Dear Alumni Sheyichyu!
Sholom U’Brocho!
Mazeltov to Rabbi and Mrs. Moshe Frank on the birth of their son. Mazeltov to Rabbi and Mrs. Boruch Goldberg on the birth of their son (and Mazel Tov to grandparent Dr. and Mrs. Chaim Goldberg). Mazeltov to Rabbi and Mrs. Avremy Raksin on the birth of their son. Mazeltov to Rabbi and Mrs. Mendel Levin on the birth of their son. May they bring them up lTO veCHuMAA”T mitoch harchovo, and to be true chayolim! (If anyone is aware of any mazeltov’s that I omitted please let me know).
Thank you as always for the feedback, it is much appreciated.
The tzaddik, R’ Shlomo Karliner, was once travelling, and was scheduled to stop over at a village. In this village there were a few young men who had become influenced by R’ Shlomo and his teachings. Although they were married into local Litvishe families, they had become secret chassidim, carrying out clandestine gatherings to study chassidus and follow in its’ practices.
Needless to say they were overjoyed at the prospect of spending time with their Rebbe, and were enthusiastically–albeit secretly–involved in preparing for the event.
One of the preparations dealt with the mikva. The de facto mikva was a well, with freezing cold water, and knowing that the tzadik would want to use it during his stay, they set out to warm it up. This was accomplished by pouring large pots of boiling water into the well.
Unfortunately, unbeknownst to them, there was a Chabad chosid immersing in the “mikva” just as they began their heating operation. By the time they realized, and hurriedly raised him from the well, there was nothing left to raise but a lifeless corpse!
The chassidim, of course, were devastated. As if the tragedy itself was not bad enough, they now faced the very serious risk of their own cover being blown, since the details of the Jews’ demise would inevitably become public, and their identities as hidden chassidim would become known.
But chassidim don’t lose faith. Even though common sense would say: ‘there is nothing more to be done, he is already lifeless r”l’, still chassidim are not necessarily masters of common sense. So, they didn’t lose hope, but took the corpse and placed in the room that was set aside for R’ Slomo, and laid it on the bed of R’ Shlomo.
As soon as the tzaddik arrived, they went to him and shared the terrible story. The tzaddik went into the room and did whatever it was that he needed to do (undoubtedly in “The Complete Rebbe’s Handbook” there’s a page (or chapter) that deals with what are the steps to bringing someone back to life), and the chosid returned to life!
A few moments elapsed, in which the tzaddik and the chosid looked at each other. There was a wordless argument taking place: R’ Shlomo felt “Here I just saved your life, I just performed techiyas hameisim on you, by rights you should belong to me;-you should become my chosid!” The chosid, presumably, felt the pressure of the claim, as he returned the tzaddik’s gaze. Finally the chosid got up and exclaimed: “Mechayeh meisim zein, kent ihr! Ober a Rebbe iz doh nor einer!” [Indeed, you have the amazing ability to revive the dead, but there is only one Rebbe, and it is not you but the Alter Rebbe]. And the chosid left the room.
[A footnote to the story: R’ Uriel Tzimmer was a brilliant and talented chosid. He had been a chosid of other Chassidic schools, and had also experimented with other ideologies within Orthodoxy, until he ultimately found his place in Lubavitch. He received many kiruvim from the Rebbe, as is evidenced in various igros.
According to another version the chosid said to R’ Shlomo Karliner an expression in Ukrainian that translated–roughly–as: “The master is a master, but not mine, the servant is a servant, but not yours”!
Still another version has it that it was one of the chassidim of R’ Shlomo who had gone down into the well to check the temperature, when his friends inadvertently poured boiling water on him. He was severely burned, to the point that in the course of lifting him up from the well, all of his skin peeled right off r”l.
They placed the badly injured man onto the bed of R’ Shlomo. When R’ Shlomo arrived and was brought to his bedside, he ran his holy hand over the body of the chosid, and wherever his hand passed the skin was immediately fully healed with no trace of the burn! The following year, when R’ Shlomo visited the same village, that same chosid came to greet him. “I am the chosid whom you miraculously cured last year”, he informed him, “and I am very thankful. But with regards to any matters of my neshomo, I now have a new Rebbe” (because in the course of the year he became attracted to the Alter Rebbe and chassidus Chabad).
