The Secrets of Ruzhin

Several years ago, the Rebbe shlita visited Leipzig, Germany, where he delivered a lecture to a group of Jewish students, among them several Russian-born baalei teshuvah. During his talk, he presented them with a challenge:

“My revered ancestor, the holy tzaddik Rav Yisrael of Ruzhin,” the Rebbe related, “was persecuted and imprisoned by the Russian czar. He ultimately managed to escape from Russia and went to live in Sadigura. But when he fled, he left behind many great treasures, which are still being held by the Russian government. What do you say? Should we, his descendants, launch a legal battle to reclaim his lost possessions?”

The students enjoyed the concept of the visiting Rebbe seeking their opinion, and most of them responded, “Of course. Stolen property should be returned to its owner.”

“You should be aware, then” the Rebbe continued, “that you have also been robbed of many treasures. Seventy years of Communism have robbed millions of Jews of their heritage. Now you must enter the struggle to reclaim the spiritual treasures that were taken from you. You must repossess them at any price.”

Although many material treasures of Ruzhin remained in Russia, the spiritual treasures have been reclaimed by the current Rebbe. Boyan is a chassidus of authenticity and tradition. Most — if not all — of today’s chassidim are descendants of Boyaner chassidim and Ruzhiner tzaddikim of old, going back six or seven generations.

Boyan’s current center of activity is in Eretz Yisrael, far from the original locus in Bukovina, but that too has historical precedent. Many years before World War II, there was a relatively large contingent of Boyaner Chassidus in the Holy Land. This branch of Boyan helped ensure that even the devastation of the Holocaust could not wipe out its unique customs and nusach of davening, its divrei Torah and treasured stories.

Thirteen years before the outbreak of World War II, the Rebbe ztz”l, Rav Mordechai Shlomo Friedman, transplanted his father’s court to America, establishing a Boyaner branch in the unlikely venue of the Lower East Side.

His home was an island of kedushah amid the materialism of the goldeneh medineh. He habitually kept the shutters in his study closed and learned Torah by the light of a lamp, even during the daytime.

People wondered why the Rebbe had chosen to live in America instead of moving to Eretz Yisrael, where most of his chassidim lived. Many felt that the Rebbe’s intent was to introduce the sublime atmosphere of Boyaner sanctity into the materialistic climate of the United States. Years later, when his grandson would ascend the throne he left vacant, a circle of sorts would be closed: the American-born heir would lead Boyan to the Holy Land that Rav Mordechai Shlomo so loved.

During the 14 lonely years following Rav Mordechai Shlomo’s passing, the chassidim would gather on various Shabbosos, as well as on the 3rd of Cheshvan, the yahrtzeit of the dynasty’s founder, Rav Yisrael of Ruzhin, and on the 5th of Adar, Rav Mordechai Shlomo’s yahrtzeit. And there were also “Shabbosos in Meron,” filled with the splendor of Boyan.

But there is no doubt that majesty became dramatically more tangible on the day when Reb Nachum Dov, the grandson of the Rebbe and the “crown prince” of Boyan, came to learn in the Ruzhiner yeshivah in Eretz Yisrael.

Before arriving in Eretz Yisrael, Rav Nachum Dov learned in Yeshivas Chasam Sofer in Boro Park. As a child, he shared a special bond with his grandfather, Rav Mordechai Shlomo — a relationship that intensified during the Rebbe’s later years, when he moved into his daughter’s home.

After Rav Nachum Dov’s arrival in Eretz Yisrael, the young heir sought out the Rebbe of Bohush ztz”l. This Rebbe, the eldest of the Ruzhiner tzaddikim at the time, viewed the young future Boyaner Rebbe as the next member of the dynasty and passed on many of his own spiritual treasures to him. The Rebbe of Bohush often commented, even before the Boyaner Rebbe’s coronation, that Boyan had a Rebbe. When Boyaner chassidim came to him with kvittlach during the 14 years between the previous Rebbe’s passing and the coronation of his grandson, the Bohusher Rebbe accepted them — until Rav Nachum Dov officially became Rebbe. From that day, any Boyaner chassid who came to the Bohusher – who was 70 years older than the newly crowned Rebbe — was told, “You have a Rebbe of your own.”

But even before the coronation, young Nachum Dov gained considerable respect from many in the court. The distinguished chassidim who’d been charged with the sensitive task of preparing the future Rebbe for his position were surprised to discover his knowledge of the secrets of Ruzhiner leadership. From time to time, when they spoke to him about one thing or another, he would make a negative motion with his hand and declare, “I haven’t gotten to this yet.” In other words, this particular Ruzhiner conduct was not yet within his grasp, but the time would yet come. In their conversations with him, these early mentors ascertained that the future leader of Boyan already possessed a rare spiritual stature and noble character.

