by Rabbi E. Tauger

Nissan

The month of the Rebbe's 100th Birthday

11 Nissan this year marks the 100th anniversary of the Rebbe's birth. Our typical reader is less than 100 years old, so few of us can picture the radical changes which the world, and in particular the Jewish world, have underwent in the past 100 years.

That said, all of us will agree that the changes are awesome in scope. Perhaps never in the world's history has the rate of change accelerated so fast. In these 100 years, we have fought several awesome wars. The balance of power between nations has shifted drastically quite a few times. The industrial revolution flourished, giving us cars, TVs, and planes. It gave way to the intelligence revolution which endowed us with computers, faxes, and modems. From every perspective, life is far different than it was 100 years ago.
If this is true of the world at lage, it is certainly true of the Jewish world. 100 years ago, the majority of Jews lived in secluded villages far from the humdrum of city life. Even those who lived within cities were generally isolated - either by choice or by force - into their own communities. The overwhelming majority of Jews were observant, at least on a apparent level. There were pogroms, but the Holocaust would never even have been imagined one's worst nightmare.
At that time, if you had asked anyone who would be the greatest Jewish leader in the coming century, they would have answered: "Someone who knows how to maintain the status quo, who can preserve what we have."
Little did anyone realize that everything they had would soon go up in flames.

The Next Jubillee

Fifty years later, everything was different. The Communist persecution in Russia and the Nazi Holocaust had destroyed the foundations of the Torah community. The large yeshivos were gone and the basis of popular support that had led to their formation had been eroded. In America and in Eretz Yisrael, where the new centers of Judaism would spring up, the Torah community was on the defensive. The main body of the Jewish population was no longer observant. The financial and political leaders of the Jewish community were predominantly secular and had other priorities besides the advancement of Torah study and Jewish practice. Frequently, one would see articles with titles like "The Vanishing American Jew."
In this climate, the Rebbe assumed the leadership of the chassidic movement. Shortly afterwards, a secular Jewish historian and journalist, asked him: "How can chassidism function on the heathen soil of my America?" and "What answers does chassidism have for my own lost, 'atomic' generation?"
The Rebbe replied: "America is not lost. Americans sincerely crave to know, to learn. They are inquisitive. The American mind is simple, honest, and direct. This is good, tillable soil for chassidism, or for just plain Judaism."
He told religious leaders that their acceptance of a defensive posture was self-destructive. "Now, is a time for Judaism to go on the offensive, to reach out to those who are presently not observant and enable them to find their home in their heritage." And these weren't just words. He sent emissaries throughout the Jewish communities of America and the world to arrange programs for Jewish youth. Before the word teshuvah was known outside the Torah community, the Rebbe was reaching out to searching youth showing them that the depth, meaning, and joy that they were seeking in other walks of life existed within their Jewish heritage. All they had to was open themselves up to it.
It is unnecessary to detail the extent of the response to the Rebbe's message. Suffice it to say that today, there are vibrant Torah communities throughout the world and many thousands of Jews have returned to their heritage. In every major Jewish community and on college campuses everywhere, Lubavitch representatives are busy bringing Jews into contact with their Jewish roots.

Opening the Iron Fist

Nor are the Rebbe's efforts confined to the free world. Long before perestroika could even be considered a dream, the Rebbe was sending emissaries to Russia, asking them to strenghten Jewish practice and identity. The underground Torah schools that the chassidim had maintained for their own children were joined by Jewish youth raised in Communist homes. Together they arroused a demand for Torah practice that is being filled today by tens of Lubavitch institutions throughout Russia and its surrounding republics.

What is the Core of the Issue?

The other leaders who accepted a defensive approach saw the world as it appeared to be: In post-war America, no one was interested in becoming orthodox. Everyone was trying to "make it" in America.
The Rebbe saw the world as G-d desires it to be. He viewed each person as essentially G-dly and hence appreciated that the natural expression of that G-dliness is in Torah observance. He saw all the advances in science and technology as being intended for one purpose: to enable a Jew to advance further in his Torah observance. They provide us with additional opportunities to deepen our understanding of the Torah and reach out to others and show them their place in their Jewish heritage.

Eyes On The Horizon

This also explains the heavy emphasis the Rebbe placed on the coming of Mashiach. Since he viewed the world in terms of its inherent G-dly potential, he possessed a natural desire and yearning for that potential to be realized. He looked at each person and each entity as he could be and as he should be. And so he expected the fruition of the prophecy "there will be neither famine, nor war, neither envy nor competition, for good things will flow in abundance… and 'the world will be filled with the knowledge of G-d.'" It isn't a far-off dream of an idylic future. It's the world and mankind as it could be. And so why not, as it is? If this is mankind's potential, why shouldn't that potential be realized? Why not focus on the good and bring it to the surface? Why should we stand in the way? The fundamental G-dly vitality and energy which He invested in the world is the world's true identity; what the world really is.

Not Merely a Legacy

Generally, when we speak of a 100th anniversary, we think of perpetuating a legacy. But since the Rebbe focused on the G-dly core inside of each of us, he was touching a living potential. And thus as our Sages say: "Just as his descendants are alive, he is alive."
Connecting to the Rebbe on Yud-Alef Nissan means focusing on the inner core of
G-dliness that he would focus on, making it part of the way we look at the world and live our lives. And when more of us do this, we bring the world closer to the time when this mindset will spread throughout the world with the coming of Mashiach.

