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Connecting To Eternity
By Rabbi Shalom Yaakov Chazan

One of the central principles of Chassidus is the belief that every generation has a leader who is a direct continuation of Moshe Rabbeinu, and who possesses the soul of Moshe Rabbeinu. The Zohar refers to this holy soul as the “extension of Moshe in every generation.” Of course, before the advent of Chassidus, the leaders of the generations were not identified. The Baal Shem Tov, the founder of Chassidus, was the first of a dynasty of leaders — continuing with the Maggid of Mezritch and the leaders of Chabad — who allowed themselves to be identified as the leaders of the generation.

Of all the great Jewish souls, why is it that specifically the soul of Moshe Rabbeinu continually reappears as the leader of each generation?

The Rebbe explains this in Likkutei Sichos vol. 26 (the first sicha of Parshas Shmos):

Moshe Rabbeinu is the paragon of truth. Indeed, for this reason the Torah was given through him, for “Moshe is truth and his Torah is truth”). Of course, here we are not referring to truth merely as it is the opposite of falsehood, ch’v, for many tzaddikim are known for their truthfulness. Here we are talking about a much deeper level of truth.

Truth is eternal — constant and unchanging — as it is written, “sfas emes tikon la’ad” (the lip of truth is established forever). The fact that “the truth of Hashem is eternal” was illuminated within Moshe Rabbeinu, causing Moshe to likewise be eternal without change. In fact, truth permeated Moshe to such an extent that even his handiwork is eternal. Thus the Sages say that the Mishkan that Moshe Rabbeinu made was never destroyed, instead it was hidden away and lasts forever.

How much more so does this apply to Moshe Rabbeinu himself, about whom it is said “Moshe did not die,” an expression said about no other tzaddik except Yaakov Avinu, despite the fact that concerning tzaddikim, even “in their deaths they are called living.” Since Moshe Rabbeinu is the paragon of truth, his life — even insofar as it is bound to the physicality of the world — cannot be interrupted.

The eternality of Moshe Rabbeinu’s physical life is expressed in the fact that his soul is invested within a new body in each generation, within the “Moshe” of each generation.

It is important to know that the truth that illuminates Moshe Rabbeinu is not a result of his work in the world, rather, it was a gift from above. As soon as he was born — even before he began his service in this physical world — the house filled with light, the light of truth, independent of his own Divine service within the world.

[Perhaps this is the reason why the eternality of Moshe Rabbeinu’s truth was expressed specifically in the Mishkan. That is, since this light of truth was not a product of his work in this world, it did not affect those things which he was to refine in the world. It only affected the Mishkan, which was of itself entirely holy, a house for Hashem, hardly lacking any refinement. However, even the Mishkan, the only remaining handiwork of Moshe Rabbeinu, is hidden, and its eternality is not revealed to all.]

 

For thousands of years now, Moshe’s eternality has been expressed in his spiritual life as it is connected to the physicality of the world through the means of the body of the leader in each generation. This was so until the revelation of Chassidus in general, and the generation of the Rebbe Rashab in particular, as will be explained.

Before his histalkus (passing), the Rebbe Rashab said: “Ich gei in himmel, di kesavim loz ich aich” (I am going to Heaven, but I am leaving the sfarim [holy writings] with you). The Rebbe explains (LS. vol. 32) that “tzaddikim are like their Creator,” and just like Hashem “put Himself into the Torah,” so too, the Rebbe Rashab “put himself into” his Torah. Since the writings are here in the physical world, through them, the Rebbe Rashab is here in the physical world. That is, the sfarim are the eternal connection in the physical world between the leader of the generation and Yisroel.

The Rebbe goes on to say that the incredible eternality expressed in the Rebbe’s writings continues with his only son, the Rebbe Rayatz, “for through his writings, sfarim, and physical possessions, we unite with the Rebbe himself, physically.”

This unique eternality is emphasized in the Rebbe Rayatz’s first maamar as Rebbe (indicating that it is fundamental to his leadership), “Reishis goyim Amalek v’achariso.”

The Rebbe Rayatz explains in the maamar that holy things exist forever since they originate in holiness, from Hashem Himself. So just as Hashem is eternal, so too His holiness and light exist forever.

The maamar continues: “The place of the tzaddik’s Torah and Divine service retains its holiness even after he departs the life of physical bodies for true life, and the illumination of the light of his Divine service remains in place. For one can say of the place in which he learned and delved into Torah and all the things he used for his Divine service that his holiness is upon them from his contribution to the refinement of the world.”

