PURIFY OTHERS WITH THE POWER OF THE REBBE

It is indeed within the power and capacity of each and every person to purify the Jews he encounters. Thus, it is also each person’s responsibility to do so. It follows then that one’s influence upon another is on account of the power of Moshe. * Chapter 7 of Rabbi Shloma Majeski’s Likkutei Mekoros continues, discussing how the Rebbe taught us in advance how to view the events of Gimmel Tammuz 5754. (Underlined text is the compiler’s emphasis.)

Translated by Boruch Merkur

4. […] Moshe Rabbeinu – as well as the incarnation of Moshe of each generation, including the Moshe of our generation, my revered father in-law, the Rebbe – is present now [after Yud Shvat 5710] as before and continues to shine (like the sun, which remains in the sky and continues to shine throughout the night). Had we gone together with him, we would see that he radiates with the same force as before. (In fact, in a more intense way.) But since he has ascended to fantastic heights, whereas we (have not gone with him but) have stayed where we are – we cannot see him physically (just as the sun is not seen at night). Nevertheless, even in this state, the Rebbe’s light extends to all the Jewish people, to all six hundred thousand [general] souls. And through these souls, the Rebbe shines throughout the world (as the sun shines from beneath the earth to six hundred thousand stars; as discussed above, the light of the sun radiates through the intermediary of the stars).

(Although we do not perceive his light shining, that is irrelevant, in accordance with the saying of the Rebbe [Rashab] nishmaso Eden, mentioned above – that the thought of the horse about hay [i.e., the fact that hay is its only concern] doesn’t rule out the existence of angels!)

This concept is traced also in nigla, the revealed, exoteric dimension of Torah (as is the case with all aspects of nistar, the inner, esoteric dimension of the Torah [that they are reflected in the revealed dimensions of Torah]) with regard to the purification process of impurity from contact with the dead, by means of the ashes of the red heifer. All the red heifers are prepared and sanctified with the ashes of the red heifer produced by Moshe. Even when one cannot utilize the mixture made from the ashes of the red heifer made by Moshe himself, but merely by the ashes of other heifers made later, the ashes of the other heifers were also prepared and sanctified with the ashes made by Moshe, specifically through his involvement.

5. In light of the above we can elaborate on the connection of this concept with the words of my revered father in-law, the Rebbe, from the sicha mentioned earlier, about eternal life – “It’s not only that one has individual life, he also enliven others” – as follows.

Upon encountering a Jew who happens to be in a state of “defilement upon contact with the dead,” for no holy vitality is detectable in him – we must purify him, enliven him with holy vitality. It is indeed within the power and capacity of each and every person to accomplish this. (Thus, it is also each person’s responsibility to do so.) It follows then that one’s influence on the other is on account of the power of Moshe – “It will always be called by your name: the heifer made by Moshe.”

(From the address of Shabbos Parshas Chukas, 9 Tammuz 5710; Toras Menachem, pg. 119)

4. We spoke earlier about what my revered father-in-law, the Rebbe, said on 13 Tammuz of last year on the topic of “chayim aruchim – long life.” He called it true life, life without interruption – for matters of holiness are ein sof, eternal. We had mentioned that – being that this was his last Chag HaGeula prior to Yud Shvat 5710 [when he was nistalek] – the reason for his speaking about this topic on 13 Tammuz of 5709 (but not on 5708 or 5707) is because then there was a need to clarify the concept of eternal life (foretelling its imminent relevance).

To elaborate:

The word “life” can be “conveniently” interpreted to refer to Torah and Mitzvos, which are said to be “our life” (“heim chayeinu”). Or it can also be interpreted to refer to other things that are called “life,” as our Sages say (Avos D’Rabbi Nosson Ch. 34, end), “ten are called ‘living” [i.e., G-d, Torah, Yisroel, a tzaddik, Gan Eden, the Tree (of Life), Eretz Yisroel, acts of kindness, wisdom, and water]. In order to clarify his intent, the Rebbe qualified the term by saying, “long life – chayim aruchim.” Everyone knows that “chayim aruchim” means “life” in the literal sense, physical life (as the term is used in nusach ha’t’fillos, in Slichos, and the like).

The Rebbe further added: “true life, life free of interruption”:

Even “long life,” including “life free of interruption,” can be happenstance. That is, it just so happens that there was no interruption, but an interruption could have taken place. In our case, we are talking about a situation where it appears to the naked eye to have been an interruption. In fact, according to Shulchan Aruch there must presently be several matters attended to, etc. [the saying of Kaddish, for example]. Thus, the Rebbe was precise in saying, “true life, life free of interruption,” to mean true, eternal life that bears no connection with the concept of interruption.

The reason why true life has nothing to do with interruption – as the Rebbe goes on to state and conclude – is because true life is k’dusha, holiness, and holiness is ein sof, eternal.

The truth is that this concept is understood from what is written in Igeres HaKodesh – that “The life of a tzaddik is not physical life but spiritual life, which is faith, and [the] fear and love [of G-d].” For, everybody knows (even the less astute) that spiritual life in general, and particularly faith and fear and love, has no connection to death, bearing absolutely no relevance to it. But this was written many years ago, and no one gives it much thought, whereas my revered father-in-law, the Rebbe, spoke about this in recent times and it has only now come out in print.

5. From the above it is understood that it is still necessary to continue to fulfill the Rebbe’s shlichus, as before.

There are those who think that there is a difference now: Before, it was necessary to fulfill the shlichus the Rebbe charged him with, since the Rebbe was able to call him in for yechidus or to write him a letter, saying: “How can this be? I have sent you on a particular shlichus and granted you kochos [the capacity to succeed], so why don’t you fulfill the shlichus?!” Whereas now – the person thinks to himself – he can do what he wants…

Preempting this attitude, the Rebbe says that it is chayim nitzchiim, eternal life, and of consequence, all matters of shlichus, as well as the capacity to succeed in it, are in full force. The Rebbe continues to enquire even now, with all the same concern, the same strength, about the fulfillment of the shlichus that he has charged the person with already, and which he continues to charge the person with!

Some people, of course, are bewildered about what I’m saying. However, the truth is that we find in Tanach [a similar phenomenon], “The letter arrived to him from Eliyahu HaNavi” (Divrei HaYamim II 21:12) several years after he had ascended heavenward in a tempest! Thus, what is the wonder that even now the Rebbe continues to send Chassidim on shlichus?! Regarding the mode of communication – the Rebbe has his methods. We don’t have to worry about the manner by which the Rebbe gets his message across; you can rely on him! […]

7. Each and every student, adherent, and Chassid must know that he is one of “anshei Moshe – Moshe’s men” (see Torah Ohr Tetzaveh 83b, Seifer HaMaamarim 5709 pg. 51 ff., among other sources). This is something that is eternal, forever, for the individual and for his generation, until the coming of Moshiach Tzidkeinu.

Moreover, those who have not had a connection to the Rebbe still have the opportunity to be Chassidim of the Rebbe.

The point of the matter is that there is no change whatsoever between before and now.

If there were a change, it is only an improvement, as explained in Igeres HaKodesh – that after the histalkus, it is easier to receive influence from the life of the tzaddik, since his life is no longer contained within a physical vessel or garment.

(Toras Menachem 5710, pg. 129-131, 12 Tammuz)