Vol 1.25 - Bo (Yud Shvat) Spanish French Audio Video
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
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 ex
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.
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]".
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.
[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.
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.
His uniqueness was that he brought everything into simple, plain action; especially regarding people.
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.
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.
(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!
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