Once the Radziner Rebbe met Rav Chaim Soleveitchik and they began a Torah discussion. The Rebbe told Rav Chaim that he could bring a proof from our Gemara that the Chassidic approach to learning Gemara must be the correct way, because the only way our Gemara could possibly be understood is the Chassidic way.

It is understandable that had there been a danger to one part of the body by not being circumcised, and the Torah had permitted its removal, then we could learn an 'a fortiori' that it is permitted to break Shabbos to save all one's limbs.

But medically, it is not dangerous to remain uncircumcised, so how can the Gemara learn from here that it is permitted to break Shabbos to save all one's limbs? Perhaps there is another reason why one can circumcise on Shabbos?

"The only way to explain the Gemara is by using a Chassidic approach", said the Rebbe: "If a child isn't circumcised on the 8^{th day, he is placed in a spiritual danger. So the kal vachomer works as follows: If the act of milah which is on one limb – is permitted on Shabbos, even though the lack of the removal of the Arlah creates a spiritual danger of one limb only, KAL VACHOMER it is permitted to break Shabbos to save all one's limbs!"}

Rav Chaim conceded to the Rebbe's words and thanked him.