Dear Zakein Mamrei:
To outsiders, we members of the revolution appear tough - some might even say we are 'brutal' in our tactics. But at heart, we are simply sensitive poet-warriors. Our hearts are not made of steel. Why, then, do you abandon us?
Your extended absence from this forum can signal only one thing: that Rebbe, and Rebbe's army, were simply another 'stage' among the many gilgulim of your life.
We beg of you, Zakein Mamrei - prove us wrong!
I know that there has been some name calling and there has been some finger pointing...but the emes is that we need cool hard facts, no? Because otherwise are we not stooping to the level of those who denounce the different Rebbes and rat them out to jail? So Chevra, I will present exhibit A, NAMELY the second picture (I think the Chonester was numero Uno) of A Revival Kinder photographed with Rebbe. Does this not say it all? Those who wish to photograph their children with Rebbe fit one type while others who choose not to are another type. (Those who have their childrens birthday cake with Rebbes image get extra points) But you see, those who choose not to photograph with Rebbe, those are the "types" who have pictures of their children with such people as Captain Planet, Mickey Mouse, or Elizebeth Taylor. Is this what we want?
So the Score...
the YOGOhurt- 1
the corporate "man" from Fairlawn...well, I'll let YOU decide
"Selling out" refers to the compromising of one's integrity, morality and principles in exchange for money, 'success' (however defined) or other personal gain. It is commonly associated with attempts to increase mass appeal or acceptability to mainstream society. A person who does this, as opposed to continuing along his or her original path, is labelled a sellout and typically regarded with disgust and immediate loss of respect. Selling out is often seen as gaining success at the cost of credibility.
At a recent wedding, YOGOurt was spotted with a very neat, closely trimmed beard. Need I say more?
Better to burn out, than to fade away...
We all know the power of Rebbe's Niggun.
It has the power to open gates, shatter iron curtains, and to pierce the throught he darkness of our own souls.
But we did not - until erev Chanukah - know part of 3 of Rebbe's niggun.
We do now.
And Jacob said to Simeon and Levi: 'Ye have troubled me, to make me odious unto the inhabitants of the land, even unto the Canaanites and the Perizzites; and, I being few in number, they will gather themselves together against me and smite me; and I shall be destroyed, I and my house.'
found this on maalotwashington...(anyone out there who can videotape this one??? i'll pay you handsomely...in Romanian Salamis )
There will be a Hilula jam and Torah learning on the Yahrzeit of Reb Shlomo Carlebach z''l at
Where: Rubin Shul, YU (185th and Amsterdam Ave.)
When: Thursday night, Nov. 13th.
Time: Will begin at 6:30 pm.
Food will be served!
There will be live music and lots of ruach, stories and Torah!
BYOI-Bring Your Own Instrument!
(sorry, males only :)
"A former police officer is now a lone wanderer, travelling through a devastated Australia after a nuclear war looking for the now-priceless fuel of petrol. He lives to survive and is none too pleased when he finds himself the only hope of a small group of honest people running a remote oil refinery. He must protect them from the bike gang that is terrorising them whilst transporting their entire fuel supply to safety."
In many ways Rebbe, no?
Rebbe is my superhero. Lets face it, he is and I'm not afraid to admit it. heck, I've said a lot of other things that might raise some eyebrows. Rebbe is my grade A bona-fide superhero. If I HAD to compare Rebbe to some of the other superheros out there...well I would not compare him to someone who was bitten by a radioactive spider, or some guy who was from planet Krypton, Rebbes not like Flash, Thor, Hulk, or even Super Grover. You want to know which superhero is most like Rebbe? It's BATMAN. Know why? Because they are both homegrown. They were not handed any superpowers on some super silver platter.They made it by the grace of G-d,blood, and spit.
I remember one time in shuir Rebbe was talking about different types of Rebbes. He mentioned some Rebbes who he felt were born with their superhero-ness, while other Rebbes were not. I think Rebbe mentioned R. Feinstein as being one those who were born with it.
How do I know Rebbe was not born with it? How do I even know Rebbe was even born? All good questions, I don't know for sure, but I have some ideas...
