SUMMER OF AWAKENING

Forty Years: 1967-2007


Forty years ago, as America was celebrating its “Summer of Love,” another type of summer was being heralded in by the Rebbe, Rabbi Menachem Mendel Schneerson. It can be called the “Summer of Awakening.”

That summer of ’67 Israel had won a miraculous victory. Despite all odds and dire predictions, in a mere six days, the small Israeli army obliterated six Arab armies. The incredible victory brought on a euphoric surge of hope and faith that affected people of all backgrounds. Believer and atheist, politician and laymen all were suddenly touched to tears.

Let us take a trip back forty year ago, to the resounding words of the Rebbe that summer of 1967. In a most dramatic and revolutionary fashion, the Rebbe spoke at length about the spiritual awakening that consumed the world at the time. Here is a summary of what he said.

I was reading, the Rebbe began, a discourse from my father-in-law [the Rebbe Yosef Yitzchak (1880-1950)], titled “V’hoyo yitoka b’shofar gadol,” which was written in 1943 and published again in 1945. Studying the discourse I realized that in it the Rebbe [Yosef Yitzchak] was addressing the events of our times.

At the time that the discourse was delivered its visionary message was not appreciated, as it is often the case. But now, in perspective, when we witness current events and look closely at his words, we can see the amazing prescience of the discourse, how it foretells things to come, and sheds light on the deeper meaning and significance of global affairs and shifts.

This is not surprising because Torah is the blueprint of existence, and as such it contains within it the patterns of events till the end of time. The Bible tells us (Deuteronomy 34:2, in Sifrei and Rashi), that G-d showed Moses all the events that would transpire “until the last day” of time. (1)

In the discourse the Rebbe Yosef Yitzchak explains that preceding the Messianic age there would be two stages that would help prepare the way to a new age of personal and global redemption, a new world of global peace and tranquility.

The first stage is alluded to in the book of Zechariah (9:15): The Lord G-d shall sound the shofar and march forth in a southerly storm-wind.

The “southerly storm-wind” refers to the major upheavals of the two World Wars, which wreaked a terrible deluge of destruction upon the world.

Till this day no one can truly understand how events erupted into the explosive World Wars. First World War I – sparked by the assassination of an individual in Sarajevo – disintegrated the entire world order, bringing on the demise of centuries-old empires, not to mention the death of over 9 million people. The storm of World War II was far worse and far more shocking. Who could have imagined that an incapable and incompetent, social misfit would rise to power, bring on a reign of terror to the world never before seen in all of history, kill millions upon millions, to the point of threatening to swallow up the entire world with his demonic drive of global domination?

What conditions allowed for such a horrific storm to destroy hundreds of millions of lives and drive fear and dread into the hearts of nations, leaders and millions of world citizens – something so irrational and unpredictable?

Says the prophet Zechariah that the “storm-winds of the south” are a result of the dissonance between the nations of the world and their Divine calling. G-d created the material universe in order that man recognize the Cosmic Hand at work and do everything in his power to reveal the spiritual within all matter and sublimate our existence into a civilized home for the Divine. When a schism develops between existence and its purpose, between matter and spirit, between form and function – an inevitable storm will break out, demanding that the deep rift be repaired.

In order to pierce the armor of this dissonance – the divide between a material universe that has lost touch with its higher purpose – the sound of the shofar rang forth and it brought on the “southerly storm-wind” which dove dread into the hearts of nations in the two World Wars.

The shofar is a wake-up call, beckoning us to recognize that something is terribly wrong. Without accountability to a higher purpose, man can turn into a beast, destroying everything in his path – as the World Wars demonstrated with such devastating impact.

Critical disclaimer: This is not to suggest that G-d caused the World Wars and all its destruction. Humans, terrible humans, are responsible and accountable for the devastation that they wreaked. The prophet is addressing the underlying cosmic roots that allow for such devastation, and the consequences of such behavior.

The “southerly storm-wind” caused by the shofar’s call is meant to make us aware. By learning the proper lessons of the tyrannical World Wars and rectifying its causes, the nations of the world can in turn become refined and prepared to create a peaceful world – aligned with its Divine mission statement.

The second stage of preparation to the Redemption will not be a terrifying tempest, but a gentle awakening, like the loving call of a father to his child. This stage is described by Isaiah (27:13) – in the verse that the discourse is based upon, V’hoyo yitoka b’shofar gadol: And it shall be on that day, that a great shofar shall be sounded, and those who were lost in the land of Ashur and those who were banished in the land of Mitzrayim shall come and bow down to G-d on the holy mountain in Jerusalem.

One of the most fundamental consequences of spiritual dissonance is called “galut” (exile) – displacement, both a physical and spiritual sense of not feeling “at home” in this world (“because of our sins we were exiled from our land”).

