...[Also] concerning the sh’chuna (the neighborhood of Crown Heights), things are in a state of "sit and don’t do", and since we are in the "three weeks", words of "mussar" are appropriate.

There are those who were chosen and appointed to deal with improving the community and years upon years went by and they haven’t accomplished anything. They are bragging about their appointment but concerning actual deeds, they have done nothing. Now, when they hear that there are those who want to rectify the situation, and there arises the possibility that others may take their places, they are suddenly moved to act - acting in a way to do everything possible not to do anything since they are the ones who need to remain on top.

Until now, we could give them the benefit of the doubt - to assume that they are simply lazy and want to sleep in peace and do nothing. We can, however, no longer say that, because when something or someone threatens their position, they become activated and work with much energy; energy, however, which is channeled into actions designed to make it impossible for anyone to improve the situation.

There are those who have decided that for some reason they are the sole bosses (ba’alebatim) in this neighborhood and they alone have to govern and rule over the whole neighborhood. For example, when a Rav is supposed to be chosen, then he and his friends will decide who is fit for this position and they will appoint him. This is something unheard of in Israel - that someone involved in lay community affairs, or a few so involved, should decide among themselves whom to choose as a Rav.

When a Rav was chosen in Jewish communities, other Rabbonim and great Torah scholars decided who the candidates for Rabbinic positions should be and not "askonim" (Communal activists). Even such activists who have Rabbinic ordination are not justified in assuming this role, since the Sefer Meiras Anayim, in his commentary on Choshen Mishpat, (Ch. III, S.K.13), tells us that the opinion of ba’alebatim is contrary to the opinion of Torah. It is obvious that he is here referring to ba’alebatim who have Rabbinic ordination, for otherwise his words would be self-evident.

How much more so are these words relevant here, when a certain communal figure announces openly (after unsuccessfully attempting to arrange this behind the scenes), that if his choices for Rabbinic positions are accepted, he will give money, etc, and if not, he will not give.... And in this manner, he tries to force his will upon the entire community. There cannot be greater bribery than this! These monies, that he would give for the "good of the community" are not even from K’lipas Nogah (and obviously not from Kedusha). Hence it is forbidden to use such money for holy purposes.

Nobody will force his opinion on the community by bribery! You don’t want to give money, (unless they accept your dictatorship)? Don’t do anyone any favors! Your money is not needed, since: "mine is the silver and mine is the gold, says G-d" (Chaggai 2:8).

It is surprising that so-and-so is not ashamed to say that if he chooses his Rav then he will support the Rabbinic institution, when anyone can see that this is an act of bribery in its severest form.

When talk began about electing Rabbonim, I received a letter from them asking me how it is that I am not concerned that there is presently no Rav in the community. Their intention was that I would surely appoint them to remedy the situation by empowering them to appoint a new Rav. Never mind that for a whole year this situation has existed, and they didn’t care one bit. Only now, when the community begins to talk about electing Rabbonim and there is hope that the situation will be corrected, "mesukon" spelled with a "tav" (meaning "corrected") and not a with a "samech" (which would make it from the root of the Hebrew word "sakono" meaning danger). Only now do they get motivated to act to prevent this from happening at all costs, and (to see to it) that everyone accepts their tyranny that they should appoint the "Rav" of their choice - contrary to the halacha of: "None may judge alone except One" (Pirkei Avos Ch.IV:Mishna 8). This was their intention, when they reminded themselves to ask me why I wasn’t worried about the situation in order to get me to appoint them to the job of choosing a "Rav".

For this reason, they boycotted the elections of the Rabbonim; they did not take part in them. At first glance the question arises - you yourself are complaining in that letter that I’m not concerned that we have no Rav and yet, when others have already organized elections for Rabbonim, you - the one who is so "concerned;" so worried about the situation in this neighborhood that’s functioning without a Rav - you do not participate in elections designed to solve the problem. Why? However, the answer is simple. The elections are contrary to his personal interests; that the neighborhood should be served by a Rav of his choosing. And not only did they not participate in this procedure, but they attempted to disturb and destroy the elections through arousing strife and conflict. This is an absolute prohibition according to the Torah!

When I saw this situation, there was no choice left for me other than to turn away from all my activities and to see to it that the elections and appointment of the Rabbonim should be concluded at the earliest possible moment. I never imagined that I would have to get involved in this subject - this is not my work, I have enough difficulties from other, not necessarily pleasurable, things. Especially since the need for appointing Rabbonim is so obvious that there should be no need to motivate people to act, since every Jew knows that he needs a Rav to answer halachic inquiries. Therefore, I had no intention of getting involved in the matter.

