WHAT A REBBE SAYS ABOUT ANOTHER REBBE, HE ESTABLISHES FOR HIMSELF AS WELL

Our Sages have said that “The Attribute of Benevolence is more abundant than…” Thus, if regarding the Attribute of Retribution [which pales in comparison to the Attribute of Benevolence] the Sages have said that in accordance with the judgment one makes on his fellow he rules upon himself, how much more is this true of the Attribute of Benevolence. * Chapter 3 of Rabbi Shloma Majeski’s Likkutei Mekoros. (Bold text is the compiler’s emphasis.)

Translated and presented by Boruch Merkur

On the occasion of Yud Shvat 5720, the Rebbe MH”M makes the case that a Rebbe’s claim about another Rebbe is equally intended as a claim about himself. This principle is fundamental in establishing what the Rebbe MH”M wished to communicate about his pivotal role in the era of the threshold of Redemption, especially in the wake of Gimmel Tammuz 5754.

The Rebbe shlita began the farbrengen with commentary on the daily parsha, first prefacing it with the teaching of the Baal Shem Tov, nishmaso Eden, on how to interpret the wording of the Mishna,* “Know before Whom you are destined in the future to be judged and to face reckoning.”

At first glance this teaching is difficult to understand, for the regular order of events is that one first faces reckoning and then judgment is pronounced,** and in accordance with that reckoning, the assessment of the case, the judgment emerges. What then is: judgment and [only thereafter] reckoning? It is in accordance with the Divine principle that one is only punished “with his knowledge,” according to his own concept of justice. That is, only if one had personally rendered such a ruling of punishment for a transgression done. This ruling is made, however, “without his knowledge,” in the sense that he is asked about someone else who had committed the same sin. As he “judges” this person, according to the severity of his sin, that “reckoning” he made in “judgment” of the other individual is meted out upon him.

As it applies to our discussion, our Sages have said: “The Attribute of Benevolence is more abundant than…” Thus, if regarding the Attribute of Retribution the Sages have said that in accordance with the judgment one makes on his fellow he rules upon himself, how much more is this true of the Attribute of Benevolence.

My father in-law, the Rebbe, writes*** with regard to the day of the passing of his father (the Rebbe, Rabbi Shalom Dovber, nishmaso Eden): “This is an auspicious day – for Anash and for talmidei ha’T’mimim – to connect to the Tree of Life … All of you – yourselves, your wives, your sons and daughters – should stand ready to receive the blessing G-d shall bestow upon you and upon us, granting abundant life, livelihood, and nachas from your children. This blessing is brought about by means of the arousal of great mercy [On High] … on the part of the Rebbe, whose hilula we mark. Indeed, you shall be amply blessed with children, health, and sustenance.”

As my revered father in-law, the Rebbe, ruled with regard to his father, so he has ruled about himself about the day of his passing – that this day is an auspicious day to connect to the Tree of Life and to receive the blessing G-d shall bestow, granting abundant life, etc. This blessing is brought about by means of the arousal of great mercy … on the part of my father in-law, the Rebbe, whose hilula we mark.”

(From the Hosafos of Likkutei Sichos Vol. 6, pg. 283) 

NOTES:

*According to the Mishna (Avos 3:16), punishment is exacted upon a man “with his knowledge and without his knowledge,” which is to be understood in light of what is written in Shmuel 2:12 (quoted in Likkutei Maharan siman 113). I further found this topic discussed in Bina L’Ittim drush 63.

**See this addressed in Tosafos Yom Tov on Avos Ch. 3, beg.; Notzer Chesed ibid.

***Kuntres 3; Kuntres 36.