I described in detail the energetic work of Rabbi Aryeh-Leiv Kaplan, on two levels: extinguishing the 'fire' and minimizing the damage to the relationship between the Rebbe and Chabad and the Council of Torah Scholars of Agudat Israel and the leaders of the Haredi world; and at the same time, energetic action to achieve the operative goal that was expressed in the Rebbe's 'disclosure of opinion' to the journalist Oded Ben Ami of Kol Yisrael: the establishment of a narrow right-wing government, headed by Yitzhak Shamir, and the thwarting of the attempt to establish a narrow left-wing government headed by Shimon Peres.
In this regard, as mentioned, there was an innovation in the fact that the Rebbe himself chose to act and decide with his own hands in political action, an area in which he consistently and throughout the process was careful to emphasize that he did not interfere and that he left the decisions to the members of the Council of Torah Elders.
Now, Rabbi Kaplan knew that it was necessary to ensure that nothing would fall from the Rebbe's holy words, God forbid, and that his expressed desire and opinion was that a left-wing government would not be established.
However, on the other end of the line, as described above, was Rabbi Leibel Gruner, one of the Rebbe's secretaries, who, amidst the turbulent sequence of events and the hectic activity that characterized Chabad's activities given the circumstances, managed to take control and position himself in the middle and become the leader and the bringer. Without paying attention, Rabbi Kaplan fell into the pit that Rabbi Gruner dug at his feet and transmitted all of his reports directly to the fax machine and to the ears of the Rebbe.
Rabbi Groner soon noticed that no one outside had any idea what had really happened; even others among the Rebbe's secretariat were excluded from the secret and overt information that was conveyed to him. Moreover, Rabbi Kaplan himself had come up with the idea that the activists would "take personal responsibility," in order to prevent any open mouthing against the Rebbe and remove any trace of grievance from the leaders of Agudath Israel. At that time, Rabbi Groner knew with his keen senses that there was no more ripe time, in terms of public opinion, to do what he had really been trying to do for almost three years.
The development was rapid and sharp - as part of the desire to strike while the iron was hot, to establish facts like rivets before time passed and while the general public, including Chabad Hasidim, still does not understand the meaning of things and is still confused and seeking to understand what is happening before their eyes.
'Ladder' to descend from the tree
On Thursday, the 24th of Nissan, a member of the Zionist
The conference, as mentioned, was held with the knowledge and even with the secret consent of the leaders of Chabad. Rabbi Shmuel Mordechai Ashkenazi, the rabbi of Kfar Chabad, suggests to Rabbi Leibel Kaplan to intervene, and he turns to the Zimmeroni Tsik and instructs him to move the conference to Kfar Chabad. The declared goal was that he would be able to control the level of the flames. They conclude among themselves that the conference will not deal with personal matters, will not discuss people and names, and its one and only goal is: to present a representation to the outside world, as if the Rebbe's words had been distorted.
This will give the Council of Torah Sages a "ladder" to climb down from the tree, to agree to change their recommendation on the political issue, from the moment it became clear that this was always the Rebbe's opinion. All of this, as stated, is so that it will not be implied that the Rebbe supposedly, God forbid, misled the members of the Council of Torah Sages and even eroded or harmed their authority and status.
Chabad rabbis have published a proclamation announcing an 'emergency gathering' of all Chabad Hasidim in the Holy Land, at the 'Beit Menachem' synagogue in Kfar Chabad. To the best of my knowledge, the order to hold a public 'emergency gathering' came from Rabbi Leibel Gruner with the official reason: "Only in this way will the stormy winds calm down" in the Council of Torah Scholars, and our Rebbe's honor will be restored. The entire world will hear that the Rebbe "had nothing to do" with the moves made in his name, that things were done "without the consent of His Holiness," and that in any case, it was the businessmen who were the ones who got away.
The meeting agreed with Rabbi Kaplan and, as mentioned, it was agreed that no names be mentioned.
One who was alarmed by the "calf" that was suddenly created, and even felt that steps might be taken here that could harm precious people too much without their having done any wrong, was the rabbi of the city of Safed, Rabbi Levi Bistritzky, who wrote the Rebbe an urgent letter in the following terms:
"When I heard who was behind this whole operation (which is none other than Rabbi Kaplan himself! Y.B.), I asked Rabbi Kaplan how he could take such a risk and even stand aside and remain silent? Rabbi Kaplan answered me: There is no choice in light of the current situation and since perhaps - although it is highly doubtful - they will be able to ensure that the Council of Torah Scholars will decide according to the will of the Rebbe, then this is a trying time for every Hasid who is willing to go for self-sacrifice and sacrifice himself and everything dear to him for the sake of the Rebbe."
This authentic letter also testifies like a thousand witnesses to what was said. It was sent to the Rebbe - although, as mentioned, everything was routed into the non-objective hands of the great stirrer in the cauldron, Rabbi Leibel Gruner. And from the distance of time, one can certainly wonder what was conveyed to the Rebbe and what was not, and it is not impossible that quite a few 'Shabbat works' were done along the way with the reports that were given to him both by Rabbi Kaplan and from other sources at the time. Who knows how many details fell into the clutches of a selector, a grinder, a cutter, a zora, a soteri, etc.
