Before continuing to explain what we have spoken about concerning Parshas Shekalim, (which will be spoken about later) there is an urgent need to speak about a completely different topic, which is connected to the Torah command: "You shall be blameless before Hashem and Israel." The urgency is so great, that I even considered beginning the farbrengen with this subject.

On the one hand, "You shall be blameless," is a clear command, giving it a certain priority. On the other hand, there is precedence for beginning with blessings, and since the congregation should not be deprived of the great privilege of beginning with a blessing, we do so, but, at the first opportunity, one is to fulfill the command of "You shall be blameless," followed by the rest of the farbrengen on the usual subjects.

In every Jewish community, there are Rabbonim. A Rav is the Morah D’Asra, which means that his word is final in matters of Jewish law. This means, therefore that:

1) It is incumbent upon the community to follow his instructions.

2) The Rav is responsible for everything that happens; so much so that the Torah teaches us that transgressions of Jews rest on the Rabbonim who should have admonished them, and turned them to the right path.

What are in fact Rabbonim? - Those that have ordination to issue halachic rulings, both Yoreh De’ah Smicha and Yadin - Yadin from other Rabbonim, who in turn receive it from others, going back to Moshe Rabbeinu. And beyond this, there must be service as in apprenticing oneself to a practicing Rav, to learn and become experienced in making practical halachic rulings.

The apprenticeship aspect of Rabbinic training is not another level, not a higher degree of Rabbonus, rather it is an essential aspect of all Rabbinic training. If an aspiring Rav does not apprentice himself to a Talmid Chacham, knowledgeable in practical halacha, then he is, in no way a Rav, but, more properly speaking, an ignoramus. This having been said, it is quite simple and understood that a Jew without such training, and even more, without the required Yoreh Deah and Yadin-Yadin ordination who has the audacity to mix into matters fit only for trained Rabbonim is acting not only contrary to Torah, but also to basic human decency (mentschlichkeit).

The above point is more strongly underlined as far as the Rabbonim of Crown Heights are concerned. In most New York Jewish communities, the job of selecting a Rav belongs to the community officials, and, after a while, judging by the Rav’s performance the community could decide whether the choice was good or not.

However there is a distinction about Rabbinical authority in the holy community of Crown Heights, where the Rabbonim were selected by every member of the community, all assembling in a holy place - the shul and study hall of my father-in-law, the Nasi of this generation, all of which thereby confers upon them incomparably greater power, and therefore no member of the community can say that he doesn’t hold by them. The Rabbonim were chosen by the vast majority, even if individual people didn’t take part in the process (even if he opposed the elections and did all he could to destroy them, as is very well known - and this is not the place to go into it).

As the Gemora says, "Yerubal in his generation is like Moshe in his. Yiftach in his generation, like Shmuel in his. Once someone is appointed, he is like the mighty of the mightys; and you should not go to anyone except the judge in your times" (Rosh Hashono 25b).

In retrospect now, we see how important was the campaign begun in the last year to fulfill the Mishnaic dictum to "Make for yourself a Rav." (Pirkei Avos, Ch. I, 6:16.) - "He prophesied without knowing what he prophesied" (Rashi: Beraishis, 45:18).

It is extremely important for everyone to heed and follow the instructions of a Rav, including those who actively opposed the Rabbinic election. They must submit to the authority of the Rabbonim, particularly since they themselves toiled in the publicizing of the campaign of: "make yourself a Rav." And if it is so important to listen to and heed the words of one’s personal Rav (mashpia), how much more so the Rav who was chosen by the community, the "mighty of the mighty" (Abir Sh’babirim).

As underlined above, it doesn’t matter whether this arrangement pleases them or not. Similarly, their advice was not sought concerning giving the ten commandments and all the 613 Mitzvos and "everything a diligent student will discover" (i.e all Talmudic, Halachic And Kabbalistic literature) even before he and his father or those who raised him and trained him to behave this way, were born. The fact is these Rabbonim were chosen by the vast majority, and will continue to occupy their honorable positions until Moshiach comes.

