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בס"ד

Tales of the Rebbe,

Reb Aharon

Authentic Chassidic Torah

in a Fictional Story Framework

David Jay Derovan

Ramat Beit Shemesh

Tales of the Rebbe, Reb Aharon

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5 2018 David Jay Derovan

Beit Shemesh, Israel

All Rights Reserved

However, everyone is encouraged to share these Divray Torah

with family, friends and students


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Contents

The Stranger’s Shofar 4

Impending Disaster

Kidnapped!

Reb Binyomin Disappears

Motl

The Secrets of the Haggadah

Koppel

Averting a Pogrom

Murder Most Foul: A Chassidic Detective Story

Motl the Shadchan


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The Stranger’s Shofar

Everyone was there. No, it is no exaggeration. The entire Kahal Chassidim, the Chassidic

community, was gathered in the Bais HaMidrash, the study hall. It was the fifteenth of Av, and

the Rebbe, Reb Aharon, was going to choose who would blow the Shofar on Rosh HaShanah.

Even though it was early evening, the sun still filled the room with its heat as the tension

mounted. Apparently, there were new candidates this year and that only made the choice more

difficult.

The sound of a door closing brought the murmured conversations to a dead halt. The only

noise was the Rebbe’s light footsteps as he approached the Shulchan, the table for the Torah

reading, in the middle of the large room. With a faint smile and a twinkle in his eye, the Rebbe

looked at the half dozen candidates sitting in a row in front of the Shulchan. The first was Yossel,

who owned the general store. He was the oldest member of the community. Every year he tried

out for the job and every year he was not chosen. Next to him sat Yerachmi’el, who thought of

himself as a Chazzan. Well, he’ll probably Daven on Yom Kippur for us, thought the Rebbe.

Fidgeting in his chair was Pinchas, the oldest son of Dovid’l, the Ba’al Agalah, the wagon

driver. Lazer the cobbler sat next to Pinchas and whispered to him, “Sit still!” On the other side

of Lazer sat a newcomer that the Rebbe did not recognize. And finally there was Cha’yimke.

Chezkel the Shames, the Rebbe’s assistant, rose and stood next to the Rebbe. One by one,

he called each candidate to come forward to blow a set of ten sounds, including the Teki’ah,

Shevarim and the Teru’ah. After each finished, loud whispers were heard from the gathered

Chassidim as they evaluated the performance. Throughout it all, the Rebbe stood there listening

with his eyes closed in deep concentration.

Everyone agreed that Yossel had improved, but he was still not up to snuff. Pinchas and

Lazer were also dismissed by the Chassidim as less than perfect. Yerachmi’el the Chazzan, was not

bad, but the newcomer, who turned out to be the son-in-law of Reb Binyomin, the wealthiest man

in the Shtetl, was excellent. Each note was clear and of perfect length.

The real surprise of the evening was Cha’yimke. The Chassidim sat there with their mouths

open as Cha’yimke blew the Shofar beautifully. Clear notes rose and fell as Cha’yimke responded

to the verbal cues from Chezkel the Shames. Indeed, the Chassidim noticed that the Rebbe, Reb

Aharon, had opened his eyes and was staring at Cha’yimke as he blew his Shofar.

“Cha’yimke” said the Rebbe.

“Yes, Rebbe.”

“You’ve been practicing!” the Rebbe said with an astonished tone.

“Yes, Rebbe,” answered Cha’yimke humbly with his eyes cast downwards.

“Then you will blow Shofar on Rosh HaShanah. Keep practicing.”

The Chassidim sat there in stunned silence as the Rebbe turned to leave the Bais HaMidrash.

As he approached the door to his private room, a very disappointed Reb Binyomin approached

him.

“Please, Rebbe,” he pleaded, “at least let me have the honor of providing the Shofar.”

The Rebbe stopped, looked at Reb Binyomin with a warm smile, placed a hand lightly on

Reb Binyomin’s arm and was about to speak when a very old man dressed in a tattered coat and


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hat approached the Rebbe and said, “Please use my Shofar.” Before the Rebbe could reply, the

old man removed a very old, very simple Shofar from the recesses of his large coat and placed it

in the Rebbe’s free hand. As the Rebbe looked down at the Shofar, the old man turned around

and melted into the crowd.

Both the Rebbe and Reb Binyomin stood there stunned.

“Bring your Shofar to my house after Ma’ariv, the evening prayers, tonight, Reb Binyomin,”

mumbled the Rebbe. He then exited the Bais HaMidrash clutching the old man’s Shofar.

The news of the old man and his Shofar raced through the community of Chassidim.

Everyone asked about the old man but no one knew him or had seen him previously.

Later that evening, Reb Binyomin and his son-in-law were ushered into the Rebbe’s house.

The old man’s Shofar lay on the table. Reb Binyomin placed a beautiful Shofar down next to it.

His Shofar was longer than most. It was black, streaked with white and beige and elegantly

curved.

“Show the Rebbe how beautiful it sounds, Shmelke,” Reb Binyomin said to his son-in-law.

But before he could even pick it up the Rebbe raised a hand to stop him.

“Try the other one, please,” the Rebbe asked.

Shmelke smiled and picked up the old Shofar. After examining it carefully, he put it to his

lips and blew a raspy sound.

“Try again,” urged the Rebbe.

Again Shmelke tried, not quite so confidently this time, but again the Shofar just sounded

like an animal in distress.

“See, Rebbe, now you must use my Shofar,” said Reb Binyomin enthusiastically.

The Rebbe picked up the beautiful black Shofar and ran his fingers along its polished

length. “I’ll let you know.”

Reb Binyomin understood that the conversation was over and left with Shmelke, his son-

in-law, in tow.

The Shtetl slept. It was close to midnight, but the light was still lit in the Rebbe’s house.

There was a knocking at the door. Chezkel the Shames, who was fast asleep with his head resting

on his folded arms looked up with half-opened eyes. The Rebbe nodded at him and he sluggishly

rose to answer the door.

“Sholem Alaychem, Rebbe. You wanted to see me?” asked Cha’yimke.

“Yes, my son.” The Rebbe motioned for Cha’yimke to sit. “I want you to take both of these

Shofars and to practice using both of them. Do me one favor, though. Do not practice where others

can hear you. Go out into the fields or the forest. I warn you that the old one is very hard to blow.

If you don’t try too hard, you’ll manage.”

Cha’yimke rose and took the two Shofars.

“Cha’yimke, remember, that next week we start to learn about Teki’as Shofar, blowing the

Shofar.”

Reb Aharon ushered Cha’yimke to the door. After the young man left, the Rebbe looked at

Chezkel the Shames, “Chezkel, enough for one day. Go home. Go to bed.”


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* * *

Out in the forest, at first Cha’yimke couldn’t get a sound out of the old Shofar. As his father

taught him, he immersed it in vinegar for a few days and then washed it and cleaned it carefully.

At least the old horn shined a bit, but it still produced a ragged, raspy sound.

“Maybe the Rebbe was right,” said Cha’yimke to himself. “I’ll just relax and not force the

sounds.”

It worked. With just the slightest pressure, Cha’yimke blew a good Teki’ah. With a smile on

his face, Cha’yimke realized that – as always – the Rebbe was correct. Again he tried and again

the slightest pressure produced a clear, even sound. He had discovered the secret of the old

Shofar.

“I must tell Rivkele!” So gathering up his things, Cha’yimke raced home to tell his wife the

good news.

* * *

Ma’ariv ended and most of the Chassidim trudged on home. Summer months were always

the hardest of times. It was hot most of the day and everyone worked until sunset, either in the

fields or in the shops. They Davened, prayed, the evening prayers late and went home to fall into

bed. Only the Chaburah, study group, close to the Rebbe stayed behind to hear Reb Aharon open

up the heavens and reveal the secrets hidden there.

Once everyone was seated around the table, Reb Aharon looked up from his Sefer, book,

and began, “The Zohar HaKadosh1 teaches that speech was in exile along with the Jews in Egypt.

For this reason, Moshe Rabbenu refused to go as God’s messenger to Pharaoh. ’I am not a man of

words,’ explained Moshe.2 When God unleashed the Kolos, sounds, and the thunder at Mt. Sinai,

then Dibbur, speech, left the exile and was redeemed. Indeed, the Aseres HaDibros, the Ten

commandments, begins with ’The Lord spoke these words, saying.’3

“The reason for this is that the Torah purifies the heart and drives away the Yetzer HaRa,

the evil inclination. Thus, Moshe merited speech and we, too, merit speech, to speak words of

Torah while studying and to pray with words. If the sound, the Kol, and speech, the Dibbur, were

separated in exile, they once again were combined and united after leaving the exile.”

