In a reshima written by R’ Menachem Zev Gringlass, mashpia in Tomchei T’mimim in Montreal, he describes practices and hiddurim that were performed by our Rebbeim and the senior Chassidim and mashpiim in the previous generation * From a t’shura distributed at the Rabinowitz-Yeruslavsky wedding.
Some of the practices quoted here are apparently personal matters that some Chassidim did as part of their individual service of G-d and are not necessarily practices for one and all. With some of the practices, R’ Gringlass noted some possible explanations.
The author of the reshimaPRACTICES OF THE REBBE RASHAB
During davening he had a cup of water with a bowl underneath to pour the water into. He would use this when he wanted to clean his hands.
He did not sit in his place in the southeast. When he had to sit, a chair was prepared ahead of time, and he sat facing east.
During the Torah reading he would sit facing north, inclining somewhat toward the reading table (in the small zal).
During the Torah reading (aside from the Yomim Nora’im) the tallis was not covering his head, just his shoulders.
For Kavei, Ein K’Elokeinu etc. the tallis was also not on his head, just on his shoulders.
In 5679/1918 there were no esrogim and the Rebbe Rashab obtained an esrog from Calabria. He sat in the sukka with a booklet of Chassidus and said everyone should take the Dalet minim just for the bracha.
Throughout that Sukkos, until Shmini Atzeres, the Rebbe himself said Hallel and Hoshaanas at the amud.
I heard from R’ Zalman Havlin or from others who heard it from him (I don’t remember exactly) that one time, when he was in a resort area by the Rebbe and it was the fast of 17 Tammuz, he was the chazan. And after Tachanun they began to recite Slichos, the Rebbe turned toward him and he understood that the Rebbe did not want him to say Slichos and so he began to recite Avinu Malkeinu. The Rebbe turned toward him again as though in surprise.
After the davening, the chazan asked the Rebbe - but in Lubavitch we say Slichos and Avinu Malkeinu on a fast day? The Rebbe said that in the Alter Rebbe’s minyan they did not say Slichos and Avinu Malkeinu on a fast day and Lubavitch was no proof, for whoever wanted to, did as he pleased. The proof for that was at Mincha on 9 Kislev, Erev 10 Kislev, they say Tachanun in Lubavitch and it is known that this need not be said.
In 5676/1915 the esrog from Calabria was delayed and in his anguish the Rebbe Rashab had a great toothache. On the first days of Sukkos he had a white kerchief tied around his jaws.
During the reciting of the Priestly Blessing, the Rebbe Rashab would face the chazan.
After the first yihiyu l’ratzon [at the conclusion of Shmoneh Esrei] he would separate his feet and then align them again immediately.
After the t’kios he would turn toward the congregation.
During K’dusha his head and eyes were raised upward and I do not think he closed them.
PRACTICES OF THE REBBE RAYATZ
The winter 5681/1921 was the year of mourning after the passing of his father, the Rebbe Rashab. Every Friday he davened Mincha at 2 PM. One time, the yeshiva students were late, and he said that he had already davened Mincha and did not need a minyan.
On Pesach, during the meal he ate matza before or after every dish and he ate the food without matza.
He once went for a walk in Lubavitch with a young man on Pesach and saw that the man’s shoes were polished. He expressed his shock at how he could use such things on Pesach.
Once, on Shavuos, he saw R’ Chatshe Feigin carrying his tallis under his arm to shul. The Rebbe Rayatz told him that carrying a tallis to shul on Yom Tov is fitting for a balabus (a householder, and here the Rebbe mentioned the name of one of the Chassidim) but not for a young man such as himself.
On Pesach 5683/1923, I saw that after they ate fish, he washed out his mouth with water and also ate matza beforehand. Then he ate the fleishig soup (and did not suffice with having drunk water).
A talmid smoked on Shmini Atzeres in the Rebbe’s yard in Lubavitch. The Rebbe Rayatz saw this and called him over. He said that a yard is a public place and how could he smoke in public on Yom Tov?
In 5681/1921, on Taanis Esther, the Rebbe fainted. They called for doctors who said the fainting was because of fasting. Nevertheless, he completed the fast and at night, at the Megilla reading, he told the reader to read quickly. The Rebbe asked the doctors whether he could farbreng the next day, Purim, with the Chassidim and say Chassidus. They said he could farbreng and say Chassidus for fifteen minutes and he should not concentrate deeply on it.
The next day, at the Purim seuda, he said the maamer “Omar Rava” which took about two hours (maybe longer).
