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    Branches of the Chassidic Menorah Volume 2
    Branches of the Chassidic Menorah Volume 2
    Branches of the Chassidic Menorah Volume 2
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    Branches of the Chassidic Menorah Volume 2

    By Sichos In English

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    Biographical Stories Based on the Essay Fathers of Chassidus.

    Imagine for a moment that you could hear a private conversation in which the Rebbe had asked the Previous Rebbe a weighty question, and the Previous Rebbe gave a lengthy response, seasoned with stories and manifold historical references.

    This -- except for the fact that it is on paper -- is the format of Branches of the Chassidic Menorah. The Rebbe had asked the Previous Rebbe to explain to him the uniqueness of the Chabad approach to Divine service. What exactly is it that distinguishes Lubavitcher chassidim from chassidim of other trends?

    And, in his own inimitable manner, the Previous Rebbe weaves a tapestry describing how Chabad Chassidus was initiated and defining the spiritual goals that the Alter Rebbe set for his chassidim.

    This colorful text first appeared in the classic columns of HaTamim. With the help of extensive notes and appendices, the English reader is now given the opportunity to eavesdrop on this conversation between the Rebbeim and take in the insights it provides.

    LanguageEnglish
    PublisherSichos In English
    Release dateNov 14, 2011
    ISBN9781466000476
    Branches of the Chassidic Menorah Volume 2

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      Book preview

      Branches of the Chassidic Menorah Volume 2 - Sichos In English

      Branches of the Chassidic Menorah

      Volume Two

      Biographical Stories Based on the Essay

      Fathers of Chassidus

      by the Previous Lubavitcher Rebbe,

      Rabbi Yosef Yitzchak Schneersohn

      First published in the classical columns of HaTamim

      Translated by Shimon Neubort

      Published by Sichos In English

      Branches of the Chassidic Menorah

      Volume Two

      Published by Sichos In English at Smashwords

      Copyright 1999 Sichos In English

      ****

      This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each recipient. If you’re reading this book and did not purchase it, or it was not purchased for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.

      ****

      788 Eastern Parkway - Brooklyn, N.Y. 11213

      5759 • 1999

      ****

      ISBN 978-1-4660-0047-6

      Chapter 1: Translator’s Introduction

      Shortly after the publication of Vol. 1 of this text, an acquaintance who follows one of the Galician chassidic Rebbeim asked me: "I understand that all chassidim believe their own Rebbeim and their paths to be superior to everyone else’s. That is how chassidim should feel; they would hardly be chassidim if they did not feel this way. But from your book, it appears that not only do Chabad Chassidim feel this way, but that this was also the Rebbe Rayatz’s attitude! Is it right for a Rebbe to teach his own followers to look down upon others?"

      In reply, I called his attention to these excerpts from the Previous Rebbe’s introductory letter (Supplement B):

      The chassidim of Vohlynia-Poland-Galicia were in the habit of comparing pedigrees. Each of these chassidim was always prepared to state that his own Rebbe was superior to someone else's. The practice of Chabad Chassidim is different: we do not dismiss what others consider holy; we simply hold our own to be dear and precious. We maintain friendly relations, even as we remain conscious of our own qualities....

      It is not proper — nor do I have any desire — to compare one society to the other. We do not possess the proper yardstick with which to measure and compare the two lofty mountains, the G-dly princes, my saintly ancestor the Mitteler Rebbe, with his in-law, my saintly ancestor the Rebbe of Chernobyl of blessed memory; nor can we make such comparisons regarding succeeding generations.

      Let us rather give praise to the Master of All, and recognize the kindness done to us by Al-mighty G-d. For today, we have (thank G-d) a complete set of teachings, the teachings of Chassidus, a G-dly edifice. Fortunate are we! How good is our portion, how pleasant our lot!

      I heard those same sentiments spoken thirty-seven years ago, when I first came to 770. The elder chassidim would emphasize: We do not look down on what is holy to others. Nonetheless, we praise G-d for what we have. Fortunate are we — that we are Jews and not otherwise; How good is our portion — that we are chassidim and not misnagdim How pleasant our lot" — that we are Chabad Chassidim, and not chassidim of other camps. Let others keep what is theirs; we will focus on what is ours.

      * * *

      The Previous Rebbe’s essay "Fathers of Chassidus" serves precisely this purpose, highlighting the unique nature of the Divine service that characterizes Chabad-Lubavitch. The essay, first printed in HaTamim, was written in reply to the Rebbe’s question about the Baal Shem Tov’s ways and teachings, their apparent similarities to those of the Rebbeim of Vohlynia-Poland-Galicia, and their apparent differences from those of the Nesi’im of Chabad.

