The Nurturing Shepherd

Our Sages describe Moshe Rabbeinu as a ro’eh ne’eman, a faithful shepherd.87

On a basic level, this is an observation of Moshe’s attentive leadership. Likened to a shepherd who dedicatedly tends to his entire flock, Moshe faithfully looked after the material and spiritual needs of each and every individual.88

On a deeper level, the Aramaic term for “faithful shepherd,” ra’aya mehemna, provides insight into Moshe’s role in fostering Jewish identity. Beyond being a faithful shepherd, Moshe’s title can also refer to how he shepherded and nourished the people with faith.89

Emunah, or supra-rational faith, is not an add-on to the Jewish psyche. Rooted within the subconscious of every Jew, emunah is representative of every Jew’s intrinsic bond with G‑d. Just as it is virtually impossible for a person to deny their own existence, the Jewish soul senses similar irrevocable clarity regarding G‑d’s existence.90

The role of the ra’aya mehemna is to bring this intrinsic bond to the forefront of Jewish life and observance.

While we all have this faith, we are independently unequipped to bring it to frequent practical expression. Although every mitzvah we perform attaches us to G‑d, we may perceive that bond to be extrinsic to who we really are. We reason, “Those are my actions or even my values, but not me.”91

What is unique about Moshe and his subsequent “extension in every generation” is that their souls’ bond with G‑d is never obscured. Moshe, or any neshamah klalis, remain as connected to G‑d “down here,” amidst their people, as they were “up there,” in their souls’ lofty source.92

It is this unique quality which allows the neshamah klalis to tap into our souls and reveal our intrinsic faith and identity, bringing it into everyday experience.

Therefore, Moshe specifically is tasked with “connecting the Jewish People with G‑d” in a manner that exposes who we really are.93

What Being Jewish Really Feels Like

The “nourishment of faith” caused by these dedicated leaders has wide-ranging relevance.94 They cultivate within us a palpable sense of Jewish identity that has numerous important expressions. Among them are the following four ideas:

1) Daas in Elokus: Usually translated as knowledge, daas describes a deep sense of acquisition and connection to an idea. The concept resonates deeply with the person, causing permeating and lasting results.95

Daas in G‑dliness means that the Divine truth reverberates through the person, not as an informational understanding, but as an absolute reality.96 While faith may be abstract and facts can easily be disregarded, daas carries a conviction that is sure to have personal relevance.97

The ra’aya mehemna’s teachings carry unique potency. Rather than only conveying information, they prompt a sense of daas and internalization. This causes the Jew to experience complete immersion in the ideals taught, causing proper dedication to G‑d. Rather than being a subject of study, it becomes who we are.98

2) Mesirus Nefesh: Jewish self-sacrifice is not limited to knowledgeable or devout Jews. History has shown that even the most misguided Jews possess an inner sense that makes it impossible for them to knowingly separate themselves from G‑d. When put to the test of persecution, Jews of all backgrounds gave the ultimate sacrifice. Throughout the ages, millions of men, women, and children have forfeited their lives rather than forsaking their G‑dly bond.99

In times of persecution, the “Moshes” of those generations worked tirelessly at nurturing the soul-connection of the Jewish People. They strengthened the Jewish spirit and brought the depths of the soul’s conviction to the fore.100 They caused ordinary people to apply mesirus nefesh to the everyday. These “shepherds of faith” caused the realization that beyond dying for the faith, every effort should also be extended in keeping all of G‑d’s mitzvos.101

3) Wanting Mashiach: When life in Exile is calm and prosperous, one may expect the longing for Mashiach to abate somewhat.

After all, we were born into this reality of Galus, as were our ancestors before us. After almost two thousand years, how uncomfortable can we possibly feel about living another day in Exile? Isn’t this our “normal”? If we are not facing abject suffering and torture, are we not expected to feel comfortable in our assumed home?

However, the ra’aya mehemna’s effect in revealing our core identity changes that completely. Rather than only revealing our true connection to G‑d as a last resort, the “Moshe of the times” can empower us to live with this sense of identity in prosperous times as well.102

We can come to realize that this unbreakable bond is what really matters to all parts of our psyche. We realize that what matters most to us is for G‑d and His beloved people to finally come home. This sense is so pervasive that the comforts of the times do nothing to quell our souls’ unsatiable yearning. In this light, another moment in Exile is an excruciating impossibility. The expectation that Galus will not continue is in our bones, and we dedicate all our efforts to intensifying our Torah and mitzvah activities to bring Mashiach now.103

4) Jewish Unity: Our common G‑dly identity is the primary factor that unites us as a people. Being that all of our souls are an “actual part of G‑d,”104 and G‑d is One, we are all inherently one.105 As idealistically beautiful as it sounds, it is rather difficult to accomplish.106 To view every person solely by their most soulful G‑dly spark is an obvious detachment from the here-and-now of everyday life. One must de-emphasize the noticeable distinction between people, and highlight the common inner soul to make it happen. This can be accomplished by deep internal avodah, but is there a way to cherish every person for their external selves too?