For instance, for those of the chevra who have not watched this weeks naaleh maa'ymer- Rebbe discusses the Arizal on the sin of Adam and Eve. He talks about the snakes argument that the level of Avodah would be much higher if Adam and Eve would ingest the fruit and bring about a bigger temptation and challenge. Arizal says that this actually was supposed to happen, BUT on Shabbas, when the evil inclination is much milder, as Rebbe puts it. It would be a sweeter challenge. Rebbe gave the example of having 10 thousand dollars in front of him, and stealing it and hiding out in Africa as opposed to not having any money on the table and not having that temptation. Rebbe actually has discussed two yetzer hara-like inclinations that he has, if anyone wants to talk about, you know where I can be founds. Just ask Dr. Kimball.
Anyways, from Mincha, I moved with Rebbe to Neilah, at the Rubin Shul, carrying his glasses, and a sheet with the names and faces of captive or wounded Israeli soldiers. I enjoy this minyan for Neilah because there are elderly people present-- and I'm talking OLD. There is one old man, who uses this Machzor that he's probably been using for 60 years. It is so incredibly inspiring to see him flip the well-worn pages (which are barely attached!), and say Neilah. How much meaning Yom Kippur must have for someone in their 80's or 90's-- I can't imagine. It's very special, and important, for me to daven in a minyan of mixed ages, and a shame that YU doesn't mix it up a bit more somehow, though I understand why its logistically impossible.
On the way, we discussed the purpose of Neilah and Yom Kippur generally. Rebbe remarked (from my nutrient-starved memory), that built into the whole concept of teshuva and forgiveness is that we try our best, and G-d understands this, and knows this, and forgives us despite our imperfections. Before Neilah, Rebbe gave a small speech to the Nusach Sephard minyan, and he echoed the same thoughts. He broke down a bit when he relayed the same message in front of the crowd, and later during the service, towards the end, during the point in Neilah when it discusses our imperfections and nothingness before G-d. This was incredibly powerful for me, and is one of the reasons I love Rebbe so much. His understanding and sensitivity about the depth of suffering and striving in this world, sensitivity to the pain and struggle that regular humans, and especially those humans trying to live a holy life, go through, is exceptional, and deep. If I had to guess, this is probably why alot of the RRRR enjoys being with Rebbe. I'm not sure why, but he understands brokenness, and his empathy is off the charts.
I always feel like Neilah with Rebbe achieves something in the world, and it certainly makes a lasting mark on me. His cries on Neilah echo through my heart during moments of genuine prayer throughout the entire year.
I bless us all with a happy, healthy and successful new year.
The Words of our Rebbe, and the Rebbe of all the World (including Snaggim, whether they know it or not):
"From the point-of-view of plain parnasah, you know intellectually that it’s part of a Torah life, because God made me in a way that I have to be an ish yotse ha-sadeh – that’s Hashem’s ratson. A guy who makes a living and supports a wife and children – right away he’s doing a mitsvah. So you have to look at it, at least intellectually, as a mitsvah. Don’t think that you’re a second-rate citizen, a failure. You’re not a failure. You have your mission: to make a kiddush Hashem outside the beit midrash. Is that going to give you aspiritual feeling when you do it? Probably not. But that doesn’t mean that it’s not a mitsvah. As we said before, there are many mitsvot you can do without a spiritual feeling.
In hasidut, we say a remarkable thing. If you are forced by life to do a mitsvah where there is no spirituality, something difficult which is made even more excruciating because there’s no immediate spiritual payoff, hasidut says that’s really the greatest mitsvah. Hashem is testing you to see whether you are so loyal to Him and to the Torah that you will do it without an immediate payoff. So when a guy goes into general studies, he has to know that Hashem wants him to serve Him in that way. He’s not going to enjoy it on a spiritual level. He’s not going to come home and say that he had an aliyah. He may even say he went down, but he has no choice – he has to pay the bills and take care of the children. In the end, then, it might be an even greater mitsvah."
BY: Ari Lamm
Kol Hamevaser: “Spirituality” is a very fashionable term. How does Judaism view
spirituality? Does Judaism’s view of spirituality differ from that of contemporary society?
Rabbi Hershel Reichman: When contemporary society talks about spirituality, it’s about
having a certain psychological, emotional awareness of some experience. In Judaism, it’s not so
clear that the individual psychological experience is necessary to have a spiritual experience.
