Gauging the State of Chabad-Lubavitch: The Evidence from their 19 Kislev Holiday

 The Chabad-Lubavitch faith, a Chasidic sect, is well-known due to their extensive PR (public relations) campaigns and media presence over many years. Due to their outsized, disproportionate, and one might say incessant, PR, they are at times more known and recognized than other religious groups who are larger and more important than them, but are less engaged in such self-promotion. Too many naive and ignorant people even think that they represent mainstream Orthodox Judaism, or mainstream Chasidism, a great misconception encouraged and promoted by them.

But how large and strong actually are they, beyond the noise and publicity they generate?

A Measuring Stick

A major (perhaps the main) holiday in the Chabad-Lubavitch faith (I saw recently somewhere that they have twenty two holidays of their own, commemorating things like their Rebbes being released from prison, as well as their birthdays, wedding, and death anniversaries, but some are stressed more than others) is the nineteenth day of the Jewish month of Kislev, aka Yud Tes Kislev, which they refer to as Rosh Hashanah LaChasidus, the new year of Hasidism. Through examination of reports of celebrations of it this past week, we can, with Hashem's help, get an idea of their actual strength, which will take us beyond the fluff and puff of their publicity to the actual reality of things.

Let us look at a few examples -

1) Kfar Chabad - the Chabad-Lubavitch center in ארץ ישראל, this town holds a large celebration then. Looking at the photos, there seem to be hundreds in attendance, seemingly in the low hundreds. What does a Lubavitcher website report, however? They claim that there were thousands there. Clearly untrue and wildly exaggerated, based on the posted photos there.

2) Bnei Brak - in this ultra-orthodox center, there seem to be less than one hundred in attendance at their event, which is very underwhelming turnout, that speaks very loudly in terms of showing how marginal the Chabad-Lubavitch faith is there. Nevertheless, the Chabad website claims that six hundred joined it. Now I know that many in Chabad-Lubavitch are weak in secular studies, but how does one hundred become six hundred? It seems to be a deliberate deception, an attempt to inflate their importance.

3) Manchester - examination of photos seems to show perhaps 50-60 in attendance. A Chabad website, however, claims that two hundred were there.

3) Lakewood - A sizable event took place on Motzei Shabbos. The photographs show a crowd of perhaps a hundred, if that. A Lubavitch website however, claims that there were hundreds there, clearly not in accordance with what their photos show. Furthermore, the audience comprised many shtreimel wearers from other Chasidic groups, as well as visiting Lubavitchers. So it seems that non-Hasidic Litvish types were almost totally absent.

4) Y.U. - A Chabad website claims that over 250 YU students participated there. Examination of photos and video coverage, however, shows a much smaller number, perhaps around fifty (while there are more people than that, many are visiting Lubavitchers, rather than YU students, as evident by their different appearance. As reported at a different Lubavitch website, which gives a figure of thirty five visiting Lubavitcher bochurim that took part).

5) Brooklyn - An event in the Marine Park vicinity attracted perhaps 100-150 people, based on what the photographic evidence shows. However, a major Chabad website claims that over one thousand people were there, a giant exaggeration, a major untruth. 

Conclusions

1) Overwhelmingly, the greater Jewish community, the greater Orthodox Jewish community, and even the greater Chasidic community, does not recognize and celebrate this Chabad-Lubavitch holiday.

2) Some members of the neo-Chasidic community, springing from Modern Orthodoxy, with leaders such as Rebbe Moshe Weinberger of Yeshiva University, Aish Kodesh Rebbe of Woodmere, NY, Rebbe Judah Mischel of Camp HASC and NCSY, and Rebbe Moshe Tzvi Weinberg and Rebbe Hershel Reichman of YU, do celebrate it. No major surprise there, as we have written in the past of the closeness of this group to Chabad-Lubavitch.

3) The great efforts by Chabad-Lubavitch to promote this holiday of their faith by presenting events at sizable venues with leading singers, offering free music, food, and drink, have had only limited success in attracting new people to it. Many, if not most, of the new attendees are from the Neo-Chasidic group, Dati-Leumi or Modern Orthodox communities, and to a lesser extent Sephardim. There are grounds to assume that many of them are drawn more by the free entertainment, food, and drink, rather than ideological reasons. 

Bottom line - Chabad-Lubavitch is a lot less than many seem to think, and what they would like you to believe. By massive PR and frequent use of outright exaggeration and deception, they try to make themselves seem larger and more powerful than they actually are.

From the above we can and should extrapolate to Chabad overall, their organizations and activities in general, and not be foolish consumers who purchase the proverbial Brooklyn Bridge from them. Since they have been based in Brooklyn, NY for so many years they may have become experts in selling it to the unsuspecting and naive, but those of us with more knowledge need to be more wary of them, and warn others as well.

May light triumph over darkness, and truth win out over deception.

א פרייליכען חנוכה

How are these Chabad-Lubavitch Torahs different than regular Jewish Torahs?

Recently, as part of their shluchim convention PR extravaganza banquet, Chabad-Lubavitch unveiled a new gimmick, a siyum (completion ceremony) of thirty six Chabad Torahs, which they, in their typical PR mode, claimed was the largest in history.

On the surface it seemed like a pure spiritual thing, that no one could take issue with. Looking deeper into it, however, one saw something quite disturbing. Chabad-Lubavitch had managed to corrupt even such an event.