Therefore, one of the great developments at the end of days will be the “gathering of the exiles.” “G-d will bring back your exiles… He will gather you from all the nations, where He had dispersed you. Even if your exiles are at the end of the heavens, G-d will gather you from there” (Deuteronomy 30:3-4).

This is what the prophet Isaiah is telling us, in the previous verse (27:12), “And you will be gathered up, one by one, O children of Israel.” As Rashi explains, the “gathering of the exiles” is so monumental and will be such a difficult process, “that it is as though G-d Himself must literally take each individual with His very hands,” taking him out of his place in exile.

Spiritual displacement can occur in two ways: Through prosperity and through poverty. These are the two forms of exile that Isaiah refers to: 1) “Those who were lost in the land of Ashur and 2) those who were banished in the land of Mitzrayim.”

“Ashur” is the Hebrew word for pleasure, referring to all the material pleasures that people indulge in. Prosperity and success is a blessing, but when it leads to self indulgence it can cause a person to become “lost in the land of Ashur” – becoming utterly insensitive and complacent, completely lost in his own self-interest.

“Mitzrayim” means constraints, embodying all the oppressive forces in life that trap and overwhelm us. Diametrically opposed to the prosperity of “Ashur,” “Mitzrayim” denotes the suffering state, to which some people are “banished” to.

Since souls on this earth “were lost in the land of Ashur” and others “banished in the land of Mitzrayim” – the question therefore begs: How is it possible to reach people who are so locked and trapped in their own limited perception? Even if G-d Himself will gather His children up “one by one,” still, this gathering cannot be done through coercion. It requires the cooperation and receptivity of those being gathered. They must have some interest and inclination to discover their spiritual destinies.

Since they are “lost” in their pleasures or “banished” in their oppression, how will they ever be reached?

Answers Isaiah: V’hoyo yitoka b’shofar gadol. “And it shall be on that day, that a great shofar shall be sounded, and those who were lost in the land of Ashur and those who were banished in the land of Mitzrayim shall come and bow down to G-d on the holy mountain in Jerusalem.”

A regular shofar cannot reach the hearts of the “lost” and “banished.” It can wake up those that are drowsy, and not completely asleep. It can also keep people semi-awake, but they may fall back into sleep. But those that are in a deep slumber, utterly unaware of their own souls and inner spirituality, people who are so consumed with their lives – either in prosperity or in struggle – the only way they can be awoken is through the “great shofar,” an all-powerful call from above that pierces even the hardest armor and deepest levels of “loss” and “banishment.”

This also explains why Isaiah says simply “yitoka,” without defining who is blowing the shofar, unlike Zechariah who says “The Lord G-d shall sound the shofar.” The names of G-d imply defined and revealed levels of Divine expression, which have the power to reach , with a regular shofar, only those that are themselves conscious and sensitive (at least somewhat) to the world of spirit. But to reach the deepest recesses of the souls that are “lost” and “banished,” with no revealed spiritual consciousness and awareness, requires the call of the “great shofar,” that is rooted in the Divine Essence, beyond any name or definition.

The purpose of the “great shofar’s” call is to prepare the world for redemption by awakening the innermost levels of spirit embedded in the darkest corners of the world – the souls that are “lost in the land of Ashur” and “banished in the land of Mitzrayim,” so that they too, after their initial inspiration, “shall come and bow down to G-d on the holy mountain in Jerusalem.”

The call of the “great shofar” is the second stage of preparation to personal and global redemption, following the first stage, “G-d shall sound the shofar and march forth in a southerly storm-wind,” which refers to the two World Wars.

In my humble opinion, the Rebbe declared, this second stage, the call of the “great shofar,” took place several days before Shavuot, in the summer of 1967.

Totally unexpected, the miraculous victory of the Six-Day War evoked an unprecedented spiritual awakening amongst people of all backgrounds. Religious and secular alike, believers and cynics, could not contain their tears when touching the stones of the newly reclaimed Western Wall. Regardless of their previous life choices, regardless of education or lack of education, people from all over the world – even those “lost in the land of Ashur” and “banished in the land of Mitzrayim,” even people who a moment earlier had no idea or interest in Israel – suddenly felt a surge of connection, and were drawn to travel from the world over to “the holy mountain in Jerusalem,” ready to “bow down to G-d.”

The amazing thing is this: the powerful awakening did not come as result of any change of status in people’s lives. The challenges of the pleasures of “Ashur” and the oppression of “Mitzrayim” remained intact. The pleasures were not weakened and the difficulties were not alleviated. Still, a soulful awakening stirred the entire world.

What caused this sudden, unprecedented awakening, far greater than any inspiration after the two World Wars? Following the horrors of World War II it would seem far more likely that there would have been a powerful spiritual revival and a profound sense of responsibility. The annihilation of six million Jews who died sanctifying G-d’s name in a most dreadful fashion – a Holocaust of unparalleled proportions all – should have evoked the deepest awakening of all.

