Vol 1.25 - Bo (Yud Shvat)                   Spanish French Audio  Video

Hebrew Text:

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Par 1)   The power of the Mesirat Nefesh of Bnei Yisroel at the time of going out of
Par 8)  The aspect of eating Matzoh in Avodah; Bittul
Par 12) The innovation of the Rebbe Rayatz as a leader - real accomplishments and
Par 18) The connection between Yud Shvat and the Mesirat Nefesh of Nachshon
             ben Aminadav
Par 26) Story of the crying of the Rebbe Rayatz at the time of the Bris and the
             saying of the Rabbe Maharash
Par 27) Story of the chassidishe "kiss" that the Rebbe Rashab kissed
Par 28) The desire of the Rebbe Rashab to travel to Eretz Yisroel and to leave the
             chassidim in the hands of the eighteen year old Rebbe Rayatz


12. In general all the Rebbeim the  leaders of Israel, up until and including  the [Previous] Rebbe are one entity, and  every one of them did all the concepts.  That this is also understood from the  expression “Filling the place of his  fathers’ ” that he fills the place in all  details.

Nevertheless every Rebbe had his  particular concept in which he was  strongly concerned [with], that through  this concept he accomplished also the  rest of the concepts [of the Previous  Rebbes].  

As it is explained in Iggros Hakodesh,  the saying of our Sages “What was your  father more heedful with?”, that  although he had fulfilled all the  mitzvahs, never the less he had a special  concept, and that concept is the gate of  his soul, and through this gate all his  Torah and Mitzvahs had elevated.  

And this is in accordance with what the  [Previous] Rebbe explained in his sichos  the differences in the Rebbeim [as they  relate] to the concept of the sefiros [the  spiritual levels], that the Baal Shem Tov  and the Maggid [of Mezritch] are - Keser, the Alter Rebbe [is] Chochmah,  the Mittler Rebbe [is] Binah… And it is  known in the concept of sefiros, that each sefirah includes in itself all the  sefiros, - but this is [regarding] how all  the sefiros go through and through this  sefirah specifically. And so too with the  Rebbeim, that through  the concept in which every Rebbe in his  generation strongly emphasized  (according to the sefirah in which he is),  he includes also the remaining concepts.  
13. The matter which was strongly  emphasized by the [Previous] Rebbe  whose yarzheit we are now  commemorating is: [that] everything  should be literally actualized and in  more expansion.  

The [Previous] Rebbe was never scared  away by the situation of others, whether  he is an ultimate G-d fearing person, [or  if he is an] average [person], or even if  he is such [a person by whom] the  nonsense of the animal soul covers over the truth, to the point where he doesn’t  even know that he needs to do teshuva  [return to G-d]. In whichever situation that person was, the Rebbe occupied  himself with him; he often did a favor  for him in physicality, [with money and  such] which consequently was a favor  [for them] also in spirituality.  

Because when that person knows that  the [Previous Rebbe] did for him a favor  in physicality, it is similar to what the Gemara says “A man does not have  audacity in the face of his creditor” and  consequently this has affected him also  in spirituality.  

Besides this that the Alter Rebbe writes  in Tanya “And if not, he has not  forfeited the merit of the precept of  neighborly love,” asides for this we affect  also, that, that person returning in  “teshuvah” to become as needed.   

14. This behavior that existed by the  [Previous] Rebbe one learns it from the  first leader and Shepherd of Israel – Moses our teacher.  

It states: “These are the words which  Moshe spoke”- words of rebuke. When  was this – “after he had killed Sichon…”, [so we see that] After one does another  person a favor in physicality, one [can]  give another person rebuke. And the rebuke is received and accomplishes  what he needs to accomplish.  

And this is a directive to the extension  of Moshe in every generation – the  Moshe in every generation; the first  thing is to influence [with] kindness,  blessing and success and then rebuking.  And [it must be] in this order- also even  when the rebuking is about the concept  of [the golden] calf- the opposite of  faith.  

15. One once asked the [Previous] Rebbe  whose yarzheit we are commemorating,  why he had a custom to [bring close]  befriend all Jews even those in an  opposite category, of "Who are elevating  and not descending [in Holiness]".  
The [Previous] Rebbe answered;  

In the Shulchan Aruch there are four  parts, Orach Chayim, Yoreh De'ah, Even  Ha'ezer and Choshen Mishpat, which is the last part. The laws regarding the  matters of "elevating…" are in Choshen  Mishpat, and in Choshen Mishpat itself -  in the last chapters.  

The order one needs to learn is,  according to the [order] mentioned  above, all the chapters of Orach Chayim  Yoreh De'ah, Even Ha'ezer and the vast  majority of Choshen Mishpat, until the  [final] few chapters towards the end,  and only then one starts to learn if one  [i.e. another person] should [be]  "elevating…" or G-d forbid the opposite.   

16. The inner meaning of this concept  [is]:  

When one does [a favor] for a Jew, there  is no doubt that he is doing a Mitzvah.  But when one does non-good things for another Jew and one claims that this is  according to Torah, first of all it can be  that he has a mistake in [the interpretation of] the law. Second it can  be that one does [this negativity for  other Jews] because of an ulterior  motive, and furthermore it can be that  one lashes [rebukes] the other; not  because it says so in the Shulchan  Aruch, rather because he derives  pleasure from lashing [rebuking].  

Similarly we find, that a judge needs to  specifically be a man of kindness, he  needs to be able to find a merit for the other person. And even when he rules  [that the defendant receive] flogging,  and sometimes even a worse thing, also  then he cannot alone go out and execute  the ruling, although it is according to  Shulchan Aruch, since he cannot endure  [seeing] the others pain, and actually it  is done by an emissary from the court of  law.

