3254 —פתיחת בתי כנסת חב"ד חדשים והדרכה קהילתית בירושלים

B"H, 7 Shevat, 5715.

Brooklyn.

Haraha"ch vavac"h iy"a nu"n mohar Shimon Yakobovitz

Shalom u'Vrachah!

I acknowledge receipt of your letter from the 26th of Teves—after your long silence.

Regarding what you wrote about the establishment of Chabad shuls in various locations in Jerusalem: In general, there are many details and sub-details that change over time and depend on local conditions. Therefore, it is difficult to make a definitive statement from afar; only general points can be made. In general, the more such shuls there are, the better, since distance sometimes prevents some of Anash from praying in a Chabad shul, and certainly those who are not yet among Anash are not drawn in. On the other hand, it is understood that one shul should not compete with another Chabad shul. Although "the jealousy of scribes increases wisdom," it should not be to the extent that they fight over a particular congregant—one pulling here and another pulling there.

It is also understood that a shul should be in such a place and manner that it does not push away those who come to pray there; rather, it should attract them. Therefore, if the walls are damp or similar issues exist—and especially if establishing such a shul in a certain neighborhood prevents finding a more suitable place—it is worthwhile to delay its founding for some time, since later on, and within a short period according to circumstances, a more suitable place may be found.

Additionally—and this is obvious—one should not be particular or strict with people who are not yet Chabad. On the contrary, efforts must be made to increase their numbers since they do not express opinions about the management of the shul or study hall.

It is also clear that in such a shul there must be recitation of Tehillim (Psalms), study of Chassidus, etc., even if at first the learning must be at a beginner's level if an important portion of those praying are beginners; we follow the majority. This applies to the quantity and quality of studies but not to their existence.

b) Regarding your question about traveling here—to seek means for support etc.—I do not see much benefit in this; on the contrary, neglecting your current work would have greater negative impact. Especially since this concerns public benefit versus personal benefit: There is broad opportunity for spreading Chabad teachings and customs in Eretz HaKodesh (the Holy Land), and very few work at this or are capable of doing so—especially those who have already begun this work successfully. Certainly your absence for any length of time will be felt by lack of activity; even preparations for travel will have an effect in this direction.

Additionally, there is also your wife's agreement—even if she agrees it would only be partial consent at best—even if means were not an issue; especially as your financial situation is not expansive and travel expenses (round trip) amount to several hundred liras. Most questions can be clarified by letter; even if some matters cannot easily be put into writing, immerse yourself (areinwerfen zich) in spreading the wellsprings (of Chassidus), and everything else will fall into place peacefully. The lengthy discussion on something so obvious is unnecessary.

Every day—even every moment—is precious since "the days are drawing near when you will say..." (see Shabbos 151b with Rashi there and Rambam end Hilchos Teshuvah and end Hilchos Melachim etc.). When you fill your available time—outside prayer, Torah study sessions, and household management—with this work mentioned above, you will rejoice in your fine portion which Hashem has granted you.

Regarding doubts about customs you wrote about: The customs of Chanukah are explained in Kuntres Baruch SheAsah Nissim with sources cited there as well. I do not see any reason to distinguish between Eretz HaKodesh and abroad regarding these matters.

Regarding reciting Barechu every weekday morning after prayer—as appears referenced in Tur and Shulchan Aruch Siman 133—the view of Rabbeinu HaZaken is clear from his omission of this practice from his Siddur (even though he includes Barechu said during Kabbalas Shabbos). Even more so from the customs of Beis HaRav where Barechu was never heard daily after prayers (see also Shulchan Aruch Rabbeinu HaZaken Siman 69:4; Ketzos HaShulchan Vol I Siman 24:10; Kesser Shem Tov by Rashat Gagin S.K. 243). Even though Ketzos HaShulchan brings the custom from Eretz HaKodesh—in light of Rabbeinu HaZaken’s Siddur it seems he did not agree with it; even mentioning Barechu during Kabbalas Shabbos is based on Kabbalah—see Shaar HaKolel—and yet he included it but did not include daily Barechu recitation.

This too does not pertain specifically to Eretz Yisrael’s holiness since Shaarei Teshuvah Siman 286 brings that this was practiced both in Eretz Yisrael during his days as well as Egypt. Note also what Rabbeinu HaZaken writes above about avoiding disputes regarding this matter.

You wrote about starting Shabbos and its conclusion—and that keeping Shabbos lasts twenty-six hours as "is known and cited": What I heard applies regarding Yom Kippur—as quoted in Hayom Yom—not regarding Shabbos itself. Especially based on what’s explained in Siddur—which Rabbeinu HaZaken wrote many years after his Shulchan Aruch—in Seder Hachnasas Shabbos: It does not total twenty-six hours for Shabbos. Moreover, according to him even regarding Yom Kippur being twenty-six hours one may be lenient—that part of an hour counts as an hour—so slightly more than twenty-five hours suffices.

Certainly you will utilize the yahrzeit day of my father-in-law the Rebbe zatzal nobega”m zya”a appropriately. May Hashem grant you success to share good news about all these matters.

Summary

The Rebbe teaches that opening new Chabad shuls requires sensitivity to local needs without causing division or competition. Efforts should focus on inclusivity and proper conduct while maximizing one's impact where they already serve best.