MORNING WASHING
When R’ Dovber Garfinkel washed in the morning for the second time for netilas yadayim of Shacharis, before the bracha “al netilas yadayim” he would pour three times, alternating, and then three times in a row on each hand (he washed his face before that, apparently so that there would not be an interruption between the washing of the hands and the bracha of netilas yadayim).
Some Chassidim were particular that even with the first washing of the morning, while they were still in bed, that the washing be as careful as before a meal, i.e. with a whole cup, not wet on the outside, and they held the cup with a cloth.
R’ Chaim Shneur Zalman Schneersohn would not sleep at night, even if he was just taking a short nap or sleeping while sitting on a chair, and even while traveling on the train, without first preparing negel vasser, so that he would not have to walk four cubits without washing his hands.
Although R’ Itche Masmid sat in a chair all Yom Kippur night and was busy with davening and learning, he still had water next to him and every time he would nod off for a few minutes, he would wash his hands when he awoke.
MORNING PRACTICES
I think it was R’ Itche Masmid who would explain:
Since it says the order of the brachos in the siddur, every morning we need to say the brachos in order, even if we were awake all night.
R’ Itche Masmid said on a number of occasions that one should not speak, even something necessary, before reciting the morning Shma (and surely not before the Torah brachos).
There were Chassidim (apparently by specific instruction) who in the morning after saying Shma on time with t’fillin, would also daven Shmoneh Esrei, and then later they would daven again in the proper order (research needs to be done as to why, whether in order to adjoin Geula to t’filla or in order not to eat before davening Shmoneh Esrei).
In the name of R’ Chatshe Feigin:
One who needs to eat something in the morning before davening, is better off washing and eating bread with water (because then there is no issue of luxuries etc.), for eating mezonos could possibly be considered extras or lusts of the animal soul. But R’ Yehoshua Isaac Baruch opposed this. He said that according to Shulchan Aruch, mezonos (in small quantity) is not considered as having a meal, unlike bread.
PRACTICES REGARDING TZITZIS AND T’FILLIN
R’ Dovber Garfinkel (and R’ Itche Masmid and R’ Chatshe Feigin) would wear a very large size pair of tzitzis. In the front they reached his knees, not including the strings.
He was once asked the reason for this and he said, “Because with this mitzva we need to be completely enveloped.”
R’ Boruch Friedman would check the strings on his tzitzis every day when he said Ketores. R’ Dovber Garfinkel and R’ Shmuel Levitin would say the small Shma in the morning while wearing t’fillin.
R’ Chaim Shneur Zalman Schneersohn and R’ Shmuel Levitin put on the hand t’fillin while sitting.
R’ Chaim Shneur Zalman Schneersohn would urge many people, even boys after their bar mitzva, to put on t’fillin Rabbeinu Tam saying it was an absolute obligation.
R’ Itche Masmid would read the Shma after the davening, while wearing t’fillin of Rabbeinu Tam (or other t’fillin), from a mezuzah scroll.
R’ Dovber Garfinkel would learn the daily portion of Chumash and Rashi while wearing t’fillin of Rabbeinu Tam and he also learned Chumash with the cantillation.
The Rashi and Rabbeinu Tam t’fillin that were in individual pouches within the larger pouch (of the tallis) were placed by some Chassidim as follows: The Rashi t’fillin on the left and Rabbeinu Tam t’fillin on the right (and I think I heard the reason as the Rabbeinu Tam t’fillin being the aspect of mochin d’abba so they need to be on the right, and Rashi t’fillin, being mochin d’imma, have to be on the left. But this practice seemingly has enough of a reason according to Shulchan Aruch, so that when he goes to put them on he will encounter the Rashi t’fillin first, as in the t’fillin pouch - the hand t’fillin are on the left so that he will encounter them first, so too with the two pairs).
PRAYER PRACTICES
From R’ Shmuel Levitin I heard in the name of the Rebbe Rayatz that although it says in the siddur that you are permitted to interrupt between putting on the hand t’fillin and the head t’fillin in order to say Kaddish, Borchu or K’dusha, “to sit and be passive is preferable.”
R’ Dovber Garfinkel was particular about saying “amen, yihei shmei rabba” standing in one place and having his feet together like in Shmoneh Esrei (and even if he was in the middle of walking, he stood in place until after responding). The other Chassidim were particular only to lift their bodies a bit when saying “amen, yihei shmei rabba.”
R’ Itche Masmid and R’ Yehoshua Isaac Baruch would count the eleven spices of the Ketores on their fingers and were particular about this.
