אז ס'קומט צו כאסידעס זענען אלע בעלי דעה, אפילו דער קאוונער דאקטאר ראבינער'ס א זון

Not that I'm the last word on all people, but I haven't found anything on Reb Eliezer Zvi Revel, except the seforim that he wrote, and this kuntres is not listed there. I also don't see any interest in Chassidus attributed to him, but what do I know. One thing we CAN say is that he was a HUGE fan of his father. רשכבה"ג. That's touching. And why did I call Rabbi Revel Der Kovner Dokter Rabiner?" I couldn't answer that honestly. It just came to me. Now, if only I could figure out why the image is lopsided...

Rabbi Dov (Bernard) Revel

POTD - Rabbi Rakeffet @ 770 (Updated ד'אב)

with Rabbi Leibel Groner

עם הספרן הגה"ח ר' שד"ב שי' לוין

with admirers, outside on Eastern Parkway

עם הרב חיים ברוך שי' הלברשטאם (שמאל, עם הטלית) בחדר השידורים






















בגן עדן התחתון עם הרב חיים ברוך שי' הלברשטאם

Even "Jay Bee" annerkenned that Lakewood is the Real derech...

All you יפי נפש that are so excited about this letter and check and see this as proof of the Rav's great middos and support of Torah are getting this all wrong. This isn't him showing that he can support a mosad whose leaders so disrespect him. All this shows is that in his advanced age, seeing what had become of YU, he realized, much like Shlomo Carlebach, that the only true place is the Olam HaYeshivos. SO he made sure to support them in their time of need and made sure to tell the world that they are one of the most prominent Torah institutions in this country. Like the header says: he annerkenned that Lakewood was the emes'e mesorah of Brisk and of Torah bichlal.

(Overheard in the coffee room)

Wednesday Early Morning Links

איפה יוסל'ה now has a sister campaign: איפה הערשעלע?

Reb Chaim's Tchernobler Menorah
Ba'al Divrei Yoel says neginah has no shaychus to Chassidus
Rabbi Yosef Bronstein teaches the Lubavitcher Rebbe's sichos and Maamorim at YU

בד"ה - הגאון ר' גרשון יאנקעלעוויץ זצ"ל

WIKI

 Last of the אלטע מיררער. Rosh Yeshiva in YU for countless years.

The Rebbe and the Rav

YU Chabad Club special event. A panel featuring Rabbi Moshe Weinberger, Rav Zevulun Charlop, Rabbi Yehuda Krinsky, Rabbi Dr. Jacob J. Schacter, Rabbi Yosef Y. Jacobson and Dr. Lawrence Schiffman, highlighting the relationship between the Lubavitcher Rebbe and Rav Soloveitchik. Audio starts about a minute into the recording.

  Listen Here

שיעור מהמשפיע הרב משה וויינבערגער שליט"א

This is a shiur or shmooze in Elul 5773. Those who know say that the Beis Medrish looks alot more empty than usual. I don't know. What do you think?

Guest Post: Introducing Teachings of Rav Moshe Weinberger & Addressing Prior Comments (by Dixie Yid)

First of all, thank you to Reb Hirshel Tzig for publishing this guest post so that I can share some information and thoughts about my rebbe, Rav Moshe Weinberger, shlita, who I see as one of the greatest mashpi'im in our generation. I do this with the recognition that although it is absurd for an ant like myself to "explain" Rav Weinberger to those who are not yet familiar with him, the comment section of Reb Hirshel Tzig's recent post about the inspiring Rosh Chodesh Kislev farbrengen held at YU convinced me that many Circus Tent readers may benefit from some additional insight into this very special Rav.