The Rebbe Rayatz illustrates this point with a story from his father: “I once saw my father the Rebbe, enter his father’s [the Rebbe Maharash] room, which was arranged just as it was in his lifetime [this was around 5645 or 5646]. He entered wearing a gartel, and he stood near the table opposite the chair. His lips moved as though he spoke, and he cried a lot.”

And the Rebbe writes in a sicha:

What we learn from all this is that a tzaddik’s life is eternal, and not just in a spiritual sense, but also regarding the physical place and his physical things (his table, his chair, etc.), as it says, “holiness does not move from its place,” the physical place, in “his father’s room” (in addition to the spiritual place or level), because the holiness of a tzaddik permeates all his things “even the place and things he used for his Divine service” ... furthermore, the holiness of the place and things, etc., belonging to the tzaddik (even after his passing) is the same as when the tzaddik actually used them, as a soul in a body.

...as the Rebbe [Rashab] said, “I am going to Heaven, but I am leaving the sfarim with you,” by connecting to the leader of the generation — through being “connected” to his writings, his sfarim, etc., in which he invested himself — this draws down from the eternal existence of the tzaddik and holiness of the leader of the generation to all those who walk “on the straight path he taught of his ways, may we go in his paths forever,” especially through learning the writings and sfarim, and by putting them into action.

From all this we see that the eternality of the Rebbeim extends to their physical belongings — even to their table and chair — and that through being “connected” to these belongings we connect to the Rebbeim.

***

From the Rebbe Rayatz’s statement that, “one can say of the place in which he learned and delved into Torah and all the things he used for his Divine service that his holiness is upon them his contribution to the refinement of the world,” we understand that the eternality of the leader of the generation and his writings and possessions come as a result of his Divine service in the world.

Perhaps this is the reason why the eternality of the Rebbeim is also expressed in their writings. That is, since their eternality pertains to their Divine service in the world, it, therefore, affects their entire role in refining the world, including their writings and material possessions.

It is interesting to note that although the homes of the Rebbeim, from the Alter Rebbe to the Rebbe Maharash no longer exist, the house in Rostov — where the Rebbe Rashab said “I am going to Heaven, but I am leaving the sfarim with you,” revealing that the eternality of the Rebbeim is expressed even in their physical possessions — remains until this day. They have even recently uncovered the mikva! This is “the handiwork of Moshe is eternal,” not only as it is hidden away, but in a way that is visible to all.

 

Moreover, the above notion sheds new light on the relationship the Rebbeim have with the library, a relationship that is not like that of a person to his possessions, but like that of a person to his inner essence, for the writings are that which transmit and express the eternality of the lives of the Rebbeim.

Accordingly, we can understand the unusual things said by the Rebbeim about the sfarim — like the Rebbe Rashab’s statement that the sfarim are “my very life and soul,” or the Rebbe saying that the sfarim are part of the Rebbe Rayatz’s life of the past, present, and future until the end of time, and that taking a seifer from the library means taking a portion of the Rebbe Rayatz’s life, “upgerisen a shtik leben fun Rebbin der shver,” r’l — for the Rebbeim invested their very lives and eternality within the sfarim!

In 5739, after the sfarim held in Poland were returned, the Rebbe wrote a moving letter to Mr. Yosef Shustak, who had contributed to their retrieval. By way of introduction, the Rebbe apologized for the letter’s delay, and explained that the “main reason for the delay in writing the letter was because it was not something easily expressed in words, and even harder to express in writing, personal and deep emotions.”

The Rebbe went on to describe the “deep significance the writings had to the Rebbe Rayatz, as well as to all the other Chabad Rebbeim preceding him”:

He had a deep soul connection to them, over and beyond the connection one has to books and manuscripts lacking a similar holy content. Many of the writings are the heart and soul of holy Chabad literature. Since this is the case, you can well understand how greatly moved I was and will always be, and you can understand the emotions of the friends of Lubavitch regarding your great and exalted work in donating your time, your efforts and reputation in order to get the manuscripts and holy sfarim “home.” This deed constitutes true “redemption of captives,” since only when they are home can these spiritual treasures realize their full significance.

Further in the letter, the Rebbe writes:

Certainly the “material” and “inanimate” aspects of the writings are permeated with the light and eternal life of the highest levels. But when these writings are taken from their natural environment, from “their home,” they are in exile and in captivity, and as good as the care of them may be, they are like captives in the full sense of the word, which can never be truly happy even if all their physical and even spiritual needs are taken care of, for they yearn to return home, to unite with their families and friends and with the environment in which they belong. For this reason, the mitzva of pidyon shvuyim (redeeming captives) in its usual meaning is such a great mitzva. So one cannot imagine the enormity of the merit you have as well as those who assisted you, in the pidyon shvuyim of these writings.

