THE REBBE’S BROOM

Dear reader sh’yichyeh,

In 5698/1938, the Frierdike Rebbe was living in Poland and he spent the Yom Tov of Pesach there. During the meals he spoke short sichos and many Chassidishe stories were shared. One of the most powerful quotes said at that time, about our hiskashrus to the Rebbe and his Shlichus, can be found in one of those talks.

On the first night of Yom Tov the Rebbe spoke about the custom of the Rebbeim to wish a “Gut Yom Tov” to their family members. The Rebbe, the Tzemach Tzedek, would personally go to each member of his household to wish “Gut Yom Tov.” It was only when he got older and physically weaker that they would all come to him. He was very makpid that all the family members should receive his Yom Tov blessing. This was even to the extent that once a young member of the family was not brought to him to receive the bracha and the Tzemach Tzedek inquired as to where that person was.

The Frierdike Rebbe then revealed the custom that we don’t directly invite guests for Pesach meals; instead we just let them know that the food is available. He said (HaYom Yom 20 Nissan): “R. Chayim Avraham, the Alter Rebbe’s son, once visited [his elder brother] the Mitteler Rebbe on Pesach to wish him ‘Gut Yom Tov.’ R. Chaim Avraham related that the Alter Rebbe had said: ‘On Pesach, one should not offer a guest food or drink, but the visitor may partake on his own.’”

The Frierdike Rebbe then went on to explain the great accomplishment of the Alter Rebbe in regard to infusing Chassidus Chabad even in external and emotional matters.

The story of Rabbi Avraham of Kalisk will shed light on this matter.

Rabbi Avraham of Kalisk was a gifted scholar, a man of deep and powerful sentiment, and a charismatic leader. Upon returning from Mezritch he established a following amongst young men of similar ability and temperament. These young men were captivated by the radical notion of Divine Immanence, and they strove to cultivate an ever deeper sense of humility and selflessness, combined with joy in the presence of G‑d. Their prayers were marked by deep fervor and rapturous joy, and in their most ecstatic moments they would turn somersaults in a head-over-heels gesture of utter self-effacement. Their sole intention was to breathe new life into Jewish practice and learning by promoting an increased sense of Divine Omnipresence. Their sincere dedication, however, was soon overcome by an excess of zeal.

To the followers of Rabbi Avraham of Kalisk, even the slightest hint of egotism was anathema, and they had little patience for scholars who took pride in their abilities and achievements. They reserved particular contempt for the rabbinic preachers who made their living by railing against the sins of the general Jewish populace, attempting to reduce their audiences to tears with threats of eternal punishment. In the eyes of these idealistic young scholars, the simple Jews—who observed what little they knew of the commandments conscientiously and selflessly—were to be praised, encouraged and empowered. Conversely, the rabbinic leaders who so condescendingly condoned their censure deserved to be toppled from their self-righteous pedestals.

These were subversive sentiments, and while the Chassidim had no intention of undermining rabbinic authority, they did want to bring about a collective change of attitude. Such an effort could succeed unopposed only if it was conducted with due care and finesse. Unfortunately, however, such delicacy seems to have been the one thing that some of Rabbi Avraham’s followers lacked. Carried away by the emotive power of their convictions, they would sometimes exhibit their uninhibited rapture and self-effacement by dancing wildly in the streets.

Organized opposition to the Chassidic movement began as a direct response to their open display of contempt for certain rabbinic leaders. In the wake of these events Rabbi Avraham of Kalisk was taken to task by Rabbi Dovber, the Maggid of Mezritch, who rebuked him for the undisciplined behavior of his disciples. Thereby was born the expression “Tala”k – the year that this story happened – iz nisher kein tulk – The behavior shown in the year 5530, is not accepted and beneficial behavior.”

With this background, we can understand the next part of this special sicha. The Frierdike Rebbe relates: One year the Rebbe Rashab saw some Chassidim dancing on Simchas Torah in a very wild manner. Many thought, based on the above-mentioned episodes of Reb Avraham Kalisker, that the Rebbe would be upset.

