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In EY where they day say that a great miracle was here it also adds up to Meshiach through the name Tzemach.
And the name Menachem – “Menachem shmei” 😌
The CR is a very diverse place where we debate many opposing views in Yiddishkeit.
This is not a great place to find practical direction.
Each one of us has the groups that we might think you should stay away from.
As a Lubavitcher, I think a wonderful way to get closer to Yiddishkeit is with Chabad (I know Rabbi Levin, he’s a great guy!)Practically, I think you should find a local orthodox Jew (or better, a rabbi) whom your family is already acquainted with, even a little bit (I’m sure there’s someone), and ask him to connect you with someone to move forward with.
Much hatzlacha,
it may be a bumpy journey, but stay strong and don’t give up!My answer to your question is that we survived 2130 years without it is proof enough that we dont need it.
Who survived? You and your small community of Jews who are still frum?
Are you really oblivious to the fact that there are hundreds of thousands (or millions) of Jews in America who wouldn’t know about Chanuka if not for the public Chanuka campaign?
Thanks to this campaign, these Jews not only know about it, but celebrate it with lighting menorah every night!
Do you know the effect that this can have on a Jewish household!?
Do you know how many hundreds of Jews in countries all over Europe and the US that I’ve lit menorah with in their homes thanks to the Chanuka publicity?
It is completely absurd to say that since so many Jews knew nothing about Judaism for so many years and NOTHING was done about it, therefore we should continue doing nothing about it!!!
Lighting the menorah anywhere other than a Jewish house or a Shul is simply a brochoh levatoloh
1) Is it really a brocha l’vatola?
2) No one makes a brocha on rooftop menoras. You’re bringing up a separate issue than the OP
On Thursday night, I was turning out of a parking lot, and two children came running toward my car waving.
Their mother told me that when they saw the menorah on top of my car, they began begging her for a menorah of their own, which she unfortunately didn’t have.
Boruch Hashem, we had a menorah, candles and Chanuka guide (and some donuts 🙂) with us in the car, which they happily accepted and promised to light every night of Chanuka.
The effect that lighting menorah for the next eight nights will have on this “secular” Jewish family, who possibly never celebrated Chanuka (or any other yomtov) properly before, is immeasurable.
I cannot fathom why common, avira, or gedol are perturbed by this.
Is it really because this wasn’t done in Poland and Hungary?
In the heim, did they use internet forums to publicize their opinions on Yiddishkeit?Again, I ask all those who are upset:
Do you believe that even if public menoras inspire many Jews in their Yiddishkeit, it still should not be done? If so, why?There is the famous בני יששכר where he explains that the four sides of the dreidel represent the four gentile kingdoms of golus. The point represents Klal Yisroel.
נגה”ש is gematriya משיח (as RebE pointed out).
When Moshiach comes, all the nations will recognize that their focal point and foundation is Klal Yisroel.He also says that there is special significance to a wooden dreidel (gotta go buy myself one!) since it’s connected to the posuk about Moshiach קח לך עץ אחד
(בני יששכר מאמרי חדשי כסלו טבת מאמר ב סוסכ”ה)I’ve also heard (not sure where this is written) that since on Chanuka the miracle was fully מלמעלה, completely beyond nature – we spin the dreidel from the top. Whereas by Purim the miracle was in a more natural way, מלמטה – so we spin the grager from the bottom.
my grandmothers public school class picture in Poland has the priest in the picture and lets go back a few centuries forced shmad
Exactly. In those years, there was government mandated Christianity and countering that carried many risks.
Nowadays, everything is decided based on popularity. This has nothing to do with religion. People decide their foods, clothing styles, political ideologies, etc. based on billboards, social media and public icons.
This is a terrible unfortunate thing, and it creates a vacuum for millions of Jews who are searching for something to connect to in all of those public icons. If we don’t give them Yiddishkeit, they will grab other things.
we are not in the business to compete with S.
You’re making as if this is a S. thing in order to make it sound more extreme, as if we’re trying to make Chanuka like another religion’s winter holiday.
It obviously has nothing to do.
Sukkah mobiles on Sukkos, Lag Baomer parades, etc.The culture of Big Macs on billboards did not exist in the heim, and also Jews were much more in touch with their traditions. The ones who left was due to ideological disenchantment.
