“The Rebbe’s Day”

During the month of Tishrei, each holiday with the Rebbe marked a unique spiritual moment. As the month began in judgment – we pray our fates are written up for good on the High Holidays and sealed on Succoth – it ends in triumph on Simchas Torah, a 48-hour marathon of joy when Hashem Himself celebrates and thousands of Jews, from students to dignitaries, flocked to 770 to rejoice with the Rebbe.

The Avner Institute presents a passionate account of Rabbi Yossi Lew, Chabad emissary to Atlanta, Georgia and Dean of the Atlanta Semicha Program, who describes those unpredictable moments when the Rebbe might suddenly lead his visitors into song or get up to dance with the Sefer Torah. One memorable Simchas Torah 5746/1985, when the Rebbe, raising his cup for l’chayim, discussed the special role of a shaliach, was truly a time of “holy revelation.”

The Rebbe Archive presents a photo of the Rebbe giving out kos shel bracha, cups of wine at the end of the farbrengen. With special thanks to Mendy Heyward and Rabbi Yossi Levin.

The Avner Institute

Good Yom Tov

“His Eyes Would Shine”

Today is Hoshanah Rabba. In the glory days of ohr kodesh (holy light), when the Rebbe was physically with us, this day would be the busiest (and most intense) of the year. The guests that were pouring in up and until Simchas Torah were, more or less, in. So the place was jammed. This meant that the line for the opportunity to make a blessing on the Rebbe’s lulav was significantly larger—not to mention that many who worked on Chol Hamoed would not do so on Hoshanah Rabba. And so, you had better get to that line sooner rather than later, to catch a chance for the Rebbe’s lulav before davening (don’t forget that the recitation of the entire Tehillim on the night of Hoshanah Rabba didn’t finish till close to 2:30 a.m.).

For those of you unfortunate souls who missed the line for lulav—you couldn’t go into the main sukkah in 770’s courtyard, because the line for lekach (honey cake) which the Rebbe would distribute on that day, snaked in and out of there. So, good luck finding Rabbi Meir Harlig (to whom the Rebbe’s lulav was entrusted) and then trying to overcome people complaining about your pushing into their line. If you were really late, Bobbie Maryashi had the lulav for the women. You had no shot here.

Rabbi Harlig, Waits for the Rebbe’s Lulav and Esrog

Getting Ready

In the meantime, within five minutes of the Rebbe’s leaving the shul on Hoshanah Rabba, the 770 staff began to mess with the lights in order to push the thousands of late daveners out of an arovos (willows that are customarily used at prayer service on this day) in order to prepare the shul for that evening’s celebrations. But most people managed without the lights, and some lights were left on anyway, so instead music would blare through the speaker system. Loud and annoying music. If all this still didn’t help, you would soon bump into to a burly young man who was appointed to escort the late people out, not necessarily in the most gentle manner.

Very soon, talented fellows would begin to cut and saw wood, benches and tables, turning the place over, all in preparation for the transformation the shul underwent for Hakofos. In the meantime, the Rebbe was standing in his sukkah distributing lekach. Thousands of people, men and women, went past the Rebbe. 770 upstairs was now locked as well.

While the day moved along, approaching Ma’ariv (always at 7:00 p.m.) and Hakofos (always at 9:00 p.m. after 1977), there was excitement and concern in the air. Excitement for what was going to happen in the Rebbe’s holy presence during the next 48 hours, and concern for people to have an adequate place in the crush of humanity that would be present, and so forth.

The Rebbe Distributes Lekach, 1968

Unforgettable

In this spirit, I would like to share and to relive the Rebbe’s farbrengen of Simchas Torah evening, 5746/1985, exactly 25 years ago. This three-hour section of the 48 hours of that year will never ever be forgotten by anyone who was privileged to be there.

But first, two introductions:

1) Every single movement of the Rebbe was, obviously, in order to accomplish
something. The Rebbe never made a joke, and the Rebbe’s words and movements were all part of his hanhogas hakodesh (holy demeanor).

I once heard this directly from Mr. Abehsera, the one the Rebbe usually
turned to in order to indicate to whistle during especially joyous times at farbrengens:, looking through an entire year, or even a longer time period, he found that every time the Rebbe instructed him to whistle, something was happening in the world that could have adversely affected the Jewish people. Isn’t that amazing?

There were no “shows” when it came to the Rebbe. The Rebbe didn’t even shockel (shake himself) back and forth during the davening or teaching. The Rebbe’s whole essence and metzius (personality) was avodas Hashem (serving G-d) and hanhogas ha’oilom (being G-d’s messenger to the world). And so, when the Rebbe got up during a farbrengen in order to dance—which happened very infrequently—it can be safe to say that this was done in order to affect something somewhere. (See sichas Ki Setze, 5748/1988.)

