The Mitteler Rebbe - 2nd Rebbe of Chabad (1773-1827)

00:00 In connection with Tes Kislev, the birthday and the histalkus of the Mitteler Rebbe, we will discuss quotes from the Rebbe in various sichas over the years and also from a maimer explaining deeper insights what Tes Kislev means. In the maimer of Shabbos Parsha Vayeitzei, the ninth of Kislev, Tov Shim Lama Beis, late 1971, towards the end of the maimer, the Rebbe explains, quoting from the Tzemach Tzedek, when he gets to the histalkus of the Mitteler Rebbe, that such a histalkus we don't find since the time of the passing of Rab Shimon ben Yochai. And as it is told in the introduction of the Sefer Tzedek, which are maimer and discourses of the Mitteler Rebbe. Introduction was written by his son, Rab Nochem, and he writes that his father was speaking right before the histalkus for an hour and more till he reached the verse, ki imcha meker chayim, that with you is the source of life. You refers to Hashem. He did not complete the word chayim and he was nistalik. The Rebbe explains that the verse ki imcha meker chayim means that the maket of chayim, the source of life, is completely bottle, is in a state of nullification and connected to Hashem. This is basically what we find by Rab Shimon ben Yochai, b'chat ketirei skatarna, that with one knot he connected with Hashem. In the same sense, we see it by the histalkus of the Mitteler Rebbe with the verse ki imcha meker chayim. In a sicha, Tes Kislev Tov Shim Mem

02:07 Tes, late 1988, the Rebbe elaborates on the fact that Tes Kislev is the birth date and also the yom ha'ilula of the Mitteler Rebbe. And as we see also a quote from our sages, as the Rebbe quotes in the sicha, that the Eibishter sits and fills the years of the tzaddikim from day to day. That in this day, Tes Kislev, the Mitteler Rebbe was born and this very same day, years later, was the histalkus and the ilula of the Mitteler Rebbe. And the Rebbe continues that by most of the tzaddikim that we know not only the day of their passing, but also their birthday, it does not usually happen on the same day. As we see it by the Rabbeim, Nesiah Chabad, that the Mitteler Rebbe is the only one amongst the Rabbeim that was born and nistalik in the very same day. The Rebbe explains that nevertheless, it does not contradict to the quote of our sages as mentioned earlier, that the Eibishter calculates exactly from day to day, because in this concept there are many levels. Which means to say, the Rebbe says that by all the tzaddikim, there is an inyan of memalech niseim, that the Eibishter fills the years, calculates their years, their age from day to day. And then there are tzaddikim by whom it is in a revealed state. In Nesiah Chabad, Shabbos Parsha Vayeitzei, Tes Kislev Tov Shim Yud Alef, late 1950, the Rebbe quotes from a letter of the previous Rebbe about an event that took place

04:05 by the Rebbe Rashab, Tes Kislev, that was also Shabbos Parsha Vayeitzei, Tov Resh Nun Zayin, late 1896. The Rebbe Rashab then said a maimer and there was also a fabregen and the Rebbe Rashab said that observing a yom ha'ilula, a day of a passing of a tzaddik, by learning the Torah of the Baal Ha'ilula and making a fabregen, this is considered a pidyon nefesh, a pan that is given over to the Baal Ha'ilula. And the Rebbe says we can very easily understand that if there would have been an opportunity to go in now to the Mitteler Rebbe and hand him a pidyon, surely everyone would rush to do it. They wouldn't think twice and they would do it immediately. The Rebbe says based on what is mentioned earlier from the Rebbe Rashab, there is an opportunity now to give a pidyon to the Mitteler Rebbe in the fabregen that is taking place now and in studying his Torah after the fabregen when everybody will return home to learn something in one of the sefarim of the Mitteler Rebbe, the Baal Ha'ilula. In Shabbos Parsha Vayeitzei, Tes Kislev Tov Shim Mem Beis, late 1981, the Rebbe derives lessons when he gets to the Mitteler Rebbe's Torah vehulu and the Rebbe mentions directives that based on what is mentioned earlier, it is understood that this is the most appropriate time and the most auspicious time to take upon oneself good resolutions when he gets to an increase in the study of chassidus in a greater measure in