So how are those Torahs different? Well, they are different in more than one way, for example, the different way their texts are written, regarding which you can consult a competent non-Chabad halachic authority, but I am not referring to that in this post. What I am referring to is something that is prominent and out in the open, even before the klaf (the scroll) is uncovered and opened.

The covers of the new Chabad Torahs are identical. They all state that they are for the merit of נשיא דורנו, the leader of our generation, a term they use for their late Rebbe, as if he was still presiding at their Crown Heights headquarters. Despite the fact that even when he was alive he was not the accepted leader of the Jewish people, despite the fact that he passed away close to thirty years ago, they still claim and promote him as the leader of our generation, as if he were still walking the earth now (on the other hand, his wife, their late Rebbetzin, is referred to with the expression peace be upon her, an expression used when referring to deceased people).

They take what is considered our holiest object, the sefer Torah, and use it as an advertising billboard to promote their late Rebbe, and their brand, trying to infect others with their dangerous, delusional, messianic fantasies.

There is a very important lesson that should be learned from this. 

Some people think that they know better than Rav Schach zt"l and the other gedolim that stood with him in speaking out and standing strongly against Chabad-Lubavitch. They may pay lip service to him, but are moreh heter, justify giving themselves permission, that it is nevertheless okay to support Chabad. They may acknowledge that Lubavitch does not follow the mesorah, the traditional way, but hey, not everyone is the same, yada, yada. But people do not realize that supporting Chabad in any way, even if for something that on the surface seems neutral, or mainstream Jewish, like a sefer Torah, a mikvah, one of their organizations dealing with disabled children, the incarcerated, food for the hungry, or other things, means that you are strengthening them in their confused and perverted ways. On the other hand, as Rav Schach zt"l taught us, we need to separate and distance ourselves from them. That is how the organization Lev L'Achim came about, as a replacement for the Chabad Yad L'Achim. One should be careful even with Chabad businesses, like the Charidy online fundraising business, which funds and promotes Chabad activity. Non-Chabad organizations should use a different platform for online drives. 

In the zechus of distancing ourselves, and refraining from even partnering with them, even when anything problematic is not immediately visible, may we be zoche to coming of the true Moshiach, bikarov, speedily in our days.

Yom Kippur Katan - To Say or Not To say?

 There is a minhag some have to say special tefillos (some fast as well) on the day before ראש חודש (on some months it is omitted, e.g. when it is during a Yom Tov, e.g. חנוכה ), as part of Yom Kippur Katan, a custom from the Kabbalistic circle of Tzefas centuries ago.

One sees advertisements in publications at times, calling for observance of this minhag, on the recommendation of Maran Sar HaTorah, Rav Chaim Kanievsky zt"l.

What is interesting, however, is that Rav Chaim himself did not observe it. As reported in the fine Artscroll version of his great work ארחות יושר (p. 458), he followed (as in many other things) the practice of his uncle the Chazon Ish, who did not observe it.

א גוטען חודש

Chabad-Lubavitch & McDonald's

Chabad-Lubavitch just concluded its kinnus hashluchim.

It is a major part of their PR and advertising, particularly the banquet. They use it to portray themselves as a large organization, with wide range, classy, professional, mainstream Orthodox, universally accepted, and so on.

Many people, unfortunately, fall for their act. The more alert and knowledgeable, however, will notice the multiple lapses evident, whether webcasting that dropped while in progress, mispronunciations, messianism, and more. And the lack of gedolei Yisrael there, while press, politicians, and machers are well represented.

A less knowledgeable observer can go away feeling that Chabad-Lubavitch is the leading Jewish movement, that is everywhere. Which is what they want you to believe.

But there is really another way it should be viewed. Like McDonald's.

McDonald's is the world's largest restaurant chain by revenue, we are told, serving customers in over one hundred countries, with over forty thousand outlets. But people in the know are aware, that no matter how ubiquitous it may be, or may seem, it is neither classy nor healthy. Those that want fast food, and people of less means, may patronize it, but people with more education and class shy away from going there. 

The same goes for Chabad, which operates similarly to the business franchise model of McDonald's, where a central organization provides logos, promotional matter, marketing assistance, and so on. Like McDonald's, it too provides an inferior product, which it sells to the spiritually ignorant and indigent. The main market for Chabad Lubavitch shluchim are ignorant Jews, as is well known. Overall, the more Jewishly educated a person is, the less likely they are to attend Chabad.

So keep that in mind the next time you see a Chabad fast religion franchise. And give it the same treatment you would give to a McDonald's you pass. Keep on moving, giving it a wide berth.

Neo-Chasidic Desecration of Cemeteries

In another inversion of Jewish tradition, to go along with their Tisha Be'Av kumzitzes, and festive Selichos before Rosh Hashanah, Neo-Chasidim have taken to - ר"ל - desecrating cemeteries, in particular resting places of great Jewish leaders, traditionally places of quiet repose, serious contemplation, and prayer, turning them into places of singing, music, and even dancing at times.

Here, we see a recent clip of such activity, with one of the leading Neo-Chasidus leaders, Rebbe Moshe Weinberger, of Woodmere, New York, USA, at a cemetery in ארץ ישראל. This is just a very recent example, by the way, but by no means the only one, as this antic has been already observed for a while among them during their various tours, including singing at the kever of the Chasam Sofer a while back, with accompanying guitar strumming and dancing.

Once again, we see how their claim that they don't change anything in Jewish practice, that they rather just add flavor and meaning, is false. This group is violating ancient traditions and halachos, with seemingly near impunity. They must be held accountable for these breaches. If they are not, who knows where they will end up, ר"ל. 

