Weekly Story: The Histalkus of the Maggid of Mezeritch and the Beginning of the Alter Rebbe’s Nesius
by Rabbi Sholom DovBer Avtzon
Being that last week, I wrote extensively about what the Alter Rebbe’s liberation on Yud_Tes Kislev means to us, I decided to post this week, a little less-discussed aspect of Yud-Tes Kislev, which is the day of the Maggid’s Histalkus.
This is a copy of what I published in the book, A Day To Recall: A Day To Remember, (which is presently out of print), with some changes.
As always, your feedback and comments are most welcomed and greatly appreciated.
Whenever chassidim and their opponents clash, the chassidim will prevail.
The Maggid a few months before his histalkus
While the transition of leadership from one Nasi to another brings with it a change in style and approach, nowhere is this more apparent than in the transition between the Mezritcher Maggid and the Alter Rebbe.
The Maggid was the Nasi over the entire Chassidic movement, and he continued the Baal Shem Tov’s work of laying down and teaching the general framework of Chassidus.
The Alter Rebbe began formalizing the approach of Chassidus Chabad while he was under the guidance of the Maggid. However, its final development and its marked contrast to the way his colleagues—the other disciples of the Maggid—were teaching Chassidus was fully recognized only after he assumed the nesius and printed the Tanya.[1]
In addition, during this transition period, the continuity of the Chassidic movement itself, as well as the teachings of Chassidus was put through a major test. As the misnagdim saw the Maggid’s histalkus as an opportunity to stop the growth of the Chassidic movement once and for all.
The chavrei’a kadisha—the Maggid’s disciples— charged the Alter Rebbe with the challenge of overcoming the opposition in their own stronghold of Lithunia, and he succeeded beyond their greatest hopes.
During the lifetime of the Baal Shem Tov, Mezibuzh was the only recognized center of Chassidus. While many of his students attracted their own followers, it was not publicized. Even when it was known, it was kept as a public secret, as they didn’t desire to arouse or antagonize the opposition to it,
Under the Maggid’s leadership, not only did his city of Mezereitch become the center of the Chassidic movement, but a few other cities became established Chassidic centers and began to flourish. This agitated the misnagdim (especially since in some communities the chassidim became the majority) so they placed a ban on chassidim and did everything possible to stop the growth of the movement.
In 5532 (תקל״ב,-1772) it was agreed that a public debate would be held in the city of Minsk between the chassidim and the misnagdim. The Mezritcher Maggid chose two of his disciples, the Alter Rebbe and Rav Avrohom of Kalisk, to represent the chassidim.
The misnagdim agreed to this debate, on condition that those who would be representing the chassidim, first demonstrate convincingly that their command of Nigleh and Halachah was greater or at least on par with that of their adversaries. After they succeeded in accomplishing this, the second part of the debate began, where they had to successfully and persuasively[2] answer and explain all the questions their opponents will ask concerning the new customs and ways of Chassidus.
The multitudes of Jews who followed this debate felt the chassidim had vindicated themselves. The representatives of the misnagdim, however, “claimed” victory and refused to honor their commitment to stop persecuting the chassidim. According to them, one major question remained unanswered: Why, they asked, do chassidim dance wildly in the streets, walk upside-down on their hands and show brazen disrespect for renowned Torah scholars? They refused to acknowledge and accept the answer that this was only done by a few chassidim.[3]
They were informed that this happened two years previously, in 5530 (תק״ל -1770), and that the Maggid himself had immediately denounced it, and that it had promptly stopped after that one occurrence. So the chassidim protested that this one instance of a few, should not be held now against the entire Chassidic movement, as if it is its philosophy.
On Ches Nissan of that year — a short time after the debate — the Vilna Gaon, along with his entire Beis Din, signed a public letter[4] denouncing chassidim and Chassidus, and encouraging everyone to make the lives of the followers of the Baal Shem Tov and the Maggid miserable.
Life indeed became increasingly unbearable for many chassidim, and the Maggid’s senior students decided to convene at the home of the Maggid, whose residence was now in Rovno, to plan a counter-strategy.[5]
The Maggid instructed his chossid/talmid, Reb Zusya of Annipol to “write to our sage,[6] Reb Zalmanyu Litvak (the Lithuanian) and tell him to make the journey here.”
