No
Holier Than Thou
By Rabbi Levi Yitzchok Ginsberg
The
mashpia R’ Mendel Futerfas, a’h, would tell the
story of the Chassid who served Hashem all his life. He diligently
studied Nigla and Chassidus, davened at length, worked on
improving his yiras Shamayim (fear of Heaven) and
his midos (character traits), did acts of kindness for
those in need, performed mitzvos punctiliously, and
educated his children and grandchildren in this spirit.
As he
lay on his deathbed, in his final moments here on earth, with all
his children and grandchildren surrounding him in tears, the
Chassid mustered his strength and said:
The yetzer
hara (evil inclination) just came to me. He is clever and he
disguises himself in many ways. He never stops working, and even
in my final moments he wants me to fall in the sin of pride. This
is what he told me, wrapped in a silk kapote:
You see
that your time to leave this world has arrived. This is your last
chance to adjure your children and grandchildren to follow in your
path. Use this moment to its fullest, and with your remaining
strength speak to them about yiras Shamayim, avodas
Hashem, and ahavas Yisroel. Thus they will remember and
fulfill what you have told them all their days, and in this merit
they will remember you forever.
The
Chassid continued: That clever rascal thinks that when he wears a
silken kapote and speaks seemingly holy words, he will
succeed in implanting pride and arrogance in me, even in my final
moments. He hopes that my attention will be focused on
aggrandizing my name among you all your lives, so that you will
always remember what a great Chassid your father and grandfather
was...
But I
did not fall into his net. I will not use my final moments in
order to promote myself as a great Chassid. I will confess my sins
and repent, and will not go to the Next World in
self-righteousness.
The
Chassid said Vidui (the confession said before dying), Shma, and
then passed away.
After
the Shiva, Chassidim sat down to farbreng, during the
course of which the last words of the Chassid were reported. One
of the elder Chassidim said that that Chassid thought that he had
managed to defeat the yetzer hara, and that he succeeded in
ignoring his flattery, not falling into his net to think about his
reputation before he died. But what actually happened was that he
did not realize how clever the yetzer hara really is, for
we can see by what he said that he fell squarely into the trap.
For if he really wasn’t thinking about his reputation before he
died, then why did he tell the whole story?
If he
hadn’t said anything he would have accomplished both things,
nobody would have thought about his “greatness” and he would
not have spent his final moments thinking about his reputation
(and this is without getting into the question as to whether it
may have benefited the family more if he had given them some
direction for life, even at the price of “ego” and pride).
There
were other Chassidim at the farbrengen who said that the
Chassid knew all this, but for the sake of his family and in order
to direct them in the ways of Chassidus, he was ready to give up
his own good and allow for the possibility that they would think
about his caring about his reputation, but at least they would
understand how sly the yetzer hara is, and would not fall
into his clutches even when he appears in the guise of being
G-d-fearing.
It was
more important to him to convey the message not to be
self-righteous, for in this lies the “point,” the inner
core of Chassidus. A person can learn and daven, progress
and grow, and at the very same time cause his ego to expand ever
more, distancing himself from Hashem instead of bringing him
closer. This is why it was so important to him that his family
always remember before anything else the Alef-Beis of Chassidus,
not to be a “shin mit drei keplech” [lit., the letter
Shin (which is the only letter) with three heads on it; that is,
not to let one’s head swell], or more delicately put, not to be
self-righteous.
Whether
the Chassid had conquered his yetzer hara or fell
into its clutches was not resolved at that farbrengen, and
it really makes no difference to us. What concerns us is not to
fall into the yetzer’s trap even when he "comes and
reminds" us not to fall into his trap. In short, not to be
self-righteous.
The
Rebbe’s 90th year — the Year of the Tzaddik (5751) — was a
most significant year with regards to the besuras ha’Geula
and the Geula itself:
It was
“the year in which Melech HaMoshiach was revealed” —
particularly, “at the moment that Melech HaMoshiach
stands on the roof of the Beis HaMikdash and announces to Yisroel:
humble ones, the time for your Redemption has arrived!”
In that
year we were told, “do all in your power ... to actually bring
Moshiach Tzidkeinu” (Chaf-Ches Nissan).
