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October 1, 2014 / 7 Tishri, 5775
At a Glance

Posts Tagged ‘Mashiach’

Towards A Zionism Of Destiny

Thursday, June 7th, 2012

Some still think that the rightist leadership is actually capable of getting the State of Israel off the route previously charted out by the Zionist Left. They really think that the reason why our national train continues to speed down the Oslo track is because of the people in charge.

Menachem Begin surrendered the Sinai Peninsula to Egypt because he was tricked. Benjamin Netanyahu was amenable to Yasir Arafat because he is pliable. Ariel Sharon destroyed Gush Katif because he is corrupt. And the list goes on. But the truth is just the opposite. The Right continues to slide down the slippery slope of the “peace process” not because of the weakness of its leaders but despite the fact that its leaders are eminently capable. Who can compare to Begin’s dedication to the nation of Israel? Who is a greater war hero and builder of the land than Sharon? And can we really compare the “leadership” that the other parties have to offer to Netanyahu’s talent? Netanyahu likes to boast of his ministers’ achievements – and he is right. The executive arm of this government is functioning well and Israel enjoys one of the most professional and effective governments that it has ever known.

We should not be searching for the failure of the Right in its chosen leaders, but rather for its ideology. The ideology of the classic Right must ultimately drag it to destruction. For the political Right is the right hand of Zionism. And Zionism’s current creed, that it “has no connection to religion,” is really much more appropriate to the Left than to the Right. That is the root of the reason why Zionist legitimacy remains with the Left, despite the fact that the majority of Israelis are rightist and traditional.

What was the idea, the tremendous force that established the State of Israel against all odds? What was the spirit that restored the nation of Israel to history? It was the shaking off of religion that was considered – justifiably – to be the noose hanging the Jew above reality.

At this point I must provide a short explanation to readers with raised eyebrows. When the Holy Temple in Jerusalem was destroyed, the national Jewish connection to reality was sundered. The Temple, the perfection of the world in the Kingdom of the Almighty, is the ultimate purpose of our national existence; it is also the axis around which the daily lives of the individual and the collective revolved. The Temple provided a timeline, the thrice-yearly ascent to Jerusalem, an entire annual cycle of life.

Jewish sovereignty without the Temple is like a state without a capital, a parliament or national holidays – without anything. Religion in its present configuration was the most successful start-up in history, the virtualization of Israel. It was the preservation of its national existence outside reality until its return to Zion and the building of the Temple.

But in the course of 2,000 years the virtualization became an existential consciousness. Lamentations, recited on the 9th of Av, have their set place on our bookshelves, ready and waiting for the next year. The Mashiach has been transformed from the symbol of vibrant Judaism interacting with every level of reality into a non-intrusive fantasy with no demands – thus delaying Mashiach’s arrival.

The Zionists who cut the religion umbilical cord suddenly felt the earth under their feet; they sensed it responding to the national flexing of muscles. Suddenly, we were a normal nation. A monumental redemptive energy that was suppressed for 2,000 years burst forth after the disconnection from religion. That energy carried the Zionist revolution on its back. It inflated the sails of the ship until after the Yom Kippur War, Entebbe and the Right’s victory in the 1977 elections. And that was the end.

It was only logical that when the Zionist spirit dissipated, it was specifically the Right that led the great retreats. For while Begin retained Jabotinsky’s strong nationalism, what connection did he have to the Sinai? Not the Bible. He hurriedly called upon the more dovish Moshe Dayan and Ezer Weizman to join him so that he would enjoy legitimacy from the Left for the move that looked like the end of Zionism, but was really its natural outcome – actualizing the dream of normalcy. The self-destruction mechanism built into Zionism was triggered. IDF bulldozers destroyed settlements in the Sinai. Now they are on their way to Ulpana Hill. Ehud Barak is today’s Dayan, Shaul Mofaz is today’s Weizman – and the principle was determined.

Face To Face With Miracles

Wednesday, June 6th, 2012

Our sages teach us that when we have left this life and face the Court on High, we will be called upon to answer for our lives. Among the questions we will be asked is, “Did you throughout your lifetime eagerly await and anticipate the geulah, the ultimate redemption?”

This is a deceptively difficult question. On the one hand, the answer seems self-evident. Of course we awaited that glorious time of redemption. How could we not? The travails of our lives and the lives of Jews everywhere have kept our thoughts on the coming Messiah, on the coming redemption. And yet, if we are truly honest, have we, with all of life’s day-to-day distractions, pressures and mundane preoccupations really, fully, eagerly awaited and anticipated redemption?