      The first portion of the essay (Vol. 1) describes the history of the first three generations of Chassidus — the Baal Shem Tov, the Maggid of Mezritch, and the Alter Rebbe, outlining their respective contributions to the formulation and dissemination of Toras HaChassidus. It paints a portrait of several generations of Jewish life in the counties of Minsk, Mohilev, and Vitebsk, enabling us to appreciate the contributions Chassidus made, and why there was hesitation and even opposition to their acceptance.

      The second portion of the essay (the present volume) focuses on the story of Reb Gershon Dov (a prominent chassid of the Tzemach Tzedek, the Rebbe Maharash, and the Rebbe Rashab), illustrating how the principles for which the Baal Shem Tov, the Maggid, and the Alter Rebbe labored became ingrained in the lives of the chassidim. The differing approaches to Divine service of chassidim and are contrasted in the accompanying stories of Reb Baruch ben Yosef, and Reb Gershon Dov’s uncle, Reb Abba, and Reb Yitzchak Shaul.

      The supplements to Vol. 1 focused on the Alter Rebbe’s campaigns in overcoming the opposition to his approach by the misnagdim and by his opponents among his chassidic colleagues, and his campaigns to attract young gifted Torah scholars to Chassidus. In the present volume, the focus shifts to the Alter Rebbe’s campaigns to combat the maskilim and early reformers who sought to erode the Torah foundation of the Jewish community. Perceiving the Chassidic Movement — and its Nasi the Alter Rebbe — as the greatest threat to their attempts at reforming Judaism and the traditional system of Jewish education, the maskilim sought allies among the misnagdim. Through stealth, deceit, and subterfuge (and outright slander of the chassidim and their leaders), they enlisted the misnagdim and their leaders (including the greatest of them) in their war against Chassidus. The narratives highlight the Alter Rebbe’s ruach hakodesh and foresight in recognizing the danger, and the firm efforts he took in thwarting the inroads they sought to make within the Jewish community.

      * * *

      The Previous Rebbe divided the first half of the essay into sequentially-numbered sections. Since he evidently considered the order to be important, we struggled to preserve the sequence in our translation. But in the portions translated here, the numbering of sections was abandoned by the author. Therefore, we allowed ourselves the liberty of rearranging the text to make it easier for the reader to follow the narrative flow.

      Explanatory footnotes and references have been added in brackets. Footnotes without brackets appeared in the original text, and were inserted either by the Previous Rebbe himself, or by the editors of HaTamim. Family trees, a glossary, and a table defining non-standard geographic terms were added to complement the translation.

      I am once again indebted to the editors and readers of Beis Moshiach Magazine for their constant advice and encouragement, and to the staff of Sichos in English — Rabbi Yonah Avtzon, who directed the project; Rabbi Eliyahu Touger, who edited the manuscript; and Yosef Yitzchok Turner, who prepared the text for printing. I also thank Rabbi Yosef Yitzchak Paltiel for lending me his copy of the manuscript of Shimon HaKofer, and Rabbi Yosef Yitzchak Keller for enlightening me on the historical and bibliographic background of the material.

      * * *

      Today, the undesirable dimensions of the factionalism that plagued the Torah community in previous centuries has faded into history. The damage done by the maskilim has largely been repaired. Now, everyone — misnagdim, Chabad Chassidim, and the chassidim of other schools — strive, each with their own approach, toward common goals: studying Torah, performing mitzvos, disseminating Judaism and Jewish education, and increased acts of goodness and kindness.

      May all this enable us speedily to attain the ultimate goal we all share: the end of our exile and beginning of our redemption, with the immediate revelation of Mashiach, NOW!

      Shimon Neubort

      15 Adar — Shushan Purim 5759

      Crown Heights, Brooklyn, New York

      Chapter 2: Editor’s Jottings

      We’re used to hearing Chassidim speak almost endlessly in praise of their Rebbeim, but for the Rebbeim to glorify chassidim is less common. In that vein, the Previous Rebbe’s conclusion of his essay "Fathers of Chassidus" stands out as unique.

      I was seventeen years, three months, and fifteen days old last Motzoei Shabbos, when I heard the story and recital of the chassid Reb Gershon Dov. I saw many chassidim during my childhood; I have seen many chassidim, masters of intellect, masters of avodah, and men of good character, during my youth. I listened to their stories, and observed their conduct.

