22 Tammuz 5552 (1792)
When Rabbi Shneur Zalman of Liadi began teaching his Talmidim, he attracted many different types of individuals. Some sincere, and some not so sincere. The latter were attracted to the novel intellectual introduced by the Rebbe, but not so interested in taking the difficult steps necessary to internalize the lessons for the sake of self-improvement.
One such young man was a businessman by the name of Shlomo Feigin. Though he was brilliant and enjoyed the intellectual challenge of the Rebbe's teachings, sadly, his heart was not in it.
It happened once that Shlomo needed to take a business trip to Leipzig. Prior to his departure, the Rebbe summoned him. To Shlomo's surprise, the Rebbe wanted to hear his travel itinerary. And when the Rebbe heard that he was passing through the city of Karlin, he asked him to please pay a visit to his colleague, the saintly Rabbi Shlomo of Karlin, and convey his regards. Shlomo promised to fulfill the Rebbe's request.
Upon arrival at the home of Rabbi Shlomo of Karlin, Shlomo Feigin was shown to the waiting room, directly adjacent to the Rebbe's study. As he waited, he heard the Karliner pacing in his study.
After a minute or two, the door to the study swung open and Rabbi Shlomo walked out and began to pace in the waiting room. Suddenly, he stopped and loudly exclaimed: "Young man, young man, what will be if indeed there is a G-d in this world?"
The Rebbe then returned to his room. Shlomo Feigin, mesmerized by this strange scene, continued to wait. A few minutes went by. The Karliner's pacing inside his office could again be heard in the waiting room. Again, the door swung open in a rush. Out came Rabbi Shlomo. Again came the pacing and exclamation: "Young man, young man, what will be if indeed there is a G-d in this world?"
After this scene repeated itself a third time, Shlomo Feigin realized that this must be the reason for the Rebbe's request that he visit the Karliner Rebbe. He was supposed to witness this scene. He left and resumed his journey to Leipzig.
Sometime later, Shlomo Feigin's spiritual wellbeing took a major turn for the worse. He eventually succumbed to the promise of grandeur and power and forsook his faith. Highly gifted, he rapidly climbed the ladder of success till he was appointed to a high position in the Czar's government.
More years went by. Rabbi Shnuer Zalman had already passed on to his eternal rest. The government decided to build a highway that would traverse the entire breadth of the land. To the chagrin of the Chabad community, the proposed road's route ran directly through the place where the Rebbe's holy remains had been laid to rest.
The Chassidim decided to use whatever influence they had to change the route. Inquiries were made, and it turned out that the one in charge of the route was the apostate Jew Shlomo Feigin. The Chassidim were greatly concerned. Would a former colleague turned outsider, a man like Shlomo Feigin, be sympathetic to this cause?
Rabbi Moshe Vilenker, who years earlier had spent time together with Shlomo in the Rebbe's court, was asked to intervene. An appointment was secured. The aged Rabbi Moshe sat down with Shlomo and explained the situation.
Without hesitation, Shlomo promised to reroute the road. But he had one request of Reb Moshe, Could they sit together that evening and schmooze like in times of old? Rabbi Moshe agreed.
During the course of their discussion, Shlomo confessed to something most personal: "You see all of my success, all of my wealth, all of my power? I cannot enjoy it. I constantly hear the words of Rabbi Shlomo of Karlin ringing in my head. 'Young man, young man, what will be if indeed there is a G d in this world?!'"
There was a Chassid of the Rebbe Rabbi Shneur Zalman who had questions of faith. These questions troubled him terribly and cast doubt on his faith in Hashem. He could not get rid of them. So, he traveled to the Rabbi Shnuer Zalman. He told him of his problems. The Rebbe closed the door and taught him a private Chassidic discourse. This indeed helped for a period of time, but a short while later the questions and doubts came back. He went once again to the Rebbe who again closed the door to his room and taught him a second personal discourse. This helped for a while longer time, but eventually the doubts came back. On his way to see the Rebbe a third time, the Chassid happened to be in Karlin one day and he wanted to see Rebbe Shlomo.
When he did, he happened to come exactly when Rebbe Shlomo of Karlin was putting his Tefillin on. All he heard was Rebbe Shlomo saying the words, “And I will betroth you in faith,” part of a verse that is recited by many people when encircling the Tefillin strap around their middle finger. Hearing these three words alone quieted all of his questions and doubts regarding his faith and they disappeared for good. He realized that faith is dependent on being betrothed to Hashem. He felt that before hearing Rebbe Shlomo saying these words, he had not yet fully devoted himself to Hashem, as a man devotes himself to a woman by betrothing her.
He continued on his way to the Rabbi Shneur Zalman and asked him to explain how this was possible. How could it be that the Rebbe had dedicated a great deal of time to teaching him Torah personally and that had not affected him as much as three simple words that he had heard from Rebbe Shlomo of Karlin, which were not even directed at him?
The Rebbe, in his typical manner of talking in a melodious voice, answered with the verse, “For the Torah will come out of Zion and the word of Hashem from Yerushalaim.”
The Rebbe then explained. This verse describes two types of Tzaddikim. There are those spiritual masters that are the aspect of Zion. Everything that they do in life and every effect they have in reality they achieve through their Torah. But, there are spiritual masters that are an embodiment of Yerushalaim. The name Jerusalem means “complete fear of Heaven.” These Tzaddikim project their absolute and total awe and fear of the Almighty in everything that they do and this is how they affect reality. Those Tzaddikim who are Yerushalaim, they only have to say “the word of Hashem”; they can say a word or two and immediately it is perceived as the word of Hashem.
