You are on page 1of 8
VONT DRISHA A Student’s Obligation: The Legacy of the Piaseczno Rebbe ~ Erin Leib Smokler Sources - Drisna INstrrure ror Jewise Epucatton 37 West 65th Street, Sth Floor * New York, NY 10023 212.595.0307 ewarw. Disha org, na BN vNIY DDNANN WAN wap TM? Ove ‘tne AaNNnd favs pI nen) PNY? nosED SONA |NATH NN /A NAYS yan wap 17331 maw mawna Ja a7 Dy aa niin? 401 WPaR AIK 7 mes NRW ne ybona apa -PAYPM WYN jMDIN :AVMTPA MANA MoE penbbsr Reva yn wendp ownrP renbest BOT yen yan oamman_ pws °b3 ip pang ma en aT cmb nenbhr samen xem by anay sie an mann nya 70 RFD NONEY mee swRE MME nO A TNE phe pbx “Tnx nav> oA wns ayy 9% be mye rma man nay apr phn pm phe oman (nea ba wena wn ba apne wen KR boa mopa why neona ‘1 nympd pina ake xb aye cam aM Paka wm whey aM pM aR IK 7aK mae my qa Tay2 Py ApH uh Roy aw ah Then we pMoh oman om Jen wma pr Thad 1 Ox feme rmay awe) mm PR PT TW wR PTT ne ‘pra npn pn vanprem ame ohn biwee mon mye bom rng i 7} wim apypbe Monk oa, 12 fowe pat wo. Nb maa nk Da nme RvR IM SPYANA TaN oom OD aD TAT ROY YIM PON. ANP nk wan wATay nyva wm on aR by Db for ara b> phy nyaranoy anak nip wmv nym ak pn bx mmsonena won omy sro me anh pore ayn “1 bx iMaPNA HR wT Taka TaN Abena ROT ne $2 wnaema enn Pan a pr my mma pte Aven be omnn bony sy neta mye mpm ma anmabn nk mn babb wen tor abe oy abe. POW BL PY wa AMM Bey sm AMR hay wad ony Sy mem "nen nk WEY bm oa aah ndvnsb awa» Wa A aaa eR Oe me pea pT ate 4D suman mwa wen ym én yap kod np SCS ‘uasuoo ssardxo sty nou sBunUA asayy sonposda: 01 suoue spiqioy Aqaxoy soyINE SY, endeys uemey, snmuorey £q ‘uonErDosse Ajoy sno Jo sonbrypai puv ‘someid ‘Aydosomyd ‘sjeo8 ou, lz Wlesa) 4. ouasaad SUT ut nramp pun poo fo Kinvag aq: 10 azw8 of inud 1pqm st siqa pun poo fo ysv 1 op s1q1 Guo, Agung snopsuog 8 se umouy Apadoxd sx ajdoad ypns Jo uonEpOSsE UY “aUO amp Jo 2ouaso1d Ajo OMp [22y 01 MOY UrEDT OF GEM OTA sIINpE a120UIs JO} VORA St SHEA ‘POO Jo dyay amp HAA ae 1 twoD9q spurt ING “eouasord si Jo Aanveq Sumeu “funTT, Op estas sou aur susp om aaroosad Ou OP 2A "UNE woxy TuMSIp are aa ‘wor 01 Dalqns are am uaym ing ‘amod s,poo ose ase sonmeudp Asay “Ova Jo soDIoy auepuNDT arp hq pares ~Ruop Aqers|dun09 aq route avs TeIp asuES 94 “WHEE dares 0} amisop & sa uy poluE|dun pue sueay, 3no pans Apease sey somes [RYDOIOW INO “sn spunoumns pue sn soreaut ad ypras ‘poo jo ssauTfoy aus YA poDouucD st sqRos sno Jo 3seds Azaaa pure sarpoq sno jo Apedeo Arana rey) 0s ‘Butaq asntia ano yim pop 01 pajoaap ATyBnoz0y) aq 02 st [BO INO “qosef jo pop au Pur ‘Sees] Jo pop ayp “weysiqy Jo pop amp ‘pop NO dares 01 YsHa Bai :Asof 9[8UIS ATaAo Jo uONeL -idse puv adoy amp se ours ayy Apoexo st [eoS nO NOLLVIDOSSV UNO JO TVOD FHL € Se JNO Yova aaoy 0 SF UOREPOSSE Ino Jo 1IOd 74a ay, dnox8 smo so ssaquiour jou are OWA Sisal, woy sn steredas yep souepunog Aue ‘piqoy poo ‘area 10u op am temp mmeuodum Arena st 3 Z ‘asodind [nyasn ou datas suostreduioo pure s10uoy, ‘onyea Arcumsd sho pue 4ay sno sf ssauoH “wast saa sf ssouTfoY 405 Tenuaiod sno anq ‘peajoaaun aunb Apuasno ase sinos pue sarpog sno ‘ona -2)9 puE ssouaseq Wog 10) [eNUSIOd UeUINY 1seA amp st dnos8 smo jo astmard sous ay ‘puryoq sBey oy pur paoueape st oy 01 se sprease Ino PuEY OF s[eo8 mo tpEm 1uaIs1suOD 10U sry “sdays [eUOMIAUL Apvais £q ‘pom atp Jo ynuim pur astou aug aacqe ast Afenpes8 01 st [208 2no :oysoddo am synd “ApoampuT 50 pomp Joayas ‘Ores 10 ApunUWO Jo smeye ou ut Surusazo1ur 10 remod Bujurene Jo asodind atp 10 pazquesi0 10U sf UORIEIDOSSe NE “T ALINNIWOO FHL NI dIHSudawan “dnos8 mo jo jeo8 am st SMUL ‘POD Jo aouasard ayqedred amp ut ‘osrpered ur puleis om Tet sad9 UAO INO YAR 998 GED sn Jo YUE “uonean je sesngur yaya ‘poo jo souasard om 908 Afenoe ues 9,3 UeaY aun Jo eandadssad ay Or unore ow0o 01 suondaored jensuas sno wem aM fGONTENSIp SISO! 1 1UEM 2 OP AfUO ION AEH -o18Ur aArasqO Nod ‘pHlom aIp 99s NO, isn DENsP suondasiad mo ‘Aquoum03 ‘suopdaosad astias sno Jo [onuoo aye1 Aqfenpes8 ues em ‘uawour £1949 pue yous Joy BuaNs pue ALEP YK sssuyOY GO snooj xs J] JOAzATUE Op pur Avid om Uo AquUO JOU ang—souasod sqyy Bursuas ‘ouerpex st Surholua Pop 01 1980] BuymoxB soajpsino [aay Ted a -aowiqura Afoy sqE UE aaqossp oy dn pte mo saysns ays wou pue aysiu pue Aep pop Joy suread |nos Ino “Aeqf Swf] ISMf [Oy O1 TURAL 44 ‘POD aAlas am LOYAL “ureSe unY 995 02 paXolieao st oy