Just hours after his release from military prison, bochur Shmuel Shmelka Pinter, grandson of the Ziditchov Rebbe, paid a visit together with his grandfather and father to the Sanzer Rebbe at his residence in Caesarea. During the lengthy conversation, the Rebbe reflected on earlier generations of tzaddikim who endured imprisonment, spoke sharply about those who incite hatred against bnei Torah, shared encounters with secular Jews who seek blessings, and expressed unwavering confidence that Torah will ultimately prevail.
Shmelka Pinter had completed a 20-day prison sentence imposed after refusing military service while continuing his Torah studies. Upon his release last week, he was warmly welcomed by the kehillos that support those who dedicate themselves to full-time learning.
Soon after leaving prison, he traveled with his grandfather, the Ziditchov Rebbe, and his father, Rav Chaim Pinter, to visit the Sanzer Rebbe in Caesarea. What follows is a rewritten transcript of their conversation.
The Sanzer Rebbe began by recalling that his father had once told him about an earlier episode involving Rav Aharon of Kreiz-Sanz, who was imprisoned. When people urged the Divrei Chaim to pray specifically that his son be released, the Divrei Chaim responded by pointing to earlier giants of Jewish history—including Yosef HaTzaddik, the Maharam of Rothenburg, and the Rebbe of Ruzhin—who had also endured imprisonment. When others argued that the incarceration created a chilul Hashem, the Divrei Chaim replied that the true chilul Hashem is forgetting Hashem even for a single moment.
The Ziditchov Rebbe added that the Me’or Einayim of Chernobyl had likewise spent time in prison, as had other great tzaddikim throughout Jewish history.
The Sanzer Rebbe noted that his predecessor was never impressed simply because his son had been imprisoned. He accepted the ordeal with dignity, understanding that imprisonment itself was not a measure of greatness, even though his son remained incarcerated for a significant period.
Rav Chaim Pinter remarked that his family descends from the holy Rav of Kreiz through his son-in-law, Rav Moshe of Berdichev.
The Sanzer Rebbe then said that while Shmelka had still been behind bars he had intentionally refrained from sharing a particular story, explaining that not every episode from the lives of the tzaddikim should be imitated. Now that the young man had been released safely, however, he felt comfortable recounting it.
The Ziditchov Rebbe observed that Rav of Kreiz had originally been imprisoned after placing a ban on someone who refused to comply with a beis din ruling. He wondered aloud whether today’s rabbinic leaders should likewise convene a beis din to place those who persecute Torah and its learners under cherem. He added that the Sanzer Klausenburger Rebbe, the Shefa Chaim, had many years earlier wanted to organize a major gathering addressing similar concerns.
The Sanzer Rebbe replied that the Shefa Chaim had possessed remarkable foresight. He explained that the Rebbe’s vision had been to assemble Orthodox Jewish attorneys who could coordinate legal efforts on behalf of Yahadus HaChareidis throughout Eretz Yisroel. Whether such an initiative would succeed today, however, was another question. In his view, many of those in positions of authority now act with arrogance, answerable to no one, and simply do whatever they choose without accountability.
Turning to Israeli society more broadly, the Sanzer Rebbe emphasized that the overwhelming majority of Jews in Eretz Yisroel possess faith in Hashem and maintain a deep respect for Torah and Yiddishkeit. He argued that most do not harbor hatred toward those who learn Torah. Rather, he said, a relatively small group of agitators in the media creates the false impression that it speaks for the majority. As evidence, he described how, whenever he visits areas such as Netanya or Caesarea where many residents are secular, people frequently approach him asking for brachos, demonstrating that genuine faith remains alive within them.
The Rebbe noted that Caesarea is generally considered a politically left-leaning city. Yet when he goes for a walk and a woman approaches from the opposite direction, she will often cross to the other side of the street on her own initiative without being asked. On numerous occasions, secular parents have even sent their children to request a blessing. He also recalled that one Friday night a car stopped beside him, and the elderly Jewish driver spoke to him in Yiddish, asking whether he needed any assistance because he assumed the Rebbe had become lost. Another neighbor once told him that although he knew the Rebbe would not eat in his home, he would gladly provide water or anything else that might ever be needed. “That,” the Rebbe said, “is the true face of most Jews living in Eretz Yisroel.”
The Ziditchov Rebbe responded with a similar story involving the Lev Simcha of Gur. While walking outside the religious neighborhood in Haifa on Shabbos, a secular Jew approached the Rebbe, assuming he had lost his way, and warmly offered to drive him anywhere he wished to go.
The Sanzer Rebbe continued by saying that the war has created tremendous confusion among many people. Those who do not appreciate the holiness of Torah often find it impossible to understand the position of the bnei Torah. At the same time, however, the war has awakened a profound strengthening of faith among countless Jews, many of whom now seek blessings and prayers. He recalled that during the large gathering outside the military prison, officials responsible for coordinating the event privately admitted to him that they were personally pained by the entire situation and were only carrying out orders because they had no alternative.
The Ziditchov Rebbe remarked that the Shefa Chaim had long ago described the leading instigators against Torah as belonging to the Erev Rav. He speculated that perhaps they were souls of earlier heretics who had returned to this world in order to rectify their past, but instead had only deepened the damage. He lamented that the campaign of incitement against the chareidi community had crossed every conceivable boundary.
