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Weekly Story: Chof Daled Teves

by Rabbi Sholom DovBer Avtzon

Today, Friday Chof-Daled Teves is the 212th yahrzeit of the Alter Rebbe. I am posting a thought that I shared at two farbrengens Thursday night. As always, your comments and feedback are most welcomed.

I take the opportunity to thank those who this past week supported the effort of supplying those who need a pair of tefillin.

One of the well-known stories about the Alter Rebbe is that once, when he was visiting the town of Homil, there was a fire that was being fueled by powerful winds and it was ravaging the houses and everything in its path; nothing was exempt from its fury. People were fearful that the entire town would burn, so the army dispatched soldiers with instructions to help the populace contain and extinguish the fire before it did any more damage. However, by the time they arrived it was burning out of control; there was nothing they could do.

One of the chassidim ran and informed the Alter Rebbe, who then went over to the fire and stared at it. The winds suddenly changed directions, now blowing towards the area that burned already, and the fire began extinguishing itself, until it died out completely.

The soldiers that were there couldn’t believe their eyes. Either this person was a miracle worker, or a wizard. But, whatever it was, they were flabbergasted and returned to their base and excitedly told their general about it. Hearing this, the general asked that they go to the rabbi and ask him if he would be so kind to accept a visit from their general. He would like to meet the man whose eyes are stronger than legions of men and machinery. The Alter Rebbe replied in the affirmative and a time for the meeting was set.

When the general came and saw the Alter Rebbe, he asked in astonishment “Are you still alive?” 

The Alter Rebbe replied, “You are mistaken, I am his spiritual grandson.”

Hearing this reply the general was satisfied and said, “Just as I thought,” and their meeting concluded.

The Chassidim who overheard this exchange were mystified by the cryptic words of the question (and answer), so they asked the general to please explain.

He happily obliged and said, “Allow me to answer by relating a story I heard from my father.”

“My father was a general in the Czar’s army and was often away from home. However, my mother would always write to him. One time when my mother was pregnant, my father had to go to the town of Mezibuzh, which was quite a distant place from his city, for war maneuvers. Being that the country was then at war, they severely limited the delivery of any mail, and as the weeks and, indeed months, passed by without receiving any letter from her, he was becoming nervous and perhaps even distraught. He almost became paralyzed with fear.”

“His men cared for him and informed him that there was a miracle worker in this town and perhaps the general should go visit him and ask him about his family. My father sent a message to the rabbi asking if either the rabbi can come to him or if he can come to the rabbi. The rabbi replied, ‘If the general needs something, he will accept a visit from him.’”

“When he entered the rabbi’s house, the rabbi gave my father a mirror and told him to look into it. My father was bewildered by this request, expecting to see his own reflection; however, he followed the instructions and looked into the mirror.”

“How shocked he was when instead of seeing himself in this house, he saw himself leaving the town and then flying over forests and rivers, passing over the large city of Kiev and then arriving at his hometown of Homil. He then came to the outskirts of his large estate, entered the gardens and came to the gate of his courtyard. He then heard one servant inform the other that the general’s wife just gave birth to a baby boy. Then the mirror became blank and all he saw was himself.”

“The rabbi, whom you all know as the Baal Shem Tov, then said to my father, ‘In a few days a messenger will arrive and inform you that your wife gave birth to a healthy son,’ and I,” concluded the general, “am that son. Seeing all this, my father thanked the Baal Shem Tov profusely and returned to the base.”

“When I heard about this miracle, I thought, ‘Is it possible that that great rabbi is still alive, as he is the only one that I thought had such a power.’ Your rabbi replied that he is his spiritual grandson, but meeting a disciple’s disciple, and seeing that he maintains that same greatness was inspiring and I was grateful to have the honor of meeting him.”

A beautiful story indeed, but there is so much more hidden in it. It teaches us a few fundamental lessons of what Chassidus and, specifically, Chassidus Chabad, is all about.

There was a fire fueled by the winds, which despite people’s strenuous efforts to contain it, was raging and uncontrollable. This is a metaphor of the enticing winds of persuasion and culture, which are so powerful that they sometimes consume and devour even the best amongst us. While the people valiantly try to contain and control them, too often it is to no avail. The fire gains strength day by day and devours more and more wonderful people.

Then came the Alter Rebbe and with his stare, the fire lost its strength and ability to create any damage and fizzled out. This is alluding to the point that when one learns Chassidus his look at the world is different and then these winds of culture, etc. lose their power; they don’t consume or even affect him.

