THE BEND OF TRUTH
The Rebbe Rashab once described a painting he had seen, depicting a field of grain stalks on a sun-drenched day, in the midst of which a little bird stood perched on one of the stalks.
Many professional artists who viewed this painting were overawed by its lifelike projection. Along came a farmer, took one look at the artwork, and said, “It’s all good: the field looks authentic, the grain is drawn well... but the little bird standing on the stalk is unrealistic. For when a bird stands on grain, although it is small and light, its weight needs to somewhat bend the stalk on which it stands. Yet in this painting, the stalk is standing as straight as all the others!”
The Rebbe Rashab concluded with the lesson to be derived: “Everything could be first rate, as if it was alive, but if the ‘bend’ is missing, then it’s all unrealistic. It’s missing emes...”
(סה"ש תרצ"ו ע' 47)
A SIGN OF GREATNESS
A misnagdisher rov once asked the Alter Rebbe, “I have a sefer called Noam Elimelech which, as I have discovered, was written by a chossid, a disciple of the Maggid of Mezritch. I have put the sefer under the bench, but can you tell me something about its author?”
The Alter Rebbe replied, “Even if you would put the tzaddik of Lyzhensk himself under your bench, he would be silent and not say a word. Such was his humility!”
(בית רבי ע' סג)
The Rebbe Rashab was once traveling incognito by train, and a Yid sitting in the same car asked him where he was from.
“Lubavitch,” the Rebbe replied.
“Do you know the Rebbe?” the Yid inquired further. “They say great things about him. Are they true?”
The Rebbe answered humbly, “Whoever he is, he is; but he doesn’t approach the greatness of his ancestors!”
(שמו"ס ח"א ע' 105)
WHO AM I?
The esteemed chossid Reb Noteh of Malastirzineh was a very simple and humble person, and whenever he visited Lubavitch, he presented himself like a commoner. Once he arrived there on a market day. At such times, so many thieves roamed the streets looking to take advantage of the trade season, that the Tzemach Tzedek instructed the local residents not to allow any strangers to sleep in the shul. Reb Noteh had just arrived and was about to lie down to rest in the shul, when some young men, who did not recognize him, told him that this was not allowed.
Reb Noteh pleaded with them, trying to convince them that he was not a thief. The young men persisted and started to forcefully remove him from the shul. Amidst the commotion, the Maharin, Reb Yisroel Noach, the son of the Rebbe, entered the room. When he saw the situation, he shouted, “What are you doing?! This is Reb Noteh!”
They boys knew of Reb Noteh and were shocked and embarrassed. To their surprise, he turned to the Maharin and said, “What do you want from them? This was the instruction of the Rebbe! They were right! And who am I, anyway...?”
(בית רבי ח"ב ע' 30)
Hearing so much praise sung about Reb Noteh, one of the younger chassidim wanted to meet this great chossid and get to know him. Such an opportunity presented itself during one of his trips to Lubavitch, when he found out that Reb Noteh was also there. He hurried excitedly to where Reb Noteh was being hosted. Just as he was about to enter the inn, he noticed someone on his way out. “Is Reb Noteh from Malastirzineh here?” the young chossid asked, pronouncing the name Reb Noteh with great reverence. The man however, answered with lackluster, “Eh! People exaggerate! There’s a tiny village out there called Malastirzineh, and over there can be found a simple Reb Notke... and this they turn into something spectacular.”
Hearing such dishonorable words being spoken about Reb Noteh, the young man angrily rebuked the other, even slapping him on his cheek. The great chossid continued on his way and the young man entered the inn, again inquiring where he could find Reb Noteh.
“He just walked out; you must have seen him,” he was told.
Realizing that the man he had spoken to earlier had been Reb Noteh, he was filled with remorse and hurried to ask forgiveness. Reb Noteh laughed and asked, “For what? What have you done to me?”
(שמו"ס ח"א ע' 262)
CONSIDER
Why is a ‘bend’ a sign of life?
Why did Reb Noteh justify the Chassidim’s conduct? How would someone else have seen it?
