Hagaon Hachossid Reb Yoel Kahan A"H

00:01 Today, the sixth day of Menachem Av, Tof Shin Pe Alef, Hasidim and Yidden the world over were saddened of the news that Or HaBachasid, Or HaBatomim, Rabbi Yochai was Niftar. Rabbi Yochai was born in the year nineteen thirty on the sixteenth of Shevat. He served as the chief chezer, which means he would review whatever the Rebbe said at the farbrengen, and that went on for hours. When it was Shabbos or Yom Tov, and since it cannot be recorded, Rabbi Yael was the one that would review the farbrengen as much as it was possible in detail. And this gave the opportunity that it was then transcribed and published. This is sichas from forty-two years. Hundreds of farbrengens and discourses that the Rebbe spoke over the years. Rabbi Yael also served as a mashpia in Yeshivas Temchet Mimem HaMerkazis, which means the central Yeshivas Temchet Mimem in seventeen seventy for many years. He was famous as one of the outstanding mashpiyim in Chabad, and this was in the merit of him being the chezer by the Rebbe and in addition, his unique talent, a phenomenal memory, a deep understanding, and had a very special sense in explaining something in a very simple manner. Rabbi Yael was a sought-after speaker, many different places all over the world, for shiur Yechidas and for farbrengens, and in particular by Pelech Yechidim, who appreciated him very much. His shiurim were compiled and were published in various svadim. Discussing an overview of Rabbi Yael's life, Rabbi Yael's father was our Rav Refo

02:39 Nachman Kahn. In the year nineteen thirty-six, Rabbi Yael's family left Russia. They went through Poland on the way to Eretz Yisrael, and they settled in Ramat Gan. In Poland, they were zecher to go into Yechidas private audience by the previous Rebbe. As it is told that when they went out of the Yechidas, the Rebbe asked while speaking with the child, Rabbi Yael, "What is the difference between this Rebbe and the Rebbe, your teacher in cheder, in school?" The child, Yael said, "This Rebbe is the Rebbe of all the Rebbes." The Rebbe was pleased with that answer and had anur from it, and he told his father, Rav Folde, "You have a special child, and watch over him." When they were on the way to the boat to travel to Eretz Yisrael, the previous Rebbe sent a bar of chocolate for this child, who gave him a nachas ruach. The mother, Rabbi Yael's mother, who was afraid of jealousy amongst the children, so she divided the chocolate amongst all the children. In his youth, Rabbi Yael lived in the Hasidische communities that developed in Eretz Yisrael, in Tel Aviv and Ramat Gan. The following years, he learned in Yeshivas HaChayimimim in Tel Aviv by the mashpia, Rav Chaim Shaul Brook, and Rav Shlomo Chaim Kasselman, and he also absorbed chinuch from the Hasid Hamaskir, Rav Moshe Gerari, Rav Nachum Goldschmidt, Rav Meir Bluzinski, and additional older Hasidim, and also of the Rebbe's brother, Rav Yisrael Aryeh Leib Schneerson. Rabbi Yael asked the previous Rebbe a few

05:00 times if he can come to the United States. This was already in the nineteen-forties, but the Friedike Rebbe refused. A short time before Yitzvat, the previous Rebbe approved the trip. This was when the Rashag chose a few bacharim. The Rashag was in charge of the Yeshivas. Abbreviation for Rashag is Rav Shmarya Gerari. He was the older son-in-law of the previous Rebbe, and when he came to Eretz Yisrael, he selected a small group of students who he chose that they can travel to the United States to learn under the auspices of the previous Rebbe. So this was right before Yitzvat, which was the passing date of the previous Rebbe, nineteen-fifty. Rabbi Yael took care of his papers, and he prepared for the trip. When they went on the boat, they didn't know yet about the histalkus of the previous Rebbe, but on the way they found out. And when he asked the Rebbe, who was the previous Rebbe's son-in-law, what should he do, the previous Rebbe asked him to come. The previous Rebbe approved his coming. So the Rebbe said that this is a sign that you should remain here. With his arrival in 1770, his unique talents became very obvious for people around him, and he started to write the Hanoches. He started to write up the Sichas of the Rebbe, who was already farbrengen in that year following the Yutzvat, the passing of the previous Rebbe. All Yuchsidim who were there at the time and who were Chezrim, that they would review the discourses

07:09 of the Rebbe Rashab, were very impressed of his unique qualities in understanding and remembering in a very phenomenal way. He became the Rebbe's chief Chezer, and from then on, the Rebbe saw him as the one responsible for all the Hanoches, which means all the Sichas that are being published of the Rebbe's Teyde. Rab Yeil already served as the Chezer of the Rebbe from the beginning of the Nesius. A few days after the Rebbe formally accepted the Nesius leadership, and during the Farbrengen Yutz Aleph Shvatov Shing Yudalef 1951, which was a year after the passing of the previous Rebbe, the Rebbe turned to Rab Yeil and asked of him that he should prepare the Maimer Basim Legali, he should write up the discourse that the Rebbe delivered at that Farbrengen. On another occasion, which was about a year and a half later, it was Chadash Vues, about 5 in the morning, the first day of Shues, 1952, and the Rebbe came to 770. 770 was empty. Everybody already left after being a whole night in Shul, went to the Mikvah, and the Rebbe asked, where's everybody? And then the Rebbe asked, where is Rab Yeil? And they started to sing a long nigun, and this gave time that someone should give notice to the Bochim that they should come back to 770. In Tafshin Chavav, 1966, approximately, the Rebbe consented to an additional group of Bochim who were to join Rab Yeil in remembering the Farbrengen and in helping to review the Farbrengen and to write

09:29 up the Farbrengens. The Rebbe asked them to say L'Chaim, and the Rebbe asked them that they should stand near him, near Rab Yeil, during the Farbrengens. In Tafshin Yud Aleph, going back to 1951, Rab Yeil also brought in a new chayes, a new liveliness in the Vaad La'afot Ze Sichas, which was founded 10 years earlier in 1941, which was for the intention to publish the Sichas of the Rebbe, and also to circulate them in various circles. Rab Yeil also prepared the material that was being relayed in the Shiurim on the radio, which the Rebbe edited many of these Sichas. Im Yirtza Hashem, in the next installment, we will continue on this topic. The Hemsek in continuation to the earlier installment regarding an overview of the life of Rab Yeil Kahn, Alav HaShalom. We now continue with installment number two, where we will discuss the invaluable, priceless contributions that Rab Yeil Kahn shared with Chabad Hasidim and with Jews around the world. First, to clarify some minor details which we included in the first installment. It was mentioned that Rab Yeil and his father met the previous Rebbe in Poland, in Warsaw. To clarify it, it was actually in Furkasdorf, Austria, on the way to Eretz Yisrael. A second detail, Rab Yeil, as a young bocher, also received Hashpoah from the famous Mashpia, Rab Zalman Meisha HaYitzchoki, who during the 1930s and 40s lived in Tel Aviv. In addition to reviewing the Rebbe's talks after every Shabbos Farbrengen, Rab Yeil also took upon himself to prepare

12:10 them for publishing. As a Chezer Who would review the farbrengens, Rab Yehel would prepare the sichas that they should be edited by the Rebbe. Some of the sichas were later included in the first four volumes of Likutei Sichas, from Aleph through Dalet. After it became obvious that the Rebbe consented to edit the sichas, to review them in order they should be published, but since they needed another general preparation before it was sent into the Rebbe, Rab Yehel committed himself to again review the sichas, prepare them for the Rebbe to review them. A few volumes of sichas were primarily the Rebbe's explanations on Pirush Rashi, which the Rebbe began speaking, elaborating on Rashi of the Parshah in the year 5608, which was the year of the passing, passing of the Rebbe's mother, the Rebbe's Chana. And these sichas were included in Likutei Sichas, volumes Heh to Tes, five to nine. Maimarim. Likewise, Rab Yehel wrote many maimarim of the Rebbe, and beginning from 5700, 1986, Rab Yehel, on a steady basis, began preparing the maimarim for the Rebbe's hagah, for the Rebbe's review, in order that it should be edited by the Rebbe and then published. And from 5700 to 5710, which is from 1986 to 1992, the many maimarim that were edited by the Rebbe are included in the six-volume set of maimarim referred to as Sefer Ha-maimarim Meluket. Meluket means compiled together from amongst other maimarim. Over the years, Rab Yehel became a magid shiur in Chassidus, a teacher in Chassidus, beginning in the

