפילו שיכולים לעשותו ממש, מ"מ יכול לבחונו אם הוא אש אמת או לא. מקרוב יכולים לבחונו, כשנוגעים אותו אם הוא חם, ומרחוק – כשמשימים חושך בחדר, אזי אם יכולים לראות עוד את האש , עס לייכט ניט. · עס פעלט דער אנצינדער. "הנה האש והעצים ואי' השה לעולה", מען דארף זיך אנצינדן, כידוע ממכתב אדמו"ר שעל ג' דברים שהעולם עומד, הנה על תורה כבר הסכים הס"מ שיכולים לחשוב תכלית, ועל גמ"ח גם הסכים, אבל לא על עבודה.. מען דאווענט, און עס ווילט זיך טאקע ניט אבער עם וואלט געווען בעסער אז עמעצער וואלט געזען, אדער אפי' א ציג וואלט צוגעשאקל'ט מיט'ן קאפ.. און די משנה אז כל העושה עצמו, אינו מת עד כו' – דאס איז נאר פשט'לאך, אבער לאמיתת הדברים.. נמצא אשר שירת האור הוא "לך הוי' הגדולה והגבורה וכו'".. · ר' שעי' אייזיק [=יהושע אייזיק ברוך, משפיע של רמז"ג בווילנא] הי' עומד על נקודות של אדמו"ר, ולכך האט ער געהאט וואס צו רעדן ארום אים ווי בינען ארום א בינשטאק. צו זען ווי ער דאווענט זיך, ווי ער פירט זיך.. · אודות זה שנשמע דברים ב"חדר האוכל", והם ממש אסורים גם עפ"י דין.... · דין [נרות] חנוכה הוא למע' מג' [טפחים] ולמטה מי'. – הג' הם מחדו"מ, און מ'דארף דאס מתקן זיין, פאר וואס מען קומט צו צינדן חנוכה-ליכט. · איינע פון די בעסטע מאכלים איז "קישקע", דאס הייסט מען נעמט אזא קישקע פון א בהמה, און מען לייגט אריין דארט "מעל" מיט "שמאלץ" כו', איז דארטן געפינט זיך צואה... – נאר מען נעמט עס און מען רייניקט עס אויס און מען קאכט עס, און מען שייניקט דאס, און מען "סקראפעט" עס דורך, און מען שוויינקט עס מיט הייסע וואסער – איז ערשט דאן, קען מען גארנישט דערקענען א שפור פון די צואה. לייגט מען דארט אריין כנ"ל, און יעמאלט ווערט דאס מעדני מלכים. ווי וואלט געווען אז איינער וואלט גארניט אויסגערייניקט און גארנישט געטאן צו דעם, און ער וואלט גלייך אריינגעלייגט דארט די "מעל" און די "שמאלץ" כו' – איז נישט נאר _____, נאר עס מאכט אויך איבער די גוטע זאכן... – ווי קען מען לערנען חסידות מיא אזא מויל וואס עס איז דארטן פאראן אלע מיני צואות... · "...דורש על כל קוץ תילי תילים". – פון יעדן ווארט ווערן גאנצ'ן זאכן. גאנצע נבראים ווערן פון דעם. ווי ס'איז פאראן א מעשה אין ספר הזכרונות, וואס ס'האב'ן זיך באוויז'ן די נבראים און זיי האבן זיך ממש דערשראקן פאר זיי (המעשה הוא עם ר' אליעזר בע"ש). ווען מ'וואלט געזען אזא נברא, וואלט מען ממש געפאל'ן פון דעם.. און די דיבורים בלייבן נישט, זיי יאג'ן נאך און מאנען. זיי מאנען, און זיי מאנען מיט אן אמת. צו יעדע נשמה, פאר עס קומט אראפ למטה, גיט מען אים די גאנצע אותיות, אבער די צירופים דארף מען אליין מאכן, מען קען ריידן דברי תורה און מ'קען ריידן... און זיי יאג'ן נאך און זיי האבן אמת. אין היינטיגע סדרה שטייט "כי פי המדבר אליכם". איז דער טייטש, ער האט גערעדט צו זיי אין לה"ק. מיינט מען דאס ניט לשון הק' כפשוטו, נאר א הייליג'ן צונג, וויילע היינט זעט מען אז ס'איז פאראן "עברית" וואס זי איז שלימות לכל הלשונות, דאס הייסט – אלע מיני דברי