As far as I know, we don’t find gedolei Yisroel relating to their sfarim as living people for which the mitzva of pidyon shvuyim applies. But the Rebbe refers to the kesavim (manuscripts) as living people, who are interested in “uniting with their families and friends,” and he applies the mitzva of pidyon shvuyim to them as one would to a Jew held captive!

This is only because these writings express the eternal life of the leader of the generation, and therefore, the Rebbeim related to them as though to living things, a part of the Rebbe’s life.

[Naturally, the above refers to the earlier Rebbeim, and not to the Rebbe MH”M, who lives eternal life with no interruption, as the Rebbe explains in the sicha of Parshas Bo, 5752, that the uniqueness of our generation is expressed in that this generation goes on to eternal life with no interruption. Furthermore, there isn’t even the change of geniza (being hidden away), as it is explained in the sicha of Parshas Shoftim, 5751, that the present leader of the generation does not have the change of geniza, for he is like the even hashesiya (foundation stone), which is not subject to geniza.]

This also answers those who ask: Since the library is not open to the public, but is only available to researchers —  rabbanim, roshei yeshiva, and writers, who may need to refer to a rare seifer — what connection does it have to the simple Chassid who makes do with the sfarim that he owns or with those available in shul?

Of course, whoever heard the Rebbe’s sichos about the sfarim could never ask this question! In the sichos quoted earlier, the Rebbe states explicitly that the connection a Chassid has with the sfarim and writings of the Rebbeim is that when he is connected to these sfarim, he is connected to the Rebbeim. In other words, the library is the means through which a Chassid connects to the Rebbe.

This doesn’t apply merely to learning the sfarim (as the Rebbe put it, hiskashrus through the sfarim is “primarily by learning the writings and sfarim, and bringing the study into action”). Even without learning them, the very presence of the sfarim in the Rebbe’s library, where the Rebbeim put them, connects us to the eternal life of all the Rebbeim!

The Rebbe even clearly explained (Tammuz 5745) to simple people, who find it difficult to understand the great importance the Rebbe attributed to the sfarim, the connection the library has to all Chassidim:

By its very nature, the library makes a great impression on everybody who visits it to do research, and it brings about feelings of respect and esteem towards the movement to which such a valuable library belongs.

And this was the Rebbe Rayatz’s motivation in founding the library, that in addition to its serving as a resource for those who learn and clarify inyanei Torah, both Nigla and Chassidus, the library would bring about a kiddush ha’Shem and kiddush shem Lubavitch, for Jews and gentiles, in their knowing that the Lubavitch movement has such a valuable and rare collection.

This leads to feelings of respect and esteem, etc. for this movement, and as a result — there’s inspiration to get more involved in this movement, which leads to an increase in all good things — an increase in fulfilling Torah and its mitzvos amongst Bnei Yisroel, and an increase in the fulfillment of the seven Noachide laws among the gentiles. For the purpose of the Lubavitch movement is to disseminate Torah and Yiddishkeit amongst Jews, and to disseminate the light of holiness in the world, as the verse says: “I have given you as a light to the nations.

From this sicha it is clear, that since a Lubavitcher Chassid has to disseminate Yiddishkeit and Chassidus throughout the world, the library helps in his work. When a person hears that a Lubavitcher Chassid represents a movement which possesses such a distinguished library — his respect for the Chassid and the movement he represents grows, and inspires him to get more involved in this movement.

In other words, the very existence of the library helps all Chabad Chassidim in their work around the world, in drawing Jews towards Chassidus.

 

In light of the above, we understand how much a Chassid must value the possessions belonging to the Rebbeim. We also understand that before making any change in connection with the sfarim and holy items kept in the library, we must carefully examine the Rebbe’s sichos to see whether it is something that meets the Rebbe’s approval.

We are speaking here about the recent exhibits held at the library, which were done ostensibly to slake the thirst of the Chassidim, at least in some small way, so that they could see the treasures the library contains.

However, in the seiferSifriyas Lubavitch” there is an answer of the Rebbe in connection with the suggestion that an exhibit at the library open for Yud Shvat, 5750, which says simply, “ein ha’zman grama mattim l’ha’nal (the time is not right for this). The Rebbe did not negate the possibility, but he did not give it his approval, since “the time is not right.” On what basis then was it decided that the time is now right?