Instead, we find that at first many denied the extent of the tragedy. Then, when it was no longer possible to ignore the enormity of the losses, one would think that Jews all over would be shaken to the core and do everything possible for our brothers and sisters, our own family, in Europe. Simple mentshlechkeit would have dictated as much.

The point is not to be negative, but rather to look honestly into our own hearts. Everyone knows, without fooling himself, in his own heart what he did or did not do at the time. Some prayed and said psalms, others contributed money, others sighed. Some spoke out and wrote articles. But everyone, even those not “lost” or “banished,” remained “intact.” Regardless what was done, it definitely did not shake people up to the extent that it should have, proportionate to the terrible events taking place.

By contrast, the victory of the Six-Day war, affected not six million, but two and half million people, and only with fear and threats, not (G-d forbid) actual annihilation. Nevertheless, this victory shook up Jews all over the world.

The only explanation for this is because in 1967 the call came from the “great shofar,” which reaches far deeper and wider than the “plain” shofar that brought on the “storm-winds of the south” during the two World Wars.

Had we merited it, we would have been blessed that the “great shofar” would have been sounded immediately following the “storm-winds of the south” in World War I, and it would have drawn those “lost in the land of Ashur” and “banished in the land of Mitzrayim” to “come and bow down to G-d on the holy mountain in Jerusalem.” In actuality, the “regular” shofar call of World War I awakened only some people.

Next blew in the even stronger “storm-winds of the south” of World War II. That too, did not wake the world up sufficiently.

Now, in 1967, after the raging storms of the past, came the loving call of the “great” shofar, of a father calling to his children – reaching into and moving the core of all his children, even those “lost in the land of Ashur and those who were banished in the land of Mitzrayim.” In G-d great mercy, this call came only with initial concerns and fears, not like the storms of both World Wars.

Now, the onus is upon us. The awakening itself is a gift of love that comes from on high. But then, we all have a free will, to choose what comes next.

Will we utilize this awakening to its fullest? Will we act upon it and allow it to lead us to “come and bow down to G-d on the holy mountain in Jerusalem”?

Now that the “great” shofar has called to us, G-d implores, beseeches and asks us: Please, please use this great spiritual awakening for what it was intended. Channel it into your day to day activities. Transform your lives into Divine lives. Sanctify your corner in the material world. Recognize and reveal the spiritual energy embedded in all of existence – through living virtuous, moral lives, saturated with Torah and mitzvoth.

And by doing so, we prepare ourselves to be led by the hand, “one by one,” each one of us from our respective states of spiritual displacement, to the point of complete alignment of our bodies and souls, humbly bowing to the Divine presence on the holy mountain in Jerusalem.

These are the unforgettable words uttered by the Rebbe forty years ago.

We are now in 2007. Forty years have passed since the ’67 summer of awakening. Now, we can look back, blessed with the wisdom of experience that 40 years bring, and analyze what happened in the interim. Was the inspiration of the summer of 1967 actualized?

What deeper understanding do we have today about the events that transpired 40 years ago? Have we have become smarter or stupider?

Above all, will we learn the appropriate lessons of the past four decades, to chart a new course for the future?

What went wrong? And what can we do about it today?

The first question will answer the second one. By understanding what went wrong we can learn what we must do:

Yitoke b’shofar godol. The conquest and return to Jerusalem created a surge of unprecedented awakening. But then, as it is with every inspiration, the challenge is maintaining the inspiration. As the inspiration dissipates we tend to take our miracles and gifts for granted.

And therein lays the failure to achieve Middle East peace over last 40 years, as well as the key to how to solve the problem from here on.

This will be the theme of next week’s article.

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(1) Interesting to note that during that summer of ’67 the Rebbe himself delivered the same discourse (on the abovementioned verse) not once, but three times (Rosh Hashana, Shabbat Shuva and Simchat Torah), in addition to several other discourses which he delivered during those months that address related themes (Im hoyo nidochacho on Shabbat Parshat Netzovim and Hineni mayvi oisom on Shabbat Parshat Noach).
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THE ULTIMATE STAND

On this day, 80 summers ago, in 1927, a miraculous event occurred that was mostly obscure at the time, its implications invisible, but it set in motion major breakthroughs that would transform the world.

40 years ago, in June 1967, another miraculous event transpired, one that had much more exposure, but still has not been appreciated or lived up to its true potential.

40 years is a key milestone in human development; it marks a new level of understanding that is achieved. As the Bible tells us (Deuteronomy 29:1-3) that until the fortieth year from the Egyptian Exodus the people were unable to truly appreciate “all that G-d did in Egypt before your very eyes, to Pharaoh, to all his servants, and to all his land.” Though “your own eyes saw the great miracles, signs and wonders, but until this day [40 years later], G-d did not give you a heart to know, eyes to see and ears to hear.”

The Talmud derives from this verse that “until forty years a student cannot fully understand the mind – the essential intention – of his master.”