06:04 a manner of Recheves HaNoor. Which means the river banks in the same sense that the river flows over its banks, in the same sense by the Mitteler Rebbe, Chassidus was said for hours as a river that overflows. And the Rebbe said, simply this means an increase in the study of Chassidus in quantity and quality, and this will accomplish the general concept of love of Hashem and fear of Hashem. And especially in particular that the general concept of love of Hashem and fear of Hashem is amongst the mitzvahs that are steady at all times, and also women are obligated in these mitzvahs as mentioned many times. We're concluding with a sicha from the Rebbe, 10 Kislev, Tov Shenun, where the Rebbe connects 10 Kislev and Yud Kislev together. 10 Kislev being the, um, Yom HaHilula of the Mitteler Rebbe, and Yud Kislev being the Yom HaGeulah, the day of his redemption. That through the avoda of a tzaddik that elevates the maila, and then it brings down all the hamsochas, all the yeshuas, all the blessings here lemata in this world. So bemeila this accomplishes a inyan of a redemption for himself, for his family, for his students, for the whole Jewish nation. So this is basically how from Yom HaHilula it-- we enter the Yom HaGeulah. Im yirtzeh Hashem, tomorrow we will continue discussing the Yom HaGeulah. A guten yom tov. The hemshech to the earlier installment regarding 10 Kislev, the Yom HaYeledes and the Yom HaHilula of the Mitteler Rebbe, the birth date and

08:12 the day of his dalkus. And in addition, celebrating Yud Kislev, the geulah of the Mitteler Rebbe, we now discuss various facts as they appear in the Rebbe's writings and talks. In his writings, in Kislev tov, Reish sadey gimel, late nineteen thirty-two, the Rebbe recorded some details which relate to the Mitteler Rebbe's arrest and liberation. The person who made a libel on the Mitteler Rebbe was a relative to the Mitteler Rebbe from his mother's side. His name was Simcha Lipman. The Mitteler Rebbe did not sit in jail, but in a house seemingly from the government institutions, one of the meizdis of the memshala. The house was later purchased by the Rebbe Mahrash. When they notified the Mitteler Rebbe that he is free, or when they came to release him, he was in the middle of delivering a maimer, a discourse for Chassidim. The maimer began with the words, "Ata echad ve Shimcha echad," since this was taking place Shabbos at Mincha time. Professor Heydenthal accomplished that the Mitteler Rebbe was not placed in a prison and that Chassidim were allowed to come in to the Mitteler Rebbe in order to daven with the minyan and that he be able to say Chassidus. And that is also including the last Shabbos that he was in prison, that he said in the maimer for Chassidim, the limit was fifty Chassidim every Shabbos for a maimer. The assistant of the general gubernator of Vitebsk, where the Mitteler Rebbe was imprisoned, disclosed that the reason the case was moving slow,

10:20 things were not being processed quickly, was because the general gubernator felt pleased and comfortable speaking to the daughter of the Mitteler Rebbe who was involved in the case. And he would call her to explain specifics because the daughter of the Mitteler Rebbe, the daughters of the Mitteler Rebbe were nice-looking. The, the daughters because the daughters of the Mitteler Rebbe were nice-looking, and he was attracted to them, and therefore he prolonged the case and the processing. When this became known to the daughters, they stopped coming to him. Referring to what was mentioned earlier, the maimer that the Mitteler Rebbe said during which his release took place, the Rebbe explains in his maimer of Shabbos Parshat Vayetzei, 10 Kislev tov shin lamed beis, late nineteen seventy-one, that the contents of the maimer and the timing of the maimer of the Mitteler Rebbe, which was Shabbos Mincha, most auspicious time of Shabbos, accomplished the geulah, the liberation. The maimer itself accomplished the podo v'sholom nafshe, the liberation, since this reflects a special intense godly energy drawn down from above. Another aspect b'negea to this maimer, in the middle of delivering this maimer, the Mitteler Rebbe stopped and said, "Sha k'nu mokem der taté do." It should become quiet, free up space, for my father is here. And the Rebbe explains that being the Alter Rebbe and Mitteler Rebbe symbolize the attributes of Chochma and Binah, which these two attributes are considered as close friends. Therefore, the Alter Rebbe arrived from high up to partake in the redemption of

