Chassidic Story #209(s5762-05 / posted 30 Tishrei 5762) WHEN TWO REBBES MEET The aides of the Rhyziner Rebbe and the Chernobyler Rebbe met to coordinate the schedules by which the two tzaddikim would receive people. <
WHEN TWO REBBES MEETOne of the very greatest holy men and Jewish leaders of his generation was the Rhyziner Rebbe, Rabbi Yisrael. Exactly the same description could also be applied to the Chernobyler Rebbe of that generation, Rabbi Mordechai. Once, they each set out on a journey, without knowing the intentions or whereabouts of the other, and happened to arrange lodgings simultaneously in the same town. The news of the unexpected encounter of the two great men spread quickly. Chassidim from the surrounding villages streamed in to witness the holy charismatic faces of the two Rebbes and receive their blessings, and large numbers of other Jews exerted themselves to be present as well. For the benefit of the large public as well as the ease of the two tzaddikim, their respective aides met in the early evening to coordinate the schedules by which their Rebbes would receive people who sought their blessing or simply to greet them. After some conferring, they agreed that the best plan would be for the two Rebbes to alternate, each one receiving visitors for an entire day. First would be the turn of the Rebbe of Rhyzin, who although he was the younger, had arrived first. *~~~*~~~* The next day a large crowd waited patiently to be admitted to the Rhyziner's presence. One by one, they entered the Rebbe's room, conversed briefly and politely exited. The Chernobyler Rebbe, in his great humility, decided he would learn much by witnessing the Rhyziner's methods and manner. He took a seat on the side of the room where the audiences were taking place and watched carefully the manner in which the Rebbe received and dealt with people. The Chenobyler's attendants were amazed that he was doing this, but all he offered them in explanation was part of a Talmudic refrain, "Much have I learned from my teachers, but from my colleagues even more." A certain man entered the room who seemed no different than the others that had preceded him, and extended to the tzaddik his kvittel note, exactly as the others had done. The Rhyziner gave the man a pointed, intense look. After a few long seconds of this penetrating gaze, he motioned to the man to leave the room, all without saying a word. He then instructed his attendant to follow the man out, and convey to him that he should return in another hour. Throughout the day dozens of people had come and gone, presenting their problems and needs to the tzaddik. To all of them he spoke pleasantly, with a gentle friendly face. Some he blessed, some he encouraged or consoled, and to some he offered words of advice. When the man who had been ejected returned at the appointed time, he again tried to hand the Rebbe his kvittel. Once more, instead of taking it, the Rebbe stared at him intently and then again made a motion of dismissal for him to leave the room a second time. Shocked even more than the first time, the man turned and left dejectedly, shamed and embarrassed. Once again, the Rebbe sent his attendant to hurry after him and invite him to return yet another time, in an hour. The third time it was with much trepidation that the nervous chassid extended his hand holding the note to the Rebbe. The Rebbe gave him another penetrating look, and the same scene repeated itself, including sending the attendant to summon the frustrated man to return yet once more. Finally, the fourth time, the Rhyziner accepted the note, read it, and then said to the relieved man whatever he said to him. Even the Chernobyler tzaddik was greatly confused by the unusual behavior of his colleague toward this man. That evening, when the two sat together privately, he asked of him to explain. "Why, I was simply following what it is written in the Book of Psalms [34:15]," the Rhyziner remarked casually, 'Turn away from evil and do good; seek peace and pursue it.' What must a person do in order to "escape evil?" The next words of the verse, "Do good!" But sometimes a person is so far away from the path of goodness that it is virtually impossible for him to behave properly under his own power. In such a situation the only solution is to "seek peace." How? By going to a tzaddik, a holy, perfectly righteous person, for a tzaddik is called 'ish hashalom' - 'the man of peace.' "But it is not enough to just go once to the tzaddik; he has to fulfill the final part of the verse, 'and pursue him.' That is, to go to him again and again - only after doing so can he merit true rectification of his soul." *~~~*~~~* The following day was the turn of the Chernobyler Rebbe to hold audience. The Rhyziner decided that he too would sit in and observe. Again a huge crowd assembled at the door. As the people went in and out one after the other, the Rhyziner was amazed at the divine inspiration displayed by his colleague in his interaction with his guests. One of the people eagerly waiting his turn to speak with the tzaddik was a man known to be an aggressive unbeliever and skeptic. The Rebbe's attendant figured that the man had come only to argue and aggravate, so he decided to deny him admittance. When the Chernobyler heard what had happened, he told the attendant to immediately fetch the man and escort him into the room. As soon as he entered, the man was already bursting with a question. "Rebbe, I respect you as a wise person. So tell me, how can you reconcile faith in the coming of Moshiach with the verse in Amos [5:2] that says, 'She falls and will not again rise, virgin of Israel;' doesn't that mean there can be no redemption for Israel?" The Chernobyler looked at him sharply and responded, "You mean you don't know the Talmudic explanation of the verse in Tractate Brochos? You must place the comma differently. Thus, 'She falls but will not again; rise, virgin of Israel;' that is, Israel will rise and never fall again." The skeptic was not fazed. "I'm not prepared to rely on the words of the Talmud. Prove it to me from a verse from the Books of Moses or the Prophets that such an interpretation is justified." The Rebbe accepted the challenge. "Alright, I'll prove it to you from a verse in Psalms. It is written [127:2], 'In vain are they who early rise and delay to sleep.' This means, It is in vain to be early with the word 'rise' - to put it in the first half of the verse; and it is in vain to delay, to lengthen, the sleep of night - the fallen state of 'virgin Israel.' Therefore, the word 'rise' should be assigned to the latter part of the verse as I explained to you, 'She falls but will not again; rise, virgin of Israel'; and let's not have any more doubts about the imminent coming of King Moshiach!" The skeptic was greatly affected by the Rabbi Mordechai's brilliant and speedy response. This led him to a complete change of heart and he eventually returned to the path of full observance. *~~~*~~~* [Translated and adapted by Yrachmiel Tilles
from Sichat HaShavuah #659] Biographical notes: Rabbi Mordechai ("Mottel") of Chernobyl [1770 - 20 Iyar 1837], successor to his father, Rabbi Nachum [1730 - 11 Cheshvan 1787], was the son-in-law of Rabbi Aharon the Great of Karlin. His son married the daughter of Rabbi DovBer of Lubavitch, son of Rabbi Shneur Zalman, in order to maximize the possibilities for fulfillment of the prediction, "the Moshiach will be born of the elder disciple of the Maggid of Mezritch or the youngest" (match arranged by the two grandfather-Rebbes).
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