Now, things are very different.Let me ask you: Do you feel that even if many Jews would get major chizuk from these icons and feel more in touch with their Yiddishkeit – we still shouldn’t do it since in the alte heim it wasn’t done?
unless Santa is a frum guy like the one in Atlanta
😆Jews these days need a tremendous boost of Geon Yaakov.
When the goyishe mindset became that everything you like and believe must be fully blasted in public, this causes a major challenge for millions of Jews who look around and see goyishkeit on full display, while Yiddishkeit is buried away in their grandfather’s attic.
To counter this, we need a full force proud display of Yiddishkeit to show loud and clear that Yiddishkeit is relevant and important today just as it was thousands of years ago.
See here (ס”ח-ט): https://hebrewbooks.org/pdfpager.aspx?req=16076&st=&pgnum=354
the gedolim of yesteryear would have done it.
1) The challenges of today aren’t the same as those of yesteryear.
2) Did gedolim of Europe take to the streets and make mass protests against the government? If not, why is this allowed by the gedolim of today in Eretz Yisroel?
Qwerty,
I fully understand that Lubavichers will not be swayed from their beliefs, but why don’t you guys get into discussions that are nondenominationalכל הפוסל במומו פוסל
If you go through my replies, you will find me commenting on a wide variety of topics in many different threads.
Of course, a very big and noticeable portion of my comments are regarding Lubavitch, since I’m a Lubavitcher and I love Lubavitch.The question turns over to you, Qwerty:
EVERY SINGLE one of your posts since you joined the CR was in the three or four threads about Lubavitch. You have not posted ONE COMMENT in any other thread.Being that you aren’t Lubavitch, what’s the reason for this?…
In summary: I’m obsessed with defending a certain Jewish group because I’m in love with it, you’re obsessed with condemning and accusing a certain Jewish group because you………
Qwerty,
Do you intentionally spend so much time around Chabad (a Chabad shul, Chabad meals, etc.) in order to collect statements that you don’t like and put them online?
Qwerty, when you follow up your “innocent” question about the Holocaust with your classic “G-d in human” rhetoric, you make it clear that your entire goal is לקנטר, and you’re not actually interested in an answer.
I’ve learned from the months I’ve spent on this site, Lubavichers rarely answer any question
This is a good reason for me to not answer your question. After hundreds of posts that I’ve written to answer the silly arguments here, you still have the audacity to write this. What a disgrace.
Anyone can go back to previous threads and see how your questions were answered time and time again.
This reminds me of what the Rebbe once told Rabbi Tzvi Kahana by dollars (10 Sivan 5750):
ע”פ דין איז “מילתא דעבידא לאיגלויי – לא משקרי אינשי”. איז ידוע אין דערויף די שאלה וואס מ’האט געפרעגט בא א גדול אין דורות שלפני זה: היתכן, מ’זעט דאך אז “משקרי אינשי מילתא דעבידא לאיגלויי”? האט ער אויף דערויף געענטפערט: דער תירוץ אויף דערויף איז א פשוט’ער, ס’שטייט “לא משקרי אינשי” – זיי זיינען ניט בגדר פון “אינשי”! עכ”ל, והמבין יביןthe Rebbe believed that the Holocaust was a Gezerah and therefore it shouldn’t be discussed. The Friediker Rebbe, on the other hand, basically held like Rabbi Miller that the Holocaust was a punishment from Shamayim for the breakdown of European Jewry.
Again, as I mentioned in my previous post, nuance and context is very important.
Your quotes of the Rebbe and Frierdiker Rebbe are anything but that.Did the Rebbe ever say that the Holocaust “shouldn’t be discussed”?
Did the Frierdiker Rebbe ever say that “the Holocaust was a punishment from Shamayim for the breakdown of European Jewry”?Please provide the statements that you’re actually referring to, and then we can properly discuss it.
the expression pops up in indices and descriptions provided by editors, who assimilated in part into general community and lost sensitivity.
My point is that using the term “kiruv rechokim” is not any assimilation. It depends on context.
The publishers of the Rebbe’s seforim in Kehos can hardly be classified as assimilators.
I showed how even the Rebbe used it in a certain context.
Nuance is very important here. No one said the term is ossur, it is just disliked in certain contexts.I agree, I brought quotes from L Rebbe about that. But, to clarify the issue, maybe someone can find L Rebbe’s quotes where he used the word kiruv?