In the bowing of Shmoneh Esrei, R’ Chaim Shneur Zalman Schneersohn and R’ Dovber Garfinkel would be particular to do as it says in Shulchan Aruch that when saying “boruch” to bend the knees, when saying “ata” to bow until the vertebrae stick out and to bow the head too, and when saying Hashem’s name, to rise gradually, first the head and then the rest of the body.
The steps back - with the head inclined somewhat, until the end of “oseh shalom.”
They were all careful not to speak and not even to look into a seifer during the chazzan’s repetition.
R’ Chaim Shneur Zalman Schneersohn yelled at those who talked during the chazzan’s repetition, saying “it is forbidden to speak.” He would say k’dusha with his eyes closed.
R’ Chatshe Feigin would stand during the chazzan’s recitation of the priestly blessing and watch the chazzan’s movements of the head as he said it.
When R’ Chaim Shneur Zalman Schneersohn would daven in a room that did not have a Torah scroll, if there was one in the next room, he would go there for Tachanun.
When saying, “vayehi binso’a ha’aron” they would look at the open aron kodesh. They would kiss and hug the Torah with two hands.
Some Chassidim, after the davening, would say perek 23 of T’hillim.
The early Chassidim would say T’fillas HaDerech every day after davening (without Hashem’s name) because they were on the road … (i.e. galus) and supported this practice with the fact that the Alter Rebbe put this prayer after Shacharis in his siddur.
R’ Chatshe Feigin was very particular about davening Mincha before sunset and if he did not have a minyan at that time, he would start davening on his own.
When the Rebbe Rayatz was in Otvotzk, a minyan of talmidim came every day to daven in the room next to his. If anyone came late to daven, even just a few minutes late, R’ Chatshe did not let them in, saying this was not in accordance with the Rebbe’s wishes.
R’ Chaim Shneur Zalman Schneersohn would be very particular about davening Mincha and Maariv with a minyan. It happened several times that he was suffering and yet he still ran quickly like a young person to shul, in order to daven with a minyan (I think they tell about R’ Hillel Paritcher that he had mesirus nefesh for davening Mincha and Maariv with a minyan).
When R’ Chaim Shneur Zalman davened Maariv with a minyan [that did not follow nusach Ari] and after “hashkiveinu” they said “boruch etc. amen v’amen etc. yir’u eineinu etc.,” he would be particular about finishing the “hashkiveinu” bracha after the chazan finished the bracha of “yir’u eineinu,” so as not to end up with a question about reciting amen on the bracha of “yir’u eineinu” because of an interruption (I think he told me that explicitly).
PRACTICES REGARDING BLESSINGS
R’ Boruch Friedman and R’ Chatshe Feigin were particular not to say the bracha mezonos except on types of mezonos that were baked from a runny batter or on cake of honey or eggs (without added water).
In the event that they needed to say “asher yotzar” and immediately after wash for a meal, there were Chassidim who did not wash their hands twice but would wash their hands for the meal, as usual, three times on each hand, and then three times alternating, and then say the bracha “al netilas yadayim” and then “HaMotzi” and only after eating a k’zayis would they say “asher yotzar.”
Chassidim were particular to eat while wearing an outer garment (i.e. jacket) and hat.
They were careful not to shake hands with someone who did not wash his hands.
EREV SHABBOS PRACTICES
R’ Chaim Shneur Zalman would go to the mikva on Friday after davening Shacharis (he spent a long time davening and this was a few hours after midday), before donning Rabbeinu Tam t’fillin. Upon returning from the mikva, he would put on Rabbeinu Tam t’fillin.
R’ Itche Masmid, despite usually taking a long time for davening, even on Erev Shabbos (and Erev Rosh Chodesh), until after midday and sometimes a few hours after midday, would still say Tachanun since this is part of the order of prayer [of Shacharis].
They said about R’ Dovber Garfinkel that he reviewed the parsha, Shnayim Mikra V’Echad Targum three times a week, once Erev (or the night of) Shabbos, the second time on Shabbos morning before davening, and the third time after davening before kiddush.
SHABBOS PRACTICES
R’ Chaim Shneur Zalman, R’ Itche Masmid, R’ Chatshe Feigin, and R’ Yehoshua Isaac Baruch would wear silk Shabbos clothing (and later so did R’ Boruch Friedman, R’ Dovber Garfinkel and R’ Yehuda Eber, and I think it was because the Rebbe Rayatz told them to).