We then come to the question that the general asked the Alter Rebbe, “Are you still alive?” (or as another version has it, “Are you the son of the Baal Shem Tov”)? This vividly brings out the point that the Rebbe Rashab wrote in a letter, which the Rebbe placed as the opening statement of HaYom Yom, stating (with a double expression) that Chassidus Chabad is the Toras HaBaal Shem Tov. This is so clear that even a non-Jew recognized this point.

We then come to the point in the story about the general’s visit to the Baal Shem and how he received his answer. As everyone knows there are different ways of neutralizing the opposition. One way is through battling and conquering them in war; however, there is the possibility that even the victorious army may also suffer some casualties.

But there is a different way to battle the opposition, a much more secure way, and that is by not dealing with the opposition at all; rather, it becomes nullified by itself. This is what happened by his visit to the Baal Shem Tov. Initially, the Baal Shem Tov didn’t speak to him; rather, when the general entered the environment of the Baal Shem Tov, he was captivated by his greatness.

This is what the Rebbe writes numerous times – the atmosphere in our homes should be permeated with the warmth and lichtikeit of Chassidus. We don’t have to preach to our children how a chassidishe boy or girl conducts themselves, they see it from our example.

May we indeed learn and live Chassidus in this manner.

Another point that should be emphasized is the lesson of mishmaas (obedience) and kabbolas ol. 

The Baal Shem Tov told the distraught general to look into the mirror. The general could have thought, “How is this going to help me or answer my question, all I am going to see is myself.” However, he didn’t make his personal calculations, he obeyed and to his utter happiness, he saw that his calculations were so wrong; this indeed helped him in the best way possible.

We also all face questions and wonder, “why this” and “why that”. “How is this or that going to change the situation?” Let us follow the general’s lead, fulg (obey) and you will be pleasantly surprised to see the tremendous benefits that come from it.

May we all merit to see it in a revealed way for all of our needs.

Heard the above by a farbrengen of Reb Nissan ‘שיחי Mangel.

A Taste of Chassidus 

V’eira El Avrohom 5734 

The parsha begins that Hashem informed Moshe that He had revealed Himself to our forefathers. The simple meaning is that I revealed myself in the past, however, the Alter Rebbe explains that it also has the meaning of I will reveal myself, which means that He is constantly revealing Himself to us nowadays. 

Being that you have these two explanations on the same word, that must mean that these two explanations go hand in hand with each other, and they are each complimenting the other. In simple terms it means that just as Hashem revealed Himself to our forefathers, He is constantly revealing Himself to us. 

The obvious question on this is, there are only three forefathers who are on a completely higher level than we ever will be,, so how could we receive that same revelation of godliness that they did? 

The Alter Rebbe explains that this aspect of the Avos (forefathers) as well as other aspects of theirs is given to us as an inheritance from them. Subsequently, that means that it is possible for us [regular people] to have this level of the Avos in each one of us. And just as the Avos (our forefathers) were a chariot to Hashem every moment of their life, we too were granted [by inheritance] that ability to attain that level, and therefore we also could receive the same revelations that they did. 

In the pesukim following this statement that Hashem revealed Himself to our forefathers, Hashem states that I will take you out of Mitzrayim and the pesukim mention the four expressions of redemption [I will take you out,I will save you, I will redeem you, and I will take you]. 

One of the fundamental teachings of Chassidus is that whatever comes down from heaven is brought down through our actions on this Earth. That means, in order that we receive the four expressions and aspects of redemption, we must do four things that cause them to manifest themselves into this world. So what are the four things that are incumbent upon us to do?

Our sages teach us that we merit redemption through our teshuva. So now we have to understand what are the four levels of teshuva that bring about the four levels of redemption? 

David Hamelech says in tehillim(34:15) “Turn away from bad, do good, seek [peace] Hashem. Turn away from bad is the first level, do good is the second level, while seek Hashem has two aspects to it, which represent the third and fourth level.

Turn away from bad, is easily understood; a person should stop doing anything that is negative. 