Maybe now, 80 (40 x 2) years later, the time has come to appreciate the events of 1967 and 1927 which have so dramatically shaped the world in which we live in today.

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Rarely can we recognize a major historical event at the moment it takes place. The simple reason is because while in midst of an experience we cannot see the forest from the trees.

But with time and perspective we can begin to detect, in retrospect, the forces that an event unleashes to shape the present and the future.

40 years ago today, following the Six-Day War in 1967, my mentor, the Rebbe, delivered a historical talk that was as sweeping as it was fascinating, identifying just such an event that generated an historical shift; one that would dramatically affect the future course of the world in which we live.

I was a mere 9 year old at the time, but reading his words today sends a resonating shudder up your spine, striking you with a sudden clarity – like a flashbulb going off in a dark room – which illuminates the events of the entire 20th century and beyond.

The defining event the Rebbe identified in 1967 was the liberation of his father-in-law, the Rebbe Yosef Yitzchak from death and imprisonment by the Soviet authorities forty years earlier today, in 1927. The day is known as Yud Beis-Yud Gimmel (12-13) Tammuz, which ever since is celebrated as a “festival of liberation.”
At first glance this liberation may not seem like a major event. One man saved amongst millions who perished is hardly a great miracle. True, he was a leader, but when it comes to life and death every soul is equally precious. The Rebbe’s freedom seemingly pales in comparison to the events that would come – both the tragedy of six-million Jews killed in the Holocaust and the miracle of millions more who were saved, the return to Israel and the general renaissance of Jewish life. Indeed, the events after 1927 were so earth shattering that it would seem to overshadow the Rebbe’s liberation.

Yet, upon a deeper look into the reason for Rebbe’s arrest – and especially taking into account events that would take place over the next 40 and 80 years – the significance of the event takes on a new light.

To appreciate its significance, which is only possible today with 80 year of perspective, let us briefly review the extreme nature of the single most paradoxical century in history.

The 20th century – like no other century – brought to the fore both the worst and best in the human condition. No century was bloodier and no century was more productive. Never had more people been killed. Hundreds of millions of lives annihilated. Hundreds of millions more shattered and uprooted, with unimaginable suffering and loss.

Yet in the same short century we also witnessed unprecedented growth, prosperity and freedom. Miracles of the highest order. Life expectancy rose by 30 years. Major advanced in medicine and technology have revolutionized every aspect of life.

The 20th century captured the stark battle between good and evil. Some men stooped to depths inferior to beasts. Other rose to heights superior to angels.

Usually in history ups and downs of such magnitude spread over centuries. Here, in the span of several decades, all of history’s roller coasters came together, encapsulated in one century.

For the Jewish people in particular – whose history has always mirrored the history of the world – the 20th century’s extremes marked their lowest and highest point: From the brink of unparalleled destruction to the threshold of unprecedented prosperity – the Jews underwent the greatest transformation ever recorded, all in just a period of several years. From almost total decimation by Stalin and Hitler, they achieved miraculous rebirth and renaissance.

No where was the miracle more apparent than in Israel. Attacked by five surrounding Arab armies, the small country of Israel won the 1948 war. Till this day no one can understand how a small country of several million can survive and thrive surrounded by countries numbering hundreds of millions sworn to Israel’s destruction.

The epitome of Israel’s miracle came in the 1967 Six-Day War. Fledgling Israel was surrounded from all three sides and in a mere six days Israel triumphed and tripled in size. The unprecedented victory of a tiny country over the overwhelming Arab countries stunned the world. The miracle became the source of unparalleled Jewish euphoria and pride. Religious and secular alike, believers and cynics, could not contain their tears when touching the stones of the newly reclaimed Western Wall.

Thus, the Jewish story of the 20th century mirrors the global story: One hundred years of untold misery, as well as unprecedented growth and prosperity. [Historically, both evil and good have always first affected Jews, signaling what would come next to the world. Hatred and genocide first attacks the Jews, then the rest of the world].

How did one century yield such diametrically opposed extremes?

Volumes have been written tracing the roots of the collapse of the world order in the 20th century – the two World Wars and the ensuing massive upheavals that have reshaped literally every corner of the globe.

Less discussed, if at all, are the roots of the positive events of this century. In many ways these roots are far more mysterious, especially considering the contrast that amidst such enormous devastation should also emerge amazing achievements. How is it possible that the same world that produced such evil should also bring so much good?

The only way to understand the 20th century, and for that matter any historical period, is in perspective: to look at a longer series of events that have contributed to shape the present and the future. Events, especially major global ones, are never what they seem. Every major event is part of a series of previous events that together, accumulate to create, shape a bigger picture.

Forty years ago the Rebbe identified the defining positive moment of the 20th century as the 1927 liberation of his father-in-law. Though at the time it may not have been noticed, but today we can see that it was an event that would pave the way and chart the course of the subsequent enormous miracles and developments that would follow decades later.