In the earlier years, the Rebbe would usually get up to dance two or three times a year at the “big” farbrengens, either the weekday ones, such as 19 Kislev, 10 Shevat, Purim, 12 Tammuz, and so forth, or by the yom tov farbrengens. It wasn’t “routine,” but it wasn’t unusual. The truth is, this idea of getting up to dance was exclusive to the Rebbe. As far as I know, it is not recorded that the other Rebbeim got up to dance like this. Then again, the other Rebbeim didn’t farbreng as often as the Rebbe did, and certainly not in the same manner.

Before the Rebbe suffered a heart attack in 5738/1977, the last time he stood up to dance was at the farbrengen of Erev Rosh Chodesh Elul 5736/1975. On Motzei Shabbos Vo’eiroh 5739/1979, and then again on Shavuos the same year, the Rebbe stood up to dance. You can imagine how incredible these moments were, in the shadow of the Rebbe’s heart attack just over a year before.

From Shavous 5739/1979 till Rosh Hashonoh 5746/1985 — a span of almost six and a half years — the Rebbe did not get up to dance at a farbrengen even once! Then, towards the end of the farbrengen of Rosh Hashonoh 5746/1985, the Rebbe instructed everyone to say l’chayim and to sing a Simchas Torah’dike song (they sang the Rebbe’s father’s song), and lo and behold, the Rebbe got up to dance! That Rosh Hashanah led to a renewal in this department, and since then the Rebbe actually increased the times he would get up to dance at the farbrengens during the year.

Whether this was a sign of crazy things happening and the Rebbe’s reaction—I leave that to those bigger and better than me. The fact remains, however, that specifically in the later years we merited to see this incredible revelation of holy energy.

2) I don’t really know how to say this, but the Rebbe was hardly recognizable by Hakofos, and even generally speaking, on Simchas Torah. The Rebbe’s face, and especially his eyes, always looked holy and G-dly. On Simchas Torah, and especially during Hakofos, the Rebbe’s face, and especially his eyes, would shine with beams of light. And when the Rebbe walked down that shvil (specially constructed pathway) on the way to Hakofos . . . I’m sorry, but I don’t have the ability to describe his whole demeanor.

I wonder if the quill and the ink exist to describe this incredible tziyur (image).
The Kohen Gadol (High Priest) on Yom Kippur, or the king at Hakehel, could not possibly have looked more holy, more serene, more fatherly, more kingly and more “Rebbe” than the Rebbe did on Simchas Torah.

Simchas Torah is the Rebbe’s day. It is when the Rebbe is not just in charge—the the Rebbe should always be “in charge”– but on Simchas Torah the Rebbe downright looked it.

Simcha’s Torah, 1968 – By NYT Photographer

In Charge

After these two introductions, I would now like to discuss the farbrengen mentioned above.

Like all Simchas Torah evening farbrengens, this one had a relatively small crowd at its onset. Most bochrim and yungerleit (students and young married men) would go to shuls to bring the holiday joy to others. As I was working in writing and publishing the Rebbe’s talks during those years, I went to a closer shul to be back in time for the start of the farbrengen.

In the first sicha (talk), the Rebbe THUNDERED about the importance of simcha (joy) on Simchas Torah more than any other time of the year. The Rebbe spoke about the Rambam that says that simcha is an “avodah gedola (a major component of G-dly service)”, which means changing the regular way things are done, and on that Simchas Torah it has to permeate (durchnemen) one’s metzius!

The Rebbe then said that one could push off the simcha for a later time, tzwelf sha’ah, zeks sha’ah (12 or 6 hours), and not even oif kamoh rego’im (a few moments), but that right now there had to be “MEFAZEZ UMECHARKER B’CHOL OIZ (dancing and jumping with all strength)!” When the Rebbe said those last four words, he stood up, and thus, standing, finished the sicha and belted out his father’s simchas Torah song: “Ah yay yay, ah yah yah HOI!”

What an incredible moment! The Rebbe waved his hands with amazing gusto, raising the world with this simcha.

And that was a preface to one of the most incredible farbrengens of all the Rebbe’s years, and what was to become the beginning of a major turning point in the Rebbe’s emphasis on Moshiach.

Yud Tes Kislev, 1966

Leader & Messenger

The Rebbe then asked the shluchim (emissaries) who were present to say l’chayim on a kos malei vesholeim (a whole and full cup). The Rebbe then said that the Moroh-Shchoronikes (those with a negative attitude) who may wonder, or have a sofek (doubt) whether they were shluchim or not should, as well, say l’chayim, since a sofek meant they had a shaichus (connection to being a shliach).

What came next was an unbelievable sicha about Shliach-Moshiach. The Rebbe began by saying that sifrei cheshbon (calculation books) calculated the word shliach, plus another ten, to be numerically equivalent to the word moshiach. The Rebbe did not elaborate in which books this idea appeared.

The Rebbe then made the following declaration: Everyone born in this generation is a shliach of nasi doirenu (the generation’s leader). And so the shliach must utilize his or her ten kochos (powers). In this way, the inyan (subject) of Moshiach will be revealed, because one becomes unified (ain zach) with the meshalech, the one who sent the shliach. The meshalech represents the concept of Moshiach and redemption to the world as the anointed one, the chosen one, the leader.