Once they were there, they became aware of yet another vexing situation. This was how to respond to the new situation that their colleague Rav Levi Yitzchok of Berditchev, who at that time was the Chief Rabbi of Pinsk,[7] finds himself in.
In general, the townspeople Of Pinsk were extremely agitated that their Rov had become a chossid. After the big debate which they claimed they won, their opposition towards him intensified. So while he was attending the meeting in Rovno, the townspeople of Pinsk appointed Rabbi Avigdor as the new Chief Rabbi.
Promptly, the new Chief Rabbi began harassing Rav Levi Yitzchok’s family. Hoping to ensure that Rav Levi Yitzchok did not return, Rabbi Avigdor set out to drive his family out of town before he can return. Subjected to a campaign of terror and too frightened to know what to do, Rav Levi Yitzchok’s family got a letter off to him in Rovno, informing him of the terrible situation and asking for guidance as to what they should do.
Rav Levi Yitzchok showed the letter to his colleagues and asked for their advice. They decided that he should read this letter at one of the meals of Shabbos Kodesh out loud, in the presence of the Maggid. This is what he did, but to everyone’s dismay, the Maggid remained silent.
That Motzo’ei Shabbos the students gathered together.
“Why didn’t the Maggid comment on the letter?” they asked themselves. It had to be, they finally concurred, that the Maggid was leaving it up to them to decide what should be done.
After discussing it at length, they decided to follow the halachah of proclaiming a counter-ban upon those who had unjustly banned them, especially upon Rabbi Avigdor who was dishonoring Rav Levi Yitzchok.
But to proclaim a ban, a minyan (ten people) is necessary. Not withstanding that there were exactly ten students at the meeting, Rav Shneur Zalman, the future Alter Rebbe,declined to participate in this drastic step (or in any step whatsoever), as the Maggid had not instructed them to do so. The Maggid’s silence, he insisted, could be interpreted[8] to mean that the chassidim should keep their peace, and the situation would calm down.
Recognizing that their colleague Rav Shneur Zalman was not one to be easily swayed to change his opinion, they decided not to ask him for his opinion, but rather to ask him for the halachah concerning one who is unjustly banned.
Once he told them the halachah, they quoted to him the saying of our Sages: “The one who says it should be the one who executes it.”[9] Rav Shneur Zalman had no choice then but to complete the minyan, which proclaimed a counter-ban.
After that, the students went to sleep; Rav Shneur Zalman also laid down, but was unable to sleep. He worried that the Maggid was most definitely aware of what they did, and that something was certainly going to happen. Indeed a short time later the Alter Rebbe heard the Maggid coming,[10] and he pretended that he was sleeping as everyone else.
When the Maggid entered the room, he held a lit candle in his right hand. Approaching each student, he gazed deeply into each one’s sleeping face. When he came to Rav Shneur Zalman, the youngest of his students, he said: “This young one is going to become the Rav — authority in Halachah — throughout Russia.”
Hearing the Maggid’s voice, the students immediately awoke, and Rav Shneur Zalman made it seem as if he were also then awakening.
“My children,” the Maggid addressed them, “what did you do tonight?”
They told him that they could no longer endure the misnagdim’s persecutions and had decided to carry out the halachic ruling to proclaim a counter-ban against their opponents.
The Maggid replied, “You should all know that with this action, you have forfeited your head, (hinting[11] that he was shortly going to pass away). However [at the same time], you gained with this action: Whenever chassidim and their opponents clash, the chassidim will prevail.”[12]
Sometime after this fateful meeting,[13] the Maggid moved from Rovno to Annipol. There, a week before Rosh Hashanah on the first day of Selichos, he wrote a special will and testament, giving his son, Rav Avrohom, instructions and guidance on how he should conduct himself.[14] On erev Rosh Hashanah of the previous year, he had written a separate will to his students instructing them what they should do for him at the time of his passing and afterwards.[15]
On Sunday, the 17th of Kislev 5533 (תקל״ג,-1772),[16] the Maggid told the Alter Rebbe that the last three days before one gives back the “deposit” (that is, the soul), one sees that the word of Hashem is the very essence and reality of matter. And Chazon Ovadya means[17] that one who serves Hashem sees what is going to happen in the world. He then told the Alter Rebbe that he would have a son, and that he should name him after him.[18]
On Monday, the 18th of Kislev, he told his son Rav Avrohom, (who was at his bedside together with) the Alter Rebbe, and Rav Yehuda Leib HaCohen:[19] “My children, stay together and you will overcome everything. You will progress even further and not regress, Heaven forfend, as the possuk[20] says, ‘When he is as one, who can turn him back?’”