During this time, he learned with his chavrusas in yeshivah and resided in a private home that had been designated for him, along with a group of select bochurim. Soon enough he was regularly invited to sit at the dais at every gathering of the chassidim. Elder chassidim humbly accepted his authority despite the vast age difference between them and the fact that the road to his coronation was still a long one.

Accepting the Crown

In Sivan 5740/1980, the future Rebbe married the daughter of Rav Zyshe Heschel, the beloved Orthodox Union executive and head counselor of Camp Agudah, renowned for his ahavas Yisrael and humility. Interestingly, when Reb Zyshe’s older brother, Rav Moshe Heschel of Kopycznitz, passed away suddenly, many pleaded with Reb Zyshe to assume the mantle of leadership. Though he refused, feeling unworthy, Heaven sent him a very great rebbe as a son-in-law.

The wedding was attended by a huge crowd and celebrated with tremendous joy. The chuppah took place outside Seminar Bais Yaakov in Yerushalayim, and the wedding reception was held in Talpiot. The Yeshuos Moshe of Vizhnitz was mesader kiddushin, and all the rebbes in Eretz Yisrael from the House of Ruzhin attended. Everyone saw clearly that the chassan was destined to occupy his grandfather’s throne and carry on the legacy of Boyan and Ruzhin. The Amshinover Rebbe hosted a memorable sheva brachos, and the young couple settled into a rented apartment on Rechov Sorotzkin.

Close to five years later, on the Thursday before Shabbos Chanukah, the Rebbe consented to assume the leadership of Boyan after being prevailed upon by the Rebbes of Gur and Lubavitch, and by Rav Moshe Feinstein, among others. The following Shabbos — Shabbos Chanukah — became the “Coronation Shabbos” in Boyan, and to this very day, the chassidim speak of that Shabbos Chanukah in a nostalgic tone.

At the very first tisch, the chassidim raptly watched the Rebbe’s every move and remarked that the new Rebbe was indeed taking up the severed chain of Boyan and perpetuating the Boyaner tradition.

If the elderly chassidim accorded the young Rav Nachum Dov respect before his coronation, afterward they displayed utter self-negation. The famed brothers, the geonim Rav Yehoshua Heschel and Rav Chaim Brim zichronam livrachah, as well as accomplished talmidei chachamim like Rav Ephraim Fishel Rabinowitz ztz”l and Rav Sender Freund ztz”l, all submitted to the Rebbe’s authority and became devoted chassidim.

Head Over Heart

It is said that the Saba Kaddisha of Ruzhin and his children never made a single movement or uttered a single word that was not calculated and invested with lofty intentions and exalted meaning. This attribute is particularly apparent in the Rebbe shlita, a Ruzhiner scion whose daily routine is exacting and measured; he does not make a move, utter a word, or take a step without thoroughly planning and analyzing it first. His speech is slow and measured, like a man counting coins or weighing pearls.

The Ruzhiner Rebbe’s sons and grandsons have always been careful never to lower their hands below their hearts, just as Chazal relate that Rabbeinu HaKadosh, Rabi Yehudah HaNasi, never allowed his hands to descend below his waist. Boyaner chassidim today constantly observe that their own Rebbe carries on this practice.

According to the Ruzhiner dynasty, yawning and fatigue are signs that the intellect has lost its dominance over the body, and as such are inappropriate for royal figures. The Rebbe has never been seen yawning, not even after a long, wearying night of activity that lasted until the morning. Similarly, he is known to smile slightly during joyous occasions or when listening to badchanus, but he never allows himself to laugh heartily.

The Rebbe’s mastery of his emotions was severely tested when Leiby Kletzky a”h went missing a year and a half ago. That very night, he was celebrating the engagement of his daughter, and he maintained a joyful appearance. But every few minutes, he’d step out of the room and ask his gabbaim for an update. After everyone left, he entered his private room and let his tears flow. He remained awake the entire night. True majesty, he has explained, stems from a genuine concern for others. And nobility comes from one’s ability to rejoice in another’s good fortune or commiserate with their pain.

The Rebbe’s adherence to his forebears’ customs is not just a personal practice; he invests efforts to ensure that the entire Chassidus adheres to Boyaner custom as well.

