Thursday, June 7, 2018

A Reader responds to a recent back-and-forth in Mishpacha

Image result for neo-hasid

Photo Source

[The following was received via e-mail. The views expressed therein are not necessarily those of Circus Tent, Hirshel Tzig, their families or friends.]

Dear Mishpacha Magazine:

I followed the exchange between Rabbis Noach Shafran of Baltimore and Moshe Weinberger of Woodmere, [See articles here, and Here] with rapt interest. Clearly, two serious yidden are engaged in dialogue about the most important topics; how to properly serve הקב''ה. That is inspiring. Yet, I am very troubled about what R. Weinberger says, doesn't say, as well as the style and substance of some of his arguments and innuendos. It goes without saying, that Rabbi Weinberger’s sincerity is not doubted. His keen discerning of a thirst and a yearning among many - for something that is both something deep and meaningful - is laudable and commendable. His attempts at challenging those feelings towards something positive and challenging is a big zechus. I will give him the benefit of the doubt that he agrees that working and toiling in learning is the ultimate accomplishment.Yet, that being said, Rabbi Weinberger makes a chulent from advocating learning Pnimiyus Hatorah to going to Lizhensk, experiencing hisbodedus and participating in farbrengens. It seems to me that there is a lack of appreciation for מבית מדרשו של הגר''א and what that represents in the discussion. It appears that according to Rabbi Weinberger, if one wants to experience depth and pniymiyus on a practical matter, one has to look elsewhere. Why doesn’t Rabbi Weinberger wax on about learning from the Gaon’s Cheder? Does that not constitute “pnimiyus hatorah?” Is that not all about, to paraphrase, getting a closer look and relationship with the Aibershter? If the writings of הגרי''א חבר ז''ל, that were studied by the Lubavitcher Rebbe, are not enough to inspire those who, I paraphrase, want to “shlug op their chavrusas”? Isn’t he aware, of the big lamdanim, who took part in the weekly transatlantic shiurim of Reb Moshe Shapiro, by invitation only?

 Moreover, Rabbi Weinberger points to the fact that people recently flock to certain kivrey tzadikim as proof to the legitimacy of his claims. Where was he michunach that he makes such arguments? At YU? Yet, with regards to going to kevarim, we all know how many times Reb Chaim Volozhiner went to the Gaon’s ohel to daven. But what does beseeching the Creator for השגת התורה have to do with hype and pomp? With all due respect, some people get this fuzzy feeling dancing around a fire that even influenced Skver to enact new customs after decades, so what? What if some of those people don’t get as inspired, in the same “ethereal” manner, by הויות דאביי ורבא? Of course, there is no mention of חכמת המוסר. Did we try to understand Reb Yeruchem? Do we know what he wanted, what he was driving at? Don’t get me wrong. I’m among the many whom also appreciate Piasecna. Undoubtedly, his ability to make Chassidus practical is appealing, as well as his gift at using exquisite meshalim. Perhaps, the Piasecner’s ability to fuse pniymiyus with practicality based on his mesorah, is what this is all about. 

I appreciate your printing my letter.

 The author can be contacted via Mishpacha.


The Provacutor said...

mazel tov Piasecner’s added to the mix of hirshels chulent.

ziggy said...

I couldn't figure out what's going on with the mishpacha, but I like the photo bomb very kool.

m. buber said...

A: "as well as his gift at using exquisite meshalim.perhaps."

Crying Out - Piasecna Style

Unknown said...

As a matter of principle I do not usually post on sites like this or even visit such sites, but someone sent me this link and for the purpose of clarifying certain mistruths spoken in this letter which may further strengthen mistaken convictions that people consistently make about Rabbi Weinberger and his shita, I feel compelled to respond.

I would like to begin by copying and pasting some quotes from a few of Rabbi Weinberger's articles accessible on the web.