At the far end of the table, a voice was heard.

“Rebbe.”

The Rebbe looked down the row of faces and saw Aryeh Leib the tailor leaning forward in

anticipation.

“Yes, Aryeh Leib,” said the Rebbe softly.

“Rebbe, how could the Dibbur, speech, be in exile? Didn’t Moshe Rabbenu, our teacher,

speak to God before the Shemot, before coming to Mt. Sinai?” asked Aryeh Leib.

1 Zohar, Shemot Va’Era p. 25 b 2 Shemot 4:10 3 Ibid. 20:1


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Reb Aharon’s eyes twinkled and his face lit up as he smiled. “Gut Gezokt, well said, Reb

Aryeh Leib! Let me put your question into different words: What exactly is sound, Kol, and what

exactly is speech, Dibbur? As Reb Aryeh Leib says, we must define our terms.

“Kol is the sound that wells up from inside of us and exits through our mouths. The five

parts of the mouth fashion the sound into words. In this respect, everyone – even Moshe Rabbenu

– talked in Egypt. The wind came up from inside them and they formed words with their mouths.

So, in simple terms, Reb Arye Leib is correct. Moshe Rabbenu did speak in Egypt.

“So, when did the Ge’ulah, the redemption, begin in Egypt? Nu? Someone answer.”

“When the Jews started to pray to HaShem,” answered Chezkel the Shames.

“Yes!” exclaimed the Rebbe. “Why? Why is that the beginning of the Ge’ulah?” After a

pause when no one spoke, the Rebbe continued, “Because the Kol, the sound, came from their

soul. Speech has the ability to be more than idle prattle. Speech can well-up from the Ru’ach, the

part of the soul that actually animates speech. Then the words are not just a collection of sounds

that mean silly things. Instead, the speech gives expression to the innermost part of the person.

This is how the Kol becomes Dibbur. The Jews in Egypt began the process of redeeming

themselves as well as redeeming speech when they prayed…”

“And HaShem finished the process at Mt Sinai,” whispered Arye Leib in an astonished tone,

as if he had just discovered America.

“Yes,” said the Rebbe with great satisfaction. “Now you see why speaking the words is so

important. We speak the words of Torah when we study to connect them with our innermost soul

while imbuing them with meaning and significance. And we pray with words for the same

reason.”

Once again Reb Aharon paused, looking from person to person to be sure that they all

understood.

“Only Shemonah Esray, the Amidah, is whispered, as if we are embarrassed to ask HaShem

for so many things, for so many personal things. However, when our lives are at stake, when it

is a matter of life and death, then we cry out loud. Doesn’t King David say, ‘My voice is to the

Lord as I cry out’?4 We scream, ‘Gevalt!’ Then our voices – the Kol – and our words – the Dibbur –

unite in crying and weeping. This is why we Daven, pray, on Rosh HaShanah and on Yom Kippur

out loud.”

“Rebbe.” This time it was Yerachmi’el, the Chazzan.

“Yes.”

“How does this connect with the Mitzvah of Shofar?” asked Yerachmi’el.

“Aha! Yerachmi’el, du bist a navi? Are you a prophet?” Reb Aharon said with a bemused

smile. “So, you tell me, Yerachmi’el, how is blowing the Shofar different from Davening, prayer?”

The room was silent as Yerachmi’el softly stroked his beard and looked up as if the answer

was written on the ceiling. “There are no words in sounding the Shofar,” he said finally.

“Exactly,” said the Rebbe with satisfaction. “When we blow the Shofar we have Devaykus,

an unbreakable connection with God through the very roots of our faith, which were established

by the Avos, the patriarchs: Avrohom, Yitzchok and Ya’akov. Our faith in HaShem, God is rooted

so deeply in our hearts that nothing can uproot it. It is always there.

4 Tehilim 77:2


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“Yes, I know, a Jew can make mistakes, a Jew can sin. But no sin can uproot this faith

because it is not based on the individual. Rather, it is deeply rooted in the common life-force of

our entire people. As the Zohar HaKadosh says,5 one sound awakens another sound. Our sound of

the Shofar below awakens the sound of the Shofar above, Kiveyachol, so to speak. The sound

emanates from our soul and connects it to the source of all souls. This is why we begin by

sounding the Shofar thirty times, ten times for each of the three patriarchs.”

Reb Aharon sat back and folded his arms across his chest. He surveyed those sitting around

the table.

“All this is old Torah.”

And as he said it, eyebrows were raised as if to say, “It is news to us!”

“All I have said so far is just to prepare you for the real Chiddush, new idea. Why is Satan

confused by the sounds of Shofar? Why can’t he proceed to prosecute us after we blow the Shofar?

The reason is that the Kol is a general thing. The sound that comes from deep inside us comes

from our root within Am Yisra’el, the people of Israel. Words - the Dibbur – are specific things.

Each word expresses a different idea. When we speak words, we give expression to our

individual feelings and ideas.

“Satan can only attack the individual Jew. Each of us, myself included,” said Reb Aharon

pointing to himself, “has our own individual sack full of Chata’im, sins. But the Shofar unites us.

The Shofar draws its strength from our common root. That’s why, Reb Yerachmi’el, no words

come out of the Shofar. Only the sound that comes from the Ru’ach, deep in our soul, rises up to

present us as a whole people before HaShem. As a result Satan is left confused and speechless.

Kayn Yehi Ratzon, so may it be His will.”6

As always, Cha’yimke was one of the last to leave. Just as he was about to leave the Bais

HaMidrash, he felt a hand on his arm. Turning, he saw the Rebbe motion silently to him to follow.

Cha’yimke followed the Rebbe into his room just off the Bais HaMidrash. Cha’yimke loved this

room. All the walls were lined with bookcases filled to overflowing with Seforim, books. The

middle of the room was taken up by the Rebbe’s desk piled high with even more Seforim, paper,

pens and ink bottles.

“Please sit down, Cha’yimke,” said the Rebbe with a sigh.

“Are you all right, Rebbe?” asked Cha’yimke with concern.

“Yes, my boy. I am just a bit tired tonight.” After a pause, the Rebbe looked straight at

Cha’yimke and asked, “Nu? So how is it going?”

“Boruch HaShem, thank God, Rebbe. I had a very hard time trying to get a clear note out of

the old Shofar. The new one is very easy to blow, but yesterday I finally managed to blow a couple

of good Teki’as from the old one…”

Before Cha’yimke could continue, the Rebbe interrupted him, “Good! Keep practicing!

Now tell me about Rivkele and your baby, Dinah.”

5 Zohar vol. 3, p. 168 b 6 The Dvar Torah in this section is based on Reb Tzaddok HaKohen MiLublin, Likutay Ma’amarim,

p. 70, and Machashevet Charutz, No.s 7-8


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* * *

Knowing that Cha’yimke needed some time to practice, his boss, Yankel the woodcutter,

let him off early. So, every day, Cha’yimke went out into the forest just beyond the Shtetl to a

small clearing. He unpacked his Shofars on a stump of a tree and proceeded to warm up with

Reb Binyomin’s beautiful new Shofar. He sat on another stump nearby and fingered the old

Shofar. He closed his eyes and put it to his lips…

Suddenly he opened his eyes and saw a very old man butchering a ram that lay near a

rough pile of stones. Cha’yimke shivered involuntarily as he watched the old man reverently

place large pieces of the ram on the fire in the middle of the stone pile.

“I know this old man… wait, he is my father, but he doesn’t look like my father in the

Shtetl…” wondered Cha’yimke.

“Why have you put the two horns of the ram aside?” Cha’yimke heard himself ask the old

man.

“Someday, Yitzchok, we will use them as musical instruments and our children and their

children will use them to remember what we have done here today,” was the reply.

“He called me, Yitzchok!” thought Cha’yimke in shock. “Where am I?”

Slowly Cha’yimke raised his hand to his throat and he understood that he was looking at

Avrohom Avinu, our father, through the eyes of Yitzchok.

