From the Rav’s Desk – Q&A on Shlichus & More

1. Every Jew is an emissary of G-d and contains His power of attorney:

In Jewish law we find a concept known as Shlichus, otherwise known as an emissary who contains power of attorney to perform certain actions on behalf of the sender. For example, it is not necessary for a man to personally consecrate his wife by placing the ring on her finger, and he may appoint an emissary to do so on his behalf, and when this is done she is considered Biblically married to him just as if he did so himself. Now, our sages state that an emissary is considered likened to the person himself, Shelucho Shel Adam Kemoso. These words are not just hyperbole but contain actual legal ramifications, such as that due to this rule it is not possible to appoint a child or person who is insane to become one’s legal messenger, being that he is not similar to the sender. Based on this, it requires understanding as to how the Jewish people below in this world can act as G-d’s emissaries to draw down G-dliness from the level of supernal wisdom onto the weekdays, as stated above. Are the Jewish people similar to G-d?

The Jewish souls are rooted in supernal wisdom: The answer to the above question is that indeed the Jewish people are similar to G-d in the sense that the G-dly soul which they, and only they, contain is rooted in the level of supernal wisdom, Chochmah Ila’ah. Regarding the Jewish soul it states “and you are holy to G-d,” and this holiness refers to the supernal attribute of wisdom from where the soul derives. It is for this reason that the Jewish people have the ability to draw down a ray of divine wisdom onto the weekday of the holiday upon sanctifying in the month, which then gives that weekday the ability to be elevated to the supernal wisdom and become a holiday.

• The Divine lesson – Every Jew is a Shliach: In previous times, Chabad was mainly famous for its uniqueness within the Hasidic movement of having a great abundance of Chassidic discourses and its emphasis in serving G-d with the intellectual attributes of Chabad, with great contemplation of the mind in the service of prayer. In today’s times, things are different. The showcasing of Chabad to the world today has vastly changed from being an insular movement involved in self progress and self perfection, to a movement of public service known as Shlichus, which provides Jewish services and an open home to Jews throughout the globe. Chabad’s focus moved from inreach to outreach, to assist and influence Jews world over in the fulfillment of Mitzvah’s and study of Torah. It is a great pride for a person to be listed as an official recognized Chabad emissary and work as a personal messenger of the Lubavitcher Rebbe. Such an individual is viewed as the cream of the crop of the Lubavitch movement. However, not every Jew, including not every Lubavitcher ends up becoming an official Shliach. What does that make him? A second class citizen, or a second class Lubavitcher? Is he just a fan of the Rebbe’s movement to sanctify the world and bring Mashiach or is he somehow also an active player on the Rebbe’s team? So, without diminishing the merit of the officially recognized emissaries of the Rebbe, in truth every Jew, and certainly every Lubavitcher, is not only a personal emissary of the Rebbe but is a personal emissary of G-d Himself to sanctify the world and bring the Messiah. Every Jew contains within his G-dly soul a ray of the attribute of supernal wisdom, and is hence an emissary of G-d Himself, of Chochmah – Chabad. No one is second-class and every Jew has an equal merit and responsibility to sanctify the world. The only difference is that some people are consciously involved in doing Shlichus full-time while others, such as the businessman, are only consciously involved in doing so part-time. However in truth, even the businessman is a full-time worker as he sanctifies his mundane activity for a G-dly purpose. The Rebbe repeated this teaching many times that every Jew is an emissary of G-d Himself[1] and in 1991 further stated that every single Jew is a personal emissary of the Rebbe Rayatz, the leader of the generation, to spread Torah and Judaism and the Chassidic teachings until the coming of the true and complete redemption.[2] Even if you are not an officially recognized emissary, you have personally been charged with the above mission, and have both the merit and responsibility to fulfill it.