Let them try such things at places like the kevarim of the Satmar Rebbe(s), Gerrer Rebbe(s), Bobover Rebbe(s), or even Lubavitcher Rebbes, and see what happens. I think they would get a rude awakening, and a strong lesson in proper traditional cemetery behavior.

May הקב"ה send to them a spirit of repentance, a רוח תשובה, so they return to traditional Jewish practice. If that does not happen soon, Jewish leaders, rabbonim, and even laypeople, should make it very clear to them and the public at large that such deviations are not acceptable, and that they will be held accountable for them.

Chabad Messianist Saves Stranded Breslov Van

Na-Nach-Nachman Me'Uman Breslov van gets stuck in rugged terrain, yellow flag flying Lubavitch meshichist pulls him out.

Numerous interesting comments on this intriguing episode.

Seems that there is a Breslov teaching that one day the whole world will be Breslov. And Chabad tries to sell their way to all. But Reb Yisroel Dov Odesser, founder of the Na-Nach Breslov, allegedly said that Chabad is sheker. Breslov seeks out kivrei tzadikim to visit, while Chabad generally does not (outside their own leaders).

An encounter of two of the most aggressive, fringe, competing Hasidic groups has a nice ending.

Breslov Mysteries Explored - Kotzk Blog Deep Dives Beyond the Surface Into Its Early History

Breslov (or Bratslav) is a unique Chasidic group, or stream, one of the oldest extant. R. Nachman was a great-grandson of Baal Shem Tov himself. Yet it has been enveloped in mystery, misunderstanding, and controversy for many, many years. Can we perhaps get a better grip on it, by examining the context of the turbulent times R. Nachman lived and operated in?

Why did the Shpole Zeide and some other Chasidim oppose R. Nachman of Breslov? Where did the idea of a "Tikkun Klali" come from? Were R. Nachman's famous stories totally new, or related to previously existing tales? 

Those and other aspects of the mystery of Breslov are addressed in a fascinating and thought provoking new post at the Kotzk blog. Read and learn.

Litvish vs. Chasidic Song - Chabad-Lubavitch vs. R. Boruch Ber of Kamenitz - קול דודי Face-off

 Some lighter fare, for a change, in this special time of the year.

An Israeli website (re)posted a link recently to a niggun attributed to R. Boruch Ber Leibowitz, Kamenitzer Rosh Yeshiva זצ"ל, to the famous words from שיר השירים of קול דודי דופק פתחי לי. 

Listen and enjoy. :)

On the other hand, one of the oldest and most famous Chabad-Lubavitch niggunim, going back to their first Rebbe, is set to those words as well.

Here's a recording of that.

If you listen to the two, they are both songs of yearning, not so different from each other (just sharing the impressions of a non-music professional).

On a related note, someone once heard a Misnaged singing the tune to a Hasidic song, and expressed wonderment. The Litvak replied that he is being מעלה the ניגון, raising the niggun, the argument that Chasidim have made when using non-Jewish melodies. Although caution is necessary with Hasidic songs, particularly when they are attached to questionable, objectionable lyrics, limited use may perhaps be made of them under controlled circumstances (this is not a general psak, which I leave to regular halachic decisors), exercising caution. If a shinui is made in them, an alteration, that could be grounds for additional leniency as well. 

א גוטען שבת און א פרייליכען יום טוב

Dangerous Confusion in a Chabad Prayerbook vs. Proper Understanding of Our Davening

What is the נשמה, our soul? 

Of course, our knowledge to precisely define and delineate certain things is limited, but we do have a מסורה (tradition) from our חכמים, from way back, דורי דורות, which finds expression in Chazal and ancient tefillos. And that is, that it is a spiritual creation of הקב"ה, that comes from a very high place (sometimes a description of חצובה מתחת כסא הכבוד, hewn from under the heavenly throne of glory, is seen). In later generations, some have used an expression taken from a pasuk in ספר איוב (לא:ב) for it, namely חלק אלו-ה ממעל. Chabad-Lubavitch adds the word ממש (literally) to that, zealously stressing it in its preaching. Due to that, there is fairly widespread misconception, to a significant degree fueled by and emanating from them, that the neshamah is "a piece of G-d" literally, ר"ל. 

Of course, that is quite problematic, as it blurs, or eliminates, the distinction between the Creator and the created, the בורא and the נברא, and is reminiscent of foreign faiths, עבודה זרה ר"ל.

The matter has been discussed online in various fora, at various times, such as here, here, and here.

Recently, during a shiur on the ימים נוראים davening, in speaking about עלינו, a speaker displayed a Chabad-Lubavitch siddur open to that prayer (סדור תהלת ה' עם תרגום  באנגלית, תשע"ד, ניו יורק, עמוד 288), in which the translation states that Hashem has given each of us a neshamah "that is part of Himself". Such dangerous, misleading, if not outright heretical words, blur or eliminate the distinction between the בורא, הקב"ה (the creator, Almighty G-d), and the נברא (the created - man), a very dangerous thing, which is even more problematic in a tefillah where we stress our distance from ע"ז, especially during this awesome time of the year.

On the other hand, in the beginning of the tefillah of אמיץ כח, in mussaf of Yom Kippur, where it relates the early history of the world, it states with regard to the neshamah (line 12), הפחת בחלדו טהר נשם מזבולך, You (HKB"H) breathed into him a pure breath (neshamah) from your zevul (an area of the heavenly sphere). No mention of it being a "part".

