The Shavuot The Tzemach Tzedek Became Rebbe

When the second Chabad Rebbe, Rabbi Dov Ber (known as the "Mitteler Rebbe") passed away, there were three prospective successors.
Though all three were immensely qualified for the leadership of the Chabad movement, all three unanimously declined all the importuning of the Chasidim. These three were: Reb Chaim Avraham, the brother of Rabbi Dov Ber and youngest son of the Alter Rebbe, Reb Menachem Nachum, the Mitteler Rebbe's son, and the Tzemach Tzedek, the son of the Alter Rebbe's eldest daughter.
As time passed, the pressure among the Chasidim to find a successor escalated, though it seemed that no solution was in sight. Finally, despairing of a solution being found, two of the Chasidim declared, "It is impossible to be without a Rebbe!" They decided to travel to Ruzhin with the intention of accepting the Ruzhiner Rebbe as their Rebbe.
The Ruzhiner Rebbe, Reb Yisrael, was the grandson of the Mezritcher Maggid, and so highly thought of for his enormous piety that he was called the "Holy Ruzhiner."
These two Chasidim travelled to Ruzhin for Shavuot. As was the custom there, (as well as among many other Chasidim) the Ruzhiner distributed shirayim -- food from his table -- to his Chasidim. It was Yom Tov and the Ruzhiner began to distribute wine from his own cup to each of the Chasidim. The two Chabad Chasidim also wanted to participate and receive wine from the Ruzhiner and they proffered their cups for the "cup of blessing."
The Ruzhiner, however, refused them, saying, "If you want some wine, you may take it yourself, but I will not give it to you."
The two were very surprised and protested, "Why won't you give it to us, after all we have come here in order to accept you as our Rebbe?"
Upon hearing those words, the Ruzhiner sat down at the table and began to deliver a deep Chasidic discourse based on the theme, "The Giving of the Torah began, not at Mount Sinai, but at the burning bush."
He explained in great depth that when G-d gave Moshe the task of taking the Children of Israel out of Egypt, G-d told Moshe to "tell the Jews that I have remembered you and want to take you out of Egypt."
Moshe's reaction was strange. He replied that he was afraid the Jews would ask him what is G-d's name. To this G-d replied, "Tell them My Name is, 'I will be what I will be.' "
The Ruzhiner posed the question, "Why did Moshe ask this question of G-d? For Moshe did know G-d's name as he had been handed down a tradition that it was spelled Yud-Kei-Vav-Kei[1]! And why did G-d answer, 'I will be what I will be.'"
The Ruzhiner elucidated the point through the use of numerical equivalents which are often used to explicate texts. He explained that the numerical equivalent of Yud-Kei-Vav-Kei is 26, while that of the words "I will be what I will be" equals 441 which is " emet" -- truth. G-d desired that Moshe be able to reveal to the Jews the truth.
"The word 'emet'," continued the Rebbe, "is also an acronym for, "Torat Menachem Emet" ["the Torah of Menachem is truth"].
When the two Chabad Chasidim heard these words being spoken by the Holy Ruzhiner, they realized that he was intimating that they should return home to the city of Lubavitch and that the Tzemach Tzedek, whose name was Menachem Mendel, should become Rebbe.
Upon arriving in Lubavitch two weeks later, the Tzemach Tzedek had already acquiesced. The returning Chasidim repeated to their fellows the discourse they had heard from the mouth of the Holy Ruzhiner in regard to the word "emet" intimating that the Tzemach Tzedek should be the Rebbe.
The Chasidim recalled with amazement that the Tzemach Tzedek had delivered the same discourse that very same Shavuot, but when he reached the part which identified the acronym of emet with his name, Menachem, he merely hesitated and smiled to himself. Now, they all understood why he had smiled.

The Blessing That Saved A Tzadik

There was once a woman named Rachel who had no children. Her husband, Nosan, considered himself to be modern and disdained rabbis and their "antiquated" teachings. Rachel, however, believed differently, and whenever her husband was away on business she would visit the great tzadik Rabbi Meir of Premishlan to beg him to bless her with children.

For poor Rachel each visit was the same. She would wait for her turn and then make her request. Each time Rabbi Meir's reply was the same: "I cannot bless you unless you come together with your husband." And each time Rachel would return home sad, but not hopeless, for she believed that somehow salvation would come to her.