My biggest hurdle is, as Rav Weinberger said about Rav Kalonymous Kalmish Shapira, Hy"d, the "Aish Kodesh," at that tzadik's hilula a few years ago, is "For those who are not yet familiar with his teachings, how does one explain that this [is] not 'just another rabbi?'" The only way for readers to truly get a sense of why Rav Weinberger's teachings are so vital for our generation is by listening to at least one series of his shiurim. I recommend starting with one of the series of shiurim on the teachings of the Baal Hatanya, Bilvavi Mishkan Evneh, or Rav Kook. You can also read some of  his recent Shabbos morning drashos on my blog here. Nevertheless, I will try to hit a few roshei perkaim and point those interested in learning more toward some helpful sources.

My only basis for speaking on the issue is the fact that I have been a student of Rav Weinberger's in Woodmere for about nine years and a student-from-afar of Rav Weinberger's for about twelve years. Readers should note that the views I express here are my own and I am not an "official" spokesperson or gabai for Rav Weinberger. Any mistakes in attempting to characterize Rav Weinberger's teachings are my own.

In terms of format, I will address the topic by responding to many of the misimpressions expressed in certain of the comments to Reb Hirshel Tzig's post according to the categories listed below. In doing so, I am intentionally looking past the profound bizui talmidei chachamim, smallness, and ignorance in which many commenters enclothed their "analysis." I'm also numbering the paragraphs so I can refer to the paragraphs in this guest post if a comment raises a point or points I've already addressed here either explicitly or implicitly. Life is short. Here are the general types of comments/"complaints" organized by category:

• It is problematic that Rav Weinberger does not limit his self-identification and teachings to Chabad chassidus
• It is problematic that Rav Weinberger cannot be pinned down to clear Chabad/Chagas/MO/Litvish labels
• Rav Weinberger's teachings are not penimius/derech arucha u'tzetzara. They're "Poilishe bubeh maasehs," fireworks, and pomp to appeal to the masses and are without tochen.
• YU should be ctiticized for hiring a chasidish mashgiach and thereby abandoning their Brisker/Litvish/RYB Soloveitchik heritage (I'll explain below why I place this in the "Rav Weinberger is not Chabad" complaint category)
• How can a Rav who learned in YU and is "worldly" credibly be considered a "Rebbe?"
• Rav Weinberger appeals to the chevra at YU because they are starved for spirituality
• Rav Weinberger appeals to the chevra at YU because he teaches Rav Kook