      For the past three years, I have been privileged to be close to my holy father, the Rebbe. He drew me close with his righteous right hand, and related to me a large store of previously unknown facts about the lives of the greatest chassidim who are now in Gan Eden, and (may they be spared in life) those who are still alive and famous today (may G-d bless them). But only in the chassid Reb Gershon Dov did I discern a heart broken as a piece of pottery, and a person who held himself as humbly as the dust of the earth.

      A Rebbe was marveling at a chassid! Indeed, this is the theme of the entire second portion of the essay. The first portion of the Previous Rebbe’s manuscript highlights primarily the direction given us by the Rebbeim. This portion relates how chassidim took these directives to heart, becoming models of Divine service.

      Herein lies a lesson for us: The guidelines given us by the Rebbe — and the previous Rebbeim — are clear. What is necessary is for us simply to take them to heart. And then with Mashiach’s coming, the Rebbe can point at us and proudly say: See the crop I have produced.

      May this take place in the immediate future.

      Eli Touger

      Pesach Sheni, 5759

      Jerusalem

      Chapter 3: Misnagdim and Maskilim

      ¹The public service of the holy Nesi’im of Chabad followed the principles set forth by the most holy Alter Rebbe, during the course of many years (from the time he was eight years old, until his last day in this world); it covered several eras of history, punctuated by periods of battle and unrest — both within [Orthodox Jewry], with the misnagdim; and with those outside [Orthodoxy], the maskilim.

      I therefore deem it necessary to present (with G-d’s help) a general outline of that period of history, including a general overview of the status of Torah-observance and morals during that period. Then, I will present some brief insights into the eras during which the Nesi’im of Chabad lived.

      In the old days, even before the Council of the Four Lands² was established (and even more so after its establishment), the rabbis of Israel and the giants of Torah and piety were the leaders of each generation. They held the exclusive power to dictate all aspects of public life. Together with committees elected by each community, they represented the Jewish people in all their affairs before the king and his government — both their religious and moral affairs, and their economic affairs.

      Unfortunately, after the Council of the Four Lands was disbanded in the year 5524 [1764], a large number of rabbis and giants of Torah and piety emerged in open conflict against the teachings of our master the Baal Shem Tov, and his successor the Maggid of Mezritch. This caused division among the people of Israel.

      At that time, the disease of Berlin Haskalah began to spread. Its founders — Mendelssohn³ and his assistant, Weisel (the linguist and master of grammar)⁴ — were more or less G-d-fearing. However, the Haskalah Movement spread quickly among the Jews, and many of them aimed to free themselves from the authority of the rabbis. Thus, they began to be lax in observing mitzvos, and they scorned Jewish customs.

      The disbanding of the Council of the Four Lands alarmed and distressed the giants of Torah and piety. They were concerned over the greatly diminished moral stature of our Jewish brethren (G-d forbid), because there were few guides and leaders who would look after their flocks with watchful eyes (as had been the case when the Council was still in existence).

      The leading Torah scholars then decided to place the burden of overseeing and guiding the holy Jewish communities upon a few special individuals who were among the greatest Torah personalities in each city and settlement. In the city of Vilna, the task of guiding and leading the community fell to the Gaon Rav Eliyahu.

      At the time, the Gaon Rav Eliyahu was only forty-four years old — he was born 15 Nissan 5480 [April 23, 1720]. For the past thirty-five years he had been studying constantly and with extreme and unparalleled diligence — twenty hours a day. Torah study, piety, and sincerity were his only occupations. Though he had no desire for any role of leadership, or even a rabbinic post, he was nevertheless compelled to accept the position of leader of the congregation and head of the rabbinic court, so that the most important decisions would be made by him.

      The Gaon Rav Eliyahu was a great gaon of Torah study, with an incisive and exhaustive knowledge of scripture, Mishnah, Gemara Bavli and Yerushalmi, Midrash, Zohar and all other works of Kabbalah, philosophy, and mussar. Beyond all this, he also had a passion for the sciences, claiming that the source of all natural science and philosophy was to be found in the hidden aspects of the Torah.

      In fact, he claimed that the sciences were indispensable for proper Torah study, for all branches of science were actually limbs of the Torah. A favorite saying of his was that, All the sciences are necessary for studying our holy Torah, and they are integral parts of it. To whatever degree one is lacking in knowledge of the sciences, he lacks in knowledge of the Torah ninefold, for science and Torah are bound together as one.