The Rebbe Cancels 'Roof Organization'
In the field, a large crowd gathered, arriving in buses full of curious people and boisterous Hasidim from all Chabad centers. The atmosphere was like a barrel of explosives that needed no more than a tiny match to explode.
The host, the rabbi of Kfar Chabad, volunteers to light the match and delivers a flame-throwing speech in which he describes with distorted subjectivity (which, of course, violated the factual truth) the sensational developments, how a radical left-wing government was almost established due to the actions of a few activists who got fed up, and how "a crime was added to a crime" and, under the auspices of the personal political interests of those activists, "two camps in Chabad" were presented to the leaders of the Council of Torah Sages.
The stormy conference, which was unprecedented, ended with the denunciation of the rebellious activists, on whose consciences the attempt to establish a left-wing government would forever be etched. The names of the "evildoers" were not explicitly mentioned at the conference.
A few hours later – on the night of Friday, 24th of Nissan 5750 (New York time), a message was issued in the Ateruta Del'Ila, 'Tzetil' in the Rebbe's sacred handwriting, sent to the dedicated activist and faithful messenger Rabbi Kaplan, to the following effect: "I have canceled the organization of the roof."
In our naivety, we felt and hoped that this sealed the affair. Here, the Rebbe cancels the 'Gag Organization'; a conference was held from which a statement was issued clarifying the Rebbe's holy opinion on the core issues at hand. The saga is over and we can move forward.
This, even though it became clear quite immediately that the conference had caused enormous image damage. First, there were the avowed and well-known haters of Chabad, who for years had suffered at the hands of dedicated Chabad activists - and in fact, up until now, they had been "struck a crushing blow" because, to their dismay, Chabad's status was high and held in admiration by all circles, both general and ultra-Orthodox - all except the well-known haters. The conference, in effect, denounced those who stood before them as a fortified wall of light. What they had tried and wished to do openly, was done openly and as if in their service, suddenly and by "your destroyers and your destroyers." In those days, we saw tears in their open joy.
In addition, an attitude of bewilderment and astonishment and a great deal of distrust towards Chabad arose. Nothing that was said at the conference matched what those doing the work knew, those Rebbes and their courtiers who watched in amazement; they could not be fooled, they knew how strange the move they were witnessing was and were unable to understand what was really happening here.
We received these types of responses from all sides, from Haredim and from various figures from all ends of the public spectrum.
To the pillar of shame
However, far across the sea, there were those who had not yet welcomed the finished product. Rabbi Leibel Gruner and his companions saw the conference and the resonance surrounding it as an opening shot. Their hunger only grew. After all, what use is there in a 'general' denunciation if it is not personal? How does it advance the goal: to subordinate the Chabad kingdom to their control? There is no stopping. The road was quickened and they chose to take advantage of the hot iron and strike it to the finish.
And so, the very next day after Shabbat, Sunday, Nissan 27, 5755 - the Chabad Rabbinical Court convened "in a hurry." The rabbis evidently understood that there was a limit to their ability to excuse the continued rampage under the pretext of "distorting the Rebbe's opinion" (something that did not exist and was not created; especially since in the political context, in addition to Rabbi Kaplan, Rabbis Yaroslavsky and Ashkenazi themselves were also involved. At that time, the idea of claiming that they had acted 'separately' and in opposition to their colleague had not yet entered their imagination). Therefore, they quickly got down to business: making urgent personnel changes.
First - a change in the management of the 'Upper Organization'. At that time, none of them knew about the existence of the 'tzatil' that the Rebbe had wished to issue on Friday night, in which he stated: "I have canceled the Upper Organization." Therefore, they chose to advance their plot to take over the management of the organization. Their decision was: to remove Rabbi Leibel Kaplan from the management of the upper organization of Chabad institutions in Israel. In his place, they appointed Rabbi Ephraim Wolf (yes, the one who would soon be thrown in disgrace onto the same pillar of disgrace on which they 'hung' Rabbi Kaplan) and alongside him, they added those who were considered men of their own good to their discipline: Rabbi Shmuel Hefer and Rabbi Shlomo Maidenzik.
From the distance of time and to the best of my knowledge, this move "in the name of the Lord" of canceling the 'roof organization' saved the Chabad institutions from being trampled underfoot by Yosef Yitzhak Aharonov. God forbid, if the organization had remained above the institutions - the glorious Chabad educational institutions that were established with indescribable labor and sweat, with fierceness and devotion, and which were run with holiness and purity and endless devotion by those engaged in the sacred work of 'Heaven's work', and were privileged to produce many students, would be in danger of collapse. It is indescribable what would have happened to him, God forbid, this royal orchard would have fallen like ripe grapes into uncircumcised hands. It would have been the destruction of the house!
Loli Demstephina, with a sober view, one can say even more than that. The very reality of centralized management of all Chabad Lubavitch institutions in the Holy Land and their placement in the hands of one 'leader' (whoever that may be), one man who is the one in whose hands all authority is concentrated and who would make himself the 'master of the house' over all our institutions - could have been disastrous, especially in the period after the 3rd of Tammuz.