“Gottenyu! Oh my God” screamed Cha’yimke in his head and shut his eyes tightly. He then

had a sensation of falling. When he felt himself land with a soft thud, he opened his eyes to find

himself on the floor of the forest outside the Shtetl with the old Shofar clutched to his chest.

Cha’yimke stood up in a daze. He brushed himself off and that seemed to calm him down.

He gave the old Shofar an inquisitive look. He slowly, hesitantly put the Shofar to his lips and

blew… The result was perfect, clear melodious notes.

Still a little scared, Cha’yimke continued to practice until it was time to go home for dinner.

He resolved to tell no one about what happened, not even his dearest Rivkele.

* * *

The day was unusually hot, even for summer, and now the heat still lingered in the night

air. Looking a bit tired and ragged, the Chaburah, study group, that gathered to hear Reb Aharon’s

Shi’ur, lesson, sat in anticipation around the table in the Bais HaMidrash. The door to the Rebbe’s

room opened and he emerged carrying a handful of books. Once he was seated, the Rebbe began

immediately.

“Tosafot7 quotes the Sefer Ha’Aruch who quotes the Talmud Yerushalmi: When Satan hears

the sound of the Shofar the first time, he becomes somewhat confused. When he hears the Shofar

the second time – meaning on the second day of Rosh HaShanah – he says, ‘This is certainly the

Great Shofar that announces Mashi’ach, the messiah. The time has come to disappear.’ As a result,

Satan is too preoccupied to prosecute the Jews before God.

7 Tosafot, Rosh HaShanah 16b, s.v. Keday. The quote cannot be found in the Talmud Yerushalmi


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“How can we understand this strange statement by Chazal, the Talmudic sages? The

Tikkunay Zohar8 teaches us that the opening word of the Chumash, Berayshis, has the same exact

letters as the word, BeTishray, meaning “in Tishray,” the name of the month when Rosh HaShanah

occurs.”

“But Rebbe,” interrupted Cha’yimke. “The word, BeTishray, is missing the letter Alef!?!”

“Yes, that is correct,” said the Rebbe, ignoring the fact that Cha’yimke had interrupted him.

“That is the point. The letter Alef represents Adam HaRishon. Just as the Alef is the first letter of the

alphabet, so, too, Adam was the first person. The Alef is missing from the word, BeTishray (in

Tishray) because the sin of the first man, Adam, has not been repaired.

“Remember that even though God wanted to create the world using Chesed, love and

compassion, as it says, ‘The world was constructed with Chesed,’9 in the end God thought to use

the Midah, the divine characteristic, of Din, strict law and discipline. In the description of the

Creation, God is only called, Elokim, the name that hints at the Midah of Din.”

The Rebbe paused to make sure that they were following his complex argument.

“Rebbe,” said Chezkel the Shames meekly, afraid to interrupt the Rebbe.

“Nu?” responded the Rebbe pleasantly.

“So what happened to the Midah of Chesed?”

“Gut Gezugt! Well said!” exclaimed the Rebbe loudly. “That is the point! The very fact that

HaShem created the world with Din, strict law, was the ultimate act of Chesed, love!”

Seeing the puzzled looks on everyone’s face, the Rebbe continued, “If God had shined all

His unlimited love on His created world, then the world would have been consumed

immediately. Therefore He used a system of Tzimtzum, contraction and limitation, based on strict

law and discipline – Din – so that His Chesed became more and more limited as it descended

through the created spiritual worlds until it reached our physical world in a distilled state where

it would not consume and swallow us up.

“This is the secret contained in the words, ‘Avrohom gave birth to Yitzchok.’10 Avrohom,

the embodiment of Chesed, give birth to Yitzchok, the Midah of Din. The only way Avrohom could

continue, so to speak, in this world was through his son Yitzchok.”

All around the table heads were nodding in agreement and soft whispers were exchanged.

They realized that the Rebbe had just spoken a Chiddush, what for them was a new idea.

“Please listen and follow carefully,” continued Reb Aharon. “We must explore the sin of

Adam HaRishon to understand it more fully. Adam was warned not to eat from the fruits of the

tree yet he believed the snake that the fruit tasted good. In doing so, he separated the Chesed from

the Din.

“There are two reasons why someone is careful not to do something. Either he feels that he

has no right to do this thing, like a Jew who is prohibited from eating specific sacrifices, or he

refrains because he realizes that the prohibited act will affect him negatively. The same can be

said of a Jew who does not eat a certain sacrifice. Either he recognizes that the Din prevents him

from doing so or he realizes that it is not good for him spiritually. This is like our custom not to

8 See Tikkun 35 and 41 9 Tehilim 89:3 10 Berayshit 25:19


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eat meat in front of a baby because he will want some and his digestive system is not ready for

meat. Thus, our custom for not doing this – an act of Din, discipline and constraint – is really an

act of Chesed. It is really for the infant’s benefit.

“I can see on your faces,” said the Rebbe looking at the men around the table, “that you all

want to know how this idea is applied to Adam. So, listen carefully.

“The Torah says, ‘The woman saw that the tree was good for food and that it was a delight

to the eyes, and the tree was desirable to make one wise.’11 Chava did not think that the

prohibition was based on the fruit being bad for her and Adam, that it would affect them

negatively. Rather, she thought that the Din simply prevented them from eating the fruit because

they were not worthy as yet. The Midrash12 hints at this by calling Adam a thief; Adam was

simply taking something that was not his.

“In doing so, Adam and Chava separated the Chesed, love, from the Din, the law. They did

not understand that the prohibition and constraint placed upon them was motivated by Chesed.

They did not understand that the prohibition was really for their benefit.

“This is what Chazal, our sages, meant when they said that the world was created in

Tishray, BeTishray. True, the actual creation was done using the divine characteristic of Din, yet

there should have been a letter Alef in the word Tishray to indicate that the ‘First One’ – God –

created the world using all of His tools together in unison, including Chesed. Then Adam sinned

by separating the Din from God’s Chesed. He destroyed the oneness in creation, for the letter Alef

equals the number one.” The Rebbe paused to gather his thoughts.

“Rebbe,”

“Yes, Cha’yimke.”

“Rebbe, how does this explain the Yerushalmi about blowing the Shofar and confusing

Satan?” asked Cha’yimke.

“Thank you, Cha’yimke,” said the Rebbe warmly. “One more step and then we will come

to Shofar.

“The Gemara in Eruvin13 states that Adam HaRishon did Teshuvah, repentance. He repented

but it was not enough, certainly not enough to restore him to his previous level, living in the

Garden of Eden. The reason is that his sin was so terrible that it made a strong impression above,

so high above that mortal action cannot affect or reach that place. Even Adam’s thoughts could

not rise to such a place above in the heavens.

“However, the sounds of the Shofar can reach that highest place above!” Reb Aharon

watched as his words sank in slowly. Then he continued, “The sounds of the Shofar come from

within the deepest recesses of a person’s heart and soul. These sounds emerge unaffected and

unchanged by the five corners and parts of the mouth. The sounds of the Shofar rise upwards

until they touch and awaken the innermost point that is the beginning of creation and all

existence.

11 Berayshit 3:6 12 Berayshit Rabbah 15 13 Eruvin 18b


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“After we have all done Teshuvah and repented out of purest, deepest heartfelt love for

God, we need an act of Mitzvah to take our Teshuvah to heaven. This is accomplished by the

blowing of the Shofar, which is a Mitzvah!”

With great enthusiasm and excitement, the Rebbe continued. “The Midrash Tanchumah14

calls the Mitzvot messengers. My father,15 of blessed memory, explained that when a person

performs a Mitzvah, he does so because God commanded him. Thus, a person is actually God’s

messenger on a mission from God. And we have a Halachic rule that ‘a person’s messenger is

like himself,’ meaning that legally it is as if the sender is actually performing the task done by the

messenger. If so, when a person performs a Mitzvah it is as if God, Himself, is doing the Mitzvah!

“Now listen to the words of the Sifray:16 Why did the sages tell us to say Malchiyot17 first,

then Zichronot and Shofarot? First crown Him as your king, and then ask that He invoke His

compassion and mercy when He remembers you. How do you do this? Use the Shofar of freedom,

for the Shofar means freedom, as it says, ‘On that day a great Shofar will be blown.’18 But I do not

know who will blow the Shofar! The Tanach says, ‘God, the Lord, will blow the Shofar!’19 These

are the words of the Midrash.