R’ Chaim Shneur Zalman would sing “Lecha Dodi” to himself with d’veikus and with the niggun of the Alter Rebbe (it was not possible to hear the tune that well since he cried a lot while singing it).
R’ Chaim Shneur Zalman would say Tanya for a long time, from the seifer, and quickly, before davening Mincha on Shabbos afternoon (and it is assumed that he surely finished the entire first section at that time and maybe more).
R’ Chaim Shneur Zalman said “yehi ratzon” on his own (which is called T’fillas Rav [and is not included in the Alter Rebbe’s nusach]) before Birkas HaChodesh.
For the daytime Kiddush there were some Chassidim who recited it standing, as they did at night, and some said it sitting, and some stood only until the bracha of “borei pri ha’gafen.”
R’ Dovber Garfinkel would say a bracha and have “lechem Mishna” [i.e. two pieces] even on cake (and even when he ate something in the morning before davening). He explained that this pertained not only to the meal after the davening but that everything on Shabbos is double. (This requires research from a halachic standpoint since lechem Mishna establishes a kvius and would thus require washing of the hands).
By R’ Chaim Shneur Zalman they sang old niggunim during the third Shabbos meal, including one called “Der Maharil’s niggun” (for R’ Yehuda Leib, the son of the Tzemach Tzedek) and it was called thus because Maharil would daven with this niggun, though it is actually one of the Alter Rebbe’s ten niggunim. Then they sang “B’nei Heichala” and at the end, some musical notes associated with his father, R’ Leib Velizher, including within it a musical note from the Baal Shem Tov.
He said chapter 119 of T’hillim at the beginning of the third meal while R’ Dovber Garfinkel and R’ Chatshe Feigin said chapter 119 after Mincha on Shabbos.
MOTZAEI SHABBOS PRACTICES
R’ Chaim Shneur Zalman spent a long time saying Maariv on Motzaei Shabbos. He would spend some time singing Borchu, and spent more time on the Shmoneh Esrei, and especially on “V’Ata kadosh” (it sometimes lasted a full hour). He would say this with audible sobbing.
When the moon was visible, he would go quickly with his minyan to the streets of the city in order to sanctify it (after Havdala before ‘v’yiten lecha), and spent about an hour and a half on Kiddush Levana. Even when it was very cold he paid no attention to that and he stood the entire time with his feet together and his eyes closed. We did not hear what he was saying, just for the “shalom aleichem” when he raised his voice a bit and responded to the others. Then we knew where he was up to (he would spend a very long time getting to “shalom aleichem”).
Right after Havdala and saying “v’yitein lecha,” he learned the tractate Sukka every Motzaei Shabbos (I think he said that the Tzemach Tzedek told him to do so) because after the time of “raava d’raavin” which is like Yom Kippur, you need to be involved with sukka. After learning, he told stories of Chassidim, especially about R’ Hillel Paritcher (much of which he heard from R’ Sholom, the son of R’ Hillel).
Motzaei Shabbos he wrote Chassidus all night. Later on he burned a lot of what he had written with much effort.
HOLIDAY PRACTICES
The Chassidim, R’ Boruch Friedman, R’ Dovber Garfinkel and R’ Chatshe Feigin were particular not to carry anything in the public domain on Yom Tov. They even wore their tallis under the upper garment as they did on Shabbos (except for the Dalet minim on Sukkos and food related items).
Chassidim are particular on Rosh Chodesh to put on Rabbeinu Tam t’fillin before davening Musaf, but R’ Yehoshua Isaac Baruch, if he could not hurry, would first daven Musaf with the congregation and then put on Rabbeinu Tam t’fillin (and he said that according to Shulchan Aruch you have to daven with the congregation, especially Shmoneh Esrei).
R’ Chaim Shneur Zalman had a white yarmulke from the Tzemach Tzedek and a white gartel from the Alter Liader (the Admur, R’ Chaim Shneur Zalman, the son of the Tzemach Tzedek) and I heard that he used them on Yom Kippur).
During Nissan, he would go with his minyan to some park in order to say the bracha on the trees and this was something he attached great importance to.
When baking matza and drawing the water for the matza, R’ Chaim Shneur Zalman would work very hard. All were amazed by this since he was very weak and suffered from various ailments.
I think that R’ Chaim Shneur Zalman followed the view of the Noda B’Yehuda not to allow a firstborn to eat on Erev Pesach even with the siyum of a tractate.
