Weekly Moment With the Rebbe

Shining Example

New York, 1968. The Chief Rabbi of Moscow arrives at the Waldorf Astoria. How did he get to meet the Rebbe, a sworn enemy of Communism? What did they say, under ever watchful Soviet eyes? The Avner Institute presents a historic event – the sharply criticized visit of Rabbi Yehuda Leib Levin, of blessed memory, to the U.S.; his guarded encounter with the Rebbe; and the Rebbe’s defense and praise of the Chief Rabbi’s dignity under pressure of world and Jewish leaders. With special thanks to Rabbis Menachem Ziegelboim and Chaim Shaul Brook.

“Behind the Door”

Rabbi Yehuda Leib Levin, born in Nikopol, was a descendent of a long line of rabbis. After receiving ordination he served as rav in the city of Grishino, near Yekaterinoslav. Following the Nazi invasion, in 1941, he fled east, eventually settling in a small town in Uzbekistan. At the end of the war Rabbi Levin returned to Grishino, but Soviet persecution drove him back to Uzbekistan, where for a number of years he wandered among regional cities and towns, writing Torah scrolls and mezuzot.

In 1956, he was invited to Sukhumi, in Georgia, where he met Rabbi Shlomo Shleifer, Chief Rabbi of Moscow, who invited Levin to Moscow to help set up Yeshivas Kol Yaaov, the only yeshiva in Russia that was legal. Following Ravi Shleifer’s death in 1957, Rabbi Levin was appointed Chief Rabbi of Moscow.

In his new position, Rabbi Levin worked with much self-sacrifice. He had the Siddur HaSholom, popular among Russian Jews, republished and, pulling enough government strings, managed to open a matzah bakery for Passover. The level of kashrus in the meat also went up, albeit in limited fashion.

The big synagogue in Moscow was kept open, but under the watchful eyes of the KGB. A few Jews were permitted to worship there, mostly old, but this was merely to show the world that Jews could pray. Yeshivas Kol Yaakov also played this role.

Rabbi Levin’s efforts to enlarge the yeshiva were difficult. The number of students, all of them adults, shrank, as boys until eighteen were forbidden from attending yeshiva. Those who applied for yeshiva were rigorously screened, and Rabbi Levin did whatever he could to wring concessions.

Rock & Hard Place

Also as part of his job, Rabbi Levin was invited to participate in official celebrations at the Kremlin. He also received foreign guests and delegates. Twice he himself traveled to Romania and Yugoslavia as part of a religious delegation from Moscow. The purpose of these trips was less to establish ties with our fellow Jews than to show Russia’s putative positivity towards Judaism.

In 1968, a historic visit would take place between the Rebbe and the Chief Rabbi of Moscow, Rabbi Yehuda Leib Levin. Naturally, news of the latter’s arrival filled American Jews with excitement, as his country, then under the iron fist of Leonid Brezhnev, seemed like another planet. His every step and word was monitored by the Soviet authorities – even his audiences with the Rebbe.

Rabbi Levin, still weak from a major operation when he received the invitation to visit the U.S., found himself in an awkward spot. On the one hand, he wanted to meet with American Jewry; on the other, he knew this would serve Soviet interests. As part of his trip, he was scheduled to address a large crowd in New York.

Thousands waited eagerly for the Chief Rabbi of Moscow, who was to stay at the famous Waldorf Astoria Hotel in Manhattan, and hear him speak. In the first part of his speech, Rabbi Levin spoke anodyne words of Torah and Talmud. In the second, he was asked to respond to questions about the state of Jews and Judaism in the Soviet Union.

Having no choice, he answered in line with Soviet propaganda, extolling life in the Soviet Union. The audience, however, understood that his speech was all a cover-up. A commotion ensued and people protested until he had to stop speaking and leave.