Do good, has to be explained. If it’s simply means that one should make sure he fulfills every commandment and in other words that means the person wasn’t fulfilling them until now, obviously that was corrected when the person turned away from their bad ways and corrected it. Therefore, it is obviously speaking about something greater than that. The person did until then everything that they were supposed to, they fulfilled every mitzva, yet something was lacking in the way they did it. In simple terms that means, that they did not do the mitzvos with vitality and happiness, rather they just did it out of rote. So King David tells us, do it with with enjoyment fervor and passion, that it should be seen that it means something to you. Now we have explain what does it mean seek Hashem. Until now we explained that what we did was lacking, either in the first level that we did not do a Mitzvah at all, or at the second level that  we did not do it properly. That follows the translation or meaning of the word teshuva to be repentance. However, Chasidus explains that the true meaning of teshuva means to return to Hashem, in other words, that I should want to be connected to Hashem. So even if a person fulfills every Mitzvah properly, with excitement and vitality, yet there is a higher level that every person feels that I am not a separate entity who is fulfilling Hashem’s will, but I am truly one with Him. 

The fourth and higher level is that I am called a baal teshuva. Although commonly it is translated to mean an individual who chose to change the course of their life and began fulfilling Hashem’s mitzvos, the deeper and true meaning is that they are a master and in control of this connection to Hashem. Just as an owner of a house is called baal habayis, which denotes that the house is under their control, so too the description of baal teshuva means that they are in control of everything that is accomplished through the teshuva, which as noted above means that through our efforts in attaining these four levels of teshuva, we bring down the four levels and aspects of redemption.

Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeim and their chassidim. He is available to farbreng in your community and can be contacted at avtzonbooks@gmail.com.

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23 Comments

  • Mushkie

    A point made in our virtual farbrengen group: When a person looks in a mirror, she only sees herself. But if one looks deeper at herself, she realizes that her “self” includes her spouse, her child, her relatives, neighbors, village and everything in the world. The Besht taught to see
    beyond ourselves. More so, once a person sees beyond herself, she can see even what is very far and distant.

    • Bochur

      Sichos Kodesh, 25 Iyar, 5723: The Alter Rebbe explains: A mirror has two purposes. First, when one looks at a mirror, one sees his own self. Second, one also sees that which is behind him.This is the ultimate goal in one’s life. In man’s spiritual work, he needs to see not only his present situation as it looks now, but also to fix what isbehind him, namely yesterday, and the day before yesterday.

    • Tova

      Nice tie in between story about mirror and taste of chassidus about teshuva, seeing what is behind us lets us advance forward, improving how we spiritually appear.

  • Mushkie

    A participant in out group reminded us that the Rebbe told the Chabad community in the early 90’s, not to flee the approaching hurricane and to ignore the evacuation order. Because a tzaddik controls winds, רוח סערה עשה דברו.

  • anonymous

    Mushkie, the posuk is talking about Hashem! That the Fire, Hail, Snow, Vapor, and Storm Winds all preform Hashem’s word.

    • And in turn…

      …Hashem does the tzaddik’s word. צדיק גוזר והקב״ה מקיים.

  • Mushkie

    Question came up: Fire burned many of of the Alter Rebbe’s (and other Rebbe’s) writing. Couldn’t he have stopped that fire? Stories are told that a house of a chisid burned but the Rebbe’s picture remained unharmed – shouldn’t that protection also be for the writings of the Alter Rebbe? Also, we are told that the style of miracles of Besht were open miracles, while the Rebbes were not so open?

    • Rabbi Sholom Avtzon

      I am responding, however, I must note that I did not hear this from any mashpia etc., so therefore it is my feeling/thought. This is why I prefer and note one can contact me at my email.
      However, being that you say it is a group question, I am obligated to respond to the best of my ability.
      One of the points I noted in a farbrengen Thursday night was that all of the Rebbeim beginning from the Baal Shem Tov, didn’t want to accept the nesius.
      The Baal Shem Tov accepted it only after Reb Adam Baal Shem wrote to him and stated, that your neshoma descended for this reason. If you refuse to reveal yourself, there will be no treason for your life to continue.
      The Maggid became the Nasi, only after a full year passed since the histalkus of the Baal Shem Tov.
      When chassidim came the first time to the Alter Rebbe, he cried in pain, What do they want from me, and refused to address them. Only when Rebbetzin Sterna said to him, they didn’t come to hear your thoughts, they merely are asking that you repeat what you heard and learned from your Rebbe, did he go out and beagan publicizing the teachings of Chassidus, in a manner of Chabad.
      The Mitteler Rebbe’s nature was not to attract attention to himself, as the Alter said to the chossid Reb Pinchas Reizes. Therefore, the Alter Rebbe instructed REb Pinchas, you are to make sure that only he succeeds me.
      It took the chassidim either 6 months (or 3 years) to convince the Tzemach Tzedek to become Rebbe.
      The Rebbe Maharash, did not tell anyone that his father the Rebbe instructed him to become Rebbe and he had taught him privately for many years. He sat in his father’s place because that was written in the Tzavaah (will).
      The Rebbe Rashab refused to fully accept the Nesius for almost 11 years.
      The Frierdiker Rebbe who was the only child, also tried to conceal his greatness, as is detailed in the sefer, Ashkavta D’Rebbi.
      And our Rebbe was no different as he firmly declined until the following Yud Shevat.
      That shows that they personally preferred to remain hidden, but because of their tremendous Ahavas Yisroel, they put themselves aside to help us – meaning every Jew.

