Just as this is so with regard to each individual, so too regarding the Jewish people as a whole: All Jews are descendants of Avraham, Yitzchak and Yaakov, and as such are constantly attached to them and their qualities. The main qualities of the Patriarchs lay not so much in matters of intellect as in emotion, for Avraham epitomized kindness and love, Yitzchak severity and fear, Yaakov mercy and beauty - the three traits that encompass the emotional spectrum. These sterling qualities - the "trees of the field" - are the birthright of each and every Jew. They must merely be revealed, refined and developed to the greatest possible extent. (From: Wellsprings by Rabbi Sholom Wineberg, Based on Likkutei Sichos Vol. XXIV, pp. 115-119)

Instead of answering the chassid's question,  Rabbi DovBer dispatched him to the hamlet of Zhitomir. "Go visit my disciple, Rabbi Zev" he, said.  "Only he can answer your question." The trip was made in the dead of winter. For weeks the chassid made his way along the roads which wound their way through the snow-laden forests of White Russia. Midnight had long come and gone when the weary traveller arrived at Rabbi Zev's doorstep. Much to his pleasant surprise, the windows of the scholar's study where alight. Indeed, Rabbi Zev's was the only lighted window in the village. Through a chink in the shutters the visitor could see Rabbi Zev bent over his books. But his knock brought no response. He waited awhile, then tried once more, harder. Still, he was completely ignored. The cold was beginning to infiltrate his bones. As the night wore on, the scene which unfolded was as incredible as it was true: the visitor, with nowhere else to turn, kept pounding upon the frozen planks of Rabbi Zev's door; the rabbi, a scant few steps away, continued to study by his fireside, seemingly oblivious to the pleas which echoed through the sub-zero night. It was almost morning when Rabbi Zev rose from his seat, opened the door, and warmly greeted his visitor. He sat him by the fire, prepared for him a hot glass of tea, and asked after the health of their Rebbe. He then led his guest - still speechless with cold and incredulity - to the best room in the house to rest his weary bones. The warm welcome did not abate the next morning, nor the one after. Rabbi Zev was the most solicitous of hosts, attending to the needs of his guest in a most exemplary manner.  The visitor, too, was a model guest, considerate and respectful of the elder scholar. If any misgivings about the midnight `welcome' accorded him still lingered in his heart, he kept them to himself. After enjoying the superb hospitality of Rabbi Zev for several days, the visitor had sufficiently recovered from his journey and apprehension to put forth his query. "The purpose of my visit," he said to his host one evening, "is to ask you a question. Actually, our Rebbe sent me to you, saying that only you could answer me to my satisfaction." The visitor proceeded to outline his problem as he had expressed it earlier to the Maggid. When he had finished, Reb Zev said: "Tell me, my friend, is a man any less a master of his own self than he is of his home? "You see, I gave you my answer on the very night you arrived. In my home, I am the boss.  Whomever I wish to admit - I allow in; whomever I do not wish to admit - I do not." (From Once Upon a Chassid by Yanki Tauber)

"Appoint for yourself judges and officers in all your settlements..." (16:18) "Judges" refers to those qualified and appointed to render judgments in accord with the dictates of the Torah. "Officers" refers to those judges, if necessary even by forceful compulsion. Of the era of the redemption it is said: "I shall restore your judges as at first, and your counselors as at the beginning." (Isaiah 1:26) This verse mentions "judges" but not "officers". Instead of the latter there will be "counselors". The task of the counselors is to explain and clarify to litigants the words and decisions of the judge so that they will understand and realize how those decisions are in the peoples' best interest and for their own benefit. Thus they themselves will want to follow the court's judgments. It follows, then, that in the Messianic era there will no longer be a need for officers to enforce the law, for all shall willingly live up to their obligations. In fact, even before the actual redemption, in the present era when everything is already ready for the redemption, we no longer need "officers" forcing us to carry out our duties and obligations. Even now all is ready to carry out the word of the "judge" willingly and voluntarily. (From: Insights to Geula, Chabad in Cyberspace)

The Children of Israel are called Eretz Cheifetz, (1) for they possess numerous "precious articles" (2) in the love and fear of G-d, and in fine character traits. Bringing these traits to the surface depends entirely upon the individual stimulating them. It is clear that throughout the earth are wellsprings of living water; the difference between them is only that some are near the surface, others far. Everything therefore depends on the well-digger, his patience and perseverance. Now since Ratzon ("will") is a superior faculty that "issues decrees," rules over all the other faculties, * and compels them to act according to its orders - it follows that the essential Avoda is to arouse one's will to exercise its effect - both upon the person himself and upon others. (From Rebbe's Hayom Elul 2).

"In the place where penitents stand even the truly righteous cannot stand." I.e.., the level at which penitents stand steaedfastly cannot even be attained by the truly righteous, for the Divine radiance drawn down through repentance is of an utterly superior quality. - The Rebbe