By Rabbi Levi Yitzchak Ginsberg,
Mashpia, Yeshivas Tomchei T’mimim – Lubavitch, Kfar Chabad
Translated by Michoel Dobry
With regard to the unique situation in which we find
ourselves, starting from Chaf-Zayin Adar 5752, ten years ago, and the
entire period that followed, until Gimmel Tammuz, regarding which every one of
us without question wants to know the truth with all his heart - what do these
things mean, what is happening here, and the most important and relevant matter
for us, what does all this tell us and what is demanded from us at a time like
this?
In the sichos from 3 Shvat and Shabbos Parshas Bo
5752, and particularly the shocking sicha from 9 Adar Rishon 5752, the
Rebbe himself asked in effect, "Who are we and how can we possibly understand
what G-d does, in particular, in connection to the leader of the generation?"
However, we can not be exempt from involving ourselves in
this matter with an unceasing fervor, since it is obvious that something is
required of us here, and the question is: What is that something? With this in
mind, we have searched the Torah and tried to find the explanation of what is
happening here and what is being asked of us. Even though it is clear that no
explanation will help, nevertheless, we want to see our King, our Moshiach,
standing and revealed before us all and redeeming us in actual deed with the
true and complete Redemption, now - without p’shetlech!
Therefore, as we do each week, we start with a chassidic
story:
The city of Nevel, while most of its residents were not
particularly great intellectuals, but very simple people, was filled and
saturated in the ways of chassidus. It is told that the Rebbe Rashab
implied reference to it in the verse, "Halleluhu b’nevel" (Give praise to
Him with the harp) and as is well-known in the saying (of the Rebbe Maharash, I
believe) that "a simple butcher from Nevel is more precious that an intellectual
from Kremenchok…"
Our story is about two chassidim from Nevel, who
traveled to the Rebbe Maharash. One was most learned and scholarly. His friend,
however, was a very simple man.
The scholarly chassid went into the Rebbe first and
requested a seider for his avodas Hashem.
The Rebbe told him, "When you daven, always keep your
hand in the siddur. Always be strict about davening from the
siddur and pay attention to what you are saying!"
The young man, who apparently didn’t consider himself a
simple chassid, was perplexed to hear the Rebbe give him a "seider
avoda" which seemed to be suited more for simple people. He tried to explain
to the Rebbe that when he covers his face with his tallis and davens
with his eyes closed, he can daven with more kavana.
"Fool!" the Rebbe said, "and what will your kavana be
then? - ‘Halleluka’ on the log?"
The young man was startled by the Rebbe’s answer and didn’t
understand at all to what his words could be hinting: What connection is there
between Halleluka and a log?
He turned to the elders of the chassidic community and
to a variety of meivenim with the Rebbe’s answers, but none of them
succeeded in understanding the hidden meaning of the strange words.
Finally, after all his efforts to delve deeply into the
matter had failed, the young man remembered something that had happened to him
in the past. Once, when he was davening Shacharis, he began
walking back and forth in the beis-midrash. While doing so, as he reached
the recitation of the Psalms of "Halleluka" in the P’sukei D’Zimra,
he noticed a long log that had been placed on the floor. Without paying
attention to what he was doing, he decided (albeit through a lack of knowledge)
to begin reciting the Psalms of "Halleluka" at one end of the log and to
finish them at the other end, and so he did.
He then understood what the Rebbe was talking about. Since he
was not satisfied with the "simple" service of davening in the siddur
and paying attention to what he is saying, but instead began looking for
more "lofty and supernal" modes of services, the Rebbe made him understand what
is truly relevant for him. He now saw that his "lofty and supernal" avoda
was nothing more than "Halleluka" on the log.
Afterwards, his friend, the simple Jew, went into yechidus
and requested a bracha.
The Rebbe told him, "Whenever you have free time, you should
always read the "Ivri Taitch" (the Yiddish translation of the Tanach).
Being a simple Jew, he didn’t try to understand the reason
why. He immediately obeyed the Rebbe without objection. At every free moment, he
would read Tanach with the "Ivri Taitch" translation into Yiddish.
