Rabbi Yisrael Friedman of Ruzhin, founder of the extensive Ruzhin chasidic dynasty, was born in the town of Pohrebyszcze, Ukraine, on the 3rd of Tishrei 5557 (1796), to Rabbi Shalom Shachna, son of Rabbi Avraham the Angel. When he was six years old, his father passed away, and he was raised and educated by his brother, Rabbi Avraham of Pohrebyszcze. The tzaddikim of his generation revered Rabbi Yisrael, and many of them traveled to him as chasidim to their Rebbe. As reflected in many stories about him, the holy Ruzhiner was a "general soul" – all the souls of Israel were part of him. He once expressed that when something happens to a Jew at the end of the world, he immediately feels it in his heart. As such, Rabbi Yisrael conducted himself as a true king, reflecting the greatness of the Nation of Israel who are the children of kings. The wealth and honor he received were so great that they aroused the jealousy of the Russian Tsar. He threw Rabbi Yisrael into prison, from which he miraculously escaped and found his residence in Sadigura in nearby Austria. He passed away on the 3rd of Cheshvan 5611 (1850).
When the Ruzhiner was a child, he once stood next to his father, Rabbi Shalom of Pohrebyszcze. Rabbi Shalom was speaking with his chasidim about Divine service and also rebuking them. While he was speaking words of awakening to the chasidim, the Rebbe turned to his young son, Yisrael, and asked him: "What do you say about these words we just spoke to the chasidim?" "Father,” the boy answered, “I will give you a parable: When they want to clean the vessels in the king's palace, which are undoubtedly very precious, very delicate, and very fragile – they clean everything with a 'bersht', with a soft brush. Even the floor is cleaned with a brush, gently. In a simple person's house, when they need to clean the house, they clean with a broom. But there is also a tool to clean a stable: a 'ridel', a shovel. Father, you are trying to clean the chasidim with a brush, while they need a shovel…"
Although the king's palace, with all it symbolizes, was close to the Ruzhiner's heart, he recognized even in his childhood the existence of much coarser places. Later, when he grew up and became a true king, his palace was also notable for its large horse stables… Therefore, when he saw his father speaking to his chasidim in a manner unsuitable for them, he did not hesitate to express his opinion.
In psychology and mental health counseling, it is common to speak of "tools" to be used for diagnosis and treatment. Here, the bright child enumerates three such tools: The gentle brush intended for a person whose goodness is visible, needing only to be awakened and 'have the dust shaken off'. The broom is more robust, sweeping away foreign elements from the soul, though not very significant ones. Finally, when a person is immersed in sins, one needs to clear out the garbage within them using a shovel (and it's interesting to note: in the spoken language of that time, cleaning was called beautifying, and this is the word Rabbi Yisrael of Ruzhin used in his speech. This hints at the role of these tools – not just to clean but also to shape and beautify the personality of the person being treated).
Chasidut calls the ability to discern the true need of another “gadlut mochin” (expanded consciousness). An adult, unlike a child, will not identify love only with hugs and candies. Rabbi Yisrael, who said of himself that "he was never a child," was characterized by gadlut mochin even then, and his great love for every Jew did not blind him when he approached treatment of whatever needed correction. Of course, the demand for the chasidim to cleanse themselves of their flaws came only after his own work: It is told that once Rabbi Yitzchak of Vorki visited him. The Ruzhiner asked him: “What do you do when a person who is soiled with sins and needs to be provided with a path of repentance comes to you? When such a person comes to me, I repent for all my sins, and consequently, the gates of repentance open in heaven and it becomes a time of favor: all of Israel, including that individual, is awakened to repentance and their repentance is accepted.”
***
In Ludmir, an important city in Poland, there was a girl who was considered a prophetess, possessing ruach hakodesh (divine inspiration). This young girl was called 'der Ludmirer Moid' – the Maiden of Ludmir, and she was renowned. Once she said, through ruach hakodesh, that Rabbi Naftali Katz, author of "Semichat Chachamim," who was one of the great geniuses of the previous generation, held Rabbi Israel of Ruzhin – who lived in her generation – in high regard. Her words were brought before the Ruzhiner, and he confirmed this and related: “The author of Semichat Chachamim used to conduct himself with royalty for the sake of Heaven. Among the wealth and royal customs he practiced, he had a small and delicate cushion, made of silk or some other precious material, which he would place in his garments over his heart, worth a legendary fortune.”
“When Rabbi Naftali ascended to heaven, the Ruzhiner continued, “they judged his case like everyone else's; even a great tzaddik is judged for everything. In heaven, they said that everything he did, all his royal conduct, was one hundred percent for the sake of Heaven – but still, why did you introduce such a practice? If the time for the kingdom of Israel has not yet arrived, when a Jew makes himself a king, in physicality, in externality, there is an element of provoking Satan… They judged him in heaven for this audacity.”
“Now,” said the Ruzhiner, explaining the words of the 'Ludmirer Moid', “when I conduct myself like him, and even more so, the accusation against him is removed, and he certainly holds me in high regard.”
An obvious question arises from this wondrous story: If royal conduct arouses accusations above, what happened to the Ruzhiner himself? Many stories are told about how, since he was a small child, the Ruzhiner would mortify himself and was not afraid of anything at all. Like Rabbi Yisrael Baal Shem Tov after whom he was named, he feared nothing and always cleaved to God. Therefore, the Ruzhiner did not fear this path and the dangers associated with it.
Indeed, one could say that his imprisonment was a result of this accusation. (In parenthesis, we'll mention his interpretation from this period: "Even though I walk through the valley of the shadow of death, I will fear no evil." But what weighs on me? That I know "for You are with me" – the Divine Presence is with me and suffers in my suffering”). Indeed, as we explained the Ruzhiner's own words in the previous story – in the intense demand itself there is an aspect of kindness. By virtue of his imprisonment in this world, the Ruzhiner merited the removal of the accusation against him – and in the World to Come, merited all good reward.
