11 of Tamuz - In the year 5651 on this day, the previous Rebbe started to put on Teffilin

00:00 Speaker 1 Today we'll do Yemei Chabad for the eleventh day of Tammuz in the year tet phari shnun alef, that is six hundred and fifty-one. That is the day that the Alter Rebbe-- that the previous Rebbe started to put on tefillin while he was eleven years old. Usually, you wait for tefillin till you're thirteen or two months a-in advance that we do so. But the previous Rebbe, uh, he was special, and he was, um, he put on the tefillin earlier, uh, at the age of eleven. And-

00:33 Speaker 2 It was around eighteen ninety-four.

00:34 Speaker 3 Ninety-one.

00:35 Speaker 2 Eighteen ninety-one.

00:36 Speaker 1 In eighteen ninety-one. Okay. So the, uh, previous Rebbe writes that, um, on Friday, which was after Shabbos, this was the eleventh day of Tammuz. Um, he was born on the twelfth day of Tammuz. Uh, Yud Beis Tammuz is his birthday. And so this was just a day, uh, shy to his birthday when he turned eleven. Uh, this was the eleventh day of Tammuz, and seven in the morning, my father called me, and when I came to hear, he told me to close the door. And when I, um, came, uh, close to him, he opened up the drawer on the table, and he took out a small pair of tefillin, and he told me, "These tefillin are of my father, the Rebbe Maharash, that he would put them on in the morning when he would, uh, read the, uh, small Shema." The small Shema, I will explain to you in a minute. Small Shema means, uh, before the davening, just in the morning, just to read the Shema in the tefillin. Uh, and there were two pairs, one for Rashi and one Rebbe Melech Haham, uh, together, and, um, that's what he would do. He would put them on. Um, these tefillin-- So apparently, he would put on the Rashi and Melech Haham together, uh, all at the same time. These tefillin are the Rashis, and he told me, instructed me to put them on without a beracha, and he told me to daven in his room the entire davening. And from that Sunday, which was

02:09 Speaker 1 the thirteenth day of Tammuz, so every day I would come to him to put on the tefillin with the beracha, with name, Hashem's name, Shem Malchus, in these tefillin. And then I would go to shul to daven with the minyan. And then, uh, to daven with the minyan, and then I would, uh, review Mishnayot by heart. I don't understand. So what is he trying to say here? He's trying to say that he didn't daven with the minyan. He went to the Beis Knesses to daven betzibur, and then I would recite orally the Mishnayot.

02:48 Speaker 2 Perhaps after he davened.

02:50 Speaker 1 So apparently, he would daven every day when he would go to his father's room to put on the tefillin, and he started making a beracha already on them. Uh, but, uh, as the Rebbe didn't want anybody to know about this because this was a unique ca-unique case, so he didn't want anybody to know because he didn't want anybody to learn from this. It was just like something special for the previous Rebbe. But it seems like from the follow-up over here that he would daven. It just says here that he would go to put on the tefillin, but it seems like he would not just put on the tefillin, but he would do all the davening, and then during the, the time with the minyan, he would recite Mishnayot ba'peh. I mean, that would be kind of, uh... People around him or seeing him didn't see that he wasn't davening at the time or whatever. I mean, that would be kind of, uh, um, difficult to keep this a secret that we're talking about for... This went on for two years, presumably till his bar mitzvah. Um, no, generally, uh, we-- one should not, um, uh, do anything before you do the mitzvahs. There's actually a prohibition against eating before davening and, uh, doing anything before davening because the first thing you gotta attend to is your obligation to God. You have to pray. So of course, you know, as Chassidim, we do eat something before, a snack, something quickly before the davening, just so that