The 1927 arrest and liberation of the Rebbe Yosef Yitzchak was not a private or personal matter. It represented a colossal confrontation between good and evil, between spirit and matter.

Why did the Communists arrest the Rebbe? Why did they see him as a threat? They gave many excuses – he was a counter-revolutionary, religious commitment undermined devotion to the Party, religion is the opiate of the masses. But the true, underlying reason was their war against spiritual freedom. As the psalmist writes: “Why do nations gather in rage and scheme…[they] rise up… against G-d and His anointed” (Psalms 2:1-2).

The Rebbe was arrested for his spiritual activities to emancipate and build the spiritual lives of Jews throughout the Soviet Union. Broadly – this was a battle for spiritual freedom for people all over the world.

When the Bolsheviks and Communists came to power they abolished everything religious, with particular focus on persecuting the Jews and their infrastructures. They methodically closed down synagogues, schools and all aspects of institutional Judaism. But the Rebbe defied their actions, and did everything in his power to keep the flame alive – through a wide network of underground activities.

In 1927 thing finally came to a head. The Rebbe was arrested by the Communists, namely agents of the GPU and the Yevsektzia ("Jewish Section" of the Communist Party) for his activities to preserve Judaism throughout the Soviet empire and sentenced to death. Miraculously, the Soviets, who did not hesitate to shoot millions without due process, commuted his sentence to exile and, subsequently, released him completely – 80 years ago today.

The Soviet opposition to the Rebbe and his activities represented the battle of all fascist forces against personal freedom and expression, which the Rebbe stood up for. And his liberation – by the same authorities that arrested him – manifests the dominance of spirituality, to the point that it transformed (for the moment) the enemy into an ally.

Thus the arrest and battle with the Rebbe Yosef Yitzchak was not his personal affair; it was not an isolated event. It represented the formidable forces of one of the most powerful countries in the world rising up against the freedom of the human spirit. No small matter. The stakes were never higher. The consequences never greater. Who ever would win this battle, would determine the future course of history.

At the time the Rebbe’s efforts could have been seen as futile; one man standing up to the formidable Soviet Union, a nation of over 180 million people, led by the all-powerful, psychopath Stalin. But as he boldy told his captors: “we will see who will prevail, you or I…” When they pointed a gun to his head threatening him with his life, he calmly, unflinchingly said: “this toy can frighten someone who has one world and many gods; not one who has on G-d and many worlds.”

At the time, the Rebbe’s stubbornness seemed for naught. Yet, today in retrospect we see that his efforts have lived on, while Stalin, and the entire Soviet Union have collapsed.

He had the wisdom and determination, and above all, the vision – that rare power that few people are blessed with – a vision that overrode the immediate dark events of his time, and gave im the strength to stand up to the great Soviet Union.

The significance of the Rebbe’s stand can be appreciated 40 year later, during the Six-Day war, where the same thing took place: The same Soviet Union that waged war against the Jewish soul in 1927 and on, now armed Egypt to wage war against the Jews in Israel. And just as the entire situation was miraculously reversed in 1927, so too in 1967 the Soviet weapons that were directed at Israel and Jerusalem were conquered, and those same weapons were “turned around” and became part of Israel’s arsenal in its war against its enemies.

The uncanny similarity between these two events – 40 years apart – demonstrates the true and far reaching implications of the Rebbe’s stand against the Soviet Union: He was not just defying them in 1927; he was declaring for the ages, for generations to come, that the spirit of the Jewish people will not be broken. His staunch commitment broke open the door and brought on the reversal of fortunes, both in his time (in 1927) and 40 years later (in 1967).

Indeed, forty years allows us to appreciate the deeper meaning of events that transpired back in 1927.

We now understand that the Rebbe, back then, recognized that at the heart of his battle with the Soviet leaders lay the essence of all battles: The battle between matter and spirit, between higher purpose and brute power. His victory then opened up the door that would help overcome all the challenges of the 20th century:

All the battles between good and evil in the 20th century are essentially a war against spirit – the human soul and the Divine plan; an assault on the inalienable spiritual rights of every human being.

Being a battle against spirit, the Rebbe understood how high the stakes were. This was not just a short term battle, but whoever would be victorious would define forever the dominance of spirit over matter, of faith over self-interest.

He understood that every redemption is rooted in an event that breaks through boundaries. At the time it may not appear very remarkable. But in time, as new doors open and new opportunities emerge, we can then appreciate in retrospect the early events that led us, that pioneered that introduced the revolution. Once the fruits bloom, we can then appreciate the seeds planted years earlier.

All great achievements begin as a planted seed. Without drama, the seed lays silently in the ground, slowly being nourished, until the sapling breaks through the ground, and one day grows into a mighty tree.

How amazing it is to trace the great tress in our lives to their early roots and seeds.