The Sanzer Rebbe responded that while many secular Jews unfortunately transgress the Torah, it is not for us to judge them, since most are tinokos shenishbu who were never taught the difference between what is permitted and what is forbidden. Even when they speak harshly against Torah Jews, he said, it is often because they believe doing so will make their own lives easier. Nevertheless, he recalled that his father had taught that when someone demonstrates an unusually intense hatred for religion and actively wages war against those who observe Torah and mitzvos, it is possible that such a person traces his spiritual roots to the Erev Rav.
The Ziditchov Rebbe then shared a personal experience. While walking through Tel Aviv, a passerby suddenly began shouting at him. Curious, he asked what the man wanted. The fellow replied that all he wanted was for the Rebbe to “go back to Poland.” The Ziditchov Rebbe remarked that perhaps his appearance had reminded the man of something from Poland.
The Sanzer Rebbe responded with a story from his own youth. He recalled that while walking down the street, someone chased after him carrying a stick and struck him. Looking back, he said he was actually grateful that he had at least merited to be beaten simply because he was a Jew.
The Ziditchov Rebbe commented that even so, the hatred in those years did not resemble the atmosphere that exists today.
The Sanzer Rebbe agreed, observing that today’s public incitement and brazenness have reached levels that simply did not exist in earlier decades.
The Ziditchov Rebbe mentioned the role played by newspaper editors in fueling much of that hostility.
The Sanzer Rebbe replied that the Divrei Chaim, commenting on Parshas Vayakhel, writes that the leaders of the nation in the era before Moshiach would come from the Erev Rav.
The Ziditchov Rebbe recalled a teaching the Sanzer Rebbe had cited during the recent rally from the Shefa Chaim on the Gemara’s description of a generation in which “the youth will behave arrogantly toward the elders.” He then related a well-known story involving the Chasam Sofer. Whenever the Chasam Sofer traveled to Yergen near Pressburg, he would rent lodging. On one occasion, a local Jew insisted on hosting him free of charge. After Shabbos, however, the Chasam Sofer overheard the same man describing the rabbi of Pressburg as a sinner.
The Sanzer Rebbe explained what had happened. The unlearned innkeeper had watched the Chasam Sofer eat the Shabbos daytime meal without reciting Kiddush as he believed it should be said. Since the man mistakenly thought the daytime Kiddush required the full nighttime text rather than only Borei Pri Hagafen, he concluded that the Chasam Sofer was violating Shabbos.
The Ziditchov Rebbe continued that the Chasam Sofer later said the incident actually brought him comfort. For many years he had feared that a time might come when corrupt leaders would mislead the Jewish people so completely that authentic Torah observance would disappear. But after witnessing the innkeeper’s reaction, he realized he had been mistaken. Hashem gave the Torah to a strong-willed nation. Even though the Chasam Sofer was the universally respected rabbi of a major community, the simple Jew refused to abandon the traditions handed down from his parents merely because a prominent rabbi appeared to act differently. That demonstrated, the Chasam Sofer concluded, that faithful Jews would ultimately remain loyal to the Torah they had received from previous generations and would not allow misguided leaders to draw them away from it.
The Sanzer Rebbe said that Rabbi Shimon bar Yochai had already declared that Torah would never, chas v’shalom, be forgotten from Klal Yisroel. He added that his father would often say that Torah would never “go bankrupt.” Despite all the hardships facing the Torah world, he expressed complete confidence that the Torah would ultimately prevail. The greatest focus of our prayers, he said, should be for Jews whose lives are not centered around Torah study, that they should not, chas v’shalom, be swept away by the influences surrounding them.
The Ziditchov Rebbe responded that Klal Yisroel is in need of tremendous yeshuos. He then recalled a saying from the Shefa Chaim about how sincere efforts made below bring about corresponding assistance from Heaven.
He reminisced about attending the emotional hesped the Shefa Chaim delivered for the Tchebiner Rov. Although the Klausenburger Rebbe had not been in Yerushalayim for several years, thousands packed the hall to hear him. The Rebbe began by analyzing the Talmudic concept of “trei u’trei” before transitioning into a tear-filled eulogy.
The Sanzer Rebbe responded that he had not been present at that gathering, noting that it had taken place in the year 5726.
As the visit drew to a close, the Sanzer Rebbe turned to Shmuel Shmelka Pinter and offered him heartfelt words of encouragement and blessing.
Quoting the posuk, the Rebbe blessed him that the words “Samcheinu Kimos Inisanu” should be fulfilled in his life—that the joy awaiting him should far outweigh the suffering he had endured. He told the young bochur that he had merited to become a shaliach for the sanctification of Hashem’s Name and that Heaven had chosen him to carry that mission on behalf of Klal Yisroel.
Rav Chaim Pinter then asked the Rebbe whether his son should recite Birchas HaGomel following his release from prison.
The Sanzer Rebbe replied that he could certainly recite HaGomel, but without Shem U’Malchus.
Shmuel Shmelka Pinter then shared that while he was incarcerated, the prisoners heard the gathering organized by Sanzer Chassidim outside the prison walls. He said hearing the event provided tremendous encouragement and gave him great strength during his imprisonment.
The Sanzer Rebbe concluded by offering a final blessing, expressing the hope that they would all meet again only on joyous occasions.
{Matzav.com}