Not long afterwards, the simple chassid came home on
one of the long winter nights, took off the thick winter coat he was wearing,
and without noticing, tossed it onto the baby’s bed at the other side of the
room. After he sat down for a while to rest and speak with his wife, he went to
check on the baby. When he picked up the coat that lay there, he was shocked to
see the baby lying in his cradle, motionless!
It was apparent that the thick fur coat, which had been
placed accidentally on the baby’s face, had blocked his air passages. As a
result, the baby suffocated due to a lack of breathing.
The mother desperately ran to bring the doctor. But until the
doctor would arrive, precious time would be lost, and by then it might be too
late, ch’v.
When the mother arrived with the doctor, both fearful that
perhaps there was nothing that could be done, ch’v, they were surprised
to find the father, sitting and playing with the baby, who appeared completely
fine.
The father told them that ever since the Rebbe had instructed
him to read Tanach with the "Ivri Taitch," he had done so at every
opportunity. Recently, he had read the part about the prophet Elisha and the son
of the Shunamit (from the Haftora of Parshas VaYeira), where Elisha
remained alone with the woman’s dead child. He placed his mouth on the baby’s
mouth and his eyes on the baby’s eyes and blew with his mouth, etc., until the
child was restored to life. As he realized the danger to the life of his son,
who by now had turned blue and appeared virtually lifeless, ch’v, he
decided that he would do so, as well. He leaned over the baby’s body, breathing
into his mouth the entire time (as if he had passed a course in resuscitation
and artificial respiration…) until the baby had been revived back to life,
reminiscent of the story with Elisha…
Thus the Rebbe’s words were fulfilled in their simplest
sense, as the father succeeded in saving his baby boy, who went to live many
long and good years.
***
Now, in general, we cannot rely upon verses in Tanach
to provide interpretations for us regarding the unique circumstances in which we
find ourselves today. It is obvious that the Torah has clear instructions
throughout for every possible situation, yet we lack the tools to derive for
ourselves these instructions from the words of the Written Torah on how we must
conduct our lives, as we might make an error.
In particular, when discussing the words of the Neviim,
most of which were said allegorically, it is extremely difficult for us, limited
as we are, to grasp their true deep meaning. What do we do when we want to know
what the Torah is trying to instruct us? When it is a matter of halacha,
we turn to the s’farim written by halachic authorities. In manners
of proper conduct, it is imperative to delve deeply and precisely ("If only
[they] would be strict…") into the words of the Rebbe shlita MH"M,
in order to understand them to the fullest and find within them the answers to
all the questions regarding what is required of us at a time such as this.
Nevertheless, when we find explicit words in their most
simple interpretation in verses which refer clearly to Melech HaMoshiach,
many of which are brought, quoted, and explained on numerous occasions in
maamarim, sichos, and igros kodesh of the Rebbeim,
specifically the Rebbe MH"M (although some commentators interpret them in
reference to the entire Jewish nation or the Prophet Yirmiyahu, etc., the
Rebbeim [almost] always bring the interpretation of our Sages which refers
to Melech HaMoshiach), this is a source of much strength and
encouragement which can teach us a great deal.
This is particularly so when the Rebbe shlita speaks
regarding learning about Moshiach and the Redemption (especially in the sicha
from Shabbos Parshas Tazria-Metzora 5751), and he directs us, first and
foremost, to the Written Torah, as "all the Prophets are filled with this
matter."
Therefore, when we want to know what’s going on here and what
is demanded of us today, in addition to all the aforementioned, we must study in
greater depth and precision the words of the Rebbe shlita, in particular,
the D’var Malchus (as emphasized on numerous occasions in this column).
Sometimes we also simply need to open the Tanach with the "Ivri Taitch"
and read what the Prophet says in those verses which speak about Melech
HaMoshiach in their simplest interpretation.