1. It is problematic that Rav Weinberger does not limit his self-identification and teachings to Chabad chassidus. I understand that in Chabad communities, it is widely held that any derech/Torah from outside of the world of Chabad is, at best, a pale shaddow of Chabad chassidus and, at worst, klipa and sitra achra incarnate (the "Chabad First" view). To the extent one categorically believes this, there is nothing for me to say. While Rav Weinberger learns, teaches, and lives Chabad chassidus on a level very few in the generation can match and looks to the most recent Lubavitcher Rebbe, zy"a, as one of the greatest tzadikim of the generation, he does not "limit" himself to Chabad chassidus, as great as it is. He once commented to me regarding this view (even if it were applied to Breslov, Rav Kook, or any other derech), that he feels bad for those who water their spiritual garden from only one wellspring because they lack the wide variety of nourishment available in the wellsprings of other tzadikim. Those who subscribe to the Chabad First view disagree. They believe anything anyone else has to offer is already included within Chabad chassidus, so they are not "limited" in any way and lack nothing. As I said before, there is nothing I can say to those who subscribe to this view. IY"H, we can just agree to disagree.
2. It is problematic that Rav Weinberger cannot be pinned down to clear Chabad/Chagas/MO/Litvish labels. I sympathize with those who are baffled by their inability to pin Rav Weinberger down to one derech or label. The urge to label is very strong and many people feel great anxiety and mistrust toward anyone they cannot pin down to a certain "type." It is true. I see Rav Weinberger himself and his teachings as containing everything within them. He is both Chabad and Chagas, Chabad and Breslov, Satmar and Rav Kook, Chassidish and Litvish, Ashkenazi and Sefardi. This is one of the reasons his teachings resonate such a wide spectrum of people in this generation. While most people in the Litvish, Chassidish, and modern orthodox camps view each derech as being mutual exclusive to one another, Rav Weinberger is one of the great neshamos and minds of the generation (though certainly not the first in history) who can master them all and, from a higher perspective, see and explain how each divergent viewpoint and shita is emes according to its own bechina/shoresh under the principle that "Elu v'elu divrei Elokim Chaim." A comprehensive explanation of this wondrous but difficult-to-understand perspective is beyond this scope of this short post. But I recommend that readers who want to begin understanding this concept start by reading my translation of a fundamental principle undergirding this "klaliyusdik" viewpoint from the 5th volume of Bilvavi Mishkan Evneh. Also, I recommend reading my translation of a maamar on Chochma and Bina from Rav Itchie Mayer Morgenstern, shlita, which Rav Weinberger taught a few years ago. Just click through from one post to the next (7 posts).
3. Rav Weinberger's teachings are not penimius/derech arucha u'tzetzara. They're "Poilishe bubeh maasehs," fireworks, and pomp to appeal to the masses and are without tochen. I put this category in the "Rav Weinberger is not Chabad" complaint category because I think this false impression is based largely on the assumption that any non-Chabad rav is ipso-facto a teacher of fantastical stories, short-lived inspiration, and superficial vert'lach. This complaint is simply based on a lack of knowledge. If one listens to any series of shiurim linked-to above, this misconception will evaporate. Readers should also not lend much credence to the few examples of supposedly fantastical statements quoted by commenters to Reb Hirshel Tzig's post because they are based on a tiny sampling of introductory shiurim given during Rav Weinberger's first few weeks at YU. Rav Weinberger is at Aish Kodesh and at YU (presumably) for the long haul. Although it is silly that I even "need" to say it, Rav Weinberger is only here to teach the "derech arucha u'ketzara." It's all about teaching  inner work on a long-term basis, teaching us to connect to the G-dliness within. He teaches "avodah," not "hisorerus." The wondrous events he sometimes recounts, in my view, are there to dispel popular misconceptions about chassidus and wake people up who think it is all about a set of customs and dress code, speaking Yiddish, or nice but shallow stories and vert'lach. In order that the students understand that they don't already understand what chassidus is, he is telling the YU guys, "It's not about that superficial stuff. There is something very big here! This is worth your attention!" If someone doesn't even know chassidus and pnimius Hatorah have something substantive to offer, they'll never know to search there for the deeper meaning his soul craves.
4. YU should be ctiticized for hiring a chasidish mashgiach and thereby abandoning its Brisker/Litvish/RYB Soloveitchik heritage. First, to get the to real heart of this complaint (i.e., not the merits of the complaint as expressed), I also place this issue in the "Rav Weinberger is not Chabad" complaint category because I find it difficult to believe that the commenters focused on this issue are old-time RIETS musmachim upset about the direction of the yeshiva. Most if not all of them are presumably Chabad/from outside the traditional YU population. One must ask himself why outsiders would be so incredibly concerned about the purity of the Brisker derech in YU. Ultimately, the most likely explanation is that people are bothered by the fact that someone other than a Chabad chossid is turning the YU guys onto pnimius Hatorah. Under the Chabad First theory, non-Chabadnicks are suspect by definition. This suspicion therefore leads to any of the various permutations of the "purity of YU's Brisker heritage" complaints found in the comment section.
