Editing Tziyun of the Rebbe Rayatz

The Tziyun (gravesite) of the Rebbe Rayatz (also called "the Ohel") is the resting place of the Rebbe Rayatz. It is located in the Montefiore Cemetery in the Queens borough of New York.

= The Committee for Building the Ohel =
After the passing of the Rebbe Rayatz on 10 Shevat 5710 (1950), "The Committee for Building the Ohel" was established to build a structure over his grave.

A thank you letter was received by Rabbi Yitzchak Yaakov Kawalsky in the month of Tishrei 5711 (1950). The letter was signed by the committee thanking him for a donation of 18 dollars toward building the Ohel.

Among its responsibilities, the Committee was tasked with raising donations for building the Ohel from those who cherished the memory of the Rebbe Rayatz, and whoever donated money toward establishing the Ohel received a thank you letter from the Committee.

The Committee members were: Rabbi Shmuel Levitin - Chairman, Rabbi Nissan Telushkin, Rabbi Yisroel Jacobson, Rabbi Eliyahu Simpson, Rabbi Meir Ashkenazi, Rabbi Shlomo Aharon Kazarnovsky, Rabbi Moshe Dovber Rivkin, Rabbi Yerachmiel Benjaminson, and Rabbi Moshe Leib Rodstein.

= The Ohel =
The Rebbe would pray at the Ohel in the early years.

The Rebbe would regularly visit the place and read letters and blessing requests that came to him from all corners of the world. In the early years, the Rebbe would do this on the eves of Rosh Chodesh and on the 15th of each month, and on special days such as the yahrtzeits of our Rebbes, and in later years more frequently, on Mondays and Thursdays, and more.

The Ohel was built, according to the Rebbe's instructions, without a roof so that Kohanim could also visit the site. Additionally, a partition ten tefachim high was built between the area of the graves and the area where visitors pray.

Over the years, a special room was built on site that served the Rebbe during his stays there. The room burned down in the month of Adar Sheni 5752 (1992).

In 5754 (1994), the Chabad Lubavitch Ohel House was built nearby for those coming to visit the gravesite. The place was built and managed by R' Chaim Baruch Halberstam, and today the management is in the hands of R' Abba Refson.

Today there is a yeshiva in the area, 2 mikvaot, and several buildings where one can prepare to enter the Ohel.

Tens of thousands visit the place throughout the year, especially on 10 Shevat, 3 Tammuz, the eve of Rosh Hashanah, the eve of Rosh Chodesh, and on Sundays.

= The Merit of the Ohel =
On the merit of the Ohel and the importance of visiting it, the Rebbe spoke extensively throughout the years.

The Rebbe said that those who write to the Rebbe and place their letter at the Ohel with genuine hiskashrus (connection) and with faith that the Rebbe reads the letter - the Rebbe will find a way to answer them.

In a talk on Lag B'Omer 5710 (1950), the Rebbe said that "the Ohel of the Rebbe is in the line of joy" similar to the gravesite of Rabbi Shimon bar Yochai.

In a talk on Yud Shevat 5714 (1954), the Rebbe explained the merit of hishtatchut (prostrating oneself at a tzaddik's gravesite) and said that the place has holiness like in the Land of Israel. In that same talk, the Rebbe said that when the yetzer hara (evil inclination) knows that a person has the ability to visit the Ohel due to its proximity, this itself already weakens its power since the person "has bread in his basket" (a Talmudic expression meaning they have reassurance).

Rabbi Shlomo Goren related that the Rebbe told him that from the Ohel to 770 there is a kind of corridor, and therefore his trips to the Ohel are not considered as leaving 770[2]. Similarly, the Rebbe told Rabbi Goren that one of the reasons he does not go up to Israel is because he wants to visit the holy Ohel.

Nevertheless, in the Rebbe's conduct, it was seen that he was careful not to turn the place into a permanent location and Chabad center and the like. Thus, the Rebbe never traveled to the Ohel to stay there for Shabbat and holidays. It is said that the Rebbe did not agree to even install a faucet for washing hands at the Ohel[3], but instead washed his hands each time when he returned to 770.

In the month of Menachem Av 5753 (1993), one of the doctors asked the Rebbe if he would continue traveling to the Ohel when his condition improved, and the Rebbe answered affirmatively.

== Customs of Hishtatchut (Visiting the Gravesite) ==
The Rebbe's letter in which he writes: "It must be ensured that people don't mistakenly say that one visits the cemetery on Shabbat Kodesh"

Some of the customs of hishtatchut were instructed by the Rebbe himself, and some were learned from the Rebbe's own conduct while at the Ohel.

'''A.''' One knocks on the door of the Ohel three times before entering.

'''B.''' At the Ohel, it is customary to read the Maaneh Lashon (a special prayer recited at gravesites).

'''C.''' It is customary not to wear leather shoes while staying at the Ohel.

