1. Humility Is Not Worthlessness

In1 the maamar of Shavuos2 that begins with the verse,3 ויספו ענוים בה׳ שמחה - “The humble ones shall increase [their] joy in G‑d,” my late revered father-in-law, the Rebbe [Rayatz], clarifies the relation between humility and joy: not only do they not conflict, but moreover they encourage each other.

Essentially, as is explained there, “a humble person (anav) is strong in his convictions and in whatever he consequently does,” because “his lowliness is not a submissiveness that results from being in fact lowly, for the humble person recognizes his own qualities and their considerable worth. However, since he knows the truth, he does not consider these qualities to be his own.” Rather, “he knows the truth - that whatever is positive within himself is not of his own doing, but has reached him as a heritage from our forefathers; accordingly, he is humble. This bittul of his is not a sense of personal lowliness, but rather (since he recognizes the truth) a setting aside of his own self to the point that he does not take himself into consideration at all,” because he regards his own self as nothing. And this bittul - humility - is a means to attaining an elevated degree of joy.

2. Mortal Initiative: A Divine Gift

Let us examine the relation between humility and Shavuos.

Discussing the change of direction brought about by the Giving of the Torah, the Midrash4 offers a parable: “A king once decreed, ‘The inhabitants of Rome shall not go down to Syria and the inhabitants of Syria shall not go up to Rome.’ In the same way, when G‑d created the universe He decreed,5 ‘The heavens are G‑d’s, but the earth He gave to the children of man.’ When He later desired to give the Torah He annulled that original decree and declared, ‘Those who are below shall ascend to those who are above, and those who are above shall descend to those who are below.’ ”

In other words, before the Giving of the Torah there was a chasm - for the root of gezeirah (“a decree”) also means “to cleave” - between those who are above and those who are below. This is the meaning of “Rome” and “Syria” in the parable. The exalted state of the heavenly realm is suggested by the very name “Rome” (רומי in Hebrew, suggesting רוממות , which means “exaltedness”), while “Syria” [as its opposite] stands for the lowly state of the worldly realm. With the Giving of the Torah, the chasm between the heavenly realm and the worldly realm was bridged, so that the worldly realm became connected and related to the heavenly realm.6

Let us express this more specifically in the terms of Chassidus. As explained in the first maamar of Shavuos [5697]7 (which begins with the verse,8 וכל העם רואים - “And all the people witnessed”), with the Giving of the Torah a new direction in divine service was brought about - a heavenward uplifting initiated from below.9 For all the revelations until the time of the Giving of the Torah resulted from Divine initiative,10 rather than from an initiative generated by the worldly avodah of man,11 because man at that time had no connection with this. Even the Patriarchs, who12 “observed the entire Torah even before it was given,” did so in spiritual terms. And even those commandments which they did fulfill on the material plane did not draw down holiness into the actual materiality of the objects with which they observed those mitzvos. This materiality thus remained after the performance of the mitzvah exactly as it was before its performance; holiness was elicited only on a spiritual plane.13 At the time of Matan Torah, however, when the Torah and the commandments were given materially, the possibility was created for an upward elevation initiated by man - so that the “arousal from above” should result from an “arousal from below,” for mortal man below was henceforth to be related and connected to the heavenly realm above.

Even after this time, however, it should be realized that ascent initiated by mortal man below is made possible not by virtue of his innate worth, but by virtue of the heavenly Partner (by way of a gift or bequest), Whose Will it is - that as a result of an arousal from below there should be a reciprocal arousal from above.14 This realization is the essential meaning of the above-mentioned humility (anavah): one “knows the truth - that whatever is positive within himself is not of his own doing, but has reached him as a heritage,” and so on.

3. Delaying the Redemption

What does the above realization teach us? We need to know that whatever qualities and strengths we have are only what my revered father-in-law, the Rebbe [Rayatz], has granted us. We should therefore be in a state of utter bittul (self-effacement), in order to fulfill his mission in the most determined way possible. For, as stated above, a humble person is essentially strong in his convictions, undeterred by any interference or obscurity.