According to Judaism, and especially hasidut, a Jewish soul has many levels. There are five
fundamental levels of the soul: nefesh, ru’ah, neshamah, chayah, and yechidah. The first three
levels, nefesh, ru’ah and neshamah, refer to the biological, emotional, and intellectual. These are
the levels of the soul an individual is aware of, and so he could, on any one of those levels, have
something you could describe as a spiritual experience. You could do something physical that
could be spiritual as well. You could have some sort of emotion, and that could be a spiritual
emotion. You could do something intellectual and that might have some sort of spiritual effect.
human awareness. They can be experienced, but it’s not common. On the other hand, we can do
things that affect all five levels of our soul; probably everything that we do affects all five levels.
So let’s say someone does a mitsvah without any experience of spirituality at all. It’s dry, plain,
rote, robotic, and he doesn’t really experience it in his nefesh, ru’ah, or neshamah. But it’s
possible that one might have spiritual nourishment from a mitsvah through the chayah and
yechidah, which anyway aren’t usually experienced spirituality. So that’s why we say a person
should do the mitsvah even without kavvanah. We paskin that mitsvot lo tserikhot kavvanah,
because the mitsvah has a spiritual meaning and effect on us, even if we don’t know it. This
experience is beyond our awareness and located on higher levels of the soul. So the first major
consideration is that for general culture, spirituality must be experienced. For us, though, it can
be experienced, and I imagine it’s great when you do experience it, but it doesn’t have to be
experienced. That’s a very important difference. Spirituality is not identical with spiritual
Now, there’s an old question in my mind about why contemporary Jewish Orthodox life,
especially Modern Orthodox life, has neglected the spiritual experience so much. The emphasis
has been on doing the mitsvah and getting the thing done, which obviously is very important. But there’s been an educational and communal neglect of the spiritual experience. We don’t need the spiritual experience to make the mitsvah or the deed worthwhile or worthy, but we definitely need the spiritual experience just in order to practice the Torah and Judaism in the right way.
The pasuk writes that you must perform the mitsvot “be-khol levavkhem,” which means you have to have a heartfelt feeling and experience when you do the mitsvah, when you serve Hashem. To me, this is a great challenge that I think Jewish education must confront and really grapple with and hopefully successfully bring the experience of spirituality into peoples’ lives.
KHM: Is there ever a tension between spiritual experience and halakhah? Is there a
tension superficially, or a harmony at some level.
RHR: I think that everything in this world was created by God in a mirror way, in a double way;
there’s a good side and a bad side. There’s no such thing as neutral – it’s either good or bad, or I
can use it for good or for bad. The same thing is true of spirituality: there’s a good spirituality
and there’s also a bad spirituality. Obviously, the people who worshiped avodah zarah had
spiritual experiences, but they were bad. The Torah doesn’t say that just any spirituality is good;
it has to be the right kind of spirituality.
That’s where halakhah comes in. Halakhah is really a control system to make sure that you gain
the spiritual experiences but in the right way; otherwise, you’re playing with fire. The logic and
control of halakhah in the spirituality of physical commandments, is very important. When we
speak about spirituality, it’s a function of a certain soul experience. The soul and the body are
really two different things. God attached the soul to the body in order to sanctify the body. The
body of the person is basically neutral and not holy. The soul, being holy, is supposed to share its
holiness with the body.
KHM: Throughout the ages, various Jewish movements have attempted to address a
perceived lack of spirituality within daily Jewish practice. Two of the most recent and
popular have been the Musar Movement and hasidut. What does Rav Reichman see as the
most important contributions of these movements, and how should students at YU relate to
these movements, their works and their legacies?
RHR: Both movements have made a most important contribution of making people sensitive to,
and giving them methods to attain, the spiritual side of Judaism. Personally, I go for hasidut
much more than musar. I’ve never really had a good teacher of musar. Some people think it’s
amazing. I’ve always found that the musar side is very demanding – to use a hasidic phrase,
musar is coming from the side of din. I never thought I could do it. But when I came into
hasidut, I found it to be more on the hesed side. The hesed side is light, more optimistic, more
joyous, involves more singing, so it’s positive rather than negative, and that’s why I chose it.
I might be wrong, but I think that in general that musar has become much more hasidic
than it ever was. I think if you go today and hear a musar schmooze in a regular yeshivah where
there’s a regular mashgi’ah giving musar, very often he’s using hasidic sources, like the Sefat
Emet, the Shem mi-Shemuel, and other hasidic books that are well organized. And they also
have moved from the somber, morose “din” into the optimistic, hasidic point of view. So it’s
harder today to distinguish between musar and hasidut, because they have merged. Call it
whatever you want, musar or hasidut, but it’s the bright, optimistic side which talks to me, and I
think it talks to the general public today more than the strong demanding side.