However, when I saw the situation, I had no choice but to remove myself from all my endeavors, put them aside and concern myself that the entire issue should be conducted according to the Shulchan Aruch. Included in this is the need to stop all attempts to defeat or postpone the elections and appointment, since even after the Rabbonim were chosen, at first two, and then the third, they kept on agitating, wanting to postpone the coronation of the Rabbonim until the month of Elul, saying that this was "public opinion". Suddenly, they’re talking about a "public", and, moreover, there’s even a "public" with an "opinion" to be reckoned with!

What was their purpose in postponing the installation from Sivan to Elul? First of all, perhaps Moshiach will come - (but on second thought, they could conclude that this is not good for them, because then they will be leaders no more) - but more likely, in the space of four months they will find ways to prevent the inauguration of the Rabbonim, through arousing strife and conflict.

With regard to the personal conduct of people, that ahavas and achdus Yisroel is essential, it seems that it is enough on the part of some to merely talk about it, as though it is not related to reality. In order to correct such behavior, does one need Chassidus-Chabad!? - or even Mussar?! For this do we have to assemble the congregation to a farbrengen? A farbrengen is a place to say chiddushim (novellae) in Torah, and not to negate that two and two are five! However, what should I do? The present situation demands that I address these things.

I thought, that after my involvement and my work with the elections and the appointment of Rabbonim, I would be able to return to my endeavors. However, I found that I made a mistake. Since, (in addition to the fact that they are still continuing to agitate against the Rabbonim) the situation is repeating itself anew with respect to elections for the Council. [Note: The Rebbe said the word "Council" in English.]

Again, these people, who want to be the dictators of the community, come to force that public opinion should be subjugated to their rule. So much so, that seeing that this does not come easily, they come upon a new idea to speak in MY NAME! [The Rebbe’s name.]

Actually they cannot speak in my name. Not because they are afraid of heavenly judgment, but because of human judgment - what will they look like when they are found out to be liars? Therefore, they talk in the name of those who are in my immediate circle - my secretaries (Mazkirus), that since they hear from their mouths such and such, then for sure this is my opinion, therefore we should do such and such.

Firstly, I am denying it! As though it never happened! Such words were never spoken!

And mainly to warn as far as the future, that NOBODY SHOULD SAY THINGS IN MY NAME! A special emphasis is on the members of my secretariat regarding this. They have to be more careful not to get involved, since their involvement could be interpreted as my words, when in truth, it is their words alone.

If they want to get involved, they must first resign from the secretariat (not after, but before they get involved, obviously). I don’t compel anyone to work in my secretariat, but as long as they work in my secretariat, they should fulfill their positions as secretaries and not get involved in extraneous activities.

It is not one of the tasks of the secretariat to hand down halachic verdicts. My father-in- law, the Rebbe, had broad shoulders, (he could assume many responsibilities), much more so than could be imagined, and yet, even he did not issue halachic judgments, a fact that did not take away one iota from his greatness, and how much more so is it true that his secretaries did not get involved in halachic decisions.

Although one of the secretaries also served as a Rav in a shul, his position as a rav existed before the Rebbe arrived in America, and though he continued in that post, he did not act in that capacity when functioning as secretary. However, to hand down halachic decisions as a result of holding the position of secretary - ABSOLUTELY NOT!

If any of them wish to express a personal opinion, it is incumbent upon him to emphasize that such opinions are strictly his own - and how much better it would be if they would state in writing that such words are not in the context of his secretarial duties, but rather are strictly personal ones. And in general, it is a good idea that when someone says a certain opinion belongs to someone else, he should substantiate it in writing, or at least he should have such an assertion signed by the other, so that there should be no room to say things that never were.

As mentioned, it is inconceivable that one person (or a committee of a number of people) should force his opinion on the public and cause strife and conflict, etc., with everything that doesn’t fit his will. Therefore, it is important to announce that whoever will try to disturb the elections, may G-d have mercy on him. I’d rather not elaborate further......

And here it is important to clarify another point - until the elections take place:

Those who are right now appointed (regardless of how their appointments come to be) cannot throw off their responsibility. If they wanted to resign, they could have done so before, but now they cannot until after the conclusion of the (Council) elections and the installation of the newly elected leaders (to insure a smooth transition).

