The Tzaddik and the Rebbe

I’ve translated the whole of this letter of the Rebbe because although some of it is not so relevant to the blog topic, it’s needed in order to know the context of the section that is relevant.

To the administration of Kfar Chabad,

Peace and blessing! ...

The lack of obedience in Kfar Chabad, and the disorganization that this leads to, cause me tremendous pain. I am not sure of the solution for this, for it would appear that the solution is simply to reach a recognition, which means an internal understanding and sensation, that Kfar Chabad carries the name of Chabad, and when it was founded it received the blessing of the [Previous] Rebbe, my father-in-law, for this. It is well known that while still alive he said here, that he leads it [Kfar Chabad] himself. Thus, you must all regard all matters related to Kfar Chabad as relevant to fulfilling the desire and will of the [Previous] Rebbe, my father-in-law, and honoring his name. This is not a personal matter.

The practical consequences of this are twofold:

In the positive sense: This is his [the Previous Rebbe’s] personal task, and he is the Nasi HaDor [Leader of the Generation]—meaning that all the flows of blessing related to our generation flow through him, and not only spiritual flows, but even physical ones. For as is known, this is the function of a Nasi—that he elicits all the flows of blessing for the generation without exception. Therefore it was necessary for even the physical meat of the generation of the desert to be elicited via Moshe Rabeinu [the Nasi of that generation]. (It is true that he said, “From where will I have meat?”[1] [which apparently implies that he was not a conduit for that type of physicality]. However, Chassidus explains that he said, “From where will I have meat?” [This indicated that he recognized that the blessing did need to come via him, and he was only questioning how this would occur in that particular situation.]) [Thus,] one receives his flow of blessing—provided the channels used conform to his [the Previous Rebbe’s] wish and desire—successfully, i.e., in a manner that transcends the natural order, and one may then use it for healthy, happy things.

In the other sense: Inappropriate behavior increases the power of the “other side” [a reference to the forces of Kelipah, i.e., concealment of G–dliness] not only in one’s own environment, but also in the environment of the Nasi HaDor. Thus, this affects the community to a far greater extent than the [general principle that] “All Jews are responsible for one another.”[2] It is unnecessary to elaborate upon this, for the matter is sufficiently straightforward, especially for those who have been involved in the teachings of Chassidus, and have an appreciation of the notion of Hiskashrus [bonding with a Tzaddik].

Igros Kodesh, Vol. 6, p. 257.

[1] Bamidbar 11:13.

[2] Shovuos 39a.

Short but powerful:

When Reb Hillel Paritcher taught the first chapter of Tanya concerning tzaddikim, beinonim, and resha’im, Reb Hillel explained what is a Rebbe, saying that a beinoni is finite, a tzaddik is infinite, and a Rebbe is the infinite within the finite.

Nitzutzei Ohr p. 47.

One of the main differences between the path of Chabad and of other Chassidic groups (also known as Chassidus Chagas), is in the way that they relate to their Tzaddikim in terms of the divine service expected of the chossid. The Chabad path says that a Rebbe is a boost and an aid, but not a substitute for striving to reach high levels of connection to Hashem through lengthy study of divine greatness and prayer, while for other groups the focus on belief in the Tzaddik is the main requirement and means of reaching inspiration in serving Hashem.

The philosophy of Chabad is that every Jew should exert himself to understand G–dliness, while the philosophy of Chassidus Polin[1] is (according to the well-known aphorism of the holy Rabbi Shlomo of Karlin), “And the righteous will live by his faith”: do not read “live,” but “give life.” In other words, there is the Tzaddik who exerts effort [to serve Hashem on a lofty level], and everyone else is enlivened [i.e., inspired to serve Hashem] by the Tzaddik through, and by virtue of, their faith in the Tzaddik. These two philosophies can only exist now. However, concerning the future [i.e., the Messianic age], everyone agrees that then we will see the fulfillment of the prophecy, “The earth will be filled with the knowledge of G–d as the waters cover the ocean,”[2] such that the entire Jewish people will reach through understanding of G–dliness, as it is written, “for they will all know Me.”[3]

Hisva’aduyos 5717, Vol. 1, p. 104.

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[1] Lit., “Polish Chassidus”; this refers to an approach, not a location, as many groups associated with this path were not based in Poland, although not all were. This is perhaps similar to the way that all European Jews are called Ashkenazim when compared to Sefardim, although of course they did not all live in Germany. Thus, this expression is not intended to be derogatory, G–d forbid.

[2] Isaiah, 11:9.

