Weekly Story: Living Chai Elul
by Rabbi Sholom DovBer Avtzon
As this shabbos is Chai Elul, the birthdays of both the Baal Shem Tov 326 years ago, and of the Alter Rebbe 279 years ago, so the new kapitals in Tehillim to be said in their honor, (at least on their birthday) are, 27 for the Baal Shem Tov and 130 for the Alter Rebbe.
I am sharing some points that I will be mentioning at a farbrengen on Shabbos, regarding what one can take or learn from this auspicious day.
As always, your feedback and comments are greatly appreciated and welcomed.
As noted last week, the purpose of celebrating an occasion is not only to remind ourselves of what occurred in the past, but its relevance for the present and future in the way we can serve Hashem. As the Rebbe often quotes from the megillah, והימים האלו נזכרים ונעשים – and these days are commemorated and done again.
So in this post, we will focus on something we can learn from each one’s life.
In HaTomim, the Frierdiker Rebbe published the story of a tailor in the city of Tzfas, that one-night Eliyahu HaNovi came to him and said, I was instructed by the Heavenly court to teach you the entire Torah, but I have to know what great deed you did on the day of your bar mitzvah that earned you this tremendous reward.
The simple tailor replied, my father taught me that whatever a person does, should be done just in honor of Hashem our Creator. So whatever I did was done in His honor and for no other reason, and if because of my refusal to divulge my action, you won’t teach me the Torah, so be it.
Eliyahu disappeared, but reappeared shortly afterwards and said I was instructed to teach the Torah to you without you having to reveal that secret of yours.
When the tailor passed away, it was decreed that he must be reincarnated and this time his mission in life would be to teach the Jewish people a new way on how one should serve Hashem.
Only when the Baal Shem Tov was informed of this did he agree to publicize his greatness to guide and teach the Jewish people.
However, this concept of doing a mitzvah just for the sake of Hashem’s honor, is one of the fundamental teachings of Chassidus, as was demonstrated by the Baal Shem Tov himself.
Once a barren woman beseeched him for a blessing to have children. When the Baal Shem Tov blessed her, a Heavenly voice pronounced that because you blessed one who Hashem created and decreed that she cannot have children, but you blessed her to have, a child you have forfeited every part you have earned in the world to come.
Hearing this the Baal Shem Tov was ecstatic and began to dance with tremendous excitement and joy. He exclaimed, now I can serve Hashem with a truly pure heart, as I will not be receiving any reward for my action. They will be done solely in honor of our Creator. As soon as he said that another Heavenly voice announced, your share in the world to come has been returned to you.
One may say, yes, that indeed is remarkable, for one to be able to serve Hashem without any expectation of any reward, but only one who is truly a tzaddik can be on that level. How is a regular person like me, expected and supposed to attain such a lofty level?
Chassidus teaches us, that not only are all mitzvos are divided into three categories, of Chukim – decrees without any understanding of their reason (such as not wearing a garment that has wool and linen combined in it), eidus – testimony (all the holidays, remind us of what occurred that day) and mishpatim.- laws that one can understand (such as do not steal etc. laws that every civilization has), but furthermore, that each mitzvah has these three components in it.
Yes. I understand that it is morally repugnant to steal or do other actions such as to kill, but that is not the reason, I don’t steal or kill. I don’t do those actions because Hashem has commanded me in the Torah not to. In other words, I don’t do it because of my understanding and appreciation of that prohibition, but out of obedience to Hashem.
You may ask, what is the difference between these two approaches, at the end neither one did that horrendous act?
What happens if I steal from the billionaire, money that he will never realize that he is missing, in order to help poor children who are starving. While you might not agree with my action, would you condemn me for it, or would you condemn me with the same vigor if I did it so that I too can live in luxury?
If one acts based on their feelings and understanding, there is a possibility that in certain circumstances the person might feel or understand differently and won’t state forcefully (or perhaps won’t at all state) that it is wrong. However, if I refrain from doing these actions because I am obeying the will of Hashem, then even when I may think it should be permissible, nevertheless, I won’t do so because Hashem said not to.