12:24 the Mitteler Rebbe. Rebbe explains in his Maamer, mentioned earlier, from 10 Kislev, Tov Shen Lamed Beis, that the actual geulah, being able to return home on Sunday, the 10th of Kislev, actually took place on the 10th day of Kislev. This is also reflected in the day's Shir Tehillim, in the daily Tehillim of the 10th of Kislev, which we also recite the verse, "Padah beshalem nafshi", he has redeemed my soul in peace. This day became a Yom Tov. In Tafresh Sadde Gimel, as mentioned earlier, late 1932, when the Minyan began saying Tachnun by Mincha of Tes Kislev, the 9th of Kislev, the previous Rebbe instructed not to say Tachnun since it is already Erev Yud Kislev. So therefore, we don't say Tachnun then. The Rebbe, in his Sichah of Vayetzei, the 9th of Kislev, Tov Shen Yut tes, late 1958, explains that one of the reasons that Yud Kislev did not become a Yom Tov celebration as Yut Tes Kislev, the 19th of Kislev, is because the next year after his redemption, he was Nistalik on the 9th of Kislev. This was just a day short of a full year since his release when his geulah would have been marked commemorated for the first time. Therefore, the celebration never got off the ground. On Tes Kislev, Tov Shen Mem Tes, late 1988, the Rebbe gave us directives for this day, Yud Kislev, and also for this time in the year. There should be an increase in the study of Chassidus, and especially in the Maamerim, the

14:20 discourses of the Mitteler Rebbe, and as a continuation to these days, to utilize the month of Kislev with an increase in the study of Torah, and in particular, Chassidus. On Shabbos Vayetzei, Tov Shen Nun, late 1989, the Rebbe elaborated that despite the fact that the Mitteler Rebbe was imprisoned by non-Jews, but eventually they realized on their own that they need to release him, and they actually did this. This, as well as the geulah of the Alter Rebbe and the geulas of the following Rebbes, contributed in a great measure to the birur refinement of the nations to the extent that they acknowledge the truth of Torah and Elokus. Behemsach to the earlier installments, Bene Geir to Tes and Yud Kislev relating to the Mitteler Rebbe, we're now continuing discussing additional facts as cited by the Rebbe in his writings and talks. The first point is the title, The Reference. In Hebrew, the Mitteler Rebbe is referred to as Admur Hoem Tzoi. The Rebbe elaborated on this title with a few insights on several occasions as follows. One nekude that the Rebbe elaborated and brought out what this reference means and contains, the word Mitteler means the middle. Middle is appropriate to say when there is one prior to it and one who follows after. In this case, the Alter Rebbe is the one prior to the Mitteler Rebbe, and the Tzemach Tzedek is the one who is after, who was the successor after the istalkus of the Mitteler Rebbe. On another occasion, the Rebbe explained that

16:33 from a deeper perspective, this signifies that it consists of both of them together. So the Alter Rebbe and the Tzemach Tzedek. This stands out particularly in the chiddush of the Mitteler Rebbe, which was overflowing as a river overflows its banks. A second fact, Bene Geir to the Mitteler Rebbe, it was in the summer of the year Taf Reish Tzadei Hei, 1935. The Rebbe recorded in his writings some interesting facts about the Mitteler Rebbe's height and color in comparison to the Alter Rebbe and the Tzemach Tzedek. The Alter Rebbe was tall, and his hair color was blonde, not red. The Mitteler Rebbe was somewhat shorter than the Alter Rebbe, and also his hair color was blonde. Rab Chaim Avram, the middle son of the Alter Rebbe, was taller than the Alter Rebbe. The Tzemach Tzedek was taller than the Mitteler Rebbe, and his hair color was more reddish. Amongst the Tzemach Tzedek's children, some of them had black hair. Now continuing to fact three, Bene Geir, a picture. In the Sichah of the 10th of Kislev, Tov Shen Dalet Mem, late 1983, the Rebbe discusses the lack of a picture of the Mitteler Rebbe. The Rebbe says as follows, "Because it is through the agency of Torah that Jews can transcend the temporary limits of the world- It is by our study of the Mitteler Rebbe's Torah, particularly that we relive the events of Yud Kislev. Such a reliving becomes much more vivid when we picture the Mitteler Rebbe standing opposite us when we learn his

