1. Moshe Rabbeinu’s Appointment of Leadership
Moshe Rabbeinu, in Parshas Devarim, recounts how he appointed leaders to guide the Jewish people. He emphasizes three qualities that these leaders should possess: chachamim—wise men, nevoinim—understanding men, and yiduim—those with knowledge. These correspond to the three intellectual faculties known as Chabad: Chochmah—wisdom or the initial spark of an idea, Bina—the articulation and development of that idea, and Das—the connection and application of what one learns. While these are all aspects of intellect, Rashi points out a deeper distinction between chachamim and nevoinim. He brings a discussion where Arius asks Rabbi Yosef about the difference between these two terms, since they seem redundant. The answer is illustrated with a metaphor involving money changers: a chochem is like a wealthy money changer who only works when people bring him coins to examine, whereas a novoin is like a businessman who actively seeks out business opportunities even when none are presented to him.2. The Distinction Between Chochmah and Bina
The metaphor highlights that a chochem, compared to a wealthy individual, waits for others to bring matters to him. If nothing comes his way, he remains idle. In contrast, a novoin, likened to an active businessman or trader (tagger), initiates action on his own and seeks out new opportunities. Rashi further explains that being a novoin means having the ability to understand one matter from another—to reason independently without needing every detail spelled out. This raises the question: if being a novoin is such an advanced quality, why does Moshe also mention the need for chachamim? Perhaps there were not enough individuals who possessed this higher level of understanding at the time.3. Leadership Styles: Staying in Place vs. Going Outward
This distinction between the two types of intellect can be seen in different leadership styles among Rebbes throughout history. Some leaders would remain in their place and have their followers come to them rather than going out themselves. For example, the Rebbe always stayed within his own four cubits—specifically in 770 Eastern Parkway—and did not travel elsewhere. There was significant discussion when prominent figures such as Prime Minister Menachem Begin or President Shazar came to visit the Rebbe instead of the other way around. Some felt that such dignitaries should not have to come to him, but ultimately, the Rebbe remained steadfast in his place.4. The Rebbe’s Refusal to Leave His Place
A notable incident occurred after Simchas Torah in 5738 (1977), when doctors insisted that the Rebbe leave 770 for proper medical care following his illness during Hakafos. Despite all medical opinions recommending hospitalization for optimal treatment, the Rebbe refused to leave his place. Instead, field hospitals were set up outside 770 with all necessary equipment brought in from various sources so that he could remain where he was. This steadfastness reflects the quality of an ashir—a wealthy person who remains rooted in his place and whose influence radiates outward from there.5. Combining Both Approaches: Sending Shluchim Worldwide
Despite never leaving his place physically, the Rebbe sent out countless shluchim—his emissaries—across the globe. This represents a synthesis of both qualities: remaining firmly established at home (the attribute of wealth and stability) while also reaching outward through agents (the attribute of initiative and expansion). The analogy continues: just as a wealthy person cannot take all his treasures with him on the road ("Lech Lecha"—"go forth"), so too spiritual wealth is most potent when rooted at its source. Yet through shluchim acting as extensions ("shliach shel adam kemoso"—a person’s agent is like himself), this influence spreads far and wide.6. The Ongoing Connection Between Center and Periphery
This dual approach allowed for both centralized strength and global outreach. The shluchim would bring back souls (Neshamos) for inspection by the Rebbe—"kemavim ma yisoi dinim liroys", bringing matters before their master for review—ensuring ongoing connection between those sent out and their source. The address at 770 became renowned as a central hub for correspondence and spiritual guidance worldwide—a testament to this unique combination of qualities.7. Gathering Sparks and Preparing for Redemption
Ultimately, this model brings together both aspects: being an Ashir—a source of abundance at home—and being a tagger, actively seeking out new opportunities through outreach efforts. By sending shluchim into every corner of the world to gather sparks—Jews who may not yet know about Hashem, Torah, mitzvos, Yiddishkeit, or Chassidus—and bringing them back into connection with their source, we fulfill both ideals mentioned by Moshe Rabbeinu. This process fulfills the verse’s vision—"yiduim l’shivteichem", known among your tribes—and prepares us for the ultimate redemption when all these sparks are gathered together with the coming of Mashiach Tzidkeinu speedily in our days—"yohafchu yom ha’eivel l’soson u’lesimcha", may days of mourning be transformed into joy and gladness.