The Shavuot The Tzemach Tzedek Became Rebbe

When the second Chabad Rebbe, Rabbi Dov Ber (known as the "Mitteler Rebbe") passed away, there were three prospective successors.
Though all three were immensely qualified for the leadership of the Chabad movement, all three unanimously declined all the importuning of the Chasidim. These three were: Reb Chaim Avraham, the brother of Rabbi Dov Ber and youngest son of the Alter Rebbe, Reb Menachem Nachum, the Mitteler Rebbe's son, and the Tzemach Tzedek, the son of the Alter Rebbe's eldest daughter.
As time passed, the pressure among the Chasidim to find a successor escalated, though it seemed that no solution was in sight. Finally, despairing of a solution being found, two of the Chasidim declared, "It is impossible to be without a Rebbe!" They decided to travel to Ruzhin with the intention of accepting the Ruzhiner Rebbe as their Rebbe.
The Ruzhiner Rebbe, Reb Yisrael, was the grandson of the Mezritcher Maggid, and so highly thought of for his enormous piety that he was called the "Holy Ruzhiner."
These two Chasidim travelled to Ruzhin for Shavuot. As was the custom there, (as well as among many other Chasidim) the Ruzhiner distributed shirayim -- food from his table -- to his Chasidim. It was Yom Tov and the Ruzhiner began to distribute wine from his own cup to each of the Chasidim. The two Chabad Chasidim also wanted to participate and receive wine from the Ruzhiner and they proffered their cups for the "cup of blessing."
The Ruzhiner, however, refused them, saying, "If you want some wine, you may take it yourself, but I will not give it to you."
The two were very surprised and protested, "Why won't you give it to us, after all we have come here in order to accept you as our Rebbe?"
Upon hearing those words, the Ruzhiner sat down at the table and began to deliver a deep Chasidic discourse based on the theme, "The Giving of the Torah began, not at Mount Sinai, but at the burning bush."
He explained in great depth that when G-d gave Moshe the task of taking the Children of Israel out of Egypt, G-d told Moshe to "tell the Jews that I have remembered you and want to take you out of Egypt."
Moshe's reaction was strange. He replied that he was afraid the Jews would ask him what is G-d's name. To this G-d replied, "Tell them My Name is, 'I will be what I will be.' "
The Ruzhiner posed the question, "Why did Moshe ask this question of G-d? For Moshe did know G-d's name as he had been handed down a tradition that it was spelled Yud-Kei-Vav-Kei[1]! And why did G-d answer, 'I will be what I will be.'"
The Ruzhiner elucidated the point through the use of numerical equivalents which are often used to explicate texts. He explained that the numerical equivalent of Yud-Kei-Vav-Kei is 26, while that of the words "I will be what I will be" equals 441 which is " emet" -- truth. G-d desired that Moshe be able to reveal to the Jews the truth.
"The word 'emet'," continued the Rebbe, "is also an acronym for, "Torat Menachem Emet" ["the Torah of Menachem is truth"].
When the two Chabad Chasidim heard these words being spoken by the Holy Ruzhiner, they realized that he was intimating that they should return home to the city of Lubavitch and that the Tzemach Tzedek, whose name was Menachem Mendel, should become Rebbe.
Upon arriving in Lubavitch two weeks later, the Tzemach Tzedek had already acquiesced. The returning Chasidim repeated to their fellows the discourse they had heard from the mouth of the Holy Ruzhiner in regard to the word "emet" intimating that the Tzemach Tzedek should be the Rebbe.
The Chasidim recalled with amazement that the Tzemach Tzedek had delivered the same discourse that very same Shavuot, but when he reached the part which identified the acronym of emet with his name, Menachem, he merely hesitated and smiled to himself. Now, they all understood why he had smiled.

The Verdict That Brought About A Child

Once in the village of Bober, a group of Chasidim gathered to discuss matters of the spirit and tell inspiring stories late into the night. One of those in attendance offered the following tale:

"I'm going to tell you how I came to be born into this world. My mother was married to a man for ten years, but they were not blessed with children. As is sometimes done, they divorced, in the hope that children would be born from another marriage. After the divorce my mother remarried, but after another ten years of marriage with her second husband, she still had not had children.

