Shabbos Parshas Va’Yeira; 15th Day of MarCheshvan, 5751
1. In connection with Parshas VaYeira and Chaf MarCheshvan, it is related
that the Rebbe Rashab as a child went to his grandfather, the Tzemach Tzedek,
for yechidus before his birthday. When the child entered the room, he
began to cry. After his grandfather calmed him, he asked the reason for his
outburst. The Rebbe Rashab answered that in cheider he learned that G-d
revealed Himself to Avrohom. He was disturbed and wanted to know: "Why doesn’t
G-d reveal Himself to me as well?"
The Tzemach Tzedek replied to him, "When a Jew who is a
tzaddik is ninety-nine years old and decides to circumcise himself, he is
worthy of Divine revelation."
Since this story is told in connection with the Rebbe
Rashab’s birthday, a day of general importance when "the spiritual source of his
soul shines powerfully," we can appreciate that it includes the totality of his
service and clarifies what the central point of his service was.
To explain: All the Rebbeim are Nesiim and share
certain common dimensions. Nevertheless, each one is characterized by a
particular dimension that reflects his individual nature. Pinpointing this
quality is a challenge because it is difficult for people of our spiritual level
to differentiate between the service of individuals like the Rebbeim who are on
a much higher spiritual plane. Nevertheless, each of the Rebbeim manifests
certain qualities more prominently than the others. It is worthy to mention
these differences with the intent that this lead to an increase in the fear of
Heaven and the service of G-d.
In general, all of the Chabad Rebbeim were distinguished by
their ability to draw down and clothe the teachings of pnimiyus HaTorah
within the limits of human intellect. This gave their followers the potential to
internalize their teachings and personally identify with spiritual ideas, thus
producing an increase – and indeed, a new dimension – in the service of G-d. The
increase in knowledge of G-d led to an increase in the love and fear of G-d and
an increase in actual service, since love is the source for the fulfillment of
all the 248 positive commandments and fear is the source for the fulfillment of
the 365 negative commandments.
This approach was powerfully revealed by the Rebbe Rashab,
whose discourses are characterized by detailed intellectual explanations,
drawing down the teachings of Chassidus within the limits of human intellect to
a degree that surpasses his predecessors’ achievements. He would present a
summary and a conclusion of the discussion of spiritual concepts in a manner
that allowed them to be easily understood and thus applied in actual life.
To be sure, this approach was also evident in the previous
Rebbeim’s teachings. The Alter Rebbe revealed the Chabad (wisdom, understanding,
and knowledge) approach. The Mitteler Rebbe expressed those teachings in greater
depth, being comparable to "the expansiveness of the river." The Rebbe Rashab’s
teachings, however, put a far greater emphasis on bringing out a conclusive
summary of the subject matter so that it would be able to be implemented in the
Chassidim’s everyday lives. For this reason, the Chassidim referred to the Rebbe
Rashab as "the Rambam of Chassidus." The Rambam’s uniqueness was expressed in
his collection of the entire Oral Law and it’s presentation in the form of
easily comprehensible directives governing every aspect of our conduct. The
Rebbe Rashab made a similar contribution within the context of the Chabad
tradition.
The Rebbe Rashab’s approach was revealed in the
hemsheichim (treatises that include a series of maamarim). In
particular, the hemsheichim that began in the years 5666 and 5672, which
explain fundamental Chassidic concepts in a clear manner enabling them to be
understood and applied in actual life.
This approach was also expressed in the Rebbe Rashab’s
establishment of Yeshivas Tomchei T’mimim. The yeshiva was intended to
allow for a systematic and settled approach to the study of Chassidus. In the
yeshiva, nigleh (the revealed teachings of Torah law) and Chassidus
were both studied in a manner that reflected how they are two dimensions of a
single Torah. The students were taught to appreciate a Chassidic dimension in
their nigleh studies and to approach a Chassidic concept with the same
thorough intellectual approach that characterizes Talmudic study. This, in turn
– enhanced by the sharing of ideas and intellectual and spiritual give and take
among the students that characterizes yeshiva study – gave a student the
opportunity to apply the concepts he learned in his own life and to share them
with others.
In this way, the founding of the yeshiva was
associated with the service of disseminating the wellsprings of Torah, the
wellsprings of nigleh and the wellsprings of Chassidus as they are fused
together. In this manner, the students of the yeshiva become "candles
that illuminate" and fulfill their mission as T’mimim, as the Rebbe Rashab
emphasized in his discourse "Whoever goes out to the wars of the House of
David."
The founding of Yeshivas Tomchei T’mimim by the Rebbe Rashab
added a further stage of completion in the effort to make G-dliness appreciated
and grasped through studying Chassidus, and that this study should lead to deed.
In particular, this refers to the deed of "raising up many
students," beginning with the founding of the yeshiva by the Rebbe
Rashab. Furthermore, the Rebbe’s intent when founding the yeshiva was
that it should spread, and that new branches should be established in many
places. This activity was furthered by the director of the yeshiva, the
Rebbe Rayatz, who brought the yeshiva to "the lower hemisphere of the
world" (America), from which branches were established throughout the world.
There is a connection between the above concepts and the
Rebbe Rashab’s tear-felt outburst that G-d should reveal Himself to him just as
He revealed Himself to Avrohom Avinu. What the Rebbe Rashab wanted, even as a
young boy, was to see G-dliness openly revealed. Throughout his life, he worked
towards that goal, which was the purpose of his achievements of revealing
Chassidus and of establishing the yeshiva.
