Weekly Story: Insights on Hei Teves

by Rabbi Sholom DovBer Avtzon

Participating in various farbrengens on Hei Teves and listening to others farbreng, I decided to clarify some points about the story of Hei Teves. I am doing this especially for our youth, as they should know the details accurately. 

As always, your feedback and comments are greatly appreciate and most welcomed. 

In the classes that I spoke to, I was very happy to see how interested they were to hear the details. One of the questions I asked them was, which seforim were returned? 

In the three classes that I asked this question the boys ages 10 through 13 replied, the Siddur of the Baal Shem as well as kesovim (manuscripts) of the Rebbeiim, as well as some special seforim (books) of  Chassidus. 

My response was that the Baal Shem Tov’s siddur was never removed. The manuscripts of the Rebbeiim were not taken, nor were books of Chabad Chassidus. What was taken, were books that were very valuable for a collector of Judaic (Hebrew) Books. 

For example, there were some Haggada’s that had no commentary whatsoever, but they were a first print or were several hundred years old and were quite valuable to collectors, those were taken. 

So the boys asked, if they were not manuscripts of the Rebbeiim, or even books of Chabad Chassidus, why did it bother the Rebbe so much?

I explained that I am positive that there are certain standard seforim that all of you own. However, at the same time, your parents buy seforim that they are interested in. For example, some people are interested in explanations on the Chumash, while other people might acquire seforim on Halachap, the Gemorah or Jewish history. 

But in the Frierdiker Rebbe’s Library, I noticed someone requesting and looking at Comics written in Yiddish that were published in Europe before World War II. Obviously the Frierdiker Rebbe was not interested in reading this person’s thoughts and especially his comics. So the question is why did he have it, even if it was given to him as a gift?! 

The answer is, that the library was not for the Rebbe’s personal use. Originally, when the Frierdiker Rebbe began collecting seforim for himself, he was very particular as to which seforim should be purchased on his behalf. However, later on, he began collecting all types of Jewish books even those that are not considered presenting a religious approach. 

The reason he had them is because unlike other leaders of the Jewish people, a Rebbe is not just the leader of a section of the Jewish Nation, but he represents the entire Jewish Nation. Therefore, he collected books that were written by Jews who were not observant themselves, but their books represent a segment or a portion of the Jewish people. So when these books and Seforim were removed, it wasn’t merely that the person wanted to make some money, but it was much deeper than that. 

In other words, the persons argument was that there was no succession in Lubavitch. In essence he was saying, that the Lubavitch dynasty ended on Yud Shevat 5710 (1950). So not only did he feel he has the right to take seforim, but in fact he was entitled to 770 itself, the headquarters of Lubavitch. To counter this, the Rebbe instructed that on top of the main  entrance to 770 it should be written that it belongs to Agudas Chassidei Chabad. This is what cause the Rebbe so much anguish and agony. This is also the reason, why the Rebbe often stated during that difficult time, that his father-in-law, the Rebbe is more active and more alive, showing that the Lubavitch and his father-in-law are continuing and as the Rebbe noted numerous times, that a faithful Shepherd does not G-d forbid forsake His flock, and chas v’sholom to entertain the thought that the Lubavitch dynasty had ended.

I heard from a mashpia, that we can learn a very important lesson from these words, and apply them to our lives nowadays. The Rebbe said numerous times during that difficult time period, that the Frierdiker Rebbe is still alive,  and is much more active, and vibrant and is accomplishing tremendous things. After Gimmel Tammuz people were speculating what is going to be with the Lubavitch, the movement that the Rebbe established across the globe? Now that it’s 30 years after Gimmel Tammuz we all see how the Rebbe’s network is much stronger, more vibrant, more active and hundreds of thousands of Jews are connected and are now living with the Rebbe, more than ever. So in retrospect we see that the voice and words that the Rebbe said then, how applicable they are to us today. Obviously the Rebbe said those words to give us the strength and the vision of how to accomplishing more and more until we reveal Hashem’s greatness to every Jew in the entire world and by light lighting up them, then the entire world would be refimed,a d Moshiach will come.

*****

Another aspect that is important to know, is how the seforim were removed from 770. When the Frierdiker Rebbe arrived in America, he originally lived in a hotel in manhattan. Six months later he moved into 770 and on the basement floor next to the door of the elevator there is a room where the majority of the seforim of his Library were stored. 

However there were seforim that remained upstairs in the Frierdiker Rebbe’s apartment which is on the second floor of 770. 

The person that took the seforim, began taking them from the shelves of the Frierdiker Rebbe’s apartment. That is the reason why no one initially thought or even had a suspicion that seforim were being taken, as in general that apartment was off limits. 

However, after he removed the very valuable Seforim from the Frierdiker Rebbe’s apartment, his greed and perhaps his evil intent pushed him to remove additional seforim from the library in the basement. Only then, is when suspicion started creeping in, as the librarian noticed that the bookcases were not as full as they used to be and subsequently the person was caught. However, it should be noted that until the judge ruled that the Frierdiker Rebbe’s Library belongs to the chassidim of Lubavitch, headed by the Rebbe, there were two libraries of Lubavitch. The first Library was called the Frierdiker Rebbe’s Library, which was on the ground floor of 770, while the Rebbe’s Library was next door to 770. Each one had its own librarian and its own guidelines. 

Only after the case was ruled in favor of the Rebbe did the two libraries merge into one.

*****

So when we all purchased seforim on Hei Teves, while there is meaning to owning Jewish books, the Rebbe wants something way more. Just as the Frierdiker Rebbe did not merely own seforim, but he was connected to them on a much deeper level, we should be so. In practical terms this means, we should learn from the seforim we obtain, until we internalize the thoughts in them and become one with those concepts. Our minds should be permeated with Torah, until the Torah is our vision.