1) "As a 12th-grade Gemara rebbi for over 20 years, I am by no means a stranger to the impact and indispensability of deep, thorough, and comprehensive limud Torah. No one is suggesting, chas v’shalom, that the primacy of traditional learning be usurped or replaced by any “sugarcoated spirituality” bereft of true toil and effort. The Arizal, Ramchal, Gra, Rashash, and Baal Shem Tov never saw pnimiyus haTorah as a means toward the end of achieving simchas hachayim. Instead, they saw pnimiyus haTorah for what it is: the deepest dimension of Torah learning."
(Mishpacha Magazine, issue 720)

2)In every generation, the outside world stands as a tempting alternative to Yiddishkeit. History and common sense prove repeatedly that wielding the axe can never provide more than a short-term, superficial respite from the onslaught of secularism. Hashem sent the Baal Shem Tov and R’ Yisroel Salanter to set Klal Yisroel on fire! Only a deep, introspective, passionate Yiddishkeit bursting with a tangible consciousness of Hashem’s presence can expose the emptiness of any alternative.
(Klal Perspectives Journal)

3)The thirteen fundamental principles of faith must become a basic part of the curriculum in all schools and shuls. G-d must be brought back into our institutions and into our homes. It makes no difference if one place prefers a Litvishe G-d and the other a Chassidishe G-d. Open and frank discussions about faith and doubt must be encouraged – not feared and stymied. To ignore these critical dimensions of religious growth by claiming that it would supplant the traditional format of chinuch is, I submit, a grave error. All the regular Torah learning must surely continue. If anything, such learning will be energized and uplifted when taught to individuals who are struggling to get to the bottom of what this whole undertaking known as Yiddishkeit is about.

It would be wonderful if seforim such as Nesivos Sholom, Bilvavi Mishkan Evneh (Rav Itamar Schwartz) and those of R’ Shimshon Pincus, zt”l, would be adapted as a means of developing a curriculum to teach emunah, beginning even with young children.

4) "After consulting with gedolai haTorah, I instituted a shiur in machshavah [Jewish thought] for men and women to take place an hour before Minchah every Shabbos afternoon. I have used this time to transmit the inner core of Chassidic doctrine, while at the same time comparing and contrasting it to the teachings of the Gra, Reb Chaim Volozhiner, and the Baalei Musar."
(Article in the Jewish Action)

Unknown said...

Friends, I don't think I need even to say any more in response to this erroneous claim that Rabbi Weinberger is not machshiv other strains of Torah thought that allow one to enter the inner realm of Torah, Nishmasa D'Oraysa. He regularly includes teachings from the Gra, his students, and the proponents of the Mussar movement into his shiurim as well as advises his students to study those works. Why does he place such a stress on Chassidus? Because although the p'nimiyus haTorah of mussar and the Gra have been in the world for 200 years now, they haven't, for whatever reason, appealed to the masses in the way that Chassidus has or served to spark a universal re-awakening. There is something unique that he perceives in Chassidus, an element that enables it to make a greater impact on individual and community.
Returning to a point you made earlier in your letter with regard to Rabbi Weinberger's making a "cholent" of all different Chassidus-affiliated elements, the term you used in protest so perfectly explains why this is indeed proper and understandable. Although each inyan, avodah, minhag, sefer, etc. may represent another ingredient of Chassidus, it is dpecifically when they come together as one that the great light of emunah filtering through all of those mediums illuminates the life of the Jew in the deepest way. And the focus of all of it, is connection to the Master of the word through the Torah (limud HaTorah in all of its definitions) and observing its mitzvos. Chassidus is not an alternative way of serving Hashem. It merely provides one with the proper perspective with which to view every Shach and Taz, every sif katan in mishna berura, every Rambam in hilchos toein v'nitan and every page of mesillas yesharim.
Rabbi Weinbergers' point about Jews flocking to tzaddikim was merely that it is representative of the intense love, appreciation, and bond that Jews have with the tzaddikim whose seforim have so changed their lives and indicate to us which tzadikim relayed a message that is most universally resonating with our generation.
There is so much more to be said, but I simply do not have the time.
Please see my articles on "spiritual abuse" and the revival of chassidus
for more.
I appreciate your sincerity, but please try to do more research before you come to a conclusion on someone's shita based on one letter he wrote when he has thousands of hours of shiurim and many articles highlighting different aspects of his shita. All the best!

Yaakov Klein

Anonymous said...


This letter seems like the writer can not margin the maylos of Reb Moshe Weinberger. Just because one chooses a novel path, does not mean he should be criticized.

