Wednesday, February 18, 2026

False Powers

In Hosea 14:4, there is a central verse in the liturgy of repentance: "Ashur shall not save us; we will not ride upon horses; neither will we call any more the work of our hands our gods: for in You the orphan finds mercy."

What is the connection between the parts of this verse, specifically:

Rejection of Idolatry: Why is the pinnacle of confession here phrased as a rejection of idolatry ("work of our hands") and reliance on military might ("Ashur/horses")? Most people confessing on Yom Kippur are not guilty of literal idolatry.

The Orphan Metaphor: How does the ending, "for in You the orphan finds mercy," relate to the beginning of the verse?

The Core Insight: The essence of sin is a sense of independent existence and reliance on false powers (the "work of our hands"). True Teshuva is the realization that a person has no support, no power, and no savior other than God. The sinner must feel like an "orphan"—totally dependent and devoid of other protectors—to truly return to Hashem.

The Role of Asking for Forgiveness (Bakashas Mechila)

The Standard Definition: According to the Rambam, the core components of Teshuva are Regret (Charata) and Resolving not to sin again (Kabbala l'haba).

The Missing Element: Where does the actual request for forgiveness (Bakashas Mechila) fit in. Is saying "I'm sorry, please forgive me" strictly necessary for the mitzvah, or is it enough to just stop sinning and regret the past?

Interpersonal Analogy: In sins between man and man (Bein Adam L'Chavero), specifically regarding damages or insults, the Rambam rules that one must appease the victim and ask for forgiveness. This logic applies to God as well. It is not enough to fix the behavior; one must repair the relationship by acknowledging the offense and asking for pardon.

Viduy as "Hoda'ah" (Admission of Liability)

More than a Story: Confession is not merely recounting facts ("I did X"). It is a legalistic Admission (Hoda'ah).

The Legal Parallel: We can draws a parallel to civil law (Choshen Mishpat). If a person denies a debt, they are exempt from payment in that moment. However, if they admit to the debt (Modeh b'miktzas), they become obligated.

Spiritual Liability: When a person confesses ("I have sinned"), they are admitting liability. They are declaring, "I am responsible, and I have no defense." This admission transforms the individual from someone claiming innocence (or ignoring the debt) to someone who acknowledges God's judgment.

Tziduk HaDin: Justifying the Judgment

Viduy is connected to the concept of Tziduk HaDin—acknowledging that God is righteous in His judgment.

The phrase "You are righteous in all that comes upon us... for You have acted with truth and we have done wickedly" is central to confession.

By admitting that "we have done wickedly," the sinner validates God's right to punish. Paradoxically, by accepting God's strict justice and admitting there are no excuses, the sinner awakens God's mercy. This is because the sinner has aligned their perception with the truth.

The "New" Obligation of Teshuva

The lecture concludes with a profound idea about the transformative power of Repentance.

Moving Domains: Sin stems from a feeling of autonomy—that "I am in charge of myself" (my own domain). Teshuva is the act of transferring oneself back into the "Domain of the King."

The Added Acceptance: A person who has sinned and repents accepts a higher level of obligation than someone who never sinned. The repentance involves a new acceptance of God's sovereignty (Kabbalas Ol Malchus Shamayim) that is stronger and more conscious because it is built upon the rejection of the previous rebellion.

"I am to my Beloved": The acronym for Elul is Ani L'dodi Vi-dodi Li - I am to my Beloved and my Beloved is to me). The ultimate goal of Yom Kippur is for the person to negate their own ego ("the work of our hands") and completely give themselves over to Hashem, realizing that without Him, they are like an orphan with nothing.

To recap:

Total Reliance: Teshuva requires abandoning reliance on one's own power ("horses") and realizing total dependence on God ("the orphan").

Requesting Pardon: Unlike a simple change of habit, Teshuva requires a verbal request for forgiveness to repair the personal relationship with the Creator.

Admission of Guilt: Confession is a legal admission that validates God's judgment and removes the sinner's defenses.

Surrender of Autonomy: The ultimate return is moving from a state of perceived independence back to total servitude and belonging to God. [הגרחי"ק שליט"א]

Don't Remain A "Kaliker"

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We recently reached the milestone of 14,000 shiurim. Of course that means 14,000 expressions of thanks to Hashem who is Everything while we are just conduits. 

