Reb Hillel Paritcher was a baal avodah and dedicated chasid of the Alter Rebbe and his successors. A chasidic master in his own right, Reb Hillel was an intense eved Hashem known for his lengthy, meditative tefillah and his dedication and attachment to tzaddikim.
One Wednesday morning while learning Torah in his hometown of Bobroisk, Reb Hillel was moved by a deep desire to spend Shabbos with his rebbe in the city of Lubavitch, many miles away. But making it there in time for Shabbos was highly unlikely.
A young chassid—eager to assist Reb Hillel—offered to bring Reb Hillel to Lubavitch with his strong horses and new carriage; they could make it for Shabbos if they left right away and on condition that Reb Hillel would not take too much time in his davening. They embarked on the journey and spent the night at a kretchma, a roadside inn.
In the morning, long after the young man had finished davening and his breakfast, Reb Hillel was still deeply engrossed in tefillah. Hours went by, and Reb Hillel showed no signs of letting up. The driver continuously checked on Reb Hillel, who remained in a state of dveykus, completely oblivious to the passing time.
When Reb Hillel finally completed his davening, the young man struggled to maintain his respectful tone and composure: “I just don’t understand! You so wanted to spend Shabbos with the rebbe, and you promised to not shlep out your davening. It’s now well after mid-day, and there is no chance we will make it Lubavitch in time for Shabbos. We’ll have to stay here, or head back home! Chaval!”
“Young man,” sighed Reb Hillel, “let’s say you set out to the Leipzig fair with the intention of buying some rare and exclusive merchandise. While baderech, on the way, you happened to meet another merchant offering those very wares at a below-market price. What a find! Imagine how foolish one would have to be to insist on continuing on to Leipzig. The entire purpose of the journey is not to arrive at some city or another, but to acquire the intended merchandise.”
Reb Hillel’s intense glare then focused on the young man: “Why does one go to their rebbe, if not to draw spirituality and direction in avodas Hashem, and to strengthen himself in tefillah? The goal and purpose of heading to Lubavitch was to be uplifted. I ask you: if on the way there—right here in this inn—my davening is strong and inspired, should I dump the merchandise and run to ‘Leipzig?’”
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In Sefer Chayei Moharan—the biography of Rebbe Nachman of Breslov—Reb Nosson praises his great teacher as an “ish chai b’emes—a truly alive, engaged person.” Beyond all of the scholarship, righteousness and accomplishments, Reb Nosson is describing his master as “growing”—fully connected to the source of aliveness. This is the greatest compliment. Rebbe Nachman said the secret to true dveykus is to be connected to הנקדה השיך ללבו בעת הזאת—”the point that relates to one’s heart at that moment,” (Likutei Moharan, 34). This is the goal of our derech, our path.
Indeed, at every moment, the world is changing and in motion. Different situations, changing realities, new stages call for re-evaluation and freshness in our divine service and personal choices. Along with the world, we too are changing, and therefore the Ribbono Shel Olam’s expectations of us change as well.
The parshiyos we live with in Elul—in this month of reconnecting with the source of life and personal growth—reflect the fluctuating conditions in which we serve Him. Sometimes, we need כי תצא—“to go out” in a movement of ratzon. At other moments, we need כי־תבוא אל־הארץ, to “come back to earth.” There are situations in which we are called to be נצבים—“standing,” and situations that call us to וילך—“go forward.” And just as the best modes of cultivating connection with our Source shift and flow with time, new gates for development and growth are always opening to us.
No man ever steps in the same river twice; not only is it not the same river, but he is not the same man. Reality itself is flowing, ever changing: נחל נבע מקור חכמה—“A stream flowing fresh from the source of wisdom,” (Mishlei, 18:4).
A life of consonance with the ratzon Hashem embodied through halacha must be lived baderech, “in process,” While interpreted colloquially as “Jewish law,” halacha literally means walking, traveling along a path. The Baal HaTanya teaches that the categories of permitted and forbidden reflect the moment to moment flow of the path to dveykus: The word מותר, “halachically permitted” means to “open” or “release.” The word אסור, “halachically prohibited,” implies a closing, tying or locking something. Sometimes the way is open to move forward, and sometimes the path is closed and we are called to reconsider, turn around and take a different route.
The flow of optimizing life is precisely guided. Navigating the structures and opportunities of halacha is to follow a road map through life, accessing opportunities for dveykus via specific “openings,” while respecting “road closures,” as well as instructions to make a “u-turn” in teshuva.
As we travel the path toward a new year, may we remain awake to the infinite possibilities for inspiration, connectivity, consciousness and growth. May we follow the ever-fresh “ways of life,” and be written and sealed in the book of aliveness for every moment of the coming year.
Rabbi Judah Mischel is executive director of Camp HASC, the Hebrew Academy for Special Children. He is the mashpiah of OU-NCSY, founder of Tzama Nafshi and the author of “Baderech: Along the Path of Teshuva.” Rav Judah lives in Ramat Beit Shemesh with his wife Ora and their family.
