Connection to BESHT

In order to ensure that his direct descendants would be identifiable at the end of Exile, King David

transmitted his lineage via paternal or maternal lineage.

Since there were periods in history when the survival of Jewish documents, (such as Jewish Birth-Registries) would threaten the credibility of lineage.

One trait of the Davidic genealogy was that of "Mesiras Nefesh".

Stories in the form of allegory express that when Nachshon Ben Aminadav jumped into the Red Sea.

Rashi`s lofty soul was only allowed to descend after his father, Reb Yitzchak, a precious-stone merchant,

showed that same willingness for self-sacrifice by throwing himself into the ocean to prevent his precious stone from used for idol-worship.

Rashi`s Grandson, Rebeinu Tam, ensured the perpetuity of the record of lineage by adopting the name 'Margolioth'.

Five hundred years later, in the 1700`s, the Baal Shem Tov, confirmed that to Meir Margolioth.

Sara, my first daughter, was named after my mother`s  maternal grandmother Sara Margolioth,

who arrived in Cape Town from Lodz, Poland, in 1901.

Aaron Meir was named after Sara`s Great-grandfather Meir Margolioth.

"Margolioth", and "Exile", are essential contradictions.

But having royalty concealed appears critical to test all of us.

And the reason Aaron Meir`s early and sudden departure shocks us all, is because we realize it too late.

But the way`s of our Almighty G-d are unfathomable, and allow us to continue to live with the departed.

And, as explained by the Baal Ha`Tanya, maintaining the connection to a Tzaddik allows him to help us complete our mission.

The obvious sign that Aaron was connected to my mother Miriam Leah, was because he was born right after her passing, on Lag`b `Omer 1985.

His Bris was on her Shloshim.

His Sandek was Rabbi Eliyahu Gross, my Mashpiah, who as a young yeshiva-bochur, was requested by the Rebbe`s mother Chana, to be her
Hoiz-Bochur.

What was special about this great merit was Reb Elya`s ability not only to respect and consecrate the ground that the Rebbe walked on, (from 1947 until well beyond the acceptance of the mantle of leadership), but to document whatever was important for the Hasidim.

It is his detailed documentation that tell the story of the Histalkus of the Fredeker Rebbe and the early days of the leadership of the Rebbe (Published by Rabbi Yosef Greenberg, Shliach in Alaska).

When I moved onto Rabbi Gross`s block on Crown Street in 1985, he was recovering from a Kidney-Transplant.

I discovered that he had lost over 90% of his vision.

I felt honored to be his eyes, and remember taking him to the Square Mikvah prior to the Bris as if it was yesterday.

Only when I observed the perfect synchrony of A.M.` s passing did I realize how "right" I had been to commence his life in such an auspicious way.

Prior to A.M. `s passing I visited Tzvas in order to visit him, see the Old City of Tzvas, visit the cemetery, and to visit the Fredeker Rebbe in Machon Alte.

Aaron was a legal resident of Tzvas, and was niftar there on Chof Dalet Teves.

I have compiled a list of items that I regard as being of historic significance.

It should include the Nusach Ha` Metzava, the corresponding Chitas and Rambam for the week, the Sium of the Mishnah (Par Edumah and Mikvah), Sium Ha` Rambam, the Haftorah of the Hemshach of Kriyas Yam Sof (Shoftim, 2, on Devorah, the prophetess who saved Israel from the invading Assyrian army),

and the corresponding discussion  of the Geulah (Sanhedrin, 94-a).

The Precious stone is used in Chassidic discourse in the original Basi Le`Gani Maamer (Chapter 19).

The analogy of the precious stone is also used in Chassidic discourse as an analogy for ‘Pnimius Kesser, where "royalty in exile", also represents the ‘Secrets of Secrets’ of the teachings of the Rashbi and ARI Ha` Kodesh.

The Rashbi and Arizal both lived in Galil- Miron and Tzvas.

It is significant to note that of all the Rebbes of Chabad, the only one who spent time in Israel was Rabbi Yosef-Yitzchak, the 6^th Rebbe, who stayed in Tzvas in 1929.

Rabbi Seligson is sending me documentation about that.

The "Crown Jewel" gains critical existential significance when the king follows the directions of his personal physician for the precious stone from his crown to be ground into powder and mixed with a drop of water as a medicine, in order to save the life of his only child who is critically ill.

Its significance is explained in a Yud-Tes Kislev Sicha by the Rebbe (Likutei Sichos;30).

At a different level, the allegory of Aaron Meir is told in the story of 'Reb Yitzchak`, which was distributed at Bais Rivka honoring the 100th Yohrtzeit of Rebbetzen Rifka.

The list of items also includes the letter from the Igres to A.M.`s mother, some of the writings that he posted, and a thread of writings by his father Dr. Baruch Trappler,

the story of the niggun and sudden brief downpour of rain. and 

And the significance of Kepittal 63 (Psalms), and why it Kabbalistically signifies the redemption.

Wishing everyone success in every way, in the merit of being able to participate in "telling the story".

Baruch (Margolioth) Trappler M.D.