There are many. Here are some:
לקוטי שיחות חלק ט”ו ע’ 496 (“הדרך לקירוב הלבבות ליהדות ומצותי'”)
אגרות קודש חלק ח ע’ צז (“דורך קירוב קען מען אויפטאן מער ממה שע”י דיחוי וריחוק… לקרב את אחיו וב”ג תחי’ יותר לדרכי היהדות)It is necessary to point out that while there may be general dislike for the term קירוב רחוקים, this is not to say that it is completely taboo. The term does get used in Chabad circles in certain contexts (e.g. in the indexes in back of the the Rebbe’s seforim, you can usually find an entry called “קירוב רחוקים”).
As a matter of fact, I have actually found one place (I think it’s the only one) where the Rebbe himself writes a private response using the term קירוב רחוקים!
נלכה באורחותיו ע’ 220. וכ”ה בליקוט מענות קודש תש”מ ע’ 17:
“כיון שמוכרח קירוב רחוקים, ובמילא צ”ל הפעולה צעד אחר צעד”
However, in that context the Rebbe is specifically highlighting the idea that they are (meanwhile) רחוקים (he actually underlined the word) in the context of the manner of dealing with them.I remember a SCOTUS decision during his brief Presidency that stopped me from being forced to say Christian prayers in a public elementary school.
“Almighty God, we acknowledge our dependence on Thee, and we beg Thy blessings upon us, our parents, our teachers, and our country”
What exactly makes this Christian? The fact that it’s in English?
Sounds like a translation of Modeh Ani to me.
“I acknowledge before You, living and eternal King that You have returned my soul to me with mercy, great is Your faithfulness.”CTL, were there other prayers that they forced you to say in your school?
If they’re smart, they’ll inject them with subcutaneous tracking devices.
And if they’re even smarter, they won’t tell us about it.
Please answer the following questions, so we can evaluate your expertise in this area…
Then entire idea of the CR is for people to hash out their non-professional opinions on random matters that they know little about. No one is claiming that this is a military panel.
But what does that have to do with Zionism?
I just saw in an internal shlichus journal a photo title; shaliach X and a mekurav at a yechidus
The idea of kiruv in itself was never a no-no in Lubavitch.
Perhaps we named our work “shlichus” while the name “kiruv” is mainly used by other organizations, but you’ll ALWAYS find the term “to be mekarev a Yid” or “someone brought a mekurav” – going back all the years.There may be more of a dislike in Chabad for the term “kiruv rechokim” since we try not to label a Jew as rachok.
Hence, it WOULD be surprising if a Chabad magazine would say: “Shliach talking to rachok. Trying to be mekarev”
especially if they were arrested only for opposing the regime (as opposed to terrorism)
Many of those being released have attempted to kill Jews; they should have received the death sentence long ago.
JERUSALEM RESIDENTS BEWARE! Terrorists Who Attempted Murder May Be Released To Their Homes
By halacha, killing non-combatants is only allowed if Ha-Shem, or at least a Navi, or at least a Kohen Gadol with Urim ve-Tumim says its okay.
Source in Shulchan Aruch?
its the sicha of Purim תש״ט in the foot note at the end ״ער האט אונז געשיקט אין גלות און ער וועט אונז ארויסנעמען אליין גייט מען ניט״
Indeed, the Rebbe Rayatz expressed this often. (See his letter from ח’ מנ”א תש”ח (אג”ק חי”ג) – regarding “הכרזת הציונים מלכות ישראל”. Also י”ד אייר תש”ח (אג”ק ח”ט)….)
The Rebbe also spoke about this often, perhaps even sharper than the Rebbe Rayatz.
My point remains. No change in ideology. But there was a change in manner of vocalizing opposition.
P.S. The Rebbe once wrote to someone:
וכמה פעמים אמר כ”ק אדמו”ר (מהוריי”ץ) נ”ע גלוי, ובפעם האחרונה אמר זה בשנת תש”ט-תש”י, שאף שיסד כפר חב”ד בארץ הקודש ת”ו, אבל אין כל שינוי בהשקפת ליובאוויטש על הענין דארץ הקודש ת”ו ואביזרייהוMenachem,
are you also as strict regarding movement members who sign another “infamous nigunim” of maschihistim or you are more understanding about that?I was wondering how long it would take for a thread on Chabad’s attitude to Zionism to become a thread about the Rebbe being Moshiach… Only 15 posts in!… 😏
5783: look at שיחת אחרון של פסח תש״ט to see what was the שיטה of the Rayatz towards the state of Israel in his later years
I’m sorry, I couldn’t find anything in the source that you gave, please be more specific.
