R. Avigdor Miller זצ"ל Forcefully Rejects "Every Yid's a Big Tzaddik" TYH Nation Drivel

We have posted here in the past about a Neo-Chasidic group calling itself TYH nation that promotes the notion that "every Yid is a big tzadik", and how wrong it is, even if they have some cute songs and some flashy swag at times. 

ב"ה the Torah community at large seems to have kept a distance from TYH lately (see the low stats on many of their recent non-musical videos, for example, especially the ones that are really OTD, like when they try to teach their confused theology, including Likutei Amarim-Tanya. It is sad when naive Modern Orthodox and non-Orthodox encounter Chabad-Lubavitch and fall for them head over heels).

Anyway, as I was reading last week's Toras Avigdor recently, I was happy to note not just one, but two pieces where Rav Miller zt"l strongly took issue with TYH's זיוף התורה with regard to this matter.

 Korach 5784 – The Great Opponent – Toras AvigdorKorach 5784 – The Great Opponent – Toras Avigdor

The first is in the English booklet, p.15, paragraph three, where he spoke about the great importance of introspection, working on middos, on the improvement of character traits, without which a person can delude himself into believing that he is righteous when he is actually far from that.

"...there are evil Orthodox Jews" "...there are plenty of reshaim gemurim."

The second was on page twenty, the back cover, in the Q&A section.

"There's no such thing as saying "There's no reshaim". This liberal attitude that everything is excusable cannot be accepted by us. We have our principles and sometimes you have to call a thing by its name. And a person who is disloyal to the Torah certainly deserves a certain rebuke. And if he deserves the name of rasha - it doesn't mean you have to say it - but you could certainly categorize him in the category of rasha" (this piece was actually featured in the past, here, and there, as well).

So there you have it.

ב"ה we can still see the old-fashioned Torah truth at times, even if it is not politically correct.

א גוטען שבת

R. Moshe Wolfson, Chasidic Evangelist, and Chabad-Lubavitch Chasid, Passes Away

R. Moshe Wolfson, a Mashgiach in Yeshiva Torah Vodaath in New York (a mixed Hasidic-Litvish yeshiva, containing elements of both), spiritual leader of Cong. Emunas Yisroel, and prominent Chasidic advocate, passed away last week.

It was interesting to see the coverage in different frum media following his petirah. While some (e.g. Matzav and "Yated") tried to present him as a more mainstream figure, playing down his ardent Hasidism and connections to Chabad-Lubavitch, by being a perceptive observer, as well as viewing other outlets, one could get a more accurate and complete picture of his life and legacy.

                           R. Moshe Wolfson and Chabad-Lubavitch

While it is true that R. Wolfson was influenced by, and maintained ties with multiple Hasidic courts and groups (as was stated at the levaya by a maspid, that he was called 'the nosher' in his youth, as he went to multiple Hasidic Rebbes), nevertheless he had greater ties to some than others. And it is clear that he was very influenced by and connected to Chabad-Lubavitch, and their late leader, as we shall explain.

Chabad-Lubavitch websites had a great amount of coverage on R. Wolfson after his passing, quite unusual for a someone not officially a Lubavitcher. It is clear that they considered him to be very close to them, a fellow traveler, real friend, steadfast ally, if not actually one of their own literally.

I would like to clearly lay out some of the deep connections between Chabad-Lubavitch and R. Wolfson.

1) Stress on the foundational work of the Chabad-Lubavitch faith, Likutei Amarim, aka Tanya. R. Wolfson gave shiurim on it for years, and his congregation disseminated them prominently.

2) He visited and interacted with the late last Chabad-Lubavitch Rebbe over decades, displaying great subservience to him. 

3) He participated in Chabad-Lubavitch events for years, speaking for them at public gatherings, which he did not do for others.

4) He visited the grave of their last Rebbe often. A recent Chabad-Lubavitch advertisement even claims that he promoted prayer at that tomb with superlative language (source).

5) He went to their headquarters ("770") and davened in their late Rebbe's room, many years after his passing.

Some selected sources:

A Lubavitcher Remembers Reb Moshe Wolfson - Anash.org

Rabbi Moshe Wolfson, 99, OBM (collive.com)

Based on the above, there are definitely firm and ample grounds for describing R. Wolfson as a Chabad-Lubavitch Chasid, as a Lubavitcher writer and YouTuber described him.

The deep connection between him and Chabad continued with his son, the leader of Emunas Yisroel of Monsey, New York. 

A recent Chabad-Lubavitch advertisement even claims that he promoted prayer at that tomb in superlative language.

UPDATE: A grandson of R. Moshe, son of his Monsey son evidently, joined the Chabad-Lubavitch faith, attending their school in Kfar Chabad. He shared some interesting information on X, for example, that his grandfather was very supportive of that move, and insisted on paying the Tomchei Temimim tuition for him there, that his grandfather said that he was a walnut (big nut) for not going more often to the late Lubavitcher Rebbe, and about his visits to the tomb of their late leader.

Why am I not surprised? As the old saying goes, the apple doesn't fall far from the tree.

                     R. Moshe Wolfson and Modern Orthodoxy

Another important aspect of R. Wolfson's life and legacy was his Hasidic evangelism, which reached beyond his local community, stretching even to the Modern Orthodox world, either directly or via people like his son-in-law, R. Mottel Zilber, Toldos-Yehudah Stuchin Rebbe, who has close to ties to Cong. Aish Kodesh of YU Mashpia R. Moshe Weinberger, and people like R. Hershel Reichman and his son R. Zev Reichman of Yeshiva University, leaders of the Neo-Chasidus movement.

May we be zoche to clarity, knowledge, and understanding, so we are able to make necessary הבדלות, separations and distinctions, and keep apart things that should not be mixed.