"Her second husband was bitterly disappointed and wanted to divorce her, hoping to remarry, and have children with a different wife. My mother, however, refused to accept the divorce, since she knew that the likelihood of her remarrying after this was remote.

"In spite of the law which clearly allows childlessness as a basis for divorce, my mother insisted that they go to a Jewish court.

"The great rabbi who was asked to head the trio of rabbinical judges at this court-hearing was the illustrious Chasid and legal expert, Rabbi Hillel of Paritch. After hearing the particulars of the case, he agreed to head the court, but only on the condition that the court sit in Lubavitch, in the presence of the Lubavitcher Rebbe, Rabbi Menachem Mendel (known as the Tzemach Tzedek).

"To everyone's great surprise, the Rebbe agreed to this request, and the court met in Lubavitch. The day of the proceeding arrived and both sides presented their arguments. The judges listened carefully and then went to confer amongst themselves.

"Finally, Reb Hillel, the chief judge, spoke: 'It is the opinion of this court that G-d should grant this couple healthy children. In this way, the matter will be resolved to the satisfaction of all concerned.'

"When he heard this verdict, the Tzemach Tzedek smiled broadly. He was heard to say in a quiet voice, 'Indeed, they should have children.'

"And so," concluded the Chasid, "here I am!"

Laying the "foundation stone" for the Tzemach Tzedek's shul [Rabbi Menachem Mendel, the third Lubavitcher Rebbe] was cause for great joy and celebration. The Chasidim set up rows of tables and benches and made a farbrengen, or gathering, in honor of the happy event. When the Tzemach Tzedek arrived he turned to his followers with a question: "Which would you prefer? Would you like to hear a Chasidic discourse or would you prefer that I tell you a story?" The Chasidim all chose to hear the story.

The Tzemach Tzedek began:

There was once a man by the name of Reb Yaakov, who was a Chasid of the holy Ruzhiner Rebbe (Rabbi Yisrael Friedman of Ruzhin, great- grandson of the Maggid of Mezritch).

Reb Yaakov was an innkeeper who leased an inn from a Jewish tax collector, also named Reb Yaakov. This Reb Yaakov was a very honest and G-d fearing man, who, in turn, rented the inn from its true owner, the poritz, who owned all the local properties and rented them out to various individuals. The innkeeper was a very poor man and had not been able to pay his rent for a very long time. After a long period of grace, the tax collector sent notice to Reb Yaakov that he would be evicted is he did not come up with the money. Reb Yaakov went to his rebbe, the holy Ruzhiner, for advice.

The Ruzhiner begged the tax collector to have pity on the poor innkeeper and his hungry children, and to free him from his formidable debt. Being a straight and honest individual, the tax collector agreed. He not only waived the money he owed , but even lowered the future rent, stipulating only that he pay on time in the future, as he too had bills to pay.

Unfortunately things continued to go badly and the innkeeper received another eviction notice. Again the innkeeper ran to the Ruzhiner for help and the Ruzhiner pleaded with the tax collector. Once more the rent was forgiven, but to no avail. The tax collector found himself again in the same position, paying the poritz the monthly rent from his own pocket. He had stretched as far as he could go and he decided that he had no choice but to actually evict his impoverished tenant.

The familiar scene played itself out a third time, as the innkeeper traveled to Ruzhin and the Ruzhiner called for Reb Yaakov the tax collector. This time, however, the Ruzhiner was unable to get him to budge.

"I've done all that is humanly possible," he answered the Ruzhiner's pleas. "I forgave him his debts not once, but twice. More than this I'm not willing to concede. It's my money that's involved here, not the Rebbe's!" he stormed.

The hapless tenant and his family were evicted.

It was not until many years later, when Reb Yaakov the tax collector passed away and his soul ascended on high to the World of Truth, that his moment of reckoning came. The prosecuting angels insisted that Reb Yaakov be found guilty for evicting a poor Jewish man and his family from their home and preventing him from earning a living, however meager.

"What did I do that was so terrible!" answered Reb Yaakov in his own defense. "How many times did I waive all his debts and allow him to take as long as he wanted to pay the rent? Not only that, but I lowered the amount several times as well. What else could I have possibly done? Was I supposed to throw away all my own money for his sake?" he complained.