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Telling Tales

APinchas Krinsky had developed a relationship with the Rebbe during the lifetime of the Rebbe Rayatz. As a student in the Lubavitcher Yeshivah, he would volunteer to help with various tasks that came up in the organizations - Kehot publications, Merkos (the Central Organization for Jewish Education), and Machne Israel-which the Rebbe directed.
Pinchas returned to Boston before the Rebbe Rayatz passed away. On 14 MarCheshvan, 5711 (1950), three months before the Rebbe formally accepted the leadership of the Chassidic movement, the mother of one of Pinchas's friends called him with somber news. Her son, A.S., who had been a student in the Lubavitcher Yeshivah in New York, had been found unconscious in the street. Evidently, he had been hit by a car. He was brought to the hospital, where he remained in a coma.
Pinchas called New York and spoke to Rabbi Chodakov, the Rebbe's secretary, asking him to inform the Rebbe of A.S.'s condition and request a blessing.
Rabbi Chodakov called back with the following message from the Rebbe: Pinchas should immerse himself in a mikveh before going to the hospital. He should approach the patient directly and speak the following words: "A., the Rebbe, Rabbi Joseph Isaac, son of the Rebbe, Sholom DovBer, has been notified. Therefore you will be well." The Rebbe also asked that Pinchas apprise him of any positive developments.
When Pinchas got to the hospital, A. was unconscious and attached to various life-sustaining machines. After the nurses allowed him to approach the patient, Pinchas followed the Rebbe's instructions to the letter.
Despite his absolute faith in the Rebbe, he was dumbfounded at what took place. Within moments, A. regained consciousness, looked at Pinchas, and said: "Hi, Pinny." He then asked to have the feeding tube in his nose removed because it was uncomfortable. Pinchas went into the hall and relayed his friend's request to the doctors. Without waiting to hear that it was A.S. himself who had asked that the tube be removed, they said: "lt can't be removed. He will be lucky if he comes to in a week or ten days". They were shocked to find that he had regained consciousness. Pinchas then called New York to inform the Rebbe of what had transpired.
The next time Pinchas visited New York, the Rebbe asked him: "Were there other people on the ward?"
"Yes," Pinchas answered.
"Did you go to them as well?"
Pinchas had to answer "No," uncomfortably aware of the Rebbe's intent. Here the gift of life had been in his hands and he had not used it fully.

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Torah readings of the month

Parshas Vayikra

This week's Torah reading focuses on the Korbanos, the offerings brought by the Jewish people in the Sanctuary in the desert and afterwards, in the Temple in Jerusalem. It introduces this subject with the verse (translated literally): "When a man will offer of you a sacrifice to G-d of the animal." Now proper grammar would have the verse read "When a man of you offers...." The verse is structured in this manner to teach that the offering is "of you," dependent on each person and no one else.
The word korban comes from the root karov, meaning "close." Bringing an offering means coming close to G-d. And the Torah teaches us, coming close to G-d is dependent on each individual. There are no obstacles that can stand in his way. Every person can come close to G-d. If he truly desires, he can reach the highest peaks.
Also implied is that the offering comes "of you," of the animal within the person himself. For each one of us has an animalistic side that he must change and bring closer to G-d. That's the spiritual service associated with bringing a sacrifice.

Parshas Tzav

The Torah reading begins with the commandment to remove the ashes from the altar. Our Sages emphasize that this was a lesser service than offering sacrifices, so much so that it could not be performed while wearing the ordinary priestly garments, but instead required special, less dignified robes. Nevertheless, those priests also performed their jobs eagerly. They were serving G-d in the Temple. It did not matter how they were serving Him. As long as they were serving Him, they were happy.
We can extend this concept further. Outside of the Temple, G-d's presence is not overtly revealed. Thus we do not have the same inspiration to carry out His service. But that is only because we are unaware. From His perspective, our service is cherished whether we are aware of the powerful spiritual effects it produces or not.

Parshas Shemini

This week's Torah reading contains the commandment: "Do not drink intoxicating beverages… when you come to the Tent of Meeting," prohibiting priests from bringing sacrificial offerings when inebriated.
Seemingly, the intent of the command is so obvious that it need not be stated. While the straightforward interpretation of verse must be upheld in the context of Torah law, on the non-literal level of interpretation referred to as Derush, there is room for an extended interpretation.
As explained above, offering a sacrifice meant coming closer to G-d. At present, our prayers take the place of sacrifices and it is through prayer that we develop intimacy with Him.
Now a person so preoccupied with his material affairs that he cannot think of the spiritual can be considered as drunk. He may pray, but when he prays he is thinking about his material needs. For whom is he praying - for himself or for G-d? Prayer as connection to G-d; prayer for any purpose other than serving his own needs is beyond him.
Just like a drunkard is so stupefied, he cannot appreciate the reality he confronts; so, too, such a person cannot conceive of the real intent of prayer. He cannot appreciate what it means to pray for the reasons for which G-d intended us to pray.
What is the alternative? To come close to G-d for His purpose, not for one's own, without any ulterior motive - neither material or spiritual.

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