To express these concepts on a deeper level: G-dliness is
revealed within and through the medium of the Torah, which is G-d’s will and
wisdom and which is totally united with Him – "G-d and His Torah are one." G-d
invested Himself in the Torah, as evident by our Sages’ interpretation of the
word "Anochi" as an acronym for the Hebrew words meaning "I wrote down
and gave Myself over."
This was revealed in an open and manifest manner at the time
the Torah was given, as the Torah declares, "You have been shown to know that
the L-rd is G-d." Then, we actually saw the revelation of G-dliness. The Ten
Commandments, which include the entire Torah, reflect His inner will, where
there is no concealment or veiling.
Within the various disciplines of Torah, there is a greater
dimension of revelation in the realm of halacha. Thus, our Sages
interpreted the expression "the word of G-d" as referring to halacha, and
the expression "G-d is with him" [i.e., the halachic authority] as "the
halacha follows his view."
Similarly, there is a greater dimension of Divine revelation
associated with the study of pnimiyus HaTorah, which is described as "the
Tree of Life, where there are no questions emanating from the powers of evil."
In this realm of knowledge, G-dliness and spiritual subjects are discussed
openly in contrast to the study of nigleh, where these subjects are not
openly revealed.
Within the realm of pnimiyus HaTorah itself, there is
a unique emphasis on the maamarim recited by the Rebbeim. Rav Hillel of
Paritch would say that hearing a Rebbe recite a maamer is like receiving
"the word of G-d on Mount Sinai." This particularly applies regarding the Rebbe
Rashab, the Rambam of Chassidus, who would bring out spiritual concepts in the
form resembling a clear halachic decision that could be applied in one’s
service of G-d.
The preparation for and the first stage of the Rebbe Rashab’s
service was reflected in his tear-felt desire that G-d reveal Himself to him. He
wanted to see the actual revelation of G-dliness. It was this desire that was
expressed through and channeled the direction of his service and his revelation
of Chassidus in the years that followed.
This service was continued by the Rebbe Rayatz, who explained
and amplified his father’s Chassidic teachings. Furthermore, he instructed that
these teachings be translated into other languages. Similarly, he continued his
father’s work in expanding the activities of Yeshivas Tomchei Tmimim,
transferring its base to America and establishing new branches throughout the
world.
In addition to the insights the story reveals concerning the
Rebbe Rashab and his lifework, the story itself serves as a fundamental lesson
for every Jew. Every Jew, even a young child, must desire the revelation of
G-dliness within the context of his life within this material world.
We must express this desire with the simplicity and
single-mindedness of a child, for each Jew possesses a childlike dimension, as
the verse relates, "Israel is a youth and I love him."
This story also provides insights regarding the education of
our children. We should educate our children so that G-d is a real and powerful
force in their lives. They should care about G-dliness and feel a genuine lack
that G-d does not reveal Himself to them.
This desire is more than a preparation for the study of Torah
and the service of G-d at a later time. It is itself a stage of service which
must continue at all times. Before studying Torah, it is necessary to recite a
blessing which reflects our appreciation of G-d, the Giver of the Torah.
Similarly, our study of Torah and service of G-d should constantly be vitalized
by the earnest desire for the revelation of G-dliness.
In particular, the above is relevant this year, the 130th
anniversary of the Rebbe Rashab’s birth. From year to year there must be an
increase in the influence of the Rebbe Rashab’s birthday, the day when the
"spiritual source of his soul shines powerfully," for "we must always increase
in regard to holy matters." Each year, a birthday is a day of general
importance. This is particularly true regarding the birthday of a Nasi,
who is a general soul.
The uniqueness of this day was reflected in the Rebbe
Rashab’s custom of reciting a maamer to the Rebbe Rayatz on the day of
his birthday. This custom continued even after the Rebbe Rashab’s passing. The
Rebbe Rayatz related a detailed vision describing how on the Rebbe Rashab’s
birthday the Rebbe appeared to him on Chaf MarCheshvan and recited a maamer.
(He was also joined by the Rebbeim who preceded him, who each recited a
maamer, as well.)
The number 130 reflects a unique level, for it is 5 times 26
(the numerical equivalent of the name Havaya). Five is connected with the Torah,
the Five Books of Moshe. Five is also intrinsically related to the Rebbe Rashab,
for he was the fifth of the Chabad Nesiim.
Since the Rebbe Rashab was a general soul, the heights
reached on his birthday (and particularly this year, the influence of five times
the numerical equivalent of the name Havaya) is relevant to every Jew. Each Jew
is given the potential to serve G-d in a manner in which G-dliness becomes part
of his mundane day-to-day experience. Each Jew should feel a yearning desire for
G-dliness, which should motivate an increase in the study of Torah (both
nigleh and Chassidus, and in particular, the maamarim of the Rebbe
Rashab). Furthermore, this study should be grasped and comprehended within our
intellectual faculties and bring about a change in our actual conduct.
This should lead to spreading the teachings of Chassidus
outward and "raising up many students" with the establishment of branches of
Yeshivas Tomchei T’mimim in new places. There should be a stress on Jewish
education, and in particular, on raising children with a desire and yearning
that G-d reveal Himself to them.
May these activities speed the coming of the Redemption so
that we will merit the fulfillment of the prophecy, "And your eyes will behold
your teachers," with the Resurrection of the Dead. Then, on Chaf MarCheshvan, we
will merit to hear the Rebbe Rashab (and the Rebbeim who preceded him) recite a
maamer here in this physical world. Similarly, we will merit the
revelation of "the new Torah which will emerge from Me." May this be in the
immediate future.