P.S. I would like to clarify again that by “change” – I’m referring specifically to the MANNER of opposition, not ch”v a change in ideology.
The Rebbe Rashab (and Rayatz in his early years) fought strongly and publicly to prevent the actual establishment of the “state”.
However, once the state became more of a reality, the manner of public opposition changed by the Rebbe Rayatz and the Rebbe, despite the fact that they continued reject the zionist ideology (as can be found in their sichos).
Lostspark:
Great question!
My response as a Lubavitcher:
Since the “founding” of the “state” in 1948, Lubavitch has become less VOCAL about their opposition to Zionism, the reasons for which are discussed in the sefer mentioned by sechel, and other places.
(This change was already brought about by the Rebbe Rayatz. As a matter of fact, the Rebbe was much more vocal about anti-zionism than his father-in-law was in his later years).Due to this, unfortunately, there are Lubavitchers nowadays who are ignorant of our shita on zionism and may confuse strongly supporting Eretz Yisroel with promoting zionist symbols r”l.
The Rebbe was adamantly opposed to the hanging of the flag, singing hatikva, celebrating yom haatzmaut, and even referring to Eretz Yisroel as “state of Israel.”
The Rebbe stripped his נשיאות from Tomchei Tmimim (the central Chabad yeshiva) in 5715 when they allowed a balebos to sing “הניגון הידוע” (the Rebbe wouldn’t even refer to it by name) at a dinner.
On a separate occasion, the Rebbe wrote that singing this can interrupt Hashem’s brochos to the institution.The Rebbe railed against the concept of אתחלתא דגאולה in no uncertain terms, even saying that this idea has brought much darkness and hardships to klal Yisroel (I won’t get into specifics due to the public nature of this site).
At the Lag B’omer parades, children would march with American flag and Tzivos Hashem flag, but the zionist flag was not allowed.
B”H, most Lubavitchers and shluchim know this info, and keep a proper balance between supporting the Yidden in Eretz Yisroel while rejecting the zionist ideology and symbols.
Unfortunately, there are indeed some who are either uneducated on the subject, or were unable to withstand the נסיון of appealing to the wider Jewish public and have allowed such symbols and ideologies to infiltrate their Chabad Houses, etc.
These are B”H not many (though they may be vocal), and I and others have done our best to reach out to these people and influence them to correct their ways.
It’s also important to note that some may call themselves Lubavitchers while being totally rejected by Lubavitch. Figures such as Shmuley Boteach who has been banned by Chabad rabbis and doesn’t represent us whatsoever.
In conclusion: No, Chabad is not zionist. Our IDEOLOGY has not changed one iota from the times of the Rebbe Rashab (as opposed to the manner of vocalizing our ideology).
P.S. Joining IDF is a completely separate issue that has nothing to do with zionism. However, I would still venture to say that it’s still the same type of bochurim that you described (though I wouldn’t describe them that way) who join, because for the most part, the way for yeshiva bochurim to protect Eretz Yisroel is solely through limmud hatorah.
Re magen davids: While there are issues with the symbol, it’s in no way comparable to the zionist flag.
I strongly agree with Marxist.
Avira, the problem isn’t (necessarily) with “politicizing a tragedy” – rather doing so during this time of war. Same goes for all those who are looking for government officials to blame. All of this can wait.
Resigning in a time of war would be a cowardly and dangerous move.
Let’s wait till the dust settles to start pointing fingers.
It seems pretty clear what the results will be; anything else is wishful thinking.
Biden and Trump are WAY ahead of any other nominee, so they will probably run against each other.
In the last four years, despite many people coming to dislike Biden, it seems that there was an increase of many more never-Trumpers, but not many more never-Bideners.Consequently, if Biden won last election, there isn’t much of a reason for him to lose this time.
If he stole last election, there isn’t much a a reason for him not to steal it this time.The best hope for Trump would be a third party. While they wouldn’t win presidentship, it could take many votes away from Biden, paving the way for Trump.
Something to think about is what will happen if (when?) Trump loses the election.
