שאלת הרבי הרש"ב בילדותו

1. The Story of the Rebbe Rashab’s Childhood Question

The shiur opens with a story about the Rebbe Rashab as a young child, around four or five years old. The Rebbe Rashab lived during the lifetime of his grandfather, the Tzemach Tzedek, but only for a few years, as the Tzemach Tzedek passed away when the Rebbe Rashab was still very young. There was a family tradition that on their birthdays, all the grandchildren would visit their grandfather to receive his blessings. On one such occasion, when the Rebbe Rashab came to his grandfather, he began to cry. He asked: How come Hashem—God—appeared to Avraham, but does not appear to him? The Tzemach Tzedek responded that Avraham merited this revelation because he decided to circumcise himself at ninety-nine years old.

2. Lessons from the Child’s Yearning

The Rebbe expands on this story and draws out several lessons. First, we see that even a young child with minimal knowledge or intellectual ability can still yearn for a connection with Hashem. Age is not only what is written in your passport; it is also about your level of understanding and connection to Torah. Even someone who is like a five-year-old in their comprehension can still genuinely desire closeness with God. This teaches us that no matter where you are spiritually or intellectually, you can and should have a yearning for Hashem. It should bother you if you feel distant from Him—to the point that it could move you to tears, just as it did for the Rebbe Rashab.

3. The Uniqueness of Avraham’s Revelation

The appearance of Hashem to Avraham in this week’s parsha was at an especially high level. Although God had appeared to Avraham previously, this particular revelation occurred after Avraham circumcised himself at ninety-nine years old. This act elevated Avraham to an even higher spiritual level, making this encounter with Hashem unique. Yet, despite how lofty this experience was for Avraham, everyone has the ability and right to say: “God, I want to see You.” No matter your current level or status, you can aspire for greater closeness and revelation.

4. The Deeper Meaning of Ninety-Nine and Self-Perfection

The Tzemach Tzedek’s answer highlights another lesson: even someone who is ninety-nine years old—symbolizing great spiritual achievement—still needs to take further steps in self-refinement. In Chassidus, intellect and emotions are divided into ten faculties: three intellectual and seven emotional. Each faculty contains ten sub-levels, totaling one hundred aspects. Reaching ninety-nine means you have perfected almost everything—99% of all these qualities—but there remains one final point yet unrefined. That last 1% cannot be ignored; even if it seems minor, it requires attention and effort.

5. Pirkei Avos on Stages of Life and Spiritual Growth

The Mishnah in Pirkei Avos—Ethics of Our Fathers—describes different stages of life: at five years old one learns Chumash, at ten Mishnah, at thirteen mitzvos, and so on. When it reaches age one hundred, it says: “He is as if dead and gone from this world.” What does this mean for us? Up until one hundred there are clear instructions for growth at every stage. But what about when you reach one hundred? Some might say we’ll worry about it when we get there! But really, the Mishnah is teaching that if you reach complete perfection—if everything has been purified—then you have nothing left to rectify or protect against. Only then can you truly rest.

6. Never Resting on One’s Spiritual Achievements

However, as long as there remains even 1% unrefined—if you are still at ninety-nine—there is always potential for that small imperfection to drag a person down spiritually. Even someone who is truly a Tzaddik—a righteous person—must never rely solely on past accomplishments or merits. Instead, constant vigilance and self-circumcision (in the spiritual sense) are required. One must always strive for further refinement and closeness with Hashem, never becoming complacent or assuming they have completed their work.

7. The Dual Message: Aspiration and Caution

In summary, there is a dual message here: On one hand, even those on the lowest levels should aspire for the highest revelations and yearn deeply for connection with God. On the other hand, even those who have reached great heights must remain cautious and continue working on themselves until every last aspect has been refined in their service of Hashem.