R’ Uriel passed away at a very young age, due to an illness. During his illness, he felt that it was caused by the kpeida (the offence taken) by some of the other Rebbes who had been disappointed at some of the choices he had made. At that time, he related the above story, concluding that even though his life may depend on it “A Rebbe iz do nor einer!”
]
Which seems to raise a question? What kind of chauvinistic, even arrogant and presumptuous, response is this? Is R’ Shlomo Karliner not a great enough Rebbe for you? Is his obvious greatness in being able to restore you to life not enough of a reason to convince you that you have what to learn from him?
Another footnote: There is a famous question about the seeming inconsistencies in the titles given the Alter Rebbe in the haskomo written by his sons. The Mitteler Rebbe refers to the Alter Rebbe as הגאון החסיד קדוש ישראל מרנא אורבנא. R’ Chaim Avrohom, refers to him as הגאון החסיד מרנא אורבנא. And R’ Moshe refers to him as הגאון החסיד.
A common explanation is that each one saw and understood in the Alter Rebbe according to his own level, and the Mitteler Rebbe was a Rebbe (therefore recognized in the Alter Rebbe “kdosh Yisroel”, R’ Chaim Avrohom was a Rov (Moron overabono) and R’ Moshe was a chosid.
I heard (from R’ Yoisef Reizes) that once, before 5710, a chosid in 770 asked the Rebbe (who was then known as the RaMaSH) the question, and he proposed the above answer. The Rebbe said “Vos, R’ Chaim Avrohom hot nisht gezen in der Alter Rebbe kdosh Yisroel” (negating that explanation)?!
The Rebbe therefore explained it differently. At the time the haskomo was written, it was after the histalkus of the Alter Rebbe, and the Mitteler was Rebbe, and “a Rebbe iz do nor einer”, so R’ Chaim Avrohom couldn’t write about the Alter Rebbe “kdosh Yisroel”, because for that was now the Mitteler Rebbe. Only for the Mitteler Rebbe himself was the Alter Rebbe still the Rebbe (and the Rebbe also offered a different explanation for the other change).
Especially in view of the uniqueness of the powers of techiyas hameisim, considering that our Chazal say about it that it is one of the keys which Hashem does not entrust even to the loftiest angels. Is that not indication enough of the greatness and holiness of R’ Shlomo Karliner? And if, for whatever reason, you choose to remain a chosid of the Alter Rebbe, why dismiss R’ Shlomo Karliner’s qualifications, with the statement “A Rebbe iz do nor einer”? Why can’t there be more than one Rebbe? Why can’t you acknowledge that R’ Shlomo is a Rebbe as well, even if you may choose to remain a chosid of your own Rebbe?
I’m sure many of you can offer various explanations for the reasoning of the chosid, but I think we can also understand it, or perhaps even understand it best, by realizing that there was a precedent to this story. There is a very similar story, in our more distant history. The story is recorded in the gemoro, and the details of that story may shed light on our own story.
Here is the story that we are taught in Bava Kama (117A):
Rav Kahane (the amora, not to be confused with some of his namesakes in later generations) had to emigrate to Eretz Yisroel (because of his need to escape the danger of persecution by the government in Bavel). When he arrived, after having learned the first evening of his brilliance, the hanholo of the Yeshiva (Reish Lakish) seated him in the front row. However, (because Rav had instructed him not to challenge Rabi Yochanan’s shiur for a period of 7 years), while there, he remained silent, giving the impression that he was of average level in his learning.
Rav Kahane was therefore moved from the front to the back row (in the shiur), and R’ Yochanon remarked to Reish Lakish: “You said that a lion has arrived from Bavel (referring to Rav Kahane), it appears that he is in fact no more than a fox”.
Rav Kahane felt humiliated, and asked Hashem that the seven rows that he was moved back should be a substitute for the seven-year period that he was to have waited until challenging Rabi Yochanon (and he should, therefore, be eligible at once to challenge the shiur). He turned to Rabi Yochanon and said: “Could you please repeat the shiur from the beginning?”
