The Alter Rebbe was once travelling with a group of his Chassidim. Along the way, they encountered a chasid of R’ Chaim Chaikel of Amdur. R’ Chaim Chaikel was one of the foremost talmidim of the Mezeritcher Magid, who led a large group of Chassidim in Amdur (today called Indura, which is located in the northwestern corner of present-day Belarus, close to the borders of Lithuania and Poland).
Like many of the talmidim of the Magid, R’ Chaim Chaikel held the viewpoint “vetzadik be’emunosoi yichyeh–al tikri yichyeh elo yechayeh”, in other words that the Chassidim were not expected to learn and explore the concepts of chassidus and pnimiyus haTorah on their own; rather, they were dependent on the inspiration that was provided to them by the Tzadik.
As the Chassidim passed this particular Amdurer chasid, he was in the midst of davening. They observed how his davening was with extreme excitement and passion, to the extent that he was completely oblivious to the presence of the Alter Rebbe and his entourage. Being Chassidim, and chabad Chassidim at that, they were extremely honest with themselves, and they took note of the fact that this chasid’s level of davening surpassed their own. Although they didn’t comment, this caused them some consternation; if that was the case, then perhaps in fact the approach of the other talmidim of the Magid was more effective? If it enabled this chasid to daven in such a manner, then why were they working so hard on studying and understanding chassidus on their own, seemingly the approach of the other talmidei hamagid achieved better results?!
The Alter Rebbe recognized their concern, and told them: “In this case, it is not that chasid who is davening, it is, rather, R’ Chaim Chaikel who is davening. I want to achieve with my Chassidim (through chabad chassidus) that the chasid himself should daven (even though it won’t, then, be (necessarily) on the same level)”.
[Being Chassidim, and chabad Chassidim at that, they understood and appreciated the response]
A Story with the Rebbe
A similar, rather famous, story with the Rebbe that was oft repeated (although with a few variations): The Rebbe once asked a chasid to influence an acquaintance to begin letting his beard grow. The Rebbe, however, stipulated, that under no circumstances should he disclose that the source of the request is the Rebbe.
This particular acquaintance enjoyed a very close relationship with the Rebbe, and was the recipient of many kiruvim. In his resistance to the suggestion that he grow a beard, his trump card was always that “It can’t possibly be as crucial as you say; you know what a close relationship I have with the Lubavitcher Rebbe, if he thought that it was so important (as you suggest it is), surely he would have said something!” The chasid was left biting his tongue, unable to provide the real answer to that question!
Finally, on one occasion, the chasid complained to the Rebbe about how that condition makes his task almost an impossibility, and requested it be revoked. The Rebbe refused, and offered the following explanation: “If he knows that the request is coming from me, then it will be my beard, and I want it to be his beard!”
The Value of Struggle
Chazal tell us that Talmud Bavli differs from Talmud Yerushalmi, for, while the former is full of questions and answers and arguments, the latter, in comparison, is referred to as an “ohr yoshor”, or a direct, unchallenged light. Thus the gemara (Sanhedrin 24A), after listing the various disadvantages of the learning of the talmidei chachomim in Bovel as opposed to their counterparts in Eretz Yisroel, equates Talmud Bavli to darkness in relation to the Yerushalmi. Yet the medrash applies – to the study of gemoro – the Possuk: “those that wander in the darkness, see (through that) a great light”.
Indeed, questions and confusion are a challenge and a hindrance to progress; but he who perseveres, he who faces the challenges and struggles through all of the difficulties, emerges so much better as a result. It is easier, in some ways greater, to go straight to the conclusion, to never entertain any questions about the outcome. But only through working through the problems, does one achieve a deeper, more thorough, more real understanding of the subject matter. Only then does the knowledge he acquires become truly his.
Just as it is with regards to intellectual pursuits, so too it is in life in general. The hardships that the Yidden endured in Mitzrayim, the terrible sufferings of Golus, are the equivalent – the Zohar tells us – of the struggles to understand Torah (“b’chomer doka v’chomer, ub’veinim do libun hilchiso” etc.).
Surely we would be much happier not to experience any “golus” in our avodas Hashem, not to face any challenges from our Yetzer Hora or from the external distractions and temptations that surround us (at any rate some of us..). Not only would our lives be so much simpler, but the level and manner of our Yiddishkeit would be on an incomparably higher level. Yet – bedieved – there is a definite benefit from struggling through our difficulties. For, only then is the chassidishkeit, the ensuing avoda, ours. When we had to work for it, then it can be said that we are learning, we are davening, and it is not just an accident of circumstances.