The mission with which the Rebbe has entrusted us must be carried out without taking anything else into consideration. One should not consider any of the questions and queries: Why is Kaddish being said, Why is הרני כפרת משכבו (“May I serve as an atonement for his resting place”)15 being written after his name, and so on. One should conduct himself like an anav, a truly humble person, who is strong in his convictions and allows nothing to distract him.

A certain chassid wrote me that since the histalkus he is very brokenhearted, and sometimes, when he is alone, be breaks into tears.

The question remains, however: What did he accomplish by his weeping? Is this the Rebbe’s intention - that he wants him to cry?! It is almost certain that his tears accomplish nothing, besides fulfilling the teaching of the Sages16 that “when one sheds tears over [the passing of] an upright man (and how much more so in our case), G‑d counts them and stores them in His treasure-house.” In the meantime, however, the work of fulfilling the mission given by the Rebbe is not being done!

Or, to express it in the Rebbe’s own words (in the sichah of Shavuos17): “What are people waiting for? The Redemption is being held up! It’s already past noon on erev Shabbos!”

By his lack of avodah the above-mentioned individual is (G‑d forbid) delaying the Redemption; delaying the Holy One, blessed be He; delaying the Rebbe; - and because of this the Jewish people are being detained in galus one moment longer!

4. Acting with Certainty

Further to the fulfillment of the Rebbe’s mission without being deterred by questions and queries, there is a directive to be learned from the unique quality of the Diaspora’s Second Day of Shavuos as compared to the Diaspora’s Second Day of Yom-Tov18 in the case of the other festivals.

In the case of the other festivals, an additional day is observed in the Diaspora as Yom-Tov in order to maintain the custom of our forefathers, who instituted its observance because of a doubt as to which day the festival was to fall on,19 since they did not know which day [at the beginning of that month] had been declared Rosh Chodesh in Eretz Yisrael. Shavuos alone does not fall on a specified date in a month: it falls on the fiftieth day of the Omer [as counted from the second night of Pesach]. By that time Jews everywhere had heard which day had been declared Rosh Chodesh Nissan and consequently when Pesach had begun, so that there was no doubt whatever as to which was to be the fiftieth day. An additional day is nevertheless observed for Shavuos because the Sages ordained that such a distinction should not be made between the various festivals.20

This means that the additional day of the other festivals is the result of a doubt; the additional day of Shavuos, by contrast, is not the result of a doubt: from the outset it is a Yom-Tov with certainty (by virtue of an ordinance of the Sages). The holiness of this Yom-Tov day is thus not hinged on a doubt, but anchored in certainty.21

This distinction recalls the difference between the Diaspora’s Second Day of Yom-Tov and the Second Day of Rosh HaShanah. The Second Day of Rosh HaShanah was not instituted because of a doubt, but because22 “even the rabbinical court itself which used to declare a particular day sanctified as Rosh Chodesh on the strength of the sighting23 [of the New Moon by witnesses who testified before them in Jerusalem] used to sometimes observe two days [as Rosh HaShanah]…. These two days together constitute one [period of] sanctity, as if they were one long day.”24

It could be argued that the Second Day of Shavuos (and likewise the Second Day of Rosh HaShanah) is a Yom-Tov in its own right which is not dependent on the First Day (through a doubt concerning the day). The difference becomes a practical issue in the case of a minor who becomes bar-mitzvah on the Second Day. If the Second Day is dependent on the First Day, then since he is [technically] exempt from observance of the First Day he will likewise be exempt from observance of the Second Day. (In this he would resemble a minor who attained his majority between Pesach25 and Pesach Sheni,26 who would be exempt from the observance of Pesach Sheni according to the view of those who hold that it serves as compensation27 for Pesach proper.28) If, on the other hand, the Second Day of Shavuos is a Yom-Tov in its own right, independently of the First Day, then the minor who becomes bar-mitzvah on the Second Day will be obligated to observe that day as Yom-Tov.