pue “Aiquial WAY sossnu ay Saupey smy 98s JOUR PHY v UdYAL “WIHT 01 19s] BumosB seme ase Oa Te [29] O1 YSN ome OArUT ax Jo Aue wo} tod 10 ‘Kerd ‘Apmis am s91payes SOM s,p09 op AN raADUDA “(LPL AuoUoTEINaG) .peD Jo Wap “TUE are NO, “BIOL UE Paquosap yeas] ay Yo aq 01 pralsur 29s ag “paxPOIG sueay MO puE paso|> ‘VUEVHS NVWIVH SCUUANOTYH 18avE Srewed Five , March 14,1442. eptember 22, 1941-$ 11,1942 31! {in God. They believed also in Moses and in his prophecy in general, as we have sai above. ‘teould beaskee: How Moses could have hada propheticrevelation, whet toreceive prophecy a person must be in state of simcha (Joy)? Aside from the fac that Pharaoh was trying tokilhim, Moses was anguished over the pain ofthe Jewis! ‘people. Moseshad such empathy with the pain ofthe Jews thathe later said to God “Please forgive ther sin, not, blot me out from this book that Youhave writ (Exodus 32:32) This isthe very reason why God appeared to Moses for th firs ‘time from within the burning thorn bush, Rashi (Exodus 3:2) explains the choic ‘of the thorn bush by quoting the verse (Psalms 91:15) "Lam with him in his pain, So longas Gos hes only “Strength and rejoicingin His abode” (I Chronicle 16:27) then prophets too can prophesy only when they also are b'sincha (joyous) But when Godis, asit were, together with the Jewsin their pain and trouble, thes prophecy may also come to the prophet, who is likewise in pain over the plight o the Jews, Inthe Talmud (Pegigah $b) we learn: “Itis written (Jeremiah 13:17), 'M: soul weeps in mstarim (concealment).'Isthere then any weeping on the face of th Holy Blessed One? Behold R. Papa said, ‘There is no grief on the faee of the Hol Blessed One, asitis written, “Beauty and splendor before Him; strength andre Jeicing in His abode.” (I Chronicles 16:27) There sno contradiction, One vers: refers tothe mer chambers, while the other refers to the outer chambers.” Thut ‘we earn that whilein the outer chambers of heaven there is always “strength ane *¢joicing® before God, within the inner chambers God weeps in His distress, asi were, over the pain ofthe Jews. So, itis possible thatat atime of hester panier (concealment of the Divinw ~ Face), whichis tosay, when God hides Himself within the inner chambers, a Jev : ‘may also enterandbe alone with God there, each Jow athis own level. There withit the nner chambers, Torah and worship is revealed to each person who enters. We have already spoken about how the Oral Torah was revealed primarily in exile, i < bron soo the holy Zohar was only revealed to R, Simeon. Yookal and hi Ferg biae when they weelnngn ace, eng the Roman government, "There are times when a person wonders about himself, thinking, “lan broken, lam ready to burst into tears atany moment, and in fact Ibreak down i ‘ears from time to time, How can [possibly learn Torah? What can Ido to find th ‘Strength not just to learn Torah, but to discover new Torah and achasidu (piety)? ‘Then there are times when a person beats his heart, saying, “Is itnotsiosply m Sspercilious heart allowing me to beso stubborn, to learn Torah in the midst of my _ Pal adn the midst of the pain ofthe Jews, whose sullering sso great” And thet I Torah rom the Yeor of Fury 1939-1042 he answers himself, “But !am to broken, 1 ‘aught with priefand dejection.”He islost inside his introspective, self analytical infisin, Butas we have said above, ts the Holy Rlseed One who iserying within {he inner chambers, and whoever press himself cane ale to weep there together with God, and also to learn Torah with Hin, have cried so much, my whole lf is study and to worship, [tis omly the first or second time himself up, because ofthe pain. Ifhe is bol Intangible, Even the sensation of bel the immensity of the faith he has, in what i beyond compreher "epestedlytaughtin sacred literature, isthe belie thet here which cannot be grasped, rationally, stall, So, when. person finds the strength to acceas his mo , dependant lntgrateswithall Jews. Thsisbecausefithattheloog akesa person beyond individuality; beyond, Drftate worship; avay from the experience of "your God,” wherein every individual experiences Gost himself, to the level of “our Goch” which is muck higher than any individual experience or knowing. At this level the experience isthe collective one. In the ‘Sh’ma, the main expression and