How
to Love the Rebbe
By Rabbi Levi Yitzchok
Ginsberg
In a reshima written at the
beginning of Kislev 5693 (1933), the Rebbe Rayatz writes the
following (printed in his Igros Kodesh, Vol. 2, p. 477):
At a gathering with Anash, I
related that it is a holy obligation for every Chassid to act on
behalf of Chassidus. The truth is that every Chassid, even those
who only stem from Chassidic lineage, is able to act on behalf of
Chassidus.
There is a story of a Chassid who was mekushar
(connected) with great love to his Rebbe. Living not far from his
Rebbe, he would visit his Rebbe a few times a year. He did this
for a number of years. He would come often, would not enter for yechidus,
and occasionally would not even hear divrei Torah, for he
came just for a day or two in the middle of the week. He would
slake his thirst for his connection and love by merely seeing his
Rebbe.
In return, his Rebbe
— knowing how great was his Chassid’s hiskashrus, and
how great was his love for the ways of Chassidus within his heart,
aside from his inner and essential love for a Chassid
— had an
extra measure of fondness in his holy heart for this Chassid. This
was above and beyond the general love implanted in the hearts of
G-d’s servants for all Jewry and for their flock.
On one of this Chassid’s visits to his
Rebbe, when he was getting ready to leave, his Rebbe called him
into his room, and said, “Listen, it is true that you are
beloved and loyal to me, and your hiskashrus to me is very
great, which is why I have a great request to make of you,
affecting me to my very soul. You can do me this great favor. And
in turn, for all eternity, in this world and the next, I will
remember that you did me this favor — for it comes from my
soul.”
Hearing this from his Rebbe, the Chassid
was shaken and he said, “I am ready with all my money, body, and
soul, to follow your command, with actual mesirus nefesh. Just
tell me what to do, and with G-d’s help it will be done in a
flash with no delay.”
The Rebbe continued, “I do not need you
to sacrifice your money or your body. Keep what you have and may
Hashem bless you with more. But the sacrifice of your nefesh,
that is, your will and desire, is what I want. That is how you can
do this great favor for me, touching me to my very soul.”
“I am asking you to make me
Chassidim,” said the Rebbe.
“Who, me?” wondered the Chassid.
“Can I make Chassidim? How can one make Chassidim?”
“You,” answered the Rebbe, “you can
make Chassidim, and you must make Chassidim. Your question, ‘how
is it possible to make Chassidim?’ is quite simple. If, in
everything you do, you conduct yourself with fine character
traits, according to the ways of Chassidus…” (in those days
there was no need to talk about the fulfillment of mitzvos
with fear of Heaven, because fulfilling mitzvos in a
beautiful manner and learning Torah with fear of Heaven were a
given. Most of the encouragement concerned meditation for the
Divine service of refining the character traits.) “…you will
surely make new Chassidim, for everyone knows you are my
Chassid.”
Indeed, every Chassid has the ability to
act on behalf of Chassidus and every Chassid is obligated to act
on behalf of Chassidus. The expression “it is the obligation of
every Chassid to act on behalf of Chassidus,” and “all who
stem from Chassidic stock have the ability to act on behalf of
Chassidus,” have become bywords among Anash...
I return now to the obligation of every
Chassid to act on behalf of Chassidus, and the ability of all who
come from Chassidic stock to act on behalf of Chassidus.
When I said, “the obligation of every
Chassid — chovas kol Chassid” or the “holy
obligation” — chov kadosh,” I meant two things by
this, for the word “chov” consists of two distinct
concepts. “Chov” means shuld [debt, duty, or
obligation]: 1) When someone takes something, until he returns it
he is chayav [indebted]. 2) The object he took is being
held b’chubo [on his lap; meaning in his possession].
Chassidim, in general, and the children
of (Chassidic) families in particular, owe a debt to Toras
ha’Chassidus, and, as we said, chov has two meanings:
1) he took something, and 2) the thing remains in his possession.
Chassidim have taken a lot. They, the
Chassidim, took not only fine character traits, but even the
revelation of the soul-powers, with which Chassidim differ from
those who are not Chassidim. All the more so Chassidei Chabad, who
merited [the fulfillment of the verse] “wisdom shall be heralded
in the outside.”
