Weekly Story: Yud Beis Tammuz Part 2/2
by Rabbi Sholom DovBer Avtzon
As noted last week I am posting another segment from the unedited draft of the Introduction to the volume biography of the Frierdiker Rebbe. Hopefully it will give you some insight of the Frierdiker Rebbe’s life, and of a few of his accomplishments.
As always, your feedback is greatly appreciated.
Another outstanding characteristic of the Frierdiker Rebbe was his success in concealing his greatness in yiras shomayim and tremendous Torah knowledge. Throughout his life, especially in younger years, the Frierdiker Rebbe did everything to hide his greatness. This mode of conduct continued even after it inadvertently caused people to slander him to his father, with the intent of creating a chasm between them. Nevertheless, he maintained his desire to conceal himself. That is seen from the following incident. DO I WRITE A CHAPTER ABOUT THE MALACH
Once when as his father’s representative he was participating in a gathering of rabbonim, he was walking in the conference room and overheard a Rov say that Rashi says such a statement, but he doesn’t recall where the Rashi is. As he continued walking, HaRav Yosef Yitzchok said to him, it is a Rashi towards the top of page 5a in the tractate of Horius. A moment later he mentioned to the chossid who was with him, I happen to have just learned that page last evening. It was as if he was saying, otherwise, I wouldn’t have known it.
When HaRav Yosef Yitzchok became Rebbe and said his original maamorim, the learned chassidim were astounded at the new insights he put forward. They openly exclaimed, “We never recognized the true extent of his greatness.” Although they had heard him reviewing numerous maamorim of his fathers, now as Rebbe he added his own original insights/revelations on the subject matter.
But notwithstanding these efforts, a few years later everyone in his generation began to recognize his unique greatness. This was a result as he was the only one that stood up to the Communist regime and did not/refused to even entertain the compromise they offered him. By the time he left Russia a few years later, the tzaddikim called him the tzaddik of the generation.[1] FIND WHERE THE CHOFETZ CHAIM OR REB ELCHONON NOTE THAT THEY SHOULD HAVE REMAINED IN RUSSIA
While his mesiras nefesh, standing up to the Communist regime definitely qualified him for this recognition, I would venture to say/we can most probably say/assume that it was the ten years that he was in America, that/when it became clear to everyone (not just tzaddikim) to say with absolute certainty that he was the tzaddik (and leader) of the generation.
Standing up to the Communist regime was not his plan when he assumed the Nesius after his father’s histalkus on Beis Nissan 5680 (1920). Initially, all he wanted to do was to expand and strengthen the yeshiva as well as strengthening the learning of Chassidus among chassidim. As this is what his father instructed him to do in his tzavaah (will).[2]
However, a year and half later, when it became evident that the Yesvektzia (Jewish section of the KGB) began to systematically destroy Judaism/Jewish observance by forcefully closing down the chadorim, mikvaos, and shuls and at the same time banning shechita and bris milah, even though according to their constitution it was permissible for individuals to maintain and practice all of their religious observances/practices. At that point he felt / Only then did he resolve that he has no choice but to stand up to protect and preserve Judaism and become involved in all the above. If he will not, the enemy will succeed, since no one else is willing to do so. In essence he considered is an biblical obligation to have mesiras nefesh.
Additionally, he was dealing with/helping tens or perhaps hundreds of thousands of Jews who desired to maintain their level of observance, and transmit it to their children.
But when he came to America, the situation was completely the opposite. There was no war against any religious observance. On/To the contrary, America offers everyone the right to practice their religion as they choose. In fact, in some of the larger cities there were communities with prominent Rabbonim who in general were conducting themselves as in Europe. There were yeshivos, mikvaos, shechita, etc., the Rabbonim were catering to their own community. So the Rebbe could have done the same
He could have also focused on his own community; helping and indeed saving and rescuing his family, students, and chassidim from war-torn Europe and begin the process of rebuilding Lubavitch.
But no, the Rebbe knew FIRST HAND the dilemma and danger that faced American Jewry. In the cities he visited ten years earlier, he witnessed/saw the shortcomings of the leaders of American Jewry’s response to the American melting pot. Yes, many elderly people were maintaining everything to the best of their ability, but there was a very small percentage of Jewish children receiving a Jewish education. Even in the cities that had mikvoas, the number of families benefitting from it was shockingly low. In essence the continuity of Jewish observances was in danger!
As he stated then, there is no need to battle America/the battle is not against America, it is against the mindset of the Jews of America. They had convinced themselves that America is different than the alte heim, in the shtetel of Russia or Europe. There even a tradition was holy; however, in America, we are allowed to compromise even on the mitzvos/commandments.