'''D.''' Those who merited to see the Rebbe (the Previous Rebbe) with their physical eyes should visualize his face and think "az do iz er" (that here he is).

'''E.''' It is customary to tear the letter and place it on the gravesite.

'''F.''' One does not eat on the day of going to the Ohel before entering the Ohel. When entering the Ohel at night, one does not eat from sunset. But one does drink (specifically).

And in this manner, the Rebbe instructed his secretary, R' Binyamin Klein.

== Azkir Al Hatziyun (I Will Mention at the Gravesite) ==
"'''Azkir al ha'tziyun'''" in the Rebbe's holy handwriting in response to a request for blessing in a letter

The Rebbe's regular and common response to requests for information and questions he received was that he would mention this at the gravesite of the Previous Rebbe. In holy responses, the wording was usually: "'''I will mention at the gravesite'''," sometimes adding "bli neder" (without making a vow). In holy letters, he would write this content in various expressions. Also during dollar distribution, the Rebbe answered several times in response to requests for blessings that his custom was to mention everything at the gravesite, and that he had already announced that this was his answer and response to the letters of those who approach him.

Sometimes, and especially in the early years, the Rebbe would inform the letter writer in his response that he had indeed mentioned them at the gravesite, and sometimes even detailing the exact date on which the mention occurred. On several occasions, the Rebbe explained this notification in light of the saying of our Sages: "One who gives a gift to his friend must inform him." However, in most cases, he would suffice with his advance notice that he would mention it at the gravesite, and in later years he announced this several times in a general manner during holy talks.

==== The Meaning of the Response as a Blessing and Encouragement ====
It is told that after the Rebbe answered a Jew from Crown Heights who needed a blessing for his sick daughter with these words, the Jew approached the secretary Sholom Ber Gansburg and demanded that the Rebbe promise she would recover. When Gansburg conveyed these words to the Rebbe, the Rebbe replied: "I will mention it at the Ohel - is that not a blessing? Tell him she will be a beautiful bride."

Once, the shliach Rabbi Shneur Zalman Duchman approached the Rebbe in the entrance hallway of 770 after the Rebbe left Mincha prayers and requested a blessing for a certain couple who had not been blessed with children and had asked him to request this from the Rebbe. After Rabbi Zalman gave their names, the Rebbe replied that when he would be at the Ohel he would mention them, but Rabbi Zalman persisted and asked: "Why doesn't the Rebbe give them a real blessing?!" The Rebbe did not respond to these words and continued to his holy room. About a year later, a daughter was born to the couple, and after Rabbi Zalman learned of this, he approached the Rebbe again as he left Mincha prayers and informed him of this news. The Rebbe initially did not respond and continued toward his room, but as he was about to open the door to his room, he turned to Rabbi Zalman and said with a smile: "Nu, Reb Zalman, 'I will mention it at the Ohel,' is it a real blessing?!"

During a certain yechidus in early winter of 5734 (1973), the Rebbe expressed that when giving a blessing of "I will mention it at the Ohel," this is the greatest blessing.

Similarly, during a period when the Tomchei Tmimim Yeshiva in Kiryat Gat was under large debts and its administration was under pressure, the yeshiva administration shared all their steps with the Rebbe and the answer was always: "I will mention it at the Ohel." At a certain point, the Rosh Yeshiva Rabbi Moshe Havlin felt discouraged and wrote to the Rebbe that he did not feel encouragement from the Rebbe regarding their situation. In response, the Rebbe wrote: "I have already answered many times 'I will mention it at the Ohel.' Ask the Chabad rabbis, is there greater encouragement than this?"

In winter 5750 (1990), the Rebbe answered one of the Chassidim who was planning to travel with his wife to Russia and noted that he had not yet received any blessing from the Rebbe for the trip, and even when he passed by during Sunday dollar distribution, he did not receive a blessing for it: "How many times does one need to tell him that I will mention it at the holy resting place, which in his opinion will be a blessing?"

On Erev Yom Kippur 5751 (1990), the Rebbe wrote to Rabbi Menachem Mendel Groner, in response to his letter in which he wrote that he hesitated about a certain approach taken regarding Tomchei Tmimim Yeshiva in Kiryat Gat - an approach that was reported to the Rebbe when the Rebbe only responded with "I will mention it at the Ohel" - whether this was indeed to the Rebbe's liking, as he wrote that if it wasn't to his liking then he had no part in it (in essence): "I believe I have already answered, I will mention it at the Ohel, and what does 'I will mention it at the Ohel' mean? That one is requesting a blessing."

In response to someone who asked that the Rebbe bless him explicitly and in detail, the Rebbe replied:<blockquote>"What will add to my blessing in the note etc. that I will mention him at the Ohel etc.?!" — Teshurah Chaikin 9 Adar 5762 p. 39</blockquote>However, in a response from summer 5750 (1990) regarding the shliach Rabbi Shabtai Slavaticki, when some wanted to encroach on his territory, and the one who encroached on his territory understood from the Rebbe's answer "I will mention it at the Ohel" that he had approval - the Rebbe marked the words "that he had approval" and wrote: "For forty years I have been answering 'I will mention it at the Ohel,' and the meaning of this is, I will mention it at the Ohel '''and nothing more!!'''"

