Tolerance is Contempt

The Rebbe teaches:

Although the flood was approaching, Noach prayed only for himself and his family, and ignored the entire generation. Only when approached and asked why he was constructing an ark would he tell them that G–d would imminently bring a flood upon the world, and he rebuked them. However, he waited until they approached him, and didn’t approach them, and of this the Zohar says harsh words. [Zohar 1:106a states that the flood was attributed to Noach, for had he prayed for the members of his generation, the flood could have been averted—see here. Cf. Likutei Sichos, Vol. 2, pp. 452-453.] ...

Abraham, in contrast, did not wait until he was approached. Rather, as it is written, “There he [Abraham] proclaimed the Name of G–d, L–rd of the world” [Bereshis 21:33]—for Abraham approached everyone and publicized G–dliness in the world.

Likkutei Sichos, Vol. 2, p. 322.

One of the chiddushim (novelties) that the Rebbe introduced is the concept of mivtza’im, the Mitzvah campaigns. The core of this idea is that individual Jews, of their own initiative, should approach other Jews and encourage them to observe a Mitzvah.

At first glance, the idea of walking up to a total stranger (on the outside, at least) and after saying a brief hello, suggesting that he do a Mitzvah, violates western social norms. One who does this may even be accused of being disrespectful, rude (G–d forbid), and worst of all, “intolerant.” In contrast, the modern-day secularist society regards the person who is “tolerant” and blissfully ignores the sinful behavior of others despite his ability to influence them as praiseworthy and virtuous.

However, in fact the opposite is often the case. The “live and let die” attitude demonstrates the ultimate contempt and inhumanity. G–d gave this person the privilege to know that He exists, that He commanded us to abide by certain laws, and that this is the only way to fulfill the purpose of one’s creation, and thereby find true happiness and fulfillment in life (see here). This creates a moral obligation for him to share this knowledge with those less fortunate than he whom he has the opportunity to influence. Obviously, one should exert influence appropriately, in a way that will most likely be effective, through gentle persuasion, and so on. But one may not sit idly by when he is in a position to save others from spiritual death.

Because if you wait until they come to you, in the meantime they may well drown.

Loving rebuke

The Rebbe teaches:

The Zohar explains the difference between Noach and his righteous successors: Noach “did not pray for the world,” for the members of his generation, and therefore the waters of the flood are called “the waters of Noach,”[1] i.e., the flood is attributed to him.[2]

In contrast, Moses displayed self-sacrifice by demanding that G–d forgive the Jewish people for the sin of worshipping the Golden Calf.[3]

However, the Midrash tells us that Noach rebuked the people and encouraged them to repent, implying that he did care about the state of his generation. If so, why didn’t he pray for them and plead to G–d to have mercy upon them?

The explanation: Noach ’s rebuke did not stem from an altruistic desire to help the people, but solely from the desire to relieve himself of G–d’s command.

As Chassidus says, “Noach did not devote himself in his rebuke and warnings to inspire them to repent,”[4] because the main purpose of his rebuke was to fulfill the command that he had been commanded. This explains why he didn’t act with Moses’ self-sacrifice by going to the trouble to pray for them.

Likutei Sichos, Vol. 15, pp. 40-41.

[1] Yeshaya 54:9.

[2] Zohar 1:106a.
[3] Shemos 32:32.
[4] Sefer HaMa’amarim 5705, p. 29.

In my own words, with some explanation:

It is written, “You shall surely rebuke your fellow Jew” (Vayikra 19:17). We are obligated to rebuke our fellow Jews (see Erchin 16b for a discussion of just how far this obligation extends) and encourage them to do the right thing. And yet this means far more than simply speaking words of rebuke to them. The main thing is that the rebuke stem from a genuine concern for their welfare.

When Hashem told Noach to rebuke the people, He meant to do so with true concern and persistence. But Noach only followed “the letter of the law.” He rebuked, but his rebuke stemmed only from a desire to obey Hashem, and not from a true concern for the people, and so it fell on deaf ears. The consequences of this lack of proper concern for his fellow humans were so far-reaching that Noach is considered partly responsible for the tragedy of the flood, and this is why its waters are called “the waters of Noach.”

The same is true concerning the task of spreading Yiddishkeit and Chassidus to our fellow Jews. Although activities to disseminate these teachings are obligatory (and especially for Chabad chassidim, who have been charged to do so countless times by the Rebbe), they will only bear fruit when they stem from a true love and concern for our fellow Jew and a desire to help him—and not merely the wish to “do our duty.” If we neglect to refine ourselves and develop our love for our fellow Jew (see further explanation of this here), and the result is that our efforts to teach others meet with failure, then we are partly responsible for the ongoing non-observance of those whom we were in a position to inspire.

Noach’s lack of true concern for others was demonstrated in his neglect to davven (pray) for them. Thus, perhaps one way of discerning whether our efforts to teach others stem from true love is whether we feel moved to take some time to davven for them, seeing that they are not yet privileged to know about the vast, rich treasures of Yiddishkeit and Chassidus that are the heritage of every single Jew.

Moreover, it is explained in the HaYom Yom of 3 Adar 1 that one should love every Jew, even one whom one has never met, and all the more so a member of one’s own community, i.e., those whom one knows well. Based on this principle, it would seem that we should davven in particular for those whom we know personally.

If you don’t believe ...

The following story took place during the first or second year of the Rebbe’s leadership:

A non-observant woman turned to the Rebbe in connection with her husband’s health. The Rebbe blessed her husband with a complete recovery and added that if until now she did not light Shabbos candles, she should begin to do so.

The woman contacted the secretariat and argued, “I don’t understand the connection between my husband’s health and my lighting Shabbos candles.” The secretary relayed this to the Rebbe, who responded that the secretary should tell her as follows: “If you do rely on me, and this brought you to write to me, then believe me that lighting Shabbos candles will help your husband’s health. And if you don’t believe me, why did you turn to me in the first place?!”

Hiskashrus #704.

Lessons:

1. Listening to an expert

The true reason one should obey the Rebbe’s instructions is that he has committed to be a chossid, and the Rebbe is adoneinu, our master. A chossid must obey.

However, this degree of commitment is not necessary in order to realize that one should obey. If one thinks clearly, even one who unfortunately lacks a full sense of commitment as a chossid can realize that he should obey the Rebbe, simply because he knows enough to know that he doesn’t truly know, while the Rebbe, who is a true Tzaddik, does. Moreover, the Rebbe is not issuing his instructions for his own benefit at all, but for our benefit, to refine and elevate us, to cleanse and rectify us so that we can serve Hashem in the best possible manner.

The Rebbe is a master spiritual doctor; thus, one who desires to become spiritually healthy and stay that way will follow the Rebbe’s prescription even if he is not a chossid.

2. Believing in the Tzaddik:

We “believe and don’t believe.”

Even of Noach, who is described by the Torah as “a righteous man” who “walked with G–d,” it is said that he “believed and didn’t believe,” for he did not enter the teiva (ark) until the last moment (Rashi, Bereishis 7:7).

Likewise, the Rebbe has issued numerous instructions. However, many chassidim are only ready to obey in areas that they understand and appreciate, while in areas that they don’t relate to so well, they are lax. They have “selective hearing.”

However, in reality this demonstrates a lack of faith. One who truly believes will not allow his lack of understanding to detract from fulfilling the Rebbe’s instructions.

Moshiach is coming now. Let’s not wait any longer to “enter the teiva.”