One example out of thousands: In Boyan, it has always been the custom to refrain from clapping on Shabbos. On Yamim Tovim, in contrast, the singing is often punctuated by spirited clapping. One of the first Yamim Tovim after the Rebbe assumed the mantle of leadership fell on Shabbos, and as the Shabbos Queen arrived, the congregation began clapping during Lecha Dodi. Before Kiddush at the ensuing tisch, the Rebbe spoke to his chassidim in an anguished tone, his face pale as chalk: “Before Kiddush, we must do teshuvah. We are coming to attest to the creation of heaven and earth, but how can a person testify if he has blemished his soul? Yet we have just violated a minhag that involves the laws of Shabbos…”

Every minhag has its sources and is an entire Torah unto itself, and the Rebbe felt the depth of the tragedy in their failure to observe it.

The avodah of davening in Boyan is an entire topic for itself. The Rebbe closets himself in his daven shtiebel, his own private room for tefillah, emerging only for Bircas Kohanim and krias haTorah, and to wish his chassidim Gut Shabbos after davening has ended. The shaliach tzibbur receives a special sign when the Rebbe has concluded his own prayers and chazaras hashatz may begin. In spite of this arrangement, no one davening in Boyan would notice the difference if the Rebbe were visible to the congregation. The tefillos are conducted in an atmosphere of reverence and awe, without the slightest murmur of conversation. The same reverent decorum is evident in all the kloizen of Boyan throughout Eretz Yisrael.

But the Rebbe’s leadership is not limited to aseh tov, active pursuit of spiritual elevation; he is also at the forefront of the battle against electronic devices that threaten ruchniyus. In Boyan, possessing Internet or an iPhone is considered a cardinal offense. Even filtered Internet is permitted only in rare cases, after the subject has been investigated with great care.

The Rebbe was one of the first to warn about the danger posed by technology; ten years ago, he held a gathering in his home to discuss the subject. Thousands of Boyaner chassidim have signed a pledge, as a condition for membership in the community, that they will not make use of these devices. Even those who have been granted permission to use the Internet must have their case reviewed by a committee at regular intervals.

The Rebbe’s Kloiz

Boyan has blossomed and grown under the Rebbe’s leadership. Despite its long history, it has the vigor of a young Chassidus, with energetic and thriving educational institutions. While roshei yeshivah Rav Tzvi Hersh Rabinowitz and Rav Berel Rabinowitz of Beitar Illit are responsible for overseeing the entire educational system of Boyan, down to the smallest detail, the Rebbe is actively involved in the chinuch of the youth. In fact, his carefully calculated daily schedule includes many hours of learning b’chavrusa with the administrators of the Ruzhiner-Boyaner yeshivah that his revered grandfather founded.

Aside from Rav Tzvi Hersh Rabinowitz, the Rebbe also learns daily with mashgiach Rav Nachum Mordechai Tirhaus. During their set learning times with the Rebbe, they also deliver reports on the studies in the yeshivah and the progress of individual students. The Rebbe often issues instructions, and they devotedly follow his educational approach.

Over the course of the year, the Rebbe addresses bochurim in the yeshivah frequently, both publicly and privately. Every bochur in Boyan is given an audience with the Rebbe once a year, around the time of his birthday, at which he converses with the Rebbe for a significant period of time. A special pamphlet has been published containing the Rebbe’s instructions for chassidishe bochurim, teaching the bochurim about their obligations in the world and how they should manage their days. Perhaps the best lesson, though, is a look at their own Rebbe’s daily schedule, which has remained roughly unchanged for the past 30 years.

The Boyaner Rebbe’s day is saturated with Torah, avodas Hashem, and caring for his followers. The clock is his constant companion, as his day is carefully divided into different periods of time, in keeping with a schedule that straddles his personal service of Hashem with his role as mentor and leaders to thousands.

Hour by Hour

The Rebbe’s kloiz is at the heart of the Boyaner chassidus. This kloiz is where the Rebbe davens during the week, and it also contains his home and the room where he learns and receives the public.

At six in the morning, the Rebbe makes his way from his home to the mikveh nearby. In the past, when he still had small children at home, the Rebbe used to return home for half an hour. Now, however, he goes directly to his room in the kloiz.

The atmosphere in the Rebbe’s kloiz is marked by seriousness and sublime exaltation. This was set in place by the Rebbe’s elderly gabbai, Reb Zev Derbaremdiker, who passed away this year. The revered gabbai was a highly respected elder member of the Chassidus who served a Rebbe 40 years his junior with utter self-effacement. A businessman who did not begin his work until midday, the gabbai spent the morning immersed in Torah and tefillah. Reb Zev established a policy that latecomers were not permitted to attend the Rebbe’s two-hour minyan for Shacharis at the kloiz. Anyone who was not present for brachos at the beginning of davening could not simply join the minyan at a later point.