To counter this mindset, immediately upon arriving on the pier, the Rebbe stated/ proclaimed his epoch statement AMERICA IZ NIT ANDERISH – AMERICA IS NOT DIFFERENT [THAN EUROPE OR RUSSIA]! We can demand and expect the same level of adherence to Jewish jaw and tradition in America, just as it was observed in Europe!
So Although he was confined to a wheel chair, and had multiple sclerosis. Yet how can he think only about his needs, when there was fire raging in the Jewish community. Everything that was connected to the Jewish people, was important to him. So his mesiras nefesh in America, was of his own choice, because that was his essence, save the Jewish nations connection, to Hashem through His Mitzvos.
Every day he involved himself in revitalizing Jewish observance by/– individuals, in large and small communities. When necessary, he prodded the Rabbonim of other communities to become more active in their own community, whether it was concerning the education of the children of their community or building a mikva and strengthening the observance of Shabbos and kashrus. One of his main/fiercest battles was how he fought against the non-observant teachers in the Talmud Torahs.[3]
Yet not withstanding that by now everyone recognized his greatness, he continued to conceal his greatness as much as possible. This was especially so regarding his tremendous knowledge in Nigleh.[4]
However, some argue and say, while the Rebbe of Lubavitch was definitely at the forefront of this battle, there were Rabbonim who established Yeshivos, mikvaos and proper shechita even before his first visit. So how can you claim that it was the Rebbe who accomplished the tremendous change and turnaround of the Jews in America?!
The answer to this is two-fold:
First of all, as noted those Rabbonim definitely deserve recognition and credit for their great accomplishments. However, their accomplishments were localized, as it took care of their own community.
Whereas the Rebbe’s focus was to assist every Jew in America (as well as throughout the world). Or to phrase it differently, those Rabbonim catered to the Jews who lived in a five-ten-mile radius from them, as that was their community. Additionally, they would respond to any Jew that reached out to them. But by the Rebbe, every Jew, no matter where he/they lived was a member of his community, so he reached out to all of them.
Additionally, even when Rabbi Mendelowitz of Torah Va’dass and others established Torah Umesorah two years later, in the spring of 5704 (1944), and began opening up day-schools in other communities, it was only after the Rebbe did so for two years. In essence he paved the way and demonstrated that this was a possibility in America. which was somewhat of a competition to his network of schools, the Rebbe applauded it and helped it.
SAVED TORAH V”DAAS FROM FORECLOSURE
Furthermore, I heard from elder chassidim, that a few years after the Rebbe came to America, the New York State department of Education/Board of Regents noticed that Jewish parochial schools are opening up, and they didn’t have a problem with that. However, the fact that the children first learn Judaic studies and only later on in the day, in the afternoon, do they learn the secular studies this bothered them. By that time the children were in school for a few hours, and they might not have the same concentration capabilities as they had in the morning.
So, they sent a memorandum to all parochial schools stating, While America allows you to practice your religion as you wish, nevertheless, it is necessary that your school day begins with learning the required subjects (the three R’s reading, writing and arithmetic etc.), and then you can teach whatever religious material you wish to.
Being grateful that America is allowing them to open a yeshiva/day school without interfering /mixing in in the curriculum, almost all of the day schools with the approval of their rabbonim felt that they have no choice but to accept this guideline, fearing that otherwise it may jeopardize the entire school. However, the Frierdiker Rebbe declared that this proposal is against the teachings of our holy Torah and must be opposed at all costs.
He explained, the possuk states, Reishis Arisoseichem titnu Terumah La’Hashem,[5] which is literally translated to mean that the first of your dough shall be given to Hashem, which is the mitzvah of separating Challah from a five? pound batch of dough.[6]
However, since the word arisoseuchem also means your cradle/bed, then the possuk is instructing us that when we awake, the first hours should be devoted to Hashem and only afterwards can/should we go to work etc. Therefore, the students first hours (when the mind is fresh) of each day, should be to learn Judaic studies, and then they would learn what is required by law.[7]
This steadfast resolve of his did not only help his own schools but it benefitted every Jewish school and yeshiva including those that the other Rabbonim established. This allowed Torah to blossom and flourish in America
DOES THIS PARAGRAPH BELONG ELSEWHERE. However, not only did he help other communities, when it was an extension of his activities on behalf of his neighborhood of Brooklyn or even of the greater New York region, but he became involved in the needs of Jewish communities all over America, Canada, South America, Europe Russia Australia, Africa (Morocco) and especially Eretz Yisroel.