ניבול וואס איז פאראן, האט מען דארט אריינגעשלטעלט.. און עס ריידן דאס יונגען מיט מוידן אזעלכע, איז מיט דעם האט זיך יוסף דערקענט צו די ברידער, אז ער האט יע געהאט א הייליגן צונג. און אז עמיצער קען ניט אנדערש, איז בעסער ניט ריידן טאקע.. "וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא" – מ'דארף טאקע ארויף-לייגן א שלאס אויפ'ן מויל, און די דיבורים לויף און יאג'ן נאך און מאנען. יע, זיי מאנען. און פון דאנען נעמט זיך וואס דאס וואס אמאל, לעת מן העתים וזמן מן הזמנים, וואס עס ווילט זיך אביסל דאוונען, קומט אין-מיטן אזעלכע זאכן וואס צוטומעל'ן אים אינגאנצ'ן, און דאס איז וואס ס'שטייט אז ס'איז פאראן "כף הקלע" בעוה"ז, און דאס איז וואס מען גיט עם א קלאפ מסוף העולם עד סופו ממש. · (לפנ"ז דיבר ע"ד תפילין דר"ת שהם מוחין דאבא כו'). · דער אלטער רבי טייטשט "אשרי מי שבא לכאן ותלמודו בידו" – בידו דייקא, ולא בראשו, נישט וואס ער ווייס נאר ער דארף טאן. און דאס איז וואס מיר זאגן "..ולא נבוש לעולם ועד", אז ווען משיח וועט קומען (=לעולם ועד) – וועט מען זיך פשוט שעמן וואס מען האט א גוש כו'. דערפאר בעט מען אז מען זאל די בושה ניט האבן. · חילוק מתנגדים לחסידים: מן המחלוקת של המתנגדים, נעשה ענין של תפיסה (של אדה"ז), ומן המחלוקת של חסידים נעשה קונטרס "קטונתי". (סיפר אשר א' כתב לו שקיבל פ"ש מא. קוטלר, והזכיר כמה, ושאלו אם כבר קבלו ממנו איזה פעם "גרוס", ואמר מי שקיבל ממנו, צריך לפשפש במעשיו.. ואמר אשר כשהי' השאלה אודות לימודי חול או לימודי קודש בבוקר, ושלח אדמו"ר שליט"א את ר' שמואל לויטין לדבר אתו. ואמר הנ"ל, אשר כל-הזמן החסידים הם במחלוקת, ואמר לו רש"ל, ה"חילוק" הנ"ל..) דער חילוק פון חסידים ביז מתנגדים איז: מתנגדים ווייסן די מעלה פון חסידים, און זיי האלטן פון חסידים, אבער זיי האבן די חסידים פיינט. און חסידים האלטן ניט פון מתנגדים, אבער זיי האבן זיי ליב. · "משקה" הוא שעושה ומורה "תנועה" בעבודה, ולכך האלטן ניט חסידים פון געפארבטע משקה, שמשקה "לבן" ווייזט אויף "קלאר", קלארע עבודה, נישט געפארבטע. (און אויף חנוכה טאקע דארף מען האבן שמן זית זך..). אפי' באמת ווילט זיך נישט, אבער בעסער וואלט געווען ווי איינער וואלט געזען ווי ער דאוונט, אדער לכה"פ א ציג וואלט צוגעשאקאלט מיטן קאפ. · המשנה ד"כל העושה עצמו חרש, אינו מת עד שנעשה חרש" – זהו רק פשט'ל (וכדלעיל). · מ'מאנט "לאטקעס" פאר חנוכה. דער ענין פון "לאטעס" ווייס מען דא ניט.. אז ס'איז פאראן א "לאך" אין "זאק", ווארפט מען אים ארויס.. – זיין טאטע (של הרב הענדל), האט גוט געקענט מאכן "לאטעס". דער רוז'ינער הי' לו מנהג בחתונה, לחשב כל היחוסים של ב' הצדדים, ויחשוב שהוא בן לר' שלום ונכד לבן המגיד וכו'. והצד האחר אמר: אבי הי' שניידער, והי' אומר אשר אין לקלקל חדשים וטוב לתקן כלי ישן.. ויאמר הרוז'ינער ע"ז, גענוג.. – ענין ה"לאטקעס", דא גיט מען ברוחניות "לאטקעס", זאל מען זיי עסן חנוכה. · אש איז דער גרעסטער מברר, און ער גיט צו דעם בעסט'ן בירור, ער נעמט ארום. נגמרה ההתוועדות.