“This statement also applies to Rosh HaShanah. Since we are only His messengers, it is

really God who blows the Shofar on Rosh HaShanah! This is why the sounds of the Shofar can

rise to the very highest places in heaven. Since it is really God who is blowing the Shofar, then

the sounds He produces can certainly ascend higher than any we mere mortals can produce. So

the sounds of the Shofar on Rosh HaShanah swirl higher and higher until they reach that

innermost place where they can repair the sin of Adam HaRishon.

“When we blow the Shofar as God’s messengers – as if God Himself is sounding the Shofar

– then God rises from the throne of Din, law and discipline, and moves to the throne of Chesed

and Rachamim, love, compassion and sensitivity.

“Now we understand why Satan is confused. He hears the Shofar and thinks that it is the

ultimate Shofar of our redemption. Why? Because he hears God, Himself, blowing the Shofar! He

witnesses God putting aside the Din and smiling upon us with only Chesed and Rachamim. Kayn

Yehi Ratzon. So may it be His will.”20

* * *

14 Midrash Tanchumah VaYigash no. 6 15 Here, the Shem MiShmu’el, the Rebbe of Sochachov, the author of this Dvar Torah quotes his

father, Reb Avraham of Sochachov 16 Sifray on Bahalotcha 17 Malchiyot is the first of the three sections that form the inner section of the Shemonah Esray of

Musaf on Rosh HaShanah. Malchiyot refers to God as King. Then comes Zichronot, God remembers

us, and finally, Shofarot, the significance of blowing Shofar. 18 Yesha’yahu 27:13 – the reference is to the Shofar that announce the coming of the Mashi’ach 19 Zechariah 9:14 20 The Dvar Torah in this section is based on HaRav Shmu’el of Sochachov, Shem MiShmu’el,

Mo’adim, Jerusalem 1974, pp. 25-25


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With the Shofars wrapped carefully and tucked under his arm, Cha’yimke marched

toward the forest. A hand on his shoulder stopped him. Cha’yimke found Reb Binyomin standing

in front of him.

“Nu?” asked Reb Binyomin. “How is it going? Have you tried my Shofar? I hope you are

not using that old relic.”

“It goes very well, Boruch HaShem,” replied Cha’yimke a little nervously. Everyone was

nervous talking to Reb Binyomin, except the Rebbe, of course.

“Good! Keep up the good work!” exclaimed Reb Binyomin.

He gave Cha’yimke an affectionate pat on the shoulder and marched away with his

smirking son-in-law behind him.

Out in the forest, Cha’yimke began his practice with the “old relic” as Reb Binyomin

described it. Bending over to pick up the old Shofar, Cha’yimke said to no one in particular, “It’s

not an old relic!”

“Yes it is!” came the reply.

Cha’yimke jumped and looked up to see a very old woman smiling at him. They were in a

large room, the likes of which Cha’yimke had never seen before. The walls were made of rough

stones and a fire burned low in a strange-looking hearth. The old lady sat on a large cushion atop

of a low stone shelf built against the wall.

“Moshe, these two Shofars are very old.”

“She called me, Moshe,” thought Cha’yimke. “Oy Gevalt, it is happening again! Where am

I?”

“Pay attention when I speak to you, young man!” scolded the old woman.

“Sorry Serach,” Cha’yimke heard himself say. “But I am no young man. I just turned 80.”

“Don’t tell me how old you are,” Serach said with a smile. “Don’t get me started about

age… About the Shofars. . . my grandfather, Ya’akov, received them himself from his grandfather

Avrohom. So that makes them old relics.

“Now I am giving them to you. You have a job to do here in Egypt. Nevertheless, the

tradition passed from father to son and then on to me is that you will need them after we leave

this land. So, guard them carefully.”

“When will I know to use them?” asked Cha’yimke as Moshe.

“You will not use them. Others will,” said Serach with her eyes closed. “You are just the

guardian. When the time comes you will know to whom to give them.”

Cha’yimke found himself looking down at his outstretched hands and saw a matching pair

of gleaming Shofars.

“Now leave and please send in your sister, Miriam, to rub my back.”

“Thank you, mother, Serach,” said Moshe with a smile.

“I am not your mother!” came the quick reply also with a smile. “Now go!”

Cha’yimke turned to leave looking down at the Shofars and looked up to find himself

standing in the clearing in the forest. Looking down again, he saw only one Shofar lying across

his hands.

“What is happening?!?” said Cha’yimke to himself.

* * *


14

The cacophony of chatter filled the room. Reb Aharon listened as Chezkel the Shames

discussed the preparations for Yom Tov. Others sat around Schmoozing. Everyone stopped when

they heard the door close. They turned to see a breathless Cha’yimke enter the room. As

Cha’yimke took his seat, the Rebbe said, “Good evening, Cha’yimke. Now we can start.”

Almost without a pause, Reb Aharon launched into the evening’s Shi’ur.

“In the Gemara in tractate Rosh HaShanah, page 16a, we find: ‘Say before Me,’ says God,

‘Malchiyos, verses of sovereignty, so you will accept Me as your king, and say Zichronos, verses of

remembrance, so I will remember you.’ How will you do this? And the answer in the Gemara is:

‘With a Shofar.’ This is old Torah that you all know.

“But listen to what the Ritva21 says. The question - ‘How will you do this?’ – refers back to

Malchiyos, verses of sovereignty, as if the Gemara is asking, ‘How will you crown Me as king?’

and the answer is that we will crown God as the king using the Shofar.”

Reb Binyomin boldly interrupted and said, “So what’s the Chiddush? What is new in what

the Ritva is saying?”

With a bemused smile, the Rebbe answered, “Yes, Reb Binyomin, that is indeed the

question. So, you see our task tonight is to explain the Chiddush of the Ritva. To do so we must

start from a different point.

“The basis of what I will say tonight is the idea that the Shofar is on a higher level than

Tefiloh, prayer.”

“Of course,” snorted Reb Binyomin. “Blowing the Shofar is a Mitzvah of the Torah,

Mide’oraisah, while Tefiloh is only of Rabbinic origin, DeRabbanan!”

“True,” responded the Rebbe indulgently, “In Pashtus, simply put, that is the basis of the

difference. However, Shofar is also on a higher level than sacrifices! The Gemara in tractate Rosh

HaShanah, page 26a, reads the end of the verse in Tehilim (69:32) ‘It was better for God than a bull

– MiShor Par’ as MiShofar, from a Shofar. This means that the Shofar is even greater than the very

first sacrifices, which were offered by Adam HaRishon. How are we to understand this?

“All of the goodness that God sends down to us from the highest reaches of the heaven

begins as purely spiritual gifts. As they descend through the different worlds, past the different

levels of angels, each bit of goodness takes on the Levush, the clothing, meaning the character of

that world until it finally reaches our physical world. Here, it takes on a physical character or

Levush. The goodness of God is clothed, so to speak, in a physical shape and form. Nevertheless,

the goodness itself remains spiritual.”

Reb Aharon paused so his words could sink in. Mayer’l the Melamed, the teacher, took

advantage of the moment to ask, “Rebbe, how do we know this?”

“From the Ari HaKadosh,22 Mayer’l, from the Ari!” came the answer. “The Ari explains the

verse from Devarim (8:3) ‘man does not live by bread alone, but rather by whatever comes from

the mouth of HaShem does man live,’ by saying that what issues from God’s mouth is clothed and

21 The Ritva is Rav Yom Tov ben Avraham Ashvili (the last name denotes that he was from the

city of Seville). Born circa 5010 (1250 CE) in Saragossa, Spain, and died there circa 5080 (1320 CE). 22 The Ari HaKadosh – the Holy Ari – was Rav Yitzchak Luria, the great Safed Kabbalist of the mid-

16th century.


15

encased in the bread. So the physical aspect of the bread does not make man live. Rather, it is the

spiritual essence – the goodness from God – in the bread that gives a person life.

“That is why, when we are about to eat bread, we thank God for ‘taking the bread out of

the ground – HaMotzi Lechem Min Ha’Aretz.’ To us it seems a little strange. Doesn’t the farmer

grow the wheat that is made into the bread? Technically, this is true, but the wheat grows and

the farmer makes the flour and our wives bake it into bread because God has granted us this

blessing of goodness. The farmer and the Ba’al Agalah, the wagon driver, and the flour salesman

and our wives are just helping God deliver His goodness and blessings to us.”

The Chassidim whispered their approval to one another.