What does this discussion teach us about man’s service of G‑d?

As is well known,29 the letters that spell ספק (“doubt”) total the numerical equivalent of the letters that spell עמלק (“Amalek”). The role of Amalek is to cool holy ardor,30 to raise doubts in matters of holiness. This kelipah of Amalek needs to be annulled, so that one will not be over-impressed by problematic queries that arouse doubts. Instead, one should engage in all matters relating to kedushah (in our context: in the fulfillment of the mission set by the Rebbe [Rayatz]) with the determined vigor that springs from certainty.

This is what we learn from the Second Day of Shavuos, whose holiness is certain.

5. Degrees of Authoritativeness

Moreover, the observance of the Second Day of Shavuos as Yom-Tov, which is based not on a doubt (concerning the date) but on a certainty, is obligated not by an explicit command in the Torah,31 but by an ordinance of the Sages.32 Nevertheless, this Second Day enjoys the same degree of sanctity as a Yom-Tov explicitly commanded in the Torah, because the fulfillment of an ordinance of the Sages is in itself a mitzvah prescribed by the Torah. Thus we are commanded,33 “According to the law which they [i.e., the judges of your generation] will teach you… shall you act; you shall not turn aside from that which they will tell you….” Likewise,34 “Ask your father and he will recount to you, your elders and they will tell you.”

The same kind of principle applies to the fulfillment of a directive given by the Rebbe. At first glance, it might seem appropriate to investigate whether such a directive should be rated as an obligation explicit in the Torah, or an obligation ordained by the Sages,35 or an obligation which the Sages derived from a meticulous scrutiny of the Scriptural text,36 or a praiseworthy [but technically optional] way of fulfilling a mitzvah as perfectly and lovingly as possible.37 However, just as the two last-named levels of obligation - the dikdukei Sofrim and the hiddur mitzvah - are covered by the Torah’s command to act “according to the law which they will teach you” and not to “turn aside” and to “ask your father,” so, too, does the same principle apply with regard to a directive of the Rebbe, which thus comes to enjoy the same degree of authority as an obligation commanded by the Torah.

6. A Rare Opportunity

With the approach of Shavuos, 5700 [1940], my revered father-in-law, the Rebbe [Rayatz], wrote a letter addressed to the yeshivah students,38 which includes the following passage:39

Shavuos is a time of Divine favor:40 G‑d confuses the Prosecuting Angel41 who accuses the Jewish people,42 just as He confuses him at the time of the Sounding of the Shofar on Rosh HaShanah, and on the Holy Day, the Fast of Yom Kippur. This means that Shavuos is an auspicious time to concentrate one’s endeavors in Torah study and avodah as inspired by the awe of heaven, and to engage in teshuvah as it relates to Torah [study] - without being disturbed by Satan, the Prosecuting Angel, just as at the time of the Sounding of the Shofar on Rosh HaShanah, and on the Holy Day, the Fast of Yom Kippur.

In addition, there is a difference here between Rosh HaShanah and Yom Kippur. On Rosh HaShanah, G‑d merely confuses and distracts Satan, the Prosecuting Angel, whereas on Yom Kippur, he simply does not exist. As the Gemara writes,43 “The numerical value of the name השטן (Satan) is 364. For 364 days [Satan] is permitted to accuse; on Yom Kippur he has no permission to accuse.” Accordingly, since the Rebbe [Rayatz] likens Shavuos to Rosh HaShanah and Yom Kippur, it would appear that on Shavuos G‑d confuses the Prosecuting Angel to such a point that at that time he does not exist.

The above-quoted letter needs to be studied, and to be publicized among those who do not know of it.

7. The Rebbe Before Our Eyes

Another vital point: The Rebbe’s letter (and so too all his teachings) should be studied in the spirit of the directive of our Sages, that44 “Whoever cites a teaching in the name of its author should visualize that mentor standing before him.”