04:13 Speaker 1 we can daven better. For us, it's more important to have kavana during the davening, even though we may be eating something, but it's better to have more intent and, uh, be, uh, relaxed when you're davening, and you can pray better. Uh, there is an allowance for people that are sick or not well. We consider ourselves not healthy enough to be able to endure not eating for a long time. And, uh, there is a famous story about the, um, the, uh, the wife of the Rebbe Maharash. When she got sick, the doctors told her that the first thing in the morning that she has to eat first, and then... But she was very religious, and she didn't wanna eat before davening. But since-- So she used to get up earlier and daven earlier, so she can eat it first in the morning. And then when her father-in-law, Tzemach Tzedek, heard about it, he said, he said, "No, that's not right," because he says, "You're better off eating so that you can daven than davening so that you can eat." Because she ended up davening early so that she can eat in time. So he says the trade-off is not worth it. But, so that's why we're, by Chassidim, we're a little, little more lenient. But generally speaking, you have the mitzvah of davening, but you also have the mitzvah of tefillin. So, uh, also, um, the Shema Yisrael that we do, uh, in the morning, we have to-- The Torah tells us, "VeShama Bo BeChumekha." You

05:40 Speaker 1 gotta do the Shema Yisrael two times a day. Now, there's this very specific time. The only time you have to do the Shema needs to s-be said up till one-- up, up till a, um, uh, three hours of the day, up to a quarter of the day. So when the day starts early, um, it doesn't always The minyan may be a little bit late, so when you're gonna do the Shema with the minyan, you may not, uh, you may not, uh, read it in time. You may miss the time. So what people do is just to make sure they would do the Shema when you get up, do the Mishnah. Now, now when one does the Shema, technically you should have tefillin on also. Uh, the tefillin are, uh, a mitzvah. So for both reasons, if you're gonna eat something, uh, in that case, you shouldn't be eating before putting on tefillin also. So many have the tradition that if they're gonna eat before the davening something, they're gonna first put on the tefillin, though. They're gonna put on the tefillin, and they're gonna do the Shema. Because even though you can, um, will eat before davening because that's a long thing, but there's no reason to eat before putting on the tefillin, so they put on the tefillin, and they say the Shema. The other thing is that if the minyan davens late, so then they are gonna miss the time of Shema, so that's why they do the Shema, but best to do

07:10 Speaker 1 the Shema with the tefillin. So apparently, from what the previous Rebbe writes here, the Rebbe, uh, the Rebbe, uh, the Rebbe Maharash, you put on the-- his father told him that the Rebbe Maharash used to put on the two pairs of tefillin together, Rash would have been the time. Now, on your head, uh, the Talmud says there is space for two pairs of tefillin. I guess not the real large ones- Mm. But the small ones, there is space to put on- Side by side ... two, two tefillin. That, that actually is a very interesting question, whether it means side by side or one on top of the other. But it's actually most of the time they do one on top of the other. I think that's the way it's done. That's another-- I have to look that up. I can't tell you right now off the top of my head. But I think the way it's done is those who put them together, they put it on one on top of the other. Uh, because the middle point is a very important part. It has to be the... Parshios have to be one on the right and one on the left, so that is very important that it stays exactly right. Stays with the hand. Uh, over there with the hand, you know, you can put up the, um, the, over there also. I'm not sure exactly how it's done, how they do it. Maybe you got two sets. Of straps. Oh, yeah. Of straps,

08:17 Speaker 1 yeah. Have them here. Yeah. But I'm not, I'm not sure exactly. No. The same. I'm not sure exactly how they do it, how they do that. Uh, but that's the reason why he says that they were-- those are the tefillin. Now, I'm just gonna assume that maybe the Rebbe Rashab himself used the regular tefillin of his father for his own davening, and then he used, uh... Um, I told you once the story I heard, and let's-- we'll tie it in also with, with Gimmel Talmud. Um, you see how, uh, the Rebbe was very much against wasting and utilizing everything, uh, that we come across, uh, for the positive. You know, every story, every incident, every happening, always try to bring something good. He said, like, "If two Jews meet together, it's in order to bring a favor for another Jew." So it should always bring out something positive. So... But there was one time a person who, who was in the, uh, Hashkafah Kedusha, he used to sell tefillin, things like that. And he once made a, a very nice pair of tefillin, which, you know, put in a lot of effort and a lot of thought to make it the highest quality and to make it, uh, both in, uh, a very, a very good, a very beautiful pair of tefillin. And when he came to the Rebbe for the holidays, he come, he brought the Rebbe a gift. He brought him the tefillin as a gift. And he said to the Rebbe, said...

