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Where do we see it as a sign of extreme righteousness? The Admor Hazaken writes in his Shulchan Aruch that it is not done because of the concept of “מחזי כיוהראץ” If the solution was for it to be done privately he could have easily written “Women put on a tallis secretly because of מחזי כיוהרא. Instead he wrote, women do not put on a tallis because of מחזי כיוהרא.
So then I don’t see why anyone should allow themselves to be entangled in an off topic conversation. If you want to discuss whether your wife is allowed to leave the house or not then make a separate topic for that.
I fail to see how any of the above has anything to do with Lubavitch hats…
1. I know it is slightly off topic but it was mentioned. I don’t see how tucking in one’s shirt would negate the shitah of the Admor Hazaken in Shulchan Aruch Harav. Unless I misremember and misunderstand, the Admor Hazaken holds that if the beged becomes folded over it is problematic, and therefore you need to be careful that on both sides it is spread out atleast one amah to be yotzei. If you wear a bendel to hold down the beged (as many lubavitchers do) you can then pull the strings up and over the waist of the pants without folding the beged.
2. In Russia chassidim in the country didn’t even wear shirts. They wore an undershirt and a tallis katon and a rekel over that. Shirts started to become a thing in the cities and in places where Western culture reigned supreme. Who says that a shirt needs to be tucked in???? I tuck my shirt in when I have to go to a work related meeting but honestly who cares and why do they care? Fashion is a klipa and it is best to not fall in line.
3. On a related note and true to the thread topic: I wear a hat because The Rebbe wants me to. Every once in awhile I buy a new hat and it for the most part looks like any old Borsalino (with the exception being that I do not like the large brims and crowns which have become the norm in some places). However, I wear my hat in the rain, and I wear my hat at the seudos, and I wear my hat when I am shvitzing, and I rolled on the floor at hakafos, and a hundred other things and hats get worn out. If you look at pictures from the early 1900’s you will see the average hat looks worn. It is a new thing that people are so particular and careful and treat a hat with such a level of respect that halevy they would treat a Jew with.
The first was the store front on the second story of the shopping center. Then they were for many years in the freestanding building in the shopping center which I think used to be a bank.
Chabad of West Boca is not new per say, the location and building are new. Chabad has been in West Boca for almost thirty years.
Firstly, the melamed is paid for not being able to maintain a full time job because he is a melamed. This is written explicitly in Shulchan Aruch. You are not paying him for the hours he spent learning with your child. You are paying him because in order to teach your child he must forego a parnassa.
Secondly, the reason no one can afford to pay tuition is because tuition is not just money going to teachers. There are a hundred different schools and each one is building a building and paying for other infrastructural costs. Once upon a time a select few learned in yeshivos, of which there were only a few, and other people learned in the city beis midrash/shul or in a small place with a melamed. But now you are paying for the bus to pick up your children, the myriad projects and field trips, the air conditioner and utilities, insurance costs, and everything else.
In any case, Shulchan Aruch says explicitly the community should tax rich people to ensure that the children of people who cannot pay schar limud are educated. The fact that there can be such a thing that a child will not be in school because his parents cannot afford it is against Hashem’s Torah and it doesn’t help that every mosad will wipe their hands because, “so let someone else take him. it isn’t my personal responsibility.” The entire tzibbur is guilty and will be guilty rachmana letzlan when whatever happens happens because a Jewish child was not given a Torah education.
All of you who don’t know anything about history and about Europe and about America and everything quit your yakking.
That is like saying eating beef is only one step away from eating pork.
Although I believe there is absolutely no halachic prohibition of asking Tzaddikim to be a melitz yosher, your proof is no proof at all. It is easy to say that Rochel wished to be buried there in order to inspire the yidden to be mispallel, not because she intended for them to ask her to be mispallel on their behalf.
Is it worthwhile to have the classes you mentioned on a college transcript for the purposes of law school admission or are you only recommending them so that the prospective student should learn the skills? l’nafka mina, would an individual who studies the materials in depth either individually, or in a forum other than an accredited college, and knows the subject matter well, benefit from formally taking the classes in an accredited institutions so that he can show a law school “look I took these courses?”
The job of a Yeshiva student is to learn Torah. It is ideal that this should be his only concern. Let him get married and learn in Kollel even if just briefly so he can build a bayis on that yesod. There will be time for remedial classes later.
