The Rebbe of His Chassidim

from the Rebbe’s holy pen

1. The Foundation of a Chabad Rebbe

Written in connection to the “trial of the Seforim” — probably as notes to be given to the lawyers — in which the Rebbe defines and clarifies the role of a Rebbe:

כבכל אדמורי חב”ד – היסוד הראשון: ביטול היש (מתחיל – בעצמו) באמתית היותו אדמו”ר ה”ז שליחותו נפשית ועקרית, לנהלם ולעודדם בתומ”צ בכלל (מתחיל באמונת ה’, שמירת השו”ע וכו’) ולהראותם דוגמא חי’ בזה (עד כדי מס”נ בפועל) ופשיטא לשלול כל פעולה שיוכלו לטעות לפרשה להיפך

לאחר זה – באים חייו בתור פרטי, וגם בזה יסוד שלא לנגוע כלל בתפקידו הכללי והעקרי.

הראי’ העיקרית והשוללת כל הטענות שכנגד: מכ’ המוריש (רשמית) דשייך לאגו”ח

הקס”ד אולי כתב רק לפנים (היינו טפשות – והאומר כך: זהו חה”ש [=חילול ה’] הכי גדול ועד כ”כ [=כדי כך[ – שהאומר כך (במזיד) – צ”ל ברמ”ח ר”ל.

בסגנון אחר ( – ועיקר): כל התעודות רשמיות, מכתבים וכו’ כותבים מפורש דשייך לאגו”ח – הטענות שכנגד הם דברים שבע”פ סתם

As by all Chabad Rebbe’s — their first foundation [is]: Bittul Hayesh* (beginning with himself).

[This means, that] since truthfully being a Rebbe, his soul-mission and primary role is to guide and encourage them [his Chassidim] in Torah and mitzvos in general — (beginning with belief in Hashem, abiding by the Shulchan Aruch, and so on) — and to show a living example of this (even reaching the extent of actual mesirus nefesh — self-sacrifice) and obviously to repudiate [and discourage] any action that may incorrectly be interpreted otherwise. [i.e., an act not by G-d’s will as expressed in the Shulchan Aruch]

After this – comes his [ – the Rebbe’s] life as a private [person]. In this [regard] as well, there is a foundation that [his personal life] should not at all impede his general and primary role [as a Rebbe].

The main proof that negates all the claims of the opposing [side] is a letter from the (official) testator [the Frierdiker Rebbe,] that [the library] belongs to Agudas Chassidei Chabad.

The thought that maybe he only wrote [this letter] as a pretense (is plain foolishness — and someone who says this is [causing] the greatest Chillul Hashem to the extent – that he who says so purposefully – needs to be [put] in a **רמ”ח, rachmana litzlan!

In other words ( — and [this is [the] main point): all the official certificates, letters and the like, clearly write that [all the books] belong to Aguch – all claims that the case is otherwise are all [based] on uncorroborated oral testimonies.

* Bittul Hayesh = nullification of one’s ego. Bittul Bemitzius = nullification of the feeling that one exists as an entity for itself outside of Hashem’s oneness.

** A rearrangement of the word “cherem” – excommunication.

2. The Rebbe’s Picture 

An answer from the Rebbe (written on 21 Teves 5711)
regarding a girl that would regularly cry at night:

זה עתה נתקבל מכ’. ובנוגע לשינת בתו תי’ – יבדוק את כל המזוזות שבביתו. גם יניח אצל מטתה קודם שהולכת לישון תמונת כ”ק מו”ח אדמו”ר הכ”מ. – גם איזה לילות אחר שתתחיל שוב לישון בטוב.

I have just received your letter. Concerning your daughter’s sleep – check all the Mezuzos in your home. Also, put near her bed before she goes to sleep a picture of my father-in-law the Rebbe הכ”מ. – Continue this for several nights even after she once again begins to sleep well.

3. A Birthday Visit 

An answer to someone who came to the Rebbe to celebrate Yud Alef Nissan 5732 – the Rebbe’s 70th birthday:

ת”ח על הקורת רוח וכו’ מביקורו כאן בימים אלו.

ויה”ר שיהא ג”כ לתועלת הרבים (נוסף על שכל יחיד – עולם מלא הוא).

אזכיר עה”צ להנ”ל ולחה”פ כשר ושמח.

ודאי נת’ מכתב הברכה.

Many thanks for the great pleasure caused by your visit here during this time of the year. And may it be Hashem’s will that this should also bring public benefit (besides the fact that every individual is a full world on to himself).