The very idea of opposing the elections, and the attempt to appoint Rabbonim through bribery and similar things is very surprising for two reasons:

1) There are those who mistakenly think that the Torah’s prohibition of bribery applies solely to the one who is put in the position of having to accept or reject the offer. In truth, just as taking bribes is forbidden, so too, the one who offers a bribe transgresses a prohibitive command, as the verse states, "Do not place a stumbling-block before a blind man." (Vayikra)

2) This neighborhood is the neighborhood of the Rebbe, Nosi Doreinu, and since what he wrote of his father upon his passing applies also to him, namely that a Nosi B’Yisrael does not separate from his flock, even after his passing, it follows therefore that Nosi Doreinu finds himself right now in this neighborhood, watching everything that happens, - and the whole concept of bribery is not relevant to him! And, moreover, he will do everything to see that this neighborhood should run as it is supposed to run - with kindness and compassion, just as it was said of him that his leadership was characterized by kindness and compassion.

According to what was explained regarding the authority of Rabbonim in general, and particularly the Rabbonim of this neighborhood, it is obvious that in regard to issues regarding community matters as this shul, (as will be spoken below concerning this subject) and the like, the Rabbonim should be consulted and their directives followed, and as mentioned above, upon the Rabbonim lies the responsibility of all communal matters, hence it is not my normal occupation to get involved in matters that belong to the Rabbonim.

However, there are those that say that my desire and my intention is such and such, and even more so, there are those that quote in my name things that I never said, as if I agreed on matters of infringing on someone’s livelihood and the like, in matters that are contrary to the Code of Jewish Law (Shulchan Aruch), G-d forbid.

So concerning the debate what my desire and my intention is, etc. (if we assume that it would really make a difference what my intention and desire is), I don’t need anyone to explain my words, since in matters that I have to say, I say clearly and explicitly as the Torah says, "do not fear anybody (Devorim, 1:17, Maimonides, Sanhedrin, ch. 22)," and in matters that I do not find it necessary to be explicit and mention names and the like, I forbid anyone to interpret my words, to say that when I said this I had in mind this person, or was talking about this and this matter, and the like.

And concerning things that are quoted in my name that are the opposite of Shulchan Aruch, I have stated many times, and I say it again, all these things are absolute lies! It is very surprising that it could dawn on someone’s mind such wild and terrible thoughts (and that there should arise a need to negate such thoughts), and this is not a matter of piety, the concern of a saint (tzaddik), (and every Jew is a tzaddik, "your entire nation is righteous" (Isaiah)," but it is a matter of human decency, since any person in his right mind would never suggest to do the opposite of Shulchan Aruch, G-d forbid!

And therefore, it is not my customary occupation to discuss these matters. The reason that I still, nevertheless, decided to discuss the following is because of a matter that occurred in my presence. Therefore if I were to remain silent, it could be interpreted as though I approved. "If he was quiet, it is as though he agrees (Gittin, 56A; Baba Mezia, 6A, etc)". Therefore I am obligated to react.

It concerns something that happened in this shul last Shabbos, during the reading of the Torah, in the portion of the "Asseres HaDibros" (Ten Commandments), which, in many Jewish communities, is given to the Rav, the Morah D’Asra, but here was not given to any of the Rabbonim.

First some prefatory remarks:

This minhag (custom) is not a Chabad custom, although sometimes this honor was given to the Rav. If we would have heard from the previous Rebbe that there was such a minhag, it would have been printed, either in Sefer HaMinhagim or the HaYom Yom.

However, in light of the situation now, that there are those who are attempting to undermine the Rabbinical authority in this neighborhood, it was an ABSOLUTE MUST to honor the Rabbonim through this specific aliyah.

To what may this be compared? When there is a decree aimed at destroying the Jewish religion, one is obligated to sacrifice his life, even over a "shoe lace" when the intention is to stamp out Jewish observance, as related in the Gemorra (Sanhedrin).

This incident is similar. Since there are those who are undermining the Rabbonim, in this situation, honoring them with this aliyah to strengthen their position is not only within the parameters of Jewish custom in many places, but it [giving them the aliyah] becomes a full Torah obligation, since it involves the legitimacy of the status of Rabbonim according to Torah obligation.

Actually, I should have protested immediately, but I didn’t want to create a turmoil in the middle of the Torah-reading, and I tried to find a way to give the benefit-of-the-doubt, (maybe it was an oversight, etc.). Therefore, I waited to hear reactions.