At 6:45, bar mitzvah boys visit the Rebbe’s sanctum, and the Rebbe lays tefillin on them for the first time. Before doing so, he teaches them the special tefillos that precede the donning of tefillin, imbuing the boys’ hearts with the recognition that the purpose of wearing tefillin is to forge a bond between a Jew and his Creator. The fathers of the bar mitzvah boys mark this festive occasion by wearing their shtreimlach to the meeting. In the past, the boys would also have an audience with the Rebbe after their first Shacharis with tefillin, at which he would speak to them at length about their ascent to adulthood and how they were now obligated in mitzvos. As the Chassidus has grown, it became impossible to address each boy individually, so they come once a month to hear a lecture as a group.

At 7:15, Shacharis begins, attended exclusively by bochurim from the yeshivah gedolah and outstanding yungeleit. This is not a prayer service for men of little patience or limited time. The Rebbe’s minyan takes almost two hours on a regular weekday, with a lengthy period of time devoted to the passages before Shemoneh Esrei. The Rebbe remains in his daven shtiebel; this year, he emerges to recite Kaddish at the conclusion of davening, since he is in the year of mourning for his mother. A special chair and shtender have been placed at the eastern wall of the kloiz for this purpose, and the Rebbe stations himself there at the Shir shel Yom and remains there until after the Tehillim that follow the recitation of Kaddish.

After davening, brissin are held at which the Rebbe serves as sandak. The Rebbe instructs his chassidim to honor the grandparents with the position for their first sons, and he accepts the position of sandak only for later children. The kisei shel Eliyahu is the chair that the Rebbe inherited from the Pachad Yitzchak, the founder of the Boyaner dynasty and father of his grandfather, Rav Mordechai Shlomo.

Before ten in the morning, Rav Tirhaus arrives, and the Rebbe learns b’iyun with him until one. A few minutes after one, the bochurim whose birthdays fall in that time period come for a private conversation with the Rebbe. The Rebbe goes home at one thirty and returns at three, at which point he learns privately in his room until four thirty, the time for Minchah at his special minyan. From five until six, the Rebbe learns halachah with Rav Tzvi Rabinowitz. This daily learning session is followed by the Rebbe’s hours for receiving the public.

Chassidim relate that inside his private chamber, he tempers the regal demeanor of the beis medrash with paternal warmth. Some visits to the Rebbe last for no more than a minute; others can take up to 15 minutes. Whether the visit is long or short, supplicants attest that the Rebbe diffuses problems or dilemmas with rare clarity and insight. On Tuesdays, the Rebbe’s door is generally closed; he devotes that day to telephone calls from chassidim who live abroad.

At 8:30, Maariv begins. Like his predecessors, the Rebbe emerges from the daven shtiebel after Maariv to wish good night to any chassidim present and to invoke the merits of any tzaddikim whose yahrtzeits are on that particular night by discussing their teachings and relating some stories about them.

In the past, the Rebbe used to attend the simchahs of his chassidim during the evening hours. The expansion of the Chassidus has made that impossible; instead, the baalei simchah come to the Rebbe on the day of their simchah to receive his blessing. If the Rebbe does attend a chuppah for some special reason, he follows the tradition of his ancestors and refuses to accept siddur kiddushin; instead, he recites the final brachah of the sheva brachos under the chuppah.

Two Roles

The Rebbe returns home at nine thirty at night and closets himself in his study until about two in the morning. Those who pass by the Rebbe’s home can occasionally hear the sound of his voice raised in learning in the wee hours of the night, and they know that they can telephone the Rebbe to “be mentioned” about pressing matters until 2 a.m. But they would never dare cross the threshold of his personal residence. In Ruzhin, the chassidim respect their Rebbe’s privacy and do not observe his activities when he is in his home.

The current Rebbe has taken that traditional boundary even further, erecting an absolute distinction between his role as head of Chassidus and that as head of his family. As Rebbe, he is the paragon of majesty. As a father, he eschews any pomp or ceremony. No gabbai is present at his Shabbos table, and he personally learns with his children. When they were small, he would accompany them to school and return home unaccompanied. Parents of those children’s fellow classmates were shocked to see the Rebbe patiently waiting his turn at PTA nights; though the children’s melamdim had offered to make personal visits and spare the Rebbe the trek and wait, he insisted that he and his children shouldn’t be treated any differently from the others.