I will mention at the Tziyun [for blessing] in the above and for a Kosher and happy Pesach.

I’m sure you received the letter of good wishes.

4. The Rebbe is on the Lookout…

The following is what the Rebbe wrote on a small piece of a Chassid’s letter asking for Refuah Shelima for someone. The Rebbe made an arrow to his name and wrote:

חפשתיו בעת ההתוועדות ולא ראיתיו!

I searched for you at the time of the Farbrengen, and I didn’t see you!

5. Birthday Wishes 

חוב וזכות נעים לסיים בתודה לכל אלה שברכו ליום ההולדת, ובלשון המסורתי: כבר מלתייהו אמורה ואברכה (השם) מברכיך, בברכת השם המרובה על העיקר

It is a pleasant obligation and merit to end with thanks to all who wished [me] well for [my] birthday, and using the traditional expression: [Hashem’s] words have already been said — “I (Hashem) will bless those who bless you,” with Hashem’s blessing which is abundantly greater than the principal [“original” blessing].

6. Why I Didn’t Answer Your Letter

An answer to someone who wrote to the Rebbe, being that
“I didn’t receive an answer from the Rebbe, I’m assuming that this
is a sign that the Rebbe isn’t pleased with me, and therefore asking for a tikkun:”

?!! הרי לא היו בה שאלות (ורק “מרה שחורה” – וחבל זמנו וזמני ע”ז)

!!? [I didn’t answer the letter, because] there were no questions in it, (only מרה שחורה – melancholy. It would be a waste of your time and my time [to reply] to it)   

7. When the Rebbe Joined the Bris…

An answer to a woman who invited the Rebbe to participate in her son’s Bris and serve as the Sandak:

העיקר בנוגע לברכה ה”ה הרוחני – ובזה אין המקום גשמי מפסיק, ובלבד שיכוונו את השעה (שיודיעו הזמן שיתחילו בברית בשטומו”צ).

בנוגע שאהי’ נוכח בגוף – הנה

1) למה להם לשנות מנהג שהונהג מכמה שנים, שאיני הולך לסנדקאות.

ב) ועיקר – אין לקשר הכניסה לבריתו של א”א [= אברהם אבינו] של בנם שליט”א – עם קנאה ח”ו מכו”כ שלפניהם שרצו שאהי’ סנדק, ומפני המנהג הנ”ל לא יכולתי למלאות בקשתם.

ג) ובפרט שנזהרים בכיו”ב – שלא להיות יוצא מן הכלל בבליטה, מפני עין טובה וק”ל.

ואתה הסליחה. ויגדלוהו – ביחד עם בעלה שליט”א – וכיו”ח שליט”א לתחומע”ט [= לתורה חופה ומעשים טובים] מתוך הרחבה אמתית.

The main part of a bracha is the spiritual [aspect of it] — and in this regard, physical space does not separate, [so] as long as the timing will be in sync, (i.e., let me know the time that the Bris will begin, may it be in a good and auspicious hour)

Regarding my physical participation —

1. Why would you change a custom that has been established for many years now, that I don’t go to Sandakaus.

2. Mainly – one should not associate entering their son שליט”א into the covenant of אברהם אבינו with [causing] jealousy chas veshalom by several others before them who [also] wanted that I will be Sandak, which I needed to refuse because of the said practice.

3. Especially that we are cautious in this regard – not to outstandingly differ from the common conduct, [to ensure] “a good eye,” וק”ל.

I ask for her forgiveness, may you merit to raise him – together with your husband שליט”א – and all your offspring to Torah, Chupah and good deeds with true abundance.

8. We are always together in thought!

An excerpt of a letter to Rabbi Yakkov Hakohen Katz of Chicago, IL.
Rabbi Katz had the special privilege of receiving a phone call from the Rebbe
 the night before every Erev Rosh Chodesh. At a certain point, this practice stopped.
In this letter, the Rebbe explains why:

להוסיף והמצורף בו. ואזכירו על הציון הק’.

נ.ב. די לעצטע חדשים אז איך פלעג אייך טעלעפאנירן די נאכט פאר ערב חודש – האב איך געזעהן אז, ברוך השם, עס זיינען ניטא קיינע ספעציעלע פראבלעמען נאר די געוויינליכע ענינים, אן ערך די זעלבע פון חודש צו חודש, און בטחוני ותקותי אז בפרט דעם יאר, וואס האט זיך אנגעהייבן מיט שבת (מנוחה), וועט זיין נאך בעסער.