"Furthermore," he testified, "What do you know about money? You angels have no conception of money and cannot understand its value to those of us down below. You therefore cannot properly judge my case. I demand to be judged by a court of people who once lived on earth and are familiar with such matters," he said.

A heavenly court was quickly convened, consisting of the BaCh (Rabbi Yoel Sirkis, great Polish scholar; 1561-1640) and the Beit Yosef (Rabbi Yosef Karo, codifier of the Shulchan Aruch; 1488-1575). After hearing both sides of the case, they too found him culpable.

"The only reason I was found guilty is because these two Tzadikim have been absent from the physical world for such a long time that they forgot what money is," Reb Yaakov insisted in his own defense. "I demand that my case be judged by people who at this moment inhabit the physical realm!"

The Tzemach Tzedek paused at this point in the story. "What do you think?" he asked the group of Chasidim who were listening attentively.

No one dared open his mouth. The Rebbe's question was met with a protracted silence.

"I believe that Reb Yaakov is correct," continued the Tzemach Tzedek. "What do you think?"

The Rebbe then pronounced: "Gerecht, gerecht, gerecht (not guilty, not guilty, not guilty)."

Those present then realized that the Tzemach Tzedek had just vindicated Reb Yaakov the tax collector up in heaven and decided the case in his favor.

Rosh Hashana Wishes

It was the custom of Reb Menachem Mendel of Lubavitch on the first night of Rosh Hashana to deliver a discourse on the philosophy of Chasidism, followed by fiery words of inspiration to his Chasidim.
One year, when he had completed his discourse on the eve of Rosh Hashana, he turned to his Chasidim and said, "Today we have to make ourselves ready to greet Him Whom we address in our prayers as "our Father, our King." A father likes to see a pure heart; a king likes a clean garment."
Then Reb Menachem Mendel went on to explain that the Divine mission appropriate to the New Year season was for every person to purify his heart, and cleanse his "garments," for this word in Chasidic usage signifies the soul's three means of self-expression -- thought, word and deed.
"Every man is accompanied by two angels," he continued. "When, after the evening prayers of Rosh Hashana, the angels hear each person sincerely wishing his neighbor, 'May you be inscribed and sealed for a good year,' they soar aloft and appear as defense attorneys in the heavenly Court. There, they plead that the well-wishers be granted a good and a sweet year."
Reb Menachem Mendel concluded his own words with the blessing, "May you all be inscribed and sealed for a good year."

