HISKASHRUS TO BRING MOSHIACH

Translated by Boruch Merkur

By focusing on hiskashrus, the Rebbe’s promises are fulfilled. The Rebbe will fulfill the promises he made to each person, including the general promise that he made to the Jewish people at large, “Immediately to t’shuva brings to immediate redemption,” and he will lead us to Moshiach.

STORIES ARE NOT ENOUGH WHEN YOU CAN LEARN CHASSIDUS

As lofty and as inspiring as a story may be [stories of tzaddikim, for example], those who are capable of understanding Chassidus are surely not fulfilling what is required of them by sufficing with stories. The Rebbe once wrote to someone that baking bread is indeed an important task, but one who can [make jewelry by doing the specialized craft of] drilling through pearls should do just that. So too, we mustn’t suffice with inspiring stories, being that we do not fulfill our obligation thereby; we must delve deeply into the Chassidus of the Rebbe.

Certainly we must know the stories, especially insofar as they are needed to inspire others. That is, those who for the time being are not capable of understanding Chassidus still must be reached out to by sharing with them inspiring stories. Even for one’s own sake [stories are vital, as stated in Gemara Shabbos 10b], “one’s own garments are precious to him” (i.e., a disciple cherishes his master’s teachings and avidly pursues learning more of them ––to paraphrase Rashi). All those who are properly suited for the study of Chassidus, however, must be devoted to doing so. The proper place for stories is, as an Olam’sher once said – that when his mind is weary he then learns Agadata, Talmudic stories and parables.

Of course, one must certainly toil in those stories and dialogues (sichos) that are rich with depth and meaning. Indeed, the Gemara states (Sukka 21b, elucidated in Seifer HaMitzvos of the Tzemach Tzedek 105a) that even the mundane speech of Torah scholars requires study. How much more does this apply [to insightful stories and conversations], etc. Then the sicha, the speech, is also like a maamer, a profound discourse. But the main thing is the concept that is derived through the toil [the in-depth analysis of the stories and conversations].

(It is understood that the maamarim and sichos pertaining to particular times and holidays take precedent over everything else during those times.)

However, the absolutely most essential point of everything is hiskashrus, connecting to the Rebbe. Whether we are talking about the study of Chassidus or learning sichos, hiskashrus is the top priority, as stated earlier that “Moshe commanded us the Torah.” In fact, Torah study for the sake of hiskashrus also constitutes the concept of lishma, learning for the sake of Heaven.

In this manner, by focusing on hiskashrus, the Rebbe’s promises are fulfilled – the promises the Rebbe has made not only in material matters but also in spiritual concerns, and not only in spiritual concerns but also in material matters.

We must “hold on to the Rebbe’s door handle” and fulfill his orders and instruction, even those things that a person “dashes over with his heels,” as stated in this week’s parsha, “V’haya eikev tishme’un – and it shall be when you hearken,” which engenders, “and He will keep…the covenant and benevolence,” meaning that the Rebbe will fulfill the promises he made to each person, including the general promise that he made to the Jewish people at large, “Immediately to t’shuva (returning to one’s Source) brings to immediate redemption,” and he will lead us to Moshiach.

WHY WE SAY TACHANUN EVEN ON THE YAHRTZAIT OF A TZADDIK

Once I asked the Rebbe the reason why Chabad Chassidim have the custom of saying Tachanun on the yahrtzait of the passing of tzaddikim. The Rebbe answered: When is there a better time for supplication?

The reason for this distinction, between our custom and the custom of the Chassidim of Poland is as follows. The Polishers don’t say Tachanun because a yahrtzait is a day of ascent, of elevation, a time when we stand above the whole concept of Tachanun. Whereas, among Chabad Chassidim we say Tachanun because we want it to also affect the body, a cleansed body. The Polishers apply the principle, “‘A tzaddik lives with his faith’ – don’t read it as ‘lives – yichyeh’ but ‘gives life – yichayeh.’” Thus, to the Polishers, a yahrtzait is a day of ascent for the adherents as well as the tzaddik. This is not an internal path, however. The approach of Chabad is in pursuit of inwardness, an inwardness that is brought about through one’s own efforts. Therefore, even then, Tachanun is said.

(From the farbrengen 
of 20 Menachem-Av 5710; 
the original Yiddish transcript 
was edited by the Rebbe)