Please explain what Chabad has to do with this?

btw, what exactly in the letter you do not agree with?

ספק ספיקא said...

"based on his mesorah, is what this is all about."

רבי יוסף יצחק מליובאוויטש, 'ספר המאמרים – קונטרסים' חלק ב', ד"ה זכור:

דרכו של עמלק היא להטיל ספק בגדולתם ובקדושתם של עניינים רוחניים על יד שאלות והערות כמו "מי אמר שזה נכון", ובכך לקרר את הלב ולצנן את החמימות וההתלהבות שצריכה להיות בעבודת ה'י

הקרירות של עמלק "אשר קרך בדרך" (דברים כה, יט) שהוא מקרר בדרך ה', שמקרר את העניין של רוחניות שהלב לא יתפעל על ענין אלוקי. והמקום של פעולת קליפת עמלק הוא בדרך ה' – שכאשר האדם רוצה לצאת מהמצרים וגבולים של גשמיות, בא עמלק ומקרר. דהנה כתיב "כי ה' אלוקיך אש אוכלה הוא" (דברים ד, כד), וכתיב "וירא העם וינועו" (שמות כ, יד), שכל ענין הרוחניות הוא בחמימות והתפעלות. וקליפת עמלק הוא שמקרר לבלי להתפעל על עניין אלוקי

ואופן פעולת קליפת עמלק הוא בהטלת ספקות. שעושה ספקות ואומר: "מי הוא האומר שהוא כך?". הגם שהוא עצמו יודע שהעניין כן והוא דבר רוחני אלוקי, אבל עמלק בגימטריה 'ספק', שמטיל ספק בכל ענין אלוקי ורוחני. ע"כ

Info please said...

It is known that Reb Weinberger has a big connection to Lubavitch, e.g. how he used to hang out in Heichal Menachem, the Lubavitcher library in Boro Park, how he is perhaps the only non Lubavitch spiritual leader who lights their public menorah in his 5T area during Chanukah, etc.

I heard some time ago that he is a frequent visitor to the Ayhel too, but I am not sure if it is correct.

Anyone see him there? Anyone know how often Reb Weinberger goes to the Ayhel?

? said...

A few weeks ago it was reported that Weinberger would be leaving YU and setting up his own mechina, did you hear that HT?

Anyone have more info about it?

Can OT make a branch in Woodmere for him?

חבדסקער said...

"how to properly serve הקב"ה"

בספה"ק, כתב יושר דברי אמת, ממוהר"ר משולם פייבוש מזבריזא ז"ל, מתלמידי המגיד ממזעריטש ועוד

סי' ח' בתו"ד.. כי הם לומדים רק חיצוניות התורה.. ואף "מאומות יש שלומדים התורה שלנו" האיך יתכן שזה יהי' הדביקות בד'.. ועיקר מקודם כל, התפלה בדביקות ובהתלבות הלב.. אבל כמו שהם נוהגים ומזלזלים בתפלה, האיך יהי' להם דביקות בד' ע"י התורה. ובאמת אינם לומדים רק מצות אנשים מלומדה למען יחכמו..

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Aish Kodesh & The Rebbe's Ohel said...

Hirshel, do you have statistics on how many people visit your Rebbe's Ayhel over the course of a year? I have a feeling that it might be more, even a lot more than go to Medzhiboz, Uman, etc. So does that mean that the Rebbe is the greatest of them all then, in Weinberger's view?

So why doesn't Weinberger bring his Chasidim to the Ayhel? It is not far from his house of worship. Just because it is not in Eastern Europe? What kind of a chutzpah is that! There should be regular buses to the Ayhel from Woodmere, like there are from Crown Heights.

יצחק הכהן בלבין said...

I am not sure I understand the comments of those who seem to wish to belittle those who visit the Ohel of the Lubavitcher Rebbe נ׳ע. It doesn't make Rabbi Weinberger a Lubavitcher if he visits there. The question really is on those who visit Kivrei Tzadikim, but choose not to visit the last Lubavitcher Rebbe. One didn't have to be a card carrying member to realise that he was most certainly one the greatest, if not the greatest, leader of that generation. His output, results, and effect are known and palpable by all. Rabbi Weinberger is as sincere as they come. Head onto the YUTorah website (which in of itself is an enormous Kiddush Hashem) and download some of his many Shiurim. Those who feel straight-jacketed into a contrary approach would do well to repeat the mantra that there are הרבה דרכים למקום until they can internalise it. A דרך is much more than a political approach or a policy for a given issue, It is an all encompassing methodology to understand the myriad of different challenges and opportunities that are touched through שמירת המצוות.

