Dear Alumni Sheyichyu...
Sholom U’Brocho!
a) 1. Mazel Tov to alumnae HRH T Mendy Yarmush on the birth of his son on Zos Chanuka, and the upcoming Bris IYH next Wed. May they have much Yiddishe Chassidishe nachas mitoch harchovo b’gu”r. 2. Mazel Tov to alumnae HaTomim Yossi Markovitch, on the occasion of his Chassuna on Sunday 7 Teves. May they set up a home according to the Rebbe’s directives, and be proper Keilim for all of his brochos.
If anyone knows of any Mazel Tovs due to any alumnae (i.e. smicha, shlichus, (finals ☹?) engagements, marriage, birth etc.) please let me know, and I will bli”n share it with the rest of the ‘alumnae family’.
b) Thank you very much for all of the responses and the positive feedback that came in. It was all very touching, and helped reassure me that these emails are worth the effort.
c) Thank you very much to all who sent in email addresses. My list is now much larger, yet still very incomplete, and anyone who can help further complete it by sending in more email addresses would be greatly appreciated.
Since I began with the subject of a chasuna, I’ll share the following:
On every Lubavitcher Chasuna invitation (which are based on the nusach that the FR penned for the occasion of the Rebbe’s chasuna), the time of the chuppa is listed as being “בשעה החמישית” – at the fifth hour. At the bottom will be a footnote listing the actual time of the kabbolas ponim and chupah.
Although Chassidim try to emulate their Rebbeim in every possible way, it seems a bit excessive in this case. Since we are, after all, not emulating the Rebbeim with regards to the actual times, why place emphasis on this aspect of the wording of the invitation? Why not just write the actual time when the chupa will be scheduled for? It appears as if there is some deeper significance to these words, but what can that be?
Some years ago, Rabbi Hirschel Rabiskim made a Chasuna for his daughter (IIRC it was 15 Ellul), and the chupa was held in the parking lot of the Yeshiva. During the chupa he spoke, and explained the following: “שעה” is explained in chassidus as meaning a turn, as in the possuk וישע אלקים אל. “הבל החמישית” – the fifth – refers to the 5th level of the neshomo, - the “יחידה”. Thus the point of the wording of the invitation would be that the prerequisite for a chasuna is “שעה” – a turn, “akert on zich” – of “hachamishis” – the yechida shebenefesh, i.e. to awaken and arouse the yechida shebenefesh.
What does this mean in a practical sense? Yechida comes from the root “yochid” – alone, in other words this is a level where nothing exists except a spark of the Creator that is united with a spark of the neshomo of the person. That level is alone, i.e. there nothing else exists. As Chassidus explains the gemoro: If someone hears a voice of someone who had fallen into a pit, and the voice says ‘I am so-and-so and my wife’s name is so-and-so, and I am appointing whoever hears me as a shliach to divorce my wife’, then the listener may carry out this shlichus, although he does not recognize the speaker. The gemoro asks: Why is this so, why are we not afraid that the voice is emanating from some demonic being? And the gemoro answers that the case is that the listener peered into the pit, and saw that the source of the voice has a shadow. To which the gemoro asks: It still may be a demonic being, because demonic beings also possess shadows? And the gemoro responds: They may have a shadow, but their shadow doesn’t have a shadow. Chassidus explains that “a shadow of a shadow” refers to yechida, and yechida is a level that doesn’t exist in kelipah.
Thus turning with our yechida implies revealing that facet of ourselves where all that exists is our connection with Hashem. We all know that there is nothing but the Eibishter. But in our relationship with Him there are various facets. We love Him because He is good to us. We are inspired by serving Him. We find meaning by serving Him. But in all of these areas there can be "לעומת זה". There can be people that are good to us, perhaps even evil people. There can be worldly pursuits that we find inspiring or meaningful. And we need to convince ourselves that serving Hashem is ultimately better etc. than anything else. Yet, when we are focussed on our essential relationship with Hashem, just because He is the One and only Hashem, then there is no room for any competition in the first place.
Or, for example, with regards to learning Torah. The ultimate reason why we learn is because it’s Hashem’s Torah. Yet there are other facets to Torah study; it is intellectually stimulating (כיהיא חכמתכם ובינתכם לעיני העמים), inspiring, and a fulfilling experience etc. Yet, all of these aspects of Torah learning, can be compared, lehavdil, to other occupations (and one may be beset with doubts as to whether to learn in Yeshiva or lehavdil in University...). When we reveal, however, our yechidah, our conscious awareness of the relationship with Hashem in which there is no room for anything else, then there is no contest in the first place.
