Weekly Story: Yud Tes Kislev #1

by Rabbi Sholom DovBer Avtzon

It was extremely heartwarming and gratifying this past week, when numerous Shluchim from near and far, came over and thanked me for enhancing their Shabbos table or farbrengen in shul, with these weekly stories. In response to their request I will begin mentioning a few thoughts that I prepared to farbreng with on Chag Hachagim – Yud Tes Kislev.

I appreciate your feedback and yes I am available to farbreng on Yud-Tes Kislev.

A] The saying of the Rebbe Rashab that in his understanding, the real revelation and spreading of Chassidus began after Petersburg, meaning after the Alter Rebbe was freed (the second time) from his imprisonment, is well known. There in Toras Sholom it is noted that a chossid inquired, that was the difference by the Rebbeim. However, what difference did the Arrest and Liberation have on the chassidim?

The Rebbe Rashab replied, before Petersburg the main focus of the chassidim was trying to understand the chassidic and G-dly concepts that the Rebbe revealed. Afterwards their focus was concerning what was the purpose that Hashem sent my neshoma down into this world? What mission do I have to accomplish?

So yes, obviously on Yud Tes Kislev, it is a time to intensify our limud hachassidus. However, we should be cognizant of the words that the Rebbe writes in HaYom Yom in conclusion for the 18th of Kislev; “Gut Yom Tov b’limud hachassidus v’darkei hachassidus.” It is not enough that we learn Chassidus, we have to make sure that our conduct behooves the ways of Chassidus.

This is in sync with the story that a proud father once mentioned (I think to the Rebbe Rashab) “My son learned the entire Tanya!”

To this the reply was, “[That is wonderful, however, the question is], how much did the Tanya teach him!” The Chassidus we learn has to inspire and influence us, and the proof is in the pudding. If our davening and/or our conduct improves that shows that we took the teachings to heart, if not, that shows that we have what to improve on.
In Kuntres hatefila the Rebbe Rashab states that one should contemplate on a particular aspect of Chassidus in detail, not just as a general thought and that is the key to make a lasting impression upon yourself.

B] As is known especially in the first ten years of the Rebbe Rashab’s nesius, he was out of Lubavitch quite often. And sometimes was not there for Yud Tes Kislev. One year he was in Germany with the family and some chassidim traveled to be with him for the yom tov.

That year he spoke about conducting oneself in the ways of Chassidus. His son, the Frierdiker Rebbe was a young boy then and the points discussed were not appropriate for him, and he inquired, “How do I conduct myself in the ways of Chassidus?”

To this the Rebbe Rashab replied, You are to daven from inside the siddur, [even though you are completely fluent in the tefillos by heart].”

From this we see that darkei hachassidus can be applicable to every individual in our community. Just each person should strive to accomplish it at their level and from that level they shall continuously go to a higher level.

Additionally, on a different note; in response to your inquiries about Malka, she is grateful for your well-wishes and Boruch Hashem she is fine. The following is a question she asked of me and my response.

A timely question that I once asked and totally forgot the answer:

1. Is there a connection between two unusual expressions that place value on the dung of mules/donkey of a tzaddik?

“People were saying, [better] the dung of the mules belonging to Yizchok, then the silver and gold of Avimelech” (Rashi, Toldos 26:13)

“Rav Yosef said, let Moshiach come and may I be worthy of sitting in the shadow of his donkey’s dung” (Sanhedrin 98b)

2. Why the “people” placed value on the dung itself of Yitzchok’s mules (not a derivative from the dung), while Rav Yossef placed value on even the derivative from the dung of Moshiach’s donkey – not the dung itself but the shadow created by the dung?

3. The possuk itself makes no mention that Yitzchok had mules, however it clearly says that Yitzchok had flocks of sheep and herds of cattle (26:14), so why would the people speak about the value of the dung of his mules rather than the dung of his sheep and cattle?

(I know that a mule is a crossbreed between a donkey and a horse and is infertile – which may be part of the explanation).

I answered:

The Gur Aryeh and others explain it, similar to what you alluded to.

In general, brocho means that there is continuity in the action, item, etc. A king – Avimelech with his tremendous treasure house of silver and gold was in a position to buy whatever he wants. In general that connotes a blessing.

[Ask Bloomberg, he thinks it can buy him the Presidency].

A mule, on the other hand, is infertile cannot have a continuation and therefore it is the opposite of blessing.[That is perhaps why when the possuk mentions Yitzchoks wealth there is no mention of mules, as in general, that is not a symbol of brocha]. In a mule itself its excrement/dung is the lowest of the lowest.

The possuk states that Yitzchok became extremely great.

To exemplify it by contrast, the sages stated that people said: The excrement of Yitzchok’s mules which normally is not something we praise was more precious to them and a greater source of a blessing than the kings’ enormous wealth.

Concerning the gemora in Sanhedrin, it begins with a statement about the difficulties that will be omnipresent in the days of Moshiach. They are so difficult and terrifying, that one sage states, I will prefer not being in that generation. The other sage states, no I want to be living then and witness it.

He explains; there will be a donkey [Chamor], which signifies the chumrioius of the world. At that time, people are going to be extremely involved in their materialistic pursuits and desires. It would be to such an extent that it is comparable not only to the donkey but to their dung.

Yet, I want to live in those days, as I will be not in the dung itself, I will be on the sidelines – the shadow of it. While they are doing theirs, I will be doing my service of Hashem, and I will merit to see the coming of Moshiach Tzidkeinu.

(This is based on the explanation of the Maharal).

Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeim and their chassidim. He is available to farbreng in your community and can be contacted at avtzonbooks@gmail.com