In other words, I am obeying this commandment, not because it is a mishpatim, (something I understand and agree with), but rather because it is Hashem’s will – a chukim.
Although it is difficult for a human, whose greatness is in their ability to think and come to conclusions, to negate their own thoughts, this is what Chassidus is emphasizing. We are able to live our lives in such a manner by connecting ourselves to the Baal Shem Tov.
Now we will mention a way to connect ourselves to the Alter Rebbe.
Our Rebbeiim informed us that the Alter Rebbe had a neshoma chadosha – a soul that came down for the first time. Obviously, this is a rarity even among tzaddikim. But evidently in order for him to accomplish his unique mission, he needed such an exalted neshoma.
Yet, this might cause one to say, one who has a new (and not a used (and perhaps soiled neshoma, who had to come back to correct its shortcomings of its previous life)), can accomplish tremendous things. But I, who is an ordinary individual, how can that level be expected of me?
Chassidus addresses this thought as the Alter Rebbe writes in the first chapter of Shaar HaYichud V’huemunah, that Hashem constantly recreates the world anew. Not that He merely continues to sustain it, but rather that it is considered a brand new entity, one that was never created before.
In other words, a person often feels that my past controls my future. I am judged by others on the actions and behavior that I have done previously, so how can I change course and begin anew.
On this the Alter Rebbe clarifies the chassidic approach that the only reason I (and everything else) was created was to serve Hashem. So while other creations might judge me by my past, Hashem doesn’t. As the gemorah states, if a man says to a lady, You are becoming married to me, on condition that I am a complete tzaddik, she is possibly married to him. Since it is possible that at that moment he sincerely repented. [Therefore, if she wants to marry someone else, she would need a divorce from this man.]
So we can learn from that teaching that notwithstanding our past, we all can start anew, and then Hashem forgives our previous conduct, as we are no longer that person. So while other creations might judge me by my past Hashem doesn’t, as my new being is no longer associated with who I was previously, since I removed myself from that existence. And this is what the Alter Rebbe is showing us.
The Alter Rebbe writes in the first chapter of Shaar Hayichud V’huemunah that Hashem is constantly recreating the world. Not that He is sustaining and continuing the existence of every living thing longer, but that it is actually being recreated anew. It is a completely new entity.
This explains why our sages explain on the possuk that I am giving you the Torah today, that every day we are to consider as if today is the day we received the Torah, as indeed today and in fact every moment of each day, we are a new creation.
People ask, while all this is true, and in fact many non-chassidim prescribe to these ideals, the question is what is unique about chassidus? The Baal Shem tov was born in ח “ תנ (1698) and began revealing Chassidus in ד” תצ (1734), so are chassidim trying to say or insinuate that the great Rabbonim and indeed tzaddikim before then were missing something, and their service of Hashem was not complete. We received the Torah before that, we had the revelation of the shechina in the mishkan and beis hamikdash before that. As well as the Tanaiim and Amoraiim, and even the Rashbi who revealed pnimiyous haTorah. So what exactly is the accomplishment of the Baal Shem Tov, the Maggid and all of the Rebbeiim after them?
The Rebbe addressed this exact question in a sicha on Shabbos Chai Elul 5733, and explained: Yes, they definitely had vitality, but there are different levels of vitality.
For example, the gemorah in Kesubos 43 relates, that Reb Zeira fasted one hundred fasts in order to forget the way he studied Talmud Bavi, in order to learn Talmud Yerushalmi, which is on a higher level.
There is no question that all the years he toiled in learning and understanding the Talmud Bavli, he did it at the highest level and was completed immersed and connected to it. However, he then came to the recognition that there is a higher way of learning, with a much deeper connection to the Torah, and Hashem who gave us the Torah. Therefore, he had to erase his previous approach of study, so that it won’t interfere with this approach of study.
A Taste of Chassidus
קומי אורי כי בא אורך חשל”ג
[This is the first possuk of this week’s haftorah.] Hashem says to the Jewish nation, the light should come forth, as your light has already shined.