In mystical terms: Life consists of two dimensions – times of revelation and blessing, when things are going well. And times of deprivation and darkness. History too – as so vividly experienced in the 20th century – has times of light and times of great darkness.

Even the darkness is another form of Divine truth, but it is concealed. What is the purpose of dark and difficult times? That we not succumb by the challenges of darkness, but we stand strong and recognize that this is simply a “test” to see if we can recognize the concealed “hand inside the glove.” This strength of spirit ultimately has the power to overcome the challenge and reveal how the “enemy” actually turns around and becomes a force for good.

This was the miracle of 1927. The Rebbe Yosef Yitzchak was not intimidated by the formidable enemy. He knew and understood that, as difficult as it may be, now the time has come to take a stand. To demonstrate that we are not afraid, we are not backing down.

At the time its may have seemed as an act in futility. What could he expect to gain and win? Why not pick himself and all the Jews and move away from the accursed Soviet Union?

But as a true leader, the Rebbe knew that, as much as we detest the challenge, there come times when the “darkness” of the Divine concealment shows its ugly head and does all it can to eradicate hope, faith and strength to forge ahead. And in such time, it is critical to stand strong and not retreat.

By doing so, you actually break the back of the “concealment” and not only does it cease to resist, but it actually becomes an asset, an ally that help appreciate the revelation. Like an example that a teacher gives his student, which initially may conceal the concept, but once the student understand the concept via the example, the example itself becomes an extension that supports the idea.

At the time this “breakthrough” was not yet visible. The Rebbe was freed and ultimately left the Soviet Union and ended up coming to the United States. But the darkness of the times would only intensify. Stalin began his reign of terror, killing millions. The Nazis would annihilate millions more.

But the seed of redemption was born in 1927. It would take close to two decades before the dawn would break, and life could begin to be rebuilt. And the dawn did indeed break. Slowly broken people, who miraculously survived, began to miraculously rebuild their lives.

After the darkness of World War II and the Holocaust few believed that life could ever be rejuvenated. The worst in man had unleashed its fury on other men. How could the world survive that? How could young children, left alone with no family, home or country, ever expect to rebuild their lives?

Yet, rebuild they did. And how. Within a few years, communities began to spring up over Europe, Australia, South America, the United States and Canada. And of course, a major influx began rebuilding their lives in Israel. And finally, in 1967, the miraculous victory in the Six-Day war, transforming Soviet weapons to assets, consummated the 1927 miracle.

Within a few more years, rebirth turned into renaissance.

Where did all this strength come from?

Retracing the steps of the 20th century, from the miraculous renaissance back into the darkness of the 30’s and 40’s, suddenly the miracle that happened in 1927 looms large: It is the first spiritual victory of the century. And not just the first – it took place in the belly of the beast. It thus was the “door opener” of events to follow. Like a small ray of light in the pitch-darkness that would descend on humanity in all its horrible forms.

In 1927 – in the infancy of the 20th century tyrannies, before the worst would come – the seed was planted, and redemption born. And just like the Egyptians chased the Hebrews out of their land, the Soviets did the same with the Rebbe, with his family and belongings.

But the miracle of 1927 can only be appreciated 40 years later, in the victory of the Six-Day War in 1967. Just as the miracle of the Egyptian exodus could only be appreciated 40 years later as they were ready to enter the Promised Land. And even more appreciated now – with another 40 years of experience, as we stand in midst of unprecedented prosperity and freedom in 2007.

The Rebbe’s determination, his spiritual fortitude, pioneered the way – it opened up a new channel – that would give us all the power to overcome the darkness that was yet to come.

He took a stand against all odds, and his effort will forever ring in the annals of history.

Recognizing the roots of the renaissance following the World Wars is not a mere academic exercise. It teaches us that behind all our growth and progress lies an invisible hand – behind it lays the unwavering power of the spirit, which rises above matter.

80 years ago the Rebbe Yosef Yitzchak demonstrated how the power of the soul can overcome and reverse the strongest forces of the material. Something we can now appreciate – 40 and 80 years later.

In every battle, a stand must be taken. Every victory in battle begins with the first stand that is taken against the enemy. And this first stand goes down as the benchmark, the milestone that turns the tide.

The liberation event that happened 80 years ago today marked the first stand against the atrocities of the 20th century – both in the Soviet Union and in Europe. And this first stand opened the door and paved the way making it easier for all of us to achieve spiritual conquest, the victory of quality over quantity, of the few over the many, of eternal faith over temporary power, of spirit over matter.

Yes, because of the stand taken by the Rebbe Yosef Yitzchak eight decades ago we now each have the power of our successes and prosperity.


No period in time stands in a vacuum. Every event in our lives and in the world at large is a result of preceding events, and should not be taken for granted.

By appreciating the stand taken by the Rebbe in 1927. and following in his footsteps – which we today without oppression – we can better understand the world in which we live today, both our unprecedented prosperity and technological advances, as well as the unique challenges that we face. Moreover, this can help us understand and prepare for the future.