And this is exactly what we will try to do in these next
several lines, in connection to the unique period which began on Chaf-Zayin
Adar with everything that has happened since then. We will not add a single
word into what was said by Yeshayahu, the Prophet of the Redemption. (Even the
very name Yeshayahu refers to the awaited yeshua [salvation] and
Redemption. It stands to reason, according to what the Rebbe shlita has
taught us throughout the years, that the fact that the following passage comes
from Chapters Nun-Beis and Nun-Gimmel is by no means
coincidental…) The parenthetical sections come from the Metzudos
commentary and are brought only in those places where it is very difficult to
understand the straight Biblical text.
So says the Prophet Yeshayahu (52:13 - 53:12):
Behold, My servant shall prosper, he shall be exalted and
extolled, and be very high. Just as many were astonished at you, saying: Surely
his appearance is too marred to be that of a man, and his form, to be that of
the sons of men (So great will be the astonishment of so many by his depraved
state that they will say that his appearance really is "too marred to be that of
a man" and "his form" is different from "that of the sons of men." One might say
that he has no rule, no strength, no courage.) , so shall he scatter many
nations. (By the same token, he in fact will rule with strength and courage, and
spill the blood of the many pagan nations.). Kings shall shut their mouths (all
this will shut the mouths of the pagan kings as they will be speechless in
amazement), for that which had not been told them, they shall see; and that
which they had not heard, they shall perceive.
Who would have believed our report? And to whom is the arm of
G-d revealed? For he grew up before him as a suckling, and as a root out of dry
ground, he had no form nor adornment that we should look at him, and no
appearance that we should desire him. He was despised and rejected of men; a man
of pains, and acquainted with illness, and we hid as it were our faces from him;
he was despised, and we gave him no consideration.
But in truth, he has borne our sicknesses and endured our
pains, yet we showed him no esteem, stricken, smitten by G-d, and afflicted.
(But in truth, G-d did not despise him, because every illness and pain that he
suffered was due to us, i.e., we caused him illness and pain because of our poor
judgment.) And he was wounded due to our sins, dejected due to our
transgressions. His sufferings were so we may have peace (the suffering we
should have endured to cleanse us from our sins and to make our peace
everlasting came upon him.), and we have been healed due to his injury (wounds).
We are all as sheep gone astray, each one of us has turned to
his own way, and G-d has placed upon him the sin of us all. He was persecuted
(pressed upon), but he consented (similar in root to the word "torment") and did
not open his mouth like a lamb to the slaughter; and as a sheep is silent before
her shearers, so he did not open his mouth.
By oppression and false judgment, he was taken (from his
place of imprisonment and from the place of the trial where he was judged, he
was taken to be oppressed and tortured), and of his generation who considered
(who could relate all the hardships he endured during his generation)? For he
was cut off from the land of the living (for in the end, he was cut off from the
land of the living, as the hardships were the reason to hasten his passing),
from the transgression of the people to whom the plague was due. And he made his
grave among the wicked (he gave himself over to be buried with the wicked), and
his tomb among the rich (he gave himself over by agreeing with the wealthy ruler
who decreed upon him all forms of death), for he had made no violence nor
deceived with his mouth.
And G-d desired to crush him by disease (He made him to be
ill); and if his soul shall consider it compensation for his guilt (if he will
accept upon himself the judgment rendered without questioning Me, that he sinned
and is guilty, then there will be his reward), he shall see his seed, he shall
live long, and the desire of G-d will succeed in his hand.
He shall see the labor of his soul, he will be satisfied by
his knowledge that My servant justified the Righteous One (that through his
knowledge, the Righteous G-d will be justified) to the many (that he was My
servant against the many nations and did not heed them) and bore their sins.
Thus, I will give him a portion among the great, and he shall divide the spoil
with the strong, for he has poured out his soul to death (as a reward for
pouring out and forsaking his soul) and was numbered with sinners (he was
counted among the sinners and heretics who brought upon themselves shame and
G-d’s wrath), but he bore the sin of many and interceded for the sinners (thus,
instead of submitting to them, he will rule over them at the time of the
Redemption).
