Check out my essay on A Simple Jew:
- Toys of non-Kosher animals part 1
- Toys of non-Kosher animals part 2
“Reb Avrohom, we have to bring the Rebbe back” (Igros Kodesh, Vol. 4, p. 156).
Check out my essay on A Simple Jew:
The question is asked: Why did the Histalkus of my father-in-law, the [Previous] Rebbe, have to occur? We had a Jew who displayed miracles openly; if so, we could have continued and completed together with him the years remaining until the arrival of Moshiach?
I have no solution to this question.
However, we should know that the reality is that “A Tzaddik who passes away is found in all the worlds even more than during his lifetime” (Zohar 3:71b). “This means that even in this world of action he is found more” (as explained in Igeres HaKodesh in the explanation to sec. 27). Thus even now the Rebbe grants the strength to go out and draw a fellow Jew close to Torah, to the teachings of Chassidus, and not only to the school of “general Chassidus” [a reference to non-Chabad Chassidus], but also to the teachings of Chassidus Chabad.
However, some fools ask questions. The proper solution is not to listen to them, pay attention to them, or be deterred by them.
Toras Menachem, Vol. 2, p. 22.
The Previous Rebbe said:
Even if the other person is not as he should be, the person should know that he is lacking. The other person doesn’t know what you know. If he would know what you know, he would certainly become a different person. If you would behave properly, others would learn from you.
Sefer HaMa’amarim 5710, p. 264.
In my own words: When one see a fault in others, human nature is to see it as just that—a fault in him, and not in oneself. But in many cases in fact the opposite is true: The other guy behaves inappropriately because he doesn’t know better. But I do know better, and yet I fail to live up to what is expected of me. Moreover, if I would change, he would be inspired. So in a way, my negligence is the cause of his faults.
It is difficult to establish rules concerning your question whether to deliver a speech at [political] party meetings or for groups that are not G–d-fearing.Spreading Yiddishkeit involves maintaining a delicate balance. Obviously one should seek out every possible opportunity to exert influence on as many people as possible, and in order for the listener to accept one’s message, one needs to be tolerant, compassionate, and even unconditionally accepting of him.
On the one hand, it is proper to use every opportunity to influence diverse groups of our Jewish brethren, to draw them close to Judaism, Torah and Mitzvos.
On the other hand, one must exercise caution to ensure that one’s participation in their gathering not be interpreted as a form of endorsement of their views, or at least of their activities.
Practically speaking, you should make a point of negating the last concern, and lecturing in any place that is fit to sow a seed of Judaism and fear of Heaven. Most of the time this sowing leads to growth, whether on the spot, or at least at some later point in time.
... Yet even these hidden, sealed-away treasures [the teachings of Chassidus Chabad] were revealed in this generation, and until today the [Previous] Rebbe, my father-in-law, the Leader of our Generation, is revealing them further and further, for even after [his passing in] 5710 he did not abandon his flock. Moreover, he is found with us in a way of ever-increasing holiness from year to year. This year, 5746, he is with us in an even higher manner than he was last year, 5745, and so it will continue until the Moshiach comes, and even afterwards.For although after Moshiach arrives, “one man will not teach his fellow, saying, ‘come, know G–d,’ for they will all know Me, small and great alike,” there will still be a difference between “great” and “small.” This also means that there will still be a difference between students and Rebbes, such that every student will be together with his Rebbe, and through him he will join with G–d’s very Essence—“they will know Me”—in a way of an “intermediary who [only] connects” (unlike a translator [who also divides]).Hisva’aduyos 5746, Vol. 1, p. 88.
 Yeshaya 31:33. See Sefer HaSichos Toras Shalom, p. 158. Likkutei Sichot, Vol. 2, p. 510. See here.
Tanya begins with the word tanya despite the fact that the prevalent version of the text quoted at the beginning of Tanya starts differently—“darash Rebbi Simla’i.” As is known, there is a Kelipah called tanya that opposes the study of the secrets of Torah, through which we draw the redemption near. By beginning in this way, with the word tanya, the Alter Rebbe intended to weaken and nullify this Kelipah, and therefore to draw close and bring the actual redemption.
Sefer HaSichos 5751, Vol. 1, p. 189, fn. 113.
“You shall love the L–rd your G–d” (Devorim 6:5): The Name of Heaven should become beloved through you. One should read Scripture, learn Mishnah, and serve Torah scholars, and his dealings with people should be conducted pleasantly. What do people then say of him? “Fortunate is his father who taught him Torah. Fortunate is his teacher who taught him Torah. Woe unto people who do not learn Torah. This person who learned Torah, see how pleasant are his ways, how refined are his deeds.” Of him Scripture says: “He [G–d] said to me, ‘You are My servant, Israel, through whom I am glorified.’” (Yeshaya 49:3)Yoma 86a.