We have been distracted by our lives. We cannot help but be. As Jews we are aware that we have been created both flesh and soul, of heaven and of the earth. Our thoughts by virtue of our creation must be focused on both redemption and the world. As such, the question is impossible for us to answer in the affirmative.

But we will be asked. So, perhaps, the challenge is not in how we must answer but in how the question is phrased.

Perhaps it will be, when that awesome day comes, that the question will be asked, “Was there a day, an event, a moment, when you felt that redemption was at hand; that you were actually engaged in the redemptive process, that Mashiach was actually knocking on the door, awaiting entry?

In short, was there a moment when you felt the miraculous?

There are those who proclaim that life is filled with miracles, that if we truly open our eyes we cannot help to see that it is so. To them, miracles abound. But what is it that they mean when they speak of miracles?

Is it a miracle when you are accosted on a street corner only to have a police car “miraculously” drive by at that moment? Is it a miracle when, faced with foreclosure of your home, you win Lotto? Is it a miracle to notice the beauty of a field filled with wild flowers?

Does a miracle depend on the suspension of natural law?

Is it all of these things? None of them?

I would suggest that the thing that makes a miracle (versus a fortuitous confluence of circumstances, i.e. “luck”) is God’s involvement. When God is involved in our lives, not only are we experiencing the miraculous but, by definition, redemption is as close as the beating of our own hearts.

The truth, as our sages have taught, is that God is close by always. Yet even closeness is not always so easy to discern. We can follow God’s commandments, pray fervently, and lead lives of exemplary behavior and yet not feel the closeness of God.

As Jews, our history and tradition have taught us that God indeed engages in our lives. Didn’t He intercede in the lives of the Hebrews, redeeming them from slavery? The challenge for the modern Jew is that we tend to embrace miracles as communal events and most often in the distant past. They happened long, long ago. Sinai comes to mind.

But personal miracles? The modern Jew often dismisses such things. Isn’t embrace of miracles the domain of other religious traditions? Aren’t we more “rational” and “legalistic” in our lives?

The truth is, God engages us all the time and our experience with miracles is not wholly communal nor in the distant past. Miracles animate every aspect of our existence. It is our success or failure to note and embrace these miracles that will provide our answer to that question on High.

Have we experienced redemption? Yes! Once. A hundred times. A thousand times.

More than asking, What is redemption? or, What is a miracle? we might want to ask, What does it mean to have God in our lives, to know the holiness of the Divine touching our everyday lives? To feel as did the Jews at Sinai, who saw the mountain smoking and saw the voices and the flames, who trembled in awe as they responded, “we hear and we act…”?

Dear Not a Jew -> Jew

Monday, May 14th, 2012

Dear Not a Jew – Jew, Beware!

I am enjoying your blogs at The Jewish Press about your journey to become a Jew. The question is – what kind of a Jew will you become? Will you become a proud builder of Israel, living a complete life of Torah in the Land of the Jews, or will you become a Jew of the exile, living as an outsider in a gentile land, surrounded by a gentile culture, voting for a gentile President, speaking a gentile language, and not knowing whether your children will remain Jewish or marry outside of the faith?

As the poet, Robert Frost, wrote: “Two paths diverged in a snowy wood, and I took the one less traveled by, and that has made all the difference.”

To help you on your journey, I would like to invite you to read my blogs, right here at The Jewish Press, where I will try my best to clarify just who we are as a People and what is the true meaning of Torah.

For instance, strictly speaking we really aren’t “Jews.” We are the “Children of Israel.” The word “Jew” doesn’t appear in the Torah. The word “Judaism” is an invention of the exile, meaning the “ism” of the People of Judah – which was the last tribe to be exiled from our Homeland – the Land of Israel. The real name of our religion is “Torah,” and Torah is much more than a list of ritual commandments and eating bagels and lox. The Torah is the NATIONAL CONSTITUTION of the NATION OF ISRAEL, including dozens of laws concerning the monarchy in Israel, the army of Israel, the judges of the Sanhedrin, the Holy Jerusalem Temple, and all of the laws that apply uniquely to the Land of Israel – and which cannot be practiced anywhere else. Let me ask you a simple question – can you have a Jewish government in America, or a Jewish army in Lakewood, or will the official language and calendar of the United States ever be Hebrew? Of course not. America is a gentile country. These basic elements of the Torah can only take place in Israel, where the Torah is meant to be observed.