      The glory of the Jewish people and their wisdom formed the central theme of the Gaon Rav Eliyahu’s ministry. It was his great desire to increase the level of learning among the Jews, beyond the knowledge of Torah. He himself labored in the study of mathematics, medicine, music, etc.

      The Gaon Rav Eliyahu also ordered several works of non-Jewish wisdom to be translated into Hebrew, so that the Jewish people could expand their knowledge. He wished to forestall any claim by the gentile nations that our people possess no science of our own, for that would desecrate the name of Heaven.

      Because of his great piety and innocence, the Gaon Rav Eliyahu measured other people’s piety according to his own frame of reference, under the assumption that all their intellectual pursuits were guided by fear of G-d. Because of this innocence, he failed to perceive [the peril that] the study of science entailed.

      The sad fact is that this opened the gates of Haskalah to the otherwise outstanding Torah scholars of Vilna. The affair took place during the years 5534-37 [1774-77], during the Gaon Rav Eliyahu’s lifetime. His brother, the gaon Reb Yissachar, and his son, the gaon Reb Avraham were involved. The story is the following:

      For many years, the Gaon Rav Eliyahu had expressed his distress to his disciples — his brother Reb Yissachar and his son Reb Avraham — over the fact that the five books of the Chumash had not been translated into the vernacular Yiddish with an easy-to-understand commentary, in an orderly manner that would be accessible to all.

      The Gaon Rav Eliyahu’s brother and son possessed broad knowledge in various secular fields, and spoke Polish, German, and French fluently. This was besides their great Torah erudition. Now it became known that there lived in Berlin an outstanding Torah scholar⁵ who was scrupulous in his observance of mitzvos, and that he had translated the books of the Chumash into lucid German.

      They then chose the five foremost disciples, and sent them to Berlin. They were to investigate this Torah scholar who had translated the books of the Chumash, and to obtain a copy of the translation. One of these disciples was Reb Moshe Meisels, who would later become a fervent chassid.

      The disciples who were sent remained in Berlin for more than a year. They copied many pages of the Torah translation, which they brought to the aforementioned geonim. The translation met with their approval, and they praised it to the Gaon Rav Eliyahu. With his permission, the translation was handed over to his disciples, and dozens of copies were made. These copies were distributed among the scholarly people, and set times were fixed for teaching it publicly to the common folk.

      The dissemination of Mendelssohn’s translation among the Torah scholars and learned folk served to diminish the sanctity and glory of the Torah. Furthermore, it was a bridge by which dozens of the most capable and outstanding Torah scholars in the batei hamedrash of Vilna, Shklov, Slutzk, Brysk, and Minsk began traveling to Berlin to study the German language, and the fields of medicine, science, and mathematics. Among these ... was the famous master of grammar, Reb Shlomo of Dubna.

      While this Reb Shlomo was in Berlin, Mendelssohn suggested to him that he study grammar with his son, and that he write a commentary to the translation. For this, he would be paid a generous salary, in addition to room and board in Mendelssohn’s own home.

      This grammar professor remained in Mendelssohn’s home for a year, while he completed his commentary to Mendelssohn’s translation. The commentary met with Mendelssohn’s full approval. But — as had been agreed between them — the commentary remained the private property of Reb Shlomo. Nevertheless, it was Mendelssohn’s hope that after Reb Shlomo remained in his home a while longer, they would come to some new agreement, and he would transfer to him the rights to the commentary.

      This Reb Shlomo of Dubna had been a disciple of the gaon and chassid — and famous miracle-worker — the tzaddik Reb Naftali, who was Chief Rabbi of the town of Dubna, and a disciple of Moreinu the Baal Shem Tov.

      At that time, the tzaddik Reb Naftali fell gravely ill, and his doctors advised him to consult with a specialist who lived in the town of Offenbach. This town was near Frankfürt am Main, and so, the gaon and tzaddik Reb Pinchas,⁶ author of Hafla’ah,⁷ sent several of his own disciples to greet Reb Naftali and to serve him during the time he spent in Offenbach.

      When the medical treatments were completed, and the physician discharged him and permitted him to return home, the gaon Reb Pinchas himself came to see him and invited him to visit his yeshivah in Frankfürt. This visit would be an honor for the entire Jewish congregation of Frankfürt.

      When the tzaddik Reb Naftali returned home, he traveled by way of Berlin, where he remained for a few days to rest from his journey.

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