09:47 Speaker 1 The Rebbe said, "Thank you very much. Appreciate the gift that you gave me, but I wanna tell you that, um, I use the tefillin that my father-in-law used to wear, and I'm not gonna use any other tefillin but his tefillin. Those are the tefillin that I use. That's-- I'm not gonna use any other tefillin." So the, that person said, he says, "Okay." He says, "I understand, but, but, uh, let the Rebbe have an extra pair of tefillin, just, you know." So the Rebbe says, "But some-- another Yid can use the pair of tefillin. Why should it be laying over here, a pair of tefillin, when I'm not gonna use it?" Mm-hmm. So he said, "You know what? I'm gonna make another pair of tefillin for another Yid. I'll give another Yid's tefillin." But the-- He insisted the Rebbe should have it. But the Rebbe said, "But these tefillin- Are never gonna be used ... are not gonna be used. So what happens with-- You gotta make another pair of tefillin." "The Rebbe, what are we gonna do? That's pair of tefillin to be used. Somebody should be using the pair of tefillin." And the Rebbe said to him, "If you wanna... Seems like you're insisting you wanna give me something." So the Rebbe said, "Well, one of the boxes, the covers has rubbed out, so if you want to give me a, a box, I'll take that." And but the first time around-- This was the second time. The first time around, actually, when he

11:05 Speaker 1 told the Rebbe what he did with the tefillin, and he, he specified to the Rebbe what kind of, uh, uh, what kind of extras that he put into it, and the Rebbe responded to him that it's actually questionable if it's kosher. You see, he tried to make it better, and sometimes, you know, you didn't make it better, you make it worse. So you try to be very good, and sometimes doing very good actually causes you a problem. And in this case, it caused him a problem. And he went and redid it. And the story I told you, that happened the second time around, in which the Rebbe didn't take the tefillin anyways at the end. But so, so the Rebbe, uh, utilized everything. And, you know, it says in the Talmud, you find a lot of times that there were, uh, rabbis who would, um, would, would, would go into places even to see, you know, how their, how their teachers conducted themselves so they, they know how to do. They wanted to learn. And they would sometimes go in places which are, you know, private places, you know, uh, just to learn halakhah, just to see how they do into, um, in, in, in, in these situations. It's, you know, it's interesting. The world brings down some various, uh, different circumstances. But in, um, sometimes we learn from people. We don't learn about from what they say, but we learn from how they did. And sometimes it is the by the way things. It's

12:40 Speaker 1 like the... You don't even pay attention to those things that you can sort of learn a lot. You can learn actually more, you know, how they do, you know, the day-to-day regular things. And you, you realize that, you know, the, the, um, how much-- first of all, how much thought goes in in every move, and generally it says a move of a tzadik is actually represents as very spiritual. What's going on in the physical world is, uh, a merely a reflection. It's a shadow of what goes on in the spiritual level. And, um, definitely when you pay attention and you see like a story like this, there's-- this is just one of, of millions and, um, and in the Rebbe's own way, um, the Rebbe would come up, like, with, with ideas. For example, uh, you know, in halakhah is it says a man should not be walking two women. If two women are walking, a man is not allowed to walk in between two women. So sometimes they were-- okay, I don't know the, what age of we call her a woman. But, you know, so there were some girls standing there on the two sides, and they were saying hello to the Rebbe. And, uh, and, uh, and the Rebbe needed to go through, but without having to say anything. The Rebbe called over, uh, one of the girls, and he whispered in her eye. He says, "Say..." He told her to tell something to her friend. And in the meantime, the Rebbe-