Also - thanks to all those who helped me be a conduit.


In Haifa lived R' Menachem Raplowitz of blessed memory, a close associate of the Beis Yisrael, whom we used to call "the Foreign Minister." About a month before R' Menachem's passing, he told me two things that he asked me to publicize so that future generations would know them.

He related that the Rebbe was hospitalized at Rambam Hospital, where he underwent surgery due to the severe illness that had spread in his intestines. The hospital doctors treated him with commendable devotion. After he was discharged, the Rebbe instructed R' Menachem (who was his aide) to give a large sum of money to the hospital as an expression of gratitude. The Rebbe said to him: "It is forbidden to be ungrateful. See to it that you join the administration and from there help Jews as much as you can."

The second story that he told me was that he often accompanied the Rebbe on walks through the streets of Haifa. One morning, a secular Jew passed by them. As soon as he saw the Rebbe's face, he fainted. The Rebbe ordered that he be revived and asked the Jew: "What is this? What happened to you?" The man replied that he had once been religious, but over the years he had deteriorated. Now, upon seeing the Rebbe's face, he saw such a great light that it shook him until he fell and fainted.

After the Jew went on his way, the Rebbe turned to R' Menachem Raplowitz and told him not to tell anyone what the Jew had said. Later, that same Jew returned to full repentance.

----

R' Chaim Mandel of blessed memory—who was a great close associate of the Beis Yisrael—related that he was once with the Rebbe, and the Rebbe told a story from the Sfas Emes with a great moral lesson. 

And so the Rebbe related:

Among the elders of the Sfas Emes there served one named Zelig'l. At dawn, he would bring the Sfas Emes a cup of tea. Once, a wealthy chassid arrived late at night, very eager and wanting to enter urgently to the Rebbe to mention a sick person. The gabbaim told him that now was not the time and he would have to wait until the next day when it opened. The rich man thought to himself that by the time it opened the next day, a long time would pass, and he came up with an idea. He went to Zelig'l and slipped a generous coin into his hand so that he would let him bring in the cup of tea in his place at dawn. Zelig'l agreed to the matter. And so that rich man, at dawn, entered before the Rebbe, placed the cup beside him, and took the opportunity to mention the sick person. The Rebbe blessed him with a complete recovery. The rich man was overjoyed at his invention and immediately set off on his way without having to wait.

When Zelig'l later entered again before the Sfas Emes, he [the Rebbe] rebuked him for having done such a thing. Zelig'l tried to justify and explain why he had done what he did. The Sfas Emes stopped him and said to him: "It is better that you know that you did wrong and not do such a thing again, than that you justify yourself and remain a "kaliker" [a cripple] your whole life.

Important lesson: You made a mistake? Admit and learn from it not to repeat it. 

----

Before the Yom Kippur War, I received an urgent call-up order. My wife insisted that I go to the Rebbe of Gur for a blessing before setting out on my way. I tried to avoid it because time was short and I didn't want to be delayed—it takes time until they open at the Rebbe's place, and then there might be a long line afterward. But my wife wouldn't give in and insisted that I go. With no choice, I went.

They sent us to the Sinai Desert, and in the place where I was, there was very heavy fighting. Many soldiers from my brigade were killed before my eyes, and many miracles happened with me. I returned in peace, with God's help, and went to greet the Rebbe. The moment I entered, the Rebbe smiled and said: "On ben Peles—his wife saved him".

----

A Jew sent a sophisticated lock as a gift to the Rebbe Beis Yisroel (the Gerrer Rebbe, Rabbi Yisrael Alter zt"l). In those days, such locks were not common in the Land of Israel, only abroad.

The Rebbe instructed that it be installed in his home.

Later, it became known to the Rebbe that the aforementioned Jew had donated the lock for the Aron Kodesh (the Holy Ark in the synagogue), and not for the Rebbe's private home.

The Rebbe Beis Yisroel sent a question to Rabbi Hersh Pesach Frank zt"l (Rabbi Tzvi Pesach Frank, the Rav of Jerusalem) asking whether they needed to remove the lock and reinstall it on the Aron Kodesh.

