Weekly Story: Why the Rebbe Came To Shul Late on Yom Kippur
by Rabbi Sholom DovBer Avtzon
As we begin the tenth year of posting this column, I take the opportunity to wish everyone a gmar chasima tova.
The story I am posting this week, I heard this story from a friend and when I asked someone else if he can add some details, he replied in the negative, but related to me another story.
However, in order not to give any hints as to who the individuals referred to may be, I am intentionally omitting the name of the city or even country that they came from.
As I noted and requested in the past, when people share stories with me, I am not the only beneficiary, but it is also a treat to the thousands of readers who become inspired from it.
As always, your feedback and comments are greatly appreciated and welcomed.
In order to appreciate this story, one had to experience or understand what it means to be with the Rebbe in 770, especially for the month of Tishrei.
Everyone present desired to absorb and experience the aura of holiness to the fullest. Subsequently, there were coveted places, from where one can see the Rebbe.
On Rosh Hashanah the highlight was seeing and hearing the Rebbes tekios. Some people desired the places that were elevated on the side so they can see how the Rebbe placed the few shofros which were wrapped in different colored handkerchiefs, and then he would begin swiftly moving or shuffling the shofros from one handkerchief to another.
I personally stood in front of the bimah, and this way I was zoche to be able to hear clearly, the Rebbe reciting the maftir, even when his voice was muffled or choked by his cries. [Every year he cried when he said the words El Hanaar Hazeh hispalulti – for this child I prayed for. However, he also cried when he was saying other parts of the haftarah.]
Before the Rebbe began saying Lamnahtzeiach Livnei Korach Mizmor, he would place his Tallis over the bags that contained the panim (requests he had received from tens of thousands of Jews from all over the world, asking that he davens for them). Being that I was close, I was able to hear the barely audible cry of his anguish and pain, on behalf of the Jewish people.
Similarly this was the same situation on Yom Kippur, especially at the end of ne’eila, when the Rebbe stood on his chair and led the singing of Napoleon’s [victory] march. It repeated itself again on Simchas Torah for the two hakofos (the first and last (seventh) one).
So while in the men’s section there were various desired places, but nevertheless the amount of people that vied for these places was way more than the space allowed, understandably it was very crowded and there was some pushing.
However, in the women’s section, there was only one vantage place for the guests, and that was upfront in the first few rows behind the one way glass mirror, between the rows of benches, which were purchased and reserved seats. Therefore, many women and especially the not yet married ones, would often come to 770 in the wee hours of the morning to grab and reserve their place.
We will now proceed to the story.
It was early in the morning that Yom Kippur (5735/1974) day, at around six in the morning. Although davening begins at 10, nevertheless people were in shul, preparing to daven. Some men were learning a Maamar Chassidus, while others were saying Tehillim. While in the women section there were many individuals who were saying tehillim in the places they were able to find.
One of the ways many of the guests had a space between the benches that had reserved seats was that a few people would save places for each other. For example, one person would remain in 770 after Maariv, while their friend went to rest and then in middle of the night, they would change places.
So at around six in the morning, two women both claimed the same spot. Each one stated that they or their friend, had held the place, so now instead of two people standing there, there were three of four trying to stand in a place that was barely large enough for two individuals.
As they were unable to come to an agreement or understanding, each one stood firmly in the place and tried to cause (by intimidation that) the other one leaves. After a few moments one began feeling as if she was being pushed out and pushed back. Slowly the shoulder and body pushing escalated into pushing with their hands. When finally, one gave the other a strong shove and she fell down and her head hit the floor and she fell unconscious from the concussion.
Hatzalah was called and after bringing her to the hospital [I believe it was Brooklyn Jewish, which was around a Mile away], a member of hatzalah informed the Rebbe of this person’s situation.
One of the things the Rebbe said then was, I do not want to be told who pushed her, however, that person should be informed that I will not come to the minyan, until she goes to ask that lady mechila (forgiveness).
The Hatzalah member immediately went and gave over the Rebbe’s message to that lady, but evidently, she didn’t really believe him, and remained in her place. Obviously, she felt terrible that the other woman was hurt and unconscious, however, I believe she somehow justified herself by saying I didn’t mean to hurt her, and it was done in self-defense etc.
At ten O’clock the Hatzalah member once again told her that the Rebbe is waiting to be informed that she went to the hospital to ask mechila from the other lady, but she didn’t budge. Sometime later a member of the Rebbe’s mazkirus (secretariat) came over and relayed the message, but once again she remained in her place.
Only at around 10:45 did she realize that what she was told must be the truth as the Rebbe never came late, especially on Yom Kippur, and now it is already forty minutes that everyone is waiting, so she left her place and began walking to ask mechila.
The Rebbe was informed that she was on her way to the hospital, and he came down and entered the shul.
Some of the lessons I took from this is how strongly the Rebbe desires Ahavas Yisroel among all Jews and especially from and among his chassidim, and to what extent he went to correct a wrong. Furthermore, his sensitivity was noticeable to the one who pushed the other lady, that she should not be embarrassed to face him later, when she entered his room for a Yechidus. That too is something we should learn from as how sensitive one should be to someone else’s feelings and not placing them in an uncomfortable spot.