Then, turning to the Alter Rebbe, he said, “Zalmanu, you will be alone; however, I will see to it that you are extracted from all your troubles, for you I will truly miss.”
On Tuesday of Parshas Vayeishev, the 19th of Kislev, shortly before his passing, the Maggid took the Alter Rebbe’s hand in his own and said: “Yud Tes Kislev is our day of rejoicing.”[21]
For tzaddikim know that the day on which they are able to restore their soul in purity and sanctity is never just a sad departure from one world, but a joyously anticipated homecoming to another, in Gan Eden.
Thus the Maggid regarded his day of passing as such a day of rejoicing.
On the 19th of Kislev, twenty-six years later, (which also fell on Tuesday of Parshas Vayeishev), the Alter Rebbe was released from prison, thus fulfilling the Maggid’s prophecy, that it is our day of rejoicing.
But more of that in the next chapter. (meaning in the Book A Day To Recall: A Day To Remember)
After the Maggid’s histalkus, a disagreement broke out between the Maggid’s disciples and the city’s chevra Kadisha — burial society — each side claiming that they should perform the tahara (purification). The chevra kadisha said that it was their sacred responsibility and it cannot be taken away, and the students claimed it only befitting and duty that they should continue serving their master.
The Beis Din decreed that by right, the responsibility belonged to the chevra kadisha; however, they granted that the disciples who were members of the chevra kadisha in their respective cities would be allowed to participate. The students then made a lottery to decide who would merit which limb of his holy body on which to perform the tahara, and the Alter Rebbe received the honor of doing the tahara on the Maggid’s head.[22]
When they brought the Maggid’s holy body to the mikveh, the Alter Rebbe said, “Our Sages tell us that ‘tzaddikim are greater in their death than in their life,’[23] so let the Maggid immerse his own head in the mikveh.” The students stood on the side as the Maggid’s holy head immersed itself three times.
Shortly after the Maggid’s histalkus, the Alter Rebbe wrote a letter to the Maggid’s son, HaRav Avrohom “HaMalach,” stating that he is accepting him as his Rebbe. In it, he also revealed to HaRav Avrohom that on the 18th of Kislev, a day before his father’s histalkus, the Maggid told him that he wished for his son to succeed him. However, if his son adamantly refused, then his successor should be HaRav MenachemMendel Horodoker. At the end of the the letter the Alter Rebbe noted, since HaRav Menachem Mendel won’t even hear of it, he, HaRav Avrohom, must accept the nesius.
Nevertheless, HaRav Avrohom refused to assume his father’s position, and we see that on the following year, at the Maggid’s first yahrzeit, many of the Maggid’s talmidim gathered around HaRav Menachem Mendel Horodoker,[24] demonstrating that they are accepting him as the Nassi. At the same time, they gave the Alter Rebbe the responsibility of administering and taking care of any problems or arguments that may arise, for a five-year period.
In 5537 (תקל״ז,-1777), four years after the Maggid’s histalkus, HaRav Menachem Mendel (together with Rav Avrohom Kalisker and numerous other chassidim) was moving to Eretz Yisroel, and the Alter Rebbe also joined. However, at the Russian border (in the city of Mohilov), HaRav Menachem Mendel convinced the Alter Rebbe not to continue traveling with them. He reminded him that the Maggid had clearly stated that the Alter Rebbe’s mission was to spread Chassidus throughout Russia and Lithuania and that he would definitely be successful
After contemplating[25] it for a few weeks, and having long discussions with Rav Menachem Mendel Horodoker, the Alter Rebbe was convinced that his mission was not just to spread Chassidus, but to spread it in Russia. The Alter Rebbe then let it be known that he would remain in Russia.[26]
At that time, there was an halachic question which baffled the Rabbonim of that region. Hoping to finally solve it, they turned to the Alter Rebbe. When the Alter Rebbe answered it, everyone immediately recognized his greatness and his nesius was established.