Is it possible that he would incite something terrible? Even without much incitement from his part, we saw January 6. Trump had to remain (somewhat) diplomatic since (a) he still had a chance to win 2024, and (b) he wanted to stay out of jail.This election, Trump (probably) has neither of these incentives, and it’s possible that in his self-centered rage (which is definitely not foreign to Trump’s character, whether you hate him or love him) he could incite something never seen before.
He has enough supporters who would go through fire and water for him even if he would “stand in the middle of Fifth Avenue and shoot somebody.”
Could we possibly see something similar to the BLM riots, but this time by people who own (lots of) guns?
I just pray that he won’t direct any anger at the “Jewish traitors” that he often complains about… We know who usually suffers first from political unrest, may Hashem protect us…
These are just my thoughts. I wonder what others have to say about this
I must say that I like 741’s point
but if you’re offended, it’s probably best not to be on here, or to engage in discussions with anyone outside of crown heights
Judging from his previous posts, Emunas disagrees with everyone in Crown Heights as well.
Just pointing this out.
mdd,
you do not realize the unbelievable chashivus ascribed by Chabad to the statements of Arizal.
You’re not the first one who asked this strong question.
In the letter of the Rebbe that I quoted above, he writes: צריך עיון גדול
Indeed, this is a great question.
In a later letter (אגרות קודש טז שבט תשכ”ב – אגרת ח’שלב), the Rebbe points out a possible way to solve the argument: The difference between the Rambam and Ramban (that the Arizal meant) is that the Ramban studied Kabbalah during the main part of his life, because this was connected to his שרש הנשמה.
Whereas, the Rambam only studied at the end of his life, as it’s possible that it was בבחינת עיבור (neshoma stuff – I don’t understand exactly).it is accepted by Klal Yisroel – from the Litvishe to Sefardi Mekubalim that Rambam did not learn Kabbolah
Were the Shomer Emunim and Avodas Hakodesh not great mekubalim?
Is the Migdal Oz not an accepted peirush on the Rambam?
And the Abarbanel?
mdd1,
Rambam never learnt Kabbola.
The fact that the Rambam learned Kabbala (at least at the end of his lifetime) has been discussed and passed down by all of the Chabad Rabbeim in the name of the Baal Shem Tov.
Here are some non-Chabad sources:
The Migdal Oz (student of the Rashba) writes in his peirush to Mishneh Torah (הל’ יסודי התורה פ”א ה”ט) that he found proof that the Rambam learned Kabbala at the end of his life:
ולדעתי שר”מ ז”ל ידע בהם בסוף ימיו שאני מעיד שראיתי בספרד ארץ מולדתנו כתוב במגלה של קלף ישן מיושן ומעושן לשון זה. אני משה ב”ר מימון כשירדתי לחדרי המרכבה בינותי בענין הקץ וכו’, וקרובים היו דבריו לדברי המקובלים האמיתיים שרמז רבינו הגדול הרמב”ן ז”ל בתחלת פירושו לתורה. גם ראיתי תשובה אחרת ממנו והיה ז”ל מגיד בה שהתחיל לפרש הגדות על דרך נסתר …Shomer Emunim (ויכוח ראשון יג – brought also in Avodas Hakodesh) writes that a certain Rav Yaakov traveled to Mitzrayim and taught the Rambam Kabbalah, and the Rambam would praise it to his students:
גם הרמב”ם בסוף ימיו זכה לקבל זאת החכמה מפי מקובל, כמו שכתב אחד ממפרשי הרמב”ן בפרשת בשלח וזה לשונו ורבי יעקב זה הלך למצרים ומסר הקבל להרמב”ם ז”ל, ולרוב שמחתו בה היה משתבח בה לתלמידיו, אמנם לא זכה לזה עד קרוב לאחרית ימיו כו’Abarbanel (נחלת אבות ספ”ג) writes that the Rambam was taught Kabbalah, and the Rambam lamented that if he would have discovered it earlier in life he would have retracted several things that he wrote (!!):
וגם אני שמעתי שהרב הגדול המימוני כתב באגרת שלו אלו הדברים: ‘בסוף ימי בא אלי אדם אחד ואמר לי דברים של טעם ואלולי שהייתי בסוף ימי ונתפשטו חבורי בעולם הייתי חוזר מדברים רבים שכתבתי בהם’. אין ספק שדברי קבלה היו אשר שמע באחרית ימיו.The same idea was written in Seder Hadoros:
וראיתי בספר אגרת חמודות שחיבר רבי אליהו חיים שכתב: וראיתי איגרות הרמב”ם שכתב מירושלים למצרים לתלמידו, והיה אומר אחרי בואי לארץ הצבי מצאתי זקן שהאיר את עיני בדרכי הקבלה, ואילו ידעתי אז מה שהשגתי עתה, דברים רבים שכתבתי לא הייתי כותבםSo why, dear mdd, do you state so unequivocally that the Rambam didn’t learn Kabbala?