14:55 yeshiva, the Bobov yeshiva, which was then located on Bedford and Dean. And after that, Rab Yehel was a mashpia in 770 for the older bachurim. Rab Yehel would give over shiurim upstairs in shul in the previous years. He also served as a mashpia roshi, the chief mashpia in the central yeshiva, Temchetimim HaMerkazis in 770. He would participate in some of the meetings of the faculty and would also voice his opinion from time to time how to manage the yeshiva. In many farbrengens with bachurim and Chassidim, Anash, he would stress primarily the need to be mekusher to the Rebbe, to be connected to the Rebbe. Over many years, Rab Yehel gave shiurim in Monsey, in Lakewood, and within that framework, thousands of people were neskarev, closer to Chassidus Chabad. In this same framework, Rab Yehel would give a weekly shiur in the shul Beis Menachem on 16th Avenue in Boro Park. And that's where Rab Yehel come in touch with Peleh Chassidim and also the Yeshiva Sha'eilim. Occasionally, Rab Yehel would travel to spread Chassidus, various areas in the United States, in Europe, and in Eretz Yisrael. And during these visits, he would also give over many shiurim in Chassidus for communities of Peleh Chassidim. Amongst his closest and ardent Chassid, uh, talmidim are from the elite mashpiyim and rabbonim in Chabad. Rab Yehel got married in 1954, Elul time, to his wife, who, who was the daughter of Rab Schneur Zalman Butman. The Rebbe was mesader kiddushin, and Rab Yehel and his wife conducted a

17:58 house of achnasat orchim. Bochurim, orchim would come for Shabbos seudas, Yom Tov seudas, and Rab Yehel would speak for them. They would ask questions. There were also amongst the guests some that didn't really have any connection yet with Chabad or Not too much background in knowledge of Yiddishkeit, and Rab-Rabye would speak with them on their language and made a very deep impression. In a nutshell, Rabye has reviewed every farbrengen of the Rebbe which brought about the publishing of that farbrengen, so that our generation was able to have the Rebbe's tateh of forty-two years. "Vehakitzve v'ranu nesheichne yaafar vahu baseicham b'chorid mamesh." Should awaken and rejoice those that are resting in the dust, and he amongst them very soon. Im yirtzeh Hashem, in the next installment, we will continue with quotes or short stories that were shared by Rabye. The hem shech in continuation to the earlier installments regarding an overview of the life of Rabbe Kahn, alav ha-shalom. We now continue with installment number three, where we will discuss additional aspects about Rabbi Kahn, or as he was fondly referred to by his first name, Rabye. Rabye would also lead the singing during the Rebbe's farbrengens. In the later years, at the beginning of the farbrengen, the Rebbe would motion to Rabye to begin singing a nigun before the Rebbe would begin speaking. Likewise, occasionally, the Rebbe would ask Rabye to sing specific nigunim during some of the farbrengens. The Rebbe would tell him which nigunim to sing. During the Rosh Hashana farbrengens, when the

20:31 Rebbe would ask to sing a nigun of all the Rabbeim, the Rebbe would mention the name of the specific Rebbe, for, uh, whoms-- of whoms nigun to sing at that point. Likewise, before delivering a maimar, when customarily a specific nigun is sung, the Rebbe would motion to Rabye to begin the nigun known as the maimar nigun. In the year taf shin chaf gimel, late 1962, it was the year marking a hundred and fifty year anniversary since the passing of the Alter Rebbe, Rabbi Schneur Zalman of Liadi, the founder of Chabad Hasidus. The Rebbe initiated a new project that a Chabad Hasidus encyclopedia should be created, should be compiled. Rabye was given the task of doing the job. The entries were created in the sequence of the alephs-beys, the alphabet. The first volume was published in 1971, followed by additional volumes over the following decades. Every volume contains explanations of the entry in a very comprehensive manner, with numerous details and references noted in the footnotes. The Hebrew title of this encyclopedia is called Sefer Ha-Erkim, Sefer Ha-Arachim Chabad. When the Rebbe received the first volume, he said to an older distinguished Hasid, "I knew he can do it when I chose him to do it, but I did not expect that it will be to such an extent." The Rebbe was very pleased. When the second volume was published, the Rebbe then said, "Nisma lehabayis kule eira." The house was filled with light. At this point, there are nine volumes and still at the letter

23:04 aleph. When it came to publish the Sefer, the first volume, Rabye did not affix his name on the cover of the Sefer, although he wrote the Sefer. He felt that this is all the keichas that he received from the Rebbe, and therefore the design on the cover is one that is used on all the Rebbe's seforim. That was an expression of bitul that he, Rabye, had for the Rebbe, that he is just a channel, a typewriter through which the Rebbe has his projects accomplished. In addition, people would turn to Rabye to discuss with him personal matters as marriage issues, et cetera. Rabye would listen patiently and then would guide them through in a clear, logical manner. At times, to have a clarity in a certain halacha, et cetera, Rabbonim would consult with Rabye and request from him if he can study through the halacha and explain it the way he sees it and understands it. Im yirtzeh Hashem, in the next installment, we will discuss short stories that were relayed from Rabye. Behem shech and in continuation to the earlier installments where we discussed an overview of the life of Rabye Kahn, alav ha-shalom, we now continue with installment number five, discussing various stories which Rabye shared at his Shabbos table. The saying was that Rab Yael would give for the in seventeen-seventy. The were primarily from They learned here for a year, known as the and Shabbos, he would invite them to his Shabbos table. The stories focused on the Rabbiem, Rabbiem of Chabad

25:42 and Hasidim of Chabad, Hasidim from earlier generations, and also from other circles. We will now focus on the stories that Rab Yael shared to Rabbi Se nor Nisi Yeno, the Rabbiem of Chabad. Rab Yael related the following story. His father, Rab Rafal Nachman, had a friend with whom he studied together in the city Lubavitch in Russia. Over the time, this friend started to get off track Yiddishkeit. He really was not Shabbos observant or kasrus. And Rab Yael continues that when I traveled to the Rebbe in Taf Shin Yud, nineteen-fifty, my father asked me that I should mention the name of this friend to the Rebbe, and this was before the Rebbe formally accepted the Nasius, the leadership. I knocked on the door, and I entered, and I told the Rebbe about this Yud. The Rebbe asked me how old is he? When I started to calculate the age, the Rebbe told me, "I will tell you why I am asking. I wanna know if at the time that the previous Rebbe visited in nineteen-twenty-nine, if this person saw the previous Rebbe and that the previous Rebbe saw him." I said to the Rebbe, "I know for sure that he saw the previous Rebbe, and the previous Rebbe saw him." So the Rebbe continued and said, "No. So then it is definite that he will eventually repent. He will be a hezer b'teshuva shleima." And that was fulfilled. Another story was a Yud who lives in Crown Heights, and then during that time, for a while,