Evidently we are speaking about two separate levels of light, and the one that has already been revealed is a preparation and cause for yet a higher level of light to become revealed. Just we have to understand what these two different levels are.
The midrash says on this possuk that the Jewish people said to Hahem, we lit a menorah in the mishkan and beis hamikdash, yet both of them were extinguished, so we are waiting for Your light to shine. As the possuk says, Because with You is the source of life, and with your light we will see [a new] light.
Hashem responded with the above mentioned possuk of the haftorah. So we see that the two lights in each of these two pesukim are connected to each other, as in each possuk, the second light only begins to shine after the first light already is shining.
My father in law, the [Frierdiker] Rebbe, explains that there are four aspects/levels in that possuk. The actual life of the myriads of creations. In Chassidic terminology that is called Ohr Hamemaleh, the light that is so diminished that it can enter each creation at its own capacity and level.
Above that is the source of this life source. While generically speaking this is referred to as Ohr Hasovev, the light that cannot be contained in the very limited ability of each creation, and subsequently it hovers above the world, in reality it is a light that is much higher than that. As the Ohr Hasovev, is the final step in the process of how Hashem sent His light (glory) to create the world. But in reality, compared to the higher revelations of G-dliness, this too is a creation, and it too has a source. So we have to find the highest level of a life force that is not Hashem Himself, which is the revealed source of all creations. And that is the first level of light, which came even before the tzitzum, (when Hashem concealed Himself and left an open space).
From this it is understood that the two levels which are referred to as Your light and Light, are even higher than the first level of Hashem’s revealed light, which serve as a source of life for the creations. The question is what are those two lights referring to.
Our sages inform us that two things were created before the world was created; and they are, the Torah and the Jewish people. However, we don’t know which one is higher / or came first. When it is stated in the Torah, speak to the Jewish people, we see that the Jewish people were in existence before the Torah.
However, in our original possuk Hashem is saying to the Jewish people let My light shine as your light is already revealed. Being that the Jewish nation was the first thing that came into existence, what level is higher than that?
A Jew is comprised of two parts, the neshoma and the body.
The neshoma is part of Hashem’s essence (as the Alter Rebbe explains in the second chapter of Tanya, that each soul is an actual part of Hashem). However, just as a child it is created as if it is its own entity. But being that it is part of Hashem’s essence there is a natural love between Hashem and the Jewish soul.
However, when it comes to the second part of a Jew, namely the body, that did not come from Hashem’s essence, but nevertheless, the love exists, because that was what Hashem desired and chose by His free choice, and that desire was from His essence, and not a natural phenomenon.
So when the neshoma elevates the world around it, it is revealing the quality of the body it is enclothed in, namely that Hashem chose it.
This is the meaning of the possuk, the Jewish people in exile are saying to Hashem, we fulfilled our mission, and now is the time that Hashem’s essence and choice be revealed, and just as He chose the body, so too He chose that His essence should dwell in this physical world (body). May we merit that we fulfilled our mission and it happens now, with the coming of Moshiach Tzidkeinu, speedily in our days.
This week’s post is in honor of Reb Yosef Shlomo ben Risha and all cholei Yisroel, may Hashem grant them a full and speedy recovery.
Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeiim and their chassidim. He is available to farbreng in your community and can be contacted at avtzonbooks@gmail.com Thank you to the Anash in Jackson, New Jersey for inviting me.
Mushkie
Re: stealing from a billionaire to feed a starving child. May I steal someone’s item (unused medicine or their gun) to save a Jewish life? Take someone’s spare coat to prevent a Jew from freezing to death? If I do so, did I commit a sin of stealing, or the great mitzva of saving a life, or maybe both?
Sholom Avtzon
I will be brief as I don’t have the time to answer every point at length.
My point was sometimes a person’s logic can say this situation is different, and while in general I strongly say don’t do it, here I say it can be done.
Please don’t mix in Pikachu nefesh, which has a different set of guidelines.