KHM: A common complaint is that it is difficult, after the year(s) in Israel, to maintain the
spiritual high felt during the year(s) in Israel. What recommendation would Rav
Reichman have for students at YU who experience this?
RHR: It’s a difficult question to solve. I personally think that you have to be very innovative. If
you’re going to wait for YU to do it, you’re probably going to become very disappointed. For
example, Rav Wolfson came last night (September 15, 2008), so a lot of the boys heard, for the
first time, a great hasidic master talk in a way that was so inspiring and so uplifting. So what’s
going to happen next? If a boy says he’s going to wait for the next time Rav Wolfson comes to
get the same kind of inspiration, he’s going to have to wait a very long time. But if you’re
innovative, you say, “Hey, Rav Wolfson really inspired me, and he has a shul in Brooklyn where
I hear there’s a lot of inspiration every Shabbat. I’m going to make it my business to go once or
twice a month.” You have to be innovative. You could go to Israel during vacations. For
someone in YU, spending two months a year in Israel would be a tremendous dose of
Now, within YU itself, which is where people are spending almost all of their time, you
have to look for those pockets, those places within YU, which can help you maintain and climb
the ladder to more avodat Hashem. The first place is the beit midrash. A student has to
maximize his time in the beit midrash. He has to. It’s spiritual survival. Minimizing his time in
the beit midrash means shooting himself in the leg. If he maximizes it, he can really succeed.
That includes everything he has to do in the morning, the whole nine yards, and then going at
night to the beit midrash. That’s voluntary, but he can do it, he has to. If he says, “My schedule
doesn’t allow me,” then he should change his schedule. I don’t believe in the sixteen or
seventeen credit schedule. I myself took six years to go through college.
KHM: So should everyone stay for a fifth year?
RHR: Absolutely. Everybody should take the fifth year. You should take nine credits in the
college, and three credits of shiur. Or if you’ve already maxed out with your Jewish Studies, take twelve credits in the college. You should never take more than 12 credits of secular courses. This way, you’ll have the time to go to the beit midrash at night. So I think going outside YU to find
spiritual inspiration is a great thing, but since very few boys do that, you must be in the beit
midrash. That’s the first thing.
whole day immersed in Torah and avodat Hashem; he’s not studying secular courses. He is a
very holy person compared to the average student, because of how he spends his day. So if a
talmid attaches himself to a rebbe, it rubs off. When I was here, I attached myself to Rabbi
Soloveitchik, the Rav. Whatever he did rubbed off on me as a student. There’s nothing wrong
with a big candle lighting a small candle.
So I think that the disaster and the failures come from the boys who violate these two
things. They don’t maximize the beit midrash, and they don’t have a rebbe. If you don’t have
both, you will probably have a very big fall. If you do have both, you can do very well. You can
do even better than Israel.
KHM: YU students split their days between Torah study and general studies. Does the
spirituality of the former relate, in any way, to the latter? In terms of religious
development and spirituality, how would Rav Reichman advise students view the latter
part of their day?
RHR: There’s theory and then there’s experience. To experience spirituality while doing secular
studies is going to be a challenge. It’s possible, but not very likely. The average person doing
mathematics or English literature is not going to have a Torah experience. I think you have to be
able to see it, at least intellectually, as a broader part of your Torah being. Let’s say you look at it
as a way of making a parnasah. Only very few people will, or are expected to, make their
parnasah from Torah. One out of a hundred may do so. The other ninety-nine are going to, and
are expected to, make their parnasah outside of Torah, so you have to say to yourself that God
put me into this world and I see from various experiences that this parnasah is what He wants.
A person who sees he could successfully make a parnasah in Torah, he should definitely go that
way; it’s the shorter path to the spiritual goal. And I think that even if a person has a safek that
maybe he could make Torah his career, he should try it. It’s like a Pascal’s Wager: sometimes,
you make a bet where you can only win. So if someone spends five years after college learning
Torah, in semikhah or kollel, and then it turns out that he can’t find a job, or he tries for a year to
be a teacher of Torah and he’s not a success, he has still won, because he got five years of Torah
learning out of it. So I say that even if you have a safek that you could do it successfully, you
should try it, because the worst you can get is five years of Torah and spirituality.