What did we just read here? The Prophet is telling us in its
simplest interpretation about the revelation of Melech HaMoshiach. First,
he emphasizes that he is of the loftiest level - "he shall be exalted and
extolled, and be very high," more than Avrohom, Yitzchak, and Yaakov, Adam
HaRishon, and Moshe Rabbeinu, as explained in chassidus and based on the
Midrash.
However, afterwards, he suffers tremendous afflictions, and
becomes ill and broken, to the point that "One might say that he has no rule, no
strength, no courage." But not only that, he "was numbered with sinners" - "he
was counted among the sinners and heretics who brought upon themselves shame and
G-d’s wrath." It appears as if he, ch’v ,"was despised and rejected of
men" and all other descriptions of lowliness in the passage.
The Prophet also emphasizes for us (as the Rebbe shlita
also emphasized on numerous occasions) that this is not his problem. From his
point of view, he is completely higher than all this. However, he allows himself
to suffer our illnesses, our pain, and our sins. He accepts it all upon himself
lovingly in order to save and redeem us and in order that "we have been healed
due to his injury (wounds)."
The passage continues and explains the state of his health,
in particular with regard to his speech - "he did not open his mouth like a lamb
to the slaughter; and as a sheep is silent before her shearers, so he did not
open his mouth." (It is possible that the repetition of the phrase, "he did not
open his mouth," alludes to the two occurrences on Chaf-Zayin Adar, 5752
and 5754.)
As we look further, we see that it even intimates, ch’v,
that "he was cut off from the land of the living" - "for in the end, he was cut
off from the land of the living, as the hardships were the reason to hasten his
passing." Not only that, but "he made his grave among the wicked" - "he gave
himself over to be buried with the wicked," "he has poured out his soul to
death" - "for pouring out and forsaking his soul."
In addition, the verse states clearly as if with simple
"Ivri Taitch" - without allusions, deep interpretations, or mysterious
allegories - that the bottom line simply is that "he is alive" literally - "he
shall see his seed, he shall live long, and the desire of G-d will succeed in
his hand."
Does anyone have another explanation other than he actually
exists "physical body and soul," and that one can and should say "shlita"
- "that he should have long life" - in reference to him? These are the literal
words as written: "he shall see his seed, he shall live long, and the desire
of G-d will succeed in his hand."
What does all this tell us, when we know that this is the
situation to which it is referring? What is demanded of us at this time? We will
not hesitate to refer back again and again to the famous parable that the Rebbe
shlita mentioned in the maamer from Motzaei Shabbos B’Reishis 5738
(when he was in a state of "he has borne our sicknesses"). This is a parable
explained at length by the Mitteler Rebbe in the preface to "Shaar HaEmuna"
in his seifer Ner Mitzva v’Torah Ohr.
Here is what he writes:
And this will be understood from the well known parable of
someone who has a little son, who is more precious and beloved to him than
anything else. He wishes to test him in two things: in his wisdom and knowledge,
and in the loyalty of his heart, i.e., if he is connected with true love and
self-sacrifice to his father.
How will he test him? If the father is always close by him,
and gives him all that he desires, it is no wonder that the son’s heart is
completely loyal to his father.
However, here, the father conceals and distances himself from
his son in the most hidden and remote place, in order to urge his son to search
for him well. Then, the father will see the true purpose behind his heart’s
feelings for him.
So, immediately when the father is hidden from the son, the
son becomes very pressed, and runs with all his strength in search of him. Here,
one can see within the son’s heart by his searching well for the father.
And after the son searches down every path and road familiar
to the son as the paths and roads that the father walks on every day, and he
does not find him, he will undoubtedly become pressed, and he will cry
constantly because he can no longer see his father, and his soul will weep
constantly and inconsolably, in hiding, until he will say in desperation that he
will never again see the face of his father. With the passage of time that will
cause him to give up hope on the matter, he will feel cold and embittered in his
heart, and he will slowly forget in his heart until he will become totally
indifferent to searching for his father. He will stop crying altogether and the
line that connected the son to the father will have been cut completely.