I believe the oldest extent nusach is the siddur of Saadia Gaon
I Daven “Al pi Nusach HaAri” i.e. using the Nusach compiled by the Baal HaTanya based on the examination of 60 different siddurim, in some places know as the siddur HaRav. I prefer the Siddur Hamiforash, which has the same tzuras hadaf as Tehillas Hashem but with a cleaner print and nicer font, as well as having a pirush hamilos printed on the opposite page.
Thanks for the info.
Who should light it? No one. Tzionus is not Yahadus.
If the thread is titled “eating without a hechsher” why is the very first post about eating food WITH a hechsher???
“than the super frummies in the time of the MB?”
Please read some history books that details both the terrible religious situation and terrible poverty of Eastern Europe and then get back to us.
“3) The Nefish HaChaim states in no uncertain terms that we are forbidden to relate to the world as everything being Elakus (pantheism). To do so would leave no room for the Torah and Mitvos which are premised on our relating to the world as we are designed to experience and understand it.”
This is one of the things which is a machlokes between The Nefesh Hachaim and the Baal Hatanya. (It is entirely possible that this machlokes has earlier roots but I am not in the know about that, and since we are speaking about Chabad chassidim and their beliefs I feel it is relevant to mention that there is a major machlokes about how tzimtzum works and The Baal Hataya holds one way while the Nefesh Hachaim holds the other way)
Why do so many people who don’t know the first thing what they are talking about insist on talking about it????
I am only comparing them for the purpose of showing that just because something has characteristics which are similar to Avoda Zara does not make it Avoda Zara.
I talk to my mother in law too, I talk to my boss too, why are you so bothered by who people are talking to???
““Just one example: dancing around drinking vodka singing yechi is chochma bina and daas. Sitting at a tish and listening to the rebbe’s torah is just emotion.”
100% off point. That is obviously not what CS meant and the fact that you wrote that is indicative that you don’t know anything about Chassidus, Chabad or otherwise, or you are being libelous with malicious intentions.
The fact is, and this is coming from someone who studies a variety of of shittos in “Jewish thought” that the Baal Hatanya had a very specific and unique idea about the applications of Chassidus. The Baal Hatanya believed that the in-depth study of the Esoteric was not just for yechidei segulah and the extremely righteous, but that every individual has the potential and the obligation to raise himself up to be baal nefesh and a baal avoda and that part and parcel of that is the in depth study of pnimiyus hatorah. If you want to be honest with yourself for one second you can browse through either Likutei Torah or Torah Ohr and in a significant number of the maamarim (if not the majority) the Baal Hatanya expresses his view that a person needs to meditate in detail about various levels of Seder Hishtalshilus and that despite their composition and lofty levels that they are truly as naught when compared to God himself as God is utterly transcendent and unaprehensible etc etc etc.
Open a Kedushas Levi, an Ohev Yisroel, a Noam Elimelech, a Beis Aharon, and see if the maamorim printed there are detailed in their explanation of kabbalistic ideas (if they even explain at all) or if there is any such focus on the individual attaining a comprehension of the divine.
For precisely his unique conception of Chassidus The Baal Hatanya was opposed by R Boruch Mezibuzher, R’ Ahron Karliner, R’ Mordechai Lechovitzher, R’ Avrohom Kalisker etc, and despite not being in direct opposition to him, Chassidus conceived by The Rebbe R’ Elemelech is markedly different from Chabad Chassidus in shifting of the focus of Chassidus to being about hiskashrus with tzaddikim, and this was further developed by the Chozeh and the other Rebbe’s of Poland (excepting of course the divergence from this path by the school of Pshischa, and its offshoots in Kotzk etc.)
Sorry meant to write chodesh Adar.
Are you disputing the Baal hatanya’s definition of what a tzaddik is or are you contending that we do not have the tools to identify tzaddikim and therefore identifying specific people as tzaddikim is inappropriate?
“We are not arguing on giving a kvittel to the Rebbe. The specific definition of “betten the Rebbe” that you are using is not what we are discussing. It is assigning “yachol hakol” powers, making requests of him directly”
I just brought you an example of Belzer Mosdos advocating that you can make requests directly from The Belzer Rebbe, and that through your connection to him, and his connection to God, you are more likely to experience yeshuos and have your requests fulfilled. Any chossid of The Belzer Rebbe will relate to this as having had a personal experience with The Belzer Rebbe where the Rebbe through his Tzidkus was able to effect things in shamayim that the person himself could not have otherwise accomplished through just his own relationship to God.
