A Meeting on Earth With A Rebbe In Heaven ? No problem: Just Book it

In the introduction to Tanya, the masterpiece of the first Chabad Rebbe, the Alter Rebbe seemed to be justifying the departure from the classic “Yechidus” model, the face to face encounter between master and disciple, long considered the centerpiece of the unique Rebbe Chasid relationship, (for many reasons; primarily the reality of not being able to meet with every Chasid as the movement grew and began attracting far more adherents than there was time in a day to meet them ) in lieu of a new model; an alternative Yechidus encounter designed to unfold within the virtual space of an idea, the esoteric ideas themselves constituting an extension of the spiritual master.

This shift in practice during the actual lifetime of the Tzaddik might have even been with an eye to continuing this for perpetuity, long after their passing as well. For my generation this would require accepting the painful truth of the passing of our Rebbe from the physical world. This includes acknowledging that no amount of fruitless wishful thinking — centric slogan shouting, will ever bring him back to life; the attempt to wave away the denial filled sadness with bright colored flags heralding his magical re appearance only serves to intensify that sadness.

As an aside, this sadness was one that I shared, perhaps more so than those who didn’t grow up as I did, with his always larger than life-presence, filling every corner of life with an overarching sense of riding on a continuous wave of holiness. A sadness that for me, was more of a deep trauma, for many years, characterized by the awareness of a deep void that couldn’t be filled. It was not at all surprising that so many people that went through the same experience as I did chose to no longer be observant.

Once that is established however, we can look into our tradition for legitimate options. Such as the notion that a Tzaddik, during his lifetime, invests his essence into the innovative Torah ideas that he shared, and that his residual energy remains mystically tied to these ideas and readily available to those who seek that.

Notwithstanding the obvious shortcomings inherent in this approach, this model had its own unique effectiveness, offering its own riches. The written idea, as an overture to engage in a dialogue — was understood, and still is today, six Rebbes later, as being the equivalent of the extending of a standing invitation; the acceptance of which was equally open ended. An offer spanning generations, geographies, and dimensions. If it works for you it can be the proverbial offer that seems too good to be true.

The rules are simple. One must engage with the text wholeheartedly, just as one who was preparing for Yechidus would write down everything going on in their life, and present it to the Rebbe upon walking in, particularly the painful areas, the areas crying out for genuine empathy and compassionate blessing; so too in this revised process as well, when one prepares for study, even if it’s tempting to use Torah study as an escape, if it’s to be a Yechidus, it’s critical to include everything that’s going on, bringing all that to bear as a prism through which the studying must filter itself through. Only when the text is unraveled and superimposed over the full panorama of ones life, in full view of its felt goodness, alongside all of its heady messiness, only against this backdrop does the possibility of a post modern Yechidus begin to actualize. It is only when the threads of our life experiences are interwoven through the texture of the sublime concepts of a Maymer (Chassidic Discourse) that a true Yechidus — esque tapestry emerges. The “Vyesh Lomar” language of the Rebbes unique Maymer style that is always a heads up to expect a radically different and new way of seeing a Torah idea, is a psychological opening for the reader, to imagine a radically different and new existential way of being in the world as well.

Time stands still in that moment of genuine Yechida oneness, and wherever you are becomes Gan Eden Ha — Tachton and Gan Eden Haelyon — (upper and lower chambers of the Garden of Eden) out of this immeasurable Holy of Holies a Kvittel “writes itself,” and the “audience” commences.

When that does happen, that is the closest we get to being in a position to respond to that overture, marking the beginning of the fostering of a new bond, where the mutuality of thought flowing between the intentionality of writing and reading meets in the forging of a virtual intimacy.

This alternative is very much a Version of Yechidus that while not a substitute for the original edition, can truly work for us if we are prepared to invest the time and effort. This notion of serious study of Mystical texts, written by the Rebbe of ones generation offers quite a spin on the notion of the “meeting of the minds!” This structure is the equivalent of a lifetime supply of spiritual counsel; endowed with a (bitter) sweet mysteriousness; in its seeming timelessness, lies an uncanny ability to find you wherever you are, not unlike those special pictures on a wall that seem to be staring at you no matter where you sit in the room. Gradually the ideas seem to speak in the language of your life, words that paint that same kind of portrait, only this time it’s you in the picture, and the words are eyes that have peered into your depths, taking an MRI of your soul.

Though this set up of the written word as surrogate Rebbe, may seem unconventional, it’s actually in line with much of the way Judaism has unfolded over the centuries. Whether it was the way the animal offerings in the temple were replaced by Ezrah with the words of Prayer forming the basis for our present day daily prayers format, or the way Reb Yochanan Ben Zakkai assumed the role of Betzalel, designing the new Temple, the Mishkan, dusted off and wheeled out of the garage of history, emerging this time as the ultimate virtual -ideological house of G-d; built on the platform of centuries of sacred interpretation of The sages, the Tannaim and Amoraim, housed in the minds of our pious brethren throughout the ages; like the poor Polish Jew poring over a tattered Talmud folio by the dim light of a candle deep into the night, transported upwards, drawn into the swirling liveliness of a heated debate Between the house of Hillel and the house of Shammai, transported to Jerusalem hovering near the sacred airspace above the Bait Hamikdash, “Do we light Eight candles the first night to take the darkness by surprise or do we start with one and work our way gradually to our “dawn” — suddenly freed, galaxies away from the wretched darkness of the Ghetto, carried lovingly through thousands of years of exile, by the Chachamim, the new High Priests of our people.

I am in middle of learning a Maymer that the Rebbe OBM taught on Shabbat of Shlach in 1965. This Maymer will be my Yechidus, as I do my best to prepare to mark his upcoming Yahrtzeit, the anniversary of his passing on the 3rd of Tammuz. If you want to join me I will try to share some of these ideas over the coming days. If you want to set up a time to study it together please personal message me and we can try and schedule a face time Chavrusa or an in person one for Bostonians.

Much Love

Rabbi Yossi