In sirnple language, as long as elections are not finished, and the new board begins its job of managing the affairs of the community in an orderly manner, the entire responsibility rests on those who are appointed now and they have NO permission to shirk their responsibilities (they may, however, forgo the honor, but not the responsibility) and obviously they should not threaten non-cooperation and even more so, not to threaten worse. (One may infer the Rebbe meant active disruption). Because then they should know, that (if they do not help) "relief and deliverance will arise to the Jews from elsewhere," (Esther 4:14).

This neighborhood, the neighborhood of my father-in-law, the (previous) Rebbe, the Nasi of the generation, will establish itself and broaden its horizons and will develop with a greater strength and power - and in the end this will be the neighborhood - where UN1TY WILL RULE - AND NOT MONEY.

The question however is; will they have a part in this? - and this depends on them.

For the duration of the time that is left until the elections take place for Council, and the transference of leadership of all the affairs of the neighborhood to the newly elected officials in an orderly fashion with full cooperation, the present administration will in the meantime, try to do everything necessary for the benefit of the neighborhood, including SHMIRA (neighborhood protection).

And if they will conduct themselves in the above manner, then their lot will be fortunate and their merit is great, and may there come upon them a blessing.

To conclude, a few words to the Rabbonim who are to establish and decide all of the above matters according to the directives of the Shulchan Aruch (Code of Jewish Law).

Concerning the Rabbinic ruling aAer a matter has been decided in a Jewish court, there is a concept that any of the litigants has a right to request from the presiding Rabbonim an explanation for the final judgment. When such a request is made, it is incumbent upon the judges to give their sources in Jewish law. (As the Code of Jewish Law details with respect to what one has a right to challenge and what he cannot challenge, but this is not the place to go into it.)

With regard to our matter, in order to eliminate room for complaints, grudges, and conflicts on the part of those who may feel wronged by what they consider to be an unfavorable verdict, it is proper and appropriate that such explanations including citations of sources be given with the judgment. And this is a temporary instruction considering the present situation in which "the winds are storming," meaning that there is now controversy and conflict in the community; where people argue back and forth and the atmosphere is tense and charged - a violent atmosphere and in everything there is dispute this way and that.

In light of all this, there is a need to try and minimize any possibility ofchallenges, by publicizing the sources for every judgment in every case that will come before the Rabbinic court in the following months, until the storm has calmed, and the situation stabilizes.

(At this point the Rebbe smiled and said:) I remember when I was in "cheder" (Jewish children’s school), there was a joke concerning court cases (Din Torah). The children asked how is it that when one Jew comes to a Rav with a question regarding whether something is kosher or not, or when one asks whether a pair of tefillin are properly made, he will accept the Rav’s judgment, even if it entails a large financial loss. However, when two Jews come before a Din Torah, and one’s loss is relatively small, he doesn’t accept the verdict, but screams about the "wrong" done to him and says he will get another opinion?

The children would answer that one does not complain about his loss but about the other’s gain.

And likewise concerning our topic: It is quite obvious that when a lady comes to a Rav with a question concerning kashrus, it is not incumbent upon the Rav to point out the source for his decision, but in matters that concern two parties, and the verdict could cause one side to complain, then it is better to avoid the problem from the beginning by adding sources for the verdict rendered, as a temporary measure, as mentioned above.

One could add that this procedure is of benefit to the verdict itself. It happened to me that I asked a Rav about a source in a certain decision that he handed down (concerning a commercial issue) and he didn’t reply. I asked a second time, and then a third time, whereupon he admitted that he had no sources. Therefore, it is a good idea that the Rav should include his source at the time of the verdict. With our situation, it is necessary for the above-mentioned reason, at least as a temporary measure.

In conclusion one must remember and know:

1. Strife and conflict, etc., is absolutely prohibited by Torah. Therefore we must conduct the elections in accordance with the desire of the community, in order not to cause strife and conflict, but in order to benefit this neighborhood.

2. Halachic judgments are a matter related to Rabbonim ONLY. Ba’alebatim are not to meddle since "the opinion of ordinary people (ba’alebatim) is contrary to the opinion of Torah".

3. One is to respect the rulings of the Rabbonim, without challenging them.

4. The Rabbonim, for their part, will add to each verdict the sources for their decisions as explained above at great length.

... And may it be His Will that in the end, the conduct will be in a way of "truth and peace do they love."