Ironically, something you wrote is exactly the answer to the question you are asking. “Any salvation they bring is Gds doing” That is gufa why it is not a problem to make requests from The Rebbe and is not God forbid an intermediary or a shutif or whatever. The Rebbe is just a tool of God in the world. The Aibishter is a kol yachol and he uses tzaddikim as a way of interacting with the world and with people. Any salvation is purely God’s doing.
” Nobody would ever say the words, “let me tell you about some personal experiences I have had with the Rebbe” when referring to a rebbe who died before they were born.”
Let me tell you about some personal experiences I have had with Rabbi Yosef Karo and Rabbi Moshe Isserles. I cannot explain to you the countless times per every single day that things came up and I was absolutely unsure what to do with myself, but after consulting their holy words and sage counsel I was able to fulfill myriads of positive commandments and avoid myriads of transgressions.
I don’t see the ultimate relevance of your point, but in the spirit of having passed Shabbos Mevarchim Chodesh Elul please find my comment at least in good humor if you do not accept the point I am trying to make.
I know a man who thinks he can connect to God through making a series of motions with his arms and a pair of inanimate objects. Surely this seems like Avoda Zara? Don’t we believe as Jews that we connect directly to God without the necessity of any intermediary? Yet many people consider this man to be a frum Jew. First he takes a leather box and he winds a leather strap around his arm 7 times. Then he takes another leather box and he affixes it to his forehead and moves it back and forth until it settles directly in the center. He then proceeds to whisper all sorts of incantations from a book while swaying and bowing and genuflecting. How can we let such a machla enter Klal Yisroel. Vehaya Machanecha Kadosh. You don’t need leather boxes and straps to connect to God. Whoops.
I don’t think CS is guilty of anything other than being in way over her head.
As far as discussing if The Rebbe is someone who can be relied upon to vouch for himself I am comfortable in trusting Harav Hagaon R’ Moshe Feinstein who addressed The Lubavitcher Rebbe as HaGaon HaTzaddik in writing. I.E. Harav Hagain R’ Moshe held that The Lubavitcher Rebbe was both learned and morally upright.
Further down the page is a video that displays the following words: “We can also ask for blessing from the great one. Tzaddikim. Even after they have passed on. Especially after they passed on. After all, they are that much closer to the source.”
@daasyochid again, I wrote that I thought contextually it was understood however, here I submit for you what I have copied and am pasting which appears further down the page:
“I wish to support Reb Aharon’s talmidim with the donation of $ _____
For your donation, the yeshiva’s Rabbis will deliver your kvittel — your written personal requests of the Rebbe — bringing blessings on you, your family, and all Israel.”If you give money to support the Belzer yeshiva, this will be seen as a way to connecting to the Tzaddik R’ Aharon. As such, you can send a kvittel enumerating your requests from the Rebbe.
I.E. in Belz, they hold of betten the Rebbe.
@daasyochid
“then you are misunderstanding at least one side of the argument.”
The subject line says this topic is about betten a Rebbe. Perhaps I misjudged in not just copy and pasting the entire page, I assumed the context was understood. Mosdos Belz say explicitly that you can give a certain amount of money and write a kvittel with a request and that someone will read your kvittel at the tziyon of R’ Aharon of Belz. The reason being as delineated in what I did copy and paste: Giving tzedaka to support the cause supported by R’ Aharon is a way of connecting to him. Since connecting to the tzaddik is a way of connecting to Hashem, and R’ Aharon will support you and connect your request to Hashem.
In what world do you think that is not connected to the subject of making requests of Rebbe’s and here is a specific instance of making requests from a “dead” Rebbe.
@syaglchochma
I have not been able to follow each point and tit for tat in this conversation. I don’t know what killing yetzer haras has to do directly with the conversation. I thought what was being discussed is whether or not one can make requests from tzaddikim, and whether or not this is appropriate by the graves of tzaddikim as well.
Perhaps some of you will also find the following interesting. I have copied it directly from the World of Belz website which is connected to international Belzer mosdos.
“BRING DOWN THE BLESSINGS
All the blessings we have in life — our health, our spouses, our children, our livelihood — come from above. But how do we bring them down to us? How can we ask for and deserve the abundance that awaits every Jew?One way is to connect to a tzadik — one of the Great Ones of our tradition. Reb Aharon of Belz was such a one… a Rebbe of such holiness that even after his passing, he continues to look down on each of us and offer this most astounding guarantee: if you connect with him, he will give you his personal support, connecting your wishes with the Source of all blessings in heaven.”
Here you see that the doctrine of the Tzaddik being a “link” between God and the People of Israel.
