patroler, Administrators
2,899
edits
Make yourself a Rabbi: Difference between revisions
no edit summary
No edit summary |
No edit summary |
||
| Line 5: | Line 5: | ||
This directive is in addition to the Mishna's teaching "Who is wise? One who learns from every person." Even a great scholar who can learn from others and even learn from every person must also have a Rav, meaning to "accept them as your Rav" and rely on their words. | This directive is in addition to the Mishna's teaching "Who is wise? One who learns from every person." Even a great scholar who can learn from others and even learn from every person must also have a Rav, meaning to "accept them as your Rav" and rely on their words. | ||
According to the Rebbe's explanation<ref>From the Rebbe's Sicha on Shabbos Parshas Devarim 5746 (1986)</ref>, "a person is biased regarding themselves" and for this reason cannot rely on themselves. Therefore, one needs to make for themselves a Rav - to consider them greater than oneself and fulfill their words. One who is great in Torah and fear of Heaven, and finds it difficult to find someone greater than them, should make for themselves a Rav even if they are on a lower level, because a person cannot see what advice they need in their own matters like another can see. This is hinted at in the words "make for yourself a Rav" - even if they are not worthy, there needs to be an element of "making," since the language of making refers to something that requires effort and work, even to the point of compulsion (like the term "we compel regarding charity<ref>Based on The Meiri</ref>"). | According to the [[Rabbi Menachem Mendel Schneerson - The Rebbe|Rebbe's]] explanation<ref>From the Rebbe's Sicha on Shabbos Parshas Devarim 5746 (1986)</ref>, "a person is biased regarding themselves" and for this reason cannot rely on themselves. Therefore, one needs to make for themselves a Rav - to consider them greater than oneself and fulfill their words. One who is great in Torah and fear of Heaven, and finds it difficult to find someone greater than them, should make for themselves a Rav even if they are on a lower level, because a person cannot see what advice they need in their own matters like another can see. This is hinted at in the words "make for yourself a Rav" - even if they are not worthy, there needs to be an element of "making," since the language of making refers to something that requires effort and work, even to the point of compulsion (like the term "we compel regarding charity<ref>Based on The Meiri</ref>"). | ||
== The Rebbe's Heartfelt Request == | == The Rebbe's Heartfelt Request == | ||
| Line 24: | Line 24: | ||
Despite being a Mishna teaching, throughout the generations these things did not become practical, remaining theoretical-academic. Even after the establishment of the Chassidic movement, which emphasized the importance of the Mashpia - generally this referred to a communal Mashpia, not a personal-individual one. Even when over the years the Rebbe directed Temimim to Mashpiim - these were instructions to individuals, not as a sweeping general directive. The Rebbe's innovation was in actualizing this; the Rebbe took the Mishna's instruction and instilled it into the daily lives of thousands of Chassidim and Mekusharim. | Despite being a Mishna teaching, throughout the generations these things did not become practical, remaining theoretical-academic. Even after the establishment of the Chassidic movement, which emphasized the importance of the Mashpia - generally this referred to a communal Mashpia, not a personal-individual one. Even when over the years the Rebbe directed Temimim to Mashpiim - these were instructions to individuals, not as a sweeping general directive. The Rebbe's innovation was in actualizing this; the Rebbe took the Mishna's instruction and instilled it into the daily lives of thousands of Chassidim and Mekusharim. | ||
== Directive for All | == Directive for All Jews == | ||
The Rebbe said this directive applies to all of Israel, without exception. | The Rebbe said this directive applies to all of Israel, without exception. | ||
| Line 30: | Line 30: | ||
== Choosing the Rav == | == Choosing the Rav == | ||
Regarding choosing the Rav, the Rebbe said the matters are explicit in Rambam: Rambam writes that "The World to Come has no body or form but only the souls of the righteous without a body, like ministering angels" - thus Rambam rules that to be like ministering angels one needs to be in a state where the soul is not biased by the body, like the state of the soul in the future - without jealousy and competition, war and hatred and the like. | Regarding choosing the Rav, the Rebbe said the matters are explicit in [[The Rambam|Rambam]]: Rambam writes that "The World to Come has no body or form but only the souls of the righteous without a body, like ministering angels" - thus Rambam rules that to be like ministering angels - The Rav - one needs to be in a state where the soul is not biased by the body, like the state of the soul in the future - without jealousy and competition, war and hatred and the like. | ||
Clearer criteria - the Rebbe says that at minimum the 'Rav' needs to have the three signs of the Jewish people: merciful, bashful and performers of kindness. When these three signs are visibly apparent in him, he is worthy to be a 'Rav' similar to an angel of the God of hosts. | Clearer criteria - the Rebbe says that at minimum the 'Rav' needs to have the three signs of the Jewish people: merciful, bashful and performers of kindness. When these three signs are visibly apparent in him, he is worthy to be a 'Rav' similar to an angel of the God of hosts. | ||