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Unread 03-07-2002, 12:39 PM   #26
Bittul
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I am not against the use of secular mental help. I'm against basing it on the Rebbe or the Rebbeim.

masbir, that source from Sefer Hasichos 5740, what was that about? I'm sure it's a typo, cause there is no Sefer Hasichos on 5740. The only place I know of the story is Bechukosai 5722. Do you know of another place?

And the Sicha there is almost word for word what the Rebbe wrote in Reshimos, rest was not recommended, having the Rebbe Rashab see the Chassidim in lively learning of his Torah was.

Jude, there are many things that the Rebbe did not want printed in certain formats. The Rebbe once had Chadakov tell someone that there is a huge difference between something mentioned in the middle of a Sicha in Likutei Dibburim, which is in context and the person had to learn the entire Sichah to find it, to taking out one story and publicising it so that it cannot be missed.

And no, I think publishing Reshimos was wonderful and a tremendous Chizzuk, it's only the writing the name of the doctor that I have a problem with. And there is at least one other place where they printed information in a story that in Likutei Sichos had been edited out by the Rebbe.

Would you tell an 8 year old kid that the Rebbe's brother wasn't frum? No, because he cannot deal with that information. To someone more mature, that doesn't take away from the Gadlus of the Rebbe. I actually saw the face of a 20 year old Bochur crestfallen when he was told that!
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Unread 03-07-2002, 02:04 PM   #27
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brother not frum

Bittul, you brought in an intetesting point. Why is it, takeh, that a Lubavitch boy cannot handle the information that the Rebbe's brother was not frum? The Talmud says the Moshe Rabeinu's children were Amei Hooretz, and it does not seem to bother anybody. Is there something wrong with the chinuch here were it is assumed that anybody with any connection to the Rebbe must have been perfect? Free Will is out the window?

[Sorry, I know this does not belong in this thread, but it just triggered a question]
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Unread 03-07-2002, 03:04 PM   #28
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<<<masbir, that source from Sefer Hasichos 5740, what was that about? I'm sure it's a typo, cause there is no Sefer Hasichos on 5740. The only place I know of the story is Bechukosai 5722. Do you know of another place?>>>

You are right its a typo, (and mistake) its 5701 from the Friediker Rebbe.

For the benifit of the readers I will make the effort of quoting and trans.

"In year TRSG (5662) my father traveled to Viena to consult with the Viena professors regarding his health condition. After several consultations with one of the greatest Viena professors (Dr. Freud?) my father decided to go through a kind of therapy (?) in one of the Viena healing institutions.

"The therapy which the Doctors set up had to take more than two months time. One of the main advice the professors found as very important was resting and relaxing".

Last edited by masbir; 03-15-2002 at 11:56 AM.
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Unread 03-07-2002, 08:50 PM   #29
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Freud

The Freirdiker Rebbe purposely did not mention the name of the doctor, so why was it important to publish it in our generation, after 3 Tamuz.
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Unread 03-14-2002, 11:19 PM   #30
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Consulting Non-frum Therapists (or even those who are not Chabad Chassidim)

BS”D

There is a responsa written by Harav Moshe Feinstein in Igros Moshe Yoreh Deah 2:57. There, he discusses the utilization of the services of a psychologist or psychiatrist who heals with words/ideas and has heretical ideas and views and is not observant or even Jewish. He points out that the method of healing is through much talking, whereby the harmful thoughts from which person suffers becomes known, and the psychologist or psychiatrist then advises the patient how to behave. In light of this, he rules that one should not consult such people to become cured, because it is inevitable that he will advise him against the laws of Torah, and even against the fundamentals of our religion and matters of modesty and “prishus” (separating and distancing oneself from immorality). However, if the therapist is an expert, who will guarantee the parent that nothing will be discussed that conflicts with the beliefs and Mitzvos of Torah, then perhaps, since they are experts, they can be trusted not to lie. Therefore, one should seek the services of a psychologist or psychiatrist who is Torah-observant, and if that is unavailable, one should stipulate with him that he not discuss matters of faith and Torah.
This is as far as strict Halacha is concerned.

I wish to make three points about this teshuvah:

1) Matters of faith and prishus are very severe (far moreso than other Scriptural prohibitions) and therefore to take such a risk (that the non-frum therapist will indeed not lie) is clearly not glat mutar, but a kula (leniency). This is also evident from the fact that he rules that lechatchilah one should seek a Torah-observant professional.

