Weekly Story: The Youth of The Rebbe Rashab

by Rabbi Sholom Avtzon

Being that this Shabbos is Chof Cheshvan, the birthday of the Rebbe Rashab; I am posting a story about his youth, (and bezras Hashem next week we will continue with additional stories about the Mitteler Rebbe as they are recorded in Sippurim Niflaim).

This year will be the 163^rd year since his neshoma came down to this world, so therefore it is only proper that at least on his birthday we all say his new kapital. As the Rebbe said in a Sicha, that after the Rebbe Rashab’s histalkus, he revealed himself to his son, the Frierdiker Renne and on his birthday he continued his tradition  of saying to him a maamar on his new kapital. So this year his new kapital is # 14 (as it is in addition to kapital #150).

As always your comments and feedback are greatly appreciated.

A COIN AND A KISS

a Story I heard from my Father, Reb Meir a”h whose Yahzet is Erev Rosh Cjodesh Kislev

As is well known, the Rebbe Rashab was a forceful opponent of the Zionist movement. As such, the chassidim were concerned that if he would continue in this vein, the Zionists would retaliate and try to harm him. Their apprehension grew when he wrote an extremely sharp public letter against the movement.^[1]

The chassidimknew it was out of the question for them to suggest to the Rebbe himself that he reduce his struggle against the Zionists. Instead, they decided to speak to his mother, Rebbetzin Rivkah, and persuade her to suggest that the Rebbe use a more cautious approach. The Rebbe had tremendous respect for his mother, and if she would just mention a word of caution, they were certain everything would be taken care of.

Upon hearing their request, Rebbetzin Rivkah replied in astonishment: “You want me to tell him what to do?! I would never ask him to change his mind or opinion. Evidently, you don’t realize what a gleicheh [straight] mind he has.”

She then related the following story:

When the Rebbe Rashab was a young boy, he and his older brother, Reb Zalman Aharon (the Raza), would visit their grandfather, my father-in-law the Rebbe the Tzemach Tzedek, on a daily basis. At the end of the visits, the Tzemach Tzedek would usually give each one a coin.

In beis harav (the Rebbeim’s family), it was customary for the children to wear a shtreimel (and gartel) when entering the Rebbe’s room to speak with him.The [Rebbe] Rashab and the Raza each had a shtreimel which they would put on before visiting the Rebbe the Tzemach Tzedek.

One day, the Raza couldn’t find his shtreimel, so at the scheduled time, the [Rebbe] Rashab went alone.^[2]

Upon entering the room, his grandfather picked him up and sat him down on his lap for a long period of time.^[3] He then gave him a five-kopeck coin and kissed him.

When he returned home, he excitedly announced that today, in addition to receiving the usual coin, he received a kiss as well.

The Raza realized that the kiss had great significance^[4] and was extremely upset that he had missed this special occasion. Frustrated at his misfortune, he grabbed the coin out of his brother’s hand.

The [Rebbe] Rashab cried out, “You can grab the coin Zeide gave me, but you can’t take away the kiss!”

Realizing that what he had done was wrong, the Raza immediately handed back the coin. However, the [Rebbe] Rashab refused to accept it, saying, “You keep the coin and I’ll keep the kiss.”

Concluding the story, Rebbetzin Rivkah said to the chassidim: “If at such a young age he was able to understand the difference between a coin and a kiss, how can one possibly think that now, when he is Rebbe, he doesn’t understand what he should do?! If so, how can I give him advice?!”

I [heard this story from Rav Yitzchok Raphalovitch, who was one of the chassidim who approached Rebbetzin Rivkah with this request.

Oros Ba’afeilah, pp. 121–122

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^[1]. Compiler’s note: Indeed, some years later the Zionists shot at the [Rebbe] Rayatz (who was working on behalf of his father the Rebbe Rashab), and upon the instructions of his father, he left Lubavitch for six months until the situation calmed down. See below, The Rebbe Rayatz, “A Perilous Mission.”

^[2]. Initially he would be accompanied by the non-Jewish maid, but as soon as they would enter the entrance of the antechamber in front of the Rebbe’s room he would instruct her to stop and continue alone.

^[3]. Compiler’s Note: It is noted in numerous sichos that the Rebbe Rashab used to say: “My grandfather, the Rebbe, once sat me down on his lap and instructed me to brush his beard [with my fingers]. I must have brushed it thoroughly, because Boruch Hashem I have the ability to clarify his words.” Perhaps this, as well, took place at this time.

^[4]. Chassidim connect this story to the Raza’s realization that he wasn’t destined to become Rebbe (see below, “Declining the Nesius”). 