In Poland there was the custom among Anash not to drink, even water, during S’firas HaOmer from after sunset until the omer was counted (obviously, this pertains to an individual but not when sitting with others [as they will remind each other]).
R’ Chaim Shneur Zalman lit the menorah on Chanuka by day too (near the door) to publicize the miracle.
Some Chassidim put on t’fillin even on Tisha B’Av morning for Shma.
On Tisha B’Av after midday, and in the evening at Mincha time, R’ Dovber Garfinkel would tell a group of talmidim Chassidic stories (mainly about the beginning of the Rebbe Rayatz’s leadership in Rostov).
Other practices of R’ Chaim Shneur Zalman and R’ Dovber – from whom exactly I saw it I don’t remember, but in general it’s from the two of them:
He would recite the bracha on the Dalet minim in the morning before davening, in the sukka, alone, without anyone present.
During the shaking of the minim, in davening (when saying Hallel), he would sing an old niggun to himself between one word and the next, and with much tears.
When circling the bima during Hoshaanas, they were particular that the words said out loud (from the letter samech or ayin) be said while standing with feet together and between letters they would go around.
They were particular that nobody (except for those who were standing and holding the Torah) would stand between the person circling and the bima.
VARIOUS CUSTOMS
There were elder Chassidim who did not remove their socks when going to sleep (research is needed for the reason – whether it was a matter of avoda, not to take excessive pleasure, or whether it was a matter of fear of heaven based on what it says in Shulchan Aruch, siman 2: s’if 12 “to remove and put on the anpilaos [which according to many opinions refers only to the knee length stockings that they wore back when] under the sheet etc. so that even the ends of the feet are in the category of being careful not to uncover them. And maybe it is because at night, while sleeping, part of the cover moves away and it is for this reason that they were particular).
R’ Chatshe Feigin was particular to drink olive oil and said it’s a segula for memory (or to strengthen the mind).
R’ Dovber was particular not to look in a mirror and was careful about not reading newspapers (R’ Gronem the mashpia said that when you read a newspaper or magazine it contaminates the yechida sh’b’nefesh).
R’ Chatshe was particular about the Chassidic practice not to have any images made of himself, not by an artist and not with a camera (and he explained this according to avoda).
REGARDING THE
STUDY OF CHASSIDUS
Chassidim were careful not to learn Tanya without a jacket and hat.
R’ Chaim Shneur Zalman did not lend his manuscripts (that he wrote himself on Chassidic or kabbalistic topics) to be copied but certainly allowed them to be learned from or looked at.
He would extol the greatness of learning Chassidus, especially accustoming oneself to think Chassidus for an hour and more, and he lowered himself with excessive humility to the young students to get them used to thinking Chassidus and this was more precious to him than any treasure.
R’ Boruch Friedman said that the matter that is discussed about the greatness of thinking words of Torah (or Mishnayos and Tanya) while walking in the marketplace, is specifically for business people who are unable to meditate in depth upon a subject. But someone who is able to do that while walking down the street, that is a very lofty thing to do. Because when just thinking the words, it is possible that although his external thought processes are involved in this, this does not negate the possibility that his inner thought processes are absorbed in worldly matters, but when he is engaged in an in-depth subject in Chassidus, his thoughts are completely connected to the subject and there is no room for anything else.
R’ Chaim Shneur Zalman was not opposed to bachurim learning kabbala; on the contrary. He only said that they need to learn it in an orderly way and I think he said that they should start with Shefa Tal.
R’ Chaim Shneur Zalman would frequently quote the wording of the Mitteler Rebbe in a letter at the beginning of his Imrei Bina, on the subject of one who is negligent in immersing his mind and intellect deeply into Chassidus because of false humility, that he is called a deliberate sinner with his neshama and a karkafta d’lo monach t’fillin b’ruach (one who spiritually never donned spiritual).
HAVING SET TIMES TO LEARN TORAH
R’ Chaim Shneur Zalman would warn the bachurim (of Tomchei T’mimim) that they need to be proficient in about 300 dapei Gemara, all of Shulchan Aruch Orach Chaim, and in Yoreh Deia - what each person is capable of learning according to his abilities, and in Chassidus at least fifty maamarim by heart. Only then, was it possible to go out into the world.
PROHIBITED AND PERMISSIBLE
R’ Dovber Garfinkel did not issue rulings for himself in matters of issur and heter, although he was sometimes sent questions by Beis Rebbi.
There were Chassidim who were careful not to eat liver that was cooked after being broiled (this is brought in Darkei T’shuva siman 73).
