Weekly Story: The Shpoler Zeide and A Synopsis of a Maamar

Rabbi Sholom DovBer Avtzon

While in Lubavitch, Vov Tishrei, which was this past Thursday, commemorates the life of Rebbetzin Chana, and I normally write something about her life. However, being that bezras Hashem after Yom Tov I will be sending the book on the Shpoler Zeide to the printer, I am posting this week the chapter of his histalkus, as it too was on Vov Tishrei..

It is believed that this is the reason why there were times that during the farbrengen on Vov Tishrei, the Rebbe instructed that the Zuede’s niggun of Hop Cossak to be sung.

As always, your comments and feedback are appreciated and most welcomed.

His Histalkus

The brochos the Baal Shem Tov had given the Shpoler Zeide at his bris were fulfilled in their entirety. The Zeide fought like a lion to do a favor or simply help another Jew with loving kindness. The Jews did not look at him merely as their Rabbi who gently inspired them all to become closer to Hashem, but as their beloved grandfather who loves all his grandchildren no matter how they conducted themselves with unmatched love and devotion. Additionally, he lived a long life (especially for those days).

During his final weeks and days, it was evident that he was becoming weaker and weaker. However, the chassidim davened that just as he had performed wonderous miracles for them, Hashem would perform a miracle for their beloved Zeide. They said Tehillim and beseeched Hashem for mercy.

However, the Heavens’ will prevailed, and on the sixth of Tishrei, 5572 (1791), after faithfully serving his community and all the Jews of Ukraine and beyond for fifty-two years,[1] he was nistalek.

Following his instructions, no name or description was written on his tombstone. He instructed that the only inscription to be made should be the date of his passing.

From then on, Jews from all over have thronged to his eternal resting place, asking Hashem that in the Zeide’s merit, their tefillos should be accepted and fulfilled.

In Lubavitch, there is an intriguing story connected to his histalkus. As is known, the Alter Rebbe called the Tanya, Sefer Shel Beinonim, a book to help guide every Jew. In addition, he wrote another sefer called Sefer Shel Tzaddikim, describing the unique path a tzaddik should follow.

One day, the Shpoler Zeide arrived in Liozna (or Liadi).[2] He informed the Alter Rebbe that this time, he had come at the behest of the Heavenly Court. “I was instructed to tell you,” he said, “that under no circumstances should the Sefer Shel Tzaddikim be published or even shared with anyone.[3]

“Furthermore,” continued the Zeide, “I will go up with it in a fire to Heaven.”

On the sixth day of Tishrei, a fire broke out in the Alter Rebbe’s house and the sefer was burnt. At that time, the Zeide was nistalek.

Although the Zeide left no seforim or written insights,[4] the story of his life continues to inspire Jews all over the world to emulate him as much as they can and go out of their way to lovingly help a fellow Jew, no matter who that person is.

After his histalkus, a question arose. As noted, the Shpoler Zeide was extremely active in helping the poor and sick. It is related that his Rebbetzin would wash the heads of people suffering from lice and other ailments. The Zeide once said to her, “When you arrive before the Heavenly Court, toss three afflictions (lice) you helped clean before the supernal judges, and the gates to Gan Eden will open wide before you.”

While his chassidim would give him money for his tzedakos, he helped so many individuals in numerous communities that it did not suffice. To supplement the necessary funds, he distributed tzedokah boxes throughout the numerous Jewish communities in Ukraine and beyond, even in distant Siberia. On the boxes would be written,[5] “May the merit of the holy Zeide of Shpoleh, Yehudah Leib ben Rochel, whose righteousness will last forever, protect those generous individuals who do Hashem’s will.”[6] 

Some community leaders asked what should be done with the charity that had been placed in these boxes in their communities. Should they continue sending it to Shpoleh as they had done until now, or should they use it for the poor people of their own cities? Most Rabbonim stated that it should be sent to Shpoleh and distributed by the Rov, Reb Yechezkel, together with the tzaddik’s son Reb Yaakov. However, some felt that it should be divided equally between Shpoleh and the local needy.

During the recovery of the Boruch Hashem successful procedure, I was thinking how can I show my tremendous Hakaras Hatov to the Eibishter? After much thought I decided that I will attempt to give a synopsis of the weekly maamar in the dvar malchus as often as possible.

In order to clarify some thoughts, I added points (mainly in the footnotes) that are mentioned in other maamaorim. Your feedback will help me clarify how to present it. Thank you

Maamar Shuva Yisroel 5732 (1971)

This shabbos is called Shabbos Shuva, since the haftora begins with the words Shuva Yisroel, which means Israel returnn to Hashem. The obvious reason we read this haftara is because this is the Shabbos before Yom Kippur, when we all do Teshuva.

In this maamar the Rebbe asks three questions; the first two are common questions on this possuk, while the third one isn’t commonly asked.