“Wait,” said the Rebbe. “I am not finished yet.

“My father,23 of blessed memory, explained that the spiritual goodness that comes to us

from heaven is the connection between the one who gives, namely God, and those who receive

the goodness, you and me.

“Therefore, we are taught to see the divine goodness that is the inner essence of the physical

object. We do not see the physical characteristics; we see only the way it connects us to God.

“This idea of my father’s means that everything we receive from God should heighten our

Devaykus, spiritual connection with God, and love for God. However, the Torah already warned

us in Devarim (32:15), ‘Yeshurun became fat and rebelled.’ Great wealth and blessing is a great

test for a person, for it is easy to lose sight of the inner, divine goodness. Instead, we become

engrossed in the outer, physical Levush.”

Many around the table surreptitiously eyed Reb Binyomin, the wealthiest man in the Shtetl,

who lowered his eyes humbly.

“But if you can focus on the inner goodness from God that exists within the outer physical

shell, then you will indeed increase your Devaykus and love for God. This is what the Kotzker24

meant when he said that a blessed year brings with it the blessings of Yiras Shama’yim, the awe of

heaven, as well. Certainly, the blessings of the year increase your Yiras Shama’yim when you look

for the inner, divine goodness.

“All this leads us back to Tefiloh. The whole point of Tefiloh is to pull the goodness down

from heaven. And the strength of the Tefiloh is equal to its inner essence. Thus, when the words

of the Tefiloh come from the innermost parts of the heart, they are given shape and form by the

five parts of the mouth. The inner feelings of our heart are almost purely spiritual, but they are

clothed by the mouth in a physical garb. It is spirituality, Ruchni’yus, clothed in physicality,

Gashmi’yus. As a result, Tefiloh can only extract from heaven something that is like it, namely

spiritual goodness that is clothed in physicality. But Tefiloh does not have the power to pull down

goodness that remains spiritual even as it reaches us.

“The Shofar, however, emerges from the innermost feelings of the heart as breath that is

not changed and shaped by the mouth into words. And the physical Shofar is not part of the

breath that wells up from inside us. As an instrument separate from the person, the Shofar simply

guides the spirituality heavenward. Thus, the Shofar has the power to rise higher than the Tefiloh

23 Here, the Shem MiShmu’el, the Rebbe of Sochachov, the author of this Dvar Torah quotes his

father, Reb Avraham of Sochachov 24 Reb Menachem Mendel Morgenstern of Kotzk, better known as the Kotzker Rebbe (1787-1859)


16

and to pull down to us spiritual goodness that does not become clothed in physicality. We see

that the Shofar is indeed on a higher level that Tefiloh. And the same goes for the sacrifices.

“Now tell me, what is the goal of Rosh HaShanah?” asked the Rebbe.

Reb Aharon paused to let his Chassidim think. Beards were stroked, foreheads held in

thought and eyes were squeezed shut in concentration, until Mayer’l the Melamed spoke up.

“The purpose of Rosh HaShanah is to reveal God’s sovereignty over the entire world.”

“Exactly!” exclaimed Reb Aharon. “Mayer’l is correct. The whole purpose of Creation itself

– as the Machzor, Rosh HaShanah prayer book, reminds us again and again on Rosh HaShanah –

is to reveal the glory of God as king throughout the entire world.

“So, tell me, Mayer’l, is that a physical thing or a spiritual thing?” asked the Rebbe as he

looked sharply at Mayer’l. All eyes turned to the Melamed.

“Why it is spiritual, of course,” said Mayer’l hesitantly.

“Yes,” said Reb Aharon slowly. “And just how are you going to make that happen on Rosh

HaShanah using Tefilos, prayers, that are physically formed words with spiritual insides?”

“You can’t…” answered Mayer’l.

“That’s why you need the Shofar,” said Cha’yimke excitedly.

“Yes!” shouted the Rebbe. “Yes. You need a Mitzvah that is a purely spiritual act to bring

about the purely spiritual result of the revelation of God’s sovereignty in the world. Only the

spiritual sounds of the Shofar have the power to pull down to us and to the entire world the

purely spiritual goodness of God as king!

“And that is why the Ritva says we need more than just prayer to actually crown God as

king on Rosh HaShanah. We must use the Shofar!”

The Rebbe sat back in his chair, folded his arms across his chest and looked at his

congregation of Chassidim. The twinkle in their eyes and the genuine smiles on their faces told

him that they understood. Once again the Rebbe straightened up and spoke, “This Rosh

HaShanah we must use the Shofar to proclaim God as king throughout the world.”25

Reb Aharon rose and his Chassidim quickly stood as well. The Shi’ur, the lesson, was over.

* * *

As the Chaburah, study group, members filed out of the Bais HaMidrash, Cha’yimke stood

fidgeting near the door. After gathering his Seforim under his arm, the Rebbe looked up to see

Cha’yimke standing there. The Rebbe gave Cha’yimke an inquisitive look, so Cha’yimke

approached.

“May I speak with you, Rebbe?”

“Certainly.”

“Rebbe, please listen to what I have to tell you and please don’t laugh at me or be angry

with me,” started Cha’yimke with tears welling up in his eyes.

25 The Dvar Torah in this section is based on HaRav Shmu’el of Sochachov, Shem MiShmu’el,

Mo’adim, Jerusalem 1974, pp. 37-38


17

Seeing that his young Chasid was upset, the Rebbe motioned to him to sit. Sitting opposite

him at the table in the Bais HaMidrash, the Rebbe said, “Now, be calm and tell me what is going

on.”

“The practice is going very well,” said Cha’yimke fighting to control himself. “But twice

something very strange has happened.”

As Cha’yimke softly told how he was transported back in time and how he viewed events

through the eyes of others, he watched as the Rebbe’s face became white with surprise. Then, as

Cha’yimke continued, the Rebbe buried his face in his hands and moaned, “Oy Vey… Vey Iz Mir

…”

After Cha’yimke finished there was silence. With his face still in his hands, the Rebbe said,

“First Avrohom and Yitzchok at the Akedah.26 Then Serach bat Asher and Moishe Rabbenu in

Egypt. Oy Vey… Vey Iz Mir …” The Rebbe sat up and looked at Cha’yimke.

“I want to come with you,” he whispered softly.

Cha’yimke couldn’t believe what he heard. “You believe me.”

“Yes.”

“You are not angry?”

“No.”

“You want to come with me?” asked Cha’yimke incredulously.

“Yes,” said the Rebbe. “I want to come with you.” He paused as if searching for the right

words to say. He shook his head and finally asked, “Please take me with you?”

“But Rebbe … Of course, Rebbe! But I do not know when it will happen again. Most days

I practice with the old Shofar and nothing at all happens. I cannot predict when it will happen

again.”

The Rebbe stood and started to pace up and down near the table.

“That is a problem. Let me think about that.” He went over to stand next to Cha’yimke.

Looking down at him with a warm smile, he said, “Don’t worry and don’t be afraid. We will

figure something out.”

* * *

Ten days later, it happened again. Cha’yimke had just finished practicing out in the

clearing in the forest and before he put the old Shofar into the cloth bag with the other Shofar, he

stood there holding it with both hands and looking at it.

“Yes, it is very old.”

Cha’yimke looked up and saw a large, old man sitting on a large pile of cushions. They

were in a tent and it was very warm, but the side flaps of the tent were raised a bit to allow a light

breeze to waft through. Staring at the old man, Cha’yimke suddenly remembered the voice. He

was looking at Moshe Rabbenu.

“Don’t stand there gawking at me, Pinchas,” Moshe said with a deep laugh.

“But why me? Why must I guard the old Shofar?” Cha’yimke heard himself say. “I’m not

even a Kohen. Why not give it to Elazar or Itamar?”

26 Berayshit chapter 22, the episode of the binding of Yitzchak by his father Avraham


18

“Because it is meant for you,” said Moshe with emphasis. Holding up his hands to stop

Pinchas from answering, he continued, “And don’t ask me how I know. I know! Some day you

will use it. And before you ask, yes, you’ll know when.”

Cha’yimke just looked at Moshe with a puzzled look.

“There is little more I can tell you, Pinchas. Originally I was given two matching Shofars.

The one you are holding is slightly bigger than the other one, which has disappeared, by the way.

Although, I think I know what happened to it,” said Moshe to himself. “Nevertheless, you must

be very careful to guard this one.”

“Thank you, Uncle Moshe.”