P.S. There are indeed other sources that imply (from the Arizal) that the Rambam did NOT learn Kabbalah. There are source both ways.
The Radziner Rebbe (Rav Yerucham Leiner) once wrote on the topic of the Rambam knowing Kabbalah (הגר”א איש הנגלה והנסתר).
The Lubavitcher Rebbe wrote him a letter (אגרות קודש י”ח כסלו תש”י – אגרת תקנא) with several he’oros, and among them:
ג) ע’ 174. שהרמב”ם ידע תורת הקבלה, כעין זה סיפר כ”ק מו”ח אדמו”ר שליט”א שקיבל מרבו (הוא אביו) ורבו מרבו עד הבעש”ט, אז דער רמב”ם איז געווען א גרויסער מקובל (נדפס בספר השיחות-קיץ ש”ת ע’ 41)15. וכבר העירותי שם בשולי הגליון שלכאורה צע”ג ממש”כ בשער הגלגולים להאריז”ל הקדמה לו ובספר הגלגולים בלקוטים, אשר הרמב”ם לא למד חכמת האמת וזה מתאים לשרשו. וציינתי שם לשה”ג לחיד”א וכו’ וכו’.There were several other occasions where the Lubavitcher Rebbe commented on this as well.
Does Chabad of Lakewood do kiruv?
I know of a Chabad in Lakewood that does kiruv for OTD youth.
Shabbos seudos, shiurim, and often giving them a place to sleep (many are kicked out of home).Unfortunately, many were very smart bochurim who dropped out yeshivos for various reasons.
I live in a very frum yeshivish neighborhood and drugs is unheard of
It has less to do with neighborhoods, more to do with who you hang out with.
Sometimes, people can be oblivious to what’s going on with other crowds in their same neighborhood (unless it’s tiny).SACT5,
while thank G-d I never became an alcoholic, I developed a very unhealthy relationship with alcohol to deal with anxiety and depression.
I’m curious to understand what you mean in differentiating between alcoholism and unhealthy relationship?
yankel,
will try bln to check
https://hebrewbooks.org/pdfpager.aspx?req=16076&st=&pgnum=286
(from the bottom of the page)He writes in a sicha that the baal hatanya was greater than R Yochanan Ben Zakai because RYBZ was not in touch with his neshama , he was too busy with his avodat hashem so he had never time to check his neshama it should not be in the kelipa .
This “quote” from the “Rebbe” may seem shocking to some of the readers (it was quoted often in the anti-Chabad rhetoric of the 80s), so allow me to clarify the source:
Rav Yochanan Ben Zakai cried on his deathbed that he doesn’t know which path they will take him. (Brochos 28b)
The Baal Hatanya explained that he was on an extremely high level of intellect which concealed his emotions, which led to his question.
The Rebbe Rashab said (Toras Sholom – Yud Tes Kislev 5673) that he heard from the TZEMACH TZEDEK (no, not from the seventh rebbe) that the Baal Hatanya was on a higher level than RYBZ who didn’t know which path he would be taken, while the Baal Hatanya did (see the full story there).
On the other hand, the REBBE explains (Likkutei Sichos vol. 16 pg. 273) that every Yid must learn from the avoda of RYBZ! The main focus of ones life shouldn’t be on himself and which level one is holding, instead it should be on the job that he was given to accomplish in the world. Only on his deathbed did RYBZ have a chance to begin contemplating his spiritual status.
The Rebbe once spoke about this in a maamar (Shvat 5712) and he sobbed very much how every person is given a certain amount of days from Hashem, and we must learn from RYBZ to use out every single moment for avodas Hashem without wasting any time even for worrying about oneself.
Just to set the record straight so no one should be confused about what the Rebbe said or where he got it from.