Rabbi Hersh Pesach replied: Indeed, if that Jew said he was giving it for the Aron Kodesh, there is a significant question here (of intent and dedication). However, in the case of the Rebbe Beis Yisroel, his private home is also on the level of holiness of an Aron Kodesh.

[This is amazing — after all, he was not from the Chassidic community (i.e., Rabbi Frank was a non-Chassidic Litvish/Lithuanian-style rabbi, yet he gave such an exalted assessment of the Gerrer Rebbe's home).]

The messenger returned to the Rebbe Beis Yisroel and stammered out Rabbi Hersh Pesach's response.

Immediately, the Rebbe ruled in a thundering voice (in Yiddish):

"Nein! Es arup shnel on leyeg es beim Aron Kodesh!"

(Translation of the Yiddish: "No! Take it down quickly and put it on the Aron Kodesh!")

The Rebbe insisted that despite the high sanctity of his own home, since the donor had specifically intended it for the Aron Kodesh, it must be placed there as per the donor's explicit intent.


Gur Is Torah

Be a Partner in the Pulse of Beis Mevakesh Lev - For almost 20 years, B’chasdei Hashem, this space has been a home for seekers—a place where Torah is accessible to everyone, everywhere, without a paywall. We’ve shared over thousands and thousands of pages of learning together. But to keep the lights on and ensure this library remains free and growing for the next generation of Mevakshei Lev, I need your partnership.

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We recently reached the milestone of 14,000 shiurim. Of course that means 14,000 expressions of thanks to Hashem who is Everything while we are just conduits. 

Also - thanks to all those who helped me be a conduit.

At a gathering for the establishment of a Gur kollel in Bnei Brak, the Gaon Rabbi Yosef Shlomo Kahaneman zt"l, Rosh Yeshiva of Ponevezh, delivered a speech. Among other things, he said:

I must tell you a secret: I have a very close connection to Gur. And why? Because I have a will/testament from the Chofetz Chaim regarding this matter.

When I was a young yeshiva student, I studied in Radin. At that time, someone suggested a shidduch for me with the daughter of a wealthy man from Warsaw who was a Gur chassid. You know that I am a true Litvak from the womb and from birth, and I thought to myself: What do I have to do with a shidduch from a family of Gur chassidim?

But the Chofetz Chaim heard about the suggestion and called me to him. And he said to me the following: "Gur is Torah! Gur wages wars for Yiddishkeit! With Gur one can make a shidduch!"

The Rav of Ponevezh continued: That shidduch did not come to fruition for other reasons. But ever since I heard those words about Gur coming from the mouth of such a Kohen Gadol, I have felt for all these years a special bond with Gur.

All the years I have "a little shidduch with Gur!"

You know that as a rule, I go in to the present Rebbe shlit"a, and I do nothing without consulting him first. He is indeed a tremendous sage! But above all, I have the Chofetz Chaim's will/testament: Gur is Torah!

The Rebbe's Passport Picture

Be a Partner in the Pulse of Beis Mevakesh Lev - For almost 20 years, B’chasdei Hashem, this space has been a home for seekers—a place where Torah is accessible to everyone, everywhere, without a paywall. We’ve shared over thousands and thousands of pages of learning together. But to keep the lights on and ensure this library remains free and growing for the next generation of Mevakshei Lev, I need your partnership.

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[Donate via PayPal/Zelle: alchehrm@gmail.com] Thank you to my beloved friends for standing with me.

We recently reached the milestone of 14,000 shiurim. Of course that means 14,000 expressions of thanks to Hashem who is Everything while we are just conduits. 

Also - thanks to all those who helped me be a conduit.

"In the year 5709 or 5710 (1949 or 1950), I was called to the Rebbe, the 'Beis Yisrael' of Gur, zy"a (May his merit protect us).

At four o'clock in the morning, the habitual knock on the door was heard; it was the shamash (attendant) sent specifically to me. Sometimes the attendant would knock on my door, for I lived near him (the Rebbe). Of course, I hurried and entered. The Rebbe surprised me by saying: 'I have a problem, I need to travel abroad.'

I asked: 'So what is the problem?'