First of all, it should be noted that the Tzemach Tzedek explains45 that this directive of our Sages applies to Torah study in general, for since “the Torah comprises the teachings of the Holy One, blessed be He,” one should therefore keep in mind “that Mentor (viz., the Holy One, blessed be He) standing before him.” This means that when studying Torah one should remember that the Torah is G‑d’s wisdom and His will; moreover, as our Sages teach,46 whenever a man studies the Written or Oral Law, G‑d is (as it were) opposite him, and studies in pace with him.

The plain meaning of the Sages’ directive relates, however, to the mortal mentor whose teaching is being cited: one should visualize his face as if he were standing before him.

As is well known,47 the Tzemach Tzedek once asked his chassidim to sing the Alter Rebbe’s Niggun of Four Themes,48 and quoted the above directive of the Sages that “Whoever cites a teaching in the name of its author should visualize that mentor standing before him.” Then, as he went on to sing the melody, all the chassidim present found themselves looking around the room in search of the Alter Rebbe….

As far as we are concerned, then, it is clear that when one is studying a maamar or a sichah or a memorandum or a letter written by the Rebbe [Rayatz], one should meditate and recall the appearance of the Rebbe - and this includes those who never saw him, who should visualize him by means of a picture - as if he were standing before him.

The Alter Rebbe once asked his son the Mitteler Rebbe with what theme for meditation he had prayed on Rosh HaShanah. The Mitteler Rebbe answered that he had prayed with this theme in mind - that49 “all that stand erect shall prostrate themselves before You.”

“And you, father,” asked the Mitteler Rebbe, “with what meditation did you daven?”

“I davened with the lectern….,”50 replied his father.51

These matters are beyond our reach, but at least we can look at the stender at which the Rebbe davened….

8. The Rebbe Is Distilled In His Teachings

There is another thought to keep in mind when studying the Torah teachings of the Rebbe.

The Sages state:52 “Whenever a teaching is cited in this world that was handed down from a certain talmid chacham, his lips murmur in the grave.”

Commenting on this, the author of Meor Einayim53 writes in the name of the Baal Shem Tov: “It could be said that this is the same concept as prostrating oneself54 at the graves of tzaddikim - for a tzaddik lies buried in his teachings, and in them his entire vital essence lies hidden. Hence, when a disciple studies those teachings, and thereby enters with all of his own vitality and mental power into the vitality and mental power which the tzaddik hid in his teachings, spirit cleaves to spirit as the lips of that tzaddik murmur in the grave.”

This teaching opens up a fresh insight into a comment of the Sages. On the verse,55 “And no man knew his burial place,” the Sages explain:56 “To those who stood at the top [of the mountain] it appeared to be below, and to those who stood below it appeared to be above.” This means that none of them (neither those who stood above nor those who stood below) had grasped his essence (his “burial place”), the place where he himself was to be found (as it is written, “And He buried him”), and this is - in the Torah. In the words of the Zohar,57 “His burial place is the Mishnah. ”

This matter is especially relevant to those who for various reasons are unable to visit the holy resting place of the Rebbe. These people should realize that studying his teachings is akin to prostrating oneself at his tziyun.

Moreover, since the Rebbe invested his very essence in his teachings, through studying those teachings one generates a bond with him. And if anyone should wonder what kind of connection could he, in his present spiritual state, possibly have with the Rebbe, let him know that this connection is not set up by virtue of his own power, but by the Rebbe: in every word and subject that the Rebbe said or wrote he invested his very essence. As a result, when one studies his teachings one becomes connected with him.58

This means of connection through study includes (for those who received it) his directive to teach alef-beis. Teaching alef-beis because the Rebbe so directed may also be considered as studying his teachings - though of course this should not be allowed to suffice, and one should in addition actually study his teachings.59

9. Connected To the Rebbe and Through the Rebbe

One does not cultivate a bond with the Rebbe because of this or that particular quality, but because he is a Rebbe.