That
year we were told to “publicize to all people of the
generation” that we have merited to have a prophet in our
generation (“the prophecy that Melech HaMoshiach has before the
Geula”; not in the role of wise man and judge, but in the role
of prophet, which makes it definite”) and that we are obligated
to obey him.
That
year we were told that the “only remaining avoda is to
actually receive our righteous Moshiach,” and that “we already
see a taste and a beginning of Melech HaMoshiach’s work on all
the nations,” etc.
In fact,
that year had an additional significance because the redemption
from Egypt took place when Moshe Rabbeinu was eighty years old,
which is hinted at in the double letter Pei (which equals eighty)
in “pakod pakadti,” whereas the
final Redemption is connected with the number ninety, and is
alluded to in the double letter Tzaddik (which equals ninety) in
“tzemach yitzmach,” as explained
in the sicha of Parshas VaEschanan, 5751.
The
Rebbe also mentioned numerous times the fact that we were in the
year “that Jews called Shnas HaTzaddik (the Year of the
Tzaddik),” and he repeatedly connected it with Redemption and
the idea of eternity. (See for example the sicha of Parshas
Chayei Sara, 5752, where the Rebbe says “netzach”
(victory) is an acronym for: Nun — the
Fiftieth Gate — Tzaddik — Shnas HaTzaddik
— and Ches — Moshiach, who is one of the
“eight princes.”)
*
* *
At the
beginning of the 90th year, at the farbrengen the Rebbe
held on Shabbos HaGadol (the Shabbos before Yud Aleph Nissan,
5751), the Rebbe explained some extremely important matters:
First,
the Rebbe explained at length (and emphasized) the fact that there
must be a Moshe Rabbeinu in every generation, a Rebbe living as a
soul in a body, for only through a Moshe Rabbeinu can the home in
the lowest realms be made — with the strength of the G-dly
man,” who contains all the infinite G-dliness along with all
human limitations — and that only through Moshe Rabbeinu can the
utterly infinite G-dliness be united with this limited physical
world.
Then the
Rebbe explained the significance of the word “tzadi”
(which is how the letter Tzaddik is written in Chazal), which
means “my side”: Despite the fact that G-dliness and Torah and
mitzvos are seemingly a Jew’s entire existence, and not
just his “side” (something tangential, for the word “tzad,”
side, seems to indicate that this is only one of two sides), a Jew
must know that the “right side” is his side, for in the
soul’s descent into a body it confronts a world that conceals G-dliness.
For a Jew is not overtly compelled to behave in accordance with
Hashem’s wishes; rather, he has the choice to act as he pleases.
So it is as though he “stands on the side” and is not forced
to act one way or the other. That’s why we tell a Jew to “take
a side” and to be on the “right side,” the side of Hashem
and His Torah. By doing so he will have the strength to transform
the world and make the world itself have a connection to Hashem,
His Torah and mitzvos.
A Jew
can accomplish this through the strength of “Moshe the G-dly
man,” who unites within himself the unlimited G-dliness with the
limitations of the world (by being a soul in a body). With this
strength, a Jew can make the limited world — which seems to have
different “sides” — see that G-dliness is his “side.”
This sicha
was said at the beginning of the ninetieth year, and I think that
as we begin the Rebbe’s fiftieth year of leadership, we have to
stress this point that a Jew in general, a Chassid in particular,
must be on the “right side,” even when it seems to him that it
is only one of two possible sides. And he should not be afraid of
the fact that he is “taking a side,” and he shouldn’t
“stand off on the side.”
This
especially applies to the “only remaining service,” to receive
our righteous Moshiach”: At the start of the jubilee (50th) year
of the Rebbe’s leadership, at the beginning of “Geula titnu
l’aretz” [lit., “redemption shall you give to the
land,” a reference to the law of the jubilee year, in which
landed property is redeemed and returned to its original owner],
the most important resolution each of us can make is to put
Moshiach at the center of our lives, and do all we can towards our
shlichus. In this is expressed the “bittul and
hiskashrus to the nasi ha’dor.”
The very
decision that “this is my side,” and I support it and identify
with it, might well be the final act that tips the scales and
brings about the ultimate purpose of all things, the final and
complete revelation of the Rebbe Melech HaMoshiach, immediately
NOW! |