The twenty-fifth "cheder" in the palace of Hayom Yom.
Tuesday, 14 Teves 5703.
Shiurim: Chumash, Vayechi, Shlishi, with Rashi's commentary.
Tehillim: On the 14th of the month, from chapter 72 through chapter 76 inclusive.
Tanya, in chapter 9, from the words " v'Yaakov rav" until "shebeZohar hakadosh".
Let us examine the teaching itself, which relates an interesting story about the Saba of Shpola. Who was the Saba of Shpola? A great tzaddik, a Jew who lived, as it appears, in the time of the Baal Shem Tov, and who was also among the disciples of the disciples of the Baal Shem Tov.
Why was he called by this name, "the Sabba of Shpola"? One explanation: "Sabba" is a title of honor, like "the Rav," "the Gaon," "the Tzaddik." In the book "Sippurei Chassidim" by Rabbi Zevin, there is a story that on the day of the bris of the Sabba of Shpola, when he was an infant eight days old, the Baal Shem Tov came to the bris — for his father was connected to the Baal Shem Tov — and referred to the infant in Yiddish: "he is a zeide [grandfather/elder]," a title of blessing for length of days, like the language of the verse concerning Avraham Avinu, "and Avraham was old, advanced in years." From then on the title clung to him from his childhood, and therefore he was called "the Sabba of Shpola."
In any event, in the letter in which the Rebbe Rayatz relates this story, he prefaces it by saying: "It is told about the "Shpoler Zeide"" ["Zeide" in Yiddish: grandfather] — "who was a man of exceptional fervor, far surpassing his fellows" — in relation to the other disciples of the Maggid of Mezritch, the colleagues of the Zeide of Shpole, he was a man of great fervor, full of enthusiasm, warmth, and vitality.
It is known that he was especially distinguished in his love for a fellow Jew, in a manner exceptional relative to all others, and he devoted himself greatly to pidyon shvuyim (redeeming captives) — which too is an expression of dedication to rescuing a Jew from distress. Also well known are the famous niggunim of the Shpoler Zeide that are familiar to us, such as the niggun "Hop Kazak" and the niggun "Kol BaYaar Anochi Shomea." He was a very fervent Jew.
And what did he relate? During his visit to the Alter Rebbe in Liadi — in the year 5569 or 5570 — he told him that he had seen the Baal Shem Tov when he was three years old.
Let us make a calculation of how many years had passed since that event: The Baal Shem Tov passed away in 5520, and when the Shpoler Zeide relates this in 5570 — that is fifty years later, and surely even more, for he had seen the Baal Shem Tov at the age of three. It emerges that he is telling a story from which at least fifty years had elapsed.
And thus he related: When he was three years old he saw the Baal Shem Tov, and in his words in Yiddish: "He placed his holy hand upon me, and ever since then I am warm." This is what was said about him, that he was warm with love of a fellow Jew, a man of great fervor — because at the age of three the Baal Shem Tov placed his holy hand upon his heart, and this had a profound effect on him.
The Rebbe Rayatz relates this story in a letter he wrote to a chassid named Rabbi Zelig Slonim, who was then twenty-eight years old. It seems that Rabbi Zelig Slonim had recounted in his letter that he had participated in a gathering of beloved friends — several comrades and companions — and he wrote about himself that he was among the younger members of the group. In response, the Rebbe Rayatz shares this story with him and tells him: even though you are small and young, you did see — you were in Lubavitch in earlier days, and you saw the Rebbe [the Rebbe Rashab]. Therefore, in the words of the letter, "even one who is small and young must be in a state of great inspiration, in a manner that he affects others as well" — even if you are the youngest of them all, you have the ability to influence everyone. And he brings him the story of the Saba of Shpola, upon whom the touch of the Baal Shem Tov's hand had such an effect that he remained an ardent, fiery man all his life.
And at the conclusion of the sentence, as the Rebbe Rayatz also concludes in his letter to Rav Zelig Slonim, it is written: "The movement of a tzaddik, and all the more so seeing him or hearing his voice, must have an effect that it never be forgotten." That is to say, when you experience a movement of a tzaddik, see the tzaddik, or hear his voice — you must work upon yourself so that this movement will accompany you all your life and never be forgotten.
"One must effect" — quite literally. It is not stated that the movement of a tzaddik works on its own so that it will never be forgotten; the matter does not come about by itself. Rather, one must effect it — that is, one must actually do something about it and invest in it. This calls to mind another teaching: that a blessing from Heaven is like rain. Rain is a great blessing, yet if a person does not plow and sow, this blessing finds no expression. So too here — in order for the movement of a tzaddik to have effect, a person must exert himself and act so that it comes to pass.
I have seen someone who wrote to explain the connection between this saying and the third day of Parashat Vayechi, 14 Tevet. Some offered a hint: 14 Tevet — "yad tovah" ("a good hand"). But what is the connection to the parashah? This requires examination, for seemingly this teaching would have been more fitting for the previous day, the second day of Parashat Vayechi. Why? Because on the second day the narrative tells of a movement of a tzaddik — of Yaakov Avinu, in the words "and Yisrael stretched out his right hand and placed it upon Ephraim's head"; the tzaddik-movement of Yaakov Avinu is recounted on the second day of Parashat Vayechi.
Nevertheless, the Rebbe chose to place this teaching on the following day, on the third day of Parshas Vayechi. Perhaps there is a hint in this: the movement of the tzaddik that occurred on the second day — "one must ensure that it is not forgotten"; that is to say, not only on that same day and at that very moment when it takes place does a person live it, but afterward as well, even on the following day. The story teaches that the Saba of Shpola lived fifty years afterward, and the movement of the tzaddik still had an effect upon him — for a person must ensure that the matter is never forgotten, and to live always in a powerful way, so that a movement, a sight, or something heard will instill within him great energies.
The matter of seeing and hearing is also bound up in this, for it is Parshas Vayechi, and it is said regarding Menashe and Ephraim, "Ki Reuven veShimon yihyu li" ("For Reuven and Shimon shall be mine to me"): "Reuven," as explained in Chassidus, relates to seeing, and "Shimon" relates to hearing. Thus everything is united here — the movement of the hand and the blessing that they shall be "Reuven and Shimon." Every movement, as well as seeing and hearing, must have the effect that it never be forgotten, with the help of Hashem.