Because there are those of you who perhaps mistakenly think that all of these “wild ideas” about the role and power of tzaddikim were made up The Lubavitcher Rebbe between the years 1950 and 1994, you should take a look at early and fundamental chassidic works and you will see that things like this are nothing new. If other chassidim today do not believe them than that just means they ceased to believe in chassidus or are lacking in the emuna required of chassidim. Just for example you can look at the Noam Elimelech on Parshas Terumah. The Noam Elimelech is one of if not THE foundational texts of “polish” chassidus.
Sefer Shemot, Terumah, ‘Comment’ 1
ויקחו לי תרומה. פירש רש”י ז”ל “לי לשמי”. נראה לי דהנה הצדיק ע”י עוסקו בתורה לשמה ומנדב את לבו למקום ב”ה, ע”י זה הוא מרים ומעלה את הדינים לשורשם וממתיקם שם וממילא פועל רחמים וחסדים, וזהו “ויקחו לי תרומה” ר”ל שיקחו וילמדו את התורה, שע”י זה ירימו “לי תרומה”, דהיינו שיעלו את הדינים למעלה להמתיקם. וזה שפירש רש”י ז”ל “לי לשמי”, ר”ל שרש”י ז”ל מרמז שקאי על התורה היא שמותיו של הקב”ה, ותלמדו את התורה לשמה להמשיך אותי “לשמי”, דהיינו לתורתי שהיא שמותי, וזהו לי לשמי, להמשיך אותי לשמי לתורתי, וזאת התורה תפעול המתקת הדינים בשורשם.
וזהו שאמר דוד המלך ע”ה “אקרא לאלהים עליון כו׳”, ד”אלקים עליון” הוא עולם העליון אשר משם התחלת הדינים, והצדיק הממתיק אותם צריך להמתיקם שם בשורשם. ואמר דוד המלך ע”ה “אקרא לאלהים עליון”, ר”ל שאני ממתיק הדינים שם בשורשם הנקרא “אלהים עליון”, “לאל” ר”ל וממילא נעשים רחמים וחסד כמ”ש חסד אל כל היום, “גומר עלי” ר”ל ואז ממילא בא החסד אלי למטה ונגמר אלי הרחמים והחסד. והבן. וק”ל.
Sefer Shemot, Terumah, ‘Comment’ 2
או יאמר דהנה הצדיק בכל יום ויום הוא מרבה השפעות יותר להשפיע לעולם. וזהו פירוש “יום ליום יביע אומר”, יביע מלשון מעיין הנובע, שבכל יום נובע השפעתו שמשפיע יותר ויותר. וזהו “יודע ה׳ ימי תמימים כו׳”, דבאברהם אבינו ע”ה נאמר “עתה ידעתי כי ירא אלהים אתה”, ולהבין אין שייך לומר אצל הבורא ב”ה “עתה ידעתי” משמע ולא קודם חלילה. אך הענין הוא כשהצדיק מתנהג בקדושתו ימים רבים אזי הוא מביא קדושתו ועבודתו למעלה עד הבורא ב”ה, ולכן אחר שנתנסה אברהם אבינו ע”ה בעשר נסיונות, אמר השי”ת “עתה ידעתי”, ר”ל שעלה קדושתך למעלה אלי, וזה נקרא “ידיעה” לשון חיבור ממש בבורא ב”ה. וזהו “יודע ה׳ ימי תמימים”, פירוש כל יום ויום של הצדיקים התמימים עולים למעלה עד הבורא ב”ה ומתקנים הצינורות ההשפעות, ואחר שיקום עוד צדיק כמותם, אזי הוא ג”כ מתקן הצינורות וממשיך השפעות עוד נוסף על הצדיקים הראשונים, דהיינו מה שתיקנו ופעלו הצדיקים הראשונים קיימת לעד וכל צדיק הבא אח”כ הוא מוסיף תיקון על תיקון הראשונים, וזהו “ונחלתם”, דהיינו ירושתם שהם מורישים לעולם, “לעולם תהיה”.
וזהו “ויקחו לי תרומה”, ר”ל ע”י שאתם תעלו ותגביהו עבודתכם הקודש אלי עד שמי ממש, וזהו “לי לשמי”, ע”י זה תקחו “תרומה”, דהיינו השפעות, ולא זה בלבד שע”י מעשיכם ועבודתכם תגרמו השפעות, אלא שגם “מאת כל איש אשר ידבנו לבו תקחו תרומתי”, פירוש גם מכל איש צדיק וצדיק הקודם לכם תקחו ג”כ תרומתי דהיינו השפעתי לישראל. וק”ל.