The Rashbatz60 was once asked whether the Rebbe Rashab was Divinely inspired by ruach hakodesh.

He replied: “What does ruach hakodesh matter to me? I know that he’s a Rebbe. So if a Rebbe needs ruach hakodesh, then of course he’s got it, and if he doesn’t need ruach hakodesh, then why get so excited about ruach hakodesh…?”

This suggests a comparison between Adam61 and Avraham Avinu. On the one hand, the Sages extol Adam to the point of saying that62 “His heel dimmed the orb of the sun.” At the same time, however, the Sages teach that63 “Until Avraham the world was conducted in darkness; Avraham appeared, and light began to appear.”64 Since what concerns us is how “light began to appear,” the subject that concerns us is Avraham Avinu and not Adam, even though “His heel dimmed the orb of the sun.” The same principle is true with relation to our Rebbeim,65 through whom “light began to appear” with the revelation of the pnimiyus - the inner, mystical dimension - of the Torah. What concerns us, therefore, is being connected with the Rebbeim, and not whether there exists someone whose heel dims the orb of the sun.

A Rebbe is someone who is connected with the very Essence and Being of the Infinite One, blessed be He.66 The only thing that concerns us, therefore, is to be connected with the Rebbe, and through the Rebbe we become connected with the very Essence and Being of the Infinite One, blessed be He.

A certain individual recently wrote me a letter lauding the Rebbe’s lofty qualities. In the course of his praises he writes that once when he was visiting the Rebbe in Leningrad, the Rebbe stood up, and it suddenly seemed to him that the Rebbe Rashab was standing before him. (Likewise, when the Rebbe [Rayatz] was in Eretz Yisrael he was visited by an elderly Jew who was privileged to have seen the Rebbe Maharash,67 but when he caught sight of the Rebbe [Rayatz] he fainted. When he came to, he explained that as he entered the Rebbe’s room he saw in him the Rebbe Maharash….)

The chassid who had been connected to the Rebbe Rashab or the Rebbe Maharash held it to be to the advantage of the Rebbe [Rayatz] that in him he saw the Rebbe Rashab or the Rebbe Maharash. In truth, however, his similarity or comparison to the Rebbe Rashab or the Rebbe Maharash is of no account. What matters is only that he is the Rebbe, who is connected with the Essence and Being of the Infinite One, blessed be He, and by being connected with him one becomes connected with the Essence and Being of the Infinite One, blessed be He.

A certain chassid recently told me68 - quite excitedly - that the Rebbe [Rayatz] had once said to him, “Be bound to me, and through me you will be bound to Him to Whom I am bound.”

The young man thought that the Rebbe intended the last phrase as an allusion to (say) his father, the Rebbe Rashab, and that was what caused his excitement. In truth, however, the Rebbe was speaking of a bond with the Essence and Being of the Infinite One, blessed be He.

10. Two Reasons for Saying LeChaim

At the farbrengen of Beis Iyar69 it was suggested that as a means of invigorating one’s hiskashrus with the Rebbe [Rayatz], every student present should undertake two things, one with regard to himself and one with regard to others. Now, all those who in fact did so, will please say “LeChaim!”

And those who have not yet made this commitment should also say “LeChaim!” - and undertake these two things from now on.

11. Seventy Years

Yud-Beis Tammuz this year will mark seventy years from the birth of my revered father-in-law, the Rebbe [Rayatz] - 5640-5710 [1880-1950].

Since at age seventy a new stage begins (in the words of the Mishnah: “at seventy - ripe old age”70), a new stage should begin in all matters connected to the avodah of the Rebbe [Rayatz], which continue to proceed so long as the mission with which he has entrusted us has not been concluded. (The conclusion of a man’s life work is alluded to in the final words of the same teaching: “at one hundred - it is as if he were dead, passed away and ceased from the world.”71)

The time that is left until Yud-Beis Tammuz should therefore be utilized for tackling the tasks set by the Rebbe, for as Yud-Beis Tammuz approaches we will be held accountable for the time that has elapsed.