Rabbi Pinchas Teitz, a rav in New Jersey, took care of the rest of the tour. Himself having made numerous trips to Russia since 1964, he met with Rabbi Levin, who was made his guest. Rabbi Levin was shown American yeshivas and other Jewish institutions, becoming acquainted with American Jewry and becoming greatly excited.

Great Meeting

Coming to 770, Rabbi Levin found himself graciously welcomed. This very event was momentous, as the ever watchful Soviets had to give him permission to meet with the greatest enemy of Communism, the Lubavitcher Rebbe.

It was Thursday, the second day of Rosh Chodesh Tammuz, when Rabbi Levin entered the supernal Garden of Eden. Possibly because their conversation was supervised by “Big Brother” in Moscow, it came off as somewhat formal. Although the Soviets forbade any photographs, one was secretly taken seconds before Rabbi Levin entered the Rebbe’s room. The Rebbe himself had their conversation taped by recorder hidden under a bench brought into his room.

The Rebbe began, “No doubt you’ve rested a bit,” mentioning the phrase from our Sages, “L’fum tzaara agra, according to the pain is the reward.” Referring to Rabbi Levin’s U.S. tour, he continued, “As I’ve heard, you’ve been shown in the course of your visit the development of the yeshivot here.”

Rabbi Levin exclaimed, “The truth is, when I traveled here, I did not imagine that this country has become such a place of Torah. Thirty, forty years ago, America was ‘an empty pit without water’ – there is no water but Torah. Today – Baruch Hashem! And also Beis Yaakov [girls’] schools for building Jewish homes!”

In answer to the Rebbe’s request for regards from “over there,” Rabbi Levin mentioned Lubavitcher Chassidim who had left Moscow, leaving a void. The Rebbe commented, “Where they go, probably others come to take their place, from the Moscow area or other parts of Russia. Jews generally try to live in a big city that has a large number of Jews.”

Sadly Rabbi Levin explained that there was no one to take their places, because of the difficulties registering to live in Moscow.

The Rebbe nodded. “May I suggest that these people try marrying residents of the city? Then they can get residential permits.”

Rabbi Levin agreed. “Recently a new shochet [slaughterer] was appointed. He managed to move to Moscow by marrying local girl. If there are no kid goats, there are no adult goats.”

The Rebbe smiled. “When wanting to hear regards, one also wants to hear something good. When discussing something positive, this arouses the side of good.”

“Something good?” Rabbi Levin replied. “I will tell you about Samarkand. There is a nucleus of young men and they conduct themselves well.”

Again the Rebbe smiled. “Why do you send me to Samarkand? I want to hear what is going on in Moscow! As the Chief Rabbi there, why should you think about other places?”

Rabbi Levin described the young Chabad Chassidim and Litvishe men attending classes, twenty men sitting and learning. “But a few of them left.” He sighed, mentioning the names of those who either left Russia or died.

When the Rebbe pressed him more about the classes, Rabbi Levin elaborated, “In the morning, we generally learn a page of Gemara with Tosafos for about two hours. In the evening we also learn a page of Gemara, Code of Jewish Law, and Mishna. On Shabbos – Chumash; Shabbos afternoon, in the summer – Ethics of the Father. In the winter, Midrash, in addition to words of Torah at the third Shabbos meal.”

The Rebbe answered, “It used to be that Ein Yaakov was learned between mincha and ma’ariv, the part of the Torah that ‘draws a man’s heart,’ and which also has topics of good character.”

When Rabbi Levin discussed two lecturers who, because of illness, could no longer do their work, he mentioned the names of those who replaced them.

The Rebbe reacted in surprise. “They say that on Shabbos several hundred come to pray. Surely among them you can find other people who can give shiurim.”

Carefully Worded

The conversation continued with the Rebbe carefully asking about things that could be spoken about freely, like the prayerbook commonly used – an expanded edition, featuring a calendar for the New Moon and holidays, or Russian translation. Rabbi Levin mentioned that when he reprinted the popular prayerbook, Siddur HaSholom, he had to translate it page by page, so that the government could understand what the prayers said. He also discussed his contact with Rabbi Moshe Feinstein, as well as legal questions that had arisen over the years – one concerning a widow who had moved to Eretz Yisroel and needed a chalitza ceremony from her brother-in-law. Other issues concerned divorce, or holy books, including whole libraries, smuggled in and out of Russia.