And as the ”Moshe“ of the generation, that leader is also looked upon as the Moshiach of the generation, goel rishon hu goel achron (the first redeemer is also the final redeemer). And since the shliach carries the title of Moshiach, every shliach has the responsibility and empowerment to do what must be done.

The Rebbe went on for a very long time in this riveting sicha about shliach-Moshiach connection. (This can be studied in Likkutei Sichos, volume 29.) The Rebbe next discussed how the mention of rain (mashiv horuach umoirid hageshem), which was introduced during Musaf of Shemini Atzeret and which had been said three times up to this point (Musaf, Minchah, and Ma’ariv), and how this connects with the concept of Moshiach.

Yud Beis Tammuz, 1983

Top 10 Moment

Following this the Rebbe explained, as usual, some of the psukim of Atoh Horeisoh (verses recited prior to Hakofos). What happened next, I would imagine belongs in one of the ”top ten“ moments of farbrengens with the Rebbe.

The Rebbe had begun to sing the song “Uforatzto” (after discussing all the Atoh Horaisohs), and instructed all kinds of people to say l’chayim on big full cups. The Rebbe encouraged with immense simcha.

At this point, about 12:15 a.m., a MASSIVE crowd had assembled, whether it was those returning from the shuls, or the general people arriving for Hakofos. Most could not get into their regular places, so they were standing all over the place.

And then the Rebbe said, “On Simchas Torah we change around the order. Usually empty cups are filled—including, metaphorically, Torah, mitzvoth and kedusha — but on Simchas Torah it has to be the opposite: Since there are still vessels that are filled, they ought to be emptied out — by everyone saying l’chayim! The Rebbe then drank out his whole cup, holding it high into his mouth, and ”shook out the drops,” thus really emptying it out.

The Rebbe then turned his cup over, holding it upside down to the crowd. Many people were holding up their cups toward him to say l’chayim, and to every one of those people, the Rebbe appeared as if he were pushing his empty cup towards them, imploring them to empty out their cups. Hundreds, thousands, were standing there, holding upside down empty cups, empty wine bottles — empty anything!

In somewhat of a chaotic scene, many people were standing up on the benches, and I distinctly remember the massive crowd on the Rebbe’s farbrengen platform. My brother shared with me that he stood right behind Rabbi Chadakov, and noticed that the Rebbe’s siddur (prayer) had fallen down. If I’m not mistaken, my brother signaled to someone (Rabbi Leibel Groner?) who picked it up.

As long as I live, I will never forget the Rebbe’s eyes during this unbelievable moment of an obvious holy revelation. The Rebbe had those Hakofos eyes, beaming with intense light, heligkeit and getlechkeit (holiness and spirituality).

I had the great zechus (merit) to begin singing the famous “Al Haselah” at that moment. The Rebbe immediately began swinging his hand in which was the upside down cup. The place erupted, going out of its mind. Everyone sensed that something really special is happening, and felt the great privilege of being part of it, thanks to the Rebbe’s encouragement to all present to hold the cups up empty and to sing.

Although I thought, “Who am I, and what am I?”, to me the Rebbe appeared to be begging for everyone present to hold up empty keilim (vessels), all the while pushing the simcha of the song, transporting us to somewhere in heaven with him. The Rebbe then waited for silence in order to speak. There was SO MUCH NOISE and TUMULT– mainly from all the people up on the benches.

Kos Shel Bracha, 1973

Upside Down Cup

After the Rebbe told a story heard in his young years, about all the noise generated by the people trying to “shush” others, he explained the significance of the empty cup. The menorah in the Beis Hamikdash had UPSIDE-DOWN cups chiseled from its body because they were neiros l’hoir, lights to impart to OTHERS — to bring light to the whole world.

And this is our shlichus: To be neiros l’hoir.

The Rebbe placed the cup on the table upside down, inserting a napkin between the opening of the cup and its tray so it should remain open and have the ability to pour.

Kos Shel Bracha, 1963

Ashrei ayin ro’asoh kol eileh — fortunate is the one who witnessed all this.

Allow me please to share my feelings about this: In the farbrengen in which the Rebbe announced that people of this generation have the potential to be Moshiach-like through utilizing all “ten kochos,” he demonstrated with his actual hands (and with his holy eyes) that he is “GISSING,” POURING OUT TO US oirois, kochos, and LICHTIKEIT.

The Rebbe continues to pour out to us whatever is in his holy cup, AD BLI DAI (to no end), GISSING AND GISSING everything we need, just like in the Beis Hamikdosh, in order to be successful in his shlichus.

If we would only prepare the kielim, we can take this flow and empty our cups with the Rebbe’s brachos into the world. And may the Rebbe continue to pour out to us the unlimited flow, so that we can bring him back with us with Moshiach immediately, teikef umiyad mamosh, mamosh, mamosh!

A guten und freilechen yom tov!