Thursday, February 24, 2011

Yankel Blotner

Many great memories and moments of inspiration from Reb Volf.

I learned in montreal in the late chofs and early lameds.
At a fabrengen, he once taught the bochurim a Nigun from Otvotsk and made great
effort to see that we learned it. He told us that they heard it from some other
(non-Chabad) bochrim and would sing it by the Frierdiker Rebbe.
Several nites later, we had a fabrengen with a yunger man-who was unfamiliar with this nigun. When we started singing it, he looked upset and asked why we were singing
what sounded like a Polishe Nigun. When we told him that Reb Volf taught it to us
he turned white and needless to say now "approved" the Nigun.

Several years ago, I visited Reb Volf in the hospital. Because of his condition
and treatments,he could have Tefilin on for just a short time. He said to me with a smile
Ich bin a Mivtza Tefilin Yid- Ich leg tefilin nor far Shma.

One evening ,he came to our dorm and saw that we were frying potatoes-he
commented-S'iz nit gezunt esen gepregelte far'n shlofen.

Once he asked me to go to his house to give him a haircut. I nervously agreed.
Just before starting to cut, he saw my hesitance and said-Yankele kenst ton
Du bist a kol boynik.
Throughout the haircut, he held on to his payes with clenched
fists.

Friday, January 28, 2011

shlomo maman

הנני תלמידו מקורבו של הרה"ח המשפיע הדגול והמקובל, הרב מנחם זאב הלוי גרינגלאס
זכיתי להיות מקורב אליו בחבלי עבותות אהבה ונהגתי להתכתב עימו המון גם לאחר עוזבי את מונטריאול ואך לאחר נישואי עב"ג, והייתי מעוניין לשתף אתכם עכ"פ במכתבים שיש בהם הוראות בעבודה או בענייני חיזוק ואמונה וכדו'
כמו-כן אני מעוניין לקחת על עצמי בל"נ מסכת משניות "יומא" ו"פסחים" על מנת לסיימם במשך הי"ב חודש לע"נ.
הרב זצ"ל לא היה אוהב גינוני כבוד ומתחרק מתוארים ופעם כתב לי בזה הלשון: "עוד הפעם בל תכתוב לי טיטול'ן כאלה כי זהו 'חוזק' ולצון ובזיון, והנני מתבייש להראות את מכתבך למי שהו".
אהבתו וחיבתו המיוחדת לתלמידים הייתה לשם דבר והיה דואג להם כפשוטו בגשמיות ללבושים ראויים ומנעלים וכדו' וברוחניות היה עוקב אחר כל הנהגה ואם היה צורך להעיר היה עושה זאת בחן מיוחד באופן נחרץ מחד אך באופן המתקבל מאידך ולא היה אפשר שלא לשמוע ולקבל הדברים עד לפועל ממש. זכיתי מס' פעמים לספר שערות ראשו והי'ה מקפיד להניך ידיו על פיאות ראשו שחלילה לא תיגלוש המכונה בטעות... כמדומה לי שפעם החזיר לי תגמול על כך - שניגן לי בכינור

Thursday, January 27, 2011

Rabbi Levi Shemtov

I was about 15 when I arrived to learn in Montreal and R’ Volf gave us a shiur Chassidus every day in the Frierdike Rebbe’s maamorim. While I can’t claim to remember every word, of course, I still vividly remember the deep respect and awe he showed upon uttering each word and how he conveyed it. It was often “himmeldig” and you felt you were really learning from a true chossid who felt the sanctity of the maamer – a difficult thing to impart at our age then.

In truth, he was a very private person, and didn’t talk about himself much. But I got a keen insight into him because I very often stayed in his house so he wouldn’t be left at home alone after his wife a”h passed away. Basically, I spent my free time in the dormitory but went to his house to sleep. Every night, he would listen to the news on a little radio for a few minutes to know what was happening in the world. As any bochur who got that “look” from R’ Volf knows, he was more aware of things around him than he let on.

But most of the time I saw him he was learning, or as I witnessed many times, saying krias shma for long periods of time before he went to sleep. This made a great impression on me because most times he could never know I was watching. There were some times I think he did some things for my benefit, like learning from a Steinsaltz gemara, which I thought was to show me it wasn’t the worst thing in the world, should I need it. Or when he made sure there was some mezoines in case I wanted some in the morning. He was a real role model in many ways,

The MOST joyful thing for him was when his grandchildren came to visit. His face would light up and you could see the sheer naches and enjoyment he felt when they were there. He didn’t like when people spoke loshon horah. Sometimes he would cover his ears, other times he would merely change the topic. He understood a good joke in the appropriate time.

But above all, he was more than a chassidisher yid – chassidus was his very life. He was one of a kind, and he is surely sorely missed. I only hope that lemayla he is continuing to shturem in his unique way, to bring Moshiach du lemateh bepoyel mamesh.

Sunday, January 23, 2011

Menachem Shuchat

I would like to share some ideas that I heard from Reb Volf.

He was of the opinion that it was "ossur" to tie or untie the twist ties (used on plastic bags containing baked goods) on Shabbos since it goes into the catagory of Posail Chavolim (making rope) which is ossur on Shabbos. He asked me to ask different Rabbonim. Most Rabbonim agreed. One Rov told me that it's "muttar". When I told him this he told me that it could happen that a Rov is so used to saying that it's muttar , even when you tell them reasons to the contrary they may not take the time to rethink their "psak'. To this he told me a story with Reb Hillel paritcher that Reb Hillel was once giving a shiur to simple people & happened to mention to them that he made tsitsis in his tallis kotton at night. One of the listeners told him that it's ossur therefore making them possul. He didn't think a moment & immediately removed his tallis kotton in front of them.

Reb Volf once told me that he once asked the Rebbe about a certain hanhogo which the Rebbe had. He expected that the Rebbe would tell him that it's "minhag bais horav". But the Rebbe's answer was "vail azoi shtait in Ketsos Hashulchan!" of Rav Chaim Noeh.