The Rebbe answered: 'I have no passport, so the Rebbe (referring to himself) cannot travel. Do me a favor and arrange a passport for me wherever necessary.'

I said to the Rebbe: 'I do not know if I can arrange a passport for a person without the person presenting himself at the office, but I will try, I have a friend in the Ministry of the Interior.' It was a nice Jew named Mr. Mash’an, who used to daven with us in the Kiryat Moshe, and I went to him early in the morning, about an hour before eight, to his home in Givat Brenner to see if there was a possibility to assist in this matter. Before anything, I warned him regarding the absolute secrecy that the matter must require, entirely without publicity, and not to tell any person, as I knew that the Rebbe was very strict that anything connected to him must be in absolute secrecy.

Mr. Mash’an told me that the matter was difficult, and he had a tough boss, but despite this, he would try for the Rebbe of Gur. He gave me two forms to fill out, and told me to bring them fully filled out, along with two passport photos of the Rebbe when I returned. I took the forms and returned to the Rebbe’s house. The Rebbe was then receiving the public in the morning and I entered before him, the Rebbe stood in the reception room and I explained the matter of the forms that needed to be filled out immediately. The Rebbe ordered me to sit, and I stood: I felt it was unpleasant to sit before the Rebbe, and especially since the Rebbe himself was standing, and I said: 'How can I sit and the Rebbe will stand?'. The Rebbe said to me in Yiddish: 'Du folgst nisht?' (You aren't obeying?), I had no choice, I sat down and waited for the Rebbe's instructions, and then we began to work on the form to fill in all the details. When we finished, I said to the Rebbe that I also need three photos that the Rebbe has signed on the back of the photo. In truth, only two photos were needed, but I wanted one photo to remain for myself and I allowed myself to change [the number] for the sake of this matter. The Rebbe went into his room and brought out three passport photos that he had prepared in advance, signed them, and gave them to me to go and finish the matter with a good result. The next day in the morning, I stood again at Mr. Mash’an's building by his door, and he was happy to inform me that he succeeded in convincing the boss not to be there, and indeed he stamped the passport without any problems."

"The next day, early in the morning at four o'clock, knocks were heard again on the door. The Rebbe's attendant came to call me. I was happy that I could tell the Rebbe that the matter was arranged, but how surprised I was when the Rebbe said to me: 'Ich fur shoyn nisht' (I am not traveling anymore), 'The trip is cancelled and I do not need the passport.' He took out an apple and an orange, gave them to me and said, 'Yishar Koach' (Thank you/Strength to you), 'Geyt gezunterheit' (Go in health). The next day I went to take the photos back from Mr. Mash’an to return them to the Rebbe, and also the forms so they would not roll around in the office. And when I brought them to the Rebbe, he tore up the forms, and took the two photos. I suspected whether the Rebbe would notice that we gave 3 photos and I was returning only two, but the Rebbe said nothing. I turned to go back through the door facing the Rebbe, and when I reached the door and stood to leave, suddenly the Rebbe asked: 'Did I not give you three photos? Where is the third photo? Is it hard for you to answer? You surely put it in your pocket.' I was happy that I kept the photo, I took it out and showed it to the Rebbe. The Rebbe asked me, 'Well, do you need this?' I said to him quietly and with reverence: 'Ich hob gevolt nemen aidenk fun Rebbe' (I wanted to take a souvenir from the Rebbe). The Rebbe smiled and said: 'Zayer gut. Ah guten vinter.' (Very good. Have a good winter). So the photo with the signature of his holy hand remained with me for many years.

And I will tell more about this photo, a wonder of wonders. One of the days, the office [Agudat Yisrael] moved and we brought in a safe in order to keep important documents. I thought to myself, why should I keep such a precious photo in a pocket? I put it in an envelope, wrote on the edge the matter of the photo, and put it inside the safe. In our office, there was only one other person who had the code to the safe, a loyal person, and I knew it would be safe and secure there."