CUSTOMS OF R’ ITCHE MASMID
Once, in Charkov, after a farbrengen which lasted all night, he washed his hands and said the bracha “al netilas yadayim.” I asked him – but it says in Shulchan Aruch not like that? He said that in the responsa of the Rashba it says you need to wash your hands and say the brachos in order.
He would fast every day from when they started saying Slichos. For Kaparos he would first go to the mikva, wash his hands and say brachos in order, and until after the Kaparos were slaughtered he was in such d’veikus that he did not hear what was said to him.
On Sukkos and Chanuka he would stay awake until four or five in the morning at a joyous farbrengen.
For all of Pesach he only baked twelve matzos. He was particular that the bakers, the rollers, and everyone involved, even those who made the holes, be Shabbos observant. In order that the matzos not swell up he would not have the holes made with a wheel, as is customary, but with sharp pieces of wood and for each matza there were separate pieces of wood.
He cooked the eggs for Pesach on Erev Pesach.
He did not have his photo taken except when greatly necessary. He did not look at pictures and certainly did not have any in the house. He did not wear wool clothes.
THE LIONS OF THE GROUP
Brief bios of the Chassidim mentioned in the article
By Uri Lichtman
R’ Menachem Zev Gringlass – the one who wrote the reshima
He was born in Krasnaloki. He learned in Tomchei T’mimim in the Soviet Union, Warsaw, Vilna, Shanghai and Montreal. Mashpia and rosh yeshiva in Tomchei T’mimim in Montreal.
R’ Shmuel Levitin
He was born in Pahar in 5644/1884. He learned in Tomchei T’mimim in Lubavitch. He was a rav in Rakshik and Kirsanov, shliach of our Rebbeim to Georgia, menahel of the beis midrash for rabbanim in Nevel, mashpia in Tomchei T’mimim – 770. Deceased 5734.
R’ Yitzchok Horowitz (R’ Itche der Masmid), may Hashem avenge his blood
He was born in Brezhnevite in 5650/1890. He learned in Tomchei T’mimim in Lubavitch. He served as a maggid shiur in Ramen. He is famous for his avodas ha’t’filla and his outstanding yiras Shamayim. They said about him that he was on the level of a beinoni in Tanya. He was an emissary of the Rebbeim to the US and Europe. He perished in the Holocaust on 10 Kislev 5702/1941 in Riga.
R’ Yehoshua Isaac Baruch, may Hashem avenge his blood
He was from Zhitomir and a talmid in Tomchei T’mimim in Lubavitch. He was known for his yiras Shamayim and his outstanding ahavas Yisroel. He served as a maggid shiur in Kovno from 5700-5701. Was mashpia in Tomchei T’mimim in Vilna. He perished on 9 Cheshvan 1941 in the Kovno ghetto.
R’ Boruch Friedman (R’ Boruch Poilisher), may Hashem avenge his blood
He learned in Tomchei T’mimim in Lubavitch and was a big baal avoda. He was a mashpia and mashgiach in Tomchei T’mimim in Ukraine and Poland. He was taken from the ghetto in Radom on Elul 5702.
R’ Yechezkel (Chatshe) Feigin, may Hashem avenge his blood
He was born in Lukomye. He was one of the talmidim who founded Toras Emes in Chevron. He served as mashpia and menahel of a number of branches of Tomchei T’mimim in the Soviet Union. He served as the secretary of the Rebbe Rayatz from the year 5688. He perished in the Holocaust in 5702 in Riga.
R’ Dovber Garfinkel (Gavrin) (Berel Kurenitzer), may Hashem avenge his blood
He was born in Kurenitz in 5664/1904. He learned in Tomchei T’mimim in Lubavitch in the years 5676-7. He served as mashgiach in Tomchei T’mimim in Charkov. He was a chozer in Rostov for the Rebbe Rashab and the Rebbe Rayatz. From Russia he went to Poland and was appointed as bochein klali and menahel ruchni of Tomchei T’mimim in Otvotzk. He was taken by the cursed Germans when he left shul with his tallis and t’fillin under his arm in the middle of Elul 5702 to a place from which he did not return.
R’ Chaim Shneur Zalman Schneersohn, may Hashem avenge his blood
From Lodz ( R’ Zalman Velizher, the son of R’ Yehuda Leib Schneersohn who served as rav in Velizh). One of the three great Chassidim of the Rebbe Rashab in whom he took pride and testified about him that he was a gaon in nigleh and nistar. He perished by the hands of the Nazis in the Lodz ghetto in 5700.