In the zechus of being careful, understanding what we say and believe, particularly in the area of עיקרי הדת, and avoiding and resisting dangerous distortions of our faith and mesorah, in addition to outright אפיקורסות (even if spread by men with lengthy beards), may we be zoche to a שנה טובה ומבורכת.

When Will Moshiach Come? The Backstory of a Fundamental Chabad-Lubavitch Myth & Anthem

When Will Moshiach Come, According to Chabad-Lubavitch?

                                            A prominent song associated with Chabad-Lubavitch Chasidim is set to words proclaiming that Moshiach will come when "wellsprings of Chasidus" (a vague and undefined term) spread outward (אימתי קאתי מר? לכשיפוצו מעינותיך חוצה). This song has been associated with Chabad-Lubavitch in particular, as opposed to Chasidism in general, although the Neo-Chasidus movement, led by people like Rabbi Moshe Weinberger, R. Yussie Zakutinsky, and others, who are heavily influenced by Lubavitch, has also incorporated it into their repertoire. More recently, the Neo-Chasidic TYH nation group has released a different version of it. Given the increased likelihood of non-Chasidim coming in contact with it, and perhaps mistakenly singing it, in view of the above, it is important that its acceptability or lack thereof be examined and addressed. With the help of הקב"ה, we will attempt to do that here.

 The Real Story - What Chabad-Lubavitch Doesn't Tell You

                                       Although purportedly sourced from a letter of ר' ישראל בעש"ט, considered the founder of the modern Chasidic movement, to his brother-in-law, over two hundred and fifty years ago, in actuality, the lyrics of the song represent only a partial, amputated version of it, which omits important context, leading to misunderstanding. 

                                     In actuality the letter goes on to explain what it means, beyond those few words. And that is, not when people learn and print Tanyas all over, but rather when they have/make yichudim and aliyos neshama like you (the בעש"ט). This is in accord with the kabbalistic doctrines discussed in his circle. As the plain, kabbalistic meaning is quite remote from people in our generation generally, Chabad-Lubavitch, excising the additional words from the story, promote(d) a different, new meaning to it, as referring to the spread of Chasidism of the type of modern Chabad-Lubavitch, that they were promoting (similar to that expressed in another well-known Lubavitch song from around the same time, ופרצת). Other Chasidim, however, did not go along with this new, abridged, changed version and meaning of it, so the song remained Chabad-Lubavitch, not adopted by other Hasidic groups.

                                                    The Misnagdic View

                          Firstly, it should be noted that the tune that Lubavitch uses to אימתי קאתי מר was taken from an old Yerushalmi song, מתי יבנה המקדש (When will the Beis Hamikdash be rebuilt?). Secondly, of course, Misnagdim don't accept the entire matter, as they don't accept Hasidism in general.

                         While to those of us born after the song was put together, it has always been around all of our earthly lives, for those who lived when it was new, it engendered a strong reaction. So much so, that it is told that when it was sung in Telshe, Rav Ruderman, the Rosh Yeshiva of Ner Yisrael (NIRC), who was visiting there at the time, said to stop it, as it was in conflict with Chazal, as different answer(s) to this question appear in the gemara (e.g. Chazal say that Moshiach will come היום אם בקולו תשמעון) (h/t).

                        Anyway, the bottom line is that the song should not be sung by non-Chasidim, and even not by non-Lubavitcher Chasidim, as it represents questionable theology.

                        In the זכות of being careful with our musical selections, may we be zoche to ביאת גואל צדק, בב"א.

                                                     כתיבה וחתימה טובה

"Every Yid's a Big Tzadik" (TYH Nation Song) ? - A Study of Chasidic Inflation & Evolution

 In the past we have examined here the Neo-Chasidic TYH Nation hit song (from a Pre-1A yeshiva Rebbe), with the lyrics "Every Yid's a Big Tzadik".

The other day, I came upon a Hasidic pamphlet ("The Way of Emunah", which was referenced in a prior post) on the Shabbos Torah reading, and saw a piece there related to the discussion we had. Citing a work בית יהודה, it says that R. Zev Wolf, son of the Zlotchover Maggid, a Rebbe in the early generations of Hasidism, would call every Jew "tzadik", even wicked people (see attached images for more). So evidently that was a chiddush then. But even he realized the limits of such rhetoric, and declined a shidduch proposal from an unsuitable person who presented himself as a tzadik along such lines, and therefore an appropriate match for him.

Nowadays, in the era of great inflation that we live in, evidently R. Zev Wolf's chiddush doesn't suffice, however, and the "tzadik" of yesteryear has become the "big tzadik" of today.

Those who follow old Torah ways and are not in favor of flattery and inflation, on the other hand, hew to the words of the Torah that we recently read, ולא תחניפו את הארץ, which, according to one of our great authorities, is a Biblical prohibition of flattery, as well as to those of שלמה המלך ע"ה, the wisest of men, who taught אמר לרשע צדיק אתה יקבהו עמים יזעמוהו לאמים, the one who tells a רשע that he is a צדיק will be cursed.

See here how Rav Avigdor Miller zt"l put it in a Toras Avigdor Q&A from not long ago - the attitude that 'there are no reshaim' is unacceptable. Such extreme liberalism is not in accordance with our holy Torah.

In the zechus of אמת, and avoiding flattery, may we merit גאולה בקרוב.