I would note one more point, often we may be conducting ourselves similar to that lady. There is an argument between us and someone else, and that person insults us or tries to harm us, and we respond with a comment that really puts them in their place. While we may justify ourselves that we were just protecting ourselves, but nevertheless, we embarrassed them terribly. So yes, it wasn’t intentional etc., but nevertheless, we should ask for forgiveness, just as the Rebbe strongly felt that he can not daven with the minyan until that person asked for mechila.
As mentioned, I was then told another story that probably happened some years before or after the previous story.
There were two members of a Lubavitch community that became entangled in a bitter feud, to the extent that it became public knowledge. While most people refused to be drawn in it, nevertheless, the community was affected by it.
Sometime later one of them entered the Rebbe’s room for a yechidus.
In addition to answering the person’s questions, the Rebbe asked him, Do you feel that you are 100 percent correct in this machlokes, or would you admit that you are only 90 percent correct and the other individual is correct in 10 percent?
Yes, he replied.
Do you think that the other person also would admit that he is also not 100 correct, and you are correct in ten percent of the issues, asked the Rebbe.
I believe so, he replied.
In other words, the Rebbe continued, you both agree 100 percent on ten percent, that is a firm foundation to coming to an agreement or understanding on all other issues as well.
It goes without saying that as soon as that person returned to his community, he reached out to the other person, and they settled all of their disagreements and to everyone’s relief the feud came to an end.
We see from this story; how important it is for the Rebbe that we strive to live in peace with each other. As Chassidus explains while the word Yuhchid denotes that Hashem is the only true existence in the world, nevertheless the first possuk of Shema ends with the word Echad, which denotes that are many creations, but they all are unified as their essence is truly the same, they all are an extension and manifestation of Hashem’s power.
A Taste of Chassidus
U’likachtem luchem bayom hurishon 5734
The possuk instructs us to take a lulav and the other three species on the first day. The midrash asks why does the possuk call it the first day, when in reality, Sukkos begins on the 15th of the month?
The midrash replies with a parable. The citizens of a country owed the king taxes, and the king was upset at them. The people came to the realization that their conduct was not appropriate, and they gathered and praised the king.
This pleased the king so much that he readily forgave and wiped off any and all complaints against them and he informed them, we are starting the calculations anew from today, as all your previous debts have been forgiven.
The same thing is here, being that Hashem forgave us on Yom Kippur, and during the subsequent four days, each person is occupied with building their Sukkah and purchasing their Lulav and esrog, so during those days, there are no sins. Only when that busy schedule is over is it possible for one to have time to sin. So, this is the first day, when Hashem counts a person’s sins and that is when we are commanded to take these four species of vegetation.
So, we have to understand, why are we instructed to fulfill this mitzvah, only after we were forgiven and were also occupied with their other mitzvos?
But as is known all four species demonstrate the aspect of unity; an esrog grows during all four seasons, the lulav’s leaves are doubled, each row of three leaves on a myrtle branch grow from the same line and the willows grow as a large group together in a bush. In addition, we then bound and place them all together.
This also represents the unity of the Jewish nation, that although we appear to be different from each other, but in reality, we are all united and one. In fact, the unity that is represented by the lulav is stronger than the unity that is accomplished by the sukkah. As the sukkah surrounds all those who ate in the sukkah, while we bring the lulav to our heart, demonstrating that we are internalizing this message of unity.
The question one may ask is, how can you say there is true unity in this world, when it is called the world of differences, with an unlimited amount or creations?
But the explanation is, two ministers may disagree on how the country should deal or proceed in their particular situation. However, when they are in the presence of the king, they both nullify their own opinion and will carry out the kings’ guidance and plans.
In other words when they are individuals, then they may differ or even oppose each other as they have different perspectives. However, when they are in the presence of the king they nullify themselves to the extent that their own entity no longer exists, they both are merely subjects of the king.
Another way to achieve unity is as the possuk states, At that time the nation’s will not quarrel as they all will know me. So, by recognizing Hashem, no one will feel superior to someone else and as a result there will be unity.
Now Ahavas Yisroel can be accomplished in various ways. One can love another Jew, because he knows and feels that every Jew is their brother or sister. However, that love is limited, as it is only as strong as their understanding of their common bond. But when you do a physical action to demonstrate your unity (such as a treaty or in our situation, putting all four species together), your unity will last even when your intellect dictates that you are not on the same low level as the other. As the whole concept of a treaty is that I am not going to allow my misgivings about you to derail our bond of friendship.
Therefore, first comes the mitzvah of (building and then) sitting in a sukkah, as the schach that covers the Sukkah represents the 100 sounds of the shofar, as well as the ketoris of Yom Kippur which the Kohen Gadol burnt in the Kodesh Hakadoshim on Yom Kippur, while the mitzvah of Lulav represents a higher level.
But how can a physical thing be higher than spiritual concepts?
Chassidus explains that before the world of Tikun (which we live in) there was the world of Tohu. In Tohu the revelation of a G-dly light was so strong that it overwhelmed the vessels and they burst, as they were unable to contain it. Those fragments became the source of all physical aspects of the world, and we, the Jewish people, were given the responsibility and ability to elevate them back to their G-dly source. Whereas the revelation of G-dliness in the world of Tikkun, is limited and the vessels are able to contain it.
Subsequently we accomplish more by performing the mitzvah with earthly objects than by merely contemplating their meaning and significance. Since we use them to fulfill a mitzvah, we reveal the G-dliness within them, and that level is a higher level.
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