And even if, in his answer, the Rebbe did not rule out the idea completely, the idea does seems to be negated in the sichos of Tammuz, 5745:

“This issue [the Rebbe Rayatz’s giving researchers the opportunity to look at the sfarim] was not done publicly so that the “rifraff” would not come. For the library is designated to serve those people doing literary research, and not to satisfy the curiosity of anyone who wants to see the library.”

After this sicha was said, much thought must be given to the notion of opening the library to everyone. (And this does not contradict the “feelings of respect” aroused by a visit to the library, because that refers to researchers and rabbanim who visit and not just anyone.)

And if this was done based on “maaseh Rav” of the Rebbe Rayatz, who brought Chassidim in from time to time and showed them the Baal Shem Tov’s siddur, the Rebbe Rayatz was particular about showing the holy siddur only after the Chassid went to the mikva and prepared himself.

Also, despite the fact that the Rebbe Rayatz showed the Baal Shem Tov’s siddur to many Chassidim, the Rebbe MH”M never showed it to the Chassidim, and he himself was careful not to touch it. He once said that he was afraid to touch it! Chassidim who are connected to the Rebbe attribute the same regard towards all the writings and belongings of the Rebbeim, and so these things should certainly not be displayed at an exhibit with open admission.

Furthermore, the Rebbe explained many times why the Rebbeim have their writings printed and made public. The Rebbe gives the well-known example in Chassidus of the king who had “a tremendous treasure, which had accumulated over the generations and which he never used, but was kept locked away. But to win the war, he squanders all the treasures.”

In those sichos the premise is that the treasures must be hidden away in the king’s treasury (for the way a kingdom is run is that there are treasures, and their concealment enhances the king’s stature), and are not made readily available, certainly not for squandering. The only reason to remove the treasures is to win the war (by learning the sfarim), and to achieve victory any effort is worthwhile.

Despite the strong desire on the part of the Rebbeim to win the war, they never removed the Rebbeim’s possessions. The reason for this is simple: seeing these objects will not help achieve victory in the battle, and so they must all remain in their place, in the treasury!

Isn’t this the simple meaning of what the Rebbe said? — “When these writings are removed from their natural environment, from “their home,” they are in exile and captivity. As good as their care may be, they are captives in the fullest sense of the word, and can never be truly happy even if all their physical and even spiritual needs are met, for they yearn to return home, to unite with their family and friends and with the entire environment to which they belong.”

This is especially so when holy writings and holy objects from the Rebbe’s room are taken in order to publicly exhibit them at gatherings and farbrengens held outside of 770. As it is explained (Likkutei Sichos vol. 31, p. 170) about the vessels of the Beis HaMikdash on display at Achashverosh’s party: “Achashverosh made this party for the cancellation of the construction of the Beis HaMikdash (Megilla 11b), because according to his calculation, the seventy years of the Babylonian exile were up and the Jewish people were not yet redeemed. He said, ‘now they will certainly not be redeemed’ and he removed the vessels and used them, etc. So anybody who partook of that meal showed that he was happy about the destruction of the Mikdash.”

We will conclude with the Rebbe’s answer to the request of the administration of the library (summer, 5750) about celebrating the chanukas ha’bayis (opening) of the library: “Concerning a chanukas ha’bayis, od chazon la’moed (we will see at a later date) to decide about this.” From this answer we see that the library is not just another one of the Rebbe’s institutions, but it is of the utmost importance to the Rebbe. We hope that we will immediately merit the ultimate “mo’ed,” the revelation of the Rebbe MH”M, and the celebration of the chanukas ha’bayis of the library and the chanukas Beis HaMikdash, when we will see all the Rebbeim, and not only through their sfarim, but in person.

   

A tzaddik’s life is eternal, and not just in a spiritual sense, but also regarding the physical place and his physical things (his table, his chair, etc.), as it says, “holiness does not move from its place.”

     

 

 

   

Through being “connected” to his writings ... In which he invested himself — this draws down from the eternal existence of the tzaddik and holiness of the leader of the generation...

     

 

 

   

The Rebbe MH”M lives eternal life with no interruption, as the Rebbe explains that the uniqueness of our generation is expressed in that this generation goes on to eternal life with no interruption.

 

 

 

 

   

Achashverosh made this party for the cancellation of the construction of the Beis HaMikdash, because according to his calculation, the seventy years of  exile was up and the Jewish people were not yet redeemed.
 


YECHI ADONEINU MOREINU V'RABBEINU MELECH HA'MOSHIACH L'OLAM VA'ED!

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