Experience will testify that what a young
Chassid understands as a given, a worldly maskil would need
a number of prefaces to present the information and a number of
intellectual theorems. In the end, the worldly maskil
merely understands it, but the essence of the matter eludes him.
That is to say, he and the understanding are two separate things,
whereas the Chassid feels it.
The essential quality of a hergesh
[feeling or sense of something] is more elevated than that of
understanding. Understanding is always subject to contradiction.
For a more clever person could always come along and disprove the
first position. Indeed, the realm of the intellect in general is
subject to change and objection, unlike hergesh (gefil in
Yiddish), which can never be contradicted, for all the
understanding and explanations will not move the person who feels
something. Understanding and comprehension are derived from the
intellect, which is founded in chochma (haskala) and
bina (havana). Hergesh has its source in the light
of the nefesh, which is above intellect, and its foundation
is daas (hakara and hiskashrus). The very
material of which hergesh consists is far more spiritual at
its essence than the material of the essence of haskala.
Furthermore, haskala requires introductions and theorems,
which come with effort, without which it cannot exist, and it is
not inherited. Hergesh does not require introductions and
theorems. It comes without effort, and is given as an inheritance.
Hergesh surpasses intellect and ratzon
(will) in that not only does it contain the advantages of
intellect and ratzon, but in addition, the disadvantages of
intellect and ratzon are transformed into integral
advantages. To sum up, hergesh 1) is strong and active, 2)
explains and educates, 3) suits the conditions of time and place,
and 4) elevates the one being educated to a lofty level.
Hergesh, which comes as an
inheritance from father to son, is by nature hidden deep within
the mind and heart, affects both of them equally, and works as
mentioned above.
And that is what I meant by “the
obligation of every Chassid,” and “holy obligation.” For
among those who stem of Chassidic stock in general, even if
sometimes it is hidden and covered over with the dust of “the
noise of mundane life,” it can be revealed and shine, through hisorerus
[spiritual arousal].
Therefore, this is our job, each
according to his strength and ability. We must explain the truth
of the content of Toras ha’Chassidus in terms of actual avoda
and proper behavior with good character traits, and to arouse the
spark of the integral “light source” contained within each
individual. The means to arouse it, although tailored to each
individual in his own way, all lead towards the truth that the
main thing is a good deed. Then we will fulfill our obligation,
our mission, [to lead] a life of light, as our fathers, the holy
Rebbeim, so desire.
***
In the sicha of Shabbos Mevarchim
Elul 5710 (edited), the Rebbe MH”M says:
According to halacha, one may not
rely solely on signs to identify a kosher bird, for there must
also be a mesora (tradition). One could ask, why do you
need mesora when a person can look at the required signs
and determine for himself if it is kosher?
The point is that a person cannot rely on
his own judgment. A person can study Shulchan Aruch and
[even] go beyond the letter of the law, and simultaneously, he can
be sunk deep in the lowest abyss. There must be mesora,
from the root meaning mesira [devotion] and hiskashrus,
connection to a teacher, a teacher who is a “trapper,” who is
involved in saving Jewish souls from the yetzer hara and is
expert in this.
In the sicha of 9 Nissan 5700 (Seifer
HaSichos 5700, p. 32) the Rebbe Rayatz says:
In 5667 (1907) we were in Wurtzberg by
Ehren with my parents. At the Yud-Tes Kislev farbrengen, my
father spoke about Chassidus and what it means to be a Chassid. In
his holy sicha, my father related that in the year 5636
(1876), when grandfather, the Rebbe Maharash, said the famous maamer,
“Mayim Rabbim,” he — my father — sat with Rabbi
Yaakov Mordechai Bespalov and they spoke about avoda, when
the question arose as to what is a Chassid. Rabbi Y.M. said that a
Chassid is one who is devoted to a Rebbe.
“I think,” said Father, “that one
who is mekushar to the Rebbe with the greatest hiskashrus
is still a weak Chassid. A Chassid is something else entirely.
After delving into the matter I have concluded that hiskashrus alone
is not what makes a Chassid, but a Chassid must be devoted to his
Rebbe’s activities [peulas].”
I explained this matter to myself with an
analogy of the body and the soul. The body is connected to the
soul with an essential connection, but the connection of body to
soul is not merely the connection to the body. The connection of
body and soul is the dedication the body has to the activities of
the soul.