The challenge and question today is this: In our times of freedom and prosperity can we and do we appreciate the power of our souls, and how it carries the secret to our future successes?
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TELLING THE STORY

I welcome you to the second annual Gershon Jacobson memorial lecture in honor of my dear father, Gershon. I speak here on behalf of my entire beautiful family, my mother Tzivia, and my siblings, Freida, Boruch Shalom, Chanie and Yosef Yitzchok. Acharon acharon chaviv, Yosef Yitzchak, who assumed the position of editor of the Algemeiner Journal after our father’s passing, and some feel, even though it might sound blasphemous, that he doing a better job than my father himself.

The Rosh Yeshivah of Ponovitch, who was known for his wit and wisdom, was once invited to be the final speaker at a dinner. He began by saying (in Yiddish): “Morei v’Robbosai. Biz itzt hoben ale redner geredt Torah, ober meinen hoben zei gemeint gelt. Ich vel mit aych itzter redden vegen gelt, ober meinen mein ich Torah.” “All the previous speakers spoke about Torah, but their kavannah, their intention, was really money, raising money for their institutions. I will speak to you about money, but my intention is really Torah…”

There are many people — less than it used to be — who speak Yiddish. They speak Yiddish but their message is an English one, a secular message.

I will now speak to you in English, being that it is the language of our nation (for good or for bad), but my neshamah, my intention – and the soul of this entire evening – is the eternal spirit of Yiddish.

Indeed, when you work hard enough you can convey the Yiddishe neshomo in other languages.

* * *

Yeshaya ha’novi, the great prophet Isaiah, declared: Libcho yehgeh eimoh, ayeh sofer? Your heart will meditate dread, where is the scribe?

What did Isaiah mean with these words? Why should the search for a scribe cause such fear?

A scribe is a storyteller. And to tell a story, to truly tell a story, is not a simple feat.

To understand the power of a storyteller, let us begin with a story. Actually a story about a story. They say that the Baal Shem Tov, the founder of the Chassidic movement, had an interesting custom. Every year right before Rosh Hashanah he would go to a particular area that only he knew, he would light a fire in a special way, and would say a prayer in the his inimitable style. He beseeched heaven to grant a blessed year to the Jewish people and to the entire world.

His student, the Maggid of Mezritch, continued the custom in the next generation. But due to yeridas hadoros (the diminishing spirit of generations), things get diluted and the secrets of the past are lost. The Maggid would go to the same place, but he didn’t know how to light the fire. He would go to the place to say a prayer for a blessed New Year.

The Maggid had many students, and they too inherited this custom. They would also go to the location, but they didn’t know the prayer, nor did they know how to light the fire, so they would just stand there.

What about us today, generations later? We don’t know how to light the fire, we don’t know the prayers, we don’t even know the location. What do we do? We tell the story.

The only power we have is to tell the story. We don’t have more power than that. Thus, by telling the story in our own humble way, standing on the shoulders of giants before us, we can achieve the same results as our parents and grandparents achieved through their powerful revelations.

By no means is telling the story an easy task. Because the Jewish story – and the story of life in general – is a complicated one. It spans thousands of years of history and it spans not only through good times but many difficult times. Times when you don’t want to speak. Times of anguish, when you have no power to speak. And even in the best of times, the beauty may be too intense to ever convey in a story comprised of mere words. Indeed, the story of life – in all its true colors – is almost impossible to capture.

Yet through all the ups and downs, one thing our parents and grandparents were committed to was mitzvah l’sapeir, v’yegadata l’vincha – no matter what, we must always tell the story.

And tell the story they did, in many different ways. By doing so, they ensured that the chain of mesorah would not be broken. In many ways, that’s what kept the people together – their absolute commitment to never allow the story to be forgotten and the chain be severed.

That is why Isaiah the navi lamented, Libcho yehgeh eimoh, ayeh sofer? Your heart will ache with dread, where is the scribe? Telling the story is not an optional pastime; it is a critical need – it is the link that connects the past to the present to the future. So the heart trembles: Will we have a scribe to tell the tale?

It’s relatively easy to tell the story in good times, But in bad times – when we are trembling in fear – Ayeh Sofer?! How can we speak, how can we find the strength to tell the story?

Ayeh sofer? Where will we find a scribe and a storyteller who will capture the essence of the story? It’s hard to find people who can tell the tale. And it’s a difficult task to tell the tale with integrity, with commitment to the past.

“Melech b’yofei techzenoh einecho, tirenoh eretz merchakim,” Isaiah begins. Your eyes will behold the king in his glory, You will see a land from afar.” Then too, your heart will tremble: Ayeh Sofer? Where is there a scribe to tell the story of such beauty? And the story of distant lands?

Yet, the tale must be told. Just as our parents and grandparent passed on the story to us, we must do the same, no matter how hard it may be.