Mushkie
Ok, same question WITHOUT pikuach nefesh: may one steal an item to relieve another Jew from extreme pain (e.g. steal pain medication for a Jew in terrible pain)?
Sholom Avtzon
Stealing is stealing, and it is forbidden for a human to use their intellect to decide that this case is an exception.
If one is in such a situation, then you ask a Rov, if the Torah allows it, just as there are guidelines concerning how a sick person should eat or drink on Yom Kippur if their situation warrants it
BMG
Rav S.A., Hil. Geneiva 2:
Even to heal a non life-threatening illness or to save from an attacker who threatens physical harm that are not
life-threatening [is forbidden] because it is a Biblical prohibition, and you may not heal yourself [with a Biblical
prohibition] unless it’s life-threatening. And even to steal in order to pay back double, because he wants to benefit
continued
BMG
continued
because he wants to benefit (the
one he’s stealing from) and he knows that he won’t accept it as a gift [it’s forbidden].
However, if the stolen item is something ready for sale and not a personal item (that could have sentimental value),
and the repayment for the theft will include an identical item, it is permitted to steal it and to acquire the repayment to
him by way of
continued
BMG
continued
m by way of someone else. Since the repayment is better than the theft, it is considered a benefit to the one who was
stolen from and you can create a benefit for someone even not in front of him. And he also doesn’t violate “Do not steal”
because it’s not a theft since someone else knows about this and it’s not done secretly at all.
BMG
Shulchan Aruch HaRav, Hilchos Geneiva U’Gezeila, sif bais…permits under certain circumstances.
Boychik
True story: A diabetic in shul on shabbos felt his blood sugar had dropped. He noticed in a talis bag a pack of Gushers (probably for talis owner’s child), but no owner in sight. He “steals” the Gushers to raise his blood sugar, assuming that it prevents Hatzala from violating shabbos and intends to repay the owner. Did he do correctly? (maybe Talis owner is also diabetic & kept for emergency).
BMG
Rav S.A , Hil Geneiva, sif 2
Part 1 …Even to heal a non life-threatening illness or to save from an attacker who threatens physical harm that are not
life-threatening [is forbidden] because it is a Biblical prohibition, and you may not heal yourself [with a Biblical
prohibition] unless it’s life-threatening.
continued
BMG
Part 2
Rav S.A.Hil Geneiva sif 2
And even to steal in order to pay back double, because he wants to benefit (the
one he’s stealing from) and he knows that he won’t accept it as a gift [it’s forbidden].
However, if the stolen item is something ready for sale and not a personal item (that could have sentimental value),
and the repayment for the theft will include an identical item, it is permitted
BMG
Part 3
it is permitted to steal it and to acquire the repayment to
him by way of someone else. Since the repayment is better than the theft, it is considered a benefit to the one who was
stolen from and you can create a benefit for someone even not in front of him. And he also doesn’t violate “Do not steal”
because it’s not a theft since someone else knows about this and it’s not done secretly
Sholom Avtzon
About the gushers it says in Shulchan Aruch, when you know the person wouldn’t mind, it is not stealing.
But I am not a Rov that paskens, so I am not going to five pilpulim when yes or no
anonymous
Another true story: One shabbos, my husband took his rain coat to shul. After davening, it’s gone. Meanwhile it’s pouring rain outside. He waited a while till everyone left. Then he took one of the leftover coats to avoid getting drenched. When he came home, I told him he must immediately return it, and in the downpour, made him return the stolen coat to the shul coat rack. Was I right?
Mushkie
The simple tailor did a tremendous great deed on the day of his bar mitzva. Many years later Eliyahu Hanovee is sent to reward him for it. If the reward was for what he did when he was bar mitzva,
why such a long delay in repayment?
Sholom Avtzon
Do we understand Hashem’s ways?!
But often reward and punishment are not instantaneous, as that can and most definitely will affect one’s bechira chofshis (free will).