18:40 Torah. As our sages state in Talmud Yerushalmi, whoever repeats a saying should picture its author as if he stands opposite him. The Rebbe continues, there's a problem, however, in picturing the Mitteler Rebbe. A portrait or picture of every Rebbe exists except of the Mitteler Rebbe. How then, when learning the Mitteler Rebbe's Torah, is one to fulfill the directive to picture the author as if he stands opposite him? The Rebbe explains, when learning Torah, a Jew grasps Hashem. You are taking me, as Hashem says, For, says Hashem, I have placed my soul in writing. Expression in the Talmud, the tractate of Shabbos, Meaning that Hashem placed his very essence into the Torah. When one learns Torah, he therefore grasps Hashem's essence. Tzaddikim are similar to their Creator, and Tzaddikim also place their souls in their writings. When one learns a Tzaddik's Torah, he grasps the author. Therefore, although no portrait of the Mitteler Rebbe exists, the idea of the author stands opposite him is effected through learning the Mitteler Rebbe's Torah, just as one grasps Hashem, although he has no body and no form. We continue now to the fourth fact beneath the Mitteler Rebbe. The concept of a seemingly undesirable factor which ultimately is positive can also be seen in regard to the Mitteler Rebbe. Indeed, his very name, Doiv, the Hebrew for bear, expresses this concept. A bear is a non-kosher animal. Furthermore, there are other animals, for example, the eagle and the lion, which though non-kosher, are still included in Hashem's Merkava, in

20:55 the vision of Hashem's chariot. Nothing of that nature is mentioned in regard to the bear. In Daniel's prophecy, he describes a specific kingdom that resembles a bear. They eat and drink like bears and are heavily laden with meat like bears. Therefore, the bear reflects an approach dominated by the material and physical. The same applies regarding the Mitteler Rebbe's second name, bear. It is merely a translation of the Hebrew name Doiv without any significance of its own. However, the concept of meat also has its source in the spiritual realms, and it is from there that it is reflected in our world. This is related to the concept of the Evadim de Malko, the limbs of the king, the 248 positive commandments. By fulfilling those commandments, it is as if we bring into being these 248 limbs. Heavily laden with meat refers to the service of Teshuvah, which brings about an increase of a totally different type of merits, which bring about an increase as it were of meat in the spiritual realms. From this spiritual reality is drawn down the existence of entities which are heavily laden with meat. The hemshech to the earlier installments regarding the Mitteler Rebbe, we now continue with installment number four, discussing some aspects about the Mitteler Rebbe's maimadim discourses. Tes Kislev Tov Shin Yud Beis, that's late 1951, the Rebbe spoke a sicha in which the Rebbe relayed stories about the Mitteler Rebbe. And one of the stories the Rebbe said that the Mitteler Rebbe would sich a lot of

23:05 chassidis, and quite often. The Mariel, Rab Yehuda Leib, the son of the Tzemach Tzedek, would constantly visit the Mitteler Rebbe, who was his grandfather, and the Mitteler Rebbe would lean on him when he said chassidis. He referred to the Mariel as mein stender, which is as a stender that a person leans on, in the same sense the Mitteler Rebbe leaned on his grandson. In the time of the Mitteler Rebbe, as mentioned earlier, there was a riboy, a great number of inyonim of chassidis, and sometimes a Shabbos that the Mitteler Rebbe would say three maimadim in one Shabbos. And there was one time that he said a maimer four in the morning, 4 a.m. The Rebbe says the lesson that we derive from this is that a person can learn chassidis even three times in one day, and also at night, and even in the middle of the night. 4 a.m., although according to the limitation of Sulchan Aruch, a person still needs to sleep then, it is still before the time of our Ira Shachar waking up at the morning star. This story the Rebbe told during a fabregen, Yud Kislev Tov Shenchav Beis, the 10th of Kislev, Tov Shenchav Beis, Parasha Vayetze, late 1961. And at that fabregen, the Rebbe said three maimadim, which was very exceptional. The Mitteler Rebbe's maimadim were known to be long. Sometimes we see a maimer that is published in Torah Eid, which are maimadim of the Alter Rebbe. And when the Mitteler Rebbein his Sefer Torah Chayim

