#alter_rebbe

[rebbestorah]

Solid Backing

אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי ה’ אֱלֹקֵיכֶם רָאשֵׁיכֶם שִׁבְטֵיכֶם זִקְנֵיכֶם וְשֹׁטְרֵיכֶם כֹּל אִישׁ יִשְׂרָאֵל: טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ: לְעָבְרְךָ בִּבְרִית ה’ אֱלֹקֶיךָ (דברים כט, ט-יא)

You are standing today before Hashem your G-d: the leaders of your tribes, your elders and your officers, every man of Israel; your young children, your women, and your convert who is within your camp, your woodcutters and your water drawers. so that you may enter the covenant of Hashem your G-d (Devarim 29:9-11)

The commentaries explain that the purpose of this covenant was to enlist every Jew as a guarantor that his fellow Jews will observe the Torah (see Ohr Hachaim; Rashi on 29:28). As our Sages taught, “All of Israel are guarantors for one another” (Talmud, Shevuos 39a); meaning, every Jew bears personal responsibility for his fellow.

A guarantor is presumably in a better position than the person he is backing, which is what makes him more dependable than the person whose commitment he is standing behind. For example, a wealthy person could serve as a guarantor for a poor person’s loan, but not vice versa. Hence, if “all of Israel are guarantors for one another,” evidently, every Jew, from “the leaders of your tribes” down to “your water drawers,” (as enumerated here by the Torah,) has a unique strength that qualifies him as a guarantor for the others.

This can be understood in light of the Alter Rebbe’s teaching (Likutei Torah, Nitzavim 44a) that the Jewish nation is “one complete figure,” comparable to a human body in which every limb and organ completes and complements the other. The head and brain are ostensibly “superior” to the other parts of the body, yet the legs support and give mobility to the entire body, including the head. Similarly, every single Jew has a quality with which he, and only he, can serve as the guarantor for the rest of the Jewish nation, due to his extraordinary strength in that particular area of Jewish observance.

-Likutei Sichos, vol. 4, pp. 1140-1141

[rebbestorah]

“The Road is a Long and a Short One”

In honor of the birthday of the Alter Rebbe, author of the “Tanya”, on 18th Elul.

By the Grace of G-d 25 Elul 5736 Brooklyn, NY

Mrs. ---------- Viale 44100 Ferrara Italy

Blessing and Greeting:

I received your letter of 3/9/76, in which you ask if it would be proper for you, not being religious, to read Tanya and similar books. I presume you mean not just reading but studying it in depth.

No doubt you know that one of the basics of Judaism is, as our Sages formulated it, that “Every Jew has a share in the World to Come, as it is written: ‘(being) a branch of My planting, the work of My hands, to be glorified.’” The difference is only in regard to the share, whether it be large or small, and whether one attains it with greater or lesser effort. But our Torah, called Toras Chayim (because it is both our guide in this life and the source of everlasting life) makes it clear that every Jew, man or woman, has a share in the World to Come.

The Tanya – as the author states in the title page, is based on the verse, “The thing is near unto you – in your mouth and in your heart, to do it” (i.e. in speech, thought, and action). But he immediately cautions that “the road is a long and a short one,” meaning this: it may be long for some and short for others, but everyone will get there sooner or later.

In light of this preface, needless to say, the Tanya pertains and relates to every Jew, and, moreover, it is “near” (comprehensible), and, indeed, highly conducive to actual implementation in the daily life.

Desired Goal

However, G-d has given everyone free choice of action, and it is His desire that the choice be made in the right direction out of one’s own free will. Yet, while presenting this freedom of choice, G-d gives the assurance that “it is near unto you,” not only in word and thought, but also in actual deed. This is what the author explains in his book, where he also provides guidelines to the desired goal. He also explains why it is certain that every Jew will attain it, sooner or later, except that for one the road may be longer, and for another – shorter.

Inasmuch as you state in your letter that you are a professor of pedagogic sciences, it is confidently hoped that you will study the Tanya without prejudice, and then you will see the truth of the author’s ideas. Thus you will find it reward and beneficial not only for yourself, but – being a teacher and educator – you will want to share it with others. This is an additional factor that will contribute to the success of your said study that will help “shorten the road.”

I would like to add a further point. Where one has the opportunity and ability to influence others in the right direction, the time element is of the essence. For, with regard to oneself, a person may think that he will make up tomorrow what he misses today; but with regard to another person, one cannot be sure that the other person may be reached tomorrow, or that he will be as receptive tomorrow as today.

With reference to a bracha [blessing], it is customary to remember one in prayer by mentioning the full Hebrew name together with the mother’s Hebrew name. If you will let me know these names, I will remember you in prayer for G-d’s blessing in all your needs.

At this time before Rosh Hashanah, I extend to you and yours best wishes for a happy and pleasant year, materially and spiritually.

With blessing,

[Rebbe’s signature]

[rebbestorah]

Enjoying the Joy of Yom Tov

וְשָׂמַחְתָּ בְּחַגֶּךָ - דברים טז, יד

And you shall rejoice in your festival... (Devarim16:14)

Regarding the commandment of simcha, rejoicing on Yom Tov, the Rambam (Shvitat Yom Tov 6:17-18) writes:

Even though the simcha mentioned here refers to the korban shlamim... included in this simcha is to make himself, his children and members of his household joyous, each one according to his means. How? For children one gives roasted kernels and nuts and sweets. For women one buys clothing and pleasant jewelry based on what one can afford. And men eat meat and drink wine, for simcha is only with meat and wine.

We see from the Rambam's wording that he considers the simcha commanded by the Torah to be a primarily spiritual joy, brought about by partaking in the Shlamim sacrifice. The physical means of celebration through gifts, treats and wine are merely tangential: "included in this simcha...".

In the Shulchan Aruch Harav (OC 529:6-7), however, we see that the Alter Rebbe considers the physical delights to be the authentic fulfillment of the Mitzvah; eating the sacrificial meat was simply the ideal way for men to observe this, when it was possible. He writes:

This rejoicing is a positive commandment in the Torah, as is written [Devarim 16:14]: "And you shall rejoice in your festival." How does he make them joyous? For children – he gives roasted kernels and nuts; for women – he buys clothes and jewelry...; for men - when the Temple stood, they would eat the meat of the Korban Shlamim. Nowadays, as there is no Temple, they fulfill their obligation to rejoice only by drinking wine.

This contrast reflects their respective opinions regarding the ultimate delight and reward, which we are destined to experience in Olam Haba, the World to Come. The Rambam writes (Hilchot Teshuvah 8:2) that in Olam Haba, "there is no body or physical form, only the souls of the righteous alone, without a body."

The Alter Rebbe, however, follows the opinion that the ultimate reward for the observance of mitzvot will be when all souls will be restored to their bodies (Likutei Torah, Tzav 15c). For the purpose of creation is for G-dliness to be manifest in the physical reality; mitzvos are not only means by which the G-dly soul thrives, they refine and imbue our material bodies with G-dliness as well. He thus rules that the mitzvah of joy on Yom Tov must be primarily experienced by the physical body.

—Likutei Sichot vol. 33, pp. 65-70