12. Tasks for Vacation

One of those tasks which the Rebbe [Rayatz] wanted the yeshivah students to engage in, is traveling out of town during the summer as emissaries of Merkos L’Inyonei Chinuch.72

Last year, for various reasons, this project was somewhat neglected. Efforts should therefore be made this year to compensate for what was lacking then.

In fact, of course, this shlichus cannot be compensated for, just as with the obligation to study Torah. Since the obligation to study Torah applies every day and at every moment, at any time that a person studies Torah he is fulfilling the obligation of that particular time, not compensating for some preceding time. (This has been explained on another occasion.73)

Instead of crying over spilt milk, today’s expectation has to do with the conscientious fulfillment of this year’s tasks. As far as compensation for last year is concerned, this year’s young emissaries can work more energetically and more extensively.

13. Three Faces of Shavuos

[At this point in the farbrengen the Rebbe compared and contrasted three aspects of Shavuos:

(a) “The Time of the Giving of Our Torah”:74 This aspect applies at all times (insofar as the Torah is eternal75);

(b) “The Day of the First Fruits”:76 The mitzvah of bringing one’s First Fruits (even though they are not offered on the altar like the Two Loaves offered on Shavuos, but are eaten by the Kohanim) applies only when the Beis HaMikdash is standing;

(c) The fiftieth day of the Counting of the Omer: There is a difference of opinion as to whether Sefiras HaOmer in our times (since the Destruction of the Beis HaMikdash) is counted as an obligation explicit in the Torah or ordained by the Sages.77

These three aspects of Shavuos were then used as models for three modes of divine service.]

14. The International Dateline

[The Rebbe then discussed the situation of a person who crosses the International Dateline during the period of the Counting of the Omer. As far as determining Shabbos is concerned, it is obvious that such an individual does not count days independently (“Six days shall you work… and on the seventh day it is Shabbos”78); rather, he is ruled by the count that is current at his destination. As far as Sefiras HaOmer is concerned, however, there is room for debate as to whether his own daily count should [be adjusted to] follow that of the Jewish community at his destination, or whether he should continue with his own independent daily count [and hence be obliged to celebrate Shavuos one day earlier or later than they do].79

This subject too was discussed from the perspective of man’s avodah.]

15. Tractate Sotah

It is customary80 to study Tractate Sotah during the period of the Counting of the Omer, one daf81 per day. The beginning of the Tractate, which is daf beis,82 is studied [in the Diaspora] on the first day of Chol HaMoed, which is the second day of Sefiras HaOmer (and not on the Second Day of Yom-Tov, which is the first day of Sefiras HaOmer);83 on the second day of Chol HaMoed one studies daf gimmel; and so on, until on erev Shavuos one studies daf 49, which is the conclusion of the Tractate.

[The Rebbe then analyzed a debate in Tractate Sotah84 on the verse [concerning a woman wrongly suspected of adultery],85 “She will be cleared and will conceive seed.” R. Akiva understands this phrase to mean that “if she had been barren, she will now conceive”; R. Yishmael objects, “But if so, then all childless women will have themselves [causelessly] suspected of adultery and then be blessed with children”; and the Gemara concludes that the phrase means that “if the woman had previously given birth with difficulty she would now give birth with ease; if she had previously given birth to dark children she would now give birth to fair children.” The Rebbe drew parallels to each of these statements in man’s avodah, particularly as it relates to the Counting of the Omer, and then turned to the following theme:]

At the conclusion of Tractate Sotah we learn [that the tanna cited in the mishnah stated]: “ ‘With the passing of Rebbe [i.e., Rabbi Yehudah HaNasi],86 humility and fear of sin ceased.’ Said Rav Yosef to the tanna: ‘Do not say that humility has ceased, for there is [still] me.’ (As paraphrased by Rashi, ‘…for I am a humble man.’) Said Rav Nachman to the tanna: ‘Do not say that fear of sin has ceased, for there is [still] me.’ ”

Three questions beg to be answered:

(a) Both Rav Yosef and Rav Nachman were amoraim.87 How, then, is it appropriate for them to disagree with the tanna and tell him, “Do not say that humility has ceased,” or “Do not say that fear of sin has ceased”?