In fact, the Rebbe does not enroll his children in Boyaner schools. Knowing that is it only natural they would be favored there, he seeks out other educational institutions, where he hopes they will enjoy fewer privileges. And while he is uncompromising about Ruzhiner tradition, when it comes to his children’s attire, his chinuch principles override Boyaner custom: his sons do not wear ties or the pointed Ruzhiner shtreimel.

The Rebbe’s home may not be open to chassidim, but it is open to the neediest members of the Jewish nation. Once, after giving birth, the Rebbetzin encountered a new mother whose home situation was unstable. The woman was invited to the Brayer home and stayed there with her newborn for three months.

She was in good company. Over the years the Rebbe and his wife have adopted and hosted countless Jews in need, from all backgrounds — even the cleaning woman who needed a safe refuge at one point. They have married off some of their guests and continue to host them for Yom Tov meals. Though Yiddish is the language of the house, if the guests are more comfortable in English or Hebrew, the Rebbe and his wife graciously accommodate.

A Hint of America

Though the dominant feel in the central Boyaner beis medrash is Yerushalmi, there is an element of American warmth and acceptance — evident in the crowds of yeshivah bochurim and baalei teshuvah studying in various Jerusalem institutions who feel comfortable there. The Rebbe speaks with them in their native English, and he is intimately familiar with the reality of the American street.

The Rebbe, according to old-time Washington Heights residents, had a luminous countenance while still a child, and it was widely recognized that he was special, even as he played with other children in school or summer camp. Today, when the children of those childhood friends are learning in Eretz Yisrael, they might receive an invitation to a seudah at the Rebbe’s home. The Rebbetzin has become a confidante and friend to many in Yerushalayim’s Anglo community.

The Rebbe frequently travels to America to visit family or on behalf of the mosdos, but always consults with a posek before leaving Eretz Yisrael to determine whether the circumstances permit him to depart. In addition, devoted Boyaner chassid Rav Moshe Goldis relates that the Rebbe cries copious tears beside the aron kodesh in his kloiz before each departure from the Holy Land.

He cherishes his privacy on these trips, and is as comfortable at the homes of his sister in Teaneck, New Jersey, or his brother in Long Beach, California, as he is among chassidim in Brooklyn. His dignified walk and style of tefillah remain unchanged, regardless of his venue. He visits his siblings and participates in their simchahs — and they in his — as siblings do, without ceremony.

While traveling, he maintains an extremely low profile. Several years ago, an Israeli yungerman, saddled by debt after marrying off several children, flew to America to raise funds. On the flight, he made the acquaintance of a chassidishe Yid. The chassid realized that his new friend had no connections in America, so he jotted down his name and number on a card and suggested that the yungerman call him if he found that he needed help.

Following instructions, the yungerman called the number and asked for Nachum Brayer. The host was stunned by the audacity of the caller who’d referred to the revered Boyaner Rebbe in such a brazen manner. Then he clarified what had happened. Sure enough, the Rebbe had taken on a personal fundraising effort for the hapless fellow he’d met on the plane.

This was no isolated story. The Rebbe has been known to call in gabbaim and request that they sell some of his most precious heirlooms so he can distribute the money to Jews in need. In one memorable case, the Rebbe offered a needy individual a very valuable sefer to sell, even though the Rebbe had never met him before.

When in America, the Rebbe will often receive chassidim and read kvittlach on the Lower East Side, in the kloiz at 247 Broadway, in the room sanctified by his zeideh. The first generation of American chassidim, who were introduced to the ways of Ruzhin by the previous Rebbe, treasure those opportunities, seeing their Rebbe sit and lead from the place of his revered zeideh.

A Rare Privilege

There is an enigmatic quality to the deep connection and love that the Boyaner chassidim feel for their Rebbe. Other rebbes daven in full view of their followers, and hold tischen two or three times every Shabbos. The Boyaner Rebbe closets himself in the daven shtiebel and holds tisch only once a month. He maintains an absolute distinction between private and public life, between his home and his court. His chassidim know of his giving heart but see only the calculated master of emotion. Yet they are bound to him with abiding loyalty. What is the secret that fuels their relationship?

Perhaps it lies at the genesis of the Chassidus, in the bond between Rav Yisrael of Ruzhin and his followers. The legend goes that one Purim, Rav Yisrael found it impossible to smile in the face of the trials the Jewish nation was facing — until one prominent chassid made the pithy remark: “Here in Ruzhin, the chassidim have neither Olam HaZeh nor Olam HaBa.