For the record, I have been once to the Ohel. I wasn't intending to go because I wasn't sure how to approach such a place and find myself מתפלל אל המתים and I wasn't going to knock on the door or come in in rubber shoes etc. I happened to speak with Rabbi Kotlarsky about it and he suggested I simply say מענה לשון. In the end, Moshe Rubashkin was encouraging me to go and I flippantly suggested that if he appeared at 7am on Sunday morning to pick me up, I would go. Of course, he appeared and I went and davened שחרית in a separate area and went. It would be great if someone like the נטעי גביאל spent some time elaborating on examples of do's and dont's vis a vis what can be thought, uttered or written. I'm not comfortable with some of what I have observed.

curious bob said...

"[The following was received via e-mail. The views expressed therein are not necessarily those of Circus Tent, Hirshel Tzig,their families or friends.]"

Dear Blogmeister, The above disclaimer does it apply specifically on this monologue only, or is it a standard disclaimer of yours that applies to all "invited" ghost/guests writers here.

curious bob.

חבדסקער said...

יצחק הכהן!: מתפלל אל המתים

בוודאי כן דברת! "כהן" מחולל שהלך לבית הקברות תפילתו הוא "כדורש אל המתים". אבל מבואר

בשו"ע (יו"ד סי' שד"מ סעיף י"ז) "מותר לומר פסוקים ודרשה לכבוד המת בתוך ד' אמותיו, או בבית הקברות". י

כתב הרמ"א (בסוף סי' תקפ"א) "ויש מקומות נוהגין לילך על הקברות ולהרבות שם בתחינות. י

Anonymous said...

I don't get it. Years ago this blog posted an article about Reb Weinberger so I'd have thought he is a known entity here.

My feeling from this letter is that i'm watching a teenager write in about astrophysics after looking at the moon through a straw.

Rebbe's point is his own, I'm not here to defend it, nor does it require defense. But this devolution of of the comments into some kind of test of his Lubavitch Bona fides is both childish and insane.

Your zaidy's might have gotten dollar bills that now sit framed gracing your tatti's dining room, and your ohel frequent flyer card has no places left to clip, but Rebbe has first person personal life directing and olam changing encounters with the Lubavitcher Rebbe, in addition to such a total grasp of his teachings and derech that if you didn't know any better - and it seems like you don't - you'd think it's all he learns and teaches. And you'd be shocked and humbled to learn that chabad chassidus and the path set from the Baal hatanya onward is just one tiny ingredient in the "chulent" of this pure and tireless - and attention averse - mashpia that hkbh has graced our generation with to prepare our people for moshiach bb"a.

Anonymous said...

Chassidus is just one tiny ingredient of RMW?

What type of straw are you inhaling?

יצחק הכהן בלבין said...


"Thanks" for the uncalled for childish insult. I happen to be כהן מוחזק not that it makes any difference to you. Do not worry, I would still give you ברכת כהנים if you identified yourself.

As to your מקור ... spare me the obvious! It is precisely the parameters of what people say and write, and how and when these do transgress דורשים עלֹ המת and when and how they do not that I was seeking. I find this a fuzzy area of הלכה especially when one looks at the styles of פ׳׳נ that people actually write. What type of תחינה is okay, and what type of תחינה is not? (Alas, when I asked my Posek, he was unable to give me concrete advice as he doesn't ever go to a בית עולם because it's אבי אבות הטומאה)

Information please said...

"Rebbe has first person personal life directing and olam changing encounters with the Lubavitcher Rebbe"

Why not get Reb Weinberger to speak about his relationship with the Rebbe for gimmel tammuz? Or at least make a video about it. People would like to know.

There is still time yet!

Anonymous said...

No one said that chassidus is a small part of Rav Weinberger. It was said that CHABAD chassidus is just one part of his hashkafa DNA. I'd expect better reading comprehension on a Lubavitch blog. Every word, letter and space in Tanya is so crucial....