The Rebbe MH”M explains the above (sicha
Parshas VaYeishev 5721) as follows:
Obviously, the Rebbe is not telling us
that a Chassid must do what his Rebbe tells him, because we are
not dealing with fools. It is a positive command of the Torah to
fulfill the words of one’s teacher. He is not telling us that we
must do those activities of the Rebbe that cannot be done by
anyone else, because this is also an explicit halacha: mitzvos that
cannot be done by others defer Torah study. Although regarding
Torah study, it says that all one’s desires cannot compare to
it, mitzvos that cannot be done by others take precedent
over Torah study. Since the Rebbe’s activities all involve
strengthening and disseminating Yiddishkeit, if they are
activities that cannot be done by others, they are in the category
of mitzvos that cannot be done by others, and one must do
them, as the halacha states.
What the Rebbe meant when he said, “to
be devoted to the Rebbe’s activities,” is to do even those
things that can be done without him, and even if the Rebbe did not
speak to him or write to him about them. These activities are
matters the Rebbe is occupied with, matters to which he is devoted
and puts before all his personal matters. And the Chassid of whom
we speak is one who is mekushar to the Rebbe, one of whom
the Rebbe himself says is mekushar to him. And naturally,
the Chassid’s personal concerns are only regarding Torah or avoda
or gmilus chasadim. But since they are his personal
concerns, he puts them aside and devotes himself to the Rebbe’s peulos
(activities).
The precise word is peulos, not
[the Rebbe’s] Torah, thoughts, or speech. A peula is
something separate, below maaseh. It is said, “ko’ach
ha’poel ba’nifal” (the energy of the worker is invested
in the object of his work), referring to something separate (i.e.,
outside of the person). In other words, being involved with
matters that are not connected at all to the Rebbe’s immediate
environment. In order to do them, one has to leave the Rebbe’s
four cubits. They are extremely lowly things. However, since they
are the Rebbe’s peulos, he is devoted to them.
Just like the connection between body and
soul, the soul’s connection with the body is to the entire body,
including the heel. The heel is below the leg. It does not have
the brains of the head, nor the character traits of the
heart, nor the ability of the hands. Even the legs’ ability to
walk is not in the heel, for it is possible to get around even
without the heel. Chayus (life-force) is not felt in the
heel, which is why the heel is called the Malach ha’Mavves
sh’b’Adam (the Angel of Death in Man) in Avos d’Rabbi
Nosson. Even so, the heel must also have a connection. As the
Rebbe Rashab said, “Eikev asher shama Avrohom b’koli”
(Because [eikev, also meaning heel] Avrohom listened to My
voice.) Even the heel has to be Chassidishe.
Through the Chassid’s devotion to the
Rebbe’s activities, even if they are matters of separation,
through carrying out the peula and shlichus of the
Rebbe, he “takes” the essence of the Rebbe.
***
The Rebbe Rayatz says in Likkutei
Dibburim (Vol. 1, p. 88):
When you read the letters of the Rebbeim,
whether the general or the personal letters, you see the love and
fondness the Rebbeim have for the Chassidim. The greatest love
that people speak of is the love of a parent for his children,
though really this love is nothing compared to the love with which
a Rebbe loves a Chassid.
Further in Likkutei Dibburim (Vol. 4,
p. 1490):
The Chassid R’ Isaac of Homil said,
“Shlomo HaMelech was tremendously wise, as it says, ‘and
Hashem gave wisdom to Shlomo.’ Wisdom was given to him, and what
could be greater, more elevated or better than wisdom — in fact,
the very essence of wisdom. Nevertheless, he did not have a Rebbe.
If he had gone to a Rebbe, aside from his wisdom being greater, he
would have had fellow Chassidim and he would have been present at
their Chassidic farbrengens, and then he would have grasped
the awesomeness of [the relationship between] a lover and his
beloved in terms of Chassidim and Rebbeim.”
And in the Igros Kodesh of the Rebbe
Rayatz (Vol. 6, p. 353):
True hiskashrus is achieved
through learning the maamarim and kuntreisim, by farbrenging
with Anash and by arousing love. The custom of Chassidim mekusharim
in every generation — in addition, to mentioning his Rebbe in
“HaRachaman” in the bentching, “HaRachaman
hu yivareich...” — was to set aside a specific time, for
some an hour a day, or once a week, two weeks or a month, to
arouse feelings of love for their teacher and Rebbe. This was done
simply to love the Rebbe with a heartfelt love, like the tangible
love for a wife and children. In arousing feelings of love, they
would picture themselves at yechidus or when they heard
[the Rebbe say] Chassidus, or during a farbrengen, so that
by doing so they were always mekusharim. Above all else is
actual avoda, each according to his ability, with oneself
and with others.