As is known the Jewish people are called by two names: Yaakov and Yisroel. The name Yaakov was given since when he was born he was holding on and under the heel of his brother Esau. While the name Yisroel was given when he overcame and conquered Esau”s angel. Therefore, Yaakov denotes the time or situation where a Jew is under the influence of the nations of the world. While Yisrael represents when the Jew is in charge and conducts himself properly.

So the first question is. when the possuk is admonishing a Jew to return to Hashem, shouldn’t it  be speaking to the Yaakov Jew who is under the influence of the nations and therefore may sin, instead of directing his words to the Jew who is on the level of Yisroel , who didn’t sin?

The second question is if the possuk is guiding us to return to Hashem, therefore, the wording should be laHashem (which means to Hashem). Why does the possuk say ad Hashem which means until Hashem?

The third question is what is the connection between the haftara and the Torah portion of this week which is Haazinu?[7]

Rashi on the first possuk of Haazinu explains that one of the reasons why Moshe Rabeinu chose the heaven and earth as witnesses is because they will reward the Jewish people when they conduct themselves properly.[8] This is a basis for the saying of our sages that the entire universe was created for the Jewish people.

So, after the month of Elul, when we request twice daily bakshoo punai- seek my (the persons) essence – which desires to serve Hashem properly.[9] And especially after Rosh Hashanah when Hashem requests of us “Annoint Me King over you” and only after we do so, does He have a desire to be king çf the universe. So we see the tremendous power and ability that a Jew has over the world.

Therefore, on the Shabbos after Rosh Hashanah, parshas Hazinu,  the first possuk in the haftara is addressing the higher level of Yisroel and stating you have an ability to not only elevate yourself but I am requesting that Yisroel elevates the would around him. Until you accomplish by all that Hashem becomes  your G-d.

Chassidus explains that the root of the name Hashem is Havayuh which represents His power of creation and essence. However, in order that we have free choice He concealed His true greatness, and everything was created through the name of Elokim.[10] [Elokim has the same numerical value as the word Hateva which means nature. Therefore, one is nor overwhelmed with a fear of the Creator, as the person thinks that shatever happens in the world is a natural occurrence and they don’t realize it is happening because that is what Hashem wants to happen. But if the person would feel the presence of Hashem, the person would be nullified by His greatness and be “forced” to serve Him].

So the possuk is telling us that while most people are associated with the name Elokim, (that the world follows the rules of nature), we should elevate the world to recognize that the truth is that everything is coming from Hashem Himself.

That could only be accomplished by Yisroel, who he himself is on that level, and not by Yaakov.

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

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[1] This is the number given in Tiferes Maharal. However, as already noted, the years don’t add up. He became Rebbe when he was between forty and forty-two, so he was Rebbe for about forty-five years.

However, as noted, he was a tzaddik before he settled in Shpoleh, and unbeknown to everyone, he davened and performed miracles on behalf of many Jewish communities and individuals, especially during his five years of exile plus the two years he was in Zlatopola. These seven years raise the number to fifty-two.

[2].     Author’s note: The Alter Rebbe wrote the Tanya over a period of twenty years, and most of that time he lived in Liozna. When he decided to print it, he was still living in Liozna. However, I don’t know if the Sefer Shel Tzaddikim was written during that time or if it was written after 5561 (1801), when he relocated to Liadi. Even if we say he wrote it while he was in Liozna, it is possible that the Heavenly Court instructed the Shpoler Zeide to tell him not to publish it only after he settled in Liadi.

[3] Heeding his words, the Alter Rebbe wrote on the cover that no one was allowed to look inside.

Chassidim relate that after it was burnt, the Alter Rebbe asked his son and future successor, the Mitteler Rebbe, if he had read it.

“How could I,” HaRav DovBer replied, “when you wrote a stern warning against reading it?”

The Alter Rebbe replied in anguish, “But where was your mesiras nefesh for Chassidus?!”

[4] In Ish Hapele there is a chapter with his teachings and sayings, collected from various seforim. See below, “His Sayings.”

[5].     Rabbi Moshe Aharon Geisinsky (quoted in Ish Hapeleh) says this was the wording of a seal used by the Zeide’s descendants.

[6].     From here it seems that his name was Yehudah Leib and not Aryeh Leib. Another point is that he spelled Yehudah with an aleph at the end and not a hei.

[7] Especially as the custom to read a haftara was instituded when our enemies  who conquered Eretz Yisroel forbade us to read the Torah on Shabbos, So the sages instituded that we should read something from the Neviin or kesuvim that has a similar theme or thought as the weekly Torah portion has.

[8] As we say in the second portion of Shema, that when we listen and obey Hashem’s commandments, the heavens will give rain and the earth will give forth produce. However if we don’t listen to Hashem then the heavens and earth will withhold that from us.

[9] As the Alter Rebbe explains in Tanya, a Jew only sins when the evil inclination fools him and says you are still a good Jew and connected to Hashem.

[10] Therefore though the process of the six days of creation the Torah only mentions the name of Elokim. Hashems name is mention only after everything was created.