The Rebbe stressed the necessity of Halacha, Jewish law, and its place within Jewish education and Torah observance. “I remember that in my time it was rare to find a Kitzur Shulchan Aruch [abridged Code of Jewish Law] in Russia. Most of the time they used a Mishna Brura or learned the Code of Jewish Law with the Beer Heiteiv. When I came to this country, I saw that the Kitzur Shulchan Aruch could be found all over and translated into several languages.

In the next part of the conversation, the Rebbe asked about synagogues in Moscow and Leningrad (now S. Petersburg).

Rabbi Levin demurred. “I’m afraid I have not had occasion to visit other cities outside of Moscow.”

Nevertheless, when Rabbi Levin mentioned the renovations taking place, the Rebbe commented on the number of tourists who visited these synagogues who normally would not bother going to the bima here. “But when they go there, they get an aliya, with a blessing before and after, and with a hat and yarmulke. So since all the visitors go to shul, you have many opportunities. ‘Hospitality is greater than welcoming the shechina.’

Since both the Rebbe and Rabbi Levin had spent their younger years in Yekaterinoslav, the Rebbe noted that he knew Rabbi Levin’s brother. “We met in Rostov in 5684 (1924) or thereabouts.” Rabbi Levin mentioned his brother’s manuscripts, most of which were unfortunately lost, except for one about the Rambam’s view on renewing ordination of the Sanhedrin nowadays.

Sudden Reversal

At a certain moment, one of the guests, a gentleman from Russia, jumped into the conversation, in response to the Rebbe’s earlier request for good news from Russia.

“I often go to Moscow,” the man said, “and every time, the shul is busy with minyanim for tefilla. In the morning there are minyanim almost all of the time, till noon. In the evening, the rav always sits and learns.”

He added, “Whenever I come, he is with a page of Gemara. I once went to the shul and did not find the rav. So I went to his house and found him writing a bill of divorce. He is always busy with mitzvoth!”

The Rebbe smiled broadly and turned to Rev Levin. “Good news like this – why should I hear it from the guest and not from the Mara D’Asra?”

The gentleman quickly answered, “Rabbi Levin is humble. He does not want to talk about his kehilla. But I, as an outsider, can testify to this.”

Rabbi Levin nodded, affirming the number of prayer groups – on Shabbos, four places in the shul.

Toward the end of the visit, the Rebbe asked how long the Chief Rabbi’s visit would be.

“I am returning the following Monday,” Rabbi Levin answered.

The he sighed. “I would love to extend the visit, but I do not have the strength. I have been taken from place to place, and I had to speak everywhere.”

The Rebbe said, “In general, ‘living in cities is difficult.’ All the more so for someone unaccustomed to all the commotion.”

Feeling forced by his government to defend the grandeur of Moscow, Rabbi Levin answered, “Moscow is not smaller than New York.”

The Rebbe countered, “But there you don’t need to travel from place to place. Also, avodas perech is not hard work, rather work one is unaccustomed to, as we see in the Gemara that ‘Women’s work done by men’ is called perech – reversed, ‘upside down.’ The same is true when going to ‘another area that one is not accustomed to.’”

The Rebbe and Rabbi Levin parted late at night. Escorting his guest out the door, the Rebbe exclaimed, “A big yasher koach for the visit! Go in peace, with joy and gladness of heart, and may we hear good news.”

Together with his entourage, Rabbi Levin returned to the Waldorf Astoria. His conversation with the Rebbe had remained neutral and inoffensive to Soviet ears. Years later, following the death of Brezhnev and the gradual death of Communism, Rabbi Levin’s granddaughter would have yechidus with the Rebbe.