Here is where the ra’aya mehemna’s effect in cultivating our Jewish consciousness comes into play. When the person integrates their yechidah into their being, they can begin to view others in a similar way.

One recognizes that just as their whole self is intrinsically bound to and expressive of their Jewish core, so too, every Jew is entirely Jewish through and through. Although a Jew may be lacking full expression of their Jewishness in some behaviors, that is most probably due to misguided instruction rather than blatant disregard of their true self.

With this insight, Jewish unity encompasses the whole Jew, body and soul, from their internal core to their external character.107

The Character of a Rebbe

Having explored the deep soul element of a Rebbe, ultimately explaining their role as Israel’s collective soul, one could only expect that a Rebbe possesses a wide array of strengths and virtues. Our nation is diverse; individuals have various needs, and the Rebbe is the one leader who is meant to be there for each and every one.108

As a leader with this broad capacity, the Rebbe exhibits a wide array of personality strengths and capabilities. The Rebbe is a Rebbe for so many, causing there to be numerous appreciations of what a Rebbe is.

For the scholar, the Rebbe is a Torah genius. To the spiritually inclined, the Rebbe is a tzaddik. For the person in need, the Rebbe is a miracle worker, and so on.

The Rebbe addressed this in a public letter several months after the passing of his father-in-law, the Rebbe Rayatz:109

“Many people seek to pinpoint and characterize the virtues and preeminence of each of the Chabad Rebbeim… in various terms: The paradigm of self-sacrifice, a gaon, a man of exemplary character traits, a tzaddik, an individual endowed with Divine inspiration, an individual accustomed to performing miracles, and so on.110

Nevertheless, the essential point is missing here: The fact that they are leaders who are defined as nesi’im, and of the Chabad model of such leadership.

A nasi by definition is referred to as ‘the head of the multitudes of Israel.’111 In relation to the people, he is the ‘head’ and ‘brain’; their nurture and life-force reach them through him; and by cleaving to him they are bound and united with their Source in the supernal worlds.

Some nesi’im convey their influence in an internalized manner; others diffuse their influence in an indirect and encompassing manner. Some leaders endow their recipients with insights into the revealed plane of the Torah (nigleh); some endow their recipients with insights into the mystical plane of the Torah, and some do both together; some instruct their followers in the paths of avodah and Chassidus; some direct material benefits to their followers; and so on.

The model of Chabad’s leaders is that from the Alter Rebbe and onwards, up to and including my revered father-in-law, the Rebbe, they incorporated all of the above attributes: They radiated both inward and encompassing influence in Torah, avodah, and the practice of good deeds, and they conveyed blessings both spiritual and material. Consequently, the nesi’im of Chabad have been bound with all ‘613 organs of the soul and body’ of those who were connected with them.”112

This letter clarifies that all of the personality strengths of a Rebbe are only a means by which he fulfills his true mission – to be the caring and guiding leader of the people.113

With this in mind, among the secondary traits of a Rebbe are the abovementioned themes of outstanding Torah scholarship, performing miracles, exhibiting ruach hakodesh, and giving blessings relating to the physical and spiritual, etc.

The Rebbeim have the unique ability to both receive communication from their predecessors and to hear Torah being said in higher worlds.114

Chassidim routinely ask the Rebbe for blessings in both material and spiritual matters.115 Often, clear miracles happen as a result of a blessing of the Rebbe.116 Significantly, in Tanya, it describes the miracles of tzaddikim as a way in which G‑dliness becomes revealed in the world.117

The Baal Shem Tov described the tzaddik of the generation as “the Baal Teshuvah,” translating baal as owner and saying that he is the “owner of teshuvah.”118 Simply put, the tzaddik of the generation possesses the keys of teshuvah, which spiritually revives that generation.119

In the Rebbe’s Presence

As they have a captivating effect on their surroundings, being in the presence of a Rebbe is a most elevating experience.120 Throughout the generations, chassidim have always flocked to their Rebbeim to spend time in their presence. In particular, chassidim always made it a point to travel to the Rebbe for Jewish holidays, which are meant to inspire for the months ahead.121

Being in the Rebbe’s environment itself is conducive to spiritual growth,122 and witnessing the Rebbe go about his avodah blowing the shofar, dancing on Simchas Torah, and so on, leaves an impression of yiras Shamayim for the times to come.123

Of primary significance to a chassid is the ability to hear the Rebbe’s sichos and maamarim directly from him, rather than studying them from the text. This solidifies the absorption of the teaching to a much greater extent.124

The ultimate highlight of a chassid’s experience in the Rebbe’s presence is the opportunity to have a yechidus with the Rebbe. This is the term chassidim use to describe a personal meeting between Rebbe and chassid.125 In this setting, the chassid presents the Rebbe with their standing in life and avodah, requests the Rebbe’s blessings, and asks for guidance in the way forward.126

Yechidus is related to the word yechidah. The entry of a chassid into yechidus is primarily a meeting of the yechidah of the chassid with the yechidah of the Rebbe.127

By tapping into the inner soul, the chassid is granted the strength and resolve to persevere despite the difficulties which may arise.128