"After several good years, it was one evening about four years ago, that the photo had already been in the safe for about forty years. I received a phone call from a Chassidic friend living in the USA, telling me that his dear son, who had unfortunately left the path [of Torah], was currently doing Teshuva and was getting married to a good girl, although he is still modern and not dressed Chassidish, but thank God he keeps Shabbos and kashrus and his heart is whole with God, and he and his wife are coming to visit Israel for a visit of two weeks, perhaps I could be mekarev him and assist him if necessary. I said to him with great joy, 'And it occurred to me [an idea], with what can I delight the young man? I have such a photo with the Rebbe's signature, I will take it from the safe, bring it home, and on Shabbos, the couple will visit me and we will plan to go to the Western Wall, then on the way they will stop by me in Kiryat Moshe, drink something and refresh themselves and I will be able to show them the photo. And indeed, so it was. The young man was very moved and thanked me and they continued on their way.

The next day in the morning, I go to the office and to my surprise I see police people present there and investigating. 'What happened?' There was a break-in at night and they turned over all the cabinets from their place and high up. Of course, they went for the safe with all the details from the last break-in that we had there and who knows where they went. So I say to myself, meila (never mind) the burglars thought there was money there and essentially there was just a lot of junk regarding old documents that for them are of no use, but what about the Rebbe's photo? How great was the pain if such a precious thing, which has no replacement, was here [in the safe]. Divine Providence happened, surely for many years it lay there and I did not take it home, and precisely I had just taken it home." [Rabbi Moshe Gvirtz - Secretary of Agudas Yisrael] 

עד כסא הכבוד

איזה ימים אחר פטירת החזון איש ז"ל היה אחד מראשי הישיבה תפארת ציון [כמדומה ששמו ר' פייבל שטיינברג] אצל כ"ק האדמו"ר שליט"א הבית ישראל וסיפר לאדמו"ר שליט"א שביום חמישי בערב קודם הפטירה היה אצל החזון איש ודיברו מענין גיוס בנות וסיפר שאמר לחזון איש שחושב שגדולי ישראל לא עשו מספיק לביטול הגזירה. השיבו החזון איש בלשון תמיה "מה אתה אומר שלא עשו מספיק? אני מוכן לילך עד כסא הכבוד עבור ענין זה!!"

וכששמע אדמו"ר שליט"א מזה קם על רגליו והשליך הקאפעלוטש על ראשו ואמר "גיוואלד ווער האט איהם גיהייסען אזוי זאגען אז עהר האט גיזאגט האט עהר גימוזט מקיים זיין".

Uniquely Jewish Only In The Land of Israel

Be a Partner in the Pulse of Beis Mevakesh Lev - For almost 20 years, B’chasdei Hashem, this space has been a home for seekers—a place where Torah is accessible to everyone, everywhere, without a paywall. We’ve shared over thousands and thousands of pages of learning together. But to keep the lights on and ensure this library remains free and growing for the next generation of Mevakshei Lev, I need your partnership.

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[Donate via PayPal/Zelle: alchehrm@gmail.com] Thank you to my beloved friends for standing with me.

We just reached the milestone of 14,000 shiurim. Of course that means 14,000 expressions of thanks to Hashem who is Everything while we are just conduits. 

Also - thanks to all those who helped me be a conduit. 


The lecture focuses on understanding the deep, intrinsic connection between the People of Israel and the Land of Israel. This bond is not merely historical or external, but spiritual and essential to the nation's ability to actualize its potential. The core theme of the lesson is that the "Independent Israelite Creation"—the unique spiritual and cultural output of the Jewish people—can only exist within the Land of Israel.

1. The Nature of "Independent Israelite Creation"

"Yetzira atzmis Yisraelis, b'machshava u'v'tokef ha'chayim v'ha'mifal, ee efshar l'Yisrael ela b'Eretz Yisrael."

(Independent Israelite creation, in thought and in the force of life and action, is impossible for Israel except in the Land of Israel.)

The Definition of Creation: Humanity is defined by its ability to create—in science, culture, technology, and society. Unlike animals, which simply exist, humans innovate.

Uniqueness: While Israel is part of humanity, it possesses a unique desire to create something specific to its own essence—a creation of Kodesh (holiness).

The Requirement of the Land: Any creation produced by Jews in the Diaspora is inevitably influenced by foreign cultures and "general" human characteristics. Only in Eretz Yisrael can the creation be truly "independent" and "self-derived," reflecting the pure essence of the nation without foreign adulteration.