14:07 Speaker 1 He walked around. And no, he made that girl, like, a million dollars. The Rebbe told her something, and they feel... And the meantime, she didn't have to, uh- Walk between. Uh, no. So but you see, that's, that's only a matter of, of, of, of, of just the Rebbe's wisdom and- Yes ... the, but- Not embarrassing anybody. But not embarrassing anybody, not in trying to find a way. But yet the Rebbe insisted that, you know, halakhah needs to be followed, not only halakhah, but to the... That's why when you read some of the Rebbe's writings and you read Rebbe's letters, the Rebbe never... Unfortunately, you know, so a lot of times people feel that they gotta compromise a little bit. So like, if you wanna reach certain people, if you wanna-- if you want people to, to like you, or you want people to come, or you want to do things, so you have to sort of lower your standard in order f- to try to, um, attract people. I mean, this is basically the philosophy of the reform and even the conservative. I mean, they think if you make it more Judaism more accessible, then what you're going to accomplish, uh, then you're going to, uh, attract more people, then you can influence even more people. Other people think that, um, you know, by doing thing, by compromising on, on, on, on, on the standards, uh, that way they'll be more successful. But by the Rebbe, you still are one hundred percent. Uh, the Rebbe

15:33 Speaker 1 didn't compromise-- didn't allow to compromise, didn't allow... Uh, being successful, uh, uh, to the Rebbe is doing things according to halakhah, according to the Torah. There's no independent success. You cannot bend any halakhah, or bend any custom, or bend any rules, um, to be successful or what you think is successful, because success has to be done and it has to be played by the rule. And as we see, when you play by the rule, it doesn't cost you at the end of the day. But a lot of people, you know, have a hard time seeing it that way because when you look at the simple, superficial level, uh, you don't see it that way. So the actual... People will say, "You know, be realistic and be practical." And you see that if you don't insist that things have to be done in the right way, then, uh, you know, you'll be more successful. And they say, "Look, look at this. This person is cheating a little bit. He's making a lot of money. The other person is, is deceptive, and he's making money. So if you do the same thing, you'll make money too." Now you don't know exactly whether the person is making money, whether he's not making money. You don't really know, but it appears that way. And, and, you know, and someone says, you know, "Come on, get real. You know, this is real. This is the way the world works. That that's what you gotta do in order to make money.

16:58 Speaker 1 And, you know, once you make money, you do everything." But it goes without saying that the Rebbe never wanted to, or never allowed for anyone to compromise and look at the Rebbe's letters, most of the writing of Rebbe's letters. And I think that we're gonna start after we-- 'cause we're done with the Yemei Chabad, and we're done the entire cycle. I think we have maybe one more entry, I think we have. So after Gimmel Tammuz, I think we'll, we'll start reading from the Rebbe's letters, and we'll get a firsthand, a firsthand, uh, taste, see. Because over there you'll see the various different audiences the Rebbe responds to. And the, the, these collections, the Rebbe's letters are organized by, by years. So that starts from the beginning, and it goes all the ways down. So some letters are scholarly, some of them are, uh, talking to professors, some of them are talking to s- people, some of them are talking to people that have a broken heart, you know, that are turning to the Rebbe for medical advice. And you, you'll see letter after letter with-- dated the same date, and how the Rebbe switches to the same from one to the other, and everything is just like, um- Uh, another amazing part, but you-- there you see directly the Rebbe in that way. Now, the letters that we have over here are letters that the Rebbe wrote either in Yiddish or in Hebrew. There was a whole nother set of letters, um, used to be

18:27 Speaker 1 a, uh, Dr. Nissan Mindel. He translated many of the books. He worked as a secretary of the Rebbe. The English letters, he was a, um, he was a, uh, professor, and he, he had a, a good command of the English language. He also had a, um-- he was a PhD, and he had a, uh, uh, a very talent, great talent in writing, and he had a lot of knowledge in, in the Torah itself. So the Rebbe would dictate to him, but sometimes Rebbe would tell him to expand on it, to, um, to, uh, write, and then the Rebbe would look it over. So that's a whole nother treasure, uh, which, uh, is not part of this series, but that's a whole other series. Um, there is a, um, there is also a lot of times Rebbe gave answers. That's the Rebbe's handwriting. Besides all the letters, those were just when you wrote a letter, so the Rebbe would answer you by handwriting. That's another. It's not a letter, but it's also answer. You know what you're saying?