[3] Ibid., 31:33.

The Previous Rebbe taught:

Chassidus and Chassidim are a “tree of life.” The tree contains the roots, which are connected to the koach ha’tzome’ach (the potential for plant life found in the earth that sustains the roots), the trunk of the tree, and the branches. The roots and the trunk enable the branches to receive their vitality and produce various fruit.

In the Chassidic tree of life, the Rebbeim are the roots, the trunk is Chassidus, and the branches are Chassidim.

Every Chossid is a branch of the tree of life. The roots and the trunk enable Chassidim, who are the branches, to receive an internally-felt vitality (“chayus pnimi”) to produce fruit. “What are the fruit? Mitzvos (Sotah 46a)”—performing a Mitzvah with an internally-felt vitality.

Sefer HaMa’amarim 5708, p. 262

Comments:

1. This analogy expresses nicely the concept discussed in the HaYom Yom of 24 Sivan, where it is written:

You ask how can you be bound (mekushar) to me when I do not know you personally. ... The true Hiskashrus (bond) is formed by studying Torah. When you study my Ma’amorim, read the Sichos and associate with those dear to me—the Chassidic community and the Temimim—in their studies and farbrengens, and you fulfill my request regarding reciting Tehillim and observing Torah-study times—in this is the Hiskashrus.

It is true that the Previous Rebbe lists several other criteria for establishing Hiskashrus, but the first one is studying Chassidus, about which he says, “The true Hiskashrus is created by studying Torah.” He then lists other things which are also necessary for Hiskashrus; however, 1. they are listed second; and 2. it is not written that those methods create “true Hiskashrus,” only “the Hiskashrus.”

The above analogy (between roots, trunk, and branches and the Rebbeim, Chassidus, and Chassidim respectively) fits nicely with this, for it conveys the concept that the main role of the Rebbeim is to reveal Chassidus, and thus the most crucial way of connecting with them is by studying and internalizing their teachings.

It should be noted that this analogy for the Rebbe-Chossid relationship was specifically said concerning the relationship of the Chabad Rebbeim and their Chassidim. However, this principle may not be relevant to non-Chabad Chassidim, whose relationship with their Rebbeim may not hinge upon in-depth study of the Torah of their Rebbeim, or at least not to this degree. This difference can perhaps also be inferred from the teaching in this post, in which a non-Chabad Rebbe also describes the relationship between the Tzaddik and his followers as one unit—he uses the analogy of the limbs of a body—but does not emphasize the role of the Torah that the Tzaddik teaches as crucial in establishing this bond.

2. As is known, in pnimiyus (the inner aspect) and chitzoniyus (the external aspect) there are many levels. What is pnimiyus compared to a lower level is chitzoniyus when compared to a higher one (see Zohar 1:20a, discussed in Toras Menachem 5711, Vol. 1, p. 208).

For a Chabad Chossid the relationship with the Rebbe and with all of the Rebbeim of Chabad is a very deep one. They are the root of his Neshama. They guide him in reaching the profound intellectual understanding of Hashem’s greatness revealed in Chassidus. But the goal of this relationship is something still deeper: Bringing the Jew to become truly inspired in his avodas Hashem (divine service). This is attained in a far deeper manner through the relationship with the Rebbeim and the study of Chassidus than without it.

This seems to be really another way of expressing the core Chabad idea that the purpose of Haskalah (scholastic achievement in grasping the complex abstract levels of G–dliness explained in Chabad Chassidus) is Avodah (changing one’s middos, character traits, and inspiring one’s actual conduct).

Perhaps this can also be connected with what Chassidus says in several places (for example, in Sefer HaMa’amarim 5671, p. 145 and in Hagahos L’dibbur Ha’maschil Posach Eliyahu 5658, p.11) that the main purpose of a fruit tree is to grow fruit, and therefore the entire tree is named for the fruit that it produces—for example, a fruit tree.

Perhaps the same can be said in this case: The purpose and end-goal, of the Rebbe-Chossid relationship that Hashem established is the fruit—that the Chossid reach true inspiration in his avodas Hashem. This is the main thing.

The Torah is the place of the Divine Presence in the age of exile, akin to the Beis HaMikdash. When a Rebbe says Chassidus there is a manifestation of the highest level of holiness, corresponding to that revealed in the Holy of Holies in the Beis HaMikdash.

The Previous Rebbe related:

Once there was a wedding in Rodni and Reb Avrohom (the rabbi of Rodni), a Chossid of the Rebbe, the Tzemach Tzedek, traveled with my father (the Rebbe Rashab) to the wedding by wagon. My father took me as well. Since Reb Avrohom was one of the elderly Chassidim, and my father was young, Reb Avrohom saw fit to offer advice to my father and guide him in his role as Rebbe.