      So that they would perform a miracle for another person, but not for themselves, is not out of their personality.

      Additionally, often the purpose of a miracle is to demonstrate to the beneficiary that there is One – Hashem who is in constant control of the world. As the possuk states, The Jewish people saw the great hand that Hashem dealt to Mitzrayim, and the believed in Hashem and Moshe His servant.
      So when we experience or even see a miracle, that strengthens our Emunah. A Tzaddik on the other hand, their emunah is complete without and although they will beseech Hashem to help them, they will not demand and degree that Hashem should change the world order for themselves. But to help and especially to save another Jew, they won’t hesitate doing so.

  • Mushkie

    Thank you, Rabbi, for the deep thought provoking thoughts! I am left to wonder if saving the ksavim from the fires would have been simply a personal benefit to the Rebbe, or would it have resulted in a tremendous benefit to all chassidim for all future generations?

    • Sholom Avtzon

      Obviously a benefit to klal Yisroel. There are chapters of the Alter Rebbes Shulchan Aruch that we don’t have because they were burnt. The entire Hichos Chanukah as well.as other chapters.
      But we realize that in the end that was Hashems will.
      As the Rebbeim twice had the missing chapters written and they too were burnt in a fire.

  • Tamar

    Rabbi Avtzon, thank you for responding to our questions! Your responses are often more meaningful than the original article. It is like the meforshim on a posuk which provide a depth of understanding and insight that would not be obvious from the posuk itself. I am not from Crown Heights and I treasure your articles and responding comments. By responding publicly your reply reaches all of us,Todah

    • Sholom Avtzon

      Thank you for your kind words.
      That is why I began writing my chassidim series Farbreng with, trying to explain a possible meaning of the story

  • Sylvia

    When is a leader obligated to stand up and use his leadership abilities? When do we say במקום שאין איש השתדל להיות איש? The chassidim needed a rebbe, the rebbe was qualified – isn’t he obligated to lead? Same question when Hashem told Mishe to become the leader of bnei yisroel and he tries to avoid the responsibility – isn’t he obligated? Someone who can – must! So why do they try avoidance?

    • Sholom Avtzon

      The reason possibly may be, in order to show that one should not RUN to be a leader of a community, for then it may seem, he is doing so for his own honor. As Moshe indeed was accused of.
      Rather everyone sees that they only accepted it because they were pressured to do so.ß

  • Anonymous

    The wind should suddenly completely change directions seems to be a greater neis than the wind suddenltmy dying out and stopping! A tzaddik should preform a smaller neis. The hurricane in Florida was a moving wind storm. There, a change of path is “naturally” possible, but that the hurricane should stop suddenly is not normal. However a land based wind naturally stops but not turn directions!

    • Sholom Avtzon

      A fire spreads on its own, even when there is no wind. The wind spreads it much faster.
      So.if the wind merely died down, additional houses would have been consumed. The only way to stop it is by blowing it to a place that it can’t cause any damage.

  • Avigayil

    Our weekly group farby is based on what you write. We focus on points that speak to our souls; something that we can apply in our lives and attitudes; and often we talk about related questions that we never were able to ask our teachers or parents, but they sit on our hearts unasked and unanswered, as we jointly safely try to answer them without judgment and only honesty.

    • Sholom Avtzon

      It seems to me that your group is made up of women from.various backgrounds/ communities.
      I could only advise you all to also learn a chassidic thought on the weekly parsha. It will illuminate your understanding of the Torah to a much higher level
      There is a weekly publication called Light Points

  • Shternie

    I would really like to join this group. How do I join? Who do I contact? Mushkie, are you the admin of the group,?

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