Anonymous said...

I believe Rabbi Weinberger has been in videos for various chabad outlets. Anyone can call him and ask.

His one or two maysas with The Rebbe are moyradig. He has some funny (and deep!) ones about inyanim that happened after a visit or around one. But the one with the fist. It's just ... Hard to not be overwhelmed. With one of his classic upraised fists, The Rebbe set a teenaged Rabbi Weinberger on the course that ended up where we are today. He didn't tell anyone that story till well over twenty years into his rabbanus at Aish Kodesh. My jaw hit the carpet.

And that's just one event with one person long ago. What The Rebbe accomplished in his lifetime and even after is just peledig.

בעל דרשן said...

דרשות הר"ן וזו לשונו: "שאין ספק שראוי שנאמין שכמו שבזמן שבית המקדש קיים, היה המעון ההוא המקודש מקום מוכן לחול שפע הנבואה והחכמה, עד שבאמצעות המקום ההוא היה שופע על כל ישראל, כן ראוי שיהיו הנביאים והחסידים מוכנים לקבל [שפע] החכמה והנבואה, עד שבאמצעותם יושפע השפע ההוא על המוכנים לכל בני דורם לכך גם אם לא ישתתפו עמהם, אבל מצד הימצאם בדורם, שהם עצמם כמו המקדש המקודש כו'. וכל שכן לאותם שהם מתקרבים אליהם ומשתתפים עמהם".ולא

״ולא בחייהם בלבד, כי גם אחרי מותם, מקומות קברותיהן ראויין להימצא השפע שם בצד מן הצדדים, כי עצמותיהם אשר כבר היו כלים לחול עליהם השפע הא-לקי, עדיין נשאר בהם מן המעלה והכבוד שיספיק לכיוצא בזה.ומפני זה אמרו רבותינו ז"ל שראוי להשתטח על קברי הצדיקים ולהתפלל שם, כי התפילה במקום ההוא תהיה רצויה יותר להימצא שם גופות אשר חל עליהם כבר השפע הא-לקי". ע"כ. -רבינו ניסים, בדרשות הר"ן דרוש השמיני

usher boy said...

Not to insult you the least, Mr. "Cohen" if you are a 'Cohen' why would your friend ask you to come along with him a 'cohen' from all people, and you went along!

? מה לכהן בבית הקברות

Rabbi Avrohom Bergstein said...

כבר דשו בו רבים וראה אריכות בזה בספר ״זכר צדיק לברכה״ (מכון שמואל) וכל גדרי דורש אל המתים, ושח״ו אין בכל מה שהזכרת גדר של הנ״ל

א י. הכהן קוק said...

יצחק הכהן בלבין Wednesday, June 13, 2018 1:49:00 AM "As to your מקור ... spare me the obvious!"

!משפט הכהן

ראה "משפט כהן" ס'י קמז
הוא לא רואה בכך מצוה ואוסר לצאת לחו"ל לשם כך. אך בארץ יש תועלת רוחנית בכך

הזוהר בפרשת אחרי מות שואל מדוע בשעה שהעולם צריך לגשמים הולכים אל המתים להתפלל הרי כתוב שאסור לדרוש אל המתים. והוא משיב מה שאסור זה ללכת לקברי רשעים מאומות העולם. אבל ישראל שהם זכאים עליהם קרא שלמה ושבח אני את המתים שכבר מתו, ומה הכוונה שכבר מתו, שבחייהם המיתו עצמם על התורה וכעת הם חיים.

והזהר מאריך ומסביר את הערך של תפילה על קברי צדיקים אך כמובן התפילה צריכה להיות לד' ית' ולבקש מהצדיקים שהם יפעלו בשמים לטובה. -זמ"ש

קינות ל. ט ב said...