25:17 on Chumash, Breishes, and Shemos elaborates on those maimarim, we see how it's broadened in a very great extent, to a great extent. For example, a maimer of the Alter Rebbe, which is two pages by the Mitteler Rebbe, it is developed sometimes into 10 pages and more. A maimer of the Mitteler Rebbe, which is known as a long maimer, is the maimer in Torah Chayim, Chumash Shemos, Parshah Beshalach. It begins with the pasuk of tipel la'aleyem ei mos v'afachad. It is 40 pages, and Hasidim referred to this maimer as tipel hagadol, the big tipel. The Rebbe records in his manuscripts, winter tof reis tzadik hei, that is late 1934, that the Mitteler Rebbe and the Tzemach Tzedek and the Rebbe Marash did not want that people should be medayek, should be particular in their words in the maimarim. The Alter Rebbe was particular that people should be medayek, should delve into it, into the words, every word of the maimer. In tov shim mem gimel, late 1982, the Rebbe speaking about the ushpizin of the Mitteler Rebbe says that the Mitteler Rebbe was distinguished by his elaborate and lengthy explanations, chassidus. And this is the idea of delight, in contrast to when a concept is only in a basic form. Since the Mitteler Rebbe is the ingyan of the attribute of binah, which is connected with atik, with the deeper level in the attribute of keset, of crown, which is the idea of delight, the ingyan of tayinuk. Therefore, the teachings of the Mitteler Rebbe reveal

27:48 the idea of delight in the study of the esoteric, similar to the idea of delight in the Torah of Moshe. The ushpizin of Moshe Rabbeinu and the Mitteler Rebbe are in the same evening, the fourth night of Sukkot. In tov shim yud alef, Shabbos Parshah Va'era, which is beginning of 1951, the Rebbe relates that when the Mitteler Rebbe would say chassidus, it was very quiet. The audience, chassidim, very quiet. Still, there were times in the middle of the maimer he would say, "Sha, sha," it should become quiet. And the Rebbe Rashab explained because this was to quiet down the gushing thoughts of his prolific mind. And the Rebbe asks, what is the need to quiet down the nevias hameichan, the thoughts of his prolific mind? The Rebbe bases it on what he explained earlier, that since when the mind is gushing thoughts, sometimes it is difficult for someone to stop and make a decision. There are thoughts in one direction, there are thoughts in another direction. As the Rebbe mentions, Ben Igger Derag Atzover, that the most difficult day in the week for him was Shabbos. He couldn't write it down, and there were thoughts in one direction, thoughts in a different direction, and that was an agony, not being able to write it down and to study it and review it. So therefore, the Rebbe says by the Mitteler Rebbe, we find also at times that he says, "Dele kenal." He mentions a thought, a concept, explains it, and then later he gives another

30:01 explanation, and he says, "Dele kenal," not like the original explanation. Although everything was written and published in the maimer, but still, because of the gushing thoughts of his prolific mind, there were thoughts reflecting at times in opposite directions. In a farbrengen, Yud Shvat tov shim lamed zayin, 1977, the Rebbe discusses how one can un- figure out a maimer chassidus of the Rabbeim, which Rebbe said it. Each one had in, an expression, specific expression that they use quite often, and this will help a person distinguish between the maimarim of one Rebbe and another Rebbe. By the Mitteler Rebbe, it was vidol. Many times, and quite often, that when he would end, complete a whole paragraph or a whole segment of a page, he would write Vidal. Vidal means it is sufficient for someone that is wise. Vidal is the acronym Vidai Lehakima. It is sufficient for a wise person. In Tov Shemem Zayin, Tishrei time, late 1986, the Rebbe explains Vidal is also an acronym. It is sufficient for someone that understands. And the Rebbe attributes this expression, as mentioned earlier, that is usually found in the discourses of the Mittal Rebbe. And the Rebbe says this has a connection with redemption because amongst the different prophecies that are mentioned in regards to the end of the days, it says, that there will be clarification, there will be cleansing, there will be refinement. And how does he conclude? The smart people will understand. So that is the expression Vidai Lehaven, it is sufficient for one who