==== Azkara at the Tzion Even Without Reading the Entire Letter ====
In later years, on two occasions when an enormous number of letters arrived together, the Rebbe announced in a talk that he would not have time to read all the letters but would only place them and deliver them to the tzion (gravesite).

In a response from Cheshvan 5747 (1986) regarding a report from the Shluchim Conference in South America, the Rebbe wrote that even in such a manner this constitutes an azkara (mention) at the tzion and explained this with an analogy to a computer: "Received with thanks '''and I will mention at the tzion'''. There is no time to read even – but the giving is already '''complete with all details''' as ruled by the Torah of '''truth'''. To make '''understanding''' easier even for those '''etc.''' a prominent example was shown specifically in our times, according to which people act '''in practice''' even in the most essential and greatest matters, that even with '''inanimate objects''' – human beings have the ability '''to accomplish''' the above: as soon as one enters key details into a computer – in a moment '''as speaking''' one knows all the conclusions and ruling '''for actual practice'''. And when one delivers-mentions the above at the tzion (of the Previous Rebbe) this is '''obviously''' with greater intensity and incomparably so – than delivery to the inanimate mentioned above, '''distinguished by incomparable measure'''."

==== Azkara at the Tzion Even Without Leaving 770 ====
In the diary of Rabbi Aharon Dov Halperin, it is told that on Erev Sukkot 5734 (1973), one of the visitors from the Holy Land submitted an urgent note to the Rebbe regarding his father who had suffered a severe heart attack and whose condition had become critical. After a short while, the answer came out: "I will mention at the tzion and he should bring good news." The person was not satisfied with this answer and immediately submitted another urgent note in which he wrote that it was impossible to wait until the Rebbe would go to the Ohel in more than a week (after Sukkot, when the custom is not to travel there) because it was a critical situation that couldn't wait. Shortly thereafter, an answer came from the Rebbe: "Since then - I have already mentioned him several times at the tzion. If he wishes - he may go himself to the tzion and bring good news."

The secretary Rabbi Sholom Mendel Simpson related that once one of Anash (Chassidim) called the secretariat and asked to submit an urgent blessing request for a sick person to the Rebbe, and immediately after he submitted the note, the Rebbe issued a response: "I will mention at the tzion." After several hours, the secretary received another phone call with an update that the condition of the sick person had improved. Again he submitted a note to the Rebbe, and to his surprise received the following response: "I will mention him again at the tzion," despite the fact that since the previous response, the Rebbe had not left his room. "It appears that the Rebbe doesn't need to leave his room in order to mention someone for blessing at the tzion," concluded the secretary in relating this story.

Similarly, Rabbi Chaim Sholom Dober Lipsker relates that his relative R' Yaakov Yosef Lepkivker was in Russia and was refused permission to leave, and asked his family relatives who lived in Crown Heights to request the Rebbe's blessing that he should be able to leave Russia. R' Berel Lipsker wrote about this to the Rebbe once and the Rebbe answered: "I will mention at the tzion." After a few days, R' Berel wrote to the Rebbe again about this matter and the Rebbe answered: "I mentioned him at the tzion and will mention him again." This occurred despite the fact that during that entire period the Rebbe did not travel to the Ohel.

Even after 27 Adar I 5752 (1992), the Rebbe responded with the wording: "I will mention at the tzion."

== See Also ==

* Ohel (Kever HaTzaddik)
* Beit Ohel Chabad Lubavitch

== Further Reading ==

* '''True Hiskashrus to the Nasi Hador''', in the 'Chayei Rebbi' section of the Kfar Chabad weekly magazine, issue 1893, page 36
* '''Vayash'irum Sham Birshuso''', an overview of the Rebbe's common expression "Azkir Al HaTziyun", in the 'Chayei Rebbi' section of Kfar Chabad weekly magazine, issue 1911, page 37

== External Links ==

* Video of the Rebbe at the Ohel (12:45) (Link not active, 17 Tevet 5785)
* '''When the Rebbe Visited the Ohel...'''
* '''An Organized and Detailed Collection on the Rebbe's Conduct Regarding Traveling to the Tziyun of the Frierdiker Rebbe''', by Rabbi Michael Aharon Zeligson
* '''How the Room Was Built for the Rebbe at the Holy Ohel • Fascinating Article'''
* '''How the Ohel Was Built: Construction Was Delayed Until the Chassidim Established a Committee'''
* '''The Room That Was Built Thanks to the Concern of the Bochurim, and Its Sudden Burning'''
* '''Rebbe for Children: A Trip to the Ohel'''
* '''The Rebbe Praying at the Holy Ohel, Gallery'''