שמעתי מפ"ק בס"ג שבת חזון תשכ"ז מאת הרב מסאטמאר ז"ל. והנה הוא נדפסה

בק"נ בא"ד; "ותופסי" התורה לא "ידעוני" ? והסביר שהתורה הוא נתפס בשבי' ונקראת שבי ע"ש עלית למרום שבית שבי, שהתורה עכשיו הוא בשבי, די וואס קענען לערנען די פארדרייען די תורה אינגאנצען טוען מיט איהר וואס זיי ווילן.. די וואס קאנען נישט? האבן זיי חאטש נאך א "מסורה" אין מסורת האבות, וואס איז נאך נישט אונגאנצן פארגעסין גיוואר'ן ווייסן זיי דאך נאך.. עיי"ש באריכות כי קצרתי מאוד. ע"כ

קינות ל ט ב said...

שמעתי מפ"ק בס"ג שבת חזון תשכ"ז מאת הרב מסאטמאר ז"ל. והנה הוא נדפסה

בק"נ בא"ד; "ותופסי" התורה לא "ידעוני" ? והסביר שהתורה הוא נתפס בשבי' ונקראת שבי ע"ש עלית למרום שבית שבי, שהתורה עכשיו הוא בשבי, די וואס קענען לערנען די פארדרייען די תורה אינגאנצען טוען מיט איהר וואס זיי ווילן.. די וואס קאנען נישט? האבן זיי חאטש נאך א "מסורה" אין מסורת האבות, וואס איז נאך נישט אונגאנצן פארגעסין גיוואר'ן ווייסן זיי דאך נאך.. עיי"ש באריכות כי קצרתי מאוד. ע"כ

פרץ צייטלין said...

A reader: "Undoubtedly, his ability to make Chassidus practical"

שמעתי, שאלו את הרבי בעניין זה בדיוק, האם יש לומר 'תחנון' בג' תמוז. הרבי השיב שהדבר "תלוי בהרגש". עד כאן הסיפור הקצר

עמרם אייגנער. ברוקלין said...

ר"ר צדוק ז"ל אומר שהדיבר הראשון מהנחש הקדמוני היה; אף כי אמר אלהים לא תאכלו, "אף כי אמר" חאטש ער האט גיזאגט! נו וואס איז.. וד"ל

Reading said...

To Anonymous of Wednesday, June 13, 2018 3:27:00 PM -

Thanks for the information. If you have a link/url, please share.

Chock full o Nuts said...

H: "Of course, there is no mention of חכמת המוסר. Did we try to understand Reb Yeruchem?

"Gossiping Is Good, The surprising virtues of talking behind people’s backs.

"negative gossip made people prouder of themselves". " !!!

Note: [The views expressed therein are not necessarily those of Circus Tent, Hirshel Tzig, their families or friends.] (?¿)

ר חיים וויטאל said...

קוק: אך בארץ יש תועלת רוחנית בכך

שער הגלגולים – הקדמה לז

ועתה אכתוב מקום קברות הצדיקים, כפי אשר קבלתי ממורי זלה”ה, וכבר הודעתיך כי הוא היה רואה ומסתכל בנשמות הצדיקים, בכל מקום ובכל זמן, ומכ”ש בהיותו על קבריהם, ששם נפשותיהם עומדות כנודע, גם מרחוק עיניו יביטו בנפש הצדיק העומד על הקבר שלו, ועי”ז היה יודע קבר כל צדיק וצדיק, והיה מדבר עמהם, ולומד מהם כמה סתרי תורה. וכבר נסיתי כמה נסיונות וחקרתי בתכלית החקירות, ומצאתי דבריו כנים ואמתיים, ואין להאריך בזה עתה, כי הם דברים נוראים ונפלאים ולא יכלם ספר:

שער הגלגולים – הקדמה לז:

גם בלכתך מצפת מדרך בין גבליין הנז”ל, באותו ההר אשר לצד ימינך, שהוא למעלה מן הארת אל קראת של הישמעאלים, תעלה משם ותלך כל ראש ההר ההוא מצפונו לדרומו, ושם כמו חפירה תחת הסלע לצד ימינך, ושם קבור אנטיגנוס אי”ס. ותלך מעט יותר לצד דרום, ושם חפירה ג”כ תחת הסלע לצד ימינך, ושם קבור נתן דצוציתא:

לדרום צפת תוב”ב, לצד דרום המגדל, יש מעיין א’, ונקרא מעין החדש ושם קרוב אליה מערה אחת, וקורים אותה אולד יעקב, ושם כנגד המעיין ממש לצד צפון, בנין נאה ובתים נאים, וכל העולם אומרים כי שם קבור רבי דוסא בן הרכינס, וכן האמת, ואין צדיק אחר קבור שם אלא הוא לבדו:

משם תלך בדרך ההולך לצד דרום, ושם רחוב אחד קורין לו אל מידאן, ושם מרגז אחד לישמעאלים, ולמטה מדה המרגז, יש עמק אחד למזרח הבקיעה, והרחוב ההוא והוא גיא גדולה מאד חצובה בין סלעים, ושם קבור ר’ בנימין בר יפת:

משם תלך להלאה לצד דרום אחר סיום שכונת כל בתי הישמעאלים, יש מקום גדול מאד, כולו מלא אבנים קטנים גבוהים, ושם גל אחד גבוה מכולם, ושם היתה בית הכנסת קדוש קדמון מאד, ובמקום ההיכל קבור שם בנימין הצדיק התנא:

שם סמוך לו עמק אחד קטן, שם קבור נחום איש גם זו. ודע, כי כל מקום הגלים ההם היתה עיר אחת גדולה מאד וקדושה

נ.ב. הערה: החרידים מאז ומקדם היה נוהגים להשתטח על קברי צדיקים רק במקומות שהאר"י הקדוש גילה אותם בפירוש. כנ"ל

Anonymous said...

The above mentioned encounter with the rebbe zt’l that Rav Weinberger told us a few years ago was Actually recounted on colive today. See here.

פעהדייצער רבי said...

עיין בס' אמרי יושר, ח"א סי' לד, שדן באופן עשיית האהל על ציוני הקדוש של רד"מ "מטשורקוב" שלא יטמא באוהל, ולא מתיר מטעם "דקברי צדיקים אין מטמא" . ע"כ

פעהדייצער said...

אם יש לך פנאי, עיין עוד באבני נזר יו"ד סי' תסו ס"ק יז, שמחלק באיזה אופן מת הצדיק, ועיי"ש בתשובה סי' תסט, שכתב ולמעשה אין נפק"מ בזה כי לא מצינו שאין טומאה בצדיקים אלא בצדיק כמו ר' עקיבא ולא ימצא בדורות אלו, ואף אם ימצא מי הוא המבין שהגיע לכלל זה.. ?¿ עיי"ש

Anonymous said...

That story with fist is the biggest non- story I ever read. RMW writes that even after the fist he wasn't sure what to do. His father claimed it meant ro fo to law school and his mother claimed it meant to do what his heart desired. So basically a non answer from the Rebbe.

Now Ive Seen It All said...

Mr. Klein, your effort at reconciling Chadsidus and the mussar movement is very noble. And also very,very naive. There were tremendous differences between these two polar opposite movements. Chassidus believes that without the inner fire of dveykus DURING the learning of Torah, the learning is sort of missing the point . R Chaim Volozhiner taught the opposite. During learning one must be involved in the sugya with zero emotion; only cool logic.

As to the problem of mitzvas anashim melumadah. Well, that's how a person is by nature and he must overcome it with his own awareness and toil . Constantly reminding himself of the purpose of mitzvos,ingraining it himself more and more. He must be on a constant vigil against becoming a robot in mitzvos. All this takes WORK . There is no method of doing things that will automatically make mitzvos easy forever. After all this problem was already addressed prior to Chassidus, in the Mesilas Yesharim.

The underlying point of RMW is that the goal is penimiyus hatorah. This view is not accepted by the litvishe world. R Chaim Soloveitchik, the Bais Haleivi, the ohr sameach and countless other ge'onim were not known to learn these things. Nor for that matter were R Akiva Eiger, the ketzos or the pnei yohoshua.

The insinuation that learning itself needs to be complimented by other sources is insulting.

The need to know the ani maamins is indeed vital but not more so than any other area of Torah which are ultimately all important to know.

I find it amusing when everyone is sympathizing the poor litvishe yeshiva bochurim's dull lives ,while they themselves are quite content.

נהרא נהרא ופשטיה . Its all good . But please don't make a chulent of the baal shem and reb yisrael salanter with some gr"a thrown in for flavor and sprinkled with maharal for taste. These are not compatible.