So beware! Some people will tell you that if you put on tefillin in Brooklyn, you’ve reached the pinnacle of the Jewish journey, but it isn’t true. Other people will tell you we have to stay in exile until Mashiach arrives. But that isn’t true either. Hashem isn’t waiting for Mashiach. Before our very eyes, Hashem has brought millions of Jews back to Israel on His own, without waiting for Mashiach to do all the work. And be very careful what you read. You’ll find lots of books about Judaism, and lots of Jewish websites that have taken Eretz Yisrael out of the Torah completely. They’ll tell you everything about Yiddishkeit, but the Land of Israel isn’t mentioned. Yet the whole goal of the Torah, and the focus of our prayers for Redemption (Redemption from the exile), is to build a Torah society in the Land of Israel – and not in Brooklyn, Los Angeles, or Timbuktu.

As a convert-in-progress, seeking your path to Torah, the road which you choose at the beginning of the journey is very important. If you are skeptical about my advice, then let the Torah be your guide. When God first appeared to the father of the Nation of Israel, Avraham, He didn’t tell him to keep Shabbos, or put on tefillin, or to only eat in glatt kosher delis. The very first thing God told Avraham was to journey forth to the Land of Israel, to the Holy Land, the Land which God gave to the him and his descendents, Yitzhak and Yaacov, forever. The Land of Israel is the foundation of all the Jewish Nation, and the place Hashem wants us to be – just as it says again and again and again in the Torah.

So what happened? What went wrong with the game plan? Why are there so many Jews in America, and England, and Australia, and Mexico City? Now that God has once again opened the gates to our Homeland, and gathered millions of our scattered brothers and sisters from the four corners of the earth, and brought them back to the Land, just like He promised He would, just like the Prophets foretold, why don’t all the Jews in Diaspora come home? Why don’t they all rush to the airport to get on the next El Al plane, in order to actualize the yearning of 2000 years, “NEXT YEAR IN JERUSALEM!” which is happening right now, in our time, for everyone to take a part in the dream?

Boundless Miracles Available For The Taking

Thursday, May 10th, 2012

Dear Dr. Respler:
The holidays are a great time to learn about ourselves – the good, the bad and the ugly – and then try to make lemonade from the lemons, turn the positive into building blocks, and generally create good things from the lessons learned. The Yamim Tovim are saturated with kedushah, leading to beautifully crafted creations from what one learned and experienced during these holy, spiritual days. While some believe that it is only through an actual, seen object that building blocks can be formed, a Torah-based experience can lead to the same result. This Pesach I came to believe that the seemingly impossible is possible and that miracles can happen.

No, I didn’t see Eliyahu HaNavi. No, a large sum of money was not mysteriously placed into my family’s bank account. This is not how I saw yad Hashem. This Yom Tov made me believe that I had, and continue to have, the koach to enrich people’s lives.

I like to think I was born with a good heart, always willing to care for and stand by those who were easy prey. But issues got in the way, making me cynical and angry – putting the aforementioned characteristic on hold. But, Baruch Hashem, a good marriage to a wonderful guy has reconnected me with this good trait, and over Pesach I clearly saw people’s contentment as a result of my heartfelt goodness toward them. To me, that was a miracle.

Prior to our Erev Pesach trek to family for the sedarim, on the way to the garage, my husband and I met up with a woman in our building. A few weeks before, she started to confide in me about difficulties in her life. She is Jewish but not frum, and I realized that she was disconnected from HaKadosh Baruch Hu in a great way. She said that family members were taking advantage of her in a business-related matter and she couldn’t understand why Hashem would allow this to happen. I told her that although it seemed as if these people had the upper hand and that there was no way justice could be meted out, Hashem had wondrous ways of righting things. I then introduced her to a book about emunah that was written for frum and non-frum people alike. So before we left to celebrate Pesach, the holiday that strengthens emunah, she came to me with book in hand, telling me how it was helping her deal with everything going on in her life. She called me her little messenger from God.

Thus Pesach started off on the right foot. Hashem was allowing me to see that I, who had grown cynical about the beauty of helping others, was again able to reach out and touch someone. What a beautiful present.

And on Pesach itself, I was able to continue easing people’s pain. My husband and I visited friends who were struggling spiritually. They were questioning basic tenets of Jewish faith. We were able to say a few things to them that hopefully served as food for thought, leading them in the right direction.