And the reactions and responses came - not one explanation, but three! FIRST - it was reported to me that there was no special reason behind it - it was "tohudik behavior". SECOND - The aliyah couldn’t be given to the Rav who was a Levi. THIRD - The Rabbonim were looked for, but could not be found in the entire Shul.

Three answers, each "better" than the previous, and all proving that this was no accident. Regarding the first attempt at explanation, I don’t begin to understand the meaning of it. Anybody who learns Chassidus knows there is a world of Tikun, and a world of Tohu.

In Tohu, there is much light, but light of KEDUSHA (holiness), and not of YESHUS (conceit), and in general, if your behavior is from Olam HaTohu, put a sticker on your forehead that you are from Olam HaTohu; then people will know not to give you a position in Olam HaTikun.

The response that the chosen Rav is a "Levi" provokes laughter. It is wondrous that one is not embarrassed to write this and sign his name with his mother’s name.

Everybody knows that THREE Rabbonim were elected, one a Levi, and the other two Yisraelim, and still, the one who writes this has no shame and he writes that he couldn’t give it to any one of these three because one was a LEVI. (And if he doesn’t know that THREE Rabbonim were elected, what does he have to do with the position of giving out aliyahs when he doesn’t even know what is going on in this community?)

The third answer; that they couldn’t be found in the Shul, must be investigated to see if indeed it was so. And the giving out of aliyahs, must be arranged beforehand out of respect for the Sefer Torah; that aliyahs shouldn’t be decided at the last minute, just as one must prepare a Kosher Torah scroll before reading it.

With respect to all these answers in general, when (as explained in sichos of the previous Rebbe) did this idea come into his head? Concerning us, all these ideas for answers came only AFTER complaints were heard as to why this aliyah was not given to Rabbonim. Then, after the fact, these answers were formulated.

And this causes something else, as the Mishna says, "One Mitzva brings another." The person who happened to get this aliyah was a Jew who does not live in this neighborhood - and therefore, this situation does not relate to him. I have been informed that he was harassed because of it,

Besides the terrible avera of causing pain to another Jew, in this case there is also ignorance at work. When a Jew is called to the Torah, he must go immediately; he has no time to make any calculations, because of the issue of (respect) for the Torah. We don’t need to elaborate on this - it is simple for all, even a non-Jew. Therefore, those who inflicted pain upon this Jew, who was acting according to halacha, showed ignorance of a basic din, besides causing pain.

I must protest against this also, since those who caused this by sticking up for the Rabbonim, consider themselves devoted chassidim ("spitz-Chabad"), But they were misguided in the thought that they were defending my honor.

Even though care must be taken that the wrong must be corrected, ("He should return the stolen object") - asking forgiveness and pardon, and similarly by all those who were involved in this situation, nevertheless, obviously, in pleasant and peaceful ways, as the halacha details concerning rebuke.

And finally, as mentioned before to make sure that FROM NOW ON similar incidents will not repeat themselves.

And finally, I want to repeat again the warning and the prohibition not to explain my words as though I had a particular person in mind and not to fan the flames of strife. The present situation is more than enough and G-d forbid anyone should increase it. On the contrary, to make all efforts to put out the fires of strife, etc.

I hereby let it be known: Anyone who will explain my words to the effect that I meant anyone in particular in order to increase strife, let him know that he is waging war against me!

Of course it is obvious that one must disavow behavior that pours fuel on a fire while claiming that in reality, the fuel is water and the intent is to extinguish it. As the Rebbe MaHaRaSH used to say, "Hashem, for sure you can’t fool, and the whole world you can’t deceive; you can only fool yourself, and what accomplishment is there in fooling a fool?"

On the other hand, anyone who wants to give me pleasure should try to do everything in his power to eliminate discord, and to increase feelings of Achdus Yisrael.

May it be His will that from now on there will be no need to speak on subjects like this, only topics of good and holiness, as was the way of my father-in-law, the Rebbe, Nasi Doreinu, with kindness and mercy.

And the main point is that we immediately merit the words of "Take for Me Trumah" until "They should make for me a sanctuary within him," as we are going to read at mincha, secret of secrets, will of wills - The Third Bais HaMikdash.