Hiskashrus:
Seven Generations, One Leader
In
the Rebbe MH”M’s first maamer, “Basi L’Gani,”
the Rebbe drew a parallel between the seven generations of tzaddikim
who brought the Shechina down to earth and the dynasty of Chabad
Rebbeim. The Rebbe stated that our generation is the seventh,
“and all sevenths are beloved,” and that we must finally
conclude this mission and actually bring the Redemption.
In
the years to follow this point was often repeated. On countless
occasions, the Rebbe emphasized that our generation is the
seventh, and that “all sevenths are beloved.” However, there
were times that the Rebbe stressed that the seventh generation is
a direct continuation of the generations that preceded it. In the maamer
of 5711 the Rebbe stated that the advantage of the seventh comes
as a result of the first, for without the first there wouldn’t
be a seventh! The Rebbe repeated this point on dozens of
occasions. The following is a partial overview of his statements
on this topic.
One
Inyan
In
Likkutei Sichos, Volume 1, in the sicha for Yud
Shvat, the Rebbe said that all the Rebbeim are one, and part of
one neshama:
Generally
speaking, we can say that all the Rebbeim, up to and including my
teacher and father-in-law, were one inyan. Each one was
involved comprehensively in all areas. This can also be understood
from the expression, “filling the place of his fathers,” which
means a successor, in all its details.
At
the same time, each of the Rebbeim had a special area of interest
to which he displayed a particular enthusiasm, and through which
he carried out everything else.
The
Rebbe explained that, similarly, each of the supernal sfiros
includes the other sfiros. Likewise, all matters were
included in the special area of interest of each Rebbe.
Two
Opinions in Kabbala
The
following account appeared as a story in The Yiddishe Heim:
The
Rebbe said l’chaim to someone at a farbrengen, and
offered him a cup of wine. Since the person was standing some
distance from the Rebbe and he couldn’t get close enough to take
the cup from the Rebbe’s hand, he asked others to pass it over
to him.
R’
Mordechai Mentlick (who poured wine for the Rebbe during farbrengens)
said to him, “If the Alter Rebbe himself would give you l’chaim,
would you also want someone else to give it to you, or would you
push your way through in order to get it directly from the
Rebbe?”
Overhearing
Rabbi Mentlick, the Rebbe commented that the Kabbala presents two
opinions about the nature of the Divine revelation called kav (line).
One opinion states that it is a straight line of G-dly light,
while the other maintains that it is composed of points of light
which together make a line.
Chassidim
understood this as an explanation how all the Rebbeim, from the
Alter Rebbe to the Rebbe, are one line. However, each Rebbe
stresses his own point, which is connected to all of them.
Mashke
from the Alter Rebbe
At
the Purim farbrengen of 5711, the Rebbe spoke about the nesiyus
(leadership), speaking harshly about himself with phrases such
as, “Who am I and what am I?” During that farbrengen,
some older Chassidim told the Rebbe that this was not what the
Chassidim wanted to hear. One of them declared, “Ir zeit
Rebbe, es iz ein hemshech un ein shalsheles fun dem Alten
Rebbe’n” (You are Rebbe, a single continuation and chain
from the Alter Rebbe), and he asked the Rebbe for mashke,
saying that he wanted to receive mashke “fun dem Alten
Rebbe’n” (from the Alter Rebbe). The Rebbe smiled and gave
him mashke.
The
Baal Shem Tov in 770
A
book called Yemei Melech relates the story of a man of
Polish Chassidic background who had cooled off somewhat towards
Yiddishkeit upon his arrival in America. One time he met the
Rebbe, who asked him, “If the Baal Shem Tov lived in New York,
would you go to see him?’
When
the man answered that he certainly would, the Rebbe said, “If
so, you should realize that he is to be found in 770” (referring
to the Rebbe Rayatz before his histalkus).
The
man became a Lubavitcher shortly thereafter.
He
is the Nasi, the Baal Shem Tov
In
Likkutei Sichos, Vol. 18, p. 463, the Rebbe said clearly:
“For
the nasi, my father-in-law, the Rebbe, is the nasi,
the Baal Shem Tov – except in a different body...because in this
generation he is the Baal Shem Tov and the Moshe Rabbeinu of our
generation…There is no generation without a Moshe Rabbeinu.”
Aspaklaria
HaMe’ira
A
shaliach in Eretz Yisroel related that at the farbrengen
of Chaf MarCheshvan 5736, celebrating the birthday of the Rebbe
Rashab, the Rebbe said that whoever had merited to see the Rebbe
Rashab and was present [at the farbrengen] should picture
his face.
During
the singing, the Rebbe, smiling, turned and spoke to one of the
older Chassidim. The Chassid responded, and suddenly the Rebbe’s
face turned serious and he looked downward.
Few
noticed, but the shaliach did notice and asked the Chassid
about the conversation. The Chassid said, “After the Rebbe told
us to picture the Rebbe Rashab, he told me that since I had seen
him a number of times and had yechidus with him as well, I
should picture him. I said to the Rebbe, “I see the Rebbe
[Rashab] here ba’aspaklaria ha’me’ira (clearly),
[referring to the Rebbe MH”M]. That’s when the Rebbe turned
around and his countenance changed to such a serious one.”