32:30 understands. The hemsech to the earlier installment regarding the Mittal Rebbe, we now continue and conclude with installment number five, discussing an overview of the Mittal Rebbe's activities in spreading Torah. The Rebbe Erev Habrengen said as follows, The lesson that we can learn from a leader relates to the fundamental qualities which distinguished his service. An analysis of the historical background during which the Mittal Rebbe assumed the leadership of the Hasidic community reveals his unique personal qualities. This was during the Napoleon Wars and the immediate after. Those wars had laid waste to the areas in Russia in which the greater proportion of the Jewish community lived. Houses had been destroyed, places of business ruined, many Jews were wandering homeless. Likewise, in a spiritual sense, the French invasion had left its mark. The Alter Rebbe had described Napoleon as a contrary force to godliness. Even after his defeat, his influences remained. The Mittal Rebbe accepted the leadership of the Hasidic community in such a setting. Immediately upon accepting that authority, despite the difficulties present, he began a variety of activities intended to spread Torah. Those activities included efforts to advance the study of Nigla, the revealed part of Torah and Hasidic thought. Amongst his achievements in these activities was the publication of the Shulchan Aruch of the Alter Rebbe. The Alter Rebbe had written the Shulchan Aruch in the year Tov kuf lamed gimel, 1773, while a student of the Magid of Mezrich. For 40 years, it had not been printed. The above activity took place only one

34:45 year after the Mittal Rebbe became Rebbe. Despite the problem of arranging the material for publication and the technical difficulties involved in printing a four-volume text, he was able to produce a major work in such a short amount of time. Similarly, in the realm of Hasidic thought, the Mittal Rebbe made major contributions. Among the efforts in that direction were the recitation of lengthier and more detailed Hasidic discourses. The previous Rebbe compared the Mittal Rebbe's explanation and elaboration of the Alter Rebbe's ideas to the manner in which the power of Bina understanding develops and unfolds the germ concept produced by the power of Chochma wisdom. In addition, the Mittal Rebbe began a significant effort to publish Hasidic texts. In the year Tov kuf ayin vov, 1816, only four years after he became Rebbe, he published the Alter Rebbe's commentary on the Siddur. Afterwards, he published other texts of the Alter Rebbe as well as many of his own works. These efforts to spread Torah, regardless of the challenges of the surrounding situation, provide a lesson for ourselves. As mentioned, the Mittal Rebbe assumed leadership of the Hasidic community while he himself was fleeing from Napoleon. Most of his first year as Rebbe was spent traveling through White Russia and the Ukraine, encouraging and assisting in the settlement of his displaced followers. Nevertheless, from the very beginning of his leadership, he was actively involved in spreading Torah. A parallel can be drawn to our present situation. Even though the destruction, both in the physical and spiritual sense, wrought

36:51 by the Holocaust has not been forgotten, the example of the Mittal Rebbe should encourage us to be active in spreading Torah. On another occasion, in Tov shin mem hey 1985, the Rebbe urged Rab Arum Chitrik, the chief librarian at the time, to begin preparing the manuscripts and discourses of the Mittal Rebbe for publishing. The Rebbe cites the fact that the Mittal Rebbe, more than other Rebbes, added with all formats of exertion that Hasidim should learn his maimorim. This is when he published his own svadim in his lifetime. It was then, in the mid-Tov shin mem's 1980s anon, that new volumes of the Mittal Rebbe's maimorim were published for the first time. This included his maimorim on Chumash, from Vayikra through Dvorim, on Nevi'im, Kesuvim, and Chasana discourses.