Study Of Chassidus In A Russian Court

By the year 1843 word of the disputes between the Chasidim, Mitnagdim and Maskilim had reached the Tzar's court. An order was issued that representatives be chosen to appear in Petersburg, where a commission, headed by the minister Count Uvarov would meet to decide which "brand" of Judaism was correct.
Each group selected a representative: The Chasidim of White Russia chose Rabbi Menachem Mendel of Lubavitch; the Polish Chasidim, Reb Israel Halperin of Berdichev; the Mitnagdim, chose Rabbi Yitzchak of Volozhin; the Maskilim chose to represent their viewpoint, Bezalel Stern, who was the director of the Jewish school in Odessa. Other Jewish dignitaries had been invited, but declined. Every delegate was permitted to bring an advisor; the Lubavitcher Rebbe brought his son, Reb Yehuda Leib.
When the meeting had convened, Count Uvarov explained that it was not the intention of the Tzar to overturn or annul any Jewish law or custom, merely to elucidate and clarify matters.
Rabbi Menachem Mendel was accorded due respect by the ministers, and he successfully answered all the questions that were put to him, which devolved mainly on matters of Chasidut and Kabbala.
One of the questions asked of all of the representatives was, "What is the purpose of studying Chasidut and Kabbala?"
Bezalel Stern replied that the study was totally unnecessary. Rabbi Yitzchak of Volozhin made no reply at all. When it came the turn of Rabbi Menachem Mendel and Reb Yisroel Halperin, they answered that this study is indispensable to all Jews.
On Friday afternoon, Count Uvarov made an announcement: "The question of the study of Kabbala and Chasidut will be decided according to Torah, that is, according to the majority opinion. Since Stern and I hold that it is not necessary and Yitzchak holds his peace, which indicates that he is also against it, and only Schneersohn and Halperin are in favor, I rule that this study be abolished!"
Rabbi Menachem Mendel stood up and with a bitter cry emanating from his heart declared, "Whatever may happen, the study of Kabbala and Chasidut cannot be abolished!"
Count Uvarov was beside himself with fury. "Arrest him!" he barked at his guards, and they immediately led the Rebbe from the room. Count Uvarov remained, pacing like an enraged tiger, while the other members of the commission looked on in horror.
The time came to recite the afternoon service, and Rabbi Menachem Mendel began chanting the Mincha service aloud, to the melody composed by Rabbi Shneur Zalman, the first Chabad Rebbe. Count Uvarov stopped pacing, transfixed by the beautiful tune.
"What is it he's saying?" he inquired of the members of the commission.
"He is praying the afternoon service," was the reply. And they explained that he was reciting a most profound passage taken from the Kabbala, the very thing on which the dispute centered. Count Uvarov listened intently to the entire service. When the Rebbe had finished praying, Uvarov opened the door and said, "Schneersohn, you are freed !"
The Rebbe then reentered the room and joined his fellow delegates. Then Uvarov turned to the Rebbe and said: "Perhaps we can figure out another way of deciding the outcome of this question. Let us say that since Yitzchak remains silent, that means he favors the study of Kabbala and Chasidut. In that case, you have the majority."
With that, the holy Sabbath was ushered in and passed in peace. The final session of the commission was scheduled to convene after the Sabbath.
That day arrived and everyone sat waiting for the meeting to begin -- all except Rabbi Menachem Mendel. Bezalel Stern grew impatient and decided to take a walk in the gardens until the Rebbe arrived. On the way to the meeting the Rebbe suddenly turned to his son and said, "Let's walk through the park."
There, of course, they met Stern. The Rebbe approached him and took him by the hand.
"In the holy Talmud it is written, 'Rabbi Judah the Prince wept and said, that there are those who can attain the World to Come in an hour.' Now the time has come that you have been given by Divine Providence, the chance to gain the World to Come. You only need to tell the commission that the study of Kabbala and Chasidut is indispensable."
The words of the Rebbe hit their mark in the heart of Stern, and when it came time for him to speak, he spoke in favor of the study of Kabbala and Chasidut. Hearing him, Rabbi Yitzchak also agreed. And so, with a majority vote, the commission decided in favor of the Chasidim, and with that decision, closed its session.

Power Of Charity

A century ago, there lived in the town of Polotsk in Russia a simple storekeeper by the name of Reb Yisrael. He was a follower of Rabbi Menachem Mendel of Lubavitch, the third leader of Chabad. Once, on a visit to the town of Lubavitch, he heard a discourse of Chasidic philosophy from the Rebbe, explaining how our father Abraham was charitable monetarily, spiritually and bodily. The Rebbe proceeded to give a profound mystical explanation to show how Abraham's physical acts of charity in this material world were in a sense higher than Supernal Kindness.

Reb Yisrael did not understand the entire dissertation, but he did grasp these few words about Abraham, which he repeated over and over until he committed them to memory. When he came home, the Chasidim gathered to welcome him at the customary festive reception for those who returned from Lubavitch. They asked Reb Yisrael if he could perhaps repeat the discourse that the Rebbe had said. Reb Yisrael replied that he could not, but he had committed to memory a few words about Abraham's charitableness, which he proceeded to repeat to them.

After the reception, Reb Yisrael went back to his store as usual.

Nachman and Yosef, also storekeepers in Polotsk, were friends of Reb Yisrael. Reb Yisrael decided that he would go into Nachman's store and ask him for a loan. He did not need the money, but having heard from the Rebbe the great quality of charitableness (which includes lending money without interest) he wanted to give his friend Nachman the opportunity to fulfill this great mitzva. Nachman and Yosef followed his example; every day they would borrow and repay small amounts of money from each other.