“Don’t thank me! I’ve just saddled you with a life-long responsibility. Now please go so I

can rest. I’m due back up on top of the mountain later.”

Cha’yimke or Pinchas – it was hard to tell – clutched the Shofar to his chest and turned to

go, only to find himself, once again, in the forest. The time travelling was becoming less and less

shocking to Cha’yimke. All the way home he thought about where he had been and what he had

seen, but he still could not bring himself to tell his dear Rivkele.

After Ma’ariv, Cha’yimke approached the Rebbe. Before he could get a word out, the Rebbe

said, “It happened again, didn’t it?”

“Yes, Rebbe.” After a very slight pause, Cha’yimke continued sheepishly, “I know the

Rebbe wanted to come along, but I can’t predict when it will happen. I’m sorry.”

“Don’t apologize, my son,” said the Rebbe warmly. “Next Moitzi Shabbos, Saturday night,

is Selichos night27. We will go together then. Good night Cha’yimke.”

* * *

Selichos28 is always recited at midnight, but the Rebbe, did not feel bound to a rigid

schedule. About 11 pm, Reb Aharon started his Shi’ur, his last before Rosh HaShanah, with the

greeting, “Rabbosai.”29

“We can understand the inner meaning Teki’as Shofar with the following parable from the

Imray Elimelech:

“There once was a king whose son grievously sinned against his father. As punishment,

the king banished his son and sent him into exile in a far off land.

“After a short while, the king became distraught. ‘I cannot bear to be away from my son

even one more day!’ he said. Then he thought, ‘If I show myself to my son, then he will no longer

be in exile.’ The solution to the king’s dilemma was to have a secret room built next to his son’s

room in the far off land. From this room, the king could see and hear his son, but he could not be

seen or heard. As a result, both the king and his son were in exile together.

“Over time, the king witnessed his son’s difficult life. He listened to his son’s weeping and

the king wept as well, but never so his son could hear him. Thus, both the father and the son

suffered in exile.

27 A night of reciting prayers of forgiveness 28 Prayers of forgiveness 29 Gentlemen


19

“Day in and day out the son was consumed by his pain and his Tzorus.30 However, from

time to time, when his mind was clear, he thought, ‘I feel that my father is close by.’ He searched

here and there, but could not find the king, his father. These thoughts only heightened his deep,

soulful longing for his father.

“ ‘The spirit of my father is here! It is here!’ sighed the son. ‘Father! Father!’ he called out.

‘If I could only see you and kiss you again!’

“The king witnessed his son’s yearning, which only increased his own love and pain, but

he steeled himself against coming out of hiding. It was not yet time.

“Time passed and the son experienced tremendous trouble and almost unbearable pain.

Finally, he returned to his room and fell exhausted onto the floor. Once again, he felt his father’s

spirit nearby. He burst into tears and wept bitterly, ‘My father, if you could only see me in my

time of trouble! Has your love for me ceased? Oh, father, I feel that you are close to me but I

cannot see you!’

“In the room next door, the king listened as his son cried out again and again in pain. This

time, he could no longer remain silent. He, too, began to cry out loud. His son heard his father

crying, recognized his voice and thus discovered where his father was hiding. With his last bit of

strength, he ran to his father and hugged him and kissed him. Finally, the king and his son were

together again.”

The Rebbe paused. He glanced at his audience of Chassidim and saw that they sat with great

anticipation for him to explain the parable.

“We all understand to what the parable is referring. We, Am Yisra’el sinned, and Avinu

Malkaynu (our Father, our King) exiled us. However, HaKadosh Boruch Hu31 cannot be without us,

so, He, too, Keveyachol,32 went into exile as well, to a place where He cannot be seen. And where

did He hide? Inside each of us! This is why every Jew feels that HaShem is close, but he does not

know where He is.

“God witnesses our pain, our trouble and our tears. The Shechinah is in Galus, exile, and

does not reveal itself to us, to Am Yisra’el, for the time has not come.

“And each of us calls out, ‘Listen HaShem to my voice! Love me and answer me! Show Your

love for me by answering me. Then I will hear Your voice and run to You and grab hold of You,

Kiveyachol, and I will not let go!’

“The sound of the Shofar is the voice of HaShem. ‘The Lord ascends with Teru’ah, HaShem

with voice of the Shofar.’33 We can hear the voice of HaShem when we cry out and weep to such

an extent that His stern discipline melts away so that He, too, cries and weeps with us. ‘The Lord

ascends with Teru’ah, HaShem with voice of the Shofar.’ Therefore, ‘Sing, Elokim, sing!’34 Call out

to HaShem! Certainly, this is how we will be saved and redeemed: We will hear God’s very own

30 Troubles, problems, life’s difficulties 31 The Holy One, blessed be He 32 Meaning, as if to say 33 Tehilim 47:6 34 Tehilim 47:7


20

voice in the sounds of the Shofar. Then He will be revealed to us and we will be together with

Him and He will save us.”35

When the Rebbe finished, there was complete silence in the over-packed Bais HaMidrash.

The Rebbe moved silently from his Shtender36 to where the Chazzan usually stood. He wrapped

himself in his large Tallis and sang out, “Ashray Yoishvay Vaysecha …”37

* * *

Every year, Reb Aharon led the Selichos service. Every year, they cried along with him as

they sang, HaShem, HaShem Kel Rachum VeChanun.”38 This year, for some reason the Rebbe cried

more and so did they.

Afterwards, as the door to the Bais HaMidrash closed behind the last to leave, only

Cha’yimke remained behind. Silently, he followed the Rebbe into his room. He looked

expectantly at the Rebbe.

“Did you bring it, Cha’yimke?”

“Yes, Rebbe.” Cha’yimke slipped the cloth bag with the old Shofar out of the inner pocket

of his coat. “Now what do we do?” he asked apprehensively.

“I am not sure,” replied the Rebbe.

He sat down at his desk, began to hum one of the tunes from the Selichos, keeping time

with his fingers on the desktop while he stared out into space.

Cha’yimke stood there and watched the Rebbe, deep in thought. Finally, the Rebbe turned

to look at Cha’yimke and said, “I don’t know.”

After a pause the Rebbe stood and approached Cha’yimke.

“My son, I want you to blow the old Shofar as you always do when you practice. Don’t

pay any attention to me. After you finish, I am going to grasp one of the ends of your Gartel39 and

then you should close your eyes and turn to one side. Try that and we’ll see what happens.”

The Rebbe’s confidence was contagious. Cha’yimke smiled at his Rebbe, who smiled and

nodded his head in return. The young man lifted the old Shofar to his lips and proceeded to blow

lilting, clear sounds. First a Teki’ah, then a Shevarim-Teru’ah, then another Teki’ah filled the small

room full of Seforim. Cha’yimke repeated these sounds two more times and then stopped. He felt

the gentle tug of the Rebbe on his Gartel. He closed his eyes and turned to his right.

“It’s not there!” he heard the Rebbe say sharply.

Cha’yimke opened his eyes. Once again he was in a strange place. It was definitely a home

where someone lived but it was more of a cave. There were no windows and the air in the room

35 From: HaRav Kalonymus Kalman Shapira, the Piacezna Rebbe, Derech HaMelech, Jerusalem

5755 (1995), pp. 209-210 36 podium 37 The opening of the Selichos prayers: 38 The beginning of God’s thirteen attributes of mercy from Shemot 34:6-7: “God! God! The

compassionate and gracious God.” 39 A Gartel is a black, cloth belt that Chassidim wrap around the outside of their coat.


21

was stuffy and dank. The man who talked, who stood next to him, was bearded and wore a long

caftan of rough cloth. If anything, the man’s clothes resembled those of Avrohom Avinu or Moshe

Rabbenu.

They stood there looking at a man in similar clothes who was rummaging through the bags

and leather sacks at the other end of the room.

“It has to be here,” the man said without looking at them.

“Why do you want it?” said the man next to Cha’yimke.

“Because it has magic powers. I know it does,” said the man as he emptied yet another bag.

“He took it with him,” said the man next to Cha’yimke.

“What?” exclaimed the other man as turned around to face them. “What do you mean that

he took it with him? How can that be? You yourself taught us that he ascended in a fiery chariot

that melted from view. Isn’t that his cloak on your shoulder?”

“Yes, it is,” said the man with the Rebbe’s voice quietly. “Yes, this is what he left behind.

