The Tzaddik and the Rebbe

There is another lesson from the combination of the Parshiyos [Torah portions, sing. Parsha] of Vayakeil and Pekudei. The Parshiyos of Terumah and Tetzaveh describe how Hashem commanded Moshe to construct the Mishkan and its vessels, while the [later] Parshiyos of Vayakeil and Pekudei describe how Moshe told the Jewish people to construct the Mishkan and its vessels, and they implemented this. However, in between these two activities there was something that separated and disturbed this, as described in the Parsha of Ki Sisa [regarding the sin of worshipping the golden calf].

However, when the command was issued by Moshe Rabeinu, as described in the Parsha of Vayakeil, the Mishkan was immediately built and completed. This is one of the ideas represented by the combination of the Parshiyos of Vayakeil and Pekudei.

In most years, Vayakeil and Pekudei are combined, and “we follow the majority.” Even when the evil inclination mixes in and several more days may pass (until the directive as issued via Moshe Rabeinu is carried out), still, nothing else occurs in between. Ultimately every Jew will certainly do Teshuva, but when the matter is revealed via Moshe Rabeinu and “the extension of Moshe in every generation” [Tikkunei Zohar, Tikkun 69, 112a, 114a] this matter will certainly be accomplished, i.e., the Jewish people will certainly perform their divine service, and this will surely bring “the glory of G–d to fill the Mishkan.”

Likkutei Sichos, Vol. 3, pp.936-937.

Yud Shevat, the Yom Hillula of the Previous Lubavitcher Rebbe, is rapidly approaching.  Below is an excerpt of relevance to the topic of Tzaddikim from a Ma’amar that the Rebbe delivered on Yud Shevat 5715.

The divine service of Is’hapcha, transformation, involves transforming the “foolishness of the opposing side”[1] into “holy foolishness.” This means that instead of behaving in a manner of irrational foolishness, one acts in the realm of holiness in a manner that transcends logic and reason.[2] This is the concept of “cedar wood”[3] in the realm of holiness.

Through this a Mishkan and Mikdash is built [within the Jew] for Hashem, and through one’s divine service he creates “A dwelling place [for G–d] in the lowly realms [this physical world],”[4] for “When one bends the ‘opposing side’”—and especially when one does not merely weaken and nullify it, but one transforms it to holiness—“the glory of G–d is revealed in all the worlds.” The light of Sovev [transcendent G–dliness], which is present in all the worlds equally, then shines and is revealed.

This is drawn down and revealed in this lowly world through the heads of the generation, the Nesi’im of the Jewish people, who connect the generation with G–d’s very Essence, as it is written, “I [Moshe Rabeinu] stand between G-d and you  ...  to tell you the Word of G–d.”[5] This is the concept of an “intermediary who joins.” Through this bonding process [whereby the Nesi’im join the generation with G–d’s very Essence] they create a dwelling place for G–d down below [i.e., in this physical world].

Toras Menachem Hisva’aduyos, Vol. 13, p. 216.

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[1] Le’umas zeh, “the opposing side,” refers to the spiritual energy that conceals G–dliness.

[2] I.e., one should take the raw intensity of the Animal Soul and uses it in the service of G–d, to act in a way of “holy foolishness,” going beyond the required measure in holiness.

[3] The Hebrew word for cedar is shtus, foolishness. Thus, the deeper significance of the fact that the Mishkan contained cedar wood is that it involved transforming unholy foolishness into holy foolishness. Every Jew should emulate this in the formation of his personal inner Mishkan.

[4] Midrash Tanchuma, Naso 16. Tanya, ch. 36. 

[5] Devarim 5:5.

In my own words: Although the Jew elicits a revelation of the transcendent light of Sovev through transforming the foolishness of the Animal Soul to “holy foolishness,” this revelation descends into the world through the efforts of the Moshe Rabeinu of the generation.

Reb Mendel Futerfas was once hosted by a Chossid who was a great scholar and oived (one who strives to change his character through Avodas HaTefillah, lengthy prayer accompanied by meditation). Reb Mendel observed that every night his host would cry profusely in Kerias Shema She’al Hamitah (the recital of the bedtime Shema). Reb Mendel asked him, “Why are you crying, if you learn and pray so much?” He answered, “ich lern un davven takeh, ober es shtinkt”—“indeed, I learn and pray, but it smells.”

This line should not be taken literally, as if this Chossid thought he was a person full of arrogance. This was a very refined, humble person, and he knew his level. On the contrary, because he was so refined, he felt that even the small sense of self that he did have was detracting from the total submission to Hashem that he longed for. His natural, human self-love and preoccupation with his own concerns bothered and distressed him.

In other words, even someone on a higher level (and perhaps especially such a person) should realize how low he is. This is discussed in Tanya ch. 29. There the Alter Rebbe explains that our self-awareness is in fact awareness of the Nefesh Ha’Behamis, the Animal Soul.

In order to get in touch with our true selves, the Nefesh Ha’Elokis, the Divine Soul, special Avodah (effort at self-improvement) is required such as Iskafya (self-restraint from indulgence), prayer with intense concentration, and intensive study of Torah in general, and the inner dimension of Torah in particular.

Yet even then one is only allowing the Divine Soul to be revealed in one’s body and consequently in the world. However, the Divine Soul still remains separate from one’s conscious self. His core identity remains his Animal Soul, also known as the Evil Inclination. This inner force is evil. Thus, the Alter Rebbe explains in that chapter that one should angrily scream at one’s Evil Inclination, “‘You are evil, wicked, abominable, loathsome, and disgraceful,’ and so forth, using all the epithets by which our Sages have called it in truth.”

(It should be clarified that the inner essence of every Jew is his Divine Soul; this is his true self. However, on a revealed level, if he is not a Tzaddik, his conscious self-awareness is of his Animal Soul.)

How do we have a hope of pulling ourselves out of this mire of ego, and connecting to Hashem and to our Divine Soul within? Especially in light of the fact that “a prisoner cannot free himself from prison” (Berachos 5b)?

The answer is the Tzaddik, the Rebbe. He has no evil inclination. He has truly transcended the natural human condition of selfishness. His entire being is nullified to G–dliness, and thus G–dliness shines through him without obstruction. Thus, by learning from him and devoting ourselves to him, he elevates us beyond our ego, and grants us the ability to transcend our personal limitations and devote ourselves to Hashem in the most sublime manner possible during exile, and thus prepare ourselves to submit to Hashem in the most sublime manner possible after Moshiach comes.

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.

Why is it permitted to ask a Tzaddik to davven on one’s behalf, but it is not permitted to submit the same request to an angel? The Rebbe explains:

One meshulach (fundraiser), a fool, when given a pidyon (written request for blessing from a Tzaddik) to give to the (Previous) Rebbe, would refuse to take it, saying that one should request from Hashem directly, and not through intermediaries.

The truth is, as explained in the responsum of the Chasam Sofer,[1] ... that there is a difference between angels and [Jewish] souls. Requesting via angels is considered a request via intermediaries (which is forbidden), while the request via souls, who are higher than angels, is not considered a request via intermediaries, for “All Israel are partners, one body and one soul. When one Jew feels pain, his fellow also senses it, and shares his pain. ... Since they are both in pain, it is better for the head to enter (and plead for Heavenly mercy) than for the foot to enter. The Talmidei Chachamim (Torah scholars) are the head.” This is especially true of Jewish leaders (“nesi’ei Yisro’el”) who are the “heads of the thousands of Israel,” the level of the “head.”[2]

Thus, in this case the principle “The prayer of the sick person himself is more effective than the prayer of others for him”[3] is not applicable. This principle is referring to others, while nesi’ei Yisro’el are not others; rather, they are the “heads of the thousands of Israel.” Therefore their prayer is like “the prayer of the sick person himself,” just as the head prays for the foot.

On the contrary, the prayer of the nesi’ei Yisro’el is even more effective than the prayer of the sick person himself,[4] for the Nasi, who is the head, feels the illness more than the foot. The reason for this is twofold:

• the head is higher than the foot, since the intellect resides there;

• the only reason that the foot feels the illness is on account of the sinews that stem from the brain, for all sensation stems only from the brain.

However, all this only applies when the person recognizes that he is a foot, and devotes himself completely to the head—the Rebbe. However, if one thinks that he has a head as well, and comes to the Rebbe in such a state to hand over a pidyon, then it is indeed questionable to employ an intermediary.

To seek the Rebbe’s advice would not be problematic, for one can ask any Jew for advice. In fact, the Talmud relates[5] that Rav studied from a shepherd for twelve months. However, giving a pidyon (without recognizing the Rebbe as one’s head) raises the question of an intermediary.

All those here are surely devoted to the (Previous) Rebbe. Even those whose devotion is lacking (can be considered devoted, for) since their inner self is devoted to the Rebbe, it is sufficient for them to verbally declare that they are devoted to him (in order for their presentation of a pidyon not to be problematic; see also here). This is similar to Maimonides’ explanation concerning the benefit of “forcing him until he says, ‘I want.’”[6] Since his statement “I want” is consistent with his true desire “to be one of (the people of) Israel ... to perform all the Mitzvos.”

There is thus no basis for a question concerning the issue of (submitting a request for blessing to) an intermediary, not even concerning “an intermediary who joins.”

The knowledge that one is only a foot and the Rebbe is the head is also relevant to the manner in which one fulfills the Rebbe’s command:

The Rebbe may issue a command to do something that involves suffering, or even a command to increase in Torah study and prayer in a way that the person must sever himself from eating, drinking, and sleeping. Even when he carries out the command obediently—knowing that he is merely a foot, and as such he must follow the head’s command—the thought might enter his mind that were the Rebbe to know how hard It is for him to do this, the Rebbe would not have commanded him to do it.

This can be answered based on what was said earlier concerning the head and the foot: Not only is the head able to sense better than the foot, as it is higher, but even the foot’s sensation of pain is in fact the sensation of the head. Thus, if there is a separation, G–d forbid, between the foot and the head, the foot will feel no pain. Thus, when the head commands the foot to place the heel into boiling water, the foot must obey immediately, without thinking twice, and the foot must understand—this degree of understanding the foot is “allowed” to have—that the head feels the pain.

Toras Menachem—Hisva’aduyos, Vol. 2, pp. 31-32.

[1] Shut Chasam Sofer, Orach Chaim, 166.

[2] Tanya ch. 2.

[3] Bereishis Rabba 53:14.

[4] Bava Basra 116a.

[5] Sanhedrin 5b.

[6] Mishneh Torah, Laws of Divorce, end ch. 2. When a husband stubbornly refuses to give his wife a get, a certificate of divorce, the Jewish court forces him to do so until he says “I want.” Maimonides explains that since deep down, every Jew truly wishes to obey the Torah, this declaration of willingness is regarded as genuine, and the divorce is valid.

In my own words: Extending a request to Hashem via an intermediary is only problematic if he is indeed a separate entity from the person who submits the request. However, the Tzaddik is a Neshama klalis, a general soul that contains the souls of other Jews, just as the head contains the life of the body. Thus, the Tzaddik is not a separate entity, but an extension of oneself. Put differently, one’s own spiritual self is in fact an extension of the Tzaddik. Thus, just as my head can davven for my foot, so can I ask the Tzaddik to davven for me.

Therefore, not only does the Tzaddik feel my pain, but my pain is the Tzaddik’s very own pain, which he feels even more acutely than I do myself. Conversely, the Tzaddik’s pain is in fact my pain, even if I do not feel it tangibly.

Thus, the Tzaddik is my head regardless of whether I recognize it. However, if I fail to recognize it, or I recognize it on some level but do not devote myself sufficiently to him, and I treat him as a separate entity, then asking him to pray for me is indeed problematic. However, since the person believes in the Tzaddik and, at least deep down, wishes that he could be devoted to him, it may be derived from Halacha that a verbal declaration of his intent is sufficient to reveal his true desire, even if he is yet to bring this true desire to conform with his daily life. His request for blessing is then not problematic, G-d forbid, but on the contrary, it is desirable.

The last book of Chumash is Devarim, which is also known as Mishneh Torah, “the repetition of the Torah,” for in it Moshe Rabeinu sums up the first four books of the Chumash. What lesson can be derived from this? The Rebbe explains:

Granted, the Talmud implies[1] that the first four books of the Chumash have an advantage over the book of Devarim. Nevertheless, Devarim also has an advantage, for it is said there, “These are the things that Moshe spoke.” This is along the lines of the verse, “Remember the Torah of Moshe, My servant.”[2] Indeed, in its plain and true meaning this verse refers to the entire Torah. Nevertheless, the phrase “the Torah of Moshe, My servant” refers especially to “the things that Moshe spoke.”[3]

In “the things that Moshe spoke” [i.e., the book of Devarim] there are several additions, new laws, and directives not found in the first four books. But if the book of Devarim is only a review of the first four books, how can it contain novelties?

The explanation is that this is the greatness of a summary, and the purpose of the book of Devarim is to summarize the entire Torah.

A summary contains the core point of all the ideas [that it seeks to summarize]. Although there is no novelty, for everything is derived from existing information, there are still concepts that were expressed differently earlier, and when the summary is made, that which was not noticed earlier becomes apparent.

This is similar to the quality of the last Sefirah (Malchut), which includes all the Sefirot above it, but its source is higher than all the Sefirot.

This is the purpose [of the book of Devarim, which begins with the words,] “These are the things that Moshe spoke”—although these concepts were taken from the previous books.

One could think, “Why do I need the instructions of Moshe Rabeinu, can’t I take from where Moshe took?”

To this we respond: “You will not be able to reveal these things on your own; only Moshe Rabeinu can do this,” as it is written, ‘These are the things that Moshe spoke.’”

This very concept—that Moshe “summarizes” the previous books of Chumash—was also given to Moshe at Sinai. In other words, just as the hidden aspects of the Torah were given to Moshe at Sinai, so was the revelation in Mishneh Torah also given to Moshe at Sinai.

And one who contradicts this, G–d forbid, claiming that even one letter in the Mishneh Torah was not given to Moshe at Sinai, is considered a heretic, as Maimonides rules.[4]

As far as our situation is concerned: Certain people erroneously think that there is no need for an intermediary; rather, one can go straight to G–d. However, this is incorrect, as it is written, “And they believed in G–d, and in Moshe His servant.”[5] This means that by believing in “Moshe His servant” one attains “they believed in G–d.”[6] When one’s faith in Moshe is lacking, so is his faith in G–d. Conversely, by believing in “Moshe His servant” one attains “they believed in G–d” in an additional measure and on a higher level.

This principle also applies to the Moshe in every generation,[7] until the Moshe of our generation, my father-in-law, the [Previous] Rebbe.

Thus, it should be known that all the instructions revealed and transmitted by “Moshe His servant,” who is the memutza ha’mechabeir,[8] are of primary importance, for through “Moshe His servant” one reaches “they believed in G–d.” One should not imagine that he can reveal and accomplish on his own [i.e., find his own path in understanding and applying Torah without following the guidance of a suitable intermediary], for these are matters that were given at Sinai specifically to Moshe. Thus, only by following the instructions that we receive from the Moshe of our generation do we reach “they believed in G–d.”

This concept is not a matter of “I have codified a statute, I have decreed a decree”[9] that has no rational basis. Rather, we can observe this phenomenon tangibly: Through “I stand between G-d and you” there is an increase in “to tell you the Word of G-d”[10]

Moreover, it was also only Moshe who possessed the ability to begin delivering the Mishneh Torah with the account of the sin of the golden calf, and not be deterred. Rather, he continued further and further, until the conclusion: “in the eyes of all Yisrael”—which represents the notion of seeing G–dliness [which is a very lofty level.

Hisva’aduyos, Vol. 17, pp. 131-132.

[1] Megillah 31b.

[2] Malachi 3:22.

[3] See Iyun Yaakov on Bava Basra 14b.

[4] Hilchos Teshuva 3:8.

[5] Shemos 14:31.

[6] See Mechilta, ibid.

[7] Tikkunei Zohar, Tikkun 69 (pp. 112a, 114a).

[8] Literally, a “joining intermediary.” See the Rebbe Rashab’s Sefer HaSichos Toras Shalom p. 158.

[9] Tanchuma, Chukas 3.

[10] Devarim 5:5.

In my own words: Although Hashem had revealed the first four books of the Chumash without an intermediary, Moshe Rabeinu was needed to sum up and explain the content of the first four books in his own words, which also involved teaching apparently new concepts. Yet although Moshe Rabeinu used his own words and expressed apparently new ideas, his teachings were an integral part of the divine revelation of the Torah; in fact, they were vital and indispensible to it. 

Similarly, the guidance of the “Moshe Rabeinu of the generation” is a vital part of the Jew’s divine service, and is needed for him to truly grasp all the other teachings of the Torah. Moreover, it enables him to connect to G–d on a far more profound, sublime level, to the point that he apprehends G–dliness on the level of sight, i.e., as if G–d were a tangible reality.

Comment: This is the basis for the strong emphasis that Chassidus and Chassidim place on believing in the Rebbe, studying his teachings, and obeying his instructions, for it is specifically this emphasis that enables us to connect with Hashem and all of the Torah in the most complete manner. Thus, even if some of his teachings appear novel and unprecedented, we are confident that they are merely a revelation of that which was earlier hidden, and are being revealed now because they are vital for our divine service.