(b) Rav Yosef’s statement - “Do not say that humility has ceased, for there is [still] me” (or, as paraphrased by Rashi, “…for I am a humble man”), - does this not appear to be the antithesis of humility?

(c) Why is it that Rav Yosef stresses the worth of humility and Rav Nachman extols the fear of sin?

16. Humble Self-Knowledge

Answers to the above questions may be found by examining once more the statement [of the Rebbe Rayatz] concerning humility:88 “The humble person recognizes his own qualities and their considerable worth. However, since he knows the truth, he does not consider these qualities to be his own.” Rather, “he knows the truth - that whatever is positive within himself is not of his own doing, but has reached him as a heritage from our forefathers,” and so on. He considers, moreover, that89 “if his gifts and strengths had been given to another man…, that man might have revealed their potential more fully.”

This attitude may be applied to our context.

Rav Yosef must certainly have known how he excelled in Torah study. As he expressed it [with regard to Shavuos, the festival of the Giving of the Torah],90 “If not for this day that brought it about” (Rashi paraphrases, ‘…insofar as I have studied Torah and have become elevated thereby’), “how many Yosefs would there be in the marketplace!” Indeed, Rav Yosef was known as “Sinai”,91 because92 “the mishnayos and beraisos [of the Oral Tradition] were ranged in his memory as perfectly as when they had been handed down at Sinai.” Yet despite all that, he attributed no credit to himself, for he knew that all his qualities had been granted to him as a gift from above. (As he himself expressed it, “If not for this day that brought it about….”)

This was why he was able to say, “I am a humble man” - for the attribute of humility does not at all contradict a knowledge of one’s own qualities, including, indeed, the quality of humility itself.

17. By Virtue of [the] Rebbe

This concept allows us to understand how Rav Yosef, an amora, could say to a tanna, “Do not say that humility has ceased.”

Because of the humility of Rav Yosef, who realized that all his qualities had been given to him as a gift from above, he considered them as belonging not to himself, but to Rebbe [Rabbi Yehudah HaNasi].

It could thus be said that when he told the tanna, “Do not say that humility has ceased, for there is [still] me,” he did not intend to disagree with the words of the tanna (that “with the passing of Rebbe [Rabbi Yehudah HaNasi], humility ceased”) so that in the absence of Rebbe the quality of humility was no longer to be found; rather, he was saying that the fact that “there is [still] me” (or, in Rashi’s paraphrase, “I am a humble man”) goes to prove that in truth Rebbe had not died.

True humility - an awareness of one’s own qualities, on the one hand, and on the other hand utter self-effacement deriving from the realization that one’s qualities are not one’s own, - this is possible only by virtue of [the] Rebbe.93

18. The Gift of Sublimation

Along similar lines one can understand the words of Rav Nachman, “Do not say that fear of sin has ceased, for there is [still] me.” First of all, however, let us compare Rav Yosef, and his connection to humility, with Rav Nachman, and his connection to the fear of sin.

Since Rav Yosef was blind,94 the Evil Inclination had no hold on him. Having no relationship with sin95 he had no need for a fear of sin, and focused instead on the attribute of humility. As to Rav Nachman, the Gemara96 relates that “astrologers told his mother, ‘Your son will be a bandit!’ Thereafter she never allowed him to be without a head covering. She would tell him, ‘Cover your head so that the fear of heaven will be upon you.’ ” In his case, the focus was thus on the fear of sin.