5. Second, I think it's important to address the merits as well because there are academic-types and Brisker purists who also share this complaint. In different ways, I believe it is both true and false. It is true in the sense that YU institutionally is generally a kalter Litvak sort of place and has probably always been that way (for the record, I went to YU and had a wonderful experience). So in that sense, on a practical level, this is a clear departure from the past and introducing someone who teaches that Yiddishkeit and Torah must live in the heart as well as the mind is an innovation not consistent with the past.
6. But I disagree that it is a reason to complain. There is a famous story about Reb Noach of Lechovitch. The chassidim noticed that he did not continue all of the hanhagos of his father, the previous Rebbe.  When, upset, they asked him why, he said, “To the contrary, I’m doing exactly what my father did. My father did not copy anyone, and I do not copy anyone.” Merely sticking with what one has done in the past because that is how it was "always done" is just as much of a falacy as changing something just for the sake of change. I recommend that you read Rav Weinberger's drasha from parshas Chukas where he explains how Hashem provides different leaders in each generation according to the needs and shoresh of that generation in the context of Moshe and Yehoshua. The yeshiva is continuing its path of rigorous shiurim, which are packed as always. But the body of Torah without the soul is hollow and empty. Simple or deep nigleh alone will not satisfy many in this generation just before Moshiach's arrival. Toraso shel Moshiach is what the generation is thirting for, which is why Rav Weinberger was received so enthusastically every time he spoke at YU as a guest speaker and why they ultimately asked him to join as mashgiach. The yeshiva is wise to bring on someone who knows how to fulfill the needs of the generation. Each generation is different. The fact that the yeshiva, at least to some extent, recognizes this is to its credit.
7. Comments which question how a Rav who learned in YU and is "worldly" could credibly be considered a "Rebbe." As one of the commenters correctly pointed out, Rav Weinberger has never conducted himself or called himself a "Rebbe." People may very often treat him, in one way or another, similar to a Rebbe because of his greatness as a Rav, mashpia, and posek. This is the natural response to the greatness of a Rav and tzadik who certainly does not need to "ask" for such treatment. To the extent anyone fargins Rav Weinberger his style of speaking or teaching, I would ask: Would anyone have him not teach or not identify with chassidus because of his background despite the fact that doing would violate his own essence? Should he  not teach chassidus to the world? Can someone with water refrain from giving a thirsty man a drink because he did not grow up as a restaurateur? And as one commenter, Schneur, wisely pointed out, "[T]here was another Rebbe who attended a secular university and was worldly and became a well known rebbe..."
8. Rav Weinberger appeals to the chevra at YU because because they are starved for spirituality. I agree with this but not with the potential underlying assumptions. First, the comment may assume that people are starving at YU but not elsewhere. This is certainly not true, and the YU crowd certainly has no monopoly on empty, checklist-style Yiddishkeit. My experience tells me that it is perhaps even slightly less of a problem at YU than elsewhere. All chevra from every group are starving for something deeper, for a Yiddishkeit that is not built around societal expectations and what the neighbors will think. Rav Weinberger understands our generation and is an expert at communicating avodah pnimis and pnimius Hatorah to people from a modern orthodox, yeshivish, or chassidish background. There are others in our generation who do the same thing for some of the same populations, like Reb Tzvi Mayer Zilberberg, Rav Itchie Mayer Morgenstern, the Stechiner Rov, and Rav Kluger. But different mashpi'im appeal to different people and each person should drink the waters of the tzadik who speaks to the essence of his own unique soul. Kein yirbu!
9. The second mistaken assumption which may underlie this comment is that because the YU folks are so starved for spirituality, they will settle even for "moldy bread." While this point is not really worthy of a response because it can only arise from a complete lack of knowledge, suffice it to say, as already explained above, this preconception will be dispelled by anyone who seriously takes the time to listen to a series or two of Rav Weinberger's shiurim. This comment/assumption is also probably predicated on the Chabad First outlook referenced above. If one views any non-Chabad rav as, by definition, "moldy bread,"  then there is nothing that I can say to dispell such a person of his views.
10. Rav Weinberger appeals to the chevra at YU because because he teaches Rav Kook. As in the previous point, I partly agree and partly disagree with this comment. On a superficial level, I understand why people would say this. The thinking goes that because Rav Kook was a "Zionist" and because the MO folks are "Zionists," Rav Weinberger is more appealing to them because he teaches Rav Kook. Again, on the surface level, that may be true for some people in the MO camp who know very little about Rav Kook. But many people even in that world recognize that Rav Kook was sooo much more than "Zionism." That is one piece of a larger, klaliyusdik, pnimius Hatorah, Moshiach-tzeit outlook on the world which was taught by Rav Kook. While Rav Kook is so amazingly awesome and deep, his approach does not exactly square with YU's Litvish and MO background. Therefore, I'm not sure how much of a selling point the Rav Kook part is before one has already given it a chance and seen how Rav Kook is the deepest of the deep and speaks to the essence of our generation.