Litvish-Yeshivish Sing Love Songs for Torah

There is an impressive wide range of diversity in Jewish music today in the frum world. But some of it is more appropriate, acceptable, and Torah'dig than others. While others have questioned songs based on their musical component, here we have discussed in the past how some of them are not recommended due to their lyrics, promoting questionable newfangled ideas. 

But there are some great songs out there too, inspiring, and in accord with our Torah hashkafah. Some of which you may have not seen and are worthy of sharing.

So here we go, three recent selections, which earn high marks here.

1) איה שר התורה? Where is the Sar HaTorah? A beautiful tribute to Rav Chaim Kanievsky זצללה"ה with youth of ביתר עילית.

2) Youth of ירושלים עיה"ק sing המלאך, from the words of the Chazon Ish zt"l describing someone who is zoche to (true) ידיעת התורה, as being like an angel who walks among men, in a tribute to מרן שה"ת (lesser recording here).

3) Lakewood תשב"ר, at a chumash celebration, being led in a Yiddish song 

די בעסטע זאך איז תורה 

די געשמאקסטע זאך איז תורה

די זיסטע זאך איז תורה

די הייליגע תורה

in a beautiful brief video clip.

The faces of the youth, described by Chazal as שלא טעמו טעם חטא, singing such beautiful and holy compositions, give one hope for the future of our way.

Listen and enjoy.

אשרי העם שככה לו

How a Struggling Young Chaim Kanievsky Was Put Back On Track to Torah Greatness

 Rav Chaim Kanievsky. Moreinu Hagadol, Maran Sar haTorah, זכר צדיק לברכה.

A towering giant, a spiritual titan. מושבו ארצה וראשו מגיע השמימה.

Born into a family of greatness. But nevertheless, he was not always the מרן שר התורה that he became later, that we merited to know. In his youth, he struggled in learning too. Yes, so it has been reported. It is important to share that important part of his life, to learn and benefit from it. In what I have seen in hespedim and remembrances after his recent passing, I have seen little, if any allusion to, or mention of it (of course, I have not seen everything written and disseminated, כי רבים הדברים).

One English language publication that does mentions the story is Walking with Rabbi Miller, Daily Conversations with an Inspirational Gadol, by Rabbi Mordechai Dolinsky (Mesorah Publications), a work published close to twenty years ago. 

In chapter eighteen there ("The Happiest Day"), on p.83, it is related that the Steipler Gaon was having difficulty with his son, who was showing resistance to his Torah studies. The father, implemented strict disciplinary measures, but the problem persisted. Whereupon he presented the matter to the great Chazon Ish. His brother-in-law's advice? Chaim'l should not be taught further with the "typical yeshiva approach". No deep analysis, no ראשונים, no אחרונים, not even the fundamental תוספות. Rather, just plain gemara and Rashi until the end of the מסכת. And then on to the next mesechta, with same derech, and the next, until the end of Shas. Later, of course, this was augmented by Tosafos and other Rishonim. And that is how מרן שר התורה came to be. The clear-headed, simple-minded advice of the Chazon Ish זצ"ל, that it is counter-productive to force a talmid to learn what he is not yet ready for, and that one must advance in his studies gradually, that תפסת מרובה לא תפסת, ותפסת מועט תפסת, put Rav Chaim back on track to his path to astounding greatness. אשרינו שזכינו.

How old exactly Rav Chaim was when this happened, is not stated. But the lesson is clear, for students in general, and particularly younger ones. Let us hope that people learn from it, and act accordingly. And in the merit of such, we should see more giants, who light up the world like Rav Chaim, זי"ע, did. 

אמן, כן יהי רצון

Alt-Neu Litvish - Rav Chaim Kanievsky Rolls Back the Litvishe Clock to the Golden Age of Lita

מרן שר התורה והיראה, גאון עוזנו, Rav Chaim Kanievsky זצ"ל, has passed on, ועזב אותנו לאנחות. So many words of הספד, הערכה, הזכרה have been shared, in so many places. But there is still room for more, ואף אני אענה חלקי, בעזר צורי וקוני. So let's try to evaluate and define Rav Chaim's place in and impact on the Litvishe Torah world, in addition to the velt at large.

Where did Rav Chaim stand, what did he stand for in that world? Although to outsiders it might seem an unvaried ocean of black and white, to those in the know that is far from the reality. 

As we wrote about here in the past, in one of our most popular posts, much of the Litvishe velt changed in certain ways over the last century or so (as there were changes in other segments of the frum world during that time). Two great דרכים that conquered large swaths of that world then, were the paths of Brisk, and Slabodka. Brisk meaning the דרך הלימוד associated with Rav Chaim Brisker and his followers. Slabodka meaning the דרך החיים associated with the Alter of Slabodka and his talmidim. Whether that was what was originally intended can be debated, but those movements prevailed in many corners of the so-called Litvishe Torah world, to one extent or another, leading to the popular image of the Litvishe yeshiva student as being a young man in somewhat Western dress (necktie, fedora, business suit), usually beardless, whose עיון studies consisted of studying and utilizing Brisker type analysis to address Talmudic dilemmas.