We also came into contact with an elderly frum woman who had complications in dealings with close family and friends. She was tired from preparing for Pesach and bemoaned the fact that they did not truly appreciate her hard work. We made her laugh and helped her to just enjoy the beautiful weather, good food and zemiros that, Baruch Hashem, this holiday was filled with. Watching her unwind and become able to see positive results from her pre-Pesach exertions was miraculous indeed. Prior to Pesach I heard a beautiful, positive thought from a rabbi, on a radio program. He said that Pesach is a time of nissim geluyim (open miracles). Purim was all about hidden miracles, as yad Hashem was revealed through what appeared to be coincidences. Pesach, though, is a holiday of holy days since Hashem saved us with open miracles – the Ten Plagues, the Splitting of the Sea, etc. Therefore, this rabbi continued, we need to recognize that this holiday (and, as I later learned, the entire month of Nissan) is a time when the very thing that one believes to be impossible can often come true – through prayer. There is a spiritual energy during these holy days and we would be remiss not to avail ourselves of this spiritual uplifting. Here’s how I think of it: Hashem built into these auspicious days proverbial treasure chests full of pearls, diamonds, emeralds, gold and silver that are ours for the taking. It would be silly not to partake in this opportunity.

I did not know of this phenomenon until this year; perhaps there are others who also did not know of this. But I want them to know that I made sure to pray for everyone, and I am sure that what klal Yisrael may have believed was beyond possible may indeed happen.

Wakeup Call (Midot 1:9)

Thursday, May 10th, 2012

At about 4 a.m. on cold and damp autumn mornings in London, Dad would try to wake us in time for Selichot, the pre-Jewish New Year dawn prayers. As we heard Dad’s footsteps mounting the stairs, my brother and I would hide under our covers and mutter our displeasure at being disturbed.

Eventually, after a few more tries and realizing that the futile attempt to get us out of bed was only making him late, Dad would turn at the front door of the house, deposit the prayer books on the sofa and announce in a voice, loud enough to wake us up again, “Seliches on the couch!”  Then the front door would bang and Dad would disappear into the cold, wet night. We would surreptitiously emerge from under our covers. All clear. Peace at last!

Dad never criticized us for our sloth. But years later, reading about how the kohanim sprang into action in the wee hours of the morning to conduct the preparations for the daily Temple service known as the korban tamid and how they raced each other to the front of the line to be the first to report to duty, I realized I’d better clean up my act before Mashiach came.

In fact, the kohanim were so eager to be on time that they slept the night before on the marble surfaces of one of the chambers of the Temple known as bet hamoked, the House of Fire situated on the north side of the azarah, the Temple courtyard. The bet hamoked was built into the wall of the Temple so that half of it protruded into the azarah and half into the har habayit, the Temple Mount, situated outside the Temple.

The bet hamoked was permanently warmed by an open fire, which served the dual purpose of keeping the kohanim warm and providing a backup source of fire for the altar. It had an interior door leading into the azarah at its southern end and an exterior door leading outside to the har habayit at its northern end.

A staircase in the bet hamoked led down to a subterranean tunnel, which ran under the Temple to a mikveh situated outside of the Temple where the kohanim could immerse themselves at night in preparation for the morning service.

Long before dawn broke, there was a knock on the outside door of the bet hamoked. The kohen hame’muneh, the boss responsible for supervising the preparations for the korban, had arrived. The kohanim were prepared for his arrival. They had already changed out of their bedclothes and donned their priestly garments. They were eager to participate in the korban tamid activities.

The korban tamid was offered up every morning and every afternoon, including Shabbat. The korbanot tamid served as the bookends for all the other korbanot that were brought during the day. No other offering could be brought before the korban tamid of the morning or after the korban tamid of the afternoon.

Raphael Grunfeld’s book, “Ner Eyal on Seder Moed” (distributed by Mesorah) is available at OU.org and your local Jewish bookstore. The writer can be contacted at rafegrunfeld@gmail.com.

The Merit Of Living In Israel

Wednesday, April 25th, 2012

“And Yaakov became very frightened, and it caused him much pain, and he split the nation that was with him, as well as the sheep, the cattle and the camels, into two camps.” – Bereishis 32:7

Yaakov Avinu received word that his brother Eisav was coming to greet him. He understood fully well that this was not to be a warm family reunion. Eisav came accompanied by a band of four hundred armed men, bent on revenge. The Torah says Yaakov was “very frightened,” so he prepared for war.

The Rishonim are bothered by why Yaakov would fear Eisav. After all, Hashem had promised to return him to his father’s house in peace. Throughout the many years, Hashem was right there protecting him, guarding him, keeping the promise. Why should he now fear a mere mortal?