While I have not addressed every point in the comments, I hope that by addressing many of the categories of such comments, I have at least provided a few ma'areh mekomos for those who are interested in understanding and exploring Rav Weinberger and why his Torah resonates so deeply with our generation.

B'virkas kol tuv,

Dixie Yid (email subscription and Twitter links)

happenings at YU with @Hamashpia

 "Farbrengen with the Mashpia"

Sources from the farbrengen tell me it was an unbelievable sight. Dancing with a jam-packed crowd singing the Rosh Chodesh Kislev niggun! The air was electric. The crowd was estimated at 200 people!

 Listen to the farbrengen Here (h/t Menachem Butler @myshtender)

defending HaRav R' Herschel Schachter שליט"א (Guest Post)

(Pitputim Photo)

Dear frum Jews: The Forward does not care if your kids get molested.

This isn’t an exaggeration, a joke or some kind of bombastic Avi Shafran style rhetoric. It's an inescapable and repugnant conclusion. For those of you not keeping track, at a recent Rabbinic conference in London, Rabbi Hershel Schachter, one of the foremost Halachic decisors of the generation, said unequivocally that there is no issue of Mesirah in handing over abusers to the police. Mesirah, he averred, refers to a situation where an illegitimate government is trying to confiscate Jewish property. It has nothing to do with reporting abusers to the police. After covering Weberman and Finkelstein so assiduously, after publishing the demonstrations of Judy Brown, the Forward should’ve been delighted. "Yeshiva Rabbi Bluntly Warns Sex Abuse Reports Are Required”-- That’s the headline you should’ve opened up to on Friday morning. A premier posek, not a professional controversy hound like Yosef Blau, not a fourth rate YCT rabbi struggling with Rashi script, said almost exactly what you’d want him to say. Certainly, if the Forward cared about your kids, this’d be newsworthy. Think your Boro Park rabbis knows the laws of Mesirah? Nope. Not anymore. Think that its ok to cover for someone on unsere team? Turns out, you’re going against Halachah. Think your punctiliousness with shemirath eynayim will save you from your shemirath yadayim issue? Turns out, it doesn’t work that way. Unfortunately for him, Rabbi Schachter added some caveats. He didn’t stop with this powerful denunciation of the major problem plaguing Orthodox Jewry today. He noted that Federal Prisons are fair and accommodating of Orthodox Jews. And then he said that state prisons can sometimes be hefker. They might put you with a “schvartze," - pause -  a black Muslim who wants to kill all the Jews.


There are two possibilities here. Larry Cohler-Esses says he I felt "I knew this man like I knew some of my own relatives." He must be sure that Rabbi Schachter paused to reemphasize his irrational hatred of people of color and Muslims. I know Rabbi Schachter pretty well too. It seems to be he said an offensive term, one he might’ve been habituated to from his upbringing as a Yiddish speaker. Then he paused, corrected himself, and specified that he meant a member of the Nation of Islam. The Nation of Islam has a large prisoner contingent. They utilized “bigoted and anti-Semitic rhetoric” the ADL’s words, not mine that “has included statements calling whites "blue eyed devils" and Jews "bloodsuckers" that controlled the slave trade, the government, the media, Hollywood and various Black individuals and organizations.” Schachter might not be right to be too concerned about the future cellmates of the Webermans and Lanners of the world. He certainly should’ve avoided the outdated and offensive term schvartze - a word that, while not laden with the hate of a racial epithet, is equivalent to “Negro” in its anachronism. This would all be a major issue if he wasn’t in the middle of solving the major crisis of Orthodox Jewry today.