Sefer Shemot, Terumah, ‘Comment’ 3
או יאמר “ויקחו לי תרומה”, דדוד המלך ע”ה אמר “מה גדלו מעשיך ה׳ מאוד עמקו מחשבותיך”. י”ל הפירוש, דהנה יש ב׳ מיני צדיקים, דהיינו יש צדיק העובד השם במעשים טובים ועובדות כשרות בגופו ועדיין לא הגיע למדריגות מחשבות בדביקות גמור בבורא יתברך ויתעלה במחשבתו הטהורה, והצדיק הזה הוא גורם תיקון השכינה הקדושה והטהורה, אבל עדיין אין בידו הכח להשפיע השפעות טובות לעולם, ויש צדיק הדבוק בבורא יתברך במחשבות קדושות תמיד ודביקות בלי הפסק, הצדיק הזה הוא גורם השפעות גדולות לעולם, וזהו “מה גדלו מעשיך ה'”, ר”ל מדריגות הצדיקים העוסקים במעשים טובים, “מאד עמקו מחשבותיך”, רמז לצדיק הנ”ל העובד במחשבות, זה עמוק עמוק מי ימצאנו.
וזהו “גדולים מעשי ה׳ דרושים לכל חפציהם”, דהיינו המעשים טובים והתורה והמצוות הם גדולים מאוד, ולא עוד אלא שהצדיק יכול לדרוש אותם לכל חפצי בני אדם לגרום להם השפעות וברכות וטובות.
וזהו “ויקחו לי תרומה”, פירש רש”י ז”ל “לשמי”, רמז למדריגת הצדיקים העובדים במעשים טובים וגורמים העלאת השכינה הקדושה, “מאת כל איש אשר ידבנו לבו”, ר”ל אבל על ידי אותו הצדיק המנדב את לבו בכל מכל כל במחשבותיו ומנדב את עצמו לשמים, על ידי הצדיק תקחו הכל, דהיינו “תקחו את תרומתי” דהיינו קדושתי, וגם נוסף על זאת שיהיה לכם השפעות על ידו, וזהו “וזאת” וי”ו מוסיף על ענין ראשון – תקחו את תרומתי, גם “וזאת אשר תקחו מאתם זהב וכסף ונחושת”, דהיינו השפעות גדולות ברכות וטובות. וק”ל.“Reiki and the like give me a bad vibe, and they possibly could be Avizrayu D’a”z, but would I reject a shidduch with someone who’s family does it? I’d be rejecting quite a significant part of Klal Yisroel. (Lakewood b’sochom)”
You certainly should reject a shidduch with a person who does it, as that person would themselves be either a baal avoda zara or a mechashef. During different eras there were significant portions of klal yisroel who were literally involved with Avoda Zara Mamesh. Had you lived during those times would you not reject a shidduch because “a significant part of klal yisroel do it?”
This thread is like the embodiment of the expression “If you lay down with dogs you wake up with fleas”
“I this doesn’t close the conversation, I don’t know what does. Shivisi harebbe linegdi samid, anyone?”
Kav Hayashar mentions that a person should imagine the image of a righteous person before him in order to install awe in him. Kav Hayashar is a sefer written in teh 16th century that recent printings have haskamos from a wide variety of Gedolei Yisroel.
Perhaps you ought not to speak about things which you are so clearly lacking education about, and then you can at least keep up the appearance of being a Ben Torah instead of looking like a yoshev karnaim.
” you didn’t daven to him for it.” DUH. That is precisely what I am pointing out. Asking people to do things for you is not the same as Davening.
Toi will you please pass me the ketchup?
Whoops! Seems like I just davened to a mimutzah. Should have asked the Aibishter for the ketchup.
Refuah Shelaima Litvosherchossid
If you don’t wear a hat you have to daven in the ezras nashim.
@ Joseph I have seen on kesubos that the signatures say ploni bar ploni mimishpachas lastname.
Schar and Onesh is spoken about in many classical Jewish sources. Of course it is not the ultimate level in Avodas Hashem but it can certainly be a useful tool to motivate people who otherwise would not. Fear of punishment is certainly a lower level than fear of sinning to God but if that is all that is holding a person from sinning it is certainly worthwhile.
You missed Vav. Vav is hamshacha representing divine light being drawn through seder hishtalshelus.