Mushkie
An employer cannot withhold a worker’s salary. May the reward be witheld for many years? And if yes, and the reward can be in Olom Habah, then why indeed give any of the reward in This World?
Sholom Avtzon
The main reward is in the world to come. However, in Hashem’s tremendous kindness, he also gives us additional benefits in this world.
Chosid
There is a sicha about the topic of Hashem paying wages on time. I do not recall the volume of L.S. (Assuming we are workers and not,as we say in davening, bonim or avodim: children respecting their Father or slaves/subjects obeying a King’s decree).
Sholom Avtzon
We are taught in picked Avos don’t do a mitzvah to get a reward, but it is not chas vsholom that there is no reward
Mushkie
There were many great tzaddikim that gave blessings to women who were barren from children. Did they all forfeit their share in the world to come? Further, a bad decree can always be changed to the good? Further, is it a “sin” to bless a Jew, that deserves the loss of Olom Habah? Would such a “sin” also apply if one gave a blessing if wealth to someone decreed to be poor?
Sholom Avtzon
There are different reasons why a person is missing something.
Sometimes it is because Hashem desires that they cry out to Him, as our chazal state, Hashem desires the tefilla of tzaddikim. Other times, it is for the person to do teshuva or some other action and then they no longer will lack.
Then there is some times, that the tzaddik knows of a decree, and that he should not get involved
Mushkie
Are you saying that a person that doesn’t have children, wealth, health…should not ask a tzaddik for a blessing, since it causes the tzaddik to get involved in Hashem’s decision of a decree against the person? Or, Hashem’s desire that the person cry out to Him? Or, to circumvent the need to do teshuva?
Sholom Avtzon
When Dovid Hamelch was informed.that his child would die, he still begged for Hashems mercy.
Of course you are to do whatever you can, but while a tzaddik generally will grant a brocha, sometimes they don’t.
That shows that they know when they are able or allowed to and when not.
The Maggid told Reb Aharon Karliner that he can go home, but then told his students to convince him not to
Sholom Avtzon
2 of 2 but told them that they are not allowed to say it is from him
Reb Aharon returned 3 times, and asked the Maggid if he can go.
After the 3rd time, he no longer listened to his friends and began his journey home.
Alas he was ambushed and never came home.
The Maggid was able to try to help indirectly. But as a trusted servant he couldn’t openly divulge what he knew was Hashems thoughts
Chosid
.A bad decree can be changed to good through a person’s avodah and new merits, but not by doing nothing except receiving a blessing from a tzaddik. Tzaddik gozer v Hashem mekayem, is only if Hashem agrees to the change of plans. Chazal say that tefilah can accomplish “ad mechtza” half, but not a complete change of the Divine plan. Therefore, all the crying of Ad Mosai, only accomplished half…
Mushkie
Thank you rabbi, for answering. But we are still confused. I understand your answer needed to be brief due to time restraints, but we are still left confused and need a bit more clarity. Sorry! We aren’t as smart or learned as you might think we are.
Sholom Avtzon
Crownheights.info posted what I spoke at a farbrengen.
There I discussed many things in greater detail.
But I can’t do it to every comment.
Mushkie
Rabbi, Thank you for adding clarification. We are appreciative! (We are a group of ladies and girls that use points from your articles as a basis for a weekly virtual farbrengen to get inspiration for ourselves and others, to improve in an area as we talk about things that are spiritual while we step away from the mundane. There are always talking points to be found in your articles!) Thank you!
Rebbetzin
Mushkie, never put yourself down! You are VERY smart and I admire you and what you do, leading a group of chasidish women in trying to reach Heaven. Kol hakavod!
Kalman
Not as smart or learned as you might think we are?! I very often read your comments and find them very thoughtful and brilliant. You are not shy about asking difficult questions and drawing out fantastic answers from the author. The discussions are amazing and informative to everyone who reads them.
anonymous
Another true story: One shabbos, my husband took his rain coat to shul. After davening, it’s gone. Meanwhile it’s pouring rain outside. He waited a while till everyone left. Then he took one of the leftover coats to avoid getting drenched. When he came home, I told him he must immediately return it, and in the downpour, made him return the stolen coat to the shul coat rack. Was I right?
