Basi Legani (5711): Chapter 6

At the conclusion of the maamar [in chapter 5] the Rebbe explains that the Beis HaMikdash was the principal place wherein the Essence of the Shechinah was revealed within this world.

[He goes on to explain that] this was why the Mishkan was made of acacia wood [since shitim ("acacia") is related to shtus ("folly")].

For man's goal is to transform the folly of unholiness and the animal soul's passions [i.e., a folly that is lower than reason] into the folly of holiness [i.e., a folly that transcends even the rationality of holiness].

As our Sages said [concerning a certain instance of such conduct], "The venerable sage has been well served by his folly" -- for this was a degree of self-effacing divine service that transcended [even holy] intellect.

Whatever was demanded of us by the Rebbe, of blessed memory, and by all the Rebbe'im, they demanded of themselves.

This recalls the Sages' interpretation of the verse, --"He tells His words to Yaakov, His statutes and ordinances to Yisrael."

The Sages comment: "That which He does, He tells the Jewish people to do and observe."

So, too, that which He commands the Jewish people to do, He Himself does.

The same is true regarding the conduct of our mentors, the Rebbe'im: whatever they demanded of their chassidim and followers they themselves fulfilled as well.

The reason that they revealed to us that they too performed these things, was in order to make it easier for us to perform them.

Accordingly, there are many stories regarding the love of a fellow Jew involving each of the Rebbe'im.

The Alter Rebbe, for example, once interrupted his prayers in order to go and chop wood, cook a soup and feed it to a woman who had just given birth, because there was nobody else to do it.

Likewise, at Yechidus with the Mitteler Rebbe, a certain young man once lamented about those things that young men lament about. The Mitteler Rebbe uncovered his forearm and said: "Observe how my skin clings to my bones.... And all this is from your 'sins of youth.'"

The stupendous spiritual stature of the Mitteler Rebbe needs no describing -- by any standards, and all the more so in comparison to those who are subject to such things. Nevertheless, his spiritual bond with them was so strong that their unsatisfactory spiritual state affected his physical health -- to the point that his skin shriveled and clung to his bones.

The Tzemach Tzedek once went out of his way before prayers in order to lend money to a very simple person who was in need.

Then there is the story of how the Rebbe Maharash once traveled from a healing-spa to Paris, solely for the purpose of meeting with a young man, to whom he said: "Young man, forbidden wine stupefies the mind and heart; become a [practicing] Jew."

The young man returned home and found no rest until he returned to the Rebbe Maharash and repented.

Eventually, he became the head of a G-d-fearing and observant family.

It is well known that time was extremely precious to the Rebbe Maharash, to the extent that even his recital of maamarim was brief.

There were times when at eight in the morning he had already concluded his prayers.

Nonetheless, he traveled to a distant city and stayed there a considerable amount of time -- for the sake of one young man.

When the Rebbe Rashab first became Rebbe, he was about to embark on a journey to Moscow because of a new [anti-Semitic] decree [which he sought to nullify]. His older brother, [R. Zalman Aharon, known by his acronym as] the Raza, said to him: "Time is very precious to you and you do not speak Russian well. (The Raza was a linguist.) You also have to make the necessary acquaintances. I will travel to take care of this matter and will follow your instructions."

However, the Rebbe Rashab did not agree: he went himself and was successful.

Similarly, there are many stories of how the Rebbe, of blessed memory, went out of his way to do material and spiritual favors, even to individuals.

He selflessly set himself aside in order to do so, setting aside not only his physicality [i.e., his own physical needs], but also his spirituality [i.e., his spiritual needs], even though the person to whom he was benevolent was not only not in the category of his "equal in Torah and mitzvos," but did not compare to him at all.