Instead, the Rebbe Rashab said: “The Alter Rebbe was able to bring Chabad, and infuse it even into the dancing of Chassidim. Every part is connected and infused.” He then continued (HaYom Yom 8 Iyar):

“[Halachically,] a shliach (agent) is as one with the person who empowers him. In this vein, the Sages observe that [in the Torah] an angel is actually called by G‑d’s Name when he serves as His agent. How much more does this apply to souls, for [when fulfilling G‑d’s Will] they attain this [identification] to an even higher degree. Chassidim are the agents of the Rebbe — the Alter Rebbe. When we act, we are bound [to him]. Then, every dimension of one’s being is bound [to the Rebbe]: one walks like a Chassid, eats like a Chassid, and sleeps like a Chassid.”

An inspiring story will make this idea clear. When a certain resident emissary first went out on shlichus some fifty years ago, a local Jew was surprised to see a Chassid on the streets of his town. “This is not such a clean city,” he exclaimed. “What is a person like you doing here?”

“The Rebbe wants to tidy it up,” the young shliach replied. “I am the Rebbe’s broom.”

For this connection to happen, continued the Frierdike Rebbe, we must receive the proper hadracha-direction from true Chassidim. If a Chassid acts based on his own understanding, then this true connection doesn’t happen. There is a famous story about a goy who found T’fillin and went to sell them. Not realizing what T’fillin were, he was holding the straps and the T’fillin were being schlepped on the floor. A Jew saw this scene, and realizing what must have happened, he asked the goy, “Where did you get these?”

The goy responded: “Ya Sam Sapoznik – I made it myself!”

In Chassidus, we cannot be a “Sam Sapoznik.” Rather we need to receive hadracha from our elders.

Dear Chassidim!

The Rebbe gave us a very special shlichus: “To receive our righteous Moshiach in the true and complete Redemption. Indeed, the preparation for the coming of our righteous Moshiach is the most all-encompassing aspect of Judaism and includes all the other points and details of the work of shlichus.”

Not only does this have to permeate all our activities, this shlichus needs to permeate our entire being as we just learned in the HaYom Yom: “When we act, we are bound [to him]. Then, every dimension of one’s being is bound [to the Rebbe]: one walks like a Chassid, eats like a Chassid, and sleeps like a Chassid.”

In the Rebbe’s words (Mikeitz 5751): “When one is totally immersed in a certain subject, it’s human nature when encountering another topic to immediately search for and find the connection with that subject in which he is immersed, even though this other topic has its own issues and critical features.

“As Jews –  – particularly in the end of the period of exile (after the passing of all the deadlines and after my sainted father-in-law testified that we have already done T’shuva and that all the necessary efforts have been completed) –  – ‘we are totally immersed’ in ‘awaiting for him every day that he will come.’ Throughout each and every day we wait and yearn for the true and complete Redemption. And, inasmuch as Jews are passionately involved with the coming of Moshiach, it is reasonable that in all matters we should search primarily for their association with our awaiting every day that he will come.

“The essential point in the life of every Jew and that of the Jewish people as a whole throughout all the generations has been: ‘All the days of your life to bring about the days of Moshiach.’ This requires extra emphasis in this generation and in our times, as mentioned frequently of late, that all aspects have been completed and we need only greet our righteous Moshiach in actuality. ‘All the days of your life’ means every moment of a person’s life, day or night, awake or asleep, for he is still alive then through his breathing (‘All that breathes praises G-d,’ and ‘with each and every breath a person breathes…’), which is necessary every moment (unlike eating and drinking). And ‘all the days of your life to bring about the days of Moshiach’ means that his life (every instant of it) is bringing the days of Moshiach. That is, a Jew does not limit himself only to those times when he thinks or speaks or does something to bring Moshiach. Rather the essence of his life (‘your life’) is to bring the days of Moshiach.” (Toldos 5752)

Rabbi Avtzon is the Rosh Yeshiva of Yeshivas Lubavitch Cincinnati and a well sought after speaker and lecturer. Recordings of his in-depth shiurim on Inyanei Geula u’Moshiach can be accessed at http://www.ylcrecording.com