But there were other Litvishe schools and ways too. Like the way of the Chazon Ish in learning, an opponent of the Brisker method. The way of Novhardok in mussar and הנהגה. The way of Telshe. And others. While perhaps not as popular or well-known as the former ways, they had their adherents and hung around, biding their time. The Chazon Ish זצ"ל, was, of course, Rav Chaim's uncle, and a great, if not the greatest, influence on him. The Steipler Gaon, זצ"ל, Rav Chaim's father, and another great influence, was part of the Novhardok movement in Europe. So it is no surprise at all that Rav Chaim, although also attending Lomzha yeshiva briefly, followed ways more in accordance with the Chazon Ish, with a splash of Novhardok perhaps, rather than those of Brisk and Slabodka (we are talking generally here. Of course, Rav Chaim was very broad, and could and did learn and use Torah from other schools at times as well).

The Glory of Sinai

Rav Chaim's way in learning was based on massive בקיאות, knowledge of vast swaths of Torah, even obscure and less-studied parts, and פשטות, simple, straightforward understanding. He was a personification of what Chazal called סיני, the חכם with wide Torah knowledge. That type of learning might not produce the exciting fireworks of others, or at least not so quickly, but can be very fulfilling in a quieter, less apparent way. It is a long-term investment, which requires patience and diligence, but the dividends keep on maturing and expanding exponentially over time. That is what we saw with Rav Chaim.

Once his towering Torah stature became apparent, even those of different, or even opposing schools could not deny it, and also came to see, accept, and consult with him as a symbol and personification of גדלות בתורה. As his influence grew, and people sought his advice, his עצה ותושיה, he shared it, by word and by example. Not identically with everyone, the same prescription was not dispensed to all. But to some who merited it, he shared certain direction, among which were the importance of בקיאות, of acquiring great amounts of Torah knowledge. And at times he advised petitioners to adopt an older Litvishe way of appearance , to go back to a pre-Slabodka sartorial mode.

Now that he has left us, physically at least, we need to think about how to continue in his ways. And it seems that the way is elementary. To follow the דרך התורה with simplicity and sincerity, to live simply materially, but learn broadly.

May הקב"ה help us follow in those ways, and reap the massive long-term ensuing gains. 

א גוטען שבת און א גוטען חודש

A Kiruv Giant Passes - Rav Yosef Jacobson zt"l

 One of the giants of kiruv in our time, and beyond it as well, has passed away. Although he didn't go around erecting giant menorahs in malls, driving a truck blaring Jewish music around a city, dancing in the streets, giving out candles or hand made matzah, preaching Chassidus, leading Farbrengens, or handing out dollar bills to the masses, he had (and continues to have) a colossal impact on the Jewish world, as well as the world at large, bringing giant numbers of people closer to their Father in heaven.

Rav Yosef Jacobson zt"l, modeled a different type of kiruv, as propounded by classic Litvishe Rosh Yeshivas like Rav Kotler, Rav Schach, and Rav Gifter zt"l. And he showed how powerful it could be. That just learning and fulfilling Torah, באמת, in one's regular place, can generate immensely powerful waves of impact and influence. His recent passing garnered enormous media coverage, and was news round the world.

The Torah world, as well as the kiruv world, deeply mourns the passing of Rav Shmaryahu Yosef Chaim ben Rav Jacob Israel, Rav Yosef Jacobson, aka Rav Chaim ben Rav Yaakov Yisrael Kanievsky zt"l, זי"ע. May we find consolation in the powerful and holy pathways he modeled so well being continued and spread by myriads of disciples and admirers.

ת נ צ ב ה 

An Old-Fashioned Litvishe Purim - As Reflected By Great Slabodka Talmid Rav Avigdor Miller z"l

What is an old-fashioned Litvishe Purim like? We have discussed the Litvishe attitude to Purim in the past here, but it is worthwhile to revisit, explore, and reinforce it yet again, due to confusion among too many people, who have come under foreign influences.

This time, we will look at and try to learn this סוגיא via the example of the renowned Rav Avigdor Miller z"l. Rav Miller was a born and bred Litvak, a Litvak through and through, who learned under great Litvishe gedolim in the USA and in Europe, where he learned in the Slabodka mussar yeshiva.

Let us focus on a few points from תורת אביגדור..

1) Rav Miller z"l spoke strongly against drunkenness on Purim. Purim is to gain דעת he explained, not to lose it ח"ו.

2) When asked about the Purim-Yom HaKippurim idea, an idea stressed by Chasidim that Purim > Yom Kippur, that has become widespread and popular among so many nowadays, he seemed to be unaware of it, and explained it in a different way than it is usually done. That shows that that idea was not part of the Purim milieu and discourse in old Litvishe Slabodka yeshiva type circles years ago, so much so, that it seemed unknown, or hardly known to him. Additionally, in a talk on Yom Kippur (in general, and app. 30% through, in a section entitled "The Happiest Time") he talks of  Yom Kippur being the best day of the year, and greater than Purim, squarely at odds with the reverse notion that is heard so often nowadays.

3) I don't recall seeing him mentioning another notion stressed heavily by Chasidim that on Purim one can ask Hashem for anything, כל הפושט יד, וכו and that one therefore should "storm the heavens" on that day, as if there were a blank checking awaiting above.

ב"ה we can still get a glimpse of the old Litvishe way via Rav Miller and some others who held to tradition and did not adopt foreign notions wholesale, uncritically, as far too many do.

May Hashem help us follow our true way, וטהר לבנו לעבדך באמת.

א פרייליכען פורים

Can Foul Mouthed Chasidim Bring Moshiach? The Chabad-Lubavitch Nivul Peh Epidemic

 Looking at a leading Chabad-Lubavitch website recently, I admit I was surprised at a discussion I came across. It wasn't about some of better known problems within the group, such as drinking, messianism, et al.