איז דאך התורה חסה על ממונם של ישראל – אויסגעבן אידישע געלט אף לאנג דיסטאנס טעלפאן סתם אזוי, בפרט אז לויט בעל שם טוב’ס תורה: אז במחשבה איז מען איינער מיטען צוויטען – איז מען באמת צוזאמען.

P.S. Over the last months in which I would call you the night before Erev Rosh Chodesh, I saw that Baruch Hashem, there are no special problems, just the regular matters [which stay] about the same from month to month. I am sure, and I hope that specifically this year, which began with a Shabbos ([a day of] rest), will be even better. Being that “the Torah wishes to spare the money of Jews,” – [it would be wasteful] to spend Yiddishe Gelt on long-distance telephone [calls] “just because.”

Especially, based on the Ba’al Shem Tov’s teaching that [when] in thought we are one with the other – we are truly together.

9. No Encrypted Messages

Someone wrote to the Rebbe, after receiving an answer, that “based on my understanding of the Rebbe’s answer, the Rebbe’s meaning is so-and-so…”. The Rebbe responded thus:

בכלל כשיש לי כוונה הנני מודיעה

In general, if I have a [specific] intention, I make mention of it.

10. The Rebbe Writes to Russia

Throughout all the years, our brethren behind the Iron Curtin in the USSR, corresponded with the Rebbe via letters despite the strict censorship. For obvious reasons, the Rebbe’s letters were not sent on the Rebbe’s official stationery and the Rebbe would sign with his first name only.

This letter is from 5751 (1991), after the fall of the Iron Curtain, and it seems that the Rebbe insisted that the secrecy still be maintained. [It is worth noting, that in that summer there was a failed attempt by the communist party to retake the government, which miraculously failed.]

Here, we present the Rebbe’s directions to the secretary of how to prepare the letter, along with the irregular signature.

כמדומה לשם כותבים בגליון פשוט ובלי שם “ש”ס”.

בברכת מזל טוב מזל טוב,

מנחם

I recall that to “there” [ – the USSR] we write on a plain paper [and not on an official stationery] and without the name “ש”ס” [an abbreviated form of – Schneersohn]

11. How do you expect me to report this to the Rebbe?!

בתמהון הכי גדול (מהול בצער) קראתי מכתבו-פ”נ מיום [ .. ] וסיבת התימהון הרי פשוטה היא: הנוהג הוא לקרות פ”נ על ציון. ובנדו”ז [=ובנדון זה] מה אבוא להודיע עה”צ, אשר באהקת”ו, נמצא פ’[לוני] יר”ש וכו’ וזוג’[תו] תי’ ג”כ ממשפחה חב”דית וכו’ ודרים בסביבה חב”דית וחנכו יו”ח [יוצאי חלציהם] שי’ במוסדות כ”ק מו”ח אדמו”ר – ונתקבל ז”ע [זה עתה] מכתב ממנו אשר החליט להוציא בתו הבכירה ממוסד כ”ק מו”ח אדמו”ר (וכמובן הסברת אומן הידוע שמוכרח הוא בזה) ולכן מוציא גם את בתו הצעירה ממוסד כ”ק מו”ח אדמו”ר ו(לכן) מעתיק את דירתו ודירת כב”ב [כל בני ביתו] שי’ משכונה חב”דית – ככתבו “בשעה טובה” –

בבואי עה”צ [על הציון]: איז וואס וויל איך [א”כ מה אני רוצה] מכ”ק מו”ח אדמו”ר בקשר עם “בשו”ט” [בשורה טובה] הנ”ל?

With the greatest astonishment (mixed with pain) I read your letter-Pan dated…

And the reason for the astonishment is very simple: [my] practice is to read the Pan at the Tziyun. And in this case, what am I coming to report at the Tziyun?  That in Eretz Yisrael … there is a certain man (“Ploni”) who is a G-d fearing Jew etc., and his wife also comes from a Chabad family … and they live in a Chabad environment, and they educated their descendants שיחיו in institutions belonging to my father in law, the Rebbe –

And just now I received a letter from him [reporting] that he decided to remove his eldest daughter from an institution of my father in law, the Rebbe, (and obviously, the explanations of the “renowned craftsman” [= the Yetzer Hara] that he must do this [are attached]). Being so, he is also removing his younger daughter from an institution of my father in law, the Rebbe, and (therefore) is relocating his and his families residence from a Chabad neighborhood – as he writes “in an auspicious time” –

So, when I come to the Tziyun, what is it that I want from my father in law, the Rebbe, in connection with the afore-mentioned “good news”?