“Your grandfather was here,” the Rebbe said. “He asked for a blessing for his children and grandchildren. And now you are here.”

Captive Audience

Rabbi Yehuda Leib Levin was the Chief Rabbi of Moscow under a wicked government. This is why he had to keep his mouth shut, during his visit abroad, about the true state of Judaism behind the Iron Curtain. For this he was criticized by many, but the Rebbe viewed him favorably and even praised him publicly.

Ten days after this visit, at a 12 Tammuz farbrengen, the Rebbe discussed the impact of the Chief Rabbi’s visit on American Jewry, and the American Jewish leaders’ sadly missed opportunity at the gathering that had been interrupted – when they allowed Rabbi Levin to be shouted down and demanded that he speak forthrightly about the state of Judaism in Russia.

“Rabbi Levin was the example of how a Jew ought to lead a life,” the Rebbe thundered, “a life of Torah and mitzvoth in free countries. Instead, they were preoccupied with bothering him with questions about the state of Judaism in the Soviet Union.

“Their first obligation was to look at the crowd and see if they could be inspired to increase in Torah study and observance, fear of Heaven, etc. Instead, there was one gathering – then a second, then a third – and this occurred to no one!”

In describing the “good intentions” of these leaders, the Rebbe added sorrowfully, “The help from those three million Soviet Jews throughout all these meetings is doubtful. But one thing is certain. If they had spoken about Family Purity, about kashrus, education, Sabbath observance – one Jew, two Jews, one family, two families, might have been inspired.”

The Rebbe discussed the people who tried to pressure Rabbi Levin into saying things not in line with protocol. “The man in whose honor they made the gathering showed a picture of what is happening there, the door of a yeshiva and the door of a mikva. He was asked, but what is going on behind the door?

“This question was only meant to aggravate, because he knows what is happening on the other side of the door. The one asking the question knows, but he cannot respond, because in addition to the fact that there is no point, it could entail danger. According to Jewish law, it is forbidden to ask a question like this – where the questioner knows the answer and knows that the person being asked cannot respond, since this causes pain to a Jew.”

The Rebbe sighed, “Here we see how great is the concealment in the world, where attention is not paid to that which is most clear and obvious. A Jew traveled thousands of kilometers overseas and showed a picture of a mikva and a yeshiva, when everyone knows that there is no purpose in showing these pictures. That Jew is no fool, and he knows he is not fooling anyone. But he has no choice, as he is ‘under orders.’

“The listeners also know that this Jew is not living in error, and that he does not want to mislead them. But they only wanted to put on a show. If the questioner thinks he came up with a brilliant idea to attack this question about the situation overseas, he should not delude himself.”

He then brought up the subject so painfully avoided everywhere else.

“One goes by the title of scholar and another by the title of rabbi, along with all the other titles, and they get their pictures published in the newspaper and on television by a journalist . . . . If so, why don’t you use this in order to worry about ‘the poor of your own city?’”

Man of Honor

The Rebbe’s sicha made great waves among American Jewish leaders, even among the Reform and Conservative, as well as others in the ultra-Orthodox world.

“As a result of this talk, I acquired some ‘good friends,’” the Rebbe remarked.

One year after the visit, in the winter of 5729/1969, the administrative council of the Moscow synagogue, with the encouragement of the Soviet religious ministry, held a festive event marking Rabbi Levin’s seventy-fifth birthday. Exploiting the occasion, the authorities invited many rabbis from Israel and Western countries in order to convince them of the Soviet Union’s openness to religion. Here too, Rabbi Levin was forced to navigate the delicate balance between what was proper and what was pressured.

Rabbi Levin served as Chief Rabbi of Moscow for another three years, then passed away in 5731/1971. His funeral took place with many in attendance. Communal leaders even rented cars to take people to the cemetery. Thousands of Russian Jews paid homage to the man who represented them with great dignity to the Soviet authorities as to world Jewry.

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