2) Furthermore, although he writes that he is trustworthy because as an expert he will not do anything that may spoil his reputation, this appears to me to be referring to a very minimal and limited contact with the therapist. In normal therapy, it appears to me that the non-frum therapist will inevitably express his non-Torah, heretical values in one form or another, because it is so fundamental to his personality. So even if it is done subconsciously, the therapist’s advice will eventually have a harmful effect on the frum patient. In other words, his assurance not to refer explicitly to matters of belief is really meaningless.

How is such a therapist supposed to guide a Jew in middois toivois (proper character traits) if he himself is following secular values? No matter how “expert” he may be, the therapist’s advice cannot possibly coincide with the Torah’s advice. Furthermore, it is without doubt that most therapy (as anyone remotely familiar with it knows) certainly touches on matters of “tznius and prishus”, to say the least. And the secular understanding of these values (if they exist at all)is antithetical to the Torah’s values, lehavdil.

Conclusion: consulting a non-frum therapist involves putting the child (or oneself) in a situation where he is in serious danger of being brought to commit the Scriptural prohibitions contained in the pesukim “al sifnu el ho’elilim” (“do not turn to the idols” by learning heresy) and “lo sosuru acharei levavchem” [about which Chazal say “acharei levavchem – zu minus” (this is a thought of heresy)] and “lo sosuru acharei ainaichem” [on which Chazal say: “ve’acharei ainaichem – zu zenus (this is a thought of immorality)”]. In such a case, Sefaiko de’oiraiso lechumra – in a doubt connected with a Scriptural prohibitions one must be strict.

3) Lastly, as Jude points out in the excerpt below, the world outlooks and values of (I assume Jude means) a Chabad Chossid and a non-Chabad Chossid, are radically different, and so really, for us even a stam frum therapist is completely inappropriate.

<<This is another reason why consulting with even frum therapists about issues outside of basic communication etc. cannot work for a Chasid. They're in a completely different mindframe. >>

Last edited by noahidelaws; 10-08-2002 at 10:26 PM.
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Unread 03-15-2002, 11:59 AM   #31
masbir
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<<<It was said in 5723 in a farbrengen of 100 people, nost of whom forgot about it, and had no clue who Freud was anyway. That sicha was not published anywhere until after 3 Tamuz.>>>

Hundred?

Speaking in a gathering is no secret, numbers don't matter.

The sicho was always available.

How many people read Reshimos?

Last edited by masbir; 04-09-2002 at 01:12 AM.
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Unread 04-09-2002, 01:04 AM   #32
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Maybe I am a little too idealistic and am living with my head in the clouds , but I always understood the story with the Rebbe Rashab on a different level.

To me, it went together with visiting museums and theaters, bribing his way into the private booth of the German Kaiser in France, attending a rally for the Kaiser (and being ejected therefrom), as well as the Rebbe going to university and studying science and various languages.

In brief, the mission of the Rebbeim is to reveal G-dliness in the world, as well as to subdue the forces of evil that seek to conceal G-d.

In our times, science in general and psychology in particular, as well as "art" in all its many forms, have been very powerful forces against all religious belief, particularly Judaism. The two countries whose cultures most impacted the Western World were France and Germany, and it was Germany who not that long ago set out to obliterate any Jewish presence from the world. It was these forces that the Rebbeim worked to subdue, refine and ultimately elevate, so that instead of concealing G-dliness they become tools for revealing G-d.

By the Rebbe Rashab incorporating meshalim from art into his discourses, and the Frierdike Rebbe actually describing specific works he saw at the Louvre in his Sichos and Maamarim - by the Rebbe Rashab writing the beginnings of an outline for Hemshech 5672 in the Kaiser's booth, and staring down the Kaiser at a rally until he was ejected - by the Rebbe Rashab visiting with Freud and explaining Chassidus to him, at least on an elementary level - by the Rebbe debating Jewish communists in Russia in their own language, as well as extensively refuting all the claims that science disproves even one letter of the Torah, in many languages - by means of all these and more (see also Sicha Vayeishev 5752 about France), the Rebbeim were able to at least mitigate the damage caused by these forces, and ultimately provide us with the tools to transform them to Holiness.

So I always understood that if the Rebbe Rashab was diagnosed with Nemichas HaRuach and told to consult Freud, it was simply a sign from Heaven that he must engage in the Birur of the Kelipa of humanistic psychology - and not Chas VeSholom a sign of weakness or limitation on the part of a Nasi Yisroel.