Reb V. told me that he once asked the Rebbe in yechidus what bochurim should learn (that's easy) to know Halocho L'maaseh. The Rebbe anwered that they should learn kitzur shulchan aruch with the commentary misgeress hashulchan. The rebbe said at that point that "halevai" Rabbis would know kitsur with the misgeress so that "zai volten gevust vos m'meg ton un vos m' tor nisht ton!" (p.s. Reb Avrohom Hersh Cohen a"h, rosh hakollel in Kfar Chabad, told me that the baal misgeress hashulchan was a Chabad chosid)

Reb V. also told me about the baal misgeress hashulchan that the day he passed away there was a big snow all over Eretz Yisroel, meaning that a great person passed away.

Reb V. also told me that the Rebbe once told him about the Ungarishe Rabbonim, that "zai hobben a glaiche tzugang in Halocho".

Some anecdotes told by Reb V. at Farbrengens:

When the Frierdiker Rebbe would write his maamorim he also wrote sources in nigleh. Before he would give them to be printed, he would cut them them off from the page. When asked why he did this he responded "milmailo lozt men nisht", in other words, that it is from above that he is prevented from revealing his greatness in nigleh. Instead he instructed the Rebbe to do so. Chassidim were upset that the Rebbe is doing this to the maamorim, which is why the Rebbe "admitted" in the introduction to the future volumes, that he was instructed to do so by the Frierdiker Rebbe. One time the possuk v'choshakto boh was dealt with in a maamar, to which the Rebbe in his notes described at great length the different levels of cheshek (desire), thereby taking up a major part of the page. This infuriated some chassidim. What chutzpa on the part of the Rebbe! Why was it so important to the Rebbe to delve into the different levels of desire & to describe them at length, thus taking up a major part of the page? They complained to the Frierdiker Rebbe about the Rebbe's "audacity", to which the Frierdiker Rebbe responded that "zeiner hagohos darf men lernen vee dee Tsemach Tsedek's hagohos oif Likutai Toirah"!
On the possuk in Tehillim "any hayom yelidehticho" he said that the letters of the word "any" stand for Yud Alef Nisan.

Reb V. told the story that the Alter Rebbe was once in the shul of the Barditchever. The Barditchever was davening mincha very late. According to the Alter Rebbe's "shita" it was already night. When the minyan reached Kedusha the Alter Rebbe stood up but did not recite Kedusha. When asked about it, the Alter Rebbe responded that "Dee malochim zogen nisht kedusha yetst. Ich ken nisht baiten shiras hamalochim!" To which Reb V. added that what the Alter Rebbe was unable to do the Rebbe was indeed able to do, since the Rebbe would daven mincha very late upon returning from the Ohel.

Reb V. always stressed in reference to Yud Shvat that us as Chassidim of the Rebbe should put our main focus on the kabbolas han'sius of the Rebbe.

Reb V. told us what the Munkatcher said that if you would rip open the heart of a misnaged you would find a tseilem. (p.s. Reb Avrohom Hersh cohen told me a second part of the story, that the Munkatcher was asked that by doing so you will kill him, to which he answered "a kappora a misnaged!"

Saturday, January 22, 2011

Itche Meyer Lipszyc

Although I have very fond memories of how special Reb Volf a"H was, there are three stories that I myself witnessed and made very strong impressions on me:

1 - When I was 12 years old I came to Montreal to attend Camp Gan Israel in Lanthier (the second year.) My oldest brother Menachem was a staff member and went up to camp a few days earlier, to help prepare the campsite. He left me for those few days in the yeshiva dormitory (when the yeshiva was still on Park Ave.) with the bochurim. In middle of one night, I woke up (it had to be in the wee hours of the morning,) Reb Volf had come into the room and noticed that one of the sleeping bochurim had his bare feet sticking out from under the blanket. Reb Volf woke him up and said "shtek tzurik deine chazor fiselech!" At the time, I thought that it was funny as well as weird. He could have just as easily just covered him without disturbing the bachur's sleep. Only years later did I appreciate that he wanted the bachur to be aware that he is always responsible for his actions, even when asleep. As the Rebbe Rashab said, "That is chinuch!"

2 - Besides farbrengens that the mashpi'im would organize, there were those times when bochurim would farbreng between themselves. There was one such farbrengen where the mood was just right. We were farbrengen intensely all night and one of the older bochurim (I believe it was Yerachmiel Stillman) was working on one of the younger bochurim "to straighten out his act." Nobody noticed that it was already 7:30 a.m. time for morning seder hachasidus. I noticed that Reb Volf had quietly come in, and was standing behind a partition (where only from where I was standing could I see him) and he was listening into the farbrengen. Rebb Itche Meir Gurary (then in his first or second year as mashpia) came in and was about to break up the farbrengen - after all seder is seder. From my position, I was able to see and hear Reb Volf quickly intercept him and tell him, leave them be, "a farbrengen like this, is better (or can accomplish more) than seder chasidus."