All this comes from two things: First, the limited knowledge
of a child. His knowledge is slight, and he will neither understand nor
recognize how his father is testing him this way, that the concealment with
which the father hides himself is not real in essence, nor is his distancing
himself real. For he will soon come back, since the father did not really
distance himself out of hatred, but only because he desires to test him, to know
what is within his heart, etc.
Second, through this despair that the son has given up hope
there appears the limited love and connection of the son, a love which is not
really faithful to his father. For if the connection were truly strong, this
despair would not befall him at all. Since the heart of a truly faithful son
will strengthen itself all that it can so he will search after his father. And
even if he is hidden and distant from him, he will not despair at all, for he
knows well in his heart that his faith and connection are strong. And "as waters
reflect the face etc.," certainly is the heart of his father towards him, for he
only concealed himself to test him. This represents a son who is wise and
faithful with all his heart and comprehends that the concealment is not real.
And he will constantly search for the father down every road,
and even if he does not find him, he will neither cry nor express his soul’s
sense of hopelessness. On the contrary, he will always ask for him with all his
heart and look for him down every path in search of his father’s footsteps,
wherever the father was accustomed to go. And even if he does not find the
father down these paths, he will be joyous in his soul, certain that he remains
on his father’s path, and he will definitely find him…
And when the father sees the vigor of the son’s efforts to
search for him, that he has not given up hope at all, and how great and loyal is
his connection, to run after him even in the darkness, even when he doesn’t see
the father at these paths, he will go and run with all his strength and might,
even though he does not see him.
Then there will be aroused in the father’s heart an even
greater intense love for his son than before, doubled and redoubled, to the
point that the father can no longer restrain himself, and he reveals himself
from the place where he was hiding, appearing before him from the depth of his
heart, with an overflowing love, kissing his son again and again.
This is similar to the father who plays with his only son,
kissing him again and again, as just one kiss will not satisfy his heart before
he kisses him again out of the great love and deep affection…for the light of
the intense love had intensified much more than it had been before…and
specifically coming after the concealment and distance, the son’s love is even
more faithful than before, as the increase in strength came from the distance
more than the closeness. So too, from the father towards the son, that from his
distancing himself from his son, his love towards him was increased and
redoubled than when he was with him before, as the son’s heart has been found to
be faithful to the test.
Until here, the holy words of the Mitteler Rebbe.
As was said, it is demanded of "a son who is wise and
faithful with all his heart and comprehends that the concealment is not real,"
that "he will constantly search for the father down every road. And even if he
does not find him, he will neither cry nor express his soul’s sense of
hopelessness. On the contrary, he will always ask for him with all his heart and
look for him down every path in search of his father’s footsteps, wherever the
father was accustomed to go. And even if he doesn’t find the father down these
paths, he will be joyous in his soul, certain that he remains on his father’s
path, he will definitely find him..."
It is demanded from us that we withstand the test - to
believe, to know clearly, and to instill with full force in anyone who is
prepared to listen, the belief that "There is a Rebbe!" The Rebbe shlita
MH"M is alive and exists - literally, even if we do not see this with our
physical eyes.
This entire generation has the tremendous privilege and
absolute obligation to obey his instructions; to request his advice and to
fulfill it, to believe in his prophecies, including the main prophecy - "not
just as a wide man and a judge, but as a prophet, which indicates a certainty" -
the prophecy of "Here this (pointing with the finger and saying "this") is
Moshiach coming"; to accept upon ourselves to do everything, all of us, to
accept his sovereignty; "to greet our righteous Moshiach in actual deed in order
that he can fulfill his mission to take the Jewish people out of the Exile"
(Shabbos Parshas Chayei Sara 5752).
And in particular, through the declaration whereby we
establish this fact and act towards the full revelation, for all to see, of the
true and complete Redemption, immediately, mamash, NOW!
Yechi Adoneinu Moreinu v’Rabbeinu Melech HaMoshiach l’olam
va’ed!