This in essence, my friends, is the mission of the Gershon Jacobson Jewish Continuity Foundation (GJCF), which we established after my father Gershon’s passing. My father was one of the great storytellers of our time. His life was dedicated to tell the story, and the story behind the story.

But telling the story is not as simple as it sounds. Ayeh Sofer? The word sippur in Hebrew is more than just more than just “story.” It means sefirah, to count, sapir, to illuminate (like the sapphire stone). Kabbalists will tell you that sefirah refers to the cosmic forces at work.

The Sefer Yetzirah, the Book of Formation begins: With three seforim, with three books did G-d create the universe: b’sefer, b’sofer ub’sippur. With a book, a scribe and a story.

So a story is more than a story. It captures the tear and the twinkle of Jews throughout history. It manifests the highest and lowest points, and everything in between, it reflects not only the dramatic moments but also the seemingly insignificant ones – life in all its nuances, hues and colors. The story is actually a Divine narrative

We therefore established the GJC Foundation dedicated to continue telling the story with passion, with integrity, without compromising its spirit, and at the same time, in a language that speaks to people of all backgrounds.

So, today, when someone’s heart is concerned with the question Ayeh Sofer? – who will tell the story today while maintaining its personality and soul? We can assure you that the GJCF is committed to do just that.

And we do so, and continue to grow, thank G-d, through five vehicles:

1) The weekly Algemeiner Journal, which we intend to develop so that it can reach audiences far greater than just Yiddish speakers.

2) Our website, Algemeiner.com, which I invite you all to visit.

3) Tools to digitalize and preserve the legacies of people and institutions that have built and shaped Jewish life – continuing to tell the story of the Jewish people in our own time.

4) Publishing materials that help us put life in perspective – like the supplement we distributed tonight – Witness: A pictorial story of forty years since the Six-Day War (June 1967-2007).

5) And the Annual Gershon Jacobson Memorial lecture, delivered by a prominent individual addressing vital issues facing the Jewish people and Israel.

We intend to create more such beautiful evenings that celebrate Judaism in its full glory and majesty, in the greatest way possible, for people of all backgrounds.

I invite you all to partner with us in this effort. Help us tell the story – our story, your story, the story of all the Jewish people, the story of history, the story of G-d Himself. Each person’s story is a Divine narrative, each of our lives another chapter in “zeh sefer toldos odom” – B’sefer, B’sofer Ub’sippur.

The GCJF offers many excellent dedication opportunities that will immortalize your contribution toward perpetuating The Story.

* * *

Dr. Elie Wiesel and my father go back many years, long before I remember. Though they come from different parts of the world, their stories are very similar. Dr. Wiesel was born in Sighet, Romania, pre-World War II in a beautiful town saturated with Yiddishkeit, with the spirit and neshomah of everything Jewish. And then, at the young tender age of 15, together with his family and with hundreds of thousands of others, he was torn away form that pure world.

My father was born close to that time in another city called Moscow. There they had to contend with another monster. At age five my father witnessed his father being arrested by the NKVD, the so-called KGB of the time, and sent off to Siberia.

Both my father and (yibadel bein chaim l’chaim) Elie survived, and they met in the halls of the U.N. Interesting place to meet. They met as journalists, storytellers, but storytellers in the fullest sense of the word.

For ten years, as many of you know, Dr. Wiesel, was silent. He did not tell the story. He was quiet, locked in a self-imposed silence. Shtikeh. And that itself is a story. And then, came the time for him to break his silence and speak. G-d works in mysterious ways, helping people reach and follow their destiny. Dr. Wiesel too was led on a course from silence to words – he began to speak, to write. His first book was in Yiddish, “un di velt hot geshvigen” (“and the world was silent”). Words, instead of silence, became the story that had to then be told.

As one of the Rebbe’s said, “es iz shver redden; ober es iz shverer shveigen.” “It’s hard to speak, but it’s even harder to remain silent.”

And in such a faithful way, Dr. Wiesel conveyed the story of the world that was before, what happened in between, and the world of today.

These are sacred words, a sacred story, because it actually captures the story of every one here in this room, of every Jew on this planet – an unfolding Divine story.

And so when we are faced with the concern of the prophet Isaiah, Ayeh Sofer, where will we find a person who will tell the story? We can say and be consoled: Thank G-d we have a man like Dr. Wiesel in our midst.

I want you to all join me in welcoming him and honoring him as he honors us, and as he honored my father, two men who shared many similar destinies, and maintained their commitment to the sacred work and the blessings that G-d gave them to tell the story. Yibadel bein chaim l’chaim. Dr. Wiesel should be blessed with many long and healthy years to continue being a sacred witness, a witness in words and in silence.

I have the distinct honor to welcome Dr. Elie Wiesel, who will speak to us, being that it’s 40 years since the Six-Day Way, about remembering the Six-Day War — another major story of our time.

Ayeh Sofer? I present to you Dr. Elie Wiesel.