27:50 he visited and stayed in Russia. The KGB invited him for interrogation. They suspected that he has a connection with Lubavitch since he lives in the Rebbe Shkhun in Crown Heights. In the interrogation, they asked him if he has a connection with the Lubavitcher Rebbe. He says, "I have no connection with him." This Yud continued and said the following, that at the end of the interrogation, the khokhim, the interrogator, said, "The Rebbe Milubavitch is the biggest Jewish leader today, and he is our biggest enemy." When the Yud returned back to United States, Crown Heights gave over to the Rebbe this whole conversation, and the Rebbe told him, "The second half of what they said is surely true." Another story that Rab Yael shared was to a certain who was a very talented but a little interesting. His way of learning was that when he studied the tractate of Bava Kamma, the first Mishnah, which speaks about the four different damages in Halakhah, he started to delve into it. What does it mean, somebody damages something? And therefore, he also needs to understand what does it mean, the ownership of property, and that's how he was climbing up, uh, his ladder. When he went into Yechidus, the Rebbe told him, "This is not the correct way in learning our sacred data." But since he wants to climb up a ladder, wants to go up to higher heights, the is that he should from time to time learn the Chidushim of the Rogatchover. His name was Rab Yeseph

30:04 Rozin, and he lived in the city Dvinsk, very close with the Rebbe Rashab, and the Rebbe, and the Rebbe. He passed away in the year Taf Res Tsadik Vav, nineteen-thirty-six, and the Rebbe, over the years, quoted many times various insights of the Rogatchover. in continuation to the earlier installments regarding an overview of Rab Yael Kahn's life, we now continue with installment number six, where we will discuss additional stories which he shared at his Shabbos table. In one of the stories, Rab Yael recalled that it was at a farbrengen Simchat Torah by the Rebbe in the first years of the Nasius, and at the farbrengen was Rab Yitzhak Dubov, who was a distinguished Hasid and Rav Manchester, England, and he started to sing a nigun in Russian. And the meaning of the words were, "People are drinking and spending time or wasting time," he says, "but I don't drink, and I'm not gonna waste time." The Rebbe, hearing this, became serious and said, "How could a Yid on Simchas Torah say that he doesn't drink?" And the Rebbe continued, "There is a question in the Talmud if dibur, if one word that a person has said earlier could be nullified, annulled by a word that he says later." But the Rebbe says, "The definite fact is that a deed definitely can annul something that a person said orally, verbally." And the Rebbe told Rabbi Yitzchak that he should immediately say l'chaim, which is a deed that annuls dibur, the word that the person said. Another story,

32:23 it was Simchas Torah, one of the first years. Actually, it was found in the Sicha of Taf Shin Tes Ayin, late 1955, in the farbrengen of the second day Sukkot. And the Rebbe then said that delegates from all around the world, amongst the Chassidim, should sing a nigun, a freilecher nigun. And b'meheila every one of the Chassidim from the various countries sang a nigun. And then this should be as a contest who is doing it more freilecher, more joyous. When they finished the nigunim, the Rebbe said that there is a word from one of the tzaddikim from Pe'am that it says in Tehillim in chapter 126, "Higdil Hashem lasos imanu oyeinu samechen", that when it will come to the ultimate redemption and the Aibishter will do great things for the Jewish nation, so the other nations will ask why. So the answer will be the reason that "higdil Hashem lasos imanu" is "oyeinu samechen" because we were joyous. Der achagav, one of the rides while driving with Rabbi Yael to Monsey, as we mentioned in an earlier installment, Rabbi Yael sang the nigun that Rabbi Yitzchak Dubov sang as he was a delegate from England, Manchester. A nigun without words, a very freilecher nigun. And the nigun goes as follows. It goes further, and this was a nigun that Rabbi Yael was very excited about mentioning and selecting this nigun from amongst other nigunim that were sung upon the Rebbe's request. In another story, Rabbi Yael said, "B'neguer to making from a custom something permanent,

35:02 though it was just temporary." He said that in Purim Taf Shin Yud Zayin, in the Purim of 1957, they sang by the Rebbe a very hartsike nigun, salam nigun. And the Rebbe was very pleased with it, and he encouraged the nigun very strongly. And therefore, a year later, they felt it's a favorite nigun by the Rebbe. When they began singing the nigun, and they sang later another nigun, so the Rebbe said the earlier nigun was a nigun from Taanis Esther, and now they should sing a nigun for Purim, which means a more joyous nigun. The hemshech la'zeh, in reference to this, Rabbi Yael related b'neguer to one of the shul's farbrengens that the Rebbe instructed him that he should begin singing the nigunim of the Rebbeim. So he began singing the nigun Gimel Bavis, which is the Bashem Tev, a magid and ga'al to Rebbe. The Rebbe stopped him in the middle, and the Rebbe said, "The first Rebbe is Moshe Rabbeinu, so you should start the nigun Vayehi Beshura Melech." When it came to the next farbrengen, someone advised Rabbi Yael that he should begin singing nigun Vayehi Beshura Melech. When Rabbi Yael wanted to begin the nigun, the Rebbe made with his hand like, "What is this about?" Another occasion, which is Shana, was on Friday, and since Rabbi Yael was told that we don't sing Davina Malkena because it's going into Shabbos, and we don't say Davina Malkena Shabbos, so therefore, Rabbi Yael was discussing what nigun to sing. While he's discussing,

36:51 the Rebbe himself began singing the nigun Keili Ata, which is one of the 10 nigunim composed by the Alter Rebbe. A year later, Rabbi Yael says, "I made a foolish cheshbon, foolish calculation. If the Rebbe himself was singing this nigun Keili Ata, so this is a directive for us to sing Keili Ata." So b'meheila, on the next occasion, he began singing Keili Ata. The Rebbe said to him, "Du hast du's gemischt mit Pesach," you became confused with Pesach, implying that on Pesach we recite Hallel quite often, including this verse, "Keili Ata." The point which Rab Yehiel was teaching the bachurim was that although the Rebbe would instruct that they should sing a certain nigun at a certain time, it could have been a one-time directive. The Rebbe did not intend to make this nigun as a permanent custom for every year. Behem shech in continuation to the earlier installments regarding an overview of Rab Yehiel Kahn's life, we now continue with installment number seven, where we will discuss additional stories which he shared at a Shabbos table. Firstly, to add a few facts b'negi'a to one of the stories that was mentioned in the earlier installment about Rabbi Yitzchak Dubov and the nigunim contest that took place in front of the Rebbe, when every one of the Hasidim who represented a specific country chose a nigun to sing in front of the Rebbe, and the Rebbe said, "We'll see who sings nigun." So the Rebbe says the , "Who can sing better?" There was Rabbi

38:56 Zalmanov from the United States. He resided then in Crown Heights. Rabbi Yitzchak Dubov, as mentioned, was from Manchester, England, and there was also an , et cetera. Rabbi Yitzchak Dubov saw that this is gonna be a little dilemma. To sing in front of the Rebbe and to compete with Hasidim from other countries, especially also from the United States, Rabbi Shmuel Zalmanov. So Rabbi Dubov announced that even if I will sing well, Rabbi Zalmanov is gonna have to win because the Rebbe finds himself in the United States, so therefore the representative of the United States will be the winner. Rabbi Yehiel, when he mentioned this story, he added that this made a very strong impression on him. The Rebbe was very much mechavev the nigun of Rabbi Dubov. It was very cherished by the Rebbe, and it was then, in 1956, that Rabbi Dubov's grandson, Rabbi David Dubov, relates that he heard from his father that the Rebbe asked Rabbi Shmuel Zalmanov, who was the one that put together the records, the Lubavitch records, that he should record the nigunim that he hears from Rabbi Dubov, and, uh, it should be on file for the future. There was a Hasid who originally was a child from the Kantinisten, and he later became a gabbai by the Rebbe Rashab. His name is Rabbi Nachman. He was niftar in 1905, and Rabbi Dubov heard many nigunim from him. Now going on b'negi'a to additional stories that Rabbi Yehiel told at a, at a Shabbos table. One story is