2. Exile vs. Redemption: Commentary vs. Source

There is a sharp distinction between intellectual productivity in the Diaspora versus in the Land of Israel.

Exile as Commentary: In the Diaspora, Jewish creativity is fundamentally reactive or explanatory. Talmud Bavli is essentially a commentary on the Mishnah, which was created in Israel. Works in exile are designed to explain, preserve, or defend, but they are not the source.

The Land as the Source: In Eretz Yisrael, life is lived directly. The encounter between the nation and the reality of the Holy Land generates primary creativity (Prophecy, Scripture, Mishnah).

The Air of the Land: "The air of the Land of Israel makes one wise." The very atmosphere and life in the Land constitute a life of holiness, allowing for a direct flow of divine creativity that is impossible elsewhere.

3. The "General" vs. The "Specific"

"Misbatles ha'tzura ha'klalis she'bo, legabei ha'tzura ha'atzmis ha'meyuchedes shel Yisrael."

(The general form within it is nullified regarding the self-specific form of Israel.)

The Hierarchy of Identity: When Israel creates in the Land, the "general human" aspect (universal culture, science, logic) becomes secondary and subservient to the specific "Israelite" aspect (holiness, prophecy, divine connection).

The Failure of Exile: In exile, the opposite occurs. The specific Israelite identity is diluted by the general human environment. The desire to be "like all the nations"—to adopt foreign cultures, legal systems, and lifestyles—is a form of national sin that essentially renders the Land unnecessary. If Israel only aspires to be a regular nation with a regular economy and army, the Land "vomits" them out because the Land is designed solely for the unique divine creation.

4. The "End of the Impure Flow"

The Cessation of Assimilation: Rav Kook describes a time when "the impure flows stop." This refers to the end of the psychological state of exile where Jews felt compelled to imitate gentile cultures.

The Return to Self: The modern return to Zion, even if secular in its external appearance, represents a deep, subconscious rejection of foreign influence and a desire to return to an authentic Jewish self.

Secularism as a Shell for Holiness: Even the secular desire for a state—for an army, economy, and sovereignty—is the beginning of the return to holiness. The symbol of the State of Israel is the Menorah (a Temple vessel), not a secular symbol. The national day of rest is Shabbos. These are not coincidences; they are proofs that the "general" nationalistic outer layer holds a deep, "specific" holy inner core that is waking up.

Conclusion

The "silence" of the Jewish people during the long exile—where they could not express their true national character—is ending. We are in a process where the "general" human layers are being peeled away to reveal the unique, holy essence of Israel. The return to the Land is the prerequisite for the return of Prophecy, the Sanhedrin, and the Beis Hamikdash—the ultimate expressions of "Independent Israelite Creation."

Rav Lau On Meeting The Beis Yisroel

Be a Partner in the Pulse of Beis Mevakesh Lev - For almost 20 years, B’chasdei Hashem, this space has been a home for seekers—a place where Torah is accessible to everyone, everywhere, without a paywall. We’ve shared over thousands and thousands of pages of learning together. But to keep the lights on and ensure this library remains free and growing for the next generation of Mevakshei Lev, I need your partnership.

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[Donate via PayPal/Zelle: alchehrm@gmail.com] Thank you to my beloved friends for standing with me.

We recently reached the milestone of 14,000 shiurim. Of course that means 14,000 expressions of thanks to Hashem who is Everything while we are just conduits. 

Also - thanks to all those who helped me be a conduit. 


The Chief Rabbi, Rabbi Yisrael Meir Lau Shlita (may he live for good long days), tells of the first time he arrived at Gur together with several other young men from the "Kol Torah" Yeshiva. (This was at the "Sha'arei Chesed" neighborhood).

"We arrived at the old Beis Midrash on David Yellin Street, the overcrowding was terrible. The pushing was awful. Above everyone, on a platform elevated by three steps, stood a very impressive figure who magnetized my eyes. His face was wrapped in a beard that went down to his collar according to his measurements [style]; he was dressed in a spodik—a high fur hat that Gur Hasidim wear on Sabbaths and holidays. The man stood and read names. I was sure that this was the Rebbe in all his glory, despite the fact that the reading of the names of those present seemed a bit strange in my eyes.

