הַצֶּמַח צֶדֶק מָנָה שְׁלֹשָׁה דְּבָרִים שֶׁבִּזְכוּתָם הִצְלִיחַ בִּשְׁנַת תר"ג בְּפֶטֶרְבּוּרְג בַּאֲסִיפַת הָרַבָּנִים. וְאֶחָד מֵהֶם הוּא זְכוּת שְׁלֹשִׁים וּשְׁתַּיִם אֶלֶף הַשָּׁעוֹת, אֲשֶׁר טָרַח וְיָגַע בִּדְרוּשֵׁי רַבֵּנוּ הַזָּקֵן בְּמֶשֶׁךְ שְׁלֹשִׁים הַשָּׁנִים תקס"ד-תקצ"ד (בִּשְׁנַת תקס"ד קָבַע לוֹ שִׁעוּר מְיוּחָד לִלְמוֹד דְּרוּשֵׁי רַבֵּנוּ הַזָּקֵן, בִּשְׁנַת תקצ"ד הִתְחִילוּ לְהִתְעַסֵּק בְּהַדְפָּסָתָם).

The Tzemach Tzedek enumerated three factors in whose merit he was successful at the Rabbinical Conference in Petersburg in 5603 (1843).1 One of them was the 32,000 hours that he toiled in [studying] the discourses of the Alter Rebbe over a period of thirty years, from 5564 to 5594 (1804-1834).

In 5564 (1804) he established a fixed session for the study of those maamarim, and in 5594 (1834), work began on their publication.2

A Faithful Shepherd

Over and above the perceivable benefits of studying a Rebbe’s teachings, there is an unseen gain: the connection forged between Rebbe and student, which endures and continues to have an effect even after the Rebbe’s physical passing.

Thus, speaking of the passing of Moshe Rabbeinu, one of the last verses in the Torah tells us that “no man knows his burial place, until this day.”3 Yet when the Zohar4 speaks of a Jew’s search for Moshe Rabbeinu (though on a different level), itadds that he is to be found in the Mishnah.

This motif underlies the parting words that the Rebbe Rashab shared with his chassidim and students in the Tomchei Temimim Yeshivah in Rostov, a few hours before his passing on 2 Nissan, 5680 (1920). He said: “I’m going to Heaven; the manuscripts I’m leaving for you.”5

Now, surely nothing could be more obvious. What, then, were his words intended to convey?

The Rebbe explains6 that the Rebbe Rashab was telling his listeners that since he had invested himself in his Torah writings, if they had his manuscripts, they also had him. They — and for that matter, others who had never seen the Rebbe in the actual flesh — would be able to bond with him. And this bond would continue even as he rose to sublime heights in Heaven.7

Moreover, the connection established is interactive. As the above statement of the Tzemach Tzedek illustrates, even while above, a Rebbe remains concerned with his chassidim. His involvement guides not only his chassid’s spiritual progress; it also empowers him to cope with the challenges that confront him on the worldly plane.