A Transformative Teaching
My father-in-law, the Rebbe Rayatz, related three teachings that the Berditchever Rebbe, Rav Levi Yitzchak, heard from the Baal Shem Tov. One of these teachings is a commentary on our Sages’ statement, “Any Torah study that is not accompanied by melachah (“labor”) will ultimately be nullified.” Extending the meaning of the term, melachah (“labor”), the Baal Shem Tov explained that, more particularly, this refers to laboring in and occupying oneself with ahavas Yisrael (“the love of one’s fellow Jews”). For Torah study to endure, it must be accompanied by active involvement in ahavas Yisrael. This teaching affected Rav Levi Yitzchak deeply, so much so that he conducted himself in such a manner throughout his life, continually engaging and immersing himself in ahavas Yisrael.
Of Universal Relevance
The fact that this story has reached us proves that it is relevant to us. Since everything happens through hashgachah pratis (Divine Providence), it is obvious that it is intended to teach us a lesson in our Divine service.
The Alter Rebbe taught that Chassidus was not meant to be restricted to a particular sect or faction but was intended for all Jews. The rationale is that Chassidus is a preparation for the Future Redemption – and that redemption will encompass all Jews. Consequently, Chassidus, which serves as the preparation for the Future Redemption, is also equally relevant to all Jews. Similarly, ahavas Yisrael, which comprises the entire Torah – and which the Baal Shem Tov established as a fundamental principle of Chassidus – relates to all Jews.
Everyone a Rich Man
Every Jew must engage in ahavas Yisrael. Each of us must be a giver, contributing to other Jews. Doing so benefits the giver as well, as our Sages commented on the verse, “The poor man and the man of schemes meet together; G-d enlightens the eyes of both,” and, “The rich and the poor meet; G-d is the maker of them all.” Just as these verses apply to the materially poor and rich, they also apply to the spiritually poor and rich. When a rich person contributes to a poor person, G-d gives to the rich person as well. Similarly, when a person who is spiritually rich shares wisdom with one who lacks it, “G-d enlightens the eyes of both,” granting the one who is spiritually wealthy additional wisdom.
The Mishnah states, “Who is wise? One who learns from every person.” This means that everyone possesses some quality from which others can learn. Consequently, everyone is “wealthy” in their particular area. Therefore, each person is expected to share his riches with another who lacks them; through this, he too will receive from Above what he himself lacks.
Never to Rest
This concept is explicitly stated in the Talmudic passage cited previously. When one refrains from sharing his wealth – whether material or spiritual – he will not experience that “G-d enlighten[ing of] the eyes of both,” the assistance granted from Above. Moreover, as the Talmud concludes there, if the one who is “rich” refrains from sharing, he will become poor. Thus, it is understood that Torah study without ahavas Yisrael “will ultimately come to naught.”
The Baal Shem Tov’s teaching further explains that for Torah to endure, ahavas Yisrael in a basic sense is not sufficient. Malachah, “labor,” is necessary – as the Baal Shem Tov said, one must be “occupied” with ahavas Yisrael.
My revered father-in-law, the Rebbe Rayatz clarified the meaning of “occupation” with an analogy of a person who runs a business. A businessman does not sit at home with his merchandise waiting for someone to find out what he possesses, learn its value, and then come to buy it. That is not the way a businessman operates.
He opens a store and hangs up a sign so that all the passersby know that he has merchandise for sale. Nor does he remain content with this. He goes around publicizing the quality of his goods, trying to convince others to become his customers. He undertakes all sorts of endeavors so that people will buy from him.
The Rebbe Rayatz used this analogy to explain what it means to be occupied in the Torah and its mitzvos. However, the same concept applies regarding being occupied with ahavas Yisrael. We must employ all types of efforts to do a favor for a fellow Jew, sharing with him what we have, explaining to him how precious the Torah and its mitzvos are.
Needless to say, this also includes the teachings of Chassidus. One must undertake all sorts of efforts so that a Jew will hear a chassidic teaching. Nor should we remain content with this. We must transform the recipient into a source of influence for others. For only when one’s students themselves become teachers does one truly know that his teachings were received and internalized by them.
This is also the implication of the expression, “When your wellsprings will spread outward....” A wellspring flows outward. As Rambam explains, this is the difference between a spring and a pool. A pool has a different and inferior halachic status than a spring because, in contrast to a spring, the water in a pool remains stationary and does not flow further. By contrast, a spring flows further unceasingly.
Unconditional Assistance
One of the means of bringing a fellow Jew closer to his Jewish roots is to perform a favor for him even in his material affairs. Firstly, such an act is also included in ahavas Yisrael. However, aside from that, it also helps draw the other close spiritually.
Needless to say, we should not make one dependent on the other, waiting to see if helping the other materially will affect him spiritually, giving our material assistance conditionally. Instead, we must help others materially without stipulating any conditions. This is the breakthrough that the Baal Shem Tov brought about in the path of Divine service carried out by his company of hidden tzaddikim (“righteous men”) in 5472 (1712).
When the Giver Receives
If involvement in ahavas Yisrael is demanded of everyone, how much more so does this apply to those whom Divine Providence has brought to a place where the observance of the Torah and its mitzvos is minimal. “In a place where there are no men,” they have an obligation – and privilege – to “strive to be a man.” The intent is that in a place where no one has risen to the task, every person should strive to do so.
There are those who assert, “It is preferable that I safeguard myself; I will flee from such a place, and I will save my soul.” A person who adopts such an approach should know that he is shirking his responsibility; he must know that reaching out to another Jew in his present location is a matter of pikuach nefashos (“saving lives”) – and when it comes to saving lives, it is forbidden to make such calculations. Since Divine Providence has brought him to that place, it has endowed him with a mission and, simultaneously, has empowered him with the strength necessary to transform that place into a center for the Torah and its mitzvos.
The Gemara relates that Rav, Rabbi Kahana, and others went from Eretz Yisrael to Babylon. Their descent to Babylon was providential; G-d arranged circumstances that necessitated their coming there. Now, at that time, there were several places in Babylon where the observance of certain commandments – Shabbos, the prohibition against mixing meat and milk, and the like – was lacking. Our Sages described these places with the term bik’ah – which means a valley, an open area, a place that is lower than the level ground around it. Upon arriving there, Rav established a safeguard, upgrading the observance of the Jews there.
Like all stories related by our Sages, this story is not merely a point of history, but an instruction for life. A Jew must know that when he comes to a particular place, it is through hashgachah pratis. The intent is that he should transform that place into a center for Torah and mitzvos; it is incumbent on him to be conscious that this is the purpose of his mission.
Through acts of tzedakah (“charity”), providing another Jew with his needs, whether they be material or spiritual, “tzedakah [will] elevate a nation,” meaning that by giving, he will also receive. As the Alter Rebbe teaches, giving tzedakah “makes one’s mind and heart a thousandfold more refined.” Similarly, our Sages relate, because “you have revived the soul of a poor person; tomorrow, G-d will revive you, your son, and your daughter.”
This refers to the personal benefit to be granted to a person for his efforts to help others. Beyond this, those efforts will have an encompassing effect, helping bring about the collective redemption of our people. As promised to the Baal Shem Tov,