Chabadshlucha,
The purpose of the sheva mitzvos bnei noach is not to refine the goyim, as inherently, they can not be refined (they come from gimmel klippos hatemeios). The purpose of the sheva mitzvos bnei noach is so that the world will have order in it to facilitate the observance of torah and mitzvos by Jews.
It’s mamesh a problem that people with strange ideas and ideas foreign to Judaism are smart enough to not say anything about them to the Beis Din. I have known quite a few individuals who had they been Jewish would be considered apikorsim and totally off but they managed to fool batei din in to converting them.
“untucked shirts and beards which is a chabad reference to meshichistim”
Naaaah. Plenty of lubavitcher bochurim from all varieties have their shirts untucked. Plenty of mishichistim have their shirts tucked in. If that is your litmus test your not gonna get very accurate info.
You fling it on to any item that has a projection or 90 degree corner that it can hang over. Ordinarily I throw my hat on top of one of the bookshelves. If that space was taken then I hang it off the top corner of the book shelf or off of the AC unit. I used to put it on the table but kids once knocked it down to the floor and then trampled it.
“To tell another Yid who does not follow chabad that if he hasnt learned tanya then his Torah is basically meaningless?”
Who has ever said such a thing? The Rebbe said the Chazon Ish would be jealous that he did not have the opportunity to learn Tanya, which is an important chelek of the Torah. This would be no different than saying someone who did not learn a blat gemarah, or a perek mesilas yesharim, or a X Y or Z will be jealous of someone who did. There is nothing negative about being jealous of a chelek in torah or mitzvos that one does not personally merit. In any case, the point wasn’t to smear the Chazon Ish, the point was to show the maaleh of chassidus even learned by children that it is such a high level that even a great gaon will be jealous of it in the olam haemes. If anything this is also great praise of the Chazon Ish.
People who just want to go about their business while the world burns around them and the government is trying to convert them to Minus, rachmana letzlan, are complicit Misyavnim.
“No, that’s not possible. The Rambam clearly says if he failed, it’s known that he’s not moshiach.
He failed. He’s not moshiach.”
DY
The Rambam is speaking abut the status of chezkas Moshiach. Without debating the diyukim that can be made about neherag, it is clear that contextually the Rambam is explaining that the status of chezkas moshiach ends when the melech is neherag.
But this certainly does not preclude the possibility of anyone anyways being Moshiach. In fact, the status of chezkas moshiach not even need occur. Perhaps all of the conduct of Moshiach will happen miraculously at once and there will only be Moshiach vadai.
There does not seem to be any halachic source which procludes Moshiach being a resurrected person and the Rambam in hilchos melachim does not prove such.
“As a BTW – Do you think the original Heter Chassidim had on let’s say Zman Tfilah is still relevant today?”
The reasoning for allowing davening later than zman tefillah is that in our time it is not possible to daven with the proper koved rosh and kavannah before zman tefillah, and that if one or the other has to be given up, it is better to give up the zman then to give up the quality of the tefillah, especially being that it is permissible to daven until chatzos, and hechsher mitzvah mitzvah, and other rationales.
If this was true at that time it certainly true now in an even greater way. But since I do not make up things for myself, the way that I, a Lubavitcher, knows that it is permissible is because The Rebbe says so, in addition to the fact that Lubavitcher Rabbonim say so, and my Mashpia says so, just the same was as anyone in any given community knows how and what to do based on a chain of tradition within their community.
Which halachic violations are acceptable?
I do not think at any point that CS said she expects anyone to adopt her point of view. The focus of the thread was to answer questions. You asked questions, she answered them. The answer is that chassidim do what The Rebbe says. period. If you have a problem with The Rebbe that is between you and him.
I quoted everything the poster wrote in order to indicate who I was replying to.
” BUT, today, Chabad is the only group that behaves that way.”
Which is exactly why I said I have nothing but pleasure from your opposition as it shows that Chabad have maintained the path of Chassidus despite hundreds of years of people like you attacking.
“So, what did you mean?”
I meant for example that there people are makpid to daven b’zman but not b’kava and b’toch koved rosh. That someone thinks rolling out of his bed into shachris and mumbling words for a short period of time is davening. That there are people who think the reason they were put in this world is to do mitzvos to get in to heaven. That there are people who are overly judgemental and scorn people who are not scholars. Etc.
There is a reason the Mussar movement existed shortly after. Chassidus came to correct real problems in the Jewish community, and those who opposed it eventually recognized those problems but had to come up with a new solution since they already made Chassidus out to be assur. And the same Tayneh’s you are saying about Chabad and chassidim in general were also made against the originators and original students of the mussar movement.