Many social scientists, historians and religious scholars have debated the personality of the Rebbe. How could a Soviet refugee, schooled as an electric engineer in Germany and France, take the helm of a tiny group of Chassidic survivors and transform it into the most vibrant and fastest-growing movement in the Jewish world? What was it about the Rebbe that attracted Jews and non-Jews from all walks of life? What did Ariel Sharon, David Dinkins, Robert Kennedy and Joe Lieberman – along with the countless nameless Jews and gentiles – all see in the Rebbe that moved them to consult with him?
Some argue it was the Rebbe’s charisma. The Rebbe had a way about him that simply drew people in. Almost everyone who met the Rebbe felt this special connection. Many spoke of his blue eyes, his penetrating gaze. I remember standing in front of the Rebbe, feeling as though time – indeed the world itself – ceased to exist. I was locked in an eternal moment.
Others maintain it was simply his brilliance. The Rebbe was an unparalleled visionary, who was able to harness his superior brainpower to advance his lofty goals.
Yet another perspective focuses on his piety. The Rebbe, a tzaddik by all considerations, was privy to G-d’s special blessings. Whatever he touched became spiritual gold. He was G-d’s emissary to this world and his success was due to this role – a role he earned by virtue of his holy stature.
Or maybe it was simply truth itself. He promoted Torah, Yiddishkeit and Chassidus. He was at the forefront of fighting for the most truthful cause, so G-d helped him succeed.
All of these may be accurate. However, I’d like to look to the Torah itself for guidance in understanding the Rebbe’s greatness as we observe his 21st yahrzeit tomorrow.
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In this week’s parsha, Moshe’s first cousin Korach, after whom the parsha is named, mounts a rebellion against Moshe and his brother Aharon. Korach accuses them of nepotism, of taking leadership positions all for themselves – and leaving him out of the mix. He gathered some support and it was only through Divine intervention that his mutiny was quickly thwarted. His end was dire. He and his close comrades were swallowed up by the earth.
But G-d was still gravely disappointed with the Jewish people, who had passively allowed this mutiny to go forward and had complained about the severe punishment Korach and his ilk received. A plague broke out among the Jewish people. This was the fourth major sin of the Jewish people and Hashem was ready to call it quits.
Here’s the Torah’s recording of what happens next:
Moshe said to Aharon, "Take the censer and put fire from the altar top into it. Then take it quickly to the congregation and atone for them, for wrath has gone forth from the L-rd, and the plague has begun.
Aharon took it, just as Moshe had said, and he ran into the midst of the assembly, and behold, the plague had begun among the people. He placed the incense on it and atoned for the people.
He stood between the dead and the living, and the plague ceased.
The Midrash adds the following:
He took hold of the Angel of Death and held him against his will. The angel said to him, “Allow me to accomplish my mission.” Aharon said to him, “Moshe commanded me to stop you.” He said to him, “I am the messenger of G-d, and you are the messenger of Moshe.” He said to him, “Moshe does not say anything on his own volition, but only at the bidding of the Almighty. If you do not believe me, the Holy One, blessed is He, and Moshe are at the entrance of the Tent of Meeting; come with me and ask.”
So, according to the Midrash, Aharon – at the behest of Moshe – ‘forced’ the Angel of Death to halt its activities.
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At first glance, this narrative is somewhat unsettling. How could Moshe dispatch Aharon on a mission to stop the plague of G-d? Moshe himself acknowledges that the, “wrath has gone forth from the L-rd, and the plague has begun.” Does Moshe question G-d’s ways? Does he know better than G-d Himself? If the Jews deserve punishment, why interfere?
And, how indeed was Aharon successful? Was Moshe able to overpower the will of the Almighty Himself? How can an angel be a true messenger of G-d and yet Moshe – who “does not say anything on his own volition, but only at the bidding of the Almighty” – was also correct?
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Reflecting on this event, it dawned upon me the real greatness of Moshe. Moshe’s greatness was not that he had the ear of G-d at all times. It was not his piety or his prophecy. His most powerful and genuine leadership trait lay in his absolute, unending love and dedication to his people. The Jewish people may have sinned – so much so that G-d Himself, who is “slow to anger,” had lost patience as it were. But Moshe never swayed in his unconditional affection for his people.
G-d’s messenger may be the one attacking his fellow Jews. But that doesn’t matter.
In Moshe’s eyes, anything that threatens the spiritual or material welfare of the Jewish people must be stopped. Even if it stems from G-d Himself.
Perhaps it was this devotion itself that led G-d to change course and heed Moshe’s will versus His own will. It was Moshe’s intense bond with his people that drove him to the chutzpah of quarreling with the Angel of Death. And, ultimately, G-d Himself agreed with Moshe. G-d, too, is intrinsically inseparable from His people. Sometimes, it takes a great leader to reveal that.
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Like Moshe, the Rebbe looked in the face of all doubters and scoffers – those who ridiculed traditional Jewish life in the modern world and those that despaired of Jewish revival after the Holocaust. He did not debate them. He did not outsmart them. He did not charm them.
The Rebbe simply offered every ounce of his being to his people. His refreshing, yet demanding, belief in the Jewish people and in their eternal mission and purpose, pushed him to support them, guide them, and assist them in every manner, material and spiritual.
Driven by his steadfast love of his people the Rebbe challenged the Almighty, arguing in favor of the Jewish people while others despaired. His mitzvah campaigns – calls to action – inspired a generation and more to take Judaism seriously, to continuously advance their Jewishness.
Unlike other Jewish leaders, who were committed to Jewish continuity, the Rebbe was committed to the Jewish people themselves. He did not establish committees or think tanks.
He simply loved every Jew. When you are consumed with love and dedication, discussion and reflection fall short. They may be necessary at times, but front and center is action. When a parent sees a child slip and fall, they don’t ponder on the most ideal response; nor do they wonder – at the moment – if this is G-d’s will; they simply spring into action. The bond is too great for deliberation.
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I will conclude with the words of my colleague, Rabbi Tzvi Freeman:
A truly great soul is one whose presence in this world is felt more after his passing than before, and continues to be felt more and more every day that passes.
Let us continue the Rebbe’s lifelong mission. Let us strengthen our Jewish commitment and involvement. And tomorrow, on his yahrzeit, let us do extra mitzvahs in his honor.