Rabbi Yoel Teitelbaum of Satmar was born in 5648 (1888) to Rabbi Chananya Yom Tov Lipa, the Rebbe of Sighet. He was known as "the genius of Sighet" and studied in his father's yeshiva there. Rabbi Yoel’s father passed away on the 29th of Shevat, 5664 (1904). Just a few days before that, Rabbi Yoel married Chava, the daughter of Rabbi Avraham Chaim of Plantsh. The couple had three daughters, all of whom passed away during their father's lifetime without leaving any descendants. After the passing of his first wife, Rabbi Yoel married Alta Faiga, the daughter of Rabbi Avigdor of Czenstochov. He then moved to the city of Satmar and began serving as the Rebbe there.
When thousands of refugees fled to Hungary from the Nazi horrors, Rabbi Yoel welcomed many refugees into his community and helped them obtain documents and funds. With the increasing flow of refugees at the beginning of 5703 (1943), he established an organized rescue committee to aid the war refugees. After the Nazi invasion of Hungary, Rabbi Yoel attempted to flee to Romania but was caught and sent to the ghetto in Klausenberg. From there, he was taken on the Kastner train and reached Switzerland. After the Holocaust, he emigrated to America and re-established the Satmar Hasidic dynasty, which today is one of the largest and most significant communities in America.
Rabbi Yoel was known as an uncompromising zealot, advocating for complete separation from secularism, enlightenment, and Zionism. However, when approached by a Jew in need, he provided generous assistance without distinguishing between Chasidim, Zionists, or secular Jews. He passed away on the 26th of Av, 5739 (1979). His nephew, Rabbi Moshe, succeeded him as Rebbe.
The Rebbe of Satmar, of blessed memory, was very well-known for his charity. Once, a father of marriageable-age daughters came to the Rebbe. One of his daughters was engaged, but he did not have enough money to pay the dowry. The wedding date was approaching, and the in-laws were threatening to break off the engagement. The distressed man entered the Rebbe’s home and tearfully shared his plight. All those who heard nodded sympathetically and shared in his sorrow. The Rebbe asked, “How much money do you need to pay off the debt and cover the wedding and other expenses?” The man calculated and mentioned a large sum of about thirty thousand dollars. The Rebbe, known for his generosity, quickly gave the man twenty-nine thousand dollars.
Seeing this, the man immediately regained his composure and, with a voice full of emotion, thanked the Rebbe for his kindness. He said that he had only sought the Rebbe's blessing, and now, in just a few minutes, he was already helped.
The Rebbe's actions and words require understanding. His close associates were puzzled: “If he gave such a large amount so quickly, why did he leave a small amount short?”
As soon as the man left the house, the Rebbe’s close disciples asked him about this. “I understand human nature,” he replied. “If I had given him the full amount, he would not have reflected on the joy of the gift he received. Instead, within a few minutes, he would have forgotten his previous distress and started to regret and lament that he did not ask for more. I wanted him to have complete joy!”
The Rebbe of Satmar was known not only for his generosity and zeal but also for his sense of humor. Many witty sayings rolled off his tongue, providing clever and smiling guidance to his followers – or sharp criticism of the situation around him and the world in general. However, the wit in our story conceals a significant message for both the giver and the receiver.
Why is partial giving more joyous? Because it is incomplete and vividly illustrates our true limitations. "Who is rich? One who is happy with his portion" (Pirkei Avot). It is precisely the portion that brings joy, as it always remains within the realm of undeserved kindness—a part received from a greater whole. When the giver makes the recipient feel that the kindness is taken for granted, that all his lacks will be filled without any limitation, it may dull the recipient's sensitivity to this kindness. This can easily lead from "Who is rich? One who is happy with his portion" to "He who loves money will not be satisfied with money."
It should be noted that this isn't always a negative thing. There is a story about a charitable man who mingled with the poor in his own home, looking just like them. He ate, drank, and conversed with them. Once, one of the guests, unaware that he was speaking to the homeowner, asked him, "How long are we allowed to stay here?" The man replied naturally, "I don't know! I've been here for years, and no one has said a word to me!"
Indeed, the joy of the guests likely diminished over the years they spent in such a home, and perhaps complaints and demands for more began to arise, as is human nature. However, the sense of security and comfort that the homeowner provided is just as necessary, especially against the backdrop of the lack and poverty faced by the needy. The Gemara indeed states, “‘Whatever is lacking to him’—you are not commanded to make him wealthy.” The effort to make the recipient rich and happy is a special refinement that requires consideration of each individual case.
The story of the Satmar Rebbe is important because it teaches us to also cultivate gratitude and joy in what we have received. This can be seen as an interpretation of the verse: “For you are the least of all peoples”—the Jews, who minimize their demands of God, are happy and grateful even—perhaps especially—for the little they receive.