The first maamar he said as Nassi was on the possuk: “Great is Hashem and exceedingly exalted…,”[27] the same possuk the Baal Shem Tov explained on the day that he — the Alter Rebbe — was born.[28]
A Taste of Chassidus VaYeishev Yaakov B’Eretz Migurei Uh’viv וישב יעקב בארץ מגורי אביו Torah Ohr p. 26C.
One of the points that the Alter Rebbe expounds upon in this week’s parsha is, why even after the Jewish people entered and settled in Eretz Yisroel, is it still often referred to as Eretz Canaan. The problem with that is that Canaan represent a denigrated personality and philosophy, so why does the Torah choose to go with that name?
The Alter Rebbe explains that the way Hashem created the world is that there is a certain level of equilibrium between holiness and impurity. Not only does one opose the other, but that the negative derives its strength and ability from exalted levels.of holiness.
So just as there is a Canaan which symbolizes negative traits, so too there is a level of Canaan that represents positive traits.
This is also seen by other people who were wicked, that there are also positive aspects that are symbolized by that very name. The names of Lavan and Esav, for example, which also denote negative traits have exalted levels associated with it.[29]
We find that the Torah uses the word Canaan when it is referring to a merchant. The purpose of a merchant is to accumulate additional wealth for themselves and their family. However, in order to achieve this goal, the business person invest some of their previous accumulated wealth in order to buy this new merchandise with the hope that he will be able to sell it at a profit.
Often merchants take a very small risk as they are fearful of losing too much money if the investment fails. But the negative side of that approach is that at the same time the margin of profit is also a small one. However, there are merchants that take large risks, to the extent that they know that they might lose all the money that they are investing in this endeavor. Their reasoning is because they feel confident that they will be succesful, and subsequently the rewards and profits will be humongous, way beyond the average profit margin of a small risk. Therefore, the Torah calls Eretz Yisroel the land of Canaan; demonstrating that Hashem has sent us down into this world in order that we should achieve an unimaginable profit, meaning we will attain a much higher level, something that otherwise would have been elusive from us. The Alter Rebbe then spells this out in clearer terms. Our Neshoma, before it descended into this physical world, was standing in front of Hashem’s throne, basking in His glory. At that moment, we were full of either love to Him or fear of Him. Yet, Hashem sent out our Neshoma down into this world, where it would be enclothed in a body and no longer feel it’s connection to Hashem. But there is a high risk to this, it can cause that the person not only loses their love and fear to Hashem, but they feel disconnected to the extent that they do actions that cause Hashem to be upset or even angry at what we have chosen to do.
So the question becomes, why did Hashem decide to do this, with so much in jeopardy?
But as noted, a business person who believes, and especially if or when they have some inside information, as Hashem has, that this investment risk is not really a risk as ultimately it will be extremely successful, they are no going to act faint hearted, but are going to for the greatest reward possible.
So now we have to understand what is the benefit of the level of attachment to Hashem that we can attain in this world above the level we had prior to descending into this world, when we standing by Hashem’s throne?
Love and fear of something, derives from our understanding of what that is. Therefore, the level of love or fear that each person has, is dependant upon how that individual comprehends what that is and its abilities. Subsequently, the neshoma which is standing at Hashem’s throne, has a certain level of compression which bears out a certain reaction. However, the Neshoma believes it is as close as it can get to Hashem, and doesn’t strive to attain a higher level.
Yet when the Neshoma becomes connected to the body it is enclothed in, it realizes that it is distant and very far from its source, so that arouses a burning desire to reconnect to its true source. But that source is much higher than we understood when we were by Hashem’s throne, and that is the profit.[30]
In simple words before we were connected to a level of comprehension and by coming into a body in this world, we can become connected to a level that is way beyond comprehension!
This also explains why the possuk notes that Chum is the father of Canaan. It is telling us that the word Chum which is connected to the word Cham, which means warmth or a burning passion is what causes this business venture and risk, to become so successful.
Another aspect of a business person is that he conducts himself in a manner that the one he is dealing with feels that he is the one who is benefiting from this transaction.