The Dos Zakainim answers that Yaakov was afraid of the “zechus of Eretz Yisrael.” For the past twenty years, Eisav had been living in Eretz Yisrael while Yaakov had not. Therefore, Yaakov was afraid that if he engaged in mortal combat with Eisav, that particular merit might win the day for him, and Yaakov might die in battle.

This Dos Zakainim is difficult to understand on a number of levels. First, Yaakov wasn’t in Eretz Yisrael not because he had abandoned the land but because he fled from Eisav. He spent the first fourteen years in the yeshiva of Shem, and then he worked for Lavan.

But even more pointedly, what possible merit could Eisav have from living in Eretz Yisrael? He wasn’t practicing Torah and mitzvos. Quite the opposite; he was a rasha. His entire existence was focused against holiness. Eretz Yisrael is a land that has an enormous amount of kedushah and cannot tolerate wickedness; it is highly sensitive to tumah. Eisav’s very presence in the land should have been intolerable. The land should have desired to throw him out. So what type of merit could he have from being in the land? It would seem the opposite. His many years of defiling that holy land should work against him, not for him.

The answer to this question can best be understood with a perspective on capitalism.

The Contribution of the Private Sector

If a man owns a successful small business he might do a million dollars a year in sales. But that is the gross revenue, not the amount he takes home. As a rule in business, 15 percent of revenues is a reasonable profit margin. So, if his mark-ups are strong and his expenses are in line, he might bring in a net profit of $150,000. Some 85 percent of the monies he earns go to expenses. And this illustrates an interesting phenomenon. While his only motivation may have been to earn a living for himself, he is providing a substantial gain to those he does business with. In this scenario, $850,000 of his efforts are going to vendors, suppliers, and employees. And while it may not at all be his intention, he is making a substantial contribution to the economy as a whole.

In the same sense, Eisav was engaged in the building of Eretz Yisrael. While his interests may have been strictly his own, he maintained sheep, owned fields, hired workmen and built fences. His efforts directly benefited the land. It was cultivated and improved because of him. And this was Eretz Yisrael, the land Hashem chose as the site for the Jewish people to settle, the home of the eventual Bais HaMikdash. Its very ground is holy. While he may not have been a credit to the land, and may not even have felt an attachment to it, because of him the land was built up – and that is a great merit.

Yaakov did not in any sense think Eisav had more merit than he did as a person. He was well aware of the different lives they led. But Yaakov understood that Eisav had a tremendous zechus: he was responsible for building the land, and because of this Yaakov was afraid. In times of danger, a particular merit can stand up for a person, and that can change the outcome of a confrontation.

We Don’t Belong Here

This concept is very relevant in our lives. While we patiently wait for the imminent coming of Mashiach, one of the concepts that must be in the forefront of our minds is that we are in a foreign country. We don’t belong in chutz l’aretz. It isn’t our home. While the United States is one of the most benevolent lands we have ever resided in, a Jew doesn’t belong in Brooklyn.

A Jew belongs in his homeland, in Eretz Yisrael. Hashem invested very different properties into the land of Israel. It is a land steeped in holiness, and when a Jew lives there it is much easier to experience Hashem, much easier to reach perfection.

My Machberes

Wednesday, April 18th, 2012

Visiting Cemeteries In Nissan

The general custom is not to visit a cemetery during the month of Nissan, the month in which the nation of Israel was freed from slavery and in which we celebrate the Yom Tov of Pesach. Those having a yahrzeit for either a father or mother visit the cemetery immediately before or after Nissan (Gesher Hachaim 26:6, Orchos Rabbeinu 2:305, Piskei Teshuvos 429:4).

Of course, as with every rule there are exceptions. Some permit visiting a parent’s grave on a yahrzeit. The visit would be exclusively to the one gravesite. However, visiting the gravesites of tzaddikim is mostly allowed, with the specific gravesite being the exclusive destination. Consequentially, visits to gravesites of tzaddikim during Nissan are noteworthy.

Since visits to cemeteries are greatly reduced in Nissan, the international gathering of tens of thousands of Jews at the gravesite in Sanz (formerly in Austro-Hungary and today in Poland) of Rabbi Chaim Halberstam, zt”l (1793-1876), revered Sanzer Rav and author of Divrei Chaim, on his yahrzeit, 25 Nissan (this year coinciding with Tuesday, April 17) is of major significance. The assembly of so many pious Jews to pray at the gravesite is testimony of the impact the Divrei Chaim had during his lifetime, as well as the continuing influence that affects chassidic Jewry to this very day.