19:23 Speaker 2 When you read to us before you come up here to teach, now aren't you reading a response from the Rebbe to someone?

19:31 Speaker 1 Yeah. But the- these-- those are responses, um, that the... What I read is, is, is, is a collection of all the Rebbe's Halakhic rulings in all different matters. Now, where do they come from? A lot of them come from the Rebbe's letters. Yes. So some of them are Rebbe's letters that the Halakha comes from. But a lot of those, a lot of... Yeah, that's right. A lot of those letters, uh, um, a lot of, uh, Halakha comes from the Rebbe's talks, Rebbe's Sichas, from answers the Rebbe gave. So there's from various different places. But over there, it doesn't go in chronological order the way the Rebbe wrote them. Over there, they just took out those letters Halakha. And like Marty was saying, the Rebbe did not really want to serve as a rabbi who answers questions in Halakha. Rebbe used to send you-- In most cases, when you'd ask the Rebbe a question as it pertains to the, um, Halakha, he would send you to a Rav. Go check a Rav. But when there were general matters, then the Rebbe sort of addressed himself, and sometimes the Rebbe did answer. So I'm saying it wasn't what he, what he would normally wanna do, and that way that wasn't his... What?

20:43 Speaker 3 I read someplace the only time he actually made decisions was on the international dateline situation as it had, hadn't been really addressed.

20:51 Speaker 1 He did on that.

20:52 Speaker 3 On that.

20:52 Speaker 1 And he would take on, uh, some general stuff.

20:55 Speaker 3 Yeah.

20:55 Speaker 1 Like doing operations, doing-

20:57 Speaker 3 Yeah

20:57 Speaker 1 ... operations before. Like, the Rebbe wouldn't allow to do an operation, uh, an elective operation-

21:02 Speaker 3 Yeah

21:03 Speaker 1 ... like three days before Shabbos.

21:05 Speaker 3 Yeah. There was, there was another thing that he... But he said that he would not discuss those items.

21:11 Speaker 1 Yeah. But-

21:11 Speaker 3 He would call from somebody else what their ruling was, but he wouldn't make a ruling.

21:16 Speaker 1 Yeah. But and yet the, um, the Shulchan Aruch has six to eight volumes. That's all collections with him not making rulings. That was the ruling of the Rebbe. But the Rebbe was also very strong, like he, he, he answered, uh, there are cer-- There are a lot of traditions in which Chabad does things maybe different than some other groups, and it always raised eyebrows. He says, "Why do, why are you doing it different than everybody else?" You know. "What's the source for you? How come you're doing it different?" And the Rebbe tackled a lot of these issues. Rebbe explained in many, many different places. Uh, the Rebbe explained, you know, why the traditions are. And, you know, a lot of times people didn't like the Rebbe's response. As for example, um, the Rebbe explained why Chabad doesn't sleep in the Sukkah. Now, Chabad doesn't sleep in the Sukkah because the Rebbe's didn't sleep in the Sukkah, but the Rebbe didn't say that we don't sleep in the Sukkah. The Rebbe just explained, uh, gave a, a reasoning why we don't sleep in the Sukkah, you know. And like reasonings of Torah, it doesn't-- There can be several reasons can be, and the Rebbe made one suggestion, but the Rebbe got a lot of flak for that from people that they're opponents of Hasidism. They, they, they did... But, you know, it's not like, um, sometimes that a person is not careful. The Rebbe was careful to the extreme against all those people think that they're

22:41 Speaker 1 religious. The Rebbe was extremely careful on every, on every point, every small detail. And actually, we learned that, um, um, in, in the Sicha, the Rebbe says that, uh, there is a part in every mitzvