A new volume in the series of Chasidic discourses by the fourth leader of Chabad-Lubavitch, Rabbi Shmuel Schneersohn, covering the year 5642/1882, has just been released by the Kehot Publication Society.
The year 1882 was a year of great upheaval for Russian Jewry. A large wave of anti-Jewish riots swept through south-western Imperial Russia from 1881-1884. In that period more than 200 anti-Jewish events occurred in the Russian Empire. During these pogroms, which continued for more than three years, thousands of Jewish homes were destroyed, many families were reduced to poverty, and large numbers of men, women, and children were injured.
A so-called 'biography' of the Rebbe, Rabbi Menachem Mendel Schneersohn has stirred much controversy and debate as to how committed he actually was to Chabad and the Chassidic (or even Orthodox) way of life. Much ink has already been spilled (most extensively at The Seforim Blog) in which the 'scholarship' of the author's is unmasked as being at the very best extremely lacking, and more probably, deliberately misleading. I do not intend to reiterate or add to the numerous examples of blatant falsification, nor do I intend to attack their central thesis directly. My intention here is simply to provide some context, lending perspective and better allowing the reader to appreciate the story of the Rebbe's life, who he was and what he did.
The Rebbe's conduct, prior to becoming Rebbe in general, and specifically during his sojourn in Berlin and then Paris, reminds of the following episode (as recorded in Shmues Vesipurim Vol 1, page 69):
The following is a continuation of an abridged excerpt from the diary of the Freidike Rebbe dated Sunday, 2o Iyar, 5656. For part 1 see here. Text enclosed in square parentheses has been added either by the Translator or myself. I have also changed the order in which some of the stories are recorded.
After [the morning] davenen, when most of the worshipers had gone home and only a few remained, three elder chassidim sat together in the room adjoining the zal and exchanged narratives -- my teacher R. Shmuel Betzalel, R. Abba Persohn, and R. Shmuel Gurevitch.
[Reb Avrohom Abba Persohn’s father was a Chossid of the Mitteler Rebbe and later the Tzemach Tzedek, as well as being a respected Chossid, he was also one of the most respected philanthropists in the region. He had his son, Avrohom Abba, educated by Chassidim of the old-school.
His was a very emotional personality, but at the same time well balanced, he was moderate in his speech and his conduct. From his youth he would interest himself in the stories of the Chassidic elders and he collected them one by one like a collector of pearls, reviewing them with great precision. When he would relate these stories, he would add lengthy introductions, describing the era, the place and the character of the various personalities. (From the periodical “Hatomim”, Vol. 6, pp 92-93.)]
From a talk of the Lubavitcher Rebbe Zatza”l delivered on Shabbos Parshas Mishpotim 5714:
Translators note: the following story describes events that took place in spiritual realms, belonging to a dimension beyond human conception or description. Not having the words to describe such sublimity we must resort to a description, which does not do justice and is to a great extent incongruent, with the true nature of the spiritual realms described.
Due to a certain matter which the Rebbe Rashab achieved, his father, the Rebbe Maharash, took him into the supernal realms, till a particular place to which the Rebbe Rashab was able to accompany the rebbe Maharash. From there the Rebbe Maharash continued on by himself. In the meantime, the Rebbe Rashab noticed a chamber where a particularly brilliant Divine revelation was manifest. There sat a Jew who relative to his level of Divine service, apparently did not belong in such a lofty realm.
When the Rebbe Maharash returned, the Rebbe Rashab asked him, “How did come about that this Jew reached such an exalted realm?” The Rebbe Maharash answered, “Though he is, indeed, a simple Jew, he was nevertheless fluent in Tanya and was accustomed to repeating Tanya by-heart.”
The lesson from this story [explained the Rebbe Zatza”l] is that even an individual who is lacking in understanding and intellectual assimilation, nevertheless merits a great revelation. However, in order not to sit in that lofty realm with “closed eyes” seeing without comprehending, hearing and not understanding that which one hears – one must study and understand with comprehension and intellectual assimilation. Then one will be in a situation of open eyes and ears [having a proper appreciation for the exalted and wondrous revelation].
The way to understanding and comprehension is first and foremost through effort, simply to toil in one’s study of Chassidus for “one who claims that he did not toil, but nevertheless succeeded, is not to be believed.” (see Megilah 6b)
Added to this is the recommendation that one give charity, physical charity and who much more so spiritual charity, through which “ones heart and mind become purified a thousand fold.” (see Torah Ohr, 1a)
May these words provide some measure of comfort as we mourn the untimely loss of HaTomim Nosson Notte ben Reb Zalman Yuda A”H Dietsch.
A picture of Nosson listening to the in depth Shuirim of Reb Yoel Kahn on Tanya, in the summer of 5769