3 - I was driving a car from Montreal to New York for one of the yoma depagra. There were 4 or 5 bachurim and Reb Volf as well. As I was then quite a young bachur (not yet 20) I wasn't that mindful of keeping to the speed limit. I was doing well over 70 miles per hour, when the front wheel had a blowout. B"H, it was in the early hours of morning and there were no other cars on the road. So although the car was weaving from one end of the road to the other I was slowly trying to get the car under control. Unfortunately, the bachur sleeping next to me woke up with a start and panicking grabbed for the wheel. So with the car careening again out of control I had to use my right hand to fight off the bachur from grabbing the wheel while with my left hand trying to once again get control of the car. It was a scary few minutes until B"H I was able to stop the car on the side of the road, with no bad effects. The tire had to be changed, but I was too shaken up, so I asked a couple of the other bachurim to change the tire while I stood off to the side to try and get back my composure. Reb Volf, with a sparkle in his eye, came over to me and said, "a molike tzeiten hot der ferd gefired dem vogen fun derosen, heint firt der ferd fun innevegen." I burst out laughing and was back to myself.

4- As a yeshiva bachur in Montreal (on Westbury) my seder on Shabbos day was a pretty hectic one. I would wake up 5:00 a.m. go to the mikva and then walk 1&1/2 hours to run a junior congregation. I then would return to yeshiva, daven shachris and musaf, eat seudas Shabbos and then walk another 1 &1/2 hours to the old yeshiva (on Park Ave.) to run the Mesibos Shabbos. Then I would walk another 45 minutes (further) where I would give over a sicha in a shul between Mincha and Maariv. After Maariv, I would walk back to Park Ave. where Rabbi Greenhut would give me carfare to be able to return to yeshiva. This was my schedule every Shabbos. During spring seder the Hanhola exempted me from seder chasidus Shabbos afternoon because of my peulos. One Shabbos, I was informed (before Shabbos) that the Mesibos Shabbos was cancelled for that week. The shul where I usually spoke, was also cancelled. Thus I only had the junior congregation to take care of. After I returned from the Junior congregation (a mere three hour walk) I davened, ate and I had an hour to spare before seder chasidus would begin at 4 p.m. So I laid down to take a nap. I overslept and the next thing I know Reb Volf was standing at my bed and he says "Itche Meyer, Itche Meyer, Shabbos kumt in gantzen ein mol a voch, vi kenst du dos avek shlofin?!?" After that, for 20 years I could not go lie down in bed Shabbos afternoon!


Wednesday, January 19, 2011

reb volf

reb volf

כתי הרב גרינגלאס.jpg

Montreal Kabbalist and Educator Passes Away at Age of 94

Rabbi Menachem Zeev “Wolf” Greenglass, the departed Montreal Kabbalist, educator and community activist, touched thousands of students over the years. (Photo: Menachem Serraf)
Rabbi Menachem Zeev “Wolf” Greenglass, the departed Montreal Kabbalist, educator and community activist, touched thousands of students over the years. (Photo: Menachem Serraf)

Rabbi Menachem Zeev “Wolf” Greenglass, the Montreal Kabbalist, educator and community activist who touched thousands of students over the years, passed away last month at the age of 94. Known for his humility and low-key demeanor, Greenglass was remembered by Montrealers and graduates of the Rabbinical College of Canada—a Chabad-Lubavitchinstitution he helped establish after escaping war-torn Europe during the Holocaust—as a faithful spiritual leader who offered a mixture of wisdom, insight and profound understanding.

Born in Lodz, Poland, in 1917, Greenglass grew up in the home of his parents, Avraham and Chava Greenglass, followers of the Alexander chassidic dynasty. At countless chassidic gatherings throughout his life, Greenglass affectionately recalled the love of Jewish learning that permeated his boyhood home, describing his father as a scholar who, despite his job as a property manager, carved out time to review the weekly Torah reading with him and to reveal some novel explanations while doing so.

After his formal education in Lodz, the young Greenglass, who at the time was working in a factory, became close to Rabbi Zalman Schneersohn, a descendent of the first Chabad Rebbe, Rabbi Schneur Zalman of Liadi. Schneersohn organized classes and chassidic gatherings in his home, and Greenglass was captivated by the Chabad approach. Later in life, Greenglass disseminated the very same teachings and stories he had absorbed as a young student.

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When he was twenty years old, Greenglass travelled to Otwock and enrolled in the Lubavitch yeshivahthere. Attracted to the scholasticism and prayerful devotion that became a hallmark of the school, Greenglass earned a reputation as a bright student who, nevertheless, exhibited a streak of free-spiritedness. During a private audience with the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory, the Jewish leader told Greenglass to think twice before saying anything, a directive that he strove to follow from that point on.

In Otwock, Greenglass met the Sixth Rebbe’s illustrious son-in-law and future successor, the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory. At the time, this son-in-law—who was known as the Ramash, from the acronym of his name—was appointed by the Sixth Rebbe as a spiritual mentor to the yeshivah students.