When Reb Yisrael was next in Lubavitch, Rabbi Menachem Mendel came out of the synagogue and asked one of the senior Chasidim, "Who is that person over there?" looking toward Reb Yisrael. The Chasid was at a loss to answer, for Reb Yisrael was not one of the well-known Chasidim. Eventually he discovered who the person was and that he was a storekeeper from Polotsk. Rabbi Menachem asked that Reb Yisrael be sent to his room.

When Reb Yisrael came in, the Rebbe asked him about his work and his daily schedule. Reb Yisrael replied that he got up every morning at five, said Psalms, drank a cup of tea, chopped wood, and then went to the synagogue to pray. After the prayers, he studied a chapter of Torah, went home to eat breakfast and then went to the marketplace to his store. Later, in the afternoon, he went to the synagogue again, to say the afternoon prayers, studied a little more, prayed the evening service and went home.

The Rebbe was not satisfied. "Nu, and what about tzedaka?" he inquired.

"I am a poor man and cannot afford to give charity," Reb Yisrael replied. After further questioning by the Rebbe, however, Reb Yisrael's strange custom of taking and giving back small loans came to the surface.

Later, Rabbi Mendel Menachem's son, Rabbi Shmuel, asked his saintly father, "What do you seek in him?"

The Rebbe replied, "I saw, surrounding the simple store- keeper, Reb Yisrael, a radiance, a pillar of light as great as that of the Supernal Kindness.

How The Tzemach Tzedek Remained In Lubavitch

In the little town of Lubavitch, the month of Elul was drawing to a close. The wind of teshuva (repentance) had blown through the village for thirty days, aiding everyone in perfecting their spiritual service. More Tehilim (Psalms), more charity, more Torah study. The frenzied preparation reached its climax.

The setting sun signaled the beginning of a new year. Many thousands of Chasidim poured into the town, eager to spend Rosh Hashana with the Tzemach Tzedek, Rabbi Menachem Mendel, the third Rebbe of Chabad-Lubavitch. They crammed into the Rebbe's shul. A hush fell on the room as the Tzemach Tzedek entered. A path miraculously appeared, the Rebbe made his way to his place, and Maariv, the evening service, began.

It was an unusual Maariv. The Tzemach Tzedek appeared drawn, worried. His prayers were imbued with extraordinary fervor, as though - if it were possible - they were more fervent than an ordinary Rosh Hashana. Fear and dread gripped every heart. This is the time when "the angels tremble, terror seizes them, and they exclaim: 'the Day of Judgment is here.' " The Chasidim redoubled their concentration, desperately trying to arouse Divine mercy. Everyone felt that something unusual was in the air.

That night after the prayers, the Rebbe joined his family in the holiday meal. Though the Rebbes generally minimized all talk on Rosh Hashana, the Tzemach Tzedek made it a point to speak during the meal. He discussed current events in the capital, the names and ranks of different ministers and the political situation in general. Reb Yehuda Leib, one of the Rebbe's sons, would remark, "He is performing wonders in Petersburg right now."

This year was no different. The Tzemach Tzedek related all the goings-on in the capital and focused on certain ministers and their roles. In fact, he seemed more detailed than in other years.

The day of Rosh Hashana dawned and throngs of Chasidim streamed to the Rebbe's shul. Again the Rebbe's prayers were permeated with emotion. After the morning prayer was completed and the Torah reading was finished, everyone prepared themselves for the mitzva (commandment) of shofar.

A feeling of awe enveloped the large shul as the sons of the Tzemach Tzedek took their places around the bima, each in his designated place. The Tzemach Tzedek himself finished his preparations, readying himself to blow the tekiyos. His face burned brightly as he sang softly to himself, his eyes closed in deep concentration. Suddenly his voice resonated throughout the shul, "Woe! My heart! A Psalm..."

Panic gripped the congregation and tears flowed freely. Some evil decree prompted the Rebbe's unusual outburst, no doubt, and a great wailing filled the shul. Everyone's heart was open, raw and receptive. The congregation recited the Psalm seven times as required and the Rebbe began the shofar blasts...

Minister Suvorin, minister of Petersburg, the capital, studied his reflection in the mirror gracing the walls of the czar's antechamber. He was waiting for his scheduled appointment with His Majesty. In his hand was the document in which he had invested so much work. It concerned the great rabbi, the one they called the "Tzemach Tzedek."