But what about the others? From the point-of-view of plain parnasah, you know
intellectually that it’s part of a Torah life, because God made me in a way that I have to be an ish
yotse ha-sadeh – that’s Hashem’s ratson. A guy who makes a living and supports a wife and
children – right away he’s doing a mitsvah. So you have to look at it, at least intellectually, as a
mitsvah. Don’t think that you’re a second-rate citizen, a failure. You’re not a failure. You have
your mission: to make a kiddush Hashem outside the beit midrash. Is that going to give you a
spiritual feeling when you do it? Probably not. But that doesn’t mean that it’s not a mitsvah. As
we said before, there are many mitsvot you can do without a spiritual feeling.
Having said that, you have to do things to maximize the spirituality. I say that if you have
to make a career choice, you have to look and see which career choice will give you the
opportunity to maximize real spirituality. Let’s say one career is going to be a nine-to-three job,
where you’re going to make a basic income, and the other job is a nine-to-nine job, like that of a
lawyer, where you’re going to make much more money. The question is: if you’re doing nine-to nine in a law firm, where’s the time for Torah and mitsvot? Intellectually, you know you’re
doing a mitsvah and being mekhaven le-shem shamayim when you choose to become a lawyer,
because you want to be able to use the money for family or tsedakah, but you’re not
experiencing spirituality. If you choose to work from nine to three, you’ll probably be a public
school teacher or a physical therapist, so you’re not going to make half of what a lawyer would,
but you’ll make enough for a living, and when you come home at three, you can teach your
children Torah, you can give your wife personal attention, and you can do many things which are
real, direct spiritual activities, not just an intellectual concept.
KHM: How should one view things that won’t affect your parnasah, like English literature
classes? Also, how would Rav Soloveitchik fit into this discussion?
RHR: The Rav, and I’m a great student of the Rav, was a man who was able to teach and to live
with paradoxes. His theory of Torah and of life was that paradox, though against basic logic,
was within Torah logic. The theory of the “two dinim” could mean either-or, but it could also
mean both. What does that mean for someone who wants to say, “I want to follow the Rav.”
Well, the Rav is teaching a paradox. You must learn Torah on such a level that you’re
completely immersed in it every moment of your waking hours. You have to think about it when
you walk, when you eat – even when you’re talking to someone, part of your mind is still
thinking about the Torah. But he then says that secular knowledge is great, it’s all from God,
and you can get inspiration there.
Getting back to the first question, if the College requires English literature, I need to do what
the College requires for me to have a parnasah as a lawyer, as a doctor, or as a computer
programmer. But if it were not required, I would never take it as an elective. I would maximize
whatever Torah learning I could, and if I would take more courses, they would be in my major.
Let’s say I had three free credits and I was maxed out in Torah – I couldn’t take more shiur. So if I were a computer major, I would take an advanced course in computers to be a better
programmer, for my parnasah, I would not be a dilettante and say that I want to broaden my
view of the world and be more of a romantic scholar within the world of liberal arts.
I never agreed with the whole philosophy of a liberal arts college. For me, it was crazy. By
studying liberal arts, you learn the philosophy and the culture of the world and that replaces
the time you could be learning Torah.
We’re not here to prove that someone can know a lot of Torah, Plato, and Shakespeare – that’s
been proven already. When the Rav was young, the irreligious Jews were claiming that in order
to have a parnasah and be successful, you had to throw away your Judaism. So in those years,
when the Rav went to college, there was a huge cultural, social, and intellectual challenge to
show that a person could be in university, learn everything they had to offer, and still stay frum.
And that’s what the Rav did. He went to show that a huge talmid hakham can study everything
they have – Hegel, Aristotle, Plato, Neitzche – and still remain a big talmid hakham. This isn’t
an issue for us today. We don’t have to prove that you can study English and stay religious; it’s
been proven already.
KHM: Since we are in the season now, could the Rosh Yeshivah comment on the topics of
teshuvah and tefillah?
RHR: As I have said, the experiential side of Torah is what needs strengthening. Unfortunately,
today the Torah education in America focuses on the intellectual side of Torah, not on the
experiential side. What happed to experience? What happened to the lev? Gone. Our boys
and girls are spiritual cripples. They are certainly intellectually trained, and maybe they can read a text nicely, but they are missing in sensitivities; they are like blind bats. So we have to shift gears to a new agenda, namely a total Jewish experience in education. Education has to move from just training the intellect to being a total immersion in Torah and Torah Judaism. That’s what a year in Israel does for a lot of boys and girls. All of a sudden they say, “Wow, I like this!” All of a sudden, there is a feeling. But when they come back to America it has to be nurtured.