*
* *
Throughout
the Rebbe’s leadership, from 5710 and on, the Rebbe referred to
the Rebbe Rayatz as “my revered teacher and father-in-law, nasi
doreinu” (leader of our generation). Older Chassidim
explained that because the Rebbe was one with the neshama of
the Rebbe Rayatz, when the Rebbe says, “my teacher and
father-in-law, the Rebbe,” he means the neshama of the
Rebbe Rayatz as it is invested in the body of the Rebbe. The
following are quotes from the Rebbe stating explicitly that he and
the neshama of the Rebbe Rayatz are one:
“He
Chose Me”
On
the 26th of Sivan 5710, a few months after the histalkus of
the Rebbe Rayatz, the Rebbe said (Toras Menachem, Vol. 1,
p. 115):
My
father-in-law, the Rebbe, led and directed until the histalkus,
and even after the histalkus he will continue to lead the
many aspects of the work of Merkos L’Inyonei Chinuch. He chose
me to carry these matters out, including raising funds for the
many expenses.
You
Must Connect To The Rebbe Himself
At
the farbrengen of Simchas Torah night 5711 (Toras
Menachem, Vol. 2, p. 44), the Rebbe mentioned that certain
matters are carried out through him. The Rebbe cried a long time
saying this, resting his head between his hands, and speaking with
his head down. Among other things, he said, “Vos vilt ir fun
mir?” (What do you want of me?)
The
Rebbe said, “Listen Yidden! I will repeat it again: Now
you must connect to the Rebbe himself, not through intermediaries.
I am not stingy, not with mashke and not with... But now
you must connect to the Rebbe himself. The fact that I give mashke
to some of those sitting here has to do with personal matters,
matters which in the past as well were carried out through me.
Indeed, they must continue to be carried out through me now, as
well. That is why I give out mashke. But you must connect
to the Rebbe himself.”
Just
a Funnel
In
a letter from the year 5716 (printed in Hiskashrus, issue
10):
“As
was said before, I am nothing but a funnel. I try as much as
possible to help all the mosdos and matters of the Rebbe.
Therefore, there is no insult to me. Either something causes
sorrow and pain, or it causes satisfaction and nachas. They
need not apologize. To begin with, it’s between them and my
father-in-law, the Rebbe.”
He
Is Connected To Me And Through Me To The Rebbe
In
a sicha of Simchas Torah 5716 (Sichos Kodesh 5716,
p. 95):
“[A
certain Chassid] mentioned to someone that he received an order
from so-and-so — mentioning a title he gives me — and that
through his being connected to me, and through me, [he is
connected] with the Rebbe. Saying this influenced the person he
told it to.”
At
the farbrengen of Parshas Shmini 5712 (Toras Menachem,
Vol. 5, p. 183), the Rebbe spoke about the nesiyus in a
somber tone:
Upon
examining the greatness of my father-in-law, the Rebbe, and the
fact that he left us – I do not know why Hashem did this, but
this is the situation. It is obviously not against [the Rebbe’s]
will, because concerning the Rebbe, there is no such thing as
“against his will.” When the Rebbe agrees to something, it is
because that is what he wants – so you have no other choice, and
I too have no other choice.
…Regarding
what I accepted upon myself, that is my mission in this world. I
try [to see to it] that it is with kindness and mercy...
When
an elder Chassid referred to the Rebbe Rayatz as “der Rebbe
nishmaso Eden,” the Rebbe reacted strongly and with great
emotion:
Why
are you sending my father-in-law, the Rebbe, to “Siberia,” to
“Salavki” ...to Gan Eden?! We need him (and maybe he needs us)
here!
He
Is The Nasi, And The Nasi Chabad
We
will conclude with words the Rebbe wrote about the Rebbe Rayatz
(in a letter of Gimmel Tammuz 5710, Likkutei Sichos, Vol.
11, p. 209):
Many
seek to explain the great attributes of the Chabad leaders in
general and the leader of our generation, my father-in-law, the
Rebbe, in particular, in various ways — that he is a man of mesirus
nefesh, a genius, a baal midos, a tzaddik, one
who has ruach ha’kodesh, is accustomed to miracles, etc.
Of
course, these praises are even greater according to the
definitions in Chassidus as to what mesirus nefesh is, and
what a gaon is, etc. Still, [in these praises] the main
point is missing. Namely, the fact that he is the nasi, and
the nasi Chabad [in particular]. In addition to this point
being essential, it is especially important because it is
particularly relevant to us, the community of Chassidim and his mekusharim.
For
a nasi in general is called the head of multitudes of Jews,
and he is like the head and brain relative to them, and from him
they derive their sustenance and life. By connecting to him, they
connect and unite with their roots way above.
There
are different types of leaders: those whose influence is in a way
of pnimiyus and those whose influence is in a way of makif.
And this distinction itself can be further subdivided: whether
their influence is in Nigla of Torah or Nistar, or both together,
teaching the ways of avoda and Chassidus, bringing down
material hashpaos, etc.
Some
have a number of these attributes, or even all of them. This has
always been the case with the leadership of Chabad, from the Alter
Rebbe to my father-in-law, the Rebbe, inclusive — that they
incorporated all the different types. They extend their influence
in both a pnimiyus and makif way, in Torah, avoda,
and gmilus chasadim, in ruchniyus and gashmiyus.
Therefore, the connection with [their Chassidim] was with all the
613 limbs of the soul and body of the mekusharim.
Each
one of us must know, i.e., to contemplate this, that he is the nasi
and the head. From him and through him come all the hashpaos
in gashmiyus and ruchniyus. Through connecting to
him (and he already taught in his letters how to connect) one
connects and is united with the root, and the root of the root
reaching way up above.”
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