It was intolerable that a rabbi should have all that power, what with all his followers spread across White Russia. His power lay in his choice of residence, a small village far away from prying eyes and government informers.

No more. The rabbi would now be forced to move to either Petersburg or Kiev. His followers would think twice before visiting their rabbi in such a large city. They would be too easily followed, easily questioned, easily inspected. He had the official document in his hand now: all it needed was the czar's signature.

Suvorin stared out the window. There had been some trouble lately - anger was brewing among the populace, and he was mostly to blame. Two new decrees had raised the ire of Petersburg's residents, but they were just a mob of common folk anyway. After all, his intentions had been pure.

He turned from the window and paced the room, smiling as he recalled the new decrees. No smoking was allowed on city streets; it was untidy. No more meat would be sold within the city; no longer would the beautiful capital carry the smell of rotting flesh. He, Minister Suvorin, would make Petersburg the most beautiful capital in the world.

A liveried servant entered the antechamber and bowed. "Minister Suvorin," he said. "His Majesty will see you now."

Suvorin followed the servant, beads of perspiration forming on his forehead. He entered the dazzling audience chamber and bowed low before the czar.

The czar was in a foul mood. "You passed two decrees banning the sale of meat and use of cigarettes. The population is angry; the decrees are unbearable."

The czar tore the document out of the minister's hand and hurled it angrily on the floor. Suvorin turned white, bowed low and quickly left.

The minister stood once again in the antechamber, his mind whirling. His dream had been shattered. Gone was his goal of restraining the great rabbi. For such was the accepted law: any document that had been thrown away by the czar was automatically negated and it was illegal to present the request again. The rabbi would stay in the village of Lubavitch after all.

Far away in the town of Lubavitch, the Tzemach Tzedek finished sounding the shofar. He returned to his place and the congregation resumed their prayers.

Reprinted from Beis Moshiach Magazine

The Tzemach Tzedek, The Cantonist & The Tailor's Wife

In the latter years of the life of the Tzemach Tzedek, third Rebbe of Chabad, a large group of some twenty Chassidim from the city Tolinesh in Serbia decided to travel to Lubavitch (a three month journey!) to spend Passover with him. They left their city shortly after Chanuka and shortly before Pesach they arrived at their destination.

They assumed that because they come from afar they would certainly be allowed to enter the Rebbe's Seder on the night of Pesach itself. But they were in for a disappointment.

On the night of Pesach they finished their festive meal as quickly as possible and rushed to the Rebbe's home, but the Rebbe's secretary would not let them in.

Besides the fact that the Rebbe was weak and that it was not his custom to eat the Pesach meal in public, his house was simply not big enough to take so many guests. Rather, the secretary suggested, they should go to the home of the Rebbe's son, Rabbi Yehuda Leib (eventually to be the Rebbe of Kapust), who was also a holy genius and would certainly give them an unforgettable spiritual experience.

With no other choice they went. It was already past midnight by the time they reached Rabbi Yehuda Leib's house and then they had to wait over an hour while he rested. But finally he received them cordially and told them that because it would soon be morning and he didn't have time to sit with them at length, he would tell them a wondrous story that he just experienced the other day.
They agreed and he began.

"Last year I asked my father for permission to listen in to some of his private audiences and one day he told me to hide in one of the corners of the room and listen.

"The first person that entered was a well built, clean shaven young man of some twenty years old who seemed to be very anxious and afraid of something.

"He told the Rebbe that he was a Cantonist (Jews that had been snatched from their homes at a young age and 'prepared' for service in the Czars army by torture to 'wean' them from Judaism). He, unlike many others, survived and resisted the weaning process but now he decided he'd had enough and he deserted. He was on the run and he needed the Rebbe's blessing so he wouldn't get caught.

"But my father didn't agree. 'No! NO!' he said forcefully. 'You must go back to your battalion as soon as possible and G-d will protect you from all harm. You will merit to have long life and see children and grandchildren learning Torah and doing the Commandments of G-d.'