On one visit her faith was rewarded when Rabbi Meir replied, "Return home. When your husband returns from his business trip, tell him, 'Rabbi Meir of Premishlan commands you to come at once.' Of course, he will refuse, but when he does, tell him, 'On the day before yesterday, which was Lag B'Omer, you attended a gathering where you spoke disrespectfully of Rabbi Meir.' When your husband hears this he will certainly come, and then you will be blessed."

Rachel was at home when Nosan returned, and she immediately repeated Rabbi Meir's words. His response was the expected one, but when Rachel countered, telling him about his untoward comments about Rabbi Meir, his face flushed. How could the rabbi know such a thing, he wondered, and he at one resolved to visit Premishlan to find out.

Nosan was not, however, ready to endure the ridicule of his friends. He decided that instead of traveling straight to Premishlan he would make a detour through Lemberg, thus cloaking his true intentions in a bogus business trip. When he finally arrived in Premishlan and was admitted to Rabbi Meir's room, he announced his name and his request. Rabbi Meir responded, "Don't think I don't know that you came here via Lemberg. If you want my blessing, you must return home and then come here directly."

Nosan was completely amazed. How could Rabbi Meir have possibly known that? If he had such wondrous powers, he would do as Rabbi Meir said. To his wife's utter joy, Nosan returned home and announced his plans to spend Shabbat in Premishlan. When the couple arrived in Premishlan, Rabbi Meir was pleased to see them. On Shabbat, Nosan was honored with an aliya to the Torah for the passage which read, "There shall not be a sterile or barren one amongst you." He was so moved, that he was about to offer a large donation. Rabbi Meir interrupted him with the words, "Because he has promised to help a Yisrael [lit. Israelite]." Nosan was confused. What could Rabbi Meir's words mean?

When the prayers ended, Rabbi Meir explained his cryptic words. "One day you will have the opportunity to save a very holy Jew, at great personal risk. If you promise to help him, you will have a son." Without giving the matter a moment's thought, Nosan said, "I promise!" In due time, the tzadik's blessing was fulfilled, and Nosan and his wife were the parents of a baby boy.

A year or more passed and Nosan was on a business trip near the Austrian-Romanian border when he heard that the illustrious Rabbi Yisrael of Ruzhin was also there. He was fleeing the Russian authorities and had to somehow get across the border. This was obviously what Rabbi Meir had alluded to when he had made the promise.

True to his word, Nosan presented himself to Rabbi Yisrael and disclosed to him a plan to carry him across the border over a small, frozen river. Rabbi Yisrael agreed and they set off at midnight. Nosan knew the crossing well, but he was unaccustomed to heavy physical labor. Despite the bitter cold, sweat poured down Nosan's face. Carrying a grown man was harder than he had thought, and at each step he prayed that the thin ice would hold the weight of the two men and not crack, plunging them to a frozen death. Suddenly Nosan stopped walking. "Is anything wrong?" Reb Yisrael asked.

"Nothing is wrong. I just realized that we have reached the middle of the river. If I am to make my request, this is the time. Rebbe, I have committed many sins. I have scoffed and disregarded the teachings and precepts of the Torah. But before I continue, I want your promise that I will have a place in the World to Come. If you give me your promise, I will continue; if not, I won't go on."

Rabbi Yisrael replied at once, "Of course, I will give you my word. I am happy that at such a time you can have such thoughts!"

With that assurance, Nosan continued his dangerous progress across the icy darkness. It wasn't until many hours later that they arrived safely in the small, Austrian border town. It was Nosan's good fortune to have spread the news that through his efforts, the holy Ruzhiner was finally safe.

A Tisha b'Av Prank

The Holy Ruzhiner (Chassidic master Rabbi Israel of Ruzhin, 1797-1851) rejected all feelings of sadness, even of bitterness.1 So his chassidim would engage in all sorts of practical jokes on the Ninth of Av (in order to mitigate the sadness of the day). They would throw burrs at each other. Then they conceived of the following prank: they opened a skylight in the roof of the study hall and dropped a snare; when someone walked into the study hall, they would yank on the rope so that the snare fastened itself around him, and pull him up to the roof.

It happened that the Ruzhiner himself walked in to the study hall. Those who were up on the roof could not see clearly who was coming in, so they pulled him up. To their dismay, they saw that they had pulled up their rebbe! As soon as they recognized who it was, they let him down.

Cried out the Ruzhiner: "Master of the Universe! If Your children are not properly observing Your 'festival,' take it away from them!"

Told by the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneerson, in the name of his great-grandfather, Rabbi Menachem Mendel of Lubavitch ("Tzemach Tzeddek," 1789-1866), a contemporary of the "Holy Ruzhiner."

Reprinted from Chabad.org