But I saw him take the old Shofar with him. When he looked at me, he waved and the Shofar was

in his hand. Then he disappeared. Now, please leave.”

With a rough grunt the other man quickly brushed past them and left the room.

The two men turned to watch him leave and found themselves once again in a small room

lined with books next to the Bais HaMidrash.

The Rebbe immediately sat down. He had a stunned look on his face. He then covered his

face with his hands and Cha’yimke could hear him weeping. Cha’yimke quickly crouched down

in front of the Rebbe and asked, “Rebbe, are you all right?”

Reb Aharon lowered his hands and smiled through his tears at Cha’yimke.

“Yes, my son,” he said with affection. “I am fine. We did it! We went together.”

“Yes, Rebbe,” and after a pause Cha’yimke continued, “But what does it all mean?”

“I will tell you,” said the Rebbe as he stood, went around to his chair and sat down while

motioning for Cha’yimke to take the chair he just vacated. “But first some Schnapps!”

The Rebbe produced a half-filled bottle and two glasses from a drawer in his desk. He

poured a bit of the golden liquor into each glass and pushed a glass towards Cha’yimke. Raising

his glass, the Rebbe said, “LeCha’yim!” followed by a carefully said Berachah. Cha’yimke followed

suit and after his Berachah they both threw back the Scnapps. With a broad smile on his face, the

Rebbe began to chuckle.

“LeCha’yim. I said ‘LeCha’yim,’ to Cha’yim. That’s you, Cha’yimke!”

Regaining his composure, the Rebbe continued.

“You, Cha’yimke, have witnessed the passing of the Shofar from Avrohom Avinu, from the

Akedas Yitzchok,40 all the way to Eli’yahu HaNovi.”

Reb Aharon put up his hand just as Cha’yimke was about to speak.

“I know what you are going to ask. And the answer is I am not sure if this old Shofar

belongs to Eli’yahu HaNovi. How could it? He must have it! What would you or I be doing with

it?!?

“For some strange reason, blowing this old Shofar has taken you – us – back in time. Why?

I do not know. Maybe someday, we will understand.”

40 See Berayshis chapter 22


22

The Rebbe finished with a sigh. Cha’yimke could see that the Rebbe was very tired. He

rose and bid the Rebbe good night and went home with many more questions than answers.

* * *

It was the morning of the first day of Rosh HaShanah. The Bais HaMidrash was filled to

overflowing. An extra Tallis was spread over the two Sefer Torahs lying on the Shulchan. Everyone

stood silently in anticipation of what was now about to happen.

Reb Aharon motioned to Cha’yimke and they approached the Shulchan. Cha’yimke stood

facing the Aron Kodesh,41 to the east. The Rebbe stood on the side of the Shulchan, on the right close

to Cha’yimke. Pulling his Tallis to cover the top of his head, Cha’yimke began to chant,

“Lamnatzay’ach Livnay Korach Mizmor.”42 A cacophony of voices replied as everyone began to

recite the Tehilim seven times.

Finally, the last of the Chassidim finished the Tehilim and it was silent again. Cha’yimke

began the responsive chanting of the individual verses that precede the blowing of the Shofar.

After glancing at each verse to make sure he had not lost his place or forgotten the words,

Cha’yimke closed his eyes and sang out the words with great feeling. And the booming reply of

the Kahal Chassidim was also filled with a tumultuous emotional mix of sadness, anxiety and

anticipation.

Once again it was silent. Cha’yimke removed the old Shofar from its cloth bag. Those

standing nearby were stunned. To think that he was not going to use Reb Binyomin’s beautiful

new Shofar! Reb Binyomin, who stood in the Mizrach43 strained to see what was going on. He

stepped toward the Shulchan and when he saw the old Shofar in Cha’yimke’s hand, his face

clouded over in consternation and anger.

Reb Aharon’s hand descended on the Shulchan, sounding like a clap of thunder. All was

silent. Cha’yimke clutched the Shofar to his chest and mournfully sang out the Brochos for the

Mitzvah of blowing Shofar and the She’chi’yanu. Everyone present responded by literally

shouting, “Amayn!”

“Teki’ah,” sang the Rebbe.

Cha’yimke already had the Shofar in place against his lips. He blew . . . and no sound

emerged.

He blew again . . . and again nothing.

Nervously, Cha’yimke adjusted his Tallis on his shoulders and tried a third time. The

Shofar sounded like an animal in distress. The children, who stood around the Shulchan, started

to snicker. One glaring look from the Rebbe quieted them.

Reb Binyomin took a step forward and without even turning in his direction, the Rebbe

put up a hand that stopped him in his tracks.

Cha’yimke was now bent forward over the Shulchan. The Rebbe watched as Cha’yimke’s

tears fell on the Tallis covering the Sefer Torahs.

41 The Torah ark 42 The opening words of Tehilim 47 43 The eastern wall


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Reb Aharon leaned forward so his forehead, also covered by a Tallis, was almost touching

Cha’yimke’s. He softly placed his right hand over Cha’yimke’s.

“I can’t do it, Rebbe,” whispered Cha’yimke so softly that only the Rebbe heard.

“Yes, you can,” whispered the Rebbe in reply.

“I keep thinking of everything that happened and all you taught. It’s all swirling around

in my head.”

“Shush,” the Rebbe whispered soothingly. “Just clear everything from your head. Think of

nothing. Nothing! Just look at the Shofar. Remember how to blow this one, this old one.”

Cha’yimke nodded his head in agreement. He wiped his face with his handkerchief,

straightened up, closed his eyes and blew a perfect, lilting Teki’ah.

Reb Aharon looked down with tears in his eyes and the slightest smile on his face.

“Shevarim-Teru’ah,” he called.

The response was the crackling Shevarim followed by the correctly timed staccato of the

Teru’ah.

Everyone listened as the sounds of the Shofar filled the Bais HaMidrash. Some smiled, some

cried, some stood in rapt silence with their eyes closed, and some just stood with their mouths

open in wonder. Everyone was swept away by the repeating sounds of the Teki’ah, Shevarim,

Teru’ah, Teki’ah.

The second day of Rosh HaShanah was different. Cha’yimke blew the old Shofar without

hesitation. Every note was clear. Every note was correct in length and in tone. Everyone agreed

that they had never before heard the Shofar blown so well.

All the way home, Cha’yimke could not stop blushing from all of the Yosher Ko’achs44 he

received. Even Reb Binyomin gave Cha’yimke a smile and a nod on the way home.

The only one who did not approach him or say anything to Cha’yimke was Reb Aharon.

* * *

It was Shabbos Shuvah, the Shabbos in between Rosh HaShanah and Yom Kippur. Mincha

was over and the Chassidim gathered around the table to munch on Challah and herring. When

almost everyone was finished, the Rebbe, Reb Aharon, began to speak.

“How many Yom Kippurs have we each seen in our lifetime? Yes, for each the exact

number is different. However, we are all aware that Yom Kippur ends with the sounding of the

Shofar. Chezkel, how many times do you remember hearing the Shofar at the end of Yom

Kippur?”

“I don’t know exactly, Rebbe,” said Chezkel the Shamas with a puzzled look on his face.

“Maybe 40 times? Maybe more.”

“Do you know why we blow the Shofar at the end of Yom Kippur?” asked the Rebbe while

still looking at Chezkel.

“I . . . I . . . I don’t really know, Rebbe,” mumbled Chezkel.

Looking around the table with a big smile, the Rebbe announced, “Well, neither did I!”

Chezkel looked up sheepishly and smiled at his Rebbe.

44 Congratulations


24

“So, I went to look it up. Did you know that it is a Halachah. The Mechaber45 writes in Orach

Cha’yim, Siman 623 that at the end of Yom Kippur we blow Teki’ah, Shevarim, Teru’ah, Teki’ah.

While the Rama46 says that we just blow one Teki’ah, which is what we do in our Bais HaMidrash.

“But why? Why do we do this? It obviously is not a Mitzvah DeOraisah.47 And it is hard to

even call it a DeRabonon48 because there is no mention of this in the Gemara. So, why?

“I found the answer in the Haggahos Maimoni’yos49 as cited by the Rama. He quotes the

Midrash Koheles.50 The sages in the Midrash connect the verse, ‘go eat your bread in happiness and

drink your wine with a good heart because God has already accepted your actions,’51 with a

variety of people and things.