The same thing here; When a young man leaves the Yeshiva and enters the business world, the Satan feels he is winning. This person has the potential of becoming an amazing scholar, but now he is drastically cutting his learning hours. That is great for me.
Little does the Satan know that this young man will now elevate the material business environment into place where Hashem can and will dwell in. So he wisely convinced the Satan to invite him in, not knowing that this will cause his (the Satan’s) defeat.[31]
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.
[1][1] Only after he publicized the Tanya and chose to print it, did many of his colleagues publicize their opposition to his approach of teaching Chassidus and publicizing it..
[2] Because of this, many talmidei chachomim who were originally against chassidim and were present at the debate became chassidim.
[3] Reb Avrohom Kalisker taught his own disciples that for one to serve Hashem properly, he must have bittul — self nullification and extreme humility. Their walking upside-down was for the purpose of taking away from themselves any sense of self-pride.
In 5530 (תק״ל -1770), one of his disciples, after mesmerizing a group of scholars in Shklov with his wisdom, concluded his erudition by ridiculing certain Sages of the misnagdim saying that since they hold themselves in great self-esteem, they fall in the category of foolish ones. Understandably the misnagdim took great offense to this and did not forget it either.
[4] This is the translation of one such letter as it was translated and published in 1916 by the Jewish Publication Society of America: Ye mountains of Israel — cried the great zealot — ye spiritual shepherds, and ye lay leaders of every Government, also ye, the heads of the Kahals (communities) of Moghilev, Polotzk, Zhitomir, Vinnitza, and Kamenetz- Podolsk, you hold in your hands a hammer wherewith you may shatter the plotters of evil, the enemies of light, the foes of the [Jewish] people. Woe unto this generation! They [the Chasidim] violate the Law, distort our teachings, and set up a new covenant; they lay snares in the house of the L-rd, and give a perverted exposition of the tenets of our faith. It behooves us to avenge the Law of the L-rd, it behooves us to punish these madmen before the whole world, for their own improvement. Let none have pity on them and grant them shelter! … Gird yourselves with zeal in the name of the L-rd!
In addition, the misnagdim published a booklet called Zamir Aritzim which vilified chassidim and their leaders.
[5] Author’s note: I am not sure why the Maggid left Mezeritch and moved to Rovno for a few short months and then resettled in Annipol until his histalkus a few months later. I read, but could not verify it yet, that there was some kind of epidemic or plague in Mezeritch, which caused hin to move out of Mezeritch.
[6] The Frierdiker Rebbe writes in Likkutei Dibburim (vol. 1, p. 210 of the English edition):
“Rav Nachum Chernobler said when the Rav [the Alter Rebbe] arrived, Reb Zusya told him that the Maggid had referred to him as ‘our gaon.’ The Rav sighed deeply and fainted. When he came to, he was exceedingly weak and had to remain in bed.
“This took place in Rovno, at the time of the big meeting. The members of the brotherhood were afraid to tell the Rebbe, the Maggid. Reb Menachem Mendel of Vitebsk held that it was out of the question for them to do so because of the anguish [it would cause the Maggid]. The members of the brotherhood would have to find some means themselves of making a pidyon for the Rav. Reb Levi Yitzchok of Berditchev argued otherwise, and ultimately persuaded the other disciples to inform the Maggid. This they did through a deputation of three: Reb Mendele, Reb Zusya, and Reb Levi Yitzchok.
“The Maggid answered in the following words: ‘And G-d hid it from me! He has the sensitivity of a son. I was like a son to my Rebbe (the Baal Shem Tov), and he is like a son to me.’
“None of us understood what these words of the Rebbe conveyed — until a few days before his passing he told us: ‘What you sense now, Reb Zalmanyu already sensed last summer…’
[7] After being forced to leave Pinsk, Reb Levi Yitzchok became Rav of Berditchev for the remainder of his life.
[8] Indeed this was the approach that the Maggid preferred, as we see in his will to his son Rav Avrohom where he wrote: “When opponents provoke strife, remain silent and let Hashem requite them.”
Years later, the misnagdim once again enacted a ban against chassidim, and the tzaddikim Rav Shlomo of Karlin and Rav Wolf of Zhitomir came to the Alter Rebbe asking him to agree to put a ban on (some of) the misnagdim, but the Alter Rebbe refused. See Likkutei Dibburim, English edition, vol. 1, p. 309.