41:09 b'negi'a to, uh, the chazanim, those that reviewed the ma'amarim by the Rebbe Rashab. One of them was Rabbi Mokel Cheifetz, and the previous Rebbe writes about him that he was a very emotional person, got excited quite often. And the saying was that the chazanim, those that were responsible to review the ma'amar by the Rebbe Rashab, they would go into the Rebbe Rashab's room, they would review the ma'amar in his presence, and he would comment if there was anything to correct and, uh, add, et cetera. this was also an occasion, a very special occasion, to ask if there was need for explanation in a ma'amar or an explanation in the , the topics that the Rebbe Rashab mentioned in this ma'amar. In Shabbos , that is late 1905, when Rabbi Mokel Cheifetz went out of the Rebbe Rashab's room, he started to dance with, uh, intense joy. The Hasidim standing at his side said to him, "True, Shabbos Shuva could also be written in an abbreviation of Shin Tov, which means Simchas Torah, but it is not Simchas Torah now. It's a solemn time. It's the days of repentance between Rosh Hashanah and Yom Kippur. Why is he dancing?" So he told them, "True, you are cor- right, but when we hear such wonderful explanations, how could we not dance?" This Rabbi Mokel also was present by the previous Rebbe, Rosh Hashanah That is late 1934. In the , which is the series of ma'amarim that the Rebbe, the previous Rebbe, delivered in The Rebbe writes

43:18 about this . Our Rebbe, um, writes at the end, "The there, this the previous Rebbe did not complete." Did not conclude, not in saying and not in writing. What was the story? The story been agir to this hemshich was as follows: Rosh Hashana Taf Resh Tsadik Dalet, the previous Rebbe came to Warsaw. And prior to the previous Rebbe's arrival in Warsaw, there were already Hasidim in Warsaw who were very involved in bringing Yidden from other circles to Hasidus, to bring him closer to Hasidus, to introduce Hasidus to them. And they were hoping that when the previous Rebbe will come, he will say, "Mai Morim," and that will bring the people who are not yet aware, are not yet affiliated, not yet knowledgeable of Hasidus Chabad, that this will be appealing to them. But what happened was that when the previous Rebbe said the Mai Morim, even his own Hasidim did not understand the Mai Morim. They were very deep. The previous Rebbe was explaining new concepts in the Inyonim of Hasidus, been agir to the godly light, been agir to the state of nullification in which this godly revelation finds itself in, and it was over their head. Vemeila, they came to the previous Rebbe, and they requested from him that they're not able to understand it. The Shabbos after that, the previous Rebbe changed course, and he said a very light maymer, a very easy maymer. And he added, by sis in privately or in front of a group of Hasidim. I'll say it

45:30 first in Yiddish, and then I'll translate it in English. "I figured I'm gonna give you something solid, and you're asking for a sugar cube," which means something which is very delightful for you, something easy, something comfortable. Our Rebbe was there at that time, and he was very upset about those that came to the previous Rebbe and suggested that he should change course. And the Rebbe then said, "What are you getting involved in my father-in-law's Inyonim?" When a Rebbe says a maymer, there's a very special meaning to it, a heavenly meaning to it, a spiritual meaning to it, and you should not have intervened and offer advice which maymer is an appropriate maymer to deliver. Th-this is how the hemshich was published. This Rebbe did not continue, not in writing and not in saying it orally. Another two short stories been agir to the Rebbe. One story was in the first years of the Rebbe's messius. The Rebbe farbreng, and after the sicha, the audience remained silent, and the Rebbe motioned with both of his hands, "Nu", and they call, the audience began singing a joyous nigun. The Rebbe made with his hand like that this is not what he meant. And he said, "I didn't mean this. I meant that you should say l'chaim." Another interesting short story that happened in Taf Shin Mem, nineteen eighty. It was then the historic sicha that the Rebbe delivered during a Lag BaOmer parade, nineteen eighty, and the Rebbe then spoke in Russian and actually spoke to the

47:58 Russian government. People were fearful. What could the consequences be? This is the middle of communism. What does this mean? So the story goes as follows, that it was that Lag BaOmer in front of thousands of children and adults. The Rebbe spoke a sicha in Russian to the children from Russia, and at that time, there was a g-great danger for Yidden in Russia. The next day, a Yid came into the maskirus, to the secretariat, the Rebbe's secretariat, and gave an, an amount of tzedakah for charity to Rabbi Nyoman Klein, the Rebbe's personal secretary, and he said, "I am giving tzedakah for the purpose that the sicha that the Rebbe delivered yesterday should not make any damage." When Rabbi Klein heard it, he relayed it to the Rebbe, and the Rebbe said, "Giving tzedakah is a good thing, but to be afraid? From what?" And from what? The hemshich in continuation to the earlier installments regarding an overview of Rabbi Elkana's life, we now continue with installment number eight, where we will discuss additional stories about the Rebbe, which Rabbi El shared with the bachurim, his students. One of the stories, Rabbi El mentions that this was a tekufah right after the hishtalkus of the previous Rebbe, nineteen fifty. A child of a nash, of one of the Hasidim, was very sick and had high fever. The doctors said that there is a need for surgery. The father consulted with the Rebbe, and the Rebbe told him, "There is no need to make surgery. He will be

50:17 well. And the father told the doctors that he is not consenting for the surgery. A few days passed, and the child's illness became even more intense, and the doctor said if the father does not consent for the surgery, the doctor will not come to visit the sick person anymore because this is something which is very necessary to do. It must be done. If not, there's no other way how to cure this child, and this was also the opinion of many experts. The father went into the Rebbe and he told the Rebbe this new update, and the Rebbe told him with the same nusach, "Men darfn nit machen, er vet zayn gezunt." There is no need to do the surgery. He will be well. A day later, the health of the child improved, and the doctors were besides themselves. Beside themselves, they couldn't understand what happened here. Another story Rabbi Yael mentions is what he heard from Rab Solon Ber Gordon, that it was many weeks after, uh, the hisdalkus. He was in Newark then, in New Jersey. Rab Solon Ber had a shul in Maplewood, New Jersey, and there was a child who was playing baseball, and he got hurt. He hurt his head from something, uh, which was metal. The doctors gave him a few hours. That's all they can predict. This was a very bad accident. The parents turned to Rab Solon Ber, and he took the name and the mother's name of this boy, and he immediately contacted the Rebbe, and the

52:20 Rebbe responded that he should again check the name of the child. Rab Solon Ber ran to the hospital, and he found out that there was an error. Instead of the w-- name Baruch, he said the name Berel, and the Rebbe immediately alerted him to it, and this was a mamash a Baal Shem's kemeyfes, a meyfes from the Baal Shem's times. The tzaddik was that the Rebbe blessed the child, and the child was saved in a higher than a natural manner. Another story that is told in B'neguer to the months after the hisdalkus of the previous Rebbe, it was then that the Rebbe turned down the, uh, request to accept the Neseus, and one of the Ziknei Hasidim went into the Rebbe's room and requested from him he should accept the Neseus leadership. The Rebbe, as usual, turned it down, and whatever proof they brought, brought, the Rebbe did not relate to it. At one point, one of the Hasidim reminded himself a story that happened at the chasan of the Rebbe. When the previous Rebbe put on the gartel on the Rebbe, the previous Rebbe said, "I am not making a bracha now because I have already made the bracha in the morning, Ezel Yisroel Bigvuda," which means the one, Hashem, who girds the Jewish nation with might. The moment that this Hasid began telling the story to the Rebbe, the Rebbe's face grew pale, and he did not make any comment about this. Behemshech, in continuation to the earlier installments regarding an overview of

