The
Avoda After Chaf-Beis Shvat
By
Rabbi Levi Yitzchok Ginsberg
One
of the outstanding qualities of the mashpia, Reb Mendel
Futerfas, was his uncalculated mesirus nefesh for spreading
Yiddishkeit and Chassidus. This mesirus nefesh was
apparent not only when he received a direct order, but even when
he discerned on his own what the Rebbe wanted from him. He did
what he knew the Rebbe wanted even if he had to completely change
his usual mode of conduct. Even if what the Rebbe wanted was
against popular opinion, or against Reb Mendel’s own
inclinations, or even if it was opposed to the Chassidishe chinuch
with which he was raised, nevertheless, Reb Mendel rose to the
challenge and did what was demanded of him.
The
very first step in avoda, the foundation, is “lech
lecha mei’artzecha, umi’moladetecha, u’mi’beis avicha”
(go out of your land, and your birthplace, and your father’s
house), being prepared to leave everything behind for one’s shlichus.
This approach is the road towards kabbalas ha’Torah, for
we know that by fulfilling the command “lech lecha,”
Avrohom began the process of matan Torah. So too, every Jew
must leave his previous frame of reference and replace his views
and inclinations with those of Hashem, as expressed through the
communications of the Rebbe, the Moshe Rabbeinu of our generation.
When
the Rebbe initiated Mivtza Tefillin, Reb Mendel went out to put tefillin
on any Jewish man he saw, even when there was a language barrier.
He would simply approach a Jew and say, “I Jewish. You Jewish. I
tefillin. You tefillin.”
When
the Rebbe initiated Mivtza Seifer Torah, Reb Mendel stood outside
the Itzkowitz Shul in Bnei Brak and signed people up to get
letters in sifrei Torah. He had never done any activity
like this before, but that didn’t stop him. Then the Rebbe
instructed the Chassidim to register people for hakhel and
to observe special customs on birthdays, and Reb Mendel
participated in these new activities as well.
But
as said above, Reb Mendel even went beyond that; he made it his
business to anticipate the will of the Rebbe, even though the
Rebbe had not given a direct order. Reb Mendel demanded that we
connect heart and soul to the Rebbe with ahava rabba,
travel to the Rebbe, write to the Rebbe about all our personal
matters, even – or especially – when our spiritual situation
caused us pain or embarrassment. He would quote the mashpia
Hendel who said, “Kinderlach, don’t write to the Rebbe
what you want to write; write what you don’t want
to write! The Rebbe will help, and give you a tikkun and
take you out of the mud!” Reb Mendel would also urge us to help
someone, even if by so doing we would experience a yerida,
a set back.
He
would often say the following: “Chazal say that “isha
k’sheira osa retzon baala” (a proper wife does the will of
her husband). It doesn’t say that she follows her husband’s
orders, but that she fulfills his desires, even if he doesn’t
state them explicitly. The same should apply to the Rebbe-Chassid
relationship. A Chassid should not be a ‘spoiled only child’
who has to have things constantly pointed out to him (see sicha
Parshas Shlach 5748). As soon as he knows what the Rebbe
wants, he should automatically do it. He should put aside all his
personal issues and throw himself into carrying out the Rebbe’s
will.”
A
Chassid does not act because he understands. Nor does he act
according to how he feels. Nor does he act according to his
determination that what the Rebbe said is correct. That would be
like the story about the rosh yeshiva who told his pupils,
“Everything I tell you is true. Even if you find an explicit
Gemara that contradicts my words, you must reconcile the Gemara
with what I said. For it is not possible for the Gemara to say
something against my words.” Rather, a Chassid yearns to do only
what his Rebbe wants (“retzon baala”) without mixing in
his own intellect or emotions.
*
* *
The
Rebbe says in Kuntres “becha yivareich Yisroel”
(Seifer HaSichos 5752 vol. 2, p. 344) that the chiddush
(innovation) of this new era in the nesius is expressed
by doing what the Rebbe wants, even when not explicitly directed
to do so. This new era began on Chaf-Beis Shvat 5748.
The
Rebbe MH”M distinguishes three eras in the leadership of
his father-in-law, the Rebbe Rayatz. The first era, marking the
leadership of the Rebbe Rayatz in the physical world, continued
until Yud Shvat 5710, the day of his histalkus. The second
era was from Yud-Alef Shvat 5710 (the first full day after the histalkus),
and especially from Yud-Alef Shvat 5711, until Chaf-Beis Shvat
5748, when the third era began, for by that point all the avoda
had been completed. The Rebbe stated then that all that is
needed until the Geula is kabbalas pnei Moshiach
Tzidkeinui, to greet Moshiach.
Why
is this new era connected with the passing of Rebbetzin Chaya
Mushka? The Rebbe explained that this is because this era is
especially related to women and girls, who not only make a dira
(a dwelling place), but a dira naah (a pleasant
dwelling place). When we carry out the orders of the baal
ha’dira (owner of the dwelling place) we are indeed
realizing the plan for a dira ba’tachtonim (dwelling
place in the lower worlds), but there still remains a difference
between the dira and the baal ha’dira. It is true
that He lives there and the dira is completely nullified to
Him, however, He resides in a dwelling that appears to exist
separately from Him; we do not feel that the dira is an
extension of the baal ha’dira Himself. But when we make
the dira into a “dira naah ha’marchiva daato shel
adam” (a pleasant dwelling place, which expands a man’s
mind), there is a bittul to the baal ha’dira.