Rather it was something new to me. Evidently among them there is a big problem of ניבול פה, using language improper for Orthodox Jews.

This is a group that claims to be the vanguard of Torah Judaism, of Hasidism, bringing Moshiach, yet they use vulgar language of bums in bars and on street corners.

And we learn that it is not just a new thing, that even in old Lubavitch, even mashpi'im used 'colorful' language.

Where does that come from? From the vodka? Farbrengens? Tanya? Likutei Sichos? 

Of course, the giant Chabad Lubavitch propaganda machine, will not tell you about such things, but it is important for people to know the seamy side of Lubavitch, lest they be fooled by Yudel Krinsky and his minions at Chabad PR into wholly accepting the Disney-like fantasy image of the group that they disseminate.

Maybe instead of vodka at farbrengens, they should start giving out some soap.

May we be zoche בקרוב to true Yiddishkeit, and true פנימיות התורה, and be purged of all pretenders, and deceptions.

א פרייליכען חודש

Shtreim, Shtreimel, Spodik, Kolpik - Chasidic & Non-Chasidic Jewish Male Headgear - Great, True, Real, Illustrated, Comprehensive History

 A few weeks ago, there was yet again another news report online about a Chasidishe Rebbe coming out against a new shtreimel fashion. I was looking around to check on a claim made in comments on the report, and came upon a great article, in a Jewish history magazine online, on the history of the shtreimel.

This is the best feature article I recall ever seeing on the history of the shtreimel.

To get the true story, beyond legends and myths, with beautiful illustrations, it is the place to go.

א גוטען חודש

Neo-Chasidus & Chabad - Closeness & Distance

 The Neo-Chasidus movement has garnered much attention in recent years. For some people it was a great surprise, seeming to have arisen suddenly, from the proverbial nowhere. They don't know what it really is, what its roots are, how to react to it. It is desirable, therefore, to spend some time examining its roots, to better understand where it came from, and what it represents.

A cute and clever moniker attached to it gives us an idea of what some of its main components are - חבקוק -ראשי תיבות חב"ד, ברסלב, (הרב אברהם יצחק) קוק, וי"א ג"כ (שלמה) קרליבך. In English, Chabakuk, standing for Chabad, Breslov, (Rav Avraham Yitzchak) Kook, (Shlomo) Carlebach).

The Chabad component, which comes first in this sobriquet, is indeed a great foundation of Neo-Chasidus. If not first and foremost, definitely one of the great parts of it.

Let us look at the deep connection between Chabad-Lubavitch and Neo-Chasidus, starting with some background on some of the leading personalities of the movement.

Rabbi Moshe Weinberger of Woodmere, NY, is perhaps the leader of the movement in the English speaking world. Though he is of Hungarian Jewish background, he has a deep connection to Chabad-Lubavitch. Starting in his teens, when he was introduced to it by a local businessman who took him other local teens to Farbrengens in Crown Heights, in the early 1970's למספרם (Bashevkin interview, 14:50-). He was drawn to it "like a magnet", in his words, and spent much time at their headquarters, hanging out at 770 Eastern Parkway for years, attending farbrengens, and learning a lot of Chabad Chasidus. He has related that at one time he "was probably very, very close to becoming a Lubavitcher Chasid" himself. Later, he spent much time at a Chabad-Lubavitch outreach center, Heichal Menachem, in the Boro Park section of Brooklyn, where he heard many shiurim from the late Chabad-Lubavitch mashpia, R. Yoel Kahn. He davens from a Nusach Ari (Chabad-Lubavitch) siddur. He regularly lights a public Chabad-Lubavitch menorah during Chanukah in the Five Towns area of NY. All those years of deep Lubavitch connection and engagement left a profound impression on him and his thinking, even if he doesn't call himself a Lubavitcher now.

Rebbe Judah Mischel, a disciple of Rebbe Weinberger, is a well-known disseminator of Neo-Chasidus via his positions at Camp HASC, NCSY, writings, and speeches. He is also the son of a Chabad-Lubavitch mekurav (and here). In recent years he has visited Crown Heights, meeting and conferring with Lubavitch leaders, and later tweeting about it (as reported here previously, though the tweet referenced was later deleted).

R. Yussie Zakutinsky, leader of a Neo-Chasidic congregation in Lawrence, student at Rabbi Weinberger's Emek Hamelech kollel, also has a family background closely connected to Chabad-Lubavitch.

All of the above are heavily influenced by Chabad-Lubavitch.

The Chabad-Lubavitch influence on Neo-Chasidus is not just theological however.

Another aspect is seen in stories and music used by it. Here is one good example, that covers both the music and theology departments, Neo-Chasidim dancing enthusiastically to a signature Chabad-Lubavitch song. Many Lubavitch songs are sung in Neo-Chasidic circles.

Interestingly, though, despite the deep ties and influence, there is a significant element of distance and tension in the relationship between Neo-Chasidus and Chabad-Lubavitch nevertheless, that is worth noting. And that is, due to the fact that despite pleasure on the Chabad-Lubavitch side to see some Modern Orthodox and others turning in a Chasidic direction via Neo-Chasidus, they are still disappointed that they have not become Lubavitchers. In the Chabad-Lubavitch view, they are the highest form of Chasidus, and their Rebbe is the נשיא הדור, leader of the generation. While Neo-Chasidus draws deeply upon Chabad-Lubavitch, they do not feel bound to and by it, and imbibe from other Hasidic streams as well.