Sadly for the Forward, he was. He was giving Halachic sanction to people who speak out about abuse. He was doing more to end it from the inside than the Forward could do with a million Judy Brown stories. He digressed, opined, added in colorful and misshapen linguistic infelicities. He didn’t do this because of his intense racial or religious bigotry or his love of abusers. He did it because he’s Rabbi Schachter. Rabbinic authority doesn’t come out of thin air. Schachter’s corresponds to what Max Weber called charismatic authority. He is a raconteur, a Yiddish storyteller and king of caveats. If you want a story about R' Velvele Soloveitchik, an obscure teshuvah from the Koziglover Gaon, or a scintillating conceptual distinction first proposed by Yerucham Fishel Perlow and then mercilessly plagiarized, Rabbi Schachter is one of the only living people who can give you that. Besides his stand on abuse, Schachter is also a moral voice in other areas. He’s condemned the practice of Metzizah bePeh since it endangers infants. He courageously stood up in public in Ami magazine urging reform of the corrupt system of Batei Din. He lends his weight to an interminable and acrimonious battle on behalf of agunot; a battle that's earned him the ire and opprobrium of vast segments of Haredi Jewry. It's doubly impressive that Schachter’s mastery of vast corpses of Rabbinic literature and his spellbinding storytelling and sense of humor are yoked to a moral vision so idiosyncratic and so obviously based on doing what he thinks is the right thing.


What’s so disturbing about this story is that Rabbi Schachter is being skewered for being Rabbi Schachter. The off the cuff style, exaggerated anecdotes and Yiddishisms that lend him his power and charisma are what keep getting him in trouble. The same Rabbi who uses words like ferd and schvartzer also cries (in this same lecture) about someone coming to observe the laws of Taharas Hamishpacha. He laments his own public position --- “The Ribono Shel Olam is a Kel Mistater.” He breaks down in tears describing his own teacher, Rabbi Soloveitchik, and his impact on him. I’m not saying Rabbi Schachter shouldn’t be more circumspect about his choice of words. Though it’d rob us of his charm, it might be a necessary concession to the constraints of publicity placed on him by virtue of his position. Maybe we will lose these unguarded moments. Maybe a story about Rabbi Belkin or Rabbi Yerucham Gorelick will go down unrecorded because Rabbi Schachter will hesitate to say it. However, if you want abuse to end, and you want to take away the fig leaf of “Halachic” protection deployed by abusers, you might not want to bash Rabbi Schachter. If you want Orthodoxy to wake up to its internal problems and start handing people over to the authorities --- boker tov. This is what that looks like. Of course, if all you want pious nostrums about the word schvartze and long winded stories of the duplicity of the Orthodox about abuse --- Rabbi Schachter isn’t your guy. Ask the ADL and the Forward.

Honorable Mention from Rabbi Ahron Rakeffet

"Dםn't Let Brooklyn Boys In" - At 2:15 in

Thank You Rabbi R for your kind words.

Maybe Rabbi Moshe Weinberger will bring YU "back to the fold?"

Then again, they're focusing too much on his past as a YU talmid, which doesn't bode well for us. That would tell us that they want him to get in line with the others, like Rabbi Joshua. The Mashgiach Reb Joshua, s'klingt zeyer modneh. I also wonder if twice a week and a few Shabbosos is enough to put your stamp on a large institution such as YU.

