We are on a very special day for Hasidim, particularly Chabad Hasidim: the 19th of Kislev. This day commemorates, on the one hand, the death of the Maggid of Mezritch, Rabbi Dovber (?-1772), a student of the Baal Shem Tov and teacher of the Alter Rebbe, Rabbi Shneur Zalman of Liadi (1745-1812). On the other hand, this day celebrates the Alter Rebbe's release from Tsarist prison.
In 1798, enemies of Judaism in Russia leveled false accusations against the Alter Rebbe in an attempt to disrupt his work of spreading Torah and mitzvot. The accusation was that the Alter Rebbe was sending money to the Ottoman Empire (at that time at war with the Russian Empire) when, in reality, he was only sending money to poor Jews in the Land of Israel, which was then under Turkish control.
After 53 days of imprisonment and harsh interrogations, the Alter Rebbe was released. And since then, the day of his release, the 19th of Kislev, has been celebrated worldwide as a day of salvation and special energy, especially within Hasidism.
Now, one might ask: why all the fuss about Hasidism? Most people are familiar with Hasidic dances, Hasidic music, and a few Hasidic stories. In fact, in the collective imagination, the typical Hasid is a simple, smiling, often drunk, and poor character. But few people truly understand what Hasidism is all about.
From the following story, we will be able to understand a little better what Hasidism is about and, therefore, why it is appropriate to celebrate this day that marked a milestone in the dissemination of Hasidic teachings.
Rabbi Pinchas of Koritz disagreed with the Maggid of Mezrtich's approach to disseminating Hasidic teachings. He believed that, being spiritually profound matters, they should be guarded and protected, while the Maggid believed they should be shared with everyone.
One day, Rabbi Pinchas found two sheets of paper in the courtyard, containing the Maggid's teachings, blowing in the wind, and he was greatly annoyed. When the Alter Rebbe, a student of the Maggid, saw Rabbi Pinchas's anger, he gave him the following example:
“The king’s son fell gravely ill, and the doctors said there was no possible cure except, in the form of a magical medicine, grinding a specific precious stone and giving it to him to drink. The king agreed to try it, so they searched the royal treasures for the stone but found none. Meanwhile, the prince’s illness worsened…”.
One of the king's wise men investigated the matter and discovered that the king's crown contained a stone unlike any other royal crown, a stone that held the magic medicine to cure the king's son. The king was informed of the wise man's words, but in the meantime, the prince's condition worsened considerably. The physicians concluded that even if the medicine were poured into his mouth, it was doubtful he would be able to absorb it, and the precious stone in the king's crown might be wasted.
The king said, however, that precious was the royal crown, it gave glory and honor to whoever wore it, and the precious stone was the glory of the crown, but all that was insignificant compared to the life of the prince, so it was appropriate to grind the stone, even under the doubt of whether it would work or not, so long as a drop would enter the prince's mouth and he would be cured.”
Reb Pinjas, upon hearing the Alter Rebbe's example, burst out laughing and immediately acknowledged that he was right, and that Hasidic teachings should be spread even if they were going to end up being treated with contempt.
And this is what Hasidism is all about: the king in the story is God, the prince is the Jewish people, and the precious stone in the king's crown represents Hasidic teachings. Hasidic thought, revealed by the Baal Shem Tov and taught systematically by the Alter Rebbe, and primarily disseminated widely after the 19th of Kislev, is the magic cure for the prince's terrible ailment. It is the solution to facing the difficulties of Judaism today, in this diasporic exile that haunts us, making it difficult for us to identify as Jews and live a full life in Torah study and the observance of the mitzvot. Hasidism brings meaning, enthusiasm, direction, and vitality to observance—essential factors for its enduring presence.
This is a special day to discover the writings, to begin (or delve deeper) into the study of Hasidic thought, or at least to make good resolutions to do so in the future.
As the Rebbeim used to say: “Gut Yom Tov, For a good year in the study of Hasidism and in the ways of Hasidism.”.