Weekly Dvar Torah: Uniting With the Rebbe’s Essence Through the Books
What are we really celebrating on Hey Teves? Why such excitement about winning a court case over books? Have Chassidim suddenly become materialistic?
Of course not.
A closer look at what happened reveals that the entire story of the Seforim is really about our connection to the Rebbe now, after Gimmel Tammuz.
The Rebbe’s shocking words
In the summer of 5745, during a televised farbrengen, the Rebbe spoke intensely about the theft of the Seforim. Chassidim were bewildered — why was this public, and why in such strong language?
The Rebbe said that stealing the books is tied to Hiskashrus, and even compared it to stealing part of the Rebbe’s very life. He declared that 35 years after Yud Shvat, when the Frierdiker Rebbe passed away, the Rebbe is alive and well — not metaphorically, but 35 years stronger, healthier, and more active than ever.
In court, there was plenty of normal legal proof: the books were clearly documented to be owned by Agudas Chabad, not as private property that belongs to a family and its heirs. Yet the Rebbe insisted there was no “estate” at all — because a Rebbe does not depart.
“This is the most important document.”
The Rebbe’s lawyers came prepared with documentation. The Rebbe gave them something else: the Frierdiker Rebbe’s letter to Dr. Marks stating that the library is a treasure of the Jewish people.
They didn’t see why this was crucial. The Rebbe replied:
“You are the lawyers; do what you think is best — but I hope I will win you over to my point.”
The opposing side tried misusing that very theme — suggesting that, Heaven forbid, the Rebbe wasn’t fully truthful. The Rebbe responded with unprecedented force: such an argument is foolish and is an affront to the Rebbe; anyone who claims that the Rebbe said something not 100% true is liable to excommunication.
At that time the Rebbe also defined what a Rebbe is: total Bittul to Hashem, living only to guide Chassidim in Torah and Mitzvos with Mesiras Nefesh; the “private individual” exists only so long as it does not interfere with being Rebbe. It is hard to imagine how painful it was for the Rebbe’s humility to speak this so openly — yet he did.
After a year and a half, on Hey Teves 5747, Judge Sifton ruled completely in favor of Agudas Chabad — and based it on that very letter. He said simply: it is inconceivable that a Rebbe of such stature would say something untrue.
In effect, American law affirmed: a Rebbe speaks absolute truth.
Really, this was for us — after Gimmel Tammuz
I believe the Rebbe allowed the saga for our sake.
He knew that after Gimmel Tammuz we would cry out:
“Rebbe, where are you? We need you!”
So he prepared us.
He taught us clearly:
• a Rebbe does not depart
• the life of a Tzaddik is his Avodas Hashem and leadership
• that life only strengthens with time
The Rebbe taught that the life of a Tzaddik is his Seforim — each Sefer is part of his life. Like the Rebbe Rashab said: “I am going to heaven, and my writings I leave with you.” This is comfort only because his true life is his writings, so he remains with us.
Just as the word אנכי hints: אנא נפשי כתבית יהבית — G-d says, I put My essence in the Torah. When we learn Torah, we unite with Him.
So too with a Tzaddik:
• he places his essence into his writings
• his entire being is invested there
• when we learn his Torah, we unite with him
Tanya, chapter 5 describes this as a unity unlike anything else in the physical world: the human mind and Divine wisdom becoming one from every side. The same with a Tzaddik — when you learn his books, you become completely one and united with him.
Without the story of Hey Teves, we might never have heard these truths expressed so openly. The Rebbe showed Mesiras Nefesh to reveal them to us.
And so Hey Teves is not about “books” in the simple sense.
It proclaims:
• the Rebbe is alive
• he leads us now
• his essence is in his Seforim
• through learning them, we are bound with him
Chassidim, we truly have what to celebrate.
L’chaim, L’chaim V’Livracha,
Gut Yom Tov, Gut Shabbos
Rabbi Yosef Katzman