*****

One final point, we all know that during the three weeks that the actual trial was taking place, the Rebbe went to the Ohel every day and he returned very late in the evening. Yes, standing and davening for many hours can be difficult for many people.

However, we should remember that whenever the Rebbe went to the Ohel, he fasted that day. So that means that he was fasting for three weeks, and eating only in the night. Fasting like this can make anyone weak. Additionally, we know that the Rebbe’s feet were hurting and it was very painful for him to walk. Yet, he was standing every day for all those hours, pouring out the anguish of his heart.

So the celebration, is a celebration of unfathomable proportions. It wasn’t merely that the seforim were returned to their rightful place. It was and IS a ruling that the Rebbeiim are eternal and that they are and always will be connected to us – his chassidim – and to every Jew.

A Taste of Chassidus

Vayechi Yaakov 5727

The possuk informs us that Yaakov lived in Mitzrayim for seventeen years. The question is why is it necessary for the Possuk to mention this, when the Torah already informed us that Yakov came to Mitzrayim when he was one hundred thirty, and then at the end of this possuk, it notes that he lived a total of 147 years. Isn’t it obvious that he was there for seventeen years? 

Additionally, we have to understand why does the possuk say he lived seven years and one hundred forty years? By Avrohomm it says he lived one hundred seventy five years, so the possuk begins from the highest number and then counts the lower number. But here it starts from the lowest number and then counts the higher numbers. 

Also, what is the significance of the number one hundred forty?

To understand this, one should pay attention to the meaning of Yaakov’s name. Yaakov is a compound of two words, Tud and Eikev. As Chassidus explains, Yud, has the numerical value of ten, and that represents the way the neshoma is in the heavens at its highest level. Eikev on the other hand, means a heel, symbolizing the lowest level of a human body. Thus, the name Yaakov tells us that the Neshoma which was next to Hashem’s holy throne, came down into this lowly world in order to elevate the world and thereby elevating itself to a higher level. 

Right now, while we are in exile, we have the ability to conquer or elevate only the Seven Nations which represent the seven attributes or the characteristics aspects in a person. When Moshiach will come – may it be speedily in our days – then we will be able to also conquer and vanquish the three remaining Nations: Amon, Moav and Edom. Therefore, the Possuk informs us that Yakov was in Mitzrayim for seventeen years. Seventeen is the numerical value of the Hebrew word Tov, which means good. 

In other words, the Possuk is informing us, that the best years of Yaakov ‘s life were the seventeen years that he was in the lowest place on Earth, Mitzrayim. 

The reason why those were his best years is because there he completely was successful in elevating and refining his seven characteristic traits. That is the reason why the person mentioned seven first and separate from the one hundred forty. 

Now we will explain why Yaakov lived 140 years after those seven. 

While we only have the ability of refining and elevating the seven attributes, our forefathers have the ability to also elevate the three components of intellect (Chochmah, Binah and Daas). Since Yaakov refined the seven attributes in their entirety, seven times ten is seventy. And being that there are two aspects in the attributes, that means he had to refine both aspects, so, seventy plus seventy is one hundred forty.

This clarifies another concept: Our sages teach us that Adam HaRishon was supposed to live for a thousand years. However, we know that he only lived for nine hundred and thirty years. So the question is why was he missing those 70 years of his life? 

The sages explain that Adam gave King David 70 years, in order for him to live. Meaning, Adam saw through divine inspiration that King David was going to pass away on the day he was born. So in order for him to live, Adam granted him 70 years of his own life. 

But the question then becomes, our sages tell us that Avrohom lived 5 years shorter than his son Yitzchok, Yakov lived twenty-eight years shorter than his grandfather Avrohom, and Yosef lived thirty-seven years shorter than his father Yaakov.

So five plus twenty-eight and thirty-seven equals seventy, and the reason why they collectively did not live those seventy years, was in order that Dovid Hamelch should have 70 years of life. 

The obvious question is why did he need to be given 70 years twice? But as noted 140 is 70 two times.

To explain this clearer. Seven represent the seven attributes of emotion, while three represent the faculties of intellect. So when we count the omer, we count seven times seven, forty-nine days. As we can refine and elevate our emotions. But our forefathers were able to even refine the three faculties of intellect, therefore they refined the attributes times ten, equaling seventy.

This represents drawing down intellect into the emotions. However, Chassidus explains that there are two levels of intellect, the Daas understanding from above that everything is G-dliness, and without Him we won’t exist; in essemce we are nothing!

While the understanding from below (of us on the world) is that we are an entity that owes appreciation to Hashem. But we are an entity!

Adam after he sinned, was on the lower level, so he was only able to give over to King David that lower level of submission to Hashem. While our forefathers, and especially Yaakov, were on the higher level, and they were able to infuse Dovid Hamelech with this higher level of submission to Hashem.

However, being that Dovid as a king was responsible for the Jewish people, who are on the lowel level of understanding, so he inspired the Jews at their level, and subsequently lived for only seventy years.

However, Yaakov Avinu, lived for one hundred-forty, because he was working on his own level.

This is what the prophet Yeshayu (52:8) states that when Moshiach comes Eye in Eye will see. The Hebrew word for eye is Ayin, which is also the spelling of the letter Ayin, whose numerical value is seventy. So the prophet is informing us, that when Moshiach redeems us from this bitter exile, the higher level of seventy, (understanding) will permate the lower level.

May it be speedily in our days.

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.