Later it became clear that this was the Gabbai, R’ Shayne Noach Binke, a uniquely majestic figure, who was entrusted with the list of Jews who were invited to sit at the Rebbe’s table. Suddenly silence fell, absolute silence in the hall, despite the fact that hundreds of people were crowded into it. Not a sound cut the air, only waves of people moving right and left. Within the terrible crowding, I swallowed the possibilities of that moment; I thought to myself that my feet were not standing on the ground. I was pushed from all directions like a leaf in the wind, and from the intensity of the pushing and the crowds, I hung in the air and became disconnected from the group of Kol Torah [students]. Suddenly I understood the meaning of the human wave that began in the hall, the Rebbe entered, his hands folded behind his back. As he entered, the masses made room for him. It was a kind of parting of the Red Sea inside the huge, crowded hall and the multitude that had gathered inside. The Rebbe passed between the people and with one of his sharp glances he passed over my face and stared at me. It was a special look unique to his kind, which is unlike any other look. It is impossible to forget him and impossible to ignore him. All the days of my life I have merited such looks, one as stated from the Rebbe of Gur, and the second, 24 years later from the Lubavitcher Rebbe. In all those 24 years that passed, I did not know a person with a look as penetrating and piercing as that of the Rebbe of Gur. And I was a small boy in short trousers and a beret on my head, among the Hasidim dressed in Kapotes (long coats) of black silk, with sashes and spodiks, every year. The Rebbe passed between the hundreds who surrounded him, his eyes scanned them and picked them up exactly like swipe cards.

In the seconds that the instruction passed, that joined me to the list. With complete surprise, I heard my name explicitly: “Srul Meir, the son of the Rabbi of Piotrków”. I did not connect to this name, for no one then called me Meir. For five years full of suffering and orphanhood, I was always Yisrael Lau. Here and there they called me Lulek, but Srul Meir was completely foreign to my ears. I did not react, I did not think I was the one being spoken of, but the words ‘The son of the Rabbi of Piotrków’ echoed in my ears and I said to myself that there is another one. After all, I fell in the Holocaust and barely survived and ended up in Tel Aviv. And anyway, I did not dare to put myself twice at the Rebbe’s table.

After a few minutes, my friend Yehoshua Kleinlehrer approached me, a Torah scholar who had walked with me to the Tisch (table), and informed me in a trembling voice because they called my name, lest I did not hear. I shared my wonder with him: Why did they suddenly call me? I had no answer, but he insisted that indeed they called me by name and informed me that I must approach. I was perplexed and confused and asked him what I should do. Yehoshua explained to me calmly and in detail: 'Do you see the steps where the Gabbai Shayne Noach is standing? Go up those three steps, look toward the place where the Rebbe is sitting, he will give you a cup of wine in your hand and with the second hand he will tap on a slice of apple. You must bless Li-chaim when your head is facing the Rebbe, and the Rebbe will answer you Lechaim. This is a very great honor. Out of the hundreds of Rabbis in this room, you were chosen. I listened to his words with great attention and drank in his words thirstily. Of all the people crowded in the hall holding onto this railing, I thought to myself, I know only three. And how is it that specifically I was chosen and precisely to my share fell this great honor described by Kleinlehrer? I understood that I must answer the call. I went up the three steps as instructed, they gave me a cup of wine and filled it to the brim, in my second hand indeed was the slice of apple. The Rebbe, in the fullness of his height, with the high spodik on his head, and he is surrounded on his right and left by elder Hasidim intending their gaze toward the Rebbe and towards his head, he is swaying up and down: “Li-chaim”. In the hall they sang new melodies of “Lecha Dodi” and stirring tunes for the Days of Awe which Rabbi Yaakov Talmud taught the choir, but I did not hear any of it because I was so excited.