- Except for a completely righteous  person like Shmuel the Prophet, that he  doesn't have his own existence and all of his existence was to fulfill the Will of  [G-d] Above, he himself had killed Agog  [the king of Amalek].  

17. Chassidim want to go in the way of  the Rebbe, one needs to know, that even  though one needs to protect himself from those that stand [on a] lower  [level, so] he should drag him down G-d  forbid, but one doesn't need to distance him, rather elevate him, and do a favor   even in physicality, so through this- later  will come also a favor in spirituality.  
And then [it will be] as our Sages have  said, on the verse "G-d lightens the eyes  of them both", that from Above he is also helped, that he should go in the  straight path, and [G-d] influences him  with a "wide hand" all that he needs, to  him and to [all] the people of his house.  [G-d] bestows upon him from the  kindness of Above which is without  limitations, and [G-d] also gives him a  vessel, as explained in Chassidus, "and  He will sustain you will sustain you" [the word " yechalkelecha shares the root of the  word vessel in Hebrew] that He will also  give the vessel in which the influences  [of physical necessities] should be drawn  into.    

[Introduction: Chabad is an organization based on the teachings of  the Baal Shem Tov with the purpose of awakening the good in each  and every one of G-d's creations, beginning with the Jews. Indeed,  revealing this basic goodness is the 'purpose' of all the Jews, Chabad  only wants to 'turn it on'. But Jews cannot function without a leader.  Just as Moses led the Jews out of Egypt and brought them the Torah  so Chabad has been led and taught since its beginning some 250 years ago, by a succession of seven Moses-like leaders called 'Rebbes'  who urge the Chassidim to leave all personal boundaries and help  others do so as well.]   

Each of the seven successive Rebbes of Chabad was a complete and  total person and leader containing all aspects of Torah and service of  G-d in a way that completely fills the void filled by the passing of his  predecessor.   
But in addition to this, each had a unique detail in which he 'shined'  that was different from the others.   
To illustrate; the Ten Chabad leaders are compared to the  (Cabbalistic concept of the) 'Ten Sfirot' of G-d:   

The Baal Shem and Maggid are Keter, the Alter Rebbe is Chachma  etc. because just as each of the Ten Sfirot contain all the other nine  but nevertheless have their special nature that shines more than the  rest so too, the Rebbes; although including all those before and after  them, each had his particular goal and mission relevant to his  generation.   
This coming week will be Yud Shvat the date of the passing of the  previous (sixth) Rebbe, Rebbe Yosef Yitzchak.   

His uniqueness was that he brought everything into simple, plain  action; especially regarding people.   
Whether a person was of high status and reckoned to be a holy  person, was totally mediocre, or was totally far from Judaism the  Rebbe always succeeded in at least doing him a physical, material  favor. And this had an effect on even the biggest sinners, (as is  known that a recipient doesn't openly oppose his benefactor). In  other words, when one received material assistance from the Rebbe it  opened the door to the spiritual influence of the Rebbe as well.  Indeed, many actually did "Tshuva" (Returned to Jewish Consciousness) as a result of this.  

The Rebbe learned this from Moses; the first leader and 'shepherd' of  Israel.   

Moses only began reproving the Jews (in the book of Dvorim 1:1) for  the Golden Calf and other sins after he gave them the lands of Sichon  and Og (see Rashi Deut 1:4).   

In other words, even for the sin of the Golden Calf, the worst sin in  Judaism which deserved reprimanding immediately, Moshe delayed  reproof until after he gave the people a material gift.   
This should be a lesson to all leaders of Israel to do the same; first to  give kindness, blessings and success and only then, reprimand.   

The Rebbe was often asked how he could give blessings and help  those who opposed the Torah and certainly didn't deserve friendship.   

He answered that there are four sections to the Shulchan Aruch  (Code of Jewish Law) and only the end of the last section deals with  when we can judge people negatively. If so, each time we want judge  someone we must first learn and apply all of the Shulchan Aruch and  then make our decision.  

The reason for this is that there is a commandment in the Torah to  Love another as you love yourself. So when do another person a favor  for sure you are fulfilling this commandment. But, on the other hand,  if you hate others or treat them badly because you think that the  Torah so commands there are several problems.   

First, it could be that you misinterpreted the Torah, second it could  be that you have ulterior motives, and third it could be that you  simply enjoy 'beating' others and use the Torah as an excuse.   
Therefore we find in Rambam (Sanhedren 2:3) that a judge must be  a kind person that cannot stand to see the pain of even the guilty  people that he sentences. (Therefore a Judge never actually inflicts  punishments but rather a 'shilach bais din' does.

(The exception of the prophet Shmuel both judging and executing the  evil king Agag; (1:15:32) was only because Shmuel was a total Tzadik  and had no feeling of 'self'.)    

Chassidim who want to follow the ways of the Rebbe should know that, although we must beware of being pulled 'down' by those who are far from Judaism at the same time we must take care not to repel them. Rather we can elevate them even with a material favor, and eventually they will accept our spiritual favors as well.

Then there will be blessings for both you and the one you are helping (as the Rabbis say, that when you help another person G-d blessesboth of you 'Hay'ir Ai'nai Sh'nayhem'). You are guaranteed unlimited blessings of G-d to help both of you and your families to go in the straight path and be rich materially and spiritually. And even more; "Hu Y'Kal'K'lechaw" G-d will give you the 'Kalim' i.e. the vessels to receive and use the infinite good of G-d. And do everything possible to bring Moshiach NOW! 
(From http://old2.ih.chabad.info/images/notimage/17143_en_1.pdf)




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