[9] Bava Metzia, 83b.
[10] As the Maggid walked with the aid of crutches.
[11] His students didn’t understand this hint as we see from footnote #3.
[12] This entire episode concerning Rav Levi Yitzchok is taken from the Beis Rebbe, part 1, ch. 4, and as we see from the sicha of the Frierdiker Rebbe in footnote 3, an important meeting took place in Rovno. However, according to a letter of the Cherson Archives (Hatamim p. 661), Rav Levi Yitzchok sent a letter at the end of Sivan from Pinsk to the Maggid informing him that he was forced into hiding. A short time later he came for the meeting.
[13] From the letters of the Cherson Archives (Hatamim p. 661), we can establish that the Maggid moved to Annipol around the month of Tammuz. We should mention that it is not clear as to when the Maggid left Mezeritch and when he was Maggid of Koritz.
[14] Instructing him (among other things) to daven Mincha and Maariv with a minyan, learn Rambam, eat something before putting on Rabbeinu Tam’s tefillin, refrain from going into seclusion, and visit his gravesite only on his yahrzeit.
[15] Both of these wills are printed in Sefer HaToldos of the Maggid.
[16] Exactly when the Maggid became ill is not clear, but according to the Cherson Archives (Hatamim p. 663), his illness became extremely serious on the first or second day of Kislev of that year.
[17] Ovadya 1:1. The literal translation means the vision of the prophet Ovadya.
[18] See Tes Kislev I: The Birth of the Mitteler Rebbe on p. 51.
[19] To both Rav Yehuda Leib and Reb Zusya, who came in a short time later, the Maggid said, “Forever I will be together with you.” In addition to meaning that they will be together in Gan Eden, both of them are buried in Annipol close to the Ohel of the Maggid.
[20] Job 23:13.
[21] Likkutei Dibburim, English Edition, vol. 1, p. 210. released from prison, thus fulfilling the Maggid’s prophecy, that it is our day of rejoicing.
[22] See The Tanya: Its Story and History, ch. 9. The Alter Rebbe said that as a reward for the incident (printed there), he merited to receive the honor of performing the tahara on the Maggid’s head.
[23] Chulin 7b.
[24] He is also known as Baal “P’ri Haaretz,” after his sefer of the same name.
[25] From the fact that the Alter Rebbe was considering leaving, we can imagine how powerful the persecution from the misnagdim was.
We should mention that on the way, they visited Rav Yaakov Yosef of Polnoy. He reminded Rav Menachem Mendel that he was present when the Maggid hinted to Rav Menachem Mendel that on his way to Eretz Yisroel he would stop to visit him: Rav Menachem Mendel replied that that was the reason he came.
Rav Yaakov Yosef then asked, “And where is the young man that our Master the Maggid hinted was going to accompany you on this trip, and is going to illuminate the world?” Rav Menachem Mendel then pointed to the
Alter Rebbe.
[26] Even when he went to HaRav Menachem Mendel he was Nassi; however, now it was revealed to all.
[27] Tehillim 48:2.
[28]As the Baal Shem Tov became 47 on that day, he began saying ch. 48 of Tehillim.
[29] Once when the Alter Rebbe was leining the Torah, when he began to say the words לבן הידעתם – Do you know Lavan, he stopped for a period of time, until he was able to continue leining. He then explained that he was contemplating on the meaning of the words, “Do you know Lavan,” its deeper mening is “Do you have a thorough understanding of the sublime sphere of Loivein Hu’Elyon” which is the source of Hashem’s unlimited kindness stc.
So we see that the source of Lavan (and everything else) is from higher levels.just the hiher the source, the lower in can fall, to the extent that it can even oppose G-dliness.
[30] The possuk of טוב לי תורת פיך מאלפי כסף וזהב is normally translated to mean , I enjoy the teachings of Your Torah, more than I enjoy an abundance of silver and gold.However, Chassidus translates it to mean, The Torah that the Neshoma leans [and fulfills] in this world is greater than the love and fear that the Neshoma has when it was standing by Hashem’s throne.
[31] This is why the word במרמה, which is normally translated to mean cunningly or trickery, is explained by Rahi to mean, with wisdom.