Additionally, not only did he pay attention to the communal needs of the Jewish people, but he was also interested in and focused on helping countless individuals as well.
Chassidus explains this is what a Rebbe is.
Rebbe is not the title given to a great Rabbi and leader for his community, although a Rebbe has that quality/these qualities. But Rebbe is an acronym for Rosh Bnei Yisroel, the head of the Jewish nation. Just as the head of a person is intricately involved in every aspect of the body and feels the pain of every limb, so too the head of the Jewish nation feels the suffering of every Jew and sees how he can help each one.
So, while others called him the tzaddik of the generation, we simply call him Rebbe.[8]
A Taste of Chassidus
Durach kochuv M’Yaakov 5733
In order to explain this maamar the following introduction is beneficial. In this week’s Parsha, instead of cursing the Jewish people, Bilaam blessed them. And while Yaakov Avinu’s name was changed to Yisroel, there are five times that Hashem instructed Bilaam to mention both names in the same possuk.
So we have to understand, what is the deeper meaning of these two names?
The name Yaakov was given when Yaakov was born, as he was under and holding on to the heel of Esau. While his name was changed to Yisroel, after he vanquished Esau’s angel. So this demonstrates that Yaakov refers to a lower level of a Jews service to Hashem, while the name Yisroel is used when the Torah is talking about a time when a Jew is on a higher level.
[For example, one of these pesukim state, Hashem has not seen a sin among Yisroel, and did not pay attention to the shortcomings of Yaakov. Yisroel is the essence of a Jew and that essence never separates itself from Hashem. While Yaakov describes a Jew who is somewhat under the influence of the world, and therefore, there is a possibility of a shortcoming.]
The Maggid explains that the meaning of these words is that the way we bring down mazal (as stars represents a person’s mazal) is through the actions that the Yaakov Jew accomplishes. One can ask, shouldn’t it be accomplished by the Jew who is on the higher level of Yisroel.
This is especially so, based on the explanation of the saying of our sages Ein Mazal L’yisroel. It is normally explained that a Jew is not controlled by any mazal [as Hashem replied to Avrohom Avinu, that while the stars say Avrom won’t have a child, but you are higher than that and you will be blessed with a son.] so instead of reading the first word as ein which means there is no, read it as ayin, that the exalted level of Ayin, nothingness is the mazal of every Jew. And that level is in the supernal level of Hesser, higher than chochmah of Atzilus.
But the explanation is, through a Jews fulfillment in all mitzvos which are all connected to the earth, that enables them to bring down this level. Since even the mitzvos of learning and having a love and fear of Hashem, which seemingly have nothing to do with the earth, nevertheless, the love abd fear has to effect the person, just as a persons desire to attain a materialistic object.
However, in general the difference between Yaakov and Yisroel is Yaakov refers to a jew when he is occupied in mitzvos, while Yisroel refers to a Jew who is occupied in learning Torah.
However, this distinction would refer to two separate categories of Jews, but in truth each Jew has both of these levels. During the weekdays a Jew is instructing to work with worldly items, as the possuk states, “For six days you shall do your work.” But on Shabbos it is forbidden to do any work and then every Jew is on the higher level of Yisroel.
And by fulfilling both objectives that of Yaakov as well as that of Yisroel, so not only will we merit to bring down the blessings and mazal from higher than Atzilus from Ayin, but as this possuk concludes V’kum shevet M’yisroel, we will merit the coming ob Moshiach Tzidkeinu speedily in our days.
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
[1] The Zviller.
[2] AS he writes in numerous letters after his father’s histalkus, see Igros kodesh, vol. pp.=====
[3] As can be seen in numerous sichos that are printed in Sefer HaSichos 5703 (1943).
[4]. In Chassidus he was forced to reveal part of his greatness as he would say a maamar om a weekly basis.
It is related that once an individual expressed to our Rebbe, that many say that his father-in-law, the Rebbe was not so great in his knowledge of Nigleh.
The Rebbe replied, if you would just study these few lines in the maamar——, which expounds on a concept of nigleh, you would get a glimpse of his keen knowledge and deep understanding of Nigleh.
[5] Bamidbar 15:20.
[6] Explain in short
[7] In general this also contains the guideline/ we also learn from this, that when one awakes the beginning of his day should be designated to serve Hashem, and one should not do anything before davening.
[8] This is the reason why in other Chassidic communities, their leader is referred to as the tzaddik, Rov or Maggid, but not Rebbe, since/as he is mainly focused on his community.
Author’s note: Perhaps the best way to explain this is the leaders of the twelve tribes are called thir Nasi, while Moshe who took care of the entire nation is called Rabeinu.