As to whether counseling is Chassidish or not, theoretically it can be, if the Hashkofo of the therapist is that Yiddishkeit is the highest priority, and is the means to achieve all of Hashem's blessings, including health.

Unfortunately, many "frum" and even "Chassidishe" therapists believe that so-called "mental health" (which is a term that has no objective definition), comes before Yiddishkeit, and have personally told me so. It is this Hashkofo which manifests itself in many people who undergo therapy "relaxing" their standards.

When people are told that they are too "obsessive" or "compulsive" or "perfectionist" or "dogmatic" (or a host of other disordered traits) about Yiddishkeit, this often leads to perceiving Yiddishkeit as part of the problem rather than the solution.

Certainly, some people need to be more balanced in their behavior, even as it relates to Jewish practice, but the problem lies with their character, NOT WITH TORAH AND MITZVOS, AND CERTAINLY NOT WITH CHASSIDUS. It is ONLY through strengthening oneself in these matters, and with the proper guidance, that one can achieve true mental health.
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Unread 04-10-2002, 04:49 AM   #33
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Thanks for the alternate explanations, RavLub. It makes much more sense.
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Unread 04-10-2002, 05:18 AM   #34
masbir
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The question (by Jude) was not why he went to doctors in Vienne, but what does it mean Nmichos Haruach by a ROSH bnei Yisroel? Depression Chas Vesholem. Of course everything the Rebbe did was birur, but what does the desease mean?
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Unread 04-10-2002, 09:28 AM   #35
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BS"D I think it would be presumptuous of us to speculate about such a thing.
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Unread 04-11-2002, 03:13 PM   #36
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Quote:
Originally posted by noahidelaws
BS"D I think it would be presumptuous of us to speculate about such a thing.
So why were we told about it?!

Maybe there is a lesson in it for us.
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Unread 04-11-2002, 08:21 PM   #37
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BS"D Yes, fine, learn whatever lesson you like, but remember that the level of the Tsaddik is way beyond us. We don't BEGIN to comprehend it.
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Unread 04-14-2002, 01:50 AM   #38
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My previous post was written specifically because I found some of the earlier speculation somewhat distressing.

Basically, (almost) everyone seemed to agree that the story was an indication of weakness on the part of the Rebbe Rashab - the debate seemed to center around whether that should be public knowledge or not.

Clearly, if the Rebbe and the Frierdike Rebbe spoke about this publicly, and those talks were published as well, this is the ultimate proof that it is for public consumption - and is meant to serve as a lesson to us. It would seem obvious that the lesson should include an appreciation for the greatness of the Rebbe Rashab (and the Rebbeim in general), not the opposite.

To elaborate somewhat:

In the Maamar "V'nigla Kvod Havaya" 5715, the Rebbe explains that there are two types of souls. The first type, which includes even someone of the stature of Avrohom Avinu, experience the worldly reality as their primary consciousness, and must struggle mightily to achieve an awareness of G-dliness. Even those that have attained a level of G-dly awareness that is described as "seeing," still relate to G-dliness as a novel experience and the existence of the world as the obvious reality. This is a result of the concealment which derives from Tzimtzum.

The second type of soul are those souls "for whom the curtain has been sundered, who are souls of Atzilus, such as Moshe and the Nesiei Chabad." "For these souls, it is as before the Tzimtzum, that G-dliness is the simple reality, and they have to exert themselves, and bring proofs that there also is an existence - and this is the revelation of the future time etc."

[Note (in brief): The difference between Moshe Rabbeinu (Nesiei Chabad) and Avrohom Avinu, although both are souls of Atzilus, is explained elsewhere in Chassidus based on the statement of the Zohar, that in the verse which says Avrohom - Avrohom, the trup (incantation notes) indicates a separation between the two, whereas the verse that says Moshe - Moshe, the trup indicates that they be read together.

This is explained to mean that there are souls of Atzilus, for whom the descent into this world had a diminishing effect on them, such as Avrohom Avinu (as explained in Tanya I. HaK. ch. 15 - regarding the verse "and I am but dust and ashes."). Moshe Rabbeinu is unique (as well as Rashbi, Baal Shem Tov, Nesiei Chabad), in that he was unaffected by the descent into this world, and his soul operated in this world exactly on the same level as it was up above.]

The purpose of the exertion to relate to the existence of the world, on the part of these souls, is to fulfill their mission of bringing the G-dly reality down to us and the world. In order to do so, they must relate to us and our world, even to the extent of relating on some level to our sins (something completely outside the realm of their existence), as illustrated in numerous stories of the Rebbeim.