Likewise, with the relationship between a chosid and Rebbe, there are the different facets. For example, in learning the Rebbe’s Torah as well, one can learn it for the profoundity, or for the spiritual boost it provides. However yechidah is the level where there is no existence except the chosid and the Rebbe.
This may possibly be illustrated by the following story (heard by R’ Mendel Aronow):
In Russia, in addition to the Lubavitcher Chassidim, there was a very large Poylishe Chassidus known as Koidinov. Naturally, being the 2 primary Chassidic groups in Russia, there was some rivalry between the Lubavitch and Koidinov Chassidim, with each being convinced of their own superiority. However, once there was a Koidinov chosid who had to marry off his daughter, and, out of desperation, had to marry her off to a Tomim. Knowing the sharp tongue possessed by the Tmimim, and being aware of their lack of recognition of any groups other than their own, the shver was always extra cautious to avoid any mention of matters related to Koidinov in the presence of his son in law.
Once, the father in law was planning a trip to Koidinov to visit his Rebbe. As was his custom, he avoided any discussion of the subject when his eidim was in earshot. However, his wife was unaware of his scruples. Thus when the son in law asked her about the extra activity, she casually informed him that the shver was planning a trip to Koidinov to his Rebbe. When she repeated the conversation to her husband, he was at first frightened, expecting an explosion. But when she told him that their son in law had reacted calmly, he began to become cautiously optimistic: ‘Maybe he is starting to outgrow the influence of Lubavitch, and there is some hope of him seeing the light (of Koidinov).
‘The next time you speak to him’ the husband instructed his wife, propose an idea of him joining me, and see how he reacts’. She did so, and the eidim seemed interested. ‘Why not’, he said to her.
When the shver heard about this exchange he was ecstatic, and began mentally planning for his son in law’s “conversion”. He quickly arranged that on their trip to Koidinov they should be accompanied by some of the most scholarly and impressive Koidinov Chassidim, who would use the opportunity of the trip to further influence the eidim. Sure enough, during the entire trip, the shver kept a low profile, and watched hopefully while the elders shared with his son in law the fundamentals of Koidinov chassidus. His joy knew no bounds as he watched his son in law listen with interest. ‘It can’t be long now’, he said to himself. Over Shabbos as well, the shver arranged for the most talented of the Koidinov Chassidim to constantly indoctrinate the son in law with their ideology.
On the way back the father in law could finally no longer contain himself, and personally approached his SIL and asked him: ‘Nu, so how did you like it?.
‘Everything was very nice’ he replied enthusiastically, ‘the Torah was beautiful, the singing was inspiring, and all in all it was a very uplifting experience. Just one question I have,’ he concluded, ‘ver iz gevehn der alter vos iz gezen oiven on?’ (who was the old man sitting at the head of the table). Needless to say, the shver immediately discarded any plans for his eidim.
There are levels where other things exist. In Torah, there can be other Torah that is good. Inspiration can come from various sources. However, a Rebbe is only one (ukesipur hayodua, VAKML). When we realize and are conscious that something is relevant to our connection with the Rebbe, than all questions and doubts fade away.
Another example: Going on shlichus could be seen in various lights. It is a career, but then there can be many other careers. It is a way of being successful in a ruchniyus way, but there can be other ways. It is a way of doing good and influencing others, of hafotzas hamaayonos chutzah, but then again, it is conceivable that these can be accomplished without the commitment or sacrifice entailed in being a shliach.
But the perspective of yechida (that we are conscious of and in tune with when our yechida is revealed) is that our ultimate goal is to be completely one with the Rebbe, and this can only be achieved by being a shliach, because that is what the Rebbe is very clearly imploring us to be. When we get that perspective, that all questions and doubts melt away.
[Uli pele hachi gadol: there can be a bochur who was brought up with shlichus from the cradle, his whole life was in the shadow of shlichus, he is fully aware of the Rebbe’s expectations of a chosid (and if he’ll be fully honest and objective, and make an honest cheshbon and compare his situation with that of some of his friends, he may realize that possibly much of what he has to be grateful for is directly thanks to shlichus), and yet when he gets a little older, he suddenly forgets the whole aleph beis (היש'כו בקרבינו אם וכו'), and is suddenly filled with all kinds of strange questions ‘what should I do with my life? Maybe I should be a major league baseball player, since I’ll make more money than on shlichus, and have more fun and excitement (than most shluchim) etc. etc., VAKML bedovor hamavhil..]. Got a bit too long, May we all reveal our yechida in all areas, and it should be didan notach bechol ha’inyanim. Halocho Rabo!
Akiva Wagner