54:31 Rabbi Yair Kahn's life, we now continue with installment number nine, where we will discuss additional stories about the Rebbe which Rabbi Yael shared with either his students, bachurim, or with Hasidim in general. Rabbi Yael begins that this story he remembers well. It took place a few months after the hisdalkus, the passing of the previous Rebbe, in the year nineteen fifty, before our Rebbe accepted the Neseus, the leadership, in a formal manner. There was a Yid, not religious at the time, very far from fulfilling mitzvahs, not being Torah observant. He lived in Williamsburg, and he had a challenge. His daughter got very sick. She was placed urgently in the hospital, and her life was in danger. His wife, who had a distant connection with Hasidim through a, a family member, told her husband she knows that there is such a concept of a tzaddiq that can give a blessing, and that the blessings are fulfilled. Therefore, she requests from her husband that he should visit a tzaddiq and request for a bracha. Maybe that will help. Her husband, not having any idea of what is a tzaddik, understood that tzaddikim are those that make a certain trick, and they bring a salvation, and they do it for parnasah, for livelihood. Therefore, he traveled to many rebbes, and he promised to give them ten thousand dollars. In those years, this was considered a very huge amount. And this was on the condition that he will receive a promise from them that his daughter is gonna recover. Although

56:51 ten thousand dollars was a big amount, but not everybody was able to promise him that the daughter will get well. He couldn't find anybody that will give him this promise. When he came to Seven seventy, it was Motza'ei Shabbos by Ma'ariv. It was the end of Shabbos, and he immediately wanted to see the Rebbe. And they explained to him that first he needs to talk with the secretary, Rabbi Chadikoff. This Yid approached Rabbi Chadikoff, and he told Rabbi Chadikoff the whole situation and the pressure in which he finds himself in. And Rabbi Chadikoff said that after Havdalah, Rabbi Chadikoff is gonna go into the Rebbe, and he will ask if this person could see the Rebbe. After Havdalah, Rabbi Chadikoff went into the Rebbe, and when he walked out of the Rebbe's room, he told this person that it is impossible to go in now. He should come tomorrow morning. Father became angry. He says, "What is this? To wait till the morning?" His daughter is in a very serious, dangerous situation. Until tomorrow morning, God forbid, the whole thing could end. Rabbi Chadikoff said, "If you believe in a Rebbe, and that the Rebbe tells you to come tomorrow morning, you need to rely on him. And if you don't believe in a Rebbe, what are you doing here?" In the morning, the father spoke with the doctors in the hospital, and they told him something unusual happened. In general, when it comes to a case of this situation, there isn't a concept that

58:54 the illness stops. It is either it becomes worse or it becomes better. By his daughter, it's already twelve hours that it is st- status quo, not better, not worse. He started to calculate, when did these twelve hours begin? And he realized it was exactly from the time that he was in Seven seventy, and he started to understand that something really solid is happening here. He returned to Seven seventy, and he went into the Rebbe. The Rebbe told him that bashomayim, in heaven, they're waiting for you. They're waiting for your decision, and it is up to you. If you want that your daughter should get well, you need to take upon yourself, accept on, upon yourself three things: observing Shabbos, putting on tefillin, and Rabbi Yael says, as far as he remembers, the third inyan was kashrus, that the house should be kosher. He began saying that this is impossible for him. He can give money, but he cannot accept upon himself a commitment to fulfill these three mitzvahs. The Rebbe told him, "This is not a conversation with me. I am literally telling you what the fact is." In conclusion, the Yid told the Rebbe that he's taken upon himself to fulfill these mitzvahs, but he does not know how to put on tefillin. The Rebbe answered, "The bachurim will show you." And as Rabbi Yael continues, that in the beginning they would... He would come every day to Seven seventy, and Rabbi Berl Junik would put on tefillin with him till he learned on

1:00:53 his own how to put on tefillin. And the Rebbe told the onhuller of the meisdres, the onhuller of the institutions not to take from this Yid even one dollar. The Rebbe did not want that this person should figure that it happened in the merit of him giving money, but only in the merit of accepting upon himself the three mitzvahs. This story happened in the summer nineteen fifty. On Shabbos Parshat Vayigash, tav heh zadin yud alef, late nineteen fifty, this Yid made a kiddush in Seven seventy, a kiddush thanking Hashem that his daughter came out from the hospital. The Rebbe then came out to the kiddush, and the Rebbe elaborated on the name of the person. His name is Yehuda Leib. And Rabbi Yael mentions that he remembers that the Rebbe turned to him in the beginning of the fabrengen, and he said, "Vayigash Eilev Yehuda," which as understood that this person became closer to Yiddishkeit. The continuation to the earlier installments regarding an overview of Rabbi Yochonon's life, we now continue with installment number ten, where we will discuss additional stories about the Rebbe, which Rabbi Yael shared with his students, the Bachadim, or with Hasidim in general. As an introduction to the following story, Rabbi Yael made the following point. That from the first moment of the Rebbe's leadership, Nesius, the general approach around the Rebbe was an approach of uplifting, positivity. This expressed itself in many things. The Rebbe's approach for everything was that one needs to elevate to a higher level, uplift

1:02:58 himself from everything around him, instead of digging into and dealing with negative issues and the details of these issues. When one uplifts himself, simultaneously, the negative issues fade away. And Rabbi Yael mentions the following story. In the first years of the Rebbe's Nesius, the Rebbe would walk home from seven seventy. Rabbi Chadikoff, who was the Rebbe's chief secretary, would escort the Rebbe to the house. And if it was a night of Yechidus, where the Rebbe accepted people for private audience, the Rebbe would continue till he concluded all the Yechidias, and Rabbi Chadikoff would wait in his office, and then he would escort the Rebbe. One time, Rabbi Yael relates, Rabbi Chadikoff called him and told him the following, that the previous evening when he escorted the Rebbe, the Rebbe told him about a conversation that he had with one of the Yidden that went into Yechidus this earlier evening. And the Rebbe added that it would be worthwhile to record the conversation in writing, and he will edit it, which implied that the Rebbe wants that the res- the response that he gave to this individual Yiddin Yechidus should be publicized since this is a directive that many could benefit from. And therefore, Rabbi Chadikoff called Rabbi Yael in order that he should give over to him what the contents of the Yechidus was, and then Rabbi Yael should write it, and then it should be sent into the Rebbe, that the Rebbe should edit it. And this is what Rabbi Yael wrote. The Yid

1:05:05 was by the Rebbe, and he complained that every good thing that he's doing, he feels that he's doing it with personal interest. He's not doing it just for the sake of the good thing, but he has personal interest what he will benefit from it. The Rebbe responded to him with a mashal, with a parable. When a Yid goes into a business which can bring him a profit of a million dollars, and in addition to this profit, he will also have a profit from the side which is, which is worth ten cents. It is a definite fact that what occupies the mind of the person, and this is the priority in the mind of the person, is the profit of the million dollars, but the ten cents has no significance to him. The Rebbe says, likewise, in Avodas Hashem, when one serves Hashem. When a Yid does a mitzvah, he connects with Hashem. The word mitzvah means which means attachment. Every mitzvah brings a Yid to Hashem. And when a Yid thinks about it, and the meaning of what it means becoming attached as a limited creation with Hashem, who is the creator, who is infinite, then all other things that are from the side, all other foolish inyonim don't have any significance to him. In the same sense that when a person can gain a million dollars, then the ten cents has no significance, and it means nothing. Likewise, when a person thinks about the connection that he has with the infinite, then all the