Local Organized Cemetery Visits

Beirach Moshe, zt”l

Satmar in Monroe: Rabbi Moshe Teitelbaum, zt”l (1914-2006), late Satmar Rebbe and author of Beirach Moshe, passed away late in the afternoon of Monday, 26 Nissan (April 24), 2006, and is buried in Kiryas Yoel next to his uncle, Rabbi Yoel Teitelbaum, zt”l (1886-1979), first Satmar Rebbe and author of Divrei Yoel. The yahrzeit this year is on Wednesday, April 18. Rabbi Aaron Teitelbaum, his eldest son and Satmar Rebbe, will conduct a l’chaim tisch after Shacharis in Kiryas Yoel and then visit the gravesite. The Rebbe will be accessible for berachos in his home at 5 Sanz Court, from 6 to 7 p.m. He will then conduct the yahrzeit tisch in the main Satmar Beis Medrash in Kiryas Yoel on Wednesday evening, beginning at 7 p.m.

Rabbi Zalman Leib Teitelbaum, Satmar Rebbe and son of the Beirach Moshe, will commemorate the yahrzeit with Shacharis in Williamsburg, followed by a Siyum Mishnayos, and then visit the gravesite at 2:00 pm. The Rebbe will conduct the yahrzeit tisch in the main Satmar Beis Medrash on Rodney Street in Williamsburg on Wednesday beginning at 6:30 pm, incorporating a siyum hashas. Thousands of chassidim will attend each event.

Sanz in New Jersey: Rabbi Yonah Landau, the renowned chassidishe historian who has brought American gravesites of tzaddikim to the attention of the observant community, organized coach buses to bring visitors from Lee Avenue at Ross Street in Williamsburg to gravesites on Sunday, April 15, and Wednesday, April 18.

The first group visited the gravesite of Rabbi Menachem Binyamin Ben Zion Rottenberg-Halberstam, zt”l (1881-1957), Voideslover-Sanzer Rebbe, who emigrated to the United States in 1922 and conducted his beis medrash in Bensonhurst, Brooklyn. He was the son of Rabbi Aaron Halberstam, zt”l Hy”d (1865-1942), of Biala-Bilitz and author of Meged Eretz and Pri Noah, murdered in the Holocaust; son of Rabbi Yosef Zev Halberstam, zt”l (d. 1890), Kshanover dayan; son of Rabbi Dovid Halberstam, zt”l (1818-1893), Kshanover Rebbe; son of the Divrei Chaim. Rabbi Menachem Binyamin Ben Zion is buried in the Washington Cemetery on Deans Rhode Hall Road, Monmouth Junction (Deans), New Jersey.

Rabbi Menachem Binyamin Ben Zion assumed the additional hyphenated name of Rottenberg after his second marriage in 1913. His second father-in-law was Rabbi Avrohom Chaim Reuven Yechezkia Rottenberg, zt”l (d. 1935), Voidislover Rav and author of Sifsei Avrohom. Rabbi Avrohom Chaim Reuven Yechezkia Rottenberg was the nephew of Rabbi Yitzchok Meir Alter (Rottenberg), zt”l (1899-1867), founding Gerer Rebbe and author of Chidushei Harim. Rabbi Menachem Binyamin Ben Zion was also the maternal grandson of Rabbi Alter Meir Rottenberg zt”l, Valbromver Rav. Rabbi Menachem Binyamin Ben Zion, prior to coming to America, lived in Voidislov and, as a great-grandson of the Divrei Chaim personified Sanzer chassidus there as well as later in America.

Being that he is a direct descendant of the Divrei Chaim and that his yahrzeit is just three days removed from that of the Divrei Chaim, his gravesite is much visited year round and especially in Nissan. A l’chaim tisch was prepared near the gravesite.

Manastrich in Queens: The second Nissan cemetery visit organized by Rabbi Yonah Landau will leave on Wednesday, April 18, from Williamsburg to the Old Montefiore Cemetery on Springfield Boulevard in St. Albans, Queens. Prayers will be said at the gravesite of Rabbi Yehoshua Heschel Rabinowitz, zt”l (1860-1938), Manastricher Rebbe who fled pogroms in Russia and arrived in the United States in 1924. His son, Rabbi Gedalya Aaron, zt”l Hy”d (1880-1919) was murdered in a pogrom.

Printed from: http://www.jewishpress.com/sections/community/my-machberes/my-machberes-13/2012/04/18/

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