[1] See Hayom Yom of 7^th Adar 1; Igros Kodesh Rayatz 3:294; Likkutei Sichos Vol. 8 Parshas Shlach Sicha 1 Os 14, p. 94 in Hebrew Edition; Likkutei Sichos Vol. 25 Parshas Noach Sicha of 7^th MarCheshvan p. 45 in Hebrew Edition; Likkutei Sichos Vol. 27 Parshas Behar 1^st Sicha Os 5 p. 210 in Hebrew Edition; Toras Menachem 17 p. 183; 5752 1:296

[2] Toras Menachem 5752 1:296

May an Avel during the year of Aveilus attend a Farbrengen, such as for Yud Tes Kisleiv?^[1]

It is permitted to attend a Chassidic gathering [Farbrengen] that is taking place in honor of the passing of a Tzaddik, or other special event, if one feels closely related to the event.^[2] This applies even if a meal is taking place. Nevertheless, it is best for one to be Mishameish by the meal.[3]

Music:^[4] One may attend the event even if soft music is being played during the meal, however one is not to be present while fast music is being played.

Kapata on Yud Tes Kisleiv:^[5] It is permitted for one to wear a Kapata on Yud Tes Kisleiv, if he is past the Shloshim.

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[1] Nitei Gavriel 32:3

[2] The reason: As one is considered like a relative to the Tzaddik, and hence is allowed to join. [ibid]

[3] Reply of Rebbe to Avel regarding Yud Tes Kisleiv; See Shulchan Menachem 5:312 that the Rebbe would make a Siyum by every Farbrengen during his year of Aveilus.

[4] Nitei Gavriel 16:10

[5] Rama 389:3 that from the letter of the law one may wear Shabbos clothing after 30 days, although the custom is to be stringent for the first 12 months. Nevertheless, one may be lenient in a time of need, such as the above. [See Teshuvah Meahava Y.D. 389; Nitei Gavriel ibid]

What to eat first in a meal; fish or meat, or either or?^[1]

When eating fish and meat in the same meal, the custom is to first eat the fish and only then the meat. [Nonetheless, from the letter of the law, there is no precedence, and Bedieved, if one already ate meat, he may still eat fish afterwards.^[2]]

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[1] Likkutei Torah Parshas Behalosecha 33b; See Sefer Shemiras Haguf Vihanefesh [Lerner] 1 footnote 30

[2] Kitzur SHU”A 33:2

May two people eat fish and meat on the same table, one fish and the other meat?^[1]

Some Poskim^[2] question whether a Heker, or separate placemat, is necessary when two people are eating on the table, one meat and the other fish, and lean towards being lenient that a Heker is not necessary. Other Poskim^[3] rule that a Heker is necessary. Practically, one is initially to be stringent to place a Heker on the table, being that there’s nothing to lose by doing so.^[4] This especially applies when eating alone with fish and meat on the same table, as explained next.^[5]

[1] See Kaf Hachaim 116:35; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:3 footnote 3

[2] Sheim Chadash on Sefer Hayireim Amud Machalos 149 p. 48, brought in Pesach Hadvir 173:1; Yabia Omer 1 Y.D. 9; Shevet Halevi 6:111 that so is the custom

[3] Kol Yehuda 88, brought in Darkei Teshuvah 116:13

[4] Kaf Hachaim 116:35

[5] Kaf Hachaim O.C. 173:6

May one have fish and meat on the same table while eating?^[1]

Some Poskim^[2] rule that one should not serve meat and fish on the same table, as one may come to eat them together. Other Poskim^[3], however, rule that from the letter of the law there is no issue with doing so, and that so is the custom dating back generation although some are accustomed to being stringent.^[4] [Practically, the custom is to be stringent to bring one after the other and not have them at the table at the same time despite there being no prohibition in the matter.]

[1] See Hakashrus page 427

[2] Darkei Teshuvah 116:13; Kaf Hachaim O.C. 173:6

[3] Shevet Halevi 6:111; Yabia Omer 1 Y.D. 9; Sefer Hakashrus ibid

^[4] The reason: As by a matter of danger people are more careful. [Poskim ibid]