"The bewildered soldier looked at the my father in disbelief and said, 'But Rabbi, if I go back now … just for leaving these few days I could be executed without trial. You don't know our commander. He is a very cruel wicked person, a beast, and an anti-Semite too!'

"'Don't worry!' the Rebbe assured him with a smile. 'It will be all right. Just tell him you went to visit relatives and he will let you off.'

"'The soldier took a few seconds to digest it all but finally nodded his head, said he would do what the Rebbe told him and began to turn to go. But my father stopped him.

"'I have a request for you, please don't refuse. Soon will be the days of Passover, ask permission from your commander to allow you to go for two days to the nearest town to celebrate the holiday with other Jews. Certainly he will agree. But, please do not sleep in the same house that you eat at. Rather, both nights of the holiday go to the synagogue and sleep there no matter how much your host insists you sleep at his house.

"'Afterwards return to your battalion and then on the seventh day of the holiday again plead before your commander to give you a second leave for the last two days of the holiday. And also this time, do not sleep in the house where you eat but rather go to the general guest house.' The soldier agreed, saluted, bowed and left.

"This was almost exactly a year ago," said the Tzemach Tzedek's son, "and since then I had heard nothing. Then, just a few days ago, my father again told me to hide in the corner of his room.

"I waited, suddenly the door opened and who entered? None other than the same soldier! But this time he was full of gratitude and excitement! He apologized for the delay and explained that this was the first opportunity he had since then to get a leave. He told my father what happened.

"He followed the Rebbe's advice, returned to his commander and it was just as the Rebbe had said: when he reported that he had gone to see relatives, the mean, jew-hating officer smiled understandingly, slapped him on the shoulder and released him. It was a revealed miracle!

"But that was just the beginning. A few days later; the day before Pesach, he again approached his commander asked for a two day leave to spend the holiday in the town and his request was granted! Another miracle!

"Just hours later the soldier was seated around a richly decorated table with a group of well dressed Jews in a warm festive home about to begin the Pesach Seder. It was like being in heaven! During the meal tiredness overcame him several times but he made it till the end. Then after the meal was over he remembered what the Rebbe said and dragged himself to the nearby synagogue to sleep, despite the pleading of his host to stay.

"As he entered the shul a dejected, disheveled fellow of about fifty years of age stood up from the corner where he had been sitting and approached him.

"The man was clearly desperate for someone to talk to, and despite the fact that it was obvious that the soldier desperately wanted to lie down, he poured out his sad story.

"His name was Ephraim the Tailor. He had been a wealthy man, but after his wife tragically passed away over a year ago he made the mistake of marrying a woman some twenty years his junior without really investigating her. After several months of what he thought was a happy marriage, she took all his valuables while he was away on a business trip and ran off with one of his gentile servants, leaving him penniless.

"He reported it to the police but there was nothing they could do. When the news of his tragedy spread his creditors began hounding him. They foreclosed all his mortgages and took even the roof over his head. Now he had only this shul to call home.

"The soldier comforted him as best as he could before he went to sleep on one of the benches. The next night the same scene repeated itself but in more detail; the man's wife's name was Sherel the servant's was Vashka etc.
"That next evening the soldier returned to his camp and, just as the Rebbe promised, five days later his commander again agreed to give him another two days holiday leave.

"In the meantime the troops had moved and were now encamped near a larger city where the Jewish community had better arrangements for visitors. There were two guest houses, one for men and one for women.

"That night after the holiday meal the soldier again left his host's home, turned to the men's guest house, was given a bed and went promptly to sleep. But in the middle of the night he was awakened by drunken singing and yelling.

"It seems that bunch of gypsies had somehow gotten in to the guest house and, not noticing him and thinking they were alone, began drinking and carousing. The soldier was about to yell at them to leave but suddenly he heard one of the voices was that of a woman. He listened and he heard the names 'Sherel' and 'Vasha'--somehow the Rebbe knew that they would be there!

"The soldier snuck out quietly from the room and rushed to the home of the town Rabbi. He quickly told him what he had discovered and then they both rushed to the police. That night the thieves were arrested, imprisoned and forced to return almost all of what they had stolen.

"The soldier, as he told the story to my father, became more and more amazed…and so did I!"

Needless to say, the visitors from Tolinesh were satisfied.