1:07:07 other empty things that are in world have no significance. In another story that Rabbi Yael related, this was in Taf Shin Chof Tes, nineteen sixty-nine. Rabbi Yael mentions that in the fabrengas of the Rebbe, in addition to, in your words of teida, words of inspiration and uplifting, there were also spiritual inyonim happening that Hasidim at the time, and even later, had no idea what the Rebbe is accomplishing now in the higher spheres. There is a pisgam of the Alter Rebbe which says that when Yidden sit together by a Hasidish fabregen with brotherly love, this can accomplish in the heaven more yet than Malach Michoel could accomplish, than the Angel Michoel. Halachas kama vekama, especially when we're speaking about tzadikim, that a tzadik decrees and Hashem fulfills And therefore, this is also what took place at the farbrengens of the Rebbe as it was by the Rabbeim of the earlier generations. Rab Yael refers to a story that happened Parsha Beshalach Taf Shin Chof Tes, nineteen sixty-nine. The Rebbe explained many in Yomin in the Rashi of the Parsha. And towards the end of the farbrengen, the Rebbe said that he didn't, uh, explain and answer all the questions, but he will discuss it Be'ezras Hashem in the upcoming farbrengens. And then the Rebbe continued and said something which did not seem to connect to the earlier topic, and he said it with a-- in a very special tone and with a ‹zarchus›, certain emotion. Rebbe said the following, that in Parsha Beshalach it says of

1:09:13 Bnei Yisroel yetzim beyad rama, that the Yidden left Egypt uplifted hand, which means that Yidden don't fear their enemies. And this is also the Inyan of Perasis teshev Yerushalayim, that there is no need to have a wall around the city, but Veshavtem levetech baartzechem, you will be able to live in a very secure way in your land. And then the Rebbe began singing the Nigun on the words Perasis teshev Yerushalayim. And the Rebbe then stood up to dance and encouraged very much the singing, the great joy. After that, before the Rebbe walked out from the farbrengen, the Rebbe again began singing this Nigun. And again, before Ma'ariv, the Rebbe began singing the Nigun for a third time. Everybody understood, stood that there is something very special here. A day or two after the farbrengen, it was publicized that four planes, four military planes from Syria were trying to infiltrate into Yisroel and to hurt the citizens. And Be'ezras Hashem, with the help of Hashem, Chayalei Tzahal, the IDF, the Israeli Defense Force, were matzliach. They were successful in downing them before they had a chance to do any damage. Hasamim betev. The hemshacha in continuation to the earlier installments regarding an overview of Rab Iyel Kahn's life, we now continue with installment number eleven, where we will discuss additional stories about the Rebbe, which Rab Yael shared at his Shabbos table with the bachurim, the students of his, or with Chassidim in general. The first story, Rab Yael relates that he heard from Rab Berel

1:11:15 Baumgarten, who was the main shliach, the head shliach in Argentina, shliach of the Rebbe from the nineteen fifties, and he brought many Yidden closer to Torah and mitzvahs. One time, he was mekarev a young student to Yiddishkeit, and after a while, the student met a girl, he wanted to marry her. And after his background was checked out, it was verified that he is a Kohen, and he was not able to, according to Halakha, marry this woman. All the Rabbonim that were there were trying to explain to him the harshness of this prohibition, and they were not successful. Rab Berel set up for him a yechidus, a private audience by the Rebbe, and the bachur agreed to travel to New York to come and hear what the Rebbe will tell him. When he entered into yechidus, the Rebbe told him the following: "You surely heard what they say about me, that I'm a great scholar, and there are people that are greater than me. But even the greatest of all, how much they will work on themselves and refine themselves all their life, if they were not born as a Kohen, they will never reach this standard of sacredness of kehunah. Kehunah, in English it's called priesthood, is a kedushah that Hashem gives from above. And a person with his own energy, with his own exertion, will never be able to reach this quality." And then the Rebbe sums it up and says, "And to you, Hashem has given this wonderful gift, this unique kedushah of

1:13:34 kehunah." At the conclusion of the yechidus, after the Rebbe completed to describe... Concluded after describing and bringing out the uniqueness and the greatness of kehunah, the bachur said on his own, "Yes, I should not desecrate such a sanctuary. I will not marry this woman." And Rab Yael sums up the story and says, "The Rebbe did not explain to him the harshness of the prohibition or the punishment that a person may receive for desecrating and not fulfilling a prohibition of Torah. The Rebbe instead uplifted him as the Rebbe usually does, and simultaneously all the negative things faded away." Now we go to another story that took place in the beginning of the year Taf Shin Lamed Ches, Rosh Chodesh Cheshvan, just a week after the Rebbe had a very severe heart attack. Rab Yael introduces the story that it's very difficult to understand the great commitment that the Rebbe has for another person. Rabiel said that he saw the written letter that the Rebbe wrote on the date of , and he turns to a child who writes to the Rebbe that he is soon becoming bar mitzvah, and the Rebbe sends him his best wishes, his blessings in the Nusach, in the, in the traditional version, the way the Rebbe would write the letter to bar mitzvah bocher. And then the Rebbe relates to another fact that the child writes in his letter that he is from a , not religious. The Rebbe writes to him as follows, is an external garment that conceals the

1:16:06 priority of a Yid. Every Yid with his entire family is a son of Avraham, Yitzhak, and Yaakov, and a daughter of Sarah, Rivka, Rachel, and Leah. And therefore, every individual Yid follows after tens of generations of ancestors who were fulfilling Torah mitzvahs, and is only an external garment that conceals any essence. In the written letter, we see additions, we see that the Rebbe erased, he changed. The Rebbe worked on this letter, and this was a week after the heart attack that the Rebbe still needed rest for a few weeks. And the goal of the letter was to encourage a Jewish boy. No difference who he is. The main thing is he shouldn't feel any weakness or not to feel down in any way that he is a member of a as to say. And all this was just days after this massive heart attack. A third story where the Rebbe focuses also on an individual, the story Rabiel heard that it was a , a group of chasanim. This was in nineteen eighty-eight. They went online to receive a dollar from the Rebbe. And to one of these chasanim, the Rebbe asked, "Did you receive the letter? I already signed it." The person that saw this wanted to know, he was very curious as why did the Rebbe stop this person, this chasan, from amongst twenty chasanim. To each one the Rebbe gave a blessing and they went further. Here, the Rebbe turned to the person and asked him, "Did you get the letter? I

1:18:38 already signed it." It was verified that a few days earlier, there was a group of chasanim sitting together and they were discussing the, uh, basantov letter, the blessing that the Rebbe sends to a chasanah, which is read at the chuppah. The Nusach, the version of all these letters are all identical. It's one Nusach that the Rebbe would bless all the chasanim for their wedding. The maskir, the secretary prepares for every chasan a letter that has his personal name, and the Rebbe signs his name at the end of the letter. The bochurim were discussing this topic, and some of them said that although it's the same Nusach, but when the Rebbe signs it, he reviews each letter separately. He, he puts his whole in essence into it. But there was a group of many bochurim who argued that the Rebbe reviews the letters very quickly without relating to the letter with his fullest focus. In addition, there was a bocher that went even further and argued that it's hard for him to believe that while the Rebbe is dealing with s-so many matters throughout his schedule, that he would check the name of each individual chasan who appears on each one of these letters. But he felt the Rebbe just signs his name, and the Rebbe continues to the next letter. It was to this bocher, to this chasan that the Rebbe turned and said, "Did you receive the letter? I have already signed it." Rabiel continues that this story he heard from a Yid who