Their capacity to do so is explained by the rule that "the higher something is, the lower it can descend." That is to say, what we perceive as their "humanness," is actually an expression of their infinite capacity to bring the G-dly reality to the lowest levels of existence. Thus, what might appear as "weakness" is actually a manifestation of infinite greatness.

It should also be completely obvious, that for such souls, who have to exert themselves to even acknowledge the fact that a world exists, depression and/or despondency as we know them, are totally foreign to their existence - as these are symptoms of the effects of the body and the animal soul, and result from worldly concerns.

The explanation given by Moshe Rabbeinu as to why Avrohom Avinu laughed, that "even Holy flesh is still flesh," and the rule that "even a soul of Atzilus, is affected by the experiences of the body," are applicable ONLY to those souls of Atzilus like Avrohom (and the Maggid, BEFORE he became a Nasi). Moshe and the Nesiim, on the other hand, are on the level that the body is totally battul to the soul, and can have no untoward effects. Any appearance to the contrary, is purely a sign of a voluntary descent to the level of our world, for the sake of elevating it and bringing the G-dly reality further downward into Tachtonim.

[Note: The distinction made between BEFORE and AFTER becoming a Nasi, can be understood by the distinctions made regarding ordinary souls in the stages of the soul's revelation. The soul enters the body at conception, more so at birth, even more at the Bris and naming of the child, age thirteen, age twenty, at the time of marriage, through different levels of Avoda etc. These indicate different degrees of revelation of the soul within the body, even though it is all the same soul.

So too by Tzaddikim, there is a progression whereby the soul becomes ever more revealed, as indicated by the Rebbe regarding the period after Yud Shvat 5710 and the acceptance of the Nesius. This would explain the statement of the Frierdike Rebbe that "ah Nasi, iz nur duh einer" (there is only one Nasi), even during times when their lifespans overlap.

This would also explain the story told by the Frierdike Rebbe, that he was asked if the Rebbeim were born to the job, or achieved their stature through their own efforts. His response was that both are true.]

As far as a lesson to be learned from the story - to be continued.

Last edited by RavLub; 05-06-2002 at 05:50 PM.
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Unread 04-17-2002, 07:17 AM   #39
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BS"D In the stress thread, Jac quotes:

<<"Even is such cases where you think you know the reason for your anxiety the reason is undoubtedly imaginary, or at any rate, not the real cause. For the real cause is that one's daily life is not in complete harmony with the true essence of a Jew. In such a case, it is impossible not to have an awkward feeling that that somehow things do not seem to fit, and it is this disharmony which is at the bottom of the anxiety, and it is in proportion to the discrepancy between his way of life and his true natural self...." (from a letter of the Rebbe, dated 5725, page 54 of the Letter and the Spirit)>>

According to this, the real cause for “psychological” disorders is neglect of one’s Torah obligations. No honest person, after reading this, could even consider utilising the services of a non-religious therapist!

Last edited by noahidelaws; 07-12-2002 at 01:33 PM.
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Unread 04-17-2002, 08:51 AM   #40
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Quote:
Originally posted by RavLub
Maybe I am a little too idealistic and am living with my head in the clouds , but I always understood the story with the Rebbe Rashab on a different level.

To me, it went together with visiting museums and theaters, bribing his way into the private booth of the German Kaiser in France, attending a rally for the Kaiser (and being ejected therefrom), as well as the Rebbe going to university and studying science and various languages.

In brief, the mission of the Rebbeim is to reveal G-dliness in the world, as well as to subdue the forces of evil that seek to conceal G-d.

In our times, science in general and psychology in particular, as well as "art" in all its many forms, have been very powerful forces against all religious belief, particularly Judaism. The two countries whose cultures most impacted the Western World were France and Germany, and it was Germany who not that long ago set out to obliterate any Jewish presence from the world. It was these forces that the Rebbeim worked to subdue, refine and ultimately elevate, so that instead of concealing G-dliness they become tools for revealing G-d.

By the Rebbe Rashab incorporating meshalim from art into his discourses, and the Frierdike Rebbe actually describing specific works he saw at the Louvre in his Sichos and Maamarim - by the Rebbe Rashab writing the beginnings of an outline for Hemshech 5672 in the Kaiser's booth, and staring down the Kaiser at a rally until he was ejected - by the Rebbe Rashab visiting with Freud and explaining Chassidus to him, at least on an elementary level - by the Rebbe debating Jewish communists in Russia in their own language, as well as extensively refuting all the claims that science disproves even one letter of the Torah, in many languages - by means of all these and more (see also Sicha Vayeishev 5752 about France), the Rebbeim were able to at least mitigate the damage caused by these forces, and ultimately provide us with the tools to transform them to Holiness.