Rabi Yochanon consented, and every point that he raised was now challenged by Rav Kahane. With each good question, he was moved forward a row, until he was once again sitting in the front row.
Rabi Yochanon was sitting on top of seven cushions, and thereafter, with every strong point that Rav Kahane raised, Rabi Yochanon removed one cushion from beneath him, until he remained sitting on the floor.
Rabi Yochanon was, at that time, at an advanced age, and his eyelids drooped over his eyes, blocking his sight. Intrigued by the guest from Bavel, Rabi Yochanon informed his talmidim that he would like to see him. They used silver tongs to raise his eyebrows, and Rabi Yochanon looked at the new talmid. Rav Kahane had a split lip, that gave him the appearance of smirking, and that was Rabi Yochanon’s impression when he observed him.
Rabi Yochanon was offended by the perceived disrespect, and, as a result of his taking offence, Rav Kahane passed away.
The next day, Rabi Yochanon commented to his talmidim “Did you see how that Babylonian mocked me?” But his talmidim corrected him: “He was not mocking, that is his usual appearance, because of a split lip.”
Rabi Yochanon realized that Rav Kahane was not deserving of his fate, and he immediately set out to his burial place. (The Gemoro recounts how Rabi Yochanon overcame the obstacles to entering Rav Kahane’s burial place, then continues) Rabi Yochanon davened, and brought Rav Kahane back to life!
Rav Yochanon apologized to Rav Kahane: “Had I known that this is your regular appearance, I would never have taken offence. Now please come back with me to the Yeshiva (and rejoin my shiur)”. Rav Kahane replied: “If your davening could ensure that such an incident would never be repeated, that I never could die again, then I will return with you” (but otherwise I am afraid to come back with you, lest you find another reason to take offense and cause my death, and perhaps then I will not be resurrected. In that case I would rather learn at home).
[Rashi brings another explanation to Rav Kahane’s reply (although he questions it): Rav Kahane was refusing the offer to have his life restored. He said, ‘I have already experienced the pain of death, and I don’t want to experience it again. I will only return with you (to the living) if you can guarantee me that I will never again experience death’ (which was not possible)].
It seems to me that the reply of Rav Kahane is both powerful and profound, and illuminates the reasoning in the above story with the chosid: Rav Yochanon’s claim was, after all, not unlike that of R’ Shlomo Karliner. He said: “Listen, I, after all, brought you back to life. That is not something to be trifled with. That should be reason enough for you to agree to return to my shiur. That should be enough to convince that you should belong to me,-to be my disciple, my chosid”.
He said: “I know that in the past you had another Rebbe, you were a talmid and chosid of Rav, back in Bavel (in fact the cause of Rav Kahane needing to run away from Bavel was his zealousness in enforcing the ruling of Rav). It’s even true that we had our little misunderstanding here, which may justify you being angry with us.
But, the fact remains, the life you have now is from me, I was mechaye meisim, and therefore it is only fitting that you should return with me!”
But Rav Kahane demurred: “A Rebbe is doh nor einer”. Rav Kahane defined and clarified what his criteria for a Rebbe is, why techiyas hameisim is not enough, and what it would take for him to accept someone as his Rebbe:
There are 2 types of Rebbes. One can inspire and uplift and stimulate the person to become better. He can be a jolt of adrenalin (or opioid) that helps the listener pull himself out of his rut, out of his block, and get back on track.
But that is only effective until the next crisis.
Inevitably, the inspiration will wear off, the person will go back to what he had been before, and he will once again be on his own. The effect of that inspiration did not bring about any inherent change in the one who experienced it. It didn’t change his identity, didn’t alter who he is.
The second type of Rebbe doesn’t merely drag the person out of his mire;-but he does it in a way that alters the very nature, he helps the person himself change and transform himself, so that he is now capable on his own of extracting himself from his own difficulties. He influences in a manner that reaches the pnimiyus, the very nature and being of his disciple, so that the disciple becomes a chosid in his own right (in the words of Chazal: “shalheves oileh mei’eileho”).