There is also a chiddush (as it were) in G-dliness, as well
— “Marchivim daato shel adam ha’elyon” (the mind of
Supernal Man is also expanded). In this way the dira
becomes one with the baal ha’dira. It is not merely a “dira
lo yisborach” (a dwelling for Hashem), but “Hu
yisborach” Himself, Who is utterly one with His dira
ba’tachtonim.
Accordingly,
this era is connected to the life of a Jewish woman, the Rebbetzin,
for it is the special role of the Jewish woman, the akeres ha’bayis,
to fashion a dira naah through doing the mitzvos that
are unique to her with warmth and enthusiasm. It is important in
these final moments of Galus, to inspire all Jewish women
by telling them how privileged they are to bring about the final
Redemption.
By
the way, I must mention the timing of this sicha, which was
one of a series of sichos about the special role of Jewish
women and girls. There had been a debate between the N’shei
Chabad and the gabbaim of 770 about the famous
Melaveh Malka on Chaf-Ches Teives. That was when the women
took the position that Moshiach’s identity must be publicized,
and people asked to accept his malchus. Some men were
reluctant to allow the use of 770 downstairs for the Melaveh
Malka because they did not know the propriety of the
situation.
Throughout
that time, the Rebbe shlita gave positive and encouraging
answers to the women organizing the event, and inquired as to the
details. Consequently, the women were allowed to use the shul.
Afterwards, when the Rebbe received a list from R’ Chaim Baruch
Halberstam of about twenty places around the world that had
participated in the Melaveh Malka via hook-up, the
Rebbe wrote that it “caused great pleasure” (goram nachas
ruach rav). R’ Chaim Baruch said that it was the first time
in twenty years that the Rebbe responded to a report about
hookups.
Then
the Rebbe wrote to the N’shei Chabad of London
regarding their projects in inyanei Moshiach and Geula,
asking them to be in communication with the N’shei Chabad
of Crown Heights. The Rebbe wrote: “Received… And many thanks,
and it should be a great success, and certainly they are in touch
with the N’shei Chabad here to find out about
their latest celebration. I will mention it at the tziyun.”
When
you are familiar with what was going on at the time, the sichos
the speak about the greatness of Jewish women and girls are seen
in a different light. This is especially so when the Rebbe
stresses that women are not only batul to the baal
ha’dira to fulfill his orders, but are also concerned about
making a dira naah.
***
In
the sicha of Chaf-Ches Teives, the Rebbe
explains the significance of the three eras at length. In the
first era, until Yud Shvat 5710, the avoda focused
primarily on Yud, the number ten, to bring the world to a
state of completeness and perfection. The number ten alludes to
the perfection of nature, which upon attaining perfection
indicates it’s readiness to receive the revelation of eleven,
the wondrous revelation of Geula, the G-dliness that
transcends nature.
In
the second era, after Yud Shvat 5710, and especially from Yud-Alef
Shvat 5711, the eleventh day of the eleventh month of the eleventh
year, the revelation of Geula, symbolized by the number
eleven, began. The one who was born on the eleventh of Nissan,
became nasi on the 11th of Shvat, 5711, when the revelation
of Geula, the aspect of eleven, began.
However,
at this point there were still two things missing. First off,
although this revelation elevated the ten to eleven, it was still
only eleven and not ten. The ten itself, as ten, did not contain
the eleven, but it was elevated and included within the eleven.
And secondly, this was merely the lowest aspect of eleven, the
aspect to which the ten could be raised, but not the eleven itself
as it is above all limitations
Put
more simply, the tachton was elevated and wasn’t such a tachton
anymore. The elyon wasn’t such an elyon anymore,
either. In fact, this circumstance is what enabled them to unite.
However, the elyon as it is above all limitations, and the tachton
as it is lowly, could not unite.
This
is the chiddush of the third era which began on Chaf-Beis
Shvat: Chaf-Beis (22) is two times eleven, i.e., the highest
aspect of eleven, that which is truly unlimited, that which is
above bli gvul (unlimited) precisely as it is above gvul
(that which is limited). Only Hashem’s essence itself can
unite the elyon (lofty), as it is lofty, with the tachton
(lowly) as it is lowly. Doing so allows the tachton to
remain a tachton; nevertheless, it unites with the elyon
to the extent that there is no difference between them, for the dira
becomes one with the baal ha’dira.
At
this point, let us call tachton “Chassid” or “man”
and apply the concepts discussed above. The avoda of the tachton
himself, in which he is not told explicitly what to do, is
vital. Avoda coming from himself expresses his essence, but
does so in his state of being a tachton. When the avoda
comes from him, he is not doing it because he is battul and
is obeying the elyon. At the same time, the avoda of
the tachton must be uncompromising, so that the elyon can
be revealed in its full strength.
In
other words, in this era two things are asked of us: 1) Not to be
a spoiled, only child, and wait for explicit orders, but to do
things on our own. 2) Not to compromise the slightest bit; to
bring the etzem in all its glory to every corner of the
world.
There
are those who have nostalgia for the past, being unwilling to
“leave your land, your birthplace and your father’s house,”
in order to rise to the call of the hour. They are like those who
were genuine Chassidim of the previous generation, who could not
or would not rise to the occasion when the Rebbe took over. Since
creation, there has never been a time without a nasi in a
physical body. We were always told that life is impossible
otherwise! So what happened all of a sudden? Did everything change
because of what we saw? One shouldn’t try to be a chacham
at such a fateful time. M’darf zich halten in der Rebbe’ns
klamke (we must hold on to the Rebbe’s doorknob) and go with
him. The Rebbe doesn’t want us to be the spoiled, only child. We
must do what we have to do, despite our lowly status. Let’s do
it because he wants us to, in the way he wants us to do it! |