Sorry RAVLUB, but Your explanations sound very much like, LEHAVDIL HAVDALOT EIN SOF, Natan Ha'azati's apologetic letter explaining why Shabtai Tzevi (YMSH) Converted to Islam and was Over on several Mitzvoth!

Of course we have to explain the actions of the Rebbeim - but when they do something that looks contradictory to Halacha (such as going to a Museum that shows non-tzniusdike drawings, or Going to College etc.) it's not enough to say that they are trying to be "Mevarer Kelipah"! This is a classic Sabbatean apology which is unacceptable in the Halachic world.

This is not what the Rebbe did in his sichot where he explained apparent deviations from Halacha in Chasidic minhagim.
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Unread 04-17-2002, 08:57 AM   #41
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<<Basically, (almost) everyone seemed to agree that the story was an indication of weakness on the part of the Rebbe Rashab - the debate seemed to center around whether that should be public knowledge or not. >>

Perhaps the "almost" excludes mine expalantion, but see my post on the meaning of a depression with a tzadik.

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Unread 04-17-2002, 02:20 PM   #42
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Quote:
Originally posted by rebayzl
Sorry RAVLUB, but Your explanations sound very much like, LEHAVDIL HAVDALOT EIN SOF, Natan Ha'azati's apologetic letter explaining why Shabtai Tzevi (YMSH) Converted to Islam and was Over on several Mitzvoth!

Of course we have to explain the actions of the Rebbeim - but when they do something that looks contradictory to Halacha (such as going to a Museum that shows non-tzniusdike drawings, or Going to College etc.) it's not enough to say that they are trying to be "Mevarer Kelipah"! This is a classic Sabbatean apology which is unacceptable in the Halachic world.

This is not what the Rebbe did in his sichot where he explained apparent deviations from Halacha in Chasidic minhagim.
What's your explanation of what the Rebbe Rashab did?
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Unread 04-17-2002, 02:32 PM   #43
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BS"D I feel one should be very wary of jumping to conclusions in the level and avoida of tsaddikim, which is really beyond our understanding.

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Unread 04-17-2002, 02:40 PM   #44
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[. So perhaps this is the explanation for why it was permitted for the Rebbe Rashab to gaze upon those paintings.



Being of a different caliber allows a tzadik to do things against Shulchan Aruch?

This is pure a Sabbatean idea.

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Unread 04-17-2002, 05:34 PM   #45
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How do you explain the fact taht Tzadikim daven late and the Alter Rebbe (Mamoein Ketzorim) explains it in mystical terms based on the Tzadiks greatness versus the average person, and doesn't offer any explanation according Halacha?
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Unread 04-17-2002, 11:02 PM   #46
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I dont see how this is a sabbatean idea. It's like the talmud says about an amora who danced with his niece on his shoulders.
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Unread 04-17-2002, 11:28 PM   #47
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rebayzl,

I am stunned and flabbergasted, both by the content and the tone of your response. I never intended to address any Halachic issues regarding the actions of the Rebbeim, simply because I never considered the remote possibility that any person of sound mind (even the most virulent misnaged), would suspect them of outright sinful behavior.

Clearly, the Frierdike Rebbe did not consider such a possibility either, as he spoke openly and often in great detail about their visits to art museums, and even about specific paintings. Do you actually consider the Rebbe Rashab a chashud l'dvar aveira (my mind reels and my stomach roils at the very thought, that such a person might exist)? Do you actually believe that he looked at things which are prohibited (Noahide seems to have gotten caught up with that idea as well)?

Reb Nachum of Tchernobyl (who was not on the level of Nesiei Chabad) did not see Chalav Akum, and do you think the Rebbe Rashab saw (and even intentionally looked at) forbidden images?


The Mitteler Rebbe retched at the thought of having to perform the Mitzva of Pru U'Rvu B'gashmius (and the Noam Elimelech [also not a Nasi Chabad] writes that Tzaddikim need special Divine assistance in this Mitzva because they are physically incapable of bringing themselves to such an act), and as the Rebbe explains in many places a story of one of the Rebbeim reflects on the spiritual level of all of the Rebbeim - and we are even thinking of considering the possibility of entertaining the slightest sliver of a doubt about the Rebbe Rashab?