The first type of Rebbe can perform techiyas hameisim, he can resurrect the dead and restore them to life. ואתם הדבקים' בה אלקיכם חיים But the second Rebbe provides them with the tools so that they themselves should be inherently alive;-that they no longer need to fear death! The second Rebbe can give reassurance that in the future, as well, he will not die.
It can be said that Chassidus Haklolis, the chassidus of the talmidim of the Baal Shem Tov and the Maggid, can be compared to the first type of Rebbe. We know that one of the reasons for the hisgalus of the Baal Shem Tov was in order to revive the Jewish nation from its’ collective faint. In other words, the Baal Shem Tov was the Techiyas hameisim, the spiritual CPR that brought the collective neshomos Yisroel back to life.
The Alter Rebbe, in contrast, with Chassidus Chabad, aimed to transform the chosid himself;-the chosid should affect and change his own pnimiyus he should become inherently a living chosid. This approach has a lasting effect;-not only is the chosid resurrected at the time, but through this he does not face the risk of “death” in the future either.
This is (perhaps) what the chosid said to R’ Shlomo Karliner: True, you are able to be mechayeh meisim. But a Rebbe is doh nor einer. A Rebbe for me can only be the Alter Rebbe, who–with Chassidus Chabad–provides me the tools to remain alive on my own,-to be safe from the danger of death hereafter as well,-exactly what Rav Kahane said to Rabi Yochanon! (Consider, in addition, the fact that Rabi Yochanon was connected with Talmud Yerushalmi, or yashar, milmaala lemato, in contrast to Talmud Bavli, milmato lemaalo and pnimiyus).
This coming week we will mark the days of Yud Tes and Chof Kislev, the Rosh Hashono leChassidus. About this day the Rebbe Rashab wrote “ohr vechayus nafsheinu nitan lonu”. Perhaps the two descriptions of “ohr and chayus”–light and life–correspond with the 2 above ideas: “Light” illuminates and lights up indiscriminately. The entire world is filled with the light emerging from the rays of the sun. An entire room may be lit up by the light of a light bulb.
But the world or the room themselves didn’t change. They are filled with light coming from an outside source, and their situation is altered by it. But it is merely superficial. The instant the sun sets, or the light is extinguished, they will revert to their former darkness.
“Life”, on the other hand, depicts the state of the being that is alive. Thus it is not a body, a corpse, that has life within it; -rather the entire person, the body itself, is alive and living. “Life” is that unique benefit of pnimiyus that we receive through chassidus Chabad.
•••
This Shabbos, Chassidim will be celebrating the special the day of Yud daled Kislev, the day of the chasuna of the Rebbe with the Rebbetzin. In defining this date, the Rebbe famously stated (during the farbrengen of Shabbos 14 Kislev 5714): דאס איז דער טאג וואס האט פארבונדען מיר מיט אייך און אייך מיט מיר [“This is the day that connected me to you, and you to me”].
Which, seemingly, needs to be understood. Why do there appear to be two separate points;-a connection of “me to you” and a connection of “you to me”? Aren’t they one and the same? Why not just “the day that connected us (with each other)”?
It seems that the Rebbe is telling us about two different aspects, two sides, to the hiskashrus between a chosid and the Rebbe, that correspond with the two above mentioned ideas:
One aspect is “mir mit eich”. The Rebbe is connected with us. Like a great luminary, like the dew of techiyas hameisim, the Rebbe imbues our lives with new life and vitality. We need merely to hang onto his gartel, to grasp his coattails, to be drawn into a higher loftier world. Our mere association with the Rebbe, even a superficial exposure to the novel ideas in his sichos and maamorim, have an inevitable impact on our perspective and our mindset.
But that is not us. That is the influence that the Rebbe has on us.
The second aspect of the hiskashrus is “eich mit mir”. It’s not enough that we have a Rebbe who is the Nosi Hador, an unprecedented leader and the one charged with restoring the shchina to the world. Because what does that have to do with me?! “Eich mit mir” means that there has to be a connection that is defined by my nature and personality, by my sechel umidos and my faculties, by the way my very self was influenced by the Rebbe in a personal, pnimiyus, way.