According to Greenglass, the Sixth Rebbe said that his son-in-law “would be interested in the spiritual aspect of the students, and guide them in their spiritual matters.”

Greenglass recalled the Ramash challenging the students during the chassidic gatherings he led, and in his many one-on-one conversations with them. But as he was without the necessary Polish documents, each of the leader’s trips to the country was short.

More than “80 students would gather around for two hours,” Greenglass, who kept up a diligent correspondence with the future Rebbe after moving to North America, once detailed many years later. “The students would relish those gatherings.”

Born in Lodz, Poland in 1917, Greenglass grew up in the home of his parents, Avraham and Chava Greenglass, followers of the Alexander Chasidic dynasty.

Otwock in Flames

Greenglass was soon appointed to be a mentor of a selected group of students at the school, but found his life in tumult as the early battles of World War II brought the Holocaust to his doorstep.

In little time, Otwock—a vacation spot for many Jews from Warsaw—became a war zone, a target of the Germans’ early bombing campaigns. Following instructions from the Sixth Rebbe, Greenglass headed to Vilna in neighboring Lithuania, and enrolled in the Lubavitch yeshiva there. In Warsaw, each member of the group of three received 150 zlotys for travel expenses and to pay someone to smuggle them across the border.

At a train station, the students were stopped by several Nazi soldiers, who took them to an upstairs room to be searched. The interrogators asked about their prayer boxes, known as tefillin, and then told them to wear them. They ordered the students to remove their clothes and began looking for hidden valuables. When the soldiers came across a volume of chassidic teachings that Greenglass had used to hide their money, an officer threw the book into the air. The money miraculously remained inside the volume the entire time.

In Vilna, the new arrivals did what they could to put the war in the back of their minds, returning to their customary daily learning schedule. But they also carried out a directive of the Sixth Rebbe, writing to other students in Poland to implore them to immediately make their way to Lithuania.

When the war caught up with them, Greenglass and his peers were among the thousands of people who received transit visas from the selfless Japanese consul, Chiune Sugihara. They made their way by rail through Russia, stopping at the eastern port city of Vladivostok. From there they travelled by boat to Japan, and on to Shanghai, China. Nine of them, including Greenglass, eventually received visas to Canada.

Directives From New York

Clad in their old-world clothes, Greenglass and his friends found themselves thrust into the spotlight upon their arrival in Canada. With guidance from the Sixth Rebbe, who by that time was safely in New York, the students immediately immersed themselves in communal work.

Exuding Jewish pride, they became known as dedicated teachers. They opened schools and worked with Jewish children enrolled in the local public school system.

As the programs accelerated, the students kept the Ramash, who had also made his way to safety in New York, updated on their progress. During a visit to New York in 1944, Greenglass met with the Sixth Rebbe, who expressed delight that Greenglass was in touch with the future Rebbe about the Montreal activities.

The Ramash, who directed the Lubavitch publishing house and its educational arm, constantly encouraged Greenglass and his associates to expand their programs.

“My father-in-law, the Rebbe, insists that everyone add [to] their efforts every day,” he wrote to Greenglass on Dec. 7, 1942. “I am sure you and the students will follow these directives.”

Among the suggestions was to expand enrollment in the boys’ school and to open a girls’ school.

“In regards to establishing a girls’ school in your city, it is important to make an effort from many avenues,” the future Rebbe wrote that same month.

Rabbi Menachem Zeev “Wolf” andEsther Greenglass

In a later dispatch, he told Greenglass that “it is very good that you have begun to work on establishing a BethRivkah [girls’ school], and let’s hope that with G‑d’s help, the good will as soon as possible materialize from the planning stages to actuality.”

Today, close to 1,000 girls learn in Montreal’s Beth Rivkah institution.

Greenglass’ correspondence covered every aspect of the students’ efforts, and also touched on his own questions on a host of scholarly topics. The Ramash entrusted Greenglass with directing the publishing arm in Montreal, and encouraged him to publish a Jewish newsletter.

Recognizing Greenglass’ scholarship, the future Rebbe—who frequently referenced deep concepts in Chasidic thought without further explanation—urged him to establish contact with many Canadian rabbis, and supported his efforts at obtaining, from new Canadian immigrants, unpublished writings of earlier Chabad leaders. Greenglass sent the manuscripts to the Ramash, who, in turn, kept the students up to date on all of the Sixth Rebbe’s talks. At times he would send Greenglass his own personal copy of a teaching, requesting that it be sent back as soon as the students could make suitable copies.

Greenglass was also directed to compile a compendium of basic Jewish laws for his local community. The Ramash compiled his own digest of customs, and slowly published the contents in a series of booklets. Later Greenglass took those customs and, combining them with others he researched, prepared the material for further publication under the Ramash’s guidance.