HELLO! I FEEL LIKE I AM LOSING MY MIND HERE! IS THIS DISCUSSION REALLY TAKING PLACE?

Obviously, if he visited such a place he made certain to avoid that which would be inappropriate, if he was even capable of seeing such things. Anyone else, who feels they are incapable of controlling themselves in such an environment, or even suspects that they might inadvertantly be exposed to that which is proscribed, certainly should stay away from such places (the same holds true for college).

As far as the concepts of "Aveira Lishma" and "Horoas Sha'a al pi Navi," does the fact that these were abused by Shabsai Tzvi and his followers, delegitimize them and make them into "pure" Sabbatean concepts? Did the actions of Yael, Esther, Shimshon, Eliyahu and other Tzaddikim, all sourced in Nigleh and Halacha, become tainted retroactively?

When Rabbi Yosef Weinberg said during his radio Tanya Shiur, that since the Rebbe is a Navi, if he were to tell us to transgress a commandment as a Horoas Sha'a, we would be obligated to listen to him - the Rebbe rebuked him for providing ammunition to those who are looking for excuses to oppose Chabad. The Rebbe DID NOT tell him that he was wrong, only that it did not need to be said in such a forum.

One could expound on these issues at length, from a purely Halachic standpoint, but I don't think that this is relevant, because I AM CERTAIN THAT THE REBBE RASHAB DID NOT AND COULD NOT TRANSGRESS THE WILL OF HASHEM, EVEN ONE IOTA!

I only addressed the fact that the behaviors mentioned seem UNUSUAL for a Rebbe to be engaged in, and the points made were intended to shed some light on that.
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Unread 04-18-2002, 12:01 AM   #48
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<<<When Rabbi Yosef Weinberg said during his radio Tanya Shiur, that since the Rebbe is a Navi, if he were to tell us to transgress a commandment as a Horoas Sha'a, we would be obligated to listen to him - the Rebbe rebuked him for providing ammunition to those who are looking for excuses to oppose Chabad. The Rebbe DID NOT tell him that he was wrong, only that it did not need to be said in such a forum.>>>

This has nothing to do with Aveiro Leshma, but with the halacha that a novi can abrogate any mitzvah, (Just the question is if the Rebbe has the halachik laws of a novi or not.)
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Unread 04-18-2002, 12:10 AM   #49
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BH

I am also utterly disgusted by this entire exchange going on over here.

I don't know where you are all getting your info from, but it would seem like your questions belong on Osoi website (the horrible one against Lub), not on here.

We know (from what the FR writes) that in the museum in Paris, they basically only saw a few paintings, (and if I remember correctly they were all on the nature side - As in trees and clouds...), as there was one painting, which was breathtaking... Everyone was oohing and aahing... Came along a farmer and declared the painting invalid, false... The Rebbe spent many an hour with this farmer. The mere fact of saying the Rebbe Rashab went to look at the paintings there, in ludicrous. (It's Bichlal ludicrous).

As RavLub already explained,

"The purpose of the exertion to relate to the existence of the world, on the part of these souls, is to fulfill their mission of bringing the G-dly reality down to us and the world. In order to do so, they must relate to us and our world, even to the extent of relating on some level to our sins (something completely outside the realm of their existence), as illustrated in numerous stories of the Rebbeim."

This is not an answer as to why the Rebbe Rashab did it; it's the reason why he had to do it. There shouldn't even be a question to answer to.

We are talking about a Rebbe here, Nossi Hador, how can one make such assertions about such a holy person? And a Rebbe at that.

Noahidelaws:
<<There are different rules for Tzaddikim. Of course the have to keep Shulchan Aruch, but they are not affected by the klippah in the same way as a non-Tzaddik.>>

Claiming that "they are not affected by the klippah in the same way as a non-Tzaddik" does not mean they can gaze at non-Tznius paintings, it is just like Reb Nachum of Tchernobyl, who did not see Chalav Akum, does that mean he (C"V) was able to drink this milk (theoretically speaking)?
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Last edited by BLewbavitch; 04-18-2002 at 04:09 PM.
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Unread 04-18-2002, 07:11 AM   #50
lambda
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Quote:
Originally posted by masbir (post 45)
How do you explain the fact taht Tzadikim daven late and the Alter Rebbe (Mamoein Ketzorim) explains it in mystical terms based on the Tzadiks greatness versus the average person, and doesn't offer any explanation according Halacha?
I don't think that's a problem. It's unreasonable to conclude that because the Alter Rebbe didn't mention a halachic reason in a specific maamor, there isn't one.
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