Toil and Effort
A chasid once came to the Tzamach Tzedek and asked for a brocho for his son; - that he shouldn’t forget anything that he learns or hears (in Lubavitch), and automatically he’ll become a chasid. The Tzemach Tzedek retorted: “It’s already three generations that my grandfather (the Alter Rebbe), my shver (the Mitteler Rebbe) and I are working towards the end that Chassidim should be “oisgehorvete Chassidim” – Chassidim that result from toil and effort, rather than ‘b’derech memeila’diga Chassidim’” [“automatic Chassidim”]!
All too often, we’re looking for shortcuts to G-dliness. An easy way to acquire knowledge (if I could just beam all the information on my i-pod into my brain...), an easy way to daven (to become an oived without any work..), a quick path to chassidishkeit etc. When we go on mivtzoim, we want an instant vort to give over, that we shouldn’t have to learn for, we expect our shul-going experience to be with utmost comfort, we want to practice ahavas Yisroel that should never be tried by circumstances.
Of course, the ultimate goal is to live a chassidishe life, and set up a chassidishe family. But we come – sometimes – to expect that endeavor to come easily, and are disappointed when there is any amount of work involved on our part. We are all looking to hire the mashpia who will find us the easy path in life; - let him do the work for us, and we should just enjoy the benefits.
But that is not the approach of chassidus; - of chabad chassidus. Chassidus expects us to strive for pnimiyus, to struggle with our obstacles, to overcome them through our own efforts. Perhaps the results won’t be as impressive as what we would have if we never experienced our golus in the first place, but what we end up with will reflect who we really are.
If you encounter a golus, a helem vehester in your life ch”v, attack it head on. You were provided with all of the resources, and you possess all of the necessary kochos. It’s not pleasant, and surely not welcome, but the way you deal with it will – possibly – mold and determine who you are, and who you become.
Tomorrow, Chof Daled Teves, many Poylishe r shuls will refrain from saying tachnun, in honor of the Alter Rebbe. But we will be saying it. Because, as chabad Chassidim, OUR connection with the Alter Rebbe depends on US, it depends on the avoda that WE do. Through our tachnun, through our struggle, we achieve a personal pnimiyus’dige connection with Chof Daled Teves.
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Hachonos for Yud Shvat
It’s currently hachono season, when all are preoccupied – each person at his level and to his degree – with the preparations for the upcoming day of Yud Shvat. Many are scrambling to find just the right hachono, the perfect hachloto.
So, we have to bear in mind that shopping for a hachloto is not like shopping the boxing day sales, looking for a good deal, a good value that shouldn’t involve too harrowing of a shopping experience. The hachloto, - our personal hachono – need not be something earth shattering or overwhelming. It doesn’t have to be dazzling or unique.
But it can’t, at any rate, be a discount. The one criterion is it has to be something that costs; - something that I’m willing, and that I do, pay for. When considering the possible hachlotos, you need to find something that you need to work on. It may be that completing shas won’t involve any effort (it’s already on the blackberry anyway). And it may be that learning chitas, or davening will be a difficult move for you right now.
Whatever the case is, you have to properly assess [through discussing with your mashpia, your aseh lecho rav] YOUR current stage in life, and what is something that YOU have to work on at this point. Whatever your issues may be, when you work them through as a preparation for Yud Shvat, then you connect with the Rebbe on a personal level. Then it will be correct to say that YOU are the one getting ready, not some mivtza or some project or some organization through you.
And through that, it will be you going to the Rebbe, the real you. And you will emerge a better person, a better chasid for it.
L’chaim! May we all take the opportunity to work on those areas that we personally need to work on, to improve our Yiddiskeit, our chassidishkeit, and our hiskashrus, and may the Eibishter (with all due respect) work on that project that only He can work on; - to bring an immediate end to this long and bitter golus, and replace it with the immediate revelation of Moshiach Tzidkeinu TUMYM!!!
Rabbi Akiva Wagner
לזכות 'ר שלום מרדכי הלוי בן, רבקה לגאולה וישועה קרובה, ושלימה י"תומממש ג"ב טוהנוהנ