“They quote Rav Levi who says that this verse refers to Rosh HaShanah and Yom Kippur.

On Erev Rosh HaShanah, when the Gedolay HaDor52 fast and repent, then God forgives a third of

the sins of Am Yisra’el. And during the Aseres Yemay Teshuvah,53 when many important people

fast, then God forgives another third of our sins. Finally, on Yom Kippur, when everyone fasts,

then God forgives us for the final third of our sins, especially when He sees all the men, women

and children fasting and repenting. God says, ‘What happened up until now happened. It is

forgotten. Only from now on, I will keep the accounting.’ Then, reports Rav Levy, a Bat Kol, a

voice from heaven, is heard saying to everyone, ‘Go eat your bread in happiness. Your prayers

have been accepted!’ “

Reb Aharon paused. He leaned back and surveyed his audience of Chassidim. Everyone

was concentrating on the Rebbe’s every word.

“Notice that the Midrash makes no mention of blowing the Shofar!” the Rebbe exclaimed.

“Rather, the Haggahos Maimoni’yos is the one who makes the connection. How do we understand

this? On Rosh HaShanah, the Shofar is our way of reaching up to God. As we sound the Shofar,

the tendrils of the sounds rise ever higher until they bang on the gates of heaven shouting, ‘Let

us in! We bring all of the most fervent prayers of Am Yisra’el!’ But on Yom Kippur, we do not

sound the Shofar during the day. It is not used as a tool for raising our prayers up to God. On

Yom Kippur, the Shofar is sounded when it is all over. There are no more prayers to be said. What

we had to say to HaShem, we have already said. And that is why the Rama says to only blow one

Teki’ah. You know that the other sounds, the Shevarim, Teru’ah, are the cries and weeping that

accompany our pleas that HaShem forgive us. But at the end of the day of Yom Kippur, all the

crying and weeping and pleading are finished.

45 Rav Yosef Karo, author – Mechaber – of the Shulchan Aruch, code of Jewish Law 46 Rama is an acronym for Rabbi Moshe Isserles, author of the major Ashkenazic commentary on

the Shulchan Aruch. 47 A Torah, Biblical law 48 A Rabbinic decree 49 A commentary on the Mishnah Torah of the Rambam 50 Kohelet Rabbah 9:1 51 Kohelet 9:7 52 The greatest people of the generation 53 The Ten Days of Repentance beginning with Rosh HaShanah and ending with Yom Kippur


25

“At the end of the day, the blowing of the one Teki’ah is the signal from God that He has

heard our prayers and has forgiven us. You fasted, you prayed, you repented? Now, ‘go eat your

bread in happiness. Your prayers have been accepted!’ This is what we hear when the last Teki’ah

is sounded.

“And that is why – even without knowing this – that is why everyone always breaks out

in a smile after the last Teki’ah. That is why we all sing and dance, ‘Next year in Jerusalem!’ May

that be God’s will.”

Everyone sat silently entranced by the Rebbe’s words. Reb Aharon glanced around the

table, took a drink from his glass and launched into Shir HaMa’alos,54 breaking the silence.

Since Rosh HaShanah, Cha’yimke had desperately tried to speak with the Rebbe, but

somehow or another, Reb Aharon was never available. Finally, after the Ma’ariv that followed

Shalosh Se’udos,55 Cha’yimke caught him before he left the Bais HaMidrash.

“Rebbe, have I done something wrong? Are you angry with me? I . . . I don’t know . . .

Should I apologize for what happened on the first morning of Rosh HaShanah? I just . . .“

Reb Aharon looked up at the young man with a sad smile.

“No, Chas VeSholom,56 you have done nothing wrong. And you need not apologize for what

happened on Rosh HaShanah.”

The Rebbe could see tears in Cha’yimke’s eyes.

“Don’t be upset,” he continued in a soothing voice. “It is I who did not want to talk to you.

In fact it is important that we do not talk until after Yom Kippur.”

After pausing to think for a second, Reb Aharon continued, “When we finish Ma’ariv after

Yom Kippur, you come with me to my room and then we’ll talk. Is that all right?”

“Yes, Rebbe.”

“Good, Cha’yimke. I’ll see you tomorrow morning at Shachris.57 Good night.”

* * *

Before Yom Kippur, everyone in the Kahal Chassidim had eaten his fill. Now that they were

chanting the Ne’ilah prayer everyone should have been hungry, but food was not on their mind.

As was his custom, Reb Aharon was the Chazzan for Ne’ilah.58 Just before he began the

Chazzan’s repetition of the Amidah of Ne’ilah, the Paroches, the embroidered curtain, of the Aron

Kodesh was pulled aside and the wooden doors were opened. Young and old, men and women,

all stood as an expression of deep respect for the now-revealed Torah scrolls.

They followed carefully in their Machzors. Reb Aharon’s voice rose and fell as he sang the

prayers. Every time he cued the Chassidim to say the HaShem, HaShem Kel Rachum VeChanun,59

54 Tehilim 126 that is recited on Shabbat before Birkat HaMazon, Grace after Meals 55 The third Shabbat meal eaten just before Shabbat ends 56 This means “Heaven forbid!” 57 The morning prayers 58 The closing prayer on Yom Kippur 59 The beginning of God’s thirteen attributes of mercy from Shemot 34:6-7


26

they answered Reb Aharon with a thunderous crescendo that filled the Bais HaMidrash and

spiraled heavenward.

In retrospect, most of the Chassidim thought that more people cried that year, that almost

everyone was more engrossed than ever before in prayers, and that the Rebbe’s voice overflowed

with emotion.

The time arrived for the final sounding of the Shofar. Cha’yimke approached the Shulchan.

He looked toward the Rebbe. Reb Aharon did not turn or move from the Chazzan’s Shtender. He

just bent forward, placed his elbows on the Shtender and held his face in his hands.

Cha’yimke put the old Shofar to his lips. Chezkel the Shamas called softly, “Teki’ah.” And

Cha’yimke blew the Shofar. A long, sharp, crisp sound emerged like a thunderclap.

Suddenly, everyone broke out in joyous song, “Next year in Jerusalem!”

Yom Kippur was over.

* * *

Reb Aharon, looking a little wan, sat opposite Cha’yimke. They had just sat down in the

Rebbe’s room after everyone had gone home to break their fast. There was a knock at the door.

Both men looked up.

“Come in,” said the Rebbe. “I have been expecting you.”

As the door opened, the Rebbe said quickly to Cha’yimke, “Just listen. Don’t say a word.”

Much to Cha’yimke’s surprise, in walked the little old Jew who had given Reb Aharon the

old Shofar so many weeks before.

“Please sit,” said Reb Aharon pointing to an empty chair near Cha’yimke.

“I haven’t much time,” came the reply. “I’ll stand.”

“You have come for the Shofar.”

“Yes,” said the old man softly.

“It didn’t work, did it?” asked the Rebbe.

“So you figured it out, have you?” asked the old man with a smile.

“Yes.” And after a brief pause, the Rebbe continued. “Did we do something wrong? Did

we miss some important detail? Why did we fail?”

“You did nothing wrong, Reb Aharon. You missed no detail. Everything was perfect. And

you, Cha’yimke, were the best we have heard in many years. The Yetzer Hara was not only

confused but started to flee when you blew the Shofar. Everything was perfect.”

With tears in his eyes, the Rebbe asked in almost a whisper, “Then why?”

“It just isn’t time yet. In heaven, every Teki’ah broke down every barrier. Every Shevarim-

Teru’ah brought tears to God’s eyes, Keveyachol. Everything was perfect. But HaKodesh Boruch Hu

just sat there shaking His head no, saying, ‘Not yet. Not yet.’ “

Cha’yimke sat with a stunned look on his face. He now understood that the Shofar he blew

did indeed belong to Eliyahu. Everything he had experienced now made sense. He watched as

the old man stepped over to Reb Aharon who sat weeping. He placed a hand on his shoulder.

Turning to Cha’yimke, he said, “Please give me the Shofar.”

Cha’yimke took the Shofar out of the cloth bag and handed it to the old man.


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“Thank you, my son,” he said with a smile. He turned and left the room, closing the door

quietly behind him.

Reb Aharon wiped his face with handkerchief, stood and placing his arm around

Cha’yimke’s shoulder, said, “Come, Cha’yimke, we must go eat and then start to build our

Sukkahs. Next year, we will try again to bring the Ge’ulah.”

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