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Chabad Online Weekly Magazine

Chabad Online Weekly Magazine

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Published by: bgeller4936 on Dec 30, 2009
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Special Edition: 53 years, 53 Revolutionary Ideas
10 Shevat, 5763-January 13, 2003
1951 -
according to the Rebbe1952 -
according to the Rebbe1953 -
according to the Rebbe1954 - How to Influence
according to the1955 -
according to the Rebbe1956 -
according to the Rebbe1957 - Striving for What You Can’t
according to theRebbe1958 - The Rebbeon
1959 - The
according to the Rebbe1960 -
according to the Rebbe1961 -
according to the Rebbe1962 - The
s Response to Suffering in G-d’s World according to the Rebbe1963 - The
Revolution of the 60’s according to the Rebbe1964 -
(Repentance) according to the Rebbe1965 - Freedom of 
according to the Rebbe1966 -
and Humility according to the Rebbe1967 - The Rebbe and the
Holy Land
1968 -
according to the Rebbe1969 -
Beams according to the Rebbe1970 -
Managementaccording to the Rebbe1971 - Personal Property according to the Rebbe1972 - Aging and 
according to the Rebbe1973 -
according to the Rebbe1974 - A
according to the Rebbe1975 -
according to the Rebbe1976 -
according to the Rebbe1977 -
according to the Rebbe1978 -
According to the Rebbe1979 -
according to the Rebbe1980 -
according to the Rebbe1981 -
according to the Rebbe1982 -
according to the Rebbe1983 - The
according to the Rebbe1984 - Time and 
Waves according to the Rebbe1985 - Waiting for the
according to the Rebbe1986 - The
Encounter according to the Rebbe1987 -
in Outreach according to the Rebbe1988 -
according to the Rebbe1989 - Physicality and 
according to the Rebbe1990 - The
People according to the Rebbe1991 -
according to the Rebbe1992 -
according to the Rebbe1993 -
according to the Rebbe1994 -
according to the Rebbe1995 -
After Death according to the Rebbe1996 -
according to the Rebbe1997 -
according to the Rebbe1998 -
according to the Rebbe1999 - Judaism’s Universal
according to the Rebbe2000 - The
Age according to the Rebbe2001 - Combating
according to the Rebbe2002 - Earning a
according to the Rebbe2003 - The
according to the Rebbe
a project of www.Chabad.org
What if someone said to you, "I love you, but Idon't like your children"? You'd probably say: "Youmay think that you love me, but you don't really. Youdon't care for what I care most deeply about.Obviously don't know anything about me, and youdon't know what love is, either!"The Torah commands us to "Love your fellow asyourself." The Torah also tells us to "Love the L-rdyour G-d." This prompted the disciples of RabbiSchneur Zalman of Liadi (1745-1812) to ask their master: Which is the greater virtue, love of G-d or love of one's fellow?Rabbi Schneur Zalman replied: the two are oneand the same. He then explained: G-d loves everyone of His children. So ultimately, love of one's fel-low is a greater show of love for G-d than simplyloving G-d. Because true love means that you lovewhat your loved one loves.Rabbi Schneur Zalman was the founder of theChabad branch of Chassidism, and his teachings onthe love of G-d and man form an integral part of the philosophy and ethos of Chabad. Following RabbiSchneur Zalman's passing in 1812, his son and suc-cessor, Rabbi DovBer, settled in the town of Lubavitch, which served as the movement's head-quarters for the next 102 years. Was it by coinci-dence or design that Rabbi DovBer chose a placewhose name means "Town of Love"? Lubavitchers(as Chabad Chassidim are also known) will simplyanswer that there's no such thing as "coincidence",for even the seemingly minor events of our lives areguided by divine providence and are replete withsignificance.On the 10th of Shevat, 5711 (January 17, 1951) agroup of Chabad-Lubavitch Chassidim gathered at 770Eastern Parkway, Brooklyn, New York. The occasionwas the first anniversary of the passing of the sixthRebbe, Rabbi Yosef Yitzchak Schneersohn, and theofficial acceptance of the leadership of Chabad-Lubavitch by Rabbi Menachem Mendel Schneerson,who from that evening on would be known as the sev-enth Lubavitcher Rebbe or simply, "the Rebbe".That evening, the Rebbe also spoke about love--about the interrelation between love of G-d and love of one's fellow. But the issue had gotten more complexsince the first Chabad Rebbe had spoken of it sevengenerations earlier.Much had transpired in the interim: the "enlighten-ment" movement, which alienated many young Jewsfrom their heritage; World War I, which displacedmuch of European Jewry (in 1915, the town of Lubavitch was destroyed and the