Chossid: “Your only problem is that you don’t like that the Rebbe associated the friediker Rebbe as a nossi hador (and the same goes on himself).”
No. My objection is, as I have written too many times already, that there the concept of Nossi Hador is not applicable to anyone alive or who was alive for the last thousands (I wrote hundreds in the past, but I think it’s in the thousands) of years. Had you said you believed that your rebbe or the Rayatz were the greatest tzaddikim of their generations I would not have agreed but I wouldn’t have argued the point. It’s the making up of a term and applying it (at least by implication) to oneself that I object to because I have heard lubavichers argue that clearly their rebbe is the Nossi Hador as no one else has even laid claim to the title.
Furthermore, the mekoros that you quoted above that there is ONE tzaddik with a nitzotz are from a very few seforim, with the Zohar saying in at least one place (as someone pointed out in Tikunnim, I believe) that it is 600,000 neshamos in each dor.
““Did you know that there are Rebbes alive today shlita who spend hours EVERY DAY dealing with chassidim and others?”
Very possible, but do you have any names?”
Yes, I do have names, and ask chassidim of many other rebbes and they may be willing to tell you names. Unlike you and others, however, I don’t believe in citing names in a public forum when I am sure the people whose names I would cite would not want to be cited! So just because I don’t cite names it doesn’t mean I don’t have the names.
“I don’t see a difference between telling a non frum person to do a mitzvah, and telling a goiy to do a mitzvah”
To me the difference is obvious. There is a din or arvus when it comes to Yidden, but no din of arvus when it comes to goyim.
As to the Rambam you keep quoting, I have already replied that it doesn’t apply nowadays as we can’t do what the Rambam finishes off his halocho with, i.e. punishing those who don’t in beis din. Don’t you think it noteworthy that the Rambam writes specifically לכוף which means “force” them to keep mitzvos? Is that what the lubavicher rebbe said to do?
“Good question, but the same I can’t understand how he had Ruach hakodesh and did miracles, the same to is with this. Maybe he just was not an ordinary person.”
That doesn’t answer the question. If the Rambam paskened it as a halocho it means it applies to every Yid during his lifetime. This is something your rebbe believed as he always spoke about the primacy of halocho (Remember when he had people pasken at a farbrengen that the Israeli government was forbidden to give back land, and he expected that the fact that a halocho had been paskened would affect the outcome?) The lubavicher rebbe was certainly a Yid, so were he to make a shevua that he would not sleep for three consecutive days it would be a shevuas shov and he would be chayav malkus. One must therefore conclude that he slept at least a short time every three days, and on Sukkos he would have been chayav to sleep in a sukkah.
“And yes the Rebbe had a bed in is room, but that was only in the last five years after the rebbitzim past away.”
??? How does that show anything at all. 1. Before she passed away he went home every night so he didn’t need a bed in his office. 2. The person who told me the story was talking about the early 80s before the rebbetzin passed away. I could provide details but I don’t want to “out” anyone.
“NAMES PLEASE”
No. I won’t supply names of people who would not want to be mentioned. I understand that you may therefore decide not to believe me, but I know that I am telling the truth.
““Can I also guess that there are a lot of people who think otherwise who aren’t quoted?”
Very possible, if you can please name me some.
For some reason you don’t have any………….”
Sorry, but once again your conclusion is wrong. As above.