Further Expansion

After the passing of the Sixth Rebbe, Greenglass and his colleagues immediately recognized his son-in-law as their Rebbe. But Greenglass found himself in a dilemma, as the son-in-law had yet to formally accept the mantle of leadership: Greenglass wanted to continue his correspondence, but refused to address his letters with anything other than the title of Rebbe. He felt it better to simply refrain from writing.

Noticing the lapse in letters, the Ramash wrote on April 27, 1950, inquiring about Greenglass’ hesitance.

“[I am] wondering about your silence,” he wrote. “Seemingly everything is okay and will be okay. . . . I am sure from now on you will write more often.”

When the faculty of the Montreal school had an audience with the Sixth Rebbe’s son-in-law, he requested a bi-weekly report from the group. Greenglass thought to himself, once more, that it would be better for him not to do it; the future Rebbe turned to him and said, “Continue to write ‘the son-in-law of the Rebbe,’ just as before.”

The correspondence immediately resumed, and with a much greater focus on Greenglass’ position as educator and mentor in the community. After he formally accepted the mantle of leadership, the Rebbe guided Greenglass on every aspect of his Montreal life, from how to exert the most influence on his students to what in particular he should learn with them.

“Do not cause the total collapse of the individual’s spirit,” the Rebbe wrote to him on Nov. 27, 1952, regarding an issue that Greenglass had with one of his students. “You should work with him based on his understanding.”

In another letter, dated July 7, 1954, the Rebbe explained to Greenglass that although everything depended on a student’s complete subjugation to proper conduct, even that hinged on a student’s individual understanding. Without an intellectual appreciation for the truth, the Rebbe wrote, “one cannot expect a student to always be in total acceptance for many months.” Therefore, the Rebbe continued, one should never push a student, beyond their regular school commitments, to a path they simply do not want to take for a lengthy period of time.

The Rebbe further elucidated this concept in 1955, telling Greenglass in another letter that he himself operated according to this principle.

Mayor Gerald Tremblay receives amenorah from Rabbi Menachem Zeev “Wolf” Greenglass at a Chanukahcelebration in city hall. (Photo: Menachem Serraf)

“It’s understood that [a person’s] undertaking, when not done [simply by virtue of my] commanding them without a [requisite] understanding, will bring them to be more enthusiastic in their activities,” the Rebbe wrote.

Several months later, he reiterated the point: The Chabad way is “that every one of the disciples should be active on their own, not as an extension from another.”

According to his students, Greenglass exemplified that approach, literally suffusing his interactions with the community with the Rebbe’s instructions. When the Rebbe told Greenglass that, instead of teaching the same material of everyone else, he should focus on specific chassidic discourses that his students would find comprehensible, he did so.

“Rabbi Greenglass would place a great emphasis on students understanding a discourse very well,” said one of his students, Yerachmiel Glassner. “He gave us the tools so that we could learn on our own.”

When the Rebbe would write of specific students, Greenglass—who held on to each and every letter—would cross out individuals’ names, so that no one else would be privy to what amounted to a private discussion. Still, he shared the Rebbe’s instructions with all. Over the years, he amassed close to 1,000 letters from the Rebbe.

“He always told the members of the school’s faculty the directives that the Rebbe wrote to him,” said Rabbi Leibel Kaplan, dean of the Rabbinical College of Quebec, where Greenglass served as a spiritual mentor. “He lived with these directives.”

The Montreal Kabbalist

In the course of his scholarly pursuits, Greenglass also maintained a lengthy correspondence with Jerusalem mystic Rabbi Yeshaya Asher Zelig Margalios, author of close to 30 volumes on Kabbalistic teachings. The correspondence lasted from Greenglass’ arrival in Montreal to Margalios’ passing in 1969, and continued with the Kabbalist’s son, Rabbi EliezerMargalios.

At the direction of the Rebbe, Greenglass frequently referred Margalios to Chabad Chasidic teachings. But when Margalios—whom many knew as a “Jerusalem zealot”—wrote negatively of a certain teaching, Greenglass asked the Rebbe if he should cut off the exchange. The Rebbe answered: absolutely not.

His care for his students extended to their physical needs.

“I am not sure why you are so taken aback,” he wrote to Greenglass on May 20, 1955, before turning to Chabad teachings on the necessity to love one’s fellow in spite of their ill-will. “I am sure after all of this, you will continue your correspondence with him.”

Eventually Margalios began quoting from the teachings of Chabad leaders, and started leading a class on theTanya, the first Chabad Rebbe’s foundational work of chassidic thought. Later in life, Margalios turned to several Chabad chassidim in Jerusalem to convey regards to the Rebbe and to obtain several of the Rebbe’s writings that were out of print.

When introducing to his students one of the chassidic explanations that Greenglass sent to him, Margalios referred to him as “my heartfelt friend, the genius rabbi and chassid, the splendid and lofty master of Kabbalah.”

Beloved Guide

But while his professional pursuits took Greenglass to the loftiest spiritual heights, his personal life was rather difficult. His wife sustained a lengthy illness, and Greenglass saw the passing of some of his offspring. Through it all, he kept his spirits high.

