Why relying on your RABBI isn't enough

The Rebbe, my father-in-law, once discussed the difference between pearls and coal. He explained that pearls lie on the seabed; and coal, similarly, lies deep underground. In order to reach them, one must descend into the sea, or deep underground, and haul out the coal, which provides warmth and light, or, similarly, extract the pearls from the seabed. My father-in-law explained that the workers have a manager who devises the entire plan of how they should dig underground, how they should descend, and similarly, how the divers should dive underwater to extract the pearls. “The manager can be relied upon” – as the Rebbe put it then, “however, the workers” – those who descend and extract the goods – “must obey all the manager’s directives meticulously.” Then the Rebbe concluded: “This relates to the work itself, but while the workers are underground and underwater, they must have a source of oxygen. For this, they must be connected to the air which is above the water or above ground. There are several ways to do this, but the workers can’t rely on the fact that the <em>manager </em>has oxygen – every worker must be personally connected to the oxygen which is above water and above ground.” And the Rebbe concluded and explained that everyone surely understands the lesson: chasidic teaching is akin to coal, it provides warmth and illumination. Now, with regard to the need to stay connected to the oxygen, as we discussed on Shabbos, and as the Rebbe intimated at that time, the lesson is clear: We don’t accept the approach that “The tzaddik inspires others by his faith” – that it is sufficient for the Jew to have faith, and in everything else, he can rely on the tzaddik’s service Rather, every individual must toil oneself to study chasidus and the study must lead to action in all areas which chasidic teachings demand, in one’s thought, speech, and action in daily life. The difference between coal and pearls: As the Rebbe explained, coal provides warmth and illumination. In fact, this is a defining quality of life: A living being is warm – the opposite of coldness, which represents death; warmth is the telltale sign of life. As is known, <em>chasidus</em> explains that coldness and apathy are worse than anything else. Then the Rebbe explains: Not only does coal emit heat, but it illuminates. A creature can be alive – for instance, an animal – yet can follow its every impulse. Concerning this, the Alter Rebbe differentiates in Tanya between “one who serves God, and one who does not serve Him.” A person can be classified as, “one who does not serve God,” even while he observes the entire Torah. Why, then, is he considered “one who does not serve God”? Because his habit has become second nature; he fulfills Torah and <em>mitzvos </em>merely to the degree he is accustomed. He may receive three hundred and ten spiritual levels in the World to Come, but still be considered “one who does not serve God,” for it is not the intent for us to serve God in this way. <em>chasidus</em> explains that one must warm and illuminate his service of God. In order to serve God in accordance with His command and wish, one must toil, “like a tanner who works an animal hide,” struggling against one’s nature – this is the definition of serving God “with all one’s might.” And then the Talmud describes him as one who “performs the will of God”; but if he doesn’t toil, he does “not perform the will of God,” although he may serve God “with all his heart and soul.” So states the Talmud in Tractate Berachos How, indeed, does one prevail, to not be satisfied with his current observance of Torah and mitzvos, and demand of himself to serve God “with all his might”? And what will he be missing without it? In response, we are told we must, “dig in the recesses of the earth”: The Baal Shem Tov explains the verse, “You will be a land of delight” to mean that every Jew is “a land of delight” that holds immense treasures and produce; in order to reach them you must dig mightily, – as the Torah exhorts, “seek them like hidden treasures.” Tanya explains this to mean: one reaches “the treasure of fear of Heaven,” only through toil. This is the interpretation of the parable about digging in “the recesses of the earth.” Now this is a new mission, for the Code of Jewish Law does not mention it explicitly; it only intimates to it. And so we were given the “manager” – the Rebbes, up to the leader of our generation, the Rebbe, my father-in-law, who laid out the entire plan and the method to implement this task, explaining how one can warm oneself up, and illuminate oneself, one’s environment, and his portion in the world, until one reaches the proper level of divine service, serving God according to one’s full potential. To attain this, you must set a daily Torah lesson, in both Talmud and <em>chasidus</em>. You cannot suffice with the study portions of <em>chitas,</em> which have become your second nature, so they do not make you “one who serves God,” one can study chitas and still “not serve God.” Rather, you are expected to open up a booklet of chasidus a discourse, or a book, learn it yourself, and toil until you feel that you toiled to understand this chasidic discourse – although you already know so many chasidic discourses, and by heart, and you review them in public, and you own transcripts of the talks, etc... And without this, you are lacking your connection with the “life-giving oxygen,” and so you can lose your way, and we don’t know what the end will be, as the Rebbe put it on that occasion, lest you become “a fallen one.” No other solution exists – you must actually do it. Although you have been studying this material all your life, when a new morning comes, you are again commanded to sit and study Torah, despite the fact that you possess vast knowledge, such a great amount of Talmud, and such a great amount of <em>chasidus</em>. And the main thing is to know, as the Rebbe taught in the name of the Rebbe Rashab, that the lessons must be put into practice: This message is indeed addressed to you – not your son, son-in-law, grandchild, or wife – but to <em>you.</em>