Weekly Moment With the Rebbe

The Avner Institute presents the Rebbe’s emphasis on adherence to accepted practice as the framework of Chabad, while acknowledging differences among the other streams of Torah observance and warning against the dangers of watered-down alternatives.

Jewish communities all over the world, both in Israel and the Diaspora, are remarkably diverse. But to what extent can an individual deviate from religious law?

The Avner Institute presents the Rebbe’s emphasis on adherence to accepted practice as the framework of Chabad, while acknowledging differences among the other streams of Torah observance and warning against the dangers of watered-down alternatives.

In loving memory of Hadassah Lebovic A”h

“On its Divine authority”

By the Grace of G-d
7 Cheshvan 5715
Brooklyn, NY

Shalom u’Brocha,

Rabbi — conveyed to me your question as to why it is not the custom of Chabad Chassidim to decorate the succah, as well as to sleep in the succah.

This question calls for a lengthier explanation than this letter would permit. However, I trust the following points will suffice.

Re DECORATIONS:

Generally, a mitzvah must be observed on its Divine authority with kabalos oel [accepting the yoke] and not on rational grounds, i.e., for any reason or explanation which we may find in it. An exception, to some extent, is the case when significance of the mitzvah is indicated in the Torah, and our sages have connected its fulfillment with it. At any rate, only a qualified person can interpret it more fully.
We have a rule that a mitzvah should be performed to the best of one’s ability, and as the Rambam explains at the end of Hilchoth Mizbeach (Issurei). This applies especially to the object of the mitzvah itself, e.g., a tallis [prayer shawl] should be the best one can afford, an offering should be the most generous, etc.
Unlike the sechah [covering] and walls of the succah, decorations are not an essential part of the succah, but an enjoyment which adds to the adornment of the person sitting in the succah; they are, as the name clearly indicates, supplementary objects which beautify the external appearance of the succah.
The attitude of the Chabad Chassidim in this connection, as taught by generations of Chabad leaders and teachers, if that the succah is to imbue us with certain essential lessons, which are explained in Chassidic literature and the Talmudical literature in general. It is expected of Chabad Chassidim that they should be impressed by the essential character of the succah, without recourse to the “artificial” make-up; that the frail covering of the succah and its bare walls, not adorned by external ornaments, rugs, or hangings, should more forcibly and directly impress upon the Jew and Jewess the lessons it is meant to convey.

SLEEPING IN THE SUCCAH

In order to safeguard and inspire a greater feeling of sanctity towards the succah, sleeping in it is not practiced by us. The basis for this is twofold:
First, we have a rule that suffering exempts one from dwelling in the succah.
Secondly, during sleep, a person is not in control of himself, and furthermore, the very act of dressing and undressing, etc., inevitably creates a commonplace attitude towards the place which serves as a bedroom. Such a depreciation of attitude towards the succah (by sleeping in it, as explained above) from what his attitude should be towards the mitzvoth of G-d, whereby He has sanctified all Jews, would be deeply felt by the Chassid Chassid by virtue of his Chassidic teaching and upbringing, and would cause him profound spiritual suffering. The combination of these two considerations, therefore, led to the custom not to sleep in the succah.

However, if a Jew feels absolutely certain that his sleeping in the succah will not in the slightest affect his attitude towards the sanctity of the succah, and is consequently free from any mental pain that might be caused thereby, he is duty- bound to sleep in the succah, in accordance with the fullest meaning of to make his succah a dwelling place to the utmost.

I hope the above will provide an adequate answer to your question, but should you desire further clarification, do not hesitate to write to me.

With blessing,

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“You may not change”

By the Grace of G-d
17 Teveth 5716
Brooklyn, NY

Greeting and Blessing:

I am in receipt of your letter of 28th Kislev, in which you write that you have been davening Nusach Ari [Lubavitcher prayerbook], and found that it increased your kavanah [motivation], and you ask whether you should change back to your original nusach [version] to another nusach. In view of the fact that you heard that while you may change to Nusach Ari, you may not change from Nusach Ari to another nusach.

It is true, as you have heard, that one may change from Nusach Ashkenaz [standard Ashkenazic prayerbook] or Nusach Sephard [Chassidic prayerbook], but not vice versa, and this is explained in Responsa. The significance of Nusach Ari is explained in the introduction to Shaar Hakolel. Therefore, you should continue, without hesitation, davening Nusach Ari, and it will bring you added Divine blessing.

I am glad to read in your letter that you have a shiur [lesson] to learn Chassidus, which I trust you will study every day, including some study also on the days on which you have hitherto not studied it.

With blessing,

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“The inconsistency of it”

By the Grace of G-d
12 Iyar 5717
Brooklyn, NY

Greeting and Blessing:

I was pleased to receive your letter in which you write how you spent Pesach. You do not mention any activities on behalf of the students of the yeshiva, in connection with Pesach. But I trust that the opportunity had not been missed. Nor do you mention how you spent the latter days of Pesach, when it is customary among Chassidim to make a Farbrengen, especially on the last day of Pesach. I trust that you participated in such a Chassidic get-together.

You write in your letter that your friend, though Orthodox, sometimes attends also a Conservative temple. I trust that you will explain to him the inconsistency of it. Surely a person who thinks logically and is not afraid of the conclusion of such thinking should not fall into the inconsistency of a movement or ideology which is based on compromise, which is neither here nor there, and only a matter of personal convenience, and taking the line of least resistance, and, moreover, one which tries to make virtue out of a transgression.

As for his desire to visit me, I instructed the Secretariat to write to you about an appointment.

With regard to the discouraging thoughts of Granda Greenberg, as I have written to you previously, she should try to dismiss all such discouraging thoughts, since they have absolutely no basis.

With Lag B’Omer only a few days away, I trust that every effort is made to get together the largest number of Jewish children, especially as this year Lag B’Omer happens to be on a day when they are free from school, and the parents are free from work. Hence, it is an opportunity to attract many children, even such that do not attend religious schools. Who knows, but the opportunity of spending a few hours in the company of Jewish religious children, and in a religious atmosphere, may tip the scale, both with regard to the children and parents, in the proper direction.

Since you do not mention anything about the question of health, I trust that you, your wife, and your children are enjoying good health.

Hoping to hear good news from you.

With blessing,

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