1:20:46 saw the story and checked out the authenticity of the story. After a certain time period, Rabiel participated in and he retold this story, and he added that the Yid who told him this story is known to him as a trustworthy person who does not- Exaggerate. And according to Rabbi Yael's evaluation, the story is correct and true. After the farbrengen, one of the participants approached Rabbi Yael and said, "You know that the story is true because you heard it from someone who is trustworthy by you. But I know for sure that the story is correct because I was that chosid." Rabbi Yael concludes that from this story we see the seriousness with which the Rebbe would relate to every Yid, and how the Rebbe invested his whole pnimiyus nafshe in giving a bracha which seemed to be the usual blessing, but to each one in particular, with the fullest concentration. The hemsach in continuation to the earlier installments regarding an overview of Rabbi Yael Kahn's life, we now continue with installment number 12, where we will discuss additional stories about the Rebbe, which Rabbi Yael shared with the bacharim at his Shabbos table or with chassidim in general. The first matter is b'negea to the Seder of Pesach, an interesting observation that Rabbi Yael pointed out and what that should teach chassidim. Rabbi Yael makes the introduction that in the earlier years, 1950 to Tofshin Lamed Aluf Simchas Teida, late 1970, during the lifetime of the Rebbetsin Chamedina, the previous Rebbe's Rebbetsin, the sudas, the meals

1:23:10 of the Yomim Tevim, the Rebbe would eat upstairs on the second floor, which is the apartment of the previous Rebbe. B'derech klal in general, when the Rebbe would drink wine during the meals, he would say l'chaim to chassidim present at the time. One time, during a Seder night, in the middle of Sulchan Oruch, which is when the meal is eaten, the Rebbe drank some wine from his kos between the fish and the meat, but he did not say l'chaim. The mashpia, Rab Shmuel Levitan, one of the distinguished older chassidim, also was present at the table, and he realized that this was different than always, than other meals. The next day, during the day meal of Pesach, the Rebbe again drank some wine after finishing the fish, and now, at this point, the Rebbe did say l'chaim. It came to the second night of the Seder, when the Rebbe drank wine after the fish, the Rebbe again did not say l'chaim. Rab Shmuel knew, realized there's something interesting happening here. Rab Shmuel, as mentioned, as he was from the elder and distinguished chassidim, allowed himself to ask the Rebbe why there was a change. And the Rebbe explained to him that saying l'chaim gives a chshivos, an importance, a significance to the drinking of the wine. And the night of the Seder, one needs to be very particular not to give any chshivos to the while drinking wine besides when drinking the four koses. Which means that the Rebbe was implying that the night of Pesach,

1:25:25 the night of the Seder of Pesach, it is four koses. And when one will say l'chaim on an additional kos, it will be as adding a fifth cup. Rab Yael derives from this how particular, how precise the Rebbe conducted himself. He says, according to Halacha, there's no problem drinking wine and saying l'chaim. But the Rebbe did not want to give any chshivos, any unique significance to an additional drink over the four koses. In addition to that, we see how important minhagi Yisrael, Jewish customs are in the eyes of the Rebbe. Since Yidden customarily say l'chaim on a kos of wine, this contributes a chshivos, an importance to the drinking. If a person drinks and doesn't say l'chaim, so it is just plainly drinking or rinsing the mouth. But when one does say l'chaim, the drinking receives a significant unique importance. And therefore, it is considered like adding more than the four cups of the night of Pesach. In the first year, when Rab Yael came to New York, to 770, and he started to review the sichas as soon as he was at a farbrengen But in addition to that, Rab Ye'el also received a berachah, a blessing to be a good chezer. And this was the first shavuos Tav Shin Yud Alef, 1951. It was then that Rab Ye'el describes what took place at the farbrengen that shavuos. And that shavuos, during the farbrengen, the Rebbe advised Rab Ye'el to say l'chaim three times. The first time, the Rebbe just told him to say

1:27:51 l'chaim. The second time, the Rebbe told him, read it first from the Yiddish, Take for your father, say l'chaim on behalf of your father, that he should have a good panosa. And the third time, the Rebbe told Rab Ye'el to say l'chaim, and he then said to the Chassidim around, not to Rab Ye'el himself, but to the Chassidim around, That when he will take l'chaim, he will remember, which referred to the sichas and the maimer that the Rebbe would deliver at every farbrengen. To conclude with an inyan of geulah, Rab Ye'el relates that it was one day Rab Shmuel Che Reitzes and Rab Moshe Dubinsky were standing in seven seventy on the steps, going up from the downstairs, from the big shul to the hallway upstairs. And they were discussing what will be the scene when Mashiach comes. What will take place then? Those immediate moments. And they repeated a vort of the Alter Rebbe that the tailor will be middle of his work, the shoemaker will make shoes, and suddenly Mashiach will come. At that moment, while they're discussing it, the Rebbe comes out of his room, and he walks by them. And he's, they say to each other, "Oh, he will come suddenly. Mashiach will come suddenly." The Rebbe heard the whisper from one Chassid to another, and the Rebbe concluded, exactly, precisely like this it'll take place, the arrival of Mashiach. Behem shech in continuation to the earlier installments regarding an overview of Rab Ye'el Kahn's life, we now continue and conclude

1:30:07 with installment number thirteen. As we are concluding the series on Rab Ye'el, I will discuss some personal experiences that I privileged to have with Rab Ye'el. Over the many years, we heard and knew of Rab Ye'el and revered him very highly. The bachurim in the Lubavitch Yeshiva over the years had the merit to have him as a teacher of Chassidus, first in the Lubavitch Yeshiva as it was located on Bedford and Dean Street in Brooklyn, and in later years at Ocean Parkway between Avenue H and I. Rab Ye'el would come in the evenings and deliver the shiur. At the time, we were somewhat older than Bar Mitzvah. From the year Tav Shin Lamed, late 1969, bachurim who were already studying in seven seventy for a few years would, for the duration of a year, full year, move to Lubavitch Yeshiva on Ocean Parkway and do their studies there while remaining there through the week. The kvutza, the group of these seven seventy bachurim studying in the same Beis Midrash as the younger talmidim enhanced the learning of the younger students. Plus, the younger ones would be modeling after the older bachurim. This was a shlichus. For the year Tav Shin Lamed Heh, 1974, I joined a group of bachurim, a kvutza, who stayed in the Lubavitch Yeshiva on Ocean Parkway throughout the year. We again had the privilege to have Rab Ye'el giving us shiurim. In addition, as we were much older than the earlier occasion when we learned by him, Rab Ye'el related to

1:32:23 us on a higher standard. He selflessly would spend hours with us sharing Chassidic insights, stories, etc. On special occasions, he would farbreng with us into the late hours of the night or the early hours of the morning, after which he would return to Crown Heights. From a personal perspective, Rab Ye'el and to Bodlechaim Tevim Va'ruchim, his wife, should be well, lived on Montgomery Street for decades on the same block as where my family lives. I would see him quite often as he walked by the block on his way to seven seventy. He greeted people. In the later years, he occasionally would stop and ask me when he saw me in the street if we can speak and would either ask something or converse briefly on a topic. Over the years of my research and the publishing of Svarim, I would consult with Rabiel on various matters, and he guided me with a strong assurance. One of the projects was namely the Hayem Yem, research and analysis on the calendar which contains a Hasidic quote for every day, which the Rebbe compiled and published in 1943. When a specific pattern was discovered in the Hayem Yem, it was natural that one is challenged with questions and doubts from the readers. People would ask questions, how do you know? How are you so sure about it? When I consulted with Rabiel and showed him samples of the work, he advised me by saying, if you see a consistency in a specific major aspect or feature of the

1:34:30 Hayem Yem calendar, it is the best proof that the work is correct and authentic. And he assured me to continue. On that occasion, Rabiel related to me the fact that Rabbi Israel Aryeleib, the Rebbe's brother, who lived in Eretz Israel, lived also in England. When he received the Hayem Yem in 1943, the Rebbe would send him the newly published Svarim as soon as they were released from the publishing house. This was the Rebbe's first sefer. Rabbi Israel Aryeleib was overjoyed and said then about the Rebbe, I knew he was brilliant, but I did not know that it was to such an extent. Rabiel concluded from this story that with the research on the Hayem Yem, one can begin appreciating the words of Rabbi Israel Aryeleib. An additional field of interest for me was writing up an overview of the chain of creation, Seder Ishtalsulus, with brief Hasidic explanations. This took place in the early noons or the 90s. At the time, this was done for the benefit of the younger Bakharim students who studied in the Mesivta and were not so familiarized with terms in Hasidism. I shared it with Rabiel, who reviewed it, and he was, Baruch Hashem, very pleased with it. When it was ready to be published as a soft cover, kevitz, booklet of about 100 pages, I wrote to the Rebbe to receive the consent for the publishing. The Rebbe responded that I should receive the advice of the Rabbonim. While discussing it with one of the Rabbonim, I made mention