With his heavenly vision and his far-sighted eyes, the Rebbe prevented this catastrophe and preserved his magnificent institutions and their ability to continue to thrive in the wilderness, to the peace of his soul until the Redeemer comes soon.
Heartbreaking letters
Second decision: to immediately 'fire' Rabbi Baraka Wolf from his position as Chabad spokesman. The rabbis decided that the "roof organization" would appoint a new Chabad spokesman.
This decision was so wicked: Dear Baraka, with indescribable dedication and without anyone helping him, devoted days and nights to the Rebbe and, in fact, through his work, he forged an extensive system of personal connections with a long line of media figures and opinion leaders, kept in touch with them, updated them on what was happening in Lubavitch, and took care of so much of the dissemination of the sources in all Israeli media outlets.
Thus, he was also able to prevent negative publications of all kinds dozens of times and preserve the name of Chabad and the Rebbe. He did all of this without being asked, without bombastic titles and titles, without demanding or accepting any remuneration, and without keeping any favors to himself. Of course, he was honored with countless missions, both overt and covert, from the Rebbe to individuals he knew and with whom he maintained contact.
There was no "position" here that was once filled by a certain person, and then by an unknown person. The very concept and institution of "Chabad Spokesperson" was just a nickname and affectionate name for "Baraka Wolf." Why was he fired? Where was he expelled from?
And more importantly: Why? What justified hanging him on the Pillar of Shame? The unequivocal answer is: for no wrongdoing. No reason in the world justified harming him and his work, whose power and uniqueness even what is known is a fraction of reality. In fact, to this day, not everything can be told and described. But everything was holy of holies to preserve the honor of Chabad and spread the sources in the most qualitative and effective way.
Until the end of his days, Rabbi Baraka tried in every possible way to bring about a 'Torah trial' in which his words would be heard, his version would be heard - and more importantly, someone would finally 'impute' his guilt to him, hold a hearing for him, and he would understand what justified this desperate attack on him and the essence of his life.
He pleaded with the rabbis in heartbreaking letters, in which he requested that only one orderly hearing be held in court, that his words be heard before his fate was sealed and his good name tarnished for generations. All his appeals fell on deaf ears. His letters were probably read with mockery and torn to shreds by a hardened heart.
The same divine command in our Holy Torah, applicable to any court of law, including a great Sanhedrin in its own right: "Hear between your brothers and judge righteously" - was unknown to this court, neither in previous cases nor at the time of the shedding of the blood of this dear and faithful follower - like the other eight individuals whose blood was later shed openly, even though no one bothered to speak to them first, to hold some kind of hearing, at least verbally and outwardly, which is done even in the laws of the Gentiles - and even in totalitarian countries - and to hear their version, before they were publicly denounced forever.
Running to the Rabbi
Not only that, but also this: Unsurprisingly, even after that unilateral 'dismissal' announcement, Rabbi Baraka continued to receive instructions and directives from within on a routine basis. This was over the nose and wrath of the secretary, Rabbi Leibel Gruner, even though the mission was delivered through him more than once or twice. He continued to receive various instructions to deal with the media and requests to carry out in the field of information and distribution.
The first time happened about two weeks after he received that humiliating and offensive dismissal notice. It was early in the morning, the phone rang and, out of habit, Baraka quickly picked up the phone and quickly put on his suit and garter on the way to the receiver. Not surprisingly, but equally in the most surprising way imaginable, he heard the voice of Rabbi Leibel Gruner instructing him, in the name of the Rebbe, to deliver a certain message to the media.
The conversation ended and Barakah remained standing, trembling and in tears. For long minutes he continued, "Pour out your heart like water before the face of God, and as the Holy Zohar says, 'Where is the face of the Lord God? Here is the Rashbi'...
When Kama came to his senses, he rushed to the house of his neighbor, Rabbi Yitzhak Yehuda Yaroslavsky, woke him from his sleep and told him the story. He insisted that the rabbi call Rabbi Leibel Gruner in his presence and on the website and confirm the matter with him.
The rabbi did so, and the amazing answer he received from Gruner was as if he were saying: "That is correct. But you, rabbis, you must do what you must." And in a loose translation: "It is true (that the rabbi asked to convey messages to the Israeli media through Rabbi Baraka) and yet you, rabbis, must do what is incumbent on you." The patron did not allow the doers of his words to deviate from his meaning even when it became incontrovertibly clear that this was not the holy will of the rabbi himself.
The sword was almost returned to its sheath, but then a new problem arose for the angels of sabotage.
Chapter One:
35-year-old secrets revealed for the first time: The 'stinking exercise' that shook Chabad
Chapter Two:
Chapter Three:
When Oded Ben Ami asked the Rebbe: "So it is preferable that Mr. Shamir be Prime Minister?"
Chapter Four:
Sharon's Oath and the Mysterious Eve: A Dramatic and Emotional Conversation with the Rebbe
Chapter Five:
Chapter Six:
Rabbi Leibel, I said when I returned from 770, our situation is not good. You will have to give us
Chapter Seven:
The 'Boss' from New York shows "who's the boss here" and eliminates the Demon Dance
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Hebrew