ימים יגידו

Source: J. Weiss Twitter

דער היסטאריקער ר' יונה לאנדא קריגט איבער'ן קאפ פון הרב דר. אהרן ראטהקאפף-רקפת (ראקעפעט) פאר פעלשן היסטאריע פון אמעריקאנער אידענטום

הערט אויס דא אנהייבנדיג פון מינוט 80 און ווייטער

Credit: Kevarim.com

See More About The Rabbi

(Dis)honorable mention from Rabbi Aron Rakeffet

He mentions us in sort of a negative way in his latest lecture/shiur. No calling us out by name, but it's pretty clear who he means. We had discussed the fact that he had nary a negative word to say about RAK, despite the ideological differences. Skip ahead to minute 31:30 ותמצא נחת.

YU takes it on the chin but keeps on smiling (NOT Abuse)

Yeshiva U's tribute to Rav Aron Kotler on his 50th Yohrtzeit.

 You see it all time. Yeshivos from the Dati Leumi stream of Orthodox Judaism that are packed with seforim of many of the Roshei Yeshiva that were outspoken against them. That wouldn't give them the time of day. That called them minim veApikorsim and worse. But they know no academic prejudice; if the seforim are good and useful they'll learn it. Maybe ויואל משה is the sole exception, and only because of the topic discussed. The same goes for recognizing history and accepting accomplishments of their adversaries. They're objective enough to see that even people who so disagreed with them with instrumental in building Torah chinuch to these shores, as well as to the shores of the holy land. You might be correct in saying that Rabbi Rakeffet sometimes gets his facts a little mixed up, especially so many years after some of the stories he's telling, but at least he tries. In the interest of full disclosure I will tell you that I did not listen to the speech linked here! But if it's anything like his others we can assume what he's saying here as well. I doubt Ponovezh or Mir had any tribute to Rav Kook on his 50th or 70th Yohrtzeit.  Kudos to YU and Rabbi Rakeffet for this tribute! I'll take the liberty here of including YU in the DatiLeumi camp, despite the fact  that it could be a bit of a stretch.

Photo courtesy of Hirhurim blog

רבי ירוחם אויף חנוכה

l-r: Reb Yeruchem Garelick, Reb Boruch Ber, and Reb Henoch Eigesh (בעל המרחשת)

גארעליק, ניט ליוואוויטץ

דער ראש ישיבה אין ישיבת רבינו יצחק אלחנן און "מקים עולה של תורה" אין די בראנקס הערט מען דא ריידען ביי א חנוכה מסיבה אין ישיבה אין יאר תשי"ט. געשמאק און מוסר'דיג . אמאליגע ליטווישע רבנים און ראשי ישיבה האבען געקענט זאגען א גלייך ווערטל, אויך. ובפרט על חשבון החסידים. דער עולם האט זיך געהאלטען ביי די זייטן נישט איין מאל, און האט געהערט א שמועס פון איבער א שעה צייט. גאנץ נישקשה.

א דאנק הניק החוקר הנפלא "ישבב הסופר" שזיכנו

א רבי אין אוניווערסיטעיט

The Kaliver Rebbe of Williamsburg giving a shiur in Yeshiva University yesterday. As you can tell by the watermark this is an exclusive picture sent to us by a participant. I seem to remember hearing about Reb Shimon Shkop only teaching there before it was a University and that Reb Elchonon W not wanting to step in there while visiting NYC and even saying a פסוק that we say when passing a tifleh. At least according to Reb Sholom Schwadron. It seems like the Rebbe does not follow in those footsteps, he travels to spread Torah wherever he is welcome.

See our post about the KR from some time ago.

Miracles in the Life and Thought of Rabbi Barukh Rabinowicz

Thanks to a kind reader for bringing it to my attention.

For a more readable copy, try this link

addendum - letters from the Rebbe Rayatz נ"ע to RYDS

Here's what I have so far. There are more, I just can't post them all. Smaller pictures can be clicked on. I bring a page from Rakeffet's book as well, since one of you asked for "proof." I believe it was Elchonon. Not all of the letters are proof, but they're very nice to see in any case.


   
From Rabbi Aron Rothkoff-Rakefet's book

 

Book Review - "Lubavitch Speak" by Rabbi Chaim Dalfin