(It could be argued that even after he kept his head covered in order that the fear of heaven be upon him, the “bandit” motif continued to be part of him - but as an attribute to be utilized in the realm of holiness. This would parallel the concept appearing in the Gemara97 at the beginning of the above discussion: “A person born under the sign of Mars will be a shedder of blood…, either a bloodletter or a bandit or a shochet or a mohel” - i.e., he may utilize his particular nature for the purposes of kedushah.)

The ability to do this - i.e., “that the fear of heaven be upon you” - derives from Rebbe.

Among Rebbe’s distinctive virtues, the Gemara98 records that “he never put his hand below his belt.” In other words, with him there was no distinction between lofty things that belong to the heavens and lowly things that belong to the earth.

(To illustrate the opposite conception, the Gemara99 recount that “a certain sorcerer once said to Ameimar: ‘Your upper half belongs to Hormiz but your lower half belongs to Ahormiz.’ ” As understood by Maharsha,100 this means that the sorcerer “inclined to the polytheistic view that whoever created spirituality did not create materiality. This was why he said that ‘your upper half’ (the site of the more spiritual organs, those of breathing) is G‑d’s part, while ‘your lower half’ (the site of the more physical organs, those of digestion and reproduction101) belongs to some other [demonic] power.”)

With Rebbe, material matters (‘your lower half’) likewise belonged to heaven. Indeed, even though [his wealth was such that]102 “legumes… were never missing from his table, summer or winter,” nevertheless103 “at the time of his passing… he held up his ten fingers and said…, ‘I did not derive pleasure [from this world] even to the extent of a little finger.’ ”

It was thanks to Rebbe, all of whose being and all of whose dimensions (including the lower ones) belonged to heaven, that Rav Nachman - by nature “a bandit” - was able to attain a fear of sin.

This was why he told the tanna, “Do not say that the fear of sin has ceased, for there is [still] me.” He did not intend thereby to disagree with the words of the tanna (that “with the passing of Rebbe [Rabbi Yehudah HaNasi], the fear of sin ceased”) so that in the absence of Rebbe this quality was no longer to be found; rather, the very fact that he possessed a fear of sin - thanks to Rebbe - proved that in truth Rebbe was not dead.

19. Chassidus and Mussar

[The Rebbe spoke of humility and the fear of sin as being the very foundations of avodah.

Contrasting the approaches of Chassidus and Mussar to the fear of sin, the Rebbe observed that if one studies Chassidus, whose subject matter is Elokus, then even if one’s study did not bring about the desired results [in distancing him from sin], at least one’s time has been spent being immersed in Elokus; this is not the case if one did not achieve the desired results from studying Mussar.104]

20. Tehillim and Chassidus

[The Rebbe compared the Baal Shem Tov to King David, both of whom passed away on Shavuos.

The Sages teach105 that David HaMelech prayed that the recital [by Jews over the ages] of Tehillim [which he had written] should be reckoned to be as praiseworthy in the eyes of heaven as the study of Nega’im and Ohalos,106 these being matters of great import in the Torah.

The Rebbe spoke of a parallel request of the Baal Shem Tov with regard to the teachings of Chassidus [which he had revealed].]

21. An End to Exile

[At the conclusion of the farbrengen the Rebbe said the following:] May G‑d grant that my revered father-in-law, the Rebbe [Rayatz] come, garbed in a body (and then people won’t have to make requests for the delivery of [original maamarim of] Chassidus107), and take us out of exile!

(The sequence, it is true, is that the Resurrection of the Dead will take place after the coming of Mashiach,108 but certain privileged individuals will be resurrected before the coming of Mashiach.109)

And above all, my revered father-in-law, the Rebbe [Rayatz]: May he be garbed once more in a body, and come (it doesn’t matter how, whether through the door or the window or the roof), and gather together all the Children of Israel, and proclaim, “The time has come to leave galus! Let us go to our Holy Land!”