1:36:34 that Rabiel was pleased with it. The Rav asked me, can he give this in writing? Soon after, I approached Rabiel and requested his opinion in writing, which he immediately wrote up the letter and handed it to me. The kevitz was then published with the title under the Kahas Publication Society, and since then five editions have been published. A third field of interest in which I ardently worked for many years was the Mafteches on the Rebbe's Sichas talks over the 42 years. It was after the Rebbe suffered the stroke on the 27th of the first order, Tov Shin Nun Beis 1992, and his speech was impaired, that I felt there was a need to make a Maftech on all the Rebbe's talks over all the years up to that point. A Maftech, an index, catalogs all the topics in a book, for example, in entries which are sequenced in the order of the alphabet. Rabiel constantly encouraged me that this is a very important project, and this is how the Rebbe's Teydah teachings are spread forthward everywhere. I was privileged to learn that Rabiel himself would use the Maftech. While on the topic of Mafteches, it would be noteworthy to briefly add, the Rebbe taught us as a role model by him personally creating many indexes on the works of the Rabbeim. In addition, the Rebbe taught and urged Chassidim and authors of all walks of life the importance, or better yet, the necessity of making an index, cataloging the entries according to the alphabet. One

1:38:41 can then efficiently find what he's searching for without unnecessary exertion or waste of time. In summation, as we conclude for the time being the 13-part series on Rabiel's life and activities, I owe it to Rabiel who constantly gave encouragement in the above-mentioned projects. V'yehi ratzon that very soon we will see the fulfillment of the prophecy, and they will awaken those who are for the time dwelling in the dust and rejoice, etc., and Rabiel amongst them. In honor of the occasion of the conclusion of the Shleshim, the 30-day mourning period after the petirah of Rabiel Khan, and in addition to what was mentioned in the 13-part series about his life, there is an additional observation which Chassidim who were close to him observed by him on various occasions. First, make a short introduction. The previous Rebbe notes in his letters in regards to Chassidim who were highly intellectual and would with their genuine and deep mind delve and meditate into Chassidic concepts for hours. This was to the extent that they lost touch with everything around them, including and space. The previous Rebbe refers to a Hasid, who in the, in the middle of the market became so engrossed in a Hasidic discourse which he recently heard from his Rebbe. After many hours, when he came out of this meditation, he needed to be reminded where he is and for what purpose is he there. Rab Yeiel, over the span of over seventy years, was constantly engrossed in either thinking Hasidus, or teaching Hasidus, or writing

1:40:53 on the Hasidic philosophy. People would turn to Rab Yeiel about matters relating to Hasidus and also on worldly matters, matters of life, marries- matters of marriage, et cetera. As they saw in Rab Yeiel that with his lucid and brilliant mind, he can guide them with either deriving a teaching from Hasidus or with simple common sense. Likewise, there were occasions when Rab Yeiel was very engrossed in a deep intellectual conversation with one of his peers, which lasted for a few hours. Rab Yeiel then, as he returned to the mundane world around him, asked if anyone noticed from which direction he was coming, so to know where he was heading. Rab Mendel Wachser, who was introduced by Rab Yeiel to Hasidus Chabad, relates the following: Rab Yeiel did not live a life as others in the framework and mentality of this physical world. Worldly and mundane matters and needs were not a priority by him at all, rather they were considered secondary. When Rab Yeiel visited Rab Mendel in the Yeshiva in Morristown during the early '80s, and it was already getting late in the evening, Rab Yeiel saw a phone laying around, which was actually a child's toy phone. He picked up the phone intending to call his wife, not realizing that this is not a real phone. On another occasion, Rab Mendel relates, "When we once concluded learning, ordered a taxi to pick him up. When he needed to give his address, he turned to his wife, who was with him on the visit, and

1:43:04 asked her, 'What is our address?'" Rab Yeiel did not speak English at all. When he would enter the candy store on Kingston Avenue to buy cigarettes, he would only say one word, which was the cigarette brand name, and they would sell it him. There was one time when he asked for his usual brand name cigarette, and they told him they were out of it. Rab Yeiel had no idea what they were saying. He did not understand English. When Rab Yeiel was invited to farbrengen with Hasidim in Chicago, and the farbrengen was extending l-later than expected, the organizers considered to arrange for a later flight back to New York. They needed to call the airline to process this. Rab Yeiel was asked to spell his name in English, and he said he doesn't know. They should contact his wife. I will conclude with a story which gives us an idea about Rab Yeiel's frame of thought and perspective. This anecdote took place in the year taf shin lamed ches, late 1977, after the Rebbe suffered a heart attack on Shemini Atzeres, and it was at that time that the Rebbe began editing his maymurim and sichas, discourses and talks of those weeks and months. Rab Yeiel was the one, as always, who would prepare the discourses and talks so that they can be ready for the Rebbe's editing. Prior to Rab Yeiel's process, the sicha would be transcribed so that Rab Yeiel can then continue to do his job. Rab Levi Gorelik, rabbi in Crown Heights,

1:44:57 relates the following: "It was an occasion when we planned to transcribe the sicha and hand it to Rab Yeiel. For the time being, till it will be completed, Rab Yeiel needed to leave for a while, and it was made up that Rab Yeiel will be contacted when it is ready. Instead, Rab Yeiel asked us for the phone number of the office, suggesting that he will contact us. When Rab Yeiel was given the phone number, which was seven-five-six-three-four-oh-eight, he was asked if he needs a pen and a paper to make note of it. Rab Yeiel said, no, he has it registered. After he was offered several times, Rab Yeiel smiled and said he has a code how to remember this number. Rab Yeiel quoted from a posek, a verse in the prophets, where it says, "Veyosvu anavim ba'vayes Simcha", The humble people will rejoice in Hashem." And Rab Yeol worked out the numerical value of these words that will help him remember the phone number. Anovim is ayin, nun, vav. That is seventy, fifty, and vav is six. But in, in single units, it is seven, five, six. Simcha, sameach is three, four, eight. What does this mean? So Rab Yeol explained that Chassidus explains that humbleness and joy are naturally two opposites. Humbleness is when a person is more reserved, more within himself, doesn't really show much of himself to people around him. And joy is in its na- nature that a person finds himself without limitations. So how could they both go together? The

1:47:06 answer is that through humbleness, bikl, a state of nullification, one reaches a true simcha, a true joy. And this is how Rab Yeol explained the phone number. The three letters, ayin, nun, vav, the original numerical value, ayin means seventy, nun is fifty, and vav is six. But in single units, it is seven, five, six. The three letters sameach, the numerical value is shin, mem, Ches, is three hundred and forty and eight. But in single units, it is three forty-eight. So the question is: How does the zero come in here? Where does he find the zero in this verse? Sameach is three forty-eight, three letters, but the number is three four o eight. Rab Yeol explains the zero is the symbol of humbleness, state of nullification, as zero, which is a null, through which a person reaches joy. And therefore, right before the conclusion of the word sameach, before it reaches the eight, the three four eight, so when it comes to the conclusion, to the climax, there needs to be a state of nullification, which is the zero before the eight. And that is when the zero is inserted and included. This is a glimpse into Rab Yeol's thinking. that we should merit to see that all those who are resting in the dust should awaken and rejoice and Rab Yeol amongst them.