fifth Lubavitcher Rebbe fled to the interior of Russia); Communism'swar on Judaism (in 1927, the sixth Lubavitcher Rebbewas arrested for his efforts to preserve Jewish faith and practice throughout the Soviet empire, and sentencedto death; international pressure achieved his releaseand emigration from Russia); and the holocaust, whichterminated 1000 years of flourishing Jewish life inEurope.The destruction of European Jewry was a freshmemory to those present that winter evening in 1951when the Rebbe assumed the mantle of leadership. Now they were in America, physically safe, but thespiritual future seemed bleak. The "melting pot" ethosof the New World did not encourage the cultivation of a Jewish identity and the observance of a Jewish wayof life.In Rabbi Schneur Zalman's day, it was universallyaccepted that a Torah way of life was the actualizationof the bond between a Jew and his Father in Heaven.In 1951, the small minority of Torah-observant Jews inAmerica were an object of contempt and derision bymany of their own brethren. The most they could rea-sonably hope for was to persist in there own beliefsand try to pass them on to their children.So it was not as simple as, "I love you, but I don'tlike your children." The feelings of the typical Torah-committed Jew in 1951 probably went something likethis: "G-d, I love You and I love Your children--thosewho act towards You as children towards their father.
 1951: Love According ToThe Rebbe
Love According to the Rebbe 
I'm not that excited about those who disavow their  bond with You." They might have even felt thattheir love of G-d was purer because it excludedthose "rebellious" children.That evening, after delivering the maamar (dis-course of Chassidic teaching) which in the Chabadtradition marks a Rebbe's formal acceptance of hisrole, the Rebbe smiled and said: The Talmud saysthat "When you come to a city, do as its custom."Here in America it is customary to "make a state-ment"; I guess this means we should follow thelocal custom.So the Rebbe issued a "statement":The three loves--love of G-d, love of Torah andlove of one's fellow--are one. One cannot differen-tiate between them, for they are of a singleessence... And since they are of a single essence,each one embodies all three.The Rebbe went on to explain that the fact that"each one embodies all three" has a twofold impli-cation. It means that unless all three loves are pres-ent, neither of them is complete. But it also meansthat where any one of the three exist, it will eventu-ally bring about all three.Aperson who loves G-d, and is open to this love,will eventually come to love what G-d loves-- allHis children. And his love will drive him to wish to bring G-d's children close to Torah--because that'swhat G-d loves. One who loves the Torah, willeventually internalize the recognition that theTorah's purpose and raison d'etre is to lovingly bring together G-d and all His children And onewho truly loves a fellow Jew will inevitably cometo love G-d, since love of one's fellow is, inessence, the love of G-d; and he will be driven to bring his fellow Jews close to Torah, which is theexpression and actualization of their bond with G-d.When there is love of G-d but not love of Torahand love of Israel, this means that the love of G-d isalso lacking. On the other hand, when there is loveof a fellow Jew, this will eventually bring also alove of Torah and a love of G-d...So if you see a person who has a love of G-d butlacks a love of Torah and a love of his fellow, youmust tell him that his love of G-d is incomplete. Andif you see a person who has only a love for his fel-low, you must strive to bring him to a love of Torahand a love of G-d--that his love toward his fellowsshould not only be expressed in providing bread for the hungry and water for the thirsty, but also to bringthem close to Torah and to G-d.When we will have the three loves together, wewill achieve the Redemption. For just as this lastExile was caused by a lack of brotherly love, so shallthe final and immediate Redemption be achieved bylove for one's fellow.In the five ensuing decades, the Rebbe's words became the mission statement of thousands of Chabad Houses and outreach centers throughout theworld. More significantly, they heralded a sea changein the way that Jews regarded their heritage, their G-d, and each other. It is no exaggeration to say that the"statement" issued that evening by a 48-year-oldholocaust survivor changed the face of world Jewry.
 By Yanki Tauber, editor@chabadonline.com
 1951: Love According To The Rebbe
Love According to the Rebbe 

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