At the beginning of my father’s leadership he delivered a Chassidic discourse based on the verse, “Today is the birth of the world,”[1] and he interpreted in Yiddish, “Haint tzitert di gantze velt” (“today the entire world is trembling”).[2] Reb Avrohom spoke with him about such things, and offered guidance in how to act.

My father told him: When the Beis HaMikdash stood, there were ten levels of holiness,[3] as is known, and the Holy of Holies was the most holy place. The High Priest would only go there on Yom Kippur. However, concerning the age since the Beis HaMikdash was destroyed, our Sages of blessed memory have stated that “G–d only has the four cubits of Jewish law.”[4] In “the four cubits of Jewish law” there are also ten levels of holiness, and when a Rebbe says Chassidus, this is like the High Priest in the Holy of Holies. Thus, there is no question here.

Shemu’os V’Sipurim, Vol. 1, pp. 202-203.

The Rebbe Rashab writes in the famous “Hemshech Samech Vov”:

In (Zohar,) Raya Mehemna, Behar 111b it is written, “When a person knows G–d in a general manner, then he is called a slave. When he knows G–d in a specific manner, then he is called a son, His beloved one, like a son who (has permission) to search in all the hidden things and in all the secrets of the house.” In Ohr HaChamah of the Ramak (it is explained that) it is the one who has a Neshama of Atzilus who knows all the hidden things and all the secrets of the house. ... However, if he only possesses a Neshama of B’ya (Beriah, Yetzirah, and Asiyah), meaning that he knows G–dliness only according to intellect, then he only knows G–d in a general manner, and he does not have the permission to seek in all the hidden things.

Sefer HaMa’amarim 5766, p. 157.

As explained here, the difference between Atzilus and B’ya is that in Atzilus there is open revelation of pure G–dliness (this is also known as Hasogas HaMehus—“grasping the essence”), whereas in B’ya, although G–dliness is recognized as the true reality, it is not apprehended tangibly (this is known as Yedias Ha’metzius—“knowing the existence”). All Neshomos stem from Atzilus, and ultimately from the highest level in Atzilus, that of Chochmah.[1] If so, why are some Neshomos called Neshomos of B’ya, and others called Neshomos of Atzilus?

The answer, as explained in numerous places in Chassidus, is that all Neshomos descend from Atzilus through B’ya, and down into our lowly world. The difference between a Neshama of Atzilus and of B’ya is that the former is not affected by this descent, and thus senses and in a way reveals the pure revelation of G–dliness that occurs in Atzilus even while he is in this world. The latter, in contrast, is affected by the descent through B’ya, and is thus associated with the worlds of B’ya.

How does this fit with the topic of Tzaddikim?[2]

Here[3] the Rebbe discusses these two levels of Neshomos.[4] In this connection, the Rebbe quotes the Rebbe, the Tzemach Tzedek, who writes in a gloss on a discourse of the Alter Rebbe[5] that the Baal Shem Tov was a Neshama of the former type, one that is not affected by descending into this world. A little further down, the Rebbe explains that this level (known as “the fish of the sea”; G–d willing I will explain this in a future post) is also the level of the Neshama of Atzilus.

The Rebbe then states, “Since he writes so concerning the Neshama of the Baal Shem Tov, it is understood that the same is true of all his successors.” The Rebbe then quotes the similar statement of the Rebbe Rashab, who said concerning the Alter Rebbe that he was a Neshama of Atzilus.[6]

All this would appear to shed further light on the topic of the Tzaddik’s full access to secrets (whether intimate familiarity with divine greatness, as discussed in the Zohar, or with future events, as discussed in the story of the Maggid), and thus follows nicely on from the previous posts. Thus, G–d’s statement concerning Moshe Rabeinu, “In all My house, he is trusted” apparently means that he has access to know all the secrets, but he doesn’t reveal. The reason that he has this access, says the Ramak, is that he is a Neshama of Atzilus, and thus apprehends G–dliness in a detailed and real way.

This also ties in with the earlier posts concerning infallibility, which revolve around the theme that the Tzaddik is not merely someone greatly more pious and refined than the average person, but a fundamentally different Neshama, one with access to a perception of divine reality that all the rest of us, mere Neshomos of B’ya, can never attain (at least, not until Moshiach redeems us). In other words, it’s not only a difference in degree, but in kind.