A Taste of Chassidus

Simoochim Lu’ad 5730

The mamar in this weeks Dvar Malchus was said by our Rebbe on Chof Cheshva 5730, the 110^th birthday of the Rebbe Rashab and therefore the mamar was on a possuk in kapital 11i. It is based on a maamar that the Rebbe Rashab said on his 59^th birthday in the year of 5680. He said it on this possuk, as this possuk begins with a samach, whose numerical value is 60.

The word Somech is normally translated to mean support as we say in davening somech noflim, He supports those who are falling.  However, there it means that His support is to stop the fall, but not necessarily to help the person stand up as he was standing before he began falling. However, here the meaning is that not only is He stopping the fall, but He is assisting the person to stand up completely. This is why the Zohar says that Simoochin here means, He is assisting the person.

In order to elevate something you must be higher than the thing, and this is what it is explained in other places that while the letters of a samach and a mem appear to be somewhat similar as they both are completely close, however, in truth there is a tremendous difference between them.

The Mem is flat on the bottom (as well as the other sides), that demonstrates that it could settle in its place, (it has a platform). Whereas the letter Samach is completely round, and it can’t settle or stand im its place.

The deeper meaning to this is that the Mem is a smaller revelation of G-dliness, one that can come down and be in the world. While the revelation that the Samach reveals is much higher and the world cannot accept it, without becoming nullified. So the Samach has the ability to elevate the lower level of G-dliness, which is represented by the Mem. That is the reason why here the hurt Somech means to assist and elevate.

This concept that the higher level gives the lower level the ability to elevate itself can be learned from what the prophet Nechemia (9:6) said, and we say it everyday in davening. In Vayivureich Dovid we say, Atah Hashem livaidecho, Atah Uhsissa ess Hashamayim  – You Hashem are alone, [there is nothing besides You. You made the heavens….]… While the word Atah is pronounced both times the same, in the prophets these two words are spelled differently. The first time it is spelled with a Hei at the end, while the second one is spelled without a Hei.

The first part of the possuk states that You Hashem is alone, i.e. the only thing in the universe, and that situation was before creation began. While the later part of the possuk is stating that You created the heavens, and that is obviously after the process of creation began.

Chassidus explains that before creation, Hashem’s glory was so powerful that if anything would have been created at that time, it would have been immediately nullified from being an existence on its own, as Hashems essence was omnipresent. Therefore, Hashem diminished the revelation of his presence and only a small amount of His glory was apparent and then He was able to create the world, that we humans (and everything else) can think that we are an entity on our own, and not His creation. So, we won’t become nullified.

That is why the second Atah is missing the final letter of Hei, to show that it is not referring to His real Essence and complete glory.

But the purpose of creation is that we transform the world that it should become a dwelling place for Hashem’s essence in its entirety.

However, the question is, how can we reveal that exalted level into the physical world, if the world originally couldn’t contain it? Won’t it cause the world to be nullified?

The premise of this question is that one cannot accomplish more than his source. [Author’s note: The Talmud explains this concept with a landlord that gave his tenant a lease for a number of years. But then he wanted to evict him, but he can’t as the lease states he has the right to live there for more time. So the landlord sold it to someone and the new owner claims, I never gave you a lease and therefore move out, so I can move in. However, the law is, the buyer, cannot have a right that the seller didn’t have, so he too can’t evict him.] So if that level couldn’t be revealed then, how can it be revealed now?

However, if your source that is giving you the power and ability to accomplish this is higher than the original source, then it is possible, as it is not the same source.

So, originally the full glory of Hashem was too strong for the world to accept and contain, and therefore Hashem, had to diminish its strength. However, the power that is now giving us this ability to bring down Hashem’s complete glory, is Hashem’s essence, which is higher than His complete glory and therefore we have this ability to receive and contain it.

And that is the level that is assisting us SIMOOCHIM to elevate ourselves.

[Author’s note: In other maamarim, it is explained that originally the receptacle i.e. the world wasn’t refined, and therefore it wasn’t able to accept it. But through our accomplishments of fulfilling the mitzvos and learning the Torah, we refined it to the point that it can contain it.

The parable given for this is; what would happen if you try teaching a child in kindergarten a Mishna or even advanced mathematics? Obviously, the child won’t be able to comprehend it. But as the child goes from grade to grade and comprehends simpler concepts, ultimately it would be able to comprehend things that originally were impossible for them to grasp.]

Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeim and their chassidim.  His newest book on the Shpoler Zeide was sent to the printer this week. He can be contacted at avtzonbooks@gmail.com