That is the challenge for today.
Now, how do you teach teshuvah and tefillah – how do you teach lev? Rav Soloveitchik said
many time in his writings and teachings that he has no idea how to do it, and he said many
times that he considered this a failure on his part. So how can you do it? You can read certain
books that give you inspiration. You can hear lectures which focus on it and give you an
intellectual appreciation. But obviously that is now going to satisfy the need. It has to move
from the brain and get into the heart. I find that a kumzits with music is a very powerful
experience, and that’s what I do for myself.
Now, the boys here don’t know how to daven at all. I am speaking in generalities;
obviously, there are some that do. It is very difficult for me to remember, in my forty years
here, a boy crying during his tefillah. It’s crazy. David ha‐Melekh is crying so much in Tehillim.
You are talking to you Abba – how can you not cry? They are not davening with their hearts.
Instead of talking to their Father in Heaven, they are just being yotsei the Shulhan Arukh. So
what’s the solution? The first thing in tefillah is to seek out the slow minyan.
As regards teshuvah, teshuvah is very difficult. The thing to keep in mind, though, is that you
are not expected to achieve it – just to try. You are human, so you try and continue to try.
That’s all that ha‐Kadosh Barukh Hu is asking. Hashem gives you a chance to clean the slate, and
if you have that ratson, you can receive it.
Rabbi Hershel Reichman is the Bronka Weintraub Professor of Talmud at MYP/RIETS.
Ari Lamm is a senior at YC majoring in Jewish Studies and is the Interviewer for Kol Hamevaser
On this issue, of different approaches to work:
"instead of feeling guilty his whole life that he was not learning during most of his day."This seems to be what Rav Shwartz is advocating. Did I misunderstand?
Akiva,Though he may not have said it in that shiur, it's no less true because of that. I think that on this trip, a lot of his emphasis was on adapting our lifestyle greatly so that we shouldn't have to be in a position of living a lifetime of regret about not learning enough.
Does anyone have pictures or the audio, because it was an amazing and historic event/shiur (I have notes if anyone wants...but they are incomplete and not as good as other people's out there)
Englewood, NJ Sunday Morning, September 14th, 9:15 AM (After 8:30 Shacharis)East Hill Synagogue , 255 Walnut St.
After getting back from my shlichus from Alaska, I have the following to report: Beautiful views...fishing...glaciers...lumberjack shows. There are many sparks that need to be uplifted in Alaska.
Good thing our allies have started already.
BreslevIsrael: So you put your guitar in the closet?
Yosef Karduner: Yes – it collected dust for nearly five months. I was immersed in Torah learning and personal prayer. Then, all of a sudden, I was doing hitbodedut in a citrus grove not far from Pardess Katz, and while I was taking to Hashem, this wonderful melody came into my mind. I was so inspired and excited that I ran home, grabbed my guitar, and started playing. I then wrote down the music....
Yosef Karduner: Shir Lamaalot, Psalm 121.
BreslevIsrael: From that song, everything else is history…
Yosef Karduner: There’s no question that Shir LaMaalot brought me into the public eye, but something even more special happened to me because of that song.
BreslevIsrael: What was that?
Yosef Karduner: Rabbi Yaakov Meir Schechter summoned me to come see him. Not only is he a leading Breslever, he’s one of the leading Ashkenazi Kabbalists of this generation. It’s virtually impossible to gain an audience with him. He asked me to sing Shir LaMaalot for him. I sand and strummed on my guitar, and he sat back in his chair, closed his eyes, and rocked his head gently from side to side. He was “riding” on the melody like a surfer rides on a wave. I wish I knew where the melody took him....
I was having a discussion with the Minister of Propaganda, and the following question came up: Is Gefilte P. Fish a lawyer or not? According to episodes "Goldstein, Goldstein & Fish Legal Services," as well as "Crisis in Egypt," it would seem like Mr. Fish should be Gifelte P. Fish, esq. However, due to a lack of a diploma and consistent legal practice, we are unsure. Does any member of the RRRR know the answer to this question? And if so, will he be the offical lawyer of the RRRR?
Now is your chance!
Submit your Questions!
Rebbe has agreed to participate in a Question and Answer Session, exclusive to the Ruach Revival!
We will accept questions for the next few weeks before meeting with Rebbe to discuss life's most pressing issues...