The component of Chabad-Lubavitch in Neo-Chasidus is not something small that could perhaps be (figuratively) בטל בששים, nullified when heavily outweighed. It is an עיקר, a large, main component, and also נותן טעם, imparting much flavor. So in a way, it (Neo-Chasidus) could be considered a branch or offshoot of Chabad-Lubavitch (perhaps similar to the מלאכים Chasidic group of Williamsburg in NY). People should keep that in mind when considering the movement.

May הקב"ה help us see things clearly, as they actually are, to reach the correct conclusions about them, and approach things with the proper מהלך.

א גוטען חודש

How to Avoid Stranger Danger: The Proactive Wisdom of the Ancient Sage Rabbi Yehoshua

 In the wake of a number of unfortunate and shattering scandals, it is a particularly opportune time to remind ourselves of the traditional Jewish approach, guided by the wisdom of Chazal, as to how we should relate to others.

As opposed to the dangerously naive and delusional idea that "every Yid is a big tzadik", promoted by the TYH nation movement and others, our holy מסורה teaches us, כבדהו וחשדהו. Respect, but remain wary simultaneously.

In this vein, a story is related in מסכת דרך ארץ about how conducting himself in this matter saved רבי יהושע from being the victim of a cunning thief, as follows. A man came to R. Yehoshua, who gave him food, drink, and sleeping accommodations on his roof. During the night, the man stole utensils and turned to abscond with them by descending the ladder, whereupon he fell to the ground, sustaining serious injury. In the morning, when he was discovered in that state, R. Yehoshua rebuked him, saying empty one, did you not realize that we already were on guard against you from yesterday (removing your means of egress)? Whereupon R. Yehoshua taught that לעולם יהיו כל אדם בעיניך כליסטים, והוי מכבדם כרבן גמליאל. People (strangers, according to some) should be viewed as if they were ליסטים (thieves), while simultaneously treated with respect as befitting a great personality.

A further illuminating discussion of the issue can be seen here.

Once again, here we see a great illustration of the wisdom of Chazal, who taught us that לא עם הארץ חסיד, that to be a truly pious person, one must be learned.

May Hashem help us be truly learned and pious.

Lubavitchers Who Don't Put on Tefillin - Chabad Wakes Up To Another Severe Internal Problem

Yes, you read it right. The guys that go around asking people if they put on tefillin, preaching that Moshiach is here, or figuratively at the door, have among themselves their own Chasidim that are skipping this vital and fundamental mitzvah.

As we have reported in the past, despite the massive Chabad-Lubavitch propaganda machine, which is churning out PR constantly, giving people the impression that Lubavitch is great, and leading Klal Yisroel, duping far too many gullible humans into believing as much, the reality is quite different.

May HKB"H open people's eyes, and protect them from being duped by all types of scam artists.

א גוטען חודש

Real Davening - Discarding Mechanical Prayer - Rav Avigdor Miller's Boring, Effective Solution

Recently, at a convention of a prominent Orthodox organization there was a session entitled "From Burn-Out to On-Fire", in which a Neo-Chasidic leader emphatically told the audience that there was no such thing as a Yid who is burned out (around 5:18 into session recording). Well, semantics aside, we know that it is a great problem, and tefillah, the challenge of meaningful davening, is a big part of it. If we could somehow take davening, which to many people is a terrible challenge and a drag (let's not beat around the bush), and transform it into a growth experience, that they might even enjoy, a great advance will have been made, which will have great positive ramifications on people's days and lives.

 With regard to that, I was looking through the weekly Toras Avigdor and saw some very important things, some of which spoke to this matter, addressing it head-on, which I would like to share with you. 

Chazal described davening as being in the category of דברים העומדים ברומו של עולם ובני אדם מזלזלים בהם, things that are very exalted, yet people do not treat them with proper respect (they stated that eons ago. What would they say nowadays, when newer distractions abound, making it even more challenging, and people are routinely said to have shorter attention spans than in the past?).

So what is the solution? To scream the words out loud, as some do? To dance? Take out a guitar and have a musical minyan? 

Rav Miller gives a simple and easy solution. He tells us, 

1) To say a little and think about what you are saying is much more valuable than to just speed through the whole davening. 

2) Take your time. 

3) It is a cancer, this sickness of what we are doing with our davening today, one of the greatest failings in Jewish life.

(Toras Avigdor, Vaeira, p.15)

Strong words indeed. But so necessary to combat this deadly spiritual disease, this soul-threatening emergency.

It seems so simple that some have difficulty accepting it. It seems to be good to be true, too easy (seemingly, on the surface). But it is the way to go. Nowadays there are so many different types of סידורים and פירושים (commentaries) available, that can be consulted to assist in understanding the words of תפילה, if necessary and desired.

Ignore those who claim that you must recite every word in your siddur, because some modern-era printer canonized his own product. They have added on to davening in a way that has been counterproductive for so many. As when the commandment of Hashem was added to in גן עדן, leading to a terrible downfall. 

Listen to the Tur, R. Yosef Karo, and Rav Miller, זכר צדיקים לברכה, who all gave this fundamental instruction, that quality > quantity of davening, and you will be well on the road to a new חיות (vitality), a new געשמאק (pleasure), a new טעם (taste, flavor) in davening, Yiddishkeit, and life.

הצלחה רבה