Chaya
Mushkie, You are smart, learned and scholarly. I admire what you do. You are my hero!
Bochur
True story: Bochurim in yeshiva are often starving and occasionally we would “break into” the yeshiva kitchen and steal food. Am I required to repay the yeshiva for all the “stolen” food from my bochur days? Or, did the yeshiva “owe” me the food since I paid tuition including room and board?
Dov
There can be many scenarios
Was he the last one to leave
Was that coat leftover from a previous week
How long was the walk back and forth
But Rabbi Avtzon said he is not a Rov, so ask your Rov and post his reply
Local Rov
1. The Gemora [Bava Basra 41a] and Shulchan Aruch [Choshen Mishpat 136:2] are clear regarding this din. “If someone’s clothing was switched in a house of mourning or a house where there was a party, he may not use the [clothing that was switched with his own].”
Local Rov
2. The Shulchan Aruch is discussing a case where the switch has already taken place, and only later did the parties realize that the item they had taken is not their own. The Halacha, however, is the same if one realizes that his item was taken and another item accidentally left in its stead. He may not take the item that does not belong to him even though his item was taken by the other.
Local Rov
3. The reason for this prohibition is that since the real owner is not present to allow use of his item, “borrowing” (i.e. using) that item is forbidden and is considered to be gezel, stealing [sho’el shelo mida’as]. Rashbam B.B. s.v. harei zeh and Shulchan Aruch C.M. 358:5
Mushkie
Dear Local Rov, Why isn’t the halacha in a case that the owner of the left over coat took the wrong coat – Since the first person to take the wrong coat in effect “stole” the coat that he took, the one whose coat was taken may take the coat left behind as “payment” for the stealing of his coat??? In fact, it would exonerate the first person for stealing of the first coat and be a zchus for him!!!!
Local Rov
4. Depending on the circumstances, the item left behind may indeed have the status of an aveidah, a lost item, and the finder may have the responsibility to see to it that it is returned to its rightful owner (hashavas aveidah). However, this in no way would permit him to use the item in the interim.
Anonymous
5. Under most circumstances it will not be permissible for him to take the item left behind, even for temporary use. There is an exception: If the finder can assume that enough time has passed and the owner of the item left has already realized that he accidentally took the wrong item, it is permissible for the finder to take and use the item left behind – Pischei Choshen vol 1 Aveidah 4:19:45
Anonymous
Aruch HaShulchan C.M. 136:2 ruled regarding switched galoshes that since it is the norm to leave all the galoshes together at the entrance to a building, and since the prevalent practice is not to be particular about letting others take one’s own galoshes, this halacha would not apply. Note: That applies only when there is an established practice of allowing others to switch galoshes!
Anonymous
See Iggeros Moshe O.C. 5:9.7 regarding switched “davening jackets” in a shul.
Lamdon
I didn’t expect to see a halachic discussion and pilpul. Facinating! Wow! Gushers, coats, galoshes…what about umbrellas? Seriously, we often “borrow” someone else’s siddur that was left behind in shul or at ohel. Is that a problem? Using someone’s “aveida”? Shoel shelo midaas? Life is complicated when you need to apply halacha to everyday activities.
Joey
Exactly, it is only if it is an ESTABLISHED custom to take any jacket. It isn’t enough that the person “imagines” or “knows” without REALLY knowing, that the other person isn’t makpid. A person might be makpid on the gushers if they were promised as a reward to his child for behaving in shul. You don’t know someone else’s cheshbon!
Boychik
No one seems to care if a brocha is required on the Gushers?
Question 1: If they are stolen, can a brocha be made?
Question 2: If they were consumed to prevent a diabetic attack, is a brocha required?
Question 3: Does he first need to hear kiddush?
Question 4: Suppose he is machmir & refuses to open the package of Gushers on shabbos, then Hatzalah is required to mechalel shabbos for him?!