I tried to digest what had happened to me. And then Yehoshua came to me again and added to the surprise: He informed me that the Rebbe gave an instruction that tomorrow evening after Havdalah, I should come to his house on Shmuel HaNavi [Street]. “The Rebbe wants to speak with you”. My breath stopped. I returned to Kol Torah [Yeshiva], shaken and not understanding what happened. I approached the Mashgiach R’ Gedalya, I told him the chain of events and asked his permission to be absent on Shabbos afternoon from the Seder at the Yeshiva since I was invited to the Rebbe of Gur. R’ Gadl’e smiled skeptically. And simply asked me: “Yes? If so, my heart forbids refusing. Even I am not allowed to refuse him. Go in peace”.

I do not know if he believed me or not, but he put no stumbling block in my path. Simcha Eidelman, my friend from the Yeshiva, explained to me that the Rebbes of Gur do not wear their long silk coats and belts on weekdays. I arrived trembling to the door of his house and there I met Chanina Schiff, whom I had not seen in the last five years. “Lulek, how are you?” he asked. I answered the question and was interested in what he was doing here. Chanina Schiff told me that he is one of the students of the Yeshiva of Sefas Emes and that he is in the Rebbe of Gur’s presence. By the way, he is the Mashbak (personal assistant in holiness) of all the Admorim of Gur to this day. His sentences to me, I thought, solved the mystery. I continued to interrogate him and asked him if it was he who told the Rebbe about my presence here. Chanina Schiff emphasized that he knew nothing of my presence as he did not see me since we separated upon our ascent to the Land [of Israel] and strictly speaking, he could not tell anything to the Rebbe. But seeing you stand at the door of the Rebbe and say Li-chaim. I wondered how the arrival was known and how one of the masses crowding the hall knew, I shared my feelings with him. If so, I concluded, I really do not understand who called me to the Rebbe. Chanina Schiff did not have time to say another word, and the door opened and someone ushered me into the room. I saw the Rebbe marching from right to left in the room, closed his gaze lowered to the floor. In his left hand was a pinch of tobacco, which he brought close to his nose and smelled, and in his right hand he raised the corner of the high velvet yarmulke and waved it in order to cool a bit of the heat of Elul. Me, standing near the door, did not receive even a glance. Between me and myself I thought that perhaps they brought me in by mistake and not to him did I intend. While immersed in these thoughts, the Rebbe stopped, fixed his gaze and his clothes upon me, his penetrating eyes, and in Yiddish asked: “Who is looking after you these days?” I answered: “Simcha Eidelman”. He smiled a warm smile, very warm, and added: “You have grown very tall, I am not used to seeing you close more than confirms you, what is your uncle Rabbi Fogelman doing?” With one question the Rebbe included my whole world, Naftali and Rav Fogelman. A man who had never spoken to me, carried on his shoulders tens of thousands of Hasidim, knew exactly who the central people in my life were.

I answered briefly, sharp and cut answers as is customary in the court of Gur. The Rebbe continued: “You were surely surprised when they called you at the Tisch, I saw you here five years ago when you came with Naftali to your father the Imrei Emes zt”l (may the memory of the righteous be a blessing). I passed between the rows of the crowd in the hall and suddenly I saw you. It is impossible that I would not see you. You are very similar to Naftali your brother. I remembered the name your father gave you at the Bris (circumcision) in Piotrków in the house of the Rebbe. He said he would call you Yisrael for the name of the Rebbe of Vioshovitse Rabbi Yisrael Friedman, and on the name of our ancestor Rabbi Yisrael the Maggid of Kozhnitz, and also said he would call your name Meir for the name of his uncle Rabbi Meir Shapiro of Lublin who did not leave behind sons and daughters. And Yisrael Meir for the name of the Chofetz Chaim Rabbi Yisrael Meir from Radin. All four were the connection of family and deep soul. The Rabbi of Vioshovitse, the Rabbi of Lublin and the Chofetz Chaim passed away one after another within three months, despite that one was 46 and the other 94. Your father held you in his hands and said that he prays for the Master of the Universe that he grants - I remember well the words in Yiddish "A Pink" (a spark) - from each one of these souls that will enter the soul of the child. With this expression, it is impossible to forget. When I saw you among the crowds on Friday night, I understood that you are Naftali's brother (that is what he called him) I remembered your name that I saw you then all the years from the day of your Bris. He gave me again the look of his and an apple from his table and said: 'I hope to see you by me closer often'."

The reflections in my head convinced me that a sentence like this from his mouth obligates me very much.