“His life was an amazing lesson in how to be joyful no matter what life throws you,” said Rabbi Yossi Goldman, rabbi of Sydenham Highlands North Synagogue and president of the South African Rabbinical Association.

In the Montreal yeshiva’s study hall, Greenglass walked from table to table, encouraging students to be scrupulous in their conduct. But in conversation, he approached them on their level.

“He had an impish sense of humor,” noted Goldman. “He was always smiling and always trying to perk us up if we were down.”

His care for his students extended to their physical needs.

Those who knew him remembered Rabbi Menachem Zeev “Wolf” Greenglass as a faithful spiritual leader who offered a mixture of wisdom, insight and profound understanding.

“He worried for us just like a father,” remarked Rabbi Nachum Ehrentreu, a Chabad-Lubavitch emissary in Zaporozhye, Ukraine. “He purchased winter clothes for many of the students, and paid for the out-of-town students’ visits to the doctor. For those he thought would be ashamed, he gave a monthly stipend, as if he did this for everyone. He didn’t ask if they needed it or not.”

G-d forbid there should be a student that does not have what he needs,” Greenglass once told Ehrentreu.

“The students felt very close to him,” said Rabbi Shneur Zalman Farkash, a Chabad-Lubavitch emissary in Buenos Aires, Argentina. “Every interaction with the students was with respect and love. He took interest in every student’s personal wellbeing, and many of the students felt comfortable discussing their personal issues with him.”

Farkash was among the students Greenglass asked to stay in his home after the passing of his wife.

“He would be at the prayers in the synagogue, and would then go home and, for many hours, stand near the wall praying with great devotion,” recalled Farkash. “He would eat only a little bit and then sit down with aTalmud or another volume and study for hours. Then he would return to the school.”

“Rabbi Greenglass was there for the students from the morning until the night,” said Kaplan. “He would visit the dormitory and worry about the physical needs of every student. He would go around from table to table and engage the students in learning, and see if they needed any assistance in understanding something.

“He gave himself over to each and every student with his entire heart and soul.”

Sunday, January 16, 2011

A Visit To The Previous Lubavitcher Rebbe

Rubie Minkowitz

I had the zechus to learn under Reb Volf for two years around 20 years ago.I remember him coming to me one morning and asking if I had said brochos before learning chassidus. I thought to myself that is an unusual question coming from Reb Volf, but then it dawned on me that I actually had forgotten brochos that morning!He asked me that question twice more over the next 2 years and both instances he new that I had forgotten to say brochos that morning.


One year while the bochrim were preparing the lagboamer parade, he came up to me and told me that the signs needed to be in loshon kodesh.. I asked him why since more people would understand the English/French signs. He told me that the power of the Oiseos will have a much greater affect on the people.


In my final year in Montreal, he made me sit next to him for an entire year while giving the shiur in hemshech semech vov. I asked him once why did he insist on me sitting next to him and he told me that he remembered my elter zaideh well and the zaideh would be happy. I told him that my zaideh would be happy enough for me learning in any location so he replied that the gemorah says that the shechina rests on tall people and that I need to sit next to him.

Monday, January 10, 2011

annonymous

I recall Reb Volf once telling me that he received an answer from the Rebbe that the bochurim from the Yeshiva should not eat out at people's houses if they have girls older than four years old!

Thursday, January 6, 2011

Anonymous

R. Volf would wag his finger at bochurim for drinking from the water fountain saying it is a clear halachah: "Ein ochlin v'shosin me'umad".
I didn't give it too much thought while in Yeshiva but when I got to Kollel, I looked it up, and he was right!
Since then I very rarely eat or drink standing up or without leaning my full weight against something.

Reb Volf Tzava'ah

NOTICE

It is our obligation to notify the public

That our father, the crown of our family

Reb Volf Greenglass

הרה''ח הרה''ת מוהר''ר מנחם זאב בן ר' אברהם יחיאל הלוי ע''ה

Who was the mashpia in בישיבת תומכי תמימים ליובאוויטש in Montreal

for over 60 years

wrote in his will several things,

and amongst them he requested:

1) “I ask of all my friends that sometimes I hurt them with a sharp word or a joke, as it is known to be my nature… to please forgive me, and they will certainly all forgive me.”

2) “Announce that if I owe anybody money” notify the family and it shall be repaid promptly.

3) That all his students should learn mishnayos for him throughout the year of his passing.

He passed away on 22 Teves 5771.

We would like to take this opportunity to suggest that it would be appropriate to learn in his memory a mamar or some chapters of Tanya or Mishnayos by heart as he would frequently demand of all the Tmimim.

Please notify us of all that you are undertaking in his memory at the email address below, in order to publicize it on the website below to encourage others to follow suit.

We also take this opportunity to request that if anybody has memories, pictures etc. to please share them with us at this email address:

rememberingrebvolf@gmail.com

These things will be posted for the public at:

Rebvolfgreenglass.blogspot.com

The family