“Usually,” he went on to explain, “when a chassid sets out to visit his rebbe, his family prepares food for the journey and sends him off with wishes for success. Then, when he arrives in the holy court, the gabbaim greet him warmly, and the rebbe receives him with love. He participates in the tefillos and tischen with the rebbe, and he imbibes of the court’s great spiritual and material bounty. He even receives a parting blessing from his rebbe, and he returns home happy and cheerful. That is his Olam HaZeh.

“As for Olam HaBa, when the chassid reaches the end of his life and ascends to the World of Truth, he is summoned to make a reckoning of all of his deeds, and among other things, he is asked which rebbe he followed. The chassid’s neshamah responds with the name of his rebbe, and he is given a significant reprieve, for considering the status of his mentor, he was certainly as good a chassid as he could be …”

The first smile of that Purim lit up the Rebbe’s face.

The chassid continued: “In contrast, we, the chassidim of Ruzhin, are very deprived. Here in Olam HaZeh, every time a chassid plans to visit the Rebbe, his family tries to dissuade him. After all, he will barely see the Rebbe, and he will barely have an opportunity to get the Rebbe’s blessing. He has no choice but to abscond from home in the middle of the night in order to come to the Rebbe. And when he gets there, no one even looks at him among the thousands of Jews who are there. He barely sees the Rebbe, who is closeted in his room all the time, and other than a quick greeting and a brief parting blessing, he is given no sign of honor or favor from the Rebbe. Then he returns home to a lukewarm reception from his family. So he certainly does not have Olam HaZeh.

“And Olam HaBa? Well, when we, the chassidim of Ruzhin, come to the World of Truth and our deeds are examined, they’ll ask us whether we had a Rebbe in this world and who he was, we will answer, of course, that we were followers of the Ruzhiner Rebbe. ‘Could it be that you had such a great Rebbe and you were so weak in your service of Hashem?’ we will be asked.”

Another smile, the second of the day, appeared on the Rebbe’s face. He challenged the chassid, “Nu, if that is the case, then why do you come to visit me?”

“Because it’s worth giving up the pleasures of This World and the reward of the World to Come, in order to remain Ruzhiner chassidim and be attached to the Rebbe!” the chassid responded merrily.

And the Rebbe smiled for the third time.

That chassid earned eternal reward — and the story continues to be recounted in Boyan to this very day. For the essential thread of the tale remains the same. In this court, the chassidim feel privileged to be Boyaner chassidim, and it is a privilege for which they are prepared to pay any price. They remain devoted to their Rebbe and king, sensing his lofty spirit elevating their own service of Hashem, his guiding hand keeping their children on the proper path, and his aching heart commiserating with their every pain and sorrow — even when they do not see his face.

A Tree with Many Branches

From its very inception, the influence of Boyan was felt in many locations. That remains the case today; Boyan is centered in Yerushalayim, but some say that its true stronghold is actually in the Judean mountain city of Beitar Illit, where hundreds of Boyaner families live and gather every Shabbos in five kloizen.

The Chassidus currently comprises some 2,000 families spread throughout the world, including 700 in Boro Park and Monsey and a few hundred more in London and Antwerp. The Rebbe endeavors to make occasional visits to his followers throughout the world.

The yeshivah established by the previous Rebbe has spawned the creation of many other mosdos of Torah education and chesed, including talmudei Torah attended by thousands of young boys — the next generation of the Boyaner kingdom.

There are approximately 400 students enrolled in Boyan’s yeshivah gedolah, which is located in the main building on Rechov Malchei Yisrael in Geulah. Boyan also has two yeshivos ketanos (attended by “mesivta” age boys) in Eretz Yisrael — one in Yerushalayim, with an enrollment of about 150 bochrim, and the other in Beitar Illit, serving about 200 bochrim. Many young Boyaner chassidim learn in other yeshivos that cater to the general chassidishe public.

In Boro Park, Boyan has a talmud Torah and a yeshivah ketanah. A large kloiz is also currently under construction.

Boyaner girls’ schools bear the name “Beis Chava,” after the Ruzhiner Rebbe’s mother.

The Rebbe has instructed the askanim working on housing solutions for his chassidim to see to it that about 30 percent of the homes in every project are sold to people who are not Boyaner chassidim. The Rebbe’s aim is to create a sense of community among every stripe of chareidi Jewry.

(Originally featured in Mishpacha, Issue 452)