***
On Yud-Tes Teives, there was a complete didan
natzach, a complete victory, and not only regarding clarifying
in a court of law the true ownership of the sfarim, but
also regarding the personal claims made against the Rebbe shlita
in connection with the court case. But the Rebbe did not establish
this day as a holiday. The sicha of Gimmel Tammuz 5718 (Likkutei
Sichos, Vol. 4, p. 1315) explains that a Rebbe establishes a
holiday only regarding an event that affects everyone. For
example, 12-13 Tammuz is celebrated as the time of the liberation
of the Rebbe Rayatz, enabling him to continue disseminating
Yiddishkeit and Chassidus. However, concerning the Rebbe
Rayatz’s personal issues, such as Gimmel Tammuz, when he was
freed from prison only to be sent into exile, the Rebbe does not
establish a holiday.
Nevertheless, says the Rebbe, Chassidim
should also celebrate the days which pertain to the Rebbe
personally, since Chassidim are connected to everything having to
do with the Rebbe, including his personal matters. The personal
matters of a neshama klalis (general soul) pertain to the
public at large. (Although some may consider this suggestion to be
based solely on hergeishim, the Rebbe Rayatz explained the
advantage of hergeishim, as it appears above.)
The Rebbe is incomparably superior to all
people and beyond the reality of the world. Therefore, his
personal matters are far more of essence than those things
connecting him to us and the world. We have no obligation and no
connection to them. They are above us and pertain to the Rebbe
himself.
A Rebbe gives himself to the world, to Jews
and to his Chassidim with his very being, so that his main concern
becomes his connection with us, even in the state of being
indescribably higher than us. The entire concern of a Rebbe
is his connection to us, because “the nasi is
everything.” A Rebbe remains completely unaffected by his
imprisonment and exile. Therefore, solely from a Rebbe’s
position, there would be no reason to celebrate Yud-Tes Kislev and
Yud-Beis Tammuz. However, since we perceived a situation of
descent, imprisonment, and exile, we rejoice for the Rebbeim at
the times they were redeemed. Because they have willed it, we have
a connection to their most inner, essential matters, which under
other circumstances, we would have absolutely no connection to.
On Motzaei Zos Chanuka 5738, at the
thanksgiving meal the Rebbe made after his heart attack, the Rebbe
spoke about the nisuch ha’yayin, nisuch ha’mayim, and
the custom of Hakafos, saying: That which is more elevated
is more refined. In fact, some matters are so lofty that they
simply cannot be defined or limited as an obligation and a mitzva.
The Rabbinic obligations are more lofty than Biblical obligations,
and Jewish customs are even loftier. Therefore, since there is not
even a custom to celebrate Motzaei Shabbos Chanuka
(although the Rebbe added, in 5749, that one can ask why there is
no Isru Chag for Chanuka; nevertheless, given its close
proximately to Chanuka, this day is greatly affected by Chanuka),
the simcha is even loftier. The same could be said of
Yud-Tes Teives
Our hiskashrus to the Rebbe is with
the Rebbe as Rebbe. Why did R’ Isaac say that had Shlomo gone to
a Rebbe, he would have seen a much greater example of lover and
beloved in the love of the Chassidim and the Rebbe? Because the
Rebbe is the focal point of our lives. Because he embodies
everything we believe and know. Because he connects each one of us
to Hashem and to each other.
We cannot separate the Rebbe from Chabad
ideology to say, “I am mekushar to the Rebbe. I care
about the Rebbe and his health and pleasure, and the rest
doesn’t interest me.” One cannot be mekushar without
attempting to live with what the Rebbe wants us to live. The Rebbe
does not have personal matters as does a private individual, who
cares about physical health and the pleasure of a nice home and
nice things, or even pleasure from the most spiritual things. Our
inner hiskashrus must inspire us to koch in the
matter for which the Rebbe was mosser nefesh for a year and
a half (from 5753-5754), the matter of:
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