The Rebbe himself accompanies his shluchim, “not just ‘a shtikl Rebbe – part of the Rebbe,’ for the principle is that every manifestation of an essence is indivisible. Indeed, the Rebbe, in his entirety, goes with each of the shluchim.” The degree of caution with which one must, therefore, employ in his behavior is astounding: “They must know that when the Rebbe goes with them, he personally oversees every single movement they make, and he inspects their work in fulfilling the shlichus. Thus, it is imperative to fulfill the shlichus inscrutably.” * Source materials compiled by Rabbi Majeski. (Bold text indicates translation. Underlining is the author’s emphasis.)
Translated and presented by Boruch Merkur
IMPERATIVE TO FULFILL THE SHLICHUS INSCRUTABLY
Towards the end of the sicha of 12 Tammuz, the Rebbe MH”M describes the extent to which the Rebbe Rayatz oversees and accompanies Chassidim on shlichus. Yes, the Rebbe himself accompanies his shluchim, “not just ‘a shtikl Rebbe – part of the Rebbe,’ for the principle is that every manifestation of an essence is indivisible. Indeed, the Rebbe, in his entirety, goes with each of the shluchim.” The degree of caution with which one must, therefore, employ in his behavior is astounding: “They must know that when the Rebbe goes with them, he personally oversees every single movement they make, and he inspects their work in fulfilling the shlichus. Thus, it is imperative to fulfill the shlichus inscrutably.” The same applies to those who are not going on shlichus per se but are merely tending to their domestic affairs – that too must be seen as the shlichus of the Rebbe; not a pursuit of one’s own interests.
Indeed, since the Rebbe accompanies all those who go on his shlichus, “he surely provides them with all they need…in order that they shall have great success, both materially and spiritually.” And the Rebbe concludes: “Der Rebbe zahl gezunt zain (the Rebbe, may he be well)” – as one of the Chassidim wrote to me [after the histalkus – see sicha of Rosh Chodesh Sivan, above pg. 83] – “will certainly lead us towards Moshiach,” speedily in our times, amen.
(Ibid 138-139)
FREE OF BODILY LIMITATIONS; NOT FREE OF MITZVOS
There are those who are afraid that after the histalkus the Rebbe has become [separated from the world, as expressed in the verse] “ba’meisim chofshi – free, among the dead” (T’hillim 88:6; see Shabbos 30a, where it is discussed). However, the truth is that “ba’meisim chofshi” is not said regarding everyone, as is explained in Seifer Chassidim. Unlike others (all other men) who have died and are free from the obligation of Mitzvos, the righteous, who are called “alive” even in the wake of their passing, remain obligated in Mitzvos even after their histalkus.
The latter sheds light on what is stated in the Gemara (K’suvos 103a, as well as Chiddushei Agados Maharsha there) – that after the passing of Rabbeinu HaKadosh, he would come to his home every Erev Shabbos to make Kiddush. Seifer Chassidim adds that “he would thereby discharge others (the members of his household) of their obligation to make Kiddush” (notwithstanding the fact that one who is not obligated in Kiddush is not able to discharge others of their obligation. (See Shulchan Aruch of the Alter Rebbe Orach Chayim 271:7; see also the sicha of Acharon Shel Pesach ois 6, Toras Menachem pg. 26.)). The reason why this was possible is because Rabbeinu HaKadosh is not considered as one who has died and is exempt from Mitzvos. Rather, he maintains the obligation of Kiddush (among all other obligations) as before [his histalkus].
This concept explains how it would have been possible to include Avrohom Avinu in a minyan of ten, as related in a story brought in Eimek HaMelech, for Avrohom Avinu is unlike other deceased men, who are free of Mitzvos.
The underlying premise here is that the entire concern throughout the days of the lives of neshamos klalios, collective souls, is to devote themselves entirely for the sake of their students and adherents, as well as Klal Yisroel. Nothing can possibly distract them from their focus – to the extent that even now [after their histalkus] they are not separated from their flock. (See Igros Kodesh of the Rebbe Rayatz Vol. 1, pg. 141.) In order to aid and assist others in all their concerns, they remain present in the world and obligated in all matters of Torah and Mitzvos, as reflected in what was said above: liftor es ha’rabbim, discharging others of their obligation.
The concept of being “free” [of the obligation to do Mitzvos] is not applicable to them; they are obligated in all matters, as before. In fact, their obligation is even stronger, insofar as the limitations of body for them are annulled (as stated in Tanya, even one who is utterly righteous, who serves G-d with fear and “love of delights” – that person still maintains his identity as “one who loves [G-d],” which is not the case when there are no longer the limitations of the body).
(From the sicha of 18 Elul 5710, ibid 192-193)