Chaim Grade, forgery and arrogant Professors

This week's Kfar Chabad magazine brings a rare hard hitting article on a forgery perpetrated by Misnagdim in Piskei Dinim of the Tzemach Tzedek, published in 5644 (1884). The particular line was properly republished in 5709 (1949) by kehos in reference to a decision of the Gaon of Vilna, the Tzemach Tzedek responds "VeAina Teshuvah", and this is no response. The forgery had inserted a line endorsing the GRA, "and I in my poverty did not merit to understand his holy words". The fact that it was published in Vilna made this forgery possible. According to Lubavitch tradition, some of the seforim were reprinted then with the correct line, some of the forgeries were found and destroyed, but for the most part that edition of Piskei Dinim contained this error. The original Ksav Yad of the Tzemach Tzedek is in the Chabad library showing the forgery.

A gentleman who complained to the Rebbe in 5709 that this line was removed purposely by Kehos was told by the Rebbe the story of the forgery. The Kfar Chabad reporter found a handful of private people who have the first edition of the Piskei Dinim with the correct line, all public Jewish libraries have the forgery in their version.

Professor Shmuel Glick, director of the Schocken Institute for Jewish Research of Jewish Theological Seminary in Jerusalem, and associate of the Schechter Institute, seems to take issue with this letter of the Rebbe. The last portion of the article is dedicated to demolishing his statements and calls into question his credentials.

In his book "Kuntres HaTeshuvot HeChadash" Professor Glick states that the Rebbe's letter contains no truth, that the true version is the one praising the GRA, that Kehos perpetrated a falsehood, and quotes two frum researchers, R. Moshe Blau and R. Yehoshua Mondshein. The first he quotes from to establish that there is no other version of the first edition of the Piskei Dinim. As Kfar Chabad rightfully points out, he couldn't do the minimal research a reporter could do to find the other version? The second he quotes to establish that Chasidim would forge to protect the honor of their Rebbe.

Both of these researchers have sharp words for this Professor Glick. R. Blau for his part calls this a "blood libel on the Rebbe". R. Mondshein takes him to task for his error, his tone and misusing R. Mondshein's words to produce a falsehood.

I cannot tell if this professor is frum and merely working for Conservative institutions or himself Conservative. I feel enough respect to wish to hear his apology or defense for his error and tone, as his son served as a soldier in the IDF and died in a car accident while serving. I would assume that the professor is frum, as his son studied in Yeshivah.

UPDATE: shturem.net carried the scandal further. The original Kfar Chabad article is here, and a follow up shturem article with the professor's evasive response, neither admitting error nor apologizing. He does say he is travelling and the book is not with him. Yet he did not respond to the original request of the reporter for a comment. The comments online there are very revealing as well.

An honorable mention to Chaim Grade for old times sake. They republished a hesped for him written by Yisroel Duchman in the Algemeiner Journal, in which he talks about Grade's reconnection to Judaism through the Rebbe, to the point where he has a pithy conversation with a former Communist friend in Canada, who saw him wearing Tallis and Tefilin early one morning and exclaimed: "Chaim, you too?" "Yes, it is I..."

He quotes Chaim Grade on two subjects: his father, R. Shneur Zalman Duchman: "Reb Shneur Zalman HaLevi Duchman, author of the collection "LeShema Ozen"; a Tehilim Jew in whose every step (יעדער שריט און טריט) was heard the song: Ashrei Temimei Derech!" On the Rebbe: "Dear Rebbe, continue for many years to enlighten the world with the Torah, the good and the wisdom of yours; with your activities to bring heaven down to earth and to raise the earth to the heavens; with the song of unification of yours to "He who rides the clouds" and with the consolation to the sinner that he too has a holy spark - and whenever you pray for others, remember as well Chaim ben Velle."

Hey Teves Facts

Fact: There was no will found of the Frierdike Rebbe after his passing. The family came to the agreement that no one would touch the belongings of the Frierdike Rebbe, and they would remain in place in 770 as they had been until then.

Fact: The Rebbe honored this agreement to an extreme by keeping the Frierdike Rebbe's room as it had been on the day of his passing, and not merging the library of the Frierdike Rebbe with any other, or allowing the same employees who worked one library to work the other.

Fact: As long as the Frierdike Rebbe's wife was alive, there was no talk of changing this status quo in any way.

Fact: Barry had a friendly relationship with the Rebbe, even though his father had been promoted by his grandmother as the next Rebbe.

Fact: Barry drifted away from his mainstream Lubavitch connections, and only maintained contact with the personal friends of his mother.

Fact: The books were only removed from the Frierdike Rebbe's library, and only at times when no one could possibly be around. Barry was told by his mother that he could take whatever he wants. No one else knew anything about this.

Fact: Barry sold as many of the books as he could in the time given. The rest were stored in a warehouse, not at his home.

Fact: When the theft was first discovered, he was given opportunity to make amends, either personally or through a Bais Din. Only when he failed to acknowledge this effort was this spoken of publicly and brought to court.

Fact: Barry and his mother had asked various helpers around 770 to help him carry the suitcases out to his car from her room. One of these helpers on hearing what he had aided in attacked her. She sued the Rebbe, and it was settled out of court.

Fact: The Rashag had plenty of money saved up. He willed it to the Rebbe, and it was used for the out of court settlement.

My only contribution of opinion: It is nonsense to say that this was done because his yerusha was so precious to him, or because he needed money. His father had millions put away. The Rebbe in my opinion would have helped him if he had asked, or even if he had had his mother ask on his behalf. He didn't need to sell them, and obviously didn't care enough about them to keep them.

There is only one conclusion: The facts confuse the elements out there.

I'll be back

Be back in a few weeks. See you then.

UPDATE: I started this blog to be able to voice an opinion, when others were so effectively voicing their nonsense about the Rebbe and Lubavitch. Boruch Hashem, in that short time the web has gone quiet (or quieter) on these issues. I'll probably post something once in a while and link to it from Tzig, but I won't be going back to regular blogging now.

See you all on the Tzig.

A Chasidishe Yeshiva

Translation of the letter posted on Tzig. I've tried to keep the nuances of the original, although they would not be present in a translation to true and usable English:

Your honor must 'feed' all that which is needed in our desire for the institution of Toras Emes, and they are two general [desires]. The first the material of the institution, which divides to two: the first is 'feeding' the grounds (in which there are many details) to correct that which needs rectification, and to see to it that the rectification be done properly and in the cheap, to rent out the [unused] houses and that the renters pay on time, and the grounds should be kept well cleaned, and to minimize as much as possible free houses (meaning to take houses for free, or even for things that are for the good of the institution but could be accomplished otherwise, and the houses will be left unoccupied and will be able to bring in some profit).

And the second is running the expenses of the instiution the Yeshiva Toras Emes, which is divided to two. The first the account of Chevron - may it be built and reestablished - and in this many details, the first detail the expenses of the students, what we need to pay to each one every month, the second detail the general expenses such as trips, postage etc. (each one separately in a unique account), for farbrengen, laundry etc., the detail of paying 3 people, such as your salary and the salary of the scribe, the fourth detail salaries for the Beit Knesset of Avraham Avinu - on him lies peace - meaning what we need to spent on this to guard the enactments in truth for the uplifting of the souls of the fellows etc. and that this should not be neglected Chas VeShalom and Chas VeShalom, the second the account of the branch in Yerushalayim, how much per month and to who in detail and in detailed detail.

The second the spirit of the institution Toras Emes in Chevron and Yerushalayim, to raise the 'horn' of Torah according to the instruction of the teachings of Chasidus in all the details, in the study of Torah and the struggle of prayer, and it should be recognizable in them all day in their thoughts, speech and action that they are enagaged in the Torah of Hashem, not simply it grumbles in the stomach as with a Misnaged who stuffs himself with a few pages of Gemara, and for 400 Parsa it stinks of him, or as a Poilisher Chossid who is whole and happy that he walks about a fresh and healthy [man] in G-d's garden as a titled nobleman.

They should only go in the path of the Chasidim of Reisin who distanced themselves from the materialism of the Misnagdim and the empty excitement of the Chasidim of Poland, but they set their hearts and selves in the assiduous task of the teachings of Chasidus (and in the revealed [Torah] as well, as is known that most of the great Chasidim were wondrously great, and of them great in the revealed Torah, as they are in truth compatible, and not as the opinion of the wild Chabad Chasidim who make as if there are two Torah's etc. but the revealed was connected, attached and glued with the teachings of Chasidus and therefore the foremost revealed and seen was the teachings of Chasidus) and they brought themselves to a great connection and devotion in the service of Tefilah through the preparation of the advice of Chasidus, which is the concept of contemplation and study before prayer as is known.

And in this path you should educate and accustom your students, and in this path will dwell the light of the Torah of the Baal Shem Tov Za'L of which our honorable and holy our great Rebbe - the memory of a Tzaddik and holy one is a blessing for the life of the world to come - removed the sun from its sheath and revealed to us the G-dly pleasure, and following him the honorable holy our ancestors our Rebbes the holy ones - the memory of Tzaddikim and holy ones is a blessing for the life of the world to come, their souls are in the treasury above - and all rivers, the rivers of the founts of wisdom, flow to the sea, which is our honorable and holy, my father my master my teacher and Rebbe, the Rav the holy may he live long good days, who collected and gathered and harvested the sparks of the G-dly light of the G-dly flame, and he set them in the settings of wisdom, understanding and knowledge, to satisfy the 'trees' of Hashem that he planted in the garden of G-d "Tomchei Tmimim" and to all who Hashem has graced with wisdom to receive this portion etc.

Is it not that with our eyes it is seen and with our ears it is heard that the concepts of delicate thought flow from the source of wisdom, and to understand them (even now, after they are clarified with G-dly knowledge) additional deep thought and wondrous penetrating thought is needed in its kind. Not in one time and not in three will these be understood, and all who add to them explanation and ideas only detracts from the truth, only one should place the mind and devotion in the 'body' and actual wisdom and to purify ones ideas and thought, and then will these words be understood. That all this is for us a testifying witness how the concept of study of the teachings of Chasidus should be.

Torah Review III

This week is the continuation of last week's:
19th of Tishrei, 5724 part 2

In chapter 16, marked as page 79, the Rebbe discusses the Posuk (Nechemiah 7,6) stating that when Ezra returned with the exiles they celebrated Sukkos as had not been celebrated since the time of Yehoshua. Since Sukkos had obviously been celebrated since then, this Possuk is explained in the Gemara to be referring to things other than Sukkos, and in the commentaries on Tanach to refer to the joy being greater than any since then.

The Rebbe takes the question a step further according to these commentaries: Why would there not have been a greater joy in the time of King David and Shlomo, when the Bais Hamikdosh was first built?

After first comparing these two eras to that of Baalei Teshuvah and Tzadikim, the Rebbe explains that the joy on becoming a Tzadik is not as great as that of becoming Baalei Teshuvah. This is evident in the fact that Pesach, the service of Hashem in the mode of Tzadikim, is not Zman Simchaseinu - Sukkos, the service of Teshuvah, is the time of greater joy.

In comparison, the time of Yehoshua was the time of Tzadikim - they had spent 40 years learning Torah in the desert, and the new generation had not challenged Hashem - [and perhaps that of Dovid and Shlomo Hamelech was as well, as they were all unified under one king and had external peace and it was the first time around for building the Bais Hamikdosh] while the time of Ezra was that of Baalei Teshuvah returning from Bavel to build the second Bais Hamikdosh. Therefore, the joy of this new Sukkos as Baalei Teshuvah coming to rebuild the Bais Hamikdosh was much greater.

You know, thinking of all this makes me miss Sukkos again - it's been a few weeks already. Missing Sukkos with the Rebbe - obviously as well.

Unsung Heros

This week has not been so good for Chabad news. A sister and brother, true both elderly, children of Rabbi Shlomo Ahron Kazarnovsky passed away. The wife of a supporter of Chabad from when it was not popular to support Chabad, or activities similar to those Chabad does, passed away as well.

Rabbi Shlomo Ahron Kazarnovsky deserves a book in his own right. He was one of the pillars of Lubavitch in America. His son who passed away, Rabbi Moshe Kazarnovsky, raised a family of Chasidim and his story will hopefully be told as well.

The two women who passed away can best be described regarding the public eye as wives. Their own lives were unsung, not even their names were commonly mentioned, at best it could be assumed from knowing and hearing of their husbands that there was a Rebbetzin Posner and a Mrs. Rohr.

Rabbi Zalman Posner was one of the first to be sent to arei hasadeh, out into the cities in the field, where Judaism was not quite a thriving enterprise. He served as Rabbi and is now Rabbi Emeritus in Nashville, Tennessee. He was a prolific speaker, a writer and an incredible example of a Chossid raised in America. I am sure his wife was his partner in all of this. Her role in her own right is unsung. Hopefully, her story will now be told.

I will continue to add links that tell of the life of Rebbetzin Risya Posner as I see them:
Great nashville religious leader died
Pioneering Chabad Emissary, Mother and Grandmother Passes Away in Nashville skip the short intro, first third of the article is about her
Quoted in middle of article

The second woman, Mrs. Charlotte Rohr, was the wife of Sammy Rohr. A philanthropist dedicated to Chabad from his life in Colombia, he continues his support of Chabad worldwide together with his son George. It would be incorrect to say that he was a businessman who happened to support Chabad. He worked to be able to support Chabad, and gave more than your average philanthropic businessman would consider properly balanced. They support every Chabad house on campus, Chabad activities throughout Europe, Chabad rabbis dedicated to Torah teaching, and more out of the public eye. I have no doubt that her support was crucial considering the extent of their giving. Yet she herself was never present when their name was honored.

May their souls be bound in the bind of eternal life.
תהא נשמתן צרורה בצרור החיים.

Manifesto

I have no fear of the world around me. I have no need to reassure myself that what I chose is correct. I have no fear of every thought placed out there. I have no fear of the sneer of others, of the snide looks. I have no fear of being labeled according to someone's prejudices. I have no fear of rumor, of innuendo. I have no fear of lies created out of this air. I have no fear that with time, truth will be told. I have no fear of hyper-intellectualism. I have no fear of debaters that think to crush the soul with argument.

I do have a need for truth, for clarity, for a position to be proven, not simply taken. So if you wish to come here and talk, please do, but you will need to make your case. Anyone can comment, all need to explain. If you can't, claim it as your personal belief, clarify what you have or haven't done in your quest for truth and reality.

Torah Review II

This week's selection is from 5724, 1964. It's the farbrengen for Sukkos, known as the Simchas Bais Hashoeva farbrengen, which was widely attended in those years by many young Yeshivah students from other groups, possibly because they were off from Yeshivah then and it was something Jewish, Torah'dik, Sukkos'dik and exciting to do. The Rebbe would gear his talks more towards them, although still uniquely his style and Chabad Chasidus.

It's the first section, the rest will be published in the weeks to come:
19th of Tishrei, 5724
You can listen along with the farbrengen here:
19th of Tishrei, 5724 audio
Don't mind the date of 17th Tishrei posted there, it is an error copied from the original archive on wlcc.org.
You can read in the original Yiddish as well, beginning on page 39:
19th of Tishrei, 5724 in Yiddish

The Yiddish seems to be a pretty much direct transcript as well, and is unique in that it carries the Maamar in the Yiddish transcript also. Usually, the Maamar is not included in the transcripts, and they only note that at this point a Maamar was said. The Maamar would (hopefully) be recorded separately in Hebrew. In fact, what happened is that some Maamarim were lost, either temporarily and are being restored now by Vaad Hanachos B'Lahak, or permanently.

This week is therefore not as unique, as it was previously available in its entirety. Nevertheless, there is always something unique in the Rebbe's Torah.

One of the concepts presented here is that Halachah and Torah change the physical reality of the world. In this case it is in the context of Simchas Bais Hashoeva being the ultimate expression of Simcha, part of which was instrumental music, yet the instruments could not be played until after the Yom Tov was over, until Chol Hamoed. Was the Simcha of the first day incomplete? Did the Anshei Knesses HaGedola, who instituted reciting the Brocha "Zman Simchaseinu" beginning the first night of Sukkos, also forbid the use of instruments on Yom Tov, thereby preventing this Simcha?

The Rebbe's response is that Torah changes the past as well. Just as the Teshuvah of the first half of Tishrei changes the state of the sinner so that intentional sins become actual merits, meaning that the past has changed to one in which you performed a Mitzvah as opposed to performing a sin, so too once you celebrate Simchas Bais Hashoevah with the proper instruments and reach the level of Simcha which is impossible at any other time, your first day of Sukkos retroactively becomes one of that same joy.

Similarly, although "there is no joy other than with meat" specifically of the korbonos, the korbonos were not brought until the first day of Yom Tov, meaning that there was not true joy on the first night of Sukkos when the meat was not available. Retroactively, once the meat is eaten and enjoyed, the first night attains that same joy and pleasure.

[An aside: this concept is discussed elsewhere by the Rebbe, based on the clear statement in the Gemara that the Sages determine the setting of the new month and therefore which day the holidays begin on, even if reality has to change to suit their determination. In this Sicha, the Rebbe brings other sources for this.]

You may question, what of the reality? We still must judge the one who repented to such a degree that it is as if he performed a Mitzvah - if he is guilty, he will still pay. We still remember that the joy our body felt was not as complete as now, when instruments play.

The Rebbe discusses this in the Maamar in regards to Mitzvos in general and those of Tishrei in particular, that now unfortunately only our soul feels this change in the fabric of reality. When Moshiach comes, our body will feel this change as well.

"Ashamti"

In a recent booklet given as a memento to the guests of the Krinsky-Dechter wedding, many intriguing and inspiring anecdotes and written responses of the Rebbe are included. Memento of Krinsky-Dechter wedding

The revelation in simple, workday terms of part of the Rebbe's schedule and relationship with the secretariat is interesting of itself. One response and work story that impacted me is a side note.

The Rebbe would regularly issue instructions for those who worked for him at home and in the field at the last moment. Every week found a new project, whether in the spreading of Yiddishkeit far afield or in the publishing house being ordered to finish a book in inhuman time.

In this case, the Rebbe had asked Rabbi Krinsky the week before Lag Ba'Omer 5750 if a coin could be produced with the emblems of this event to give out to the children. Rabbi Krinsky details the trouble he went to find out that striking coins is a process of months, until he found two companies, one Italian and one US, willing to strike the coins in time. The Rebbe chose the American, and added "Ashamti" - I am to blame for having given you last minute instructions, and if it doesn't work out I carry that blame.

Rabbi Krinsky, mortified at receiving this historic note which I believe is unprecedented, proceeded to make sure that the coin was ready for the Lag Ba'Omer parade. The Rebbe's response was that he should be given peace of mind as he gave the Rebbe peace of mind.

There is no blame in a single campaign that the Rebbe initiated, in a single instruction given. Not only is this belief based, that we believe the Rebbe was guided openly by Ratzon Hashem, but is evident in retrospect. Whether it be decisions made about public protests for Soviet Jewry, which city should have a shliach and which not, where a school should be opened and where not, public emphasis of Mitzvos for every Jew, all have been proven by time.

The blame the Rebbe laid on himself is for asking too late. No blame lies in the rush therein needed by the employees, the blame is in case the project did not work out due to the last minute rush. Every executive secretary wishes they could hear their boss say this about the idea they could not implement when given to them last minute.

But of course, the Rebbe didn't care.

Caring and human interaction

There are two polar opposites in caring for other people that lead to human interaction. There are of course many other shades of caring, but these two exemplify each other in the extreme. One is entering into interaction for an express purpose, expecting a certain mold for those with whom you will interact. The other is interacting to discover something new, to see what is good and valuable in every person, and interacting with that person based on who they are; not expecting more yet not expecting less.

These opposites, as all other forms of caring, would be a matter of opinion and preference if not for the Mishneh in Pirkei Avos: "Who is wise? One who learns from any person." There is obviously no baseline Mitzvah here, but there is the Lifinim MiShuras Hadin, going beyond the legal requirements, suggested by Pirkei Avos for being a better person: Be wise, by seeing something valuable to be gained in every person. Every person has something to contribute, and it is up to us to be wise and discover what that is.

By setting a standard for who we will include in a conversation, and what the conversation must entail for us to participate and decide if the person truly cares, we lose the wisdom of discovering something new in this person.

Certain elements have declared that the Rebbe did not care. Certainly, they say, he cared for ideas and objects, but he did not care for people, he did not see them as people.

I am not sure how this is possible in light of the fact that the Rebbe spent three nights every week from 8 p.m. until 6 a.m. for private meetings for everyone, allowing them conversation at their level. When this ended due to medical concerns, 6 years later the Rebbe began standing for hours every Sunday to allow anyone an opportunity to spend a moment with him, to say what they wish. This when every moment of the Rebbe was measured, to the extent that when he would come back into his office after Shacharis, as he took off the Tefillin Shel Rosh he would open the first Sefer, and as he took off the Shel Yad the next Sefer would be opened.

I might think of the story of the Senator whom the Rebbe suggested look into the new immigrants in Chinatown and make sure they understand the benefits and representation available to them. I might think of the Senator with whom the Rebbe discussed their desire to help the poor black out of poverty. I might think of the newly arrived irreligious Russian cab driver, who after spending hours pouring out his heart on his frustration with the lack of help he was receiving to settle in, found the Rebbe's eyes flowing with tears when he looked up.

It is the height of doublespeak to say that the Rebbe (and possibly the others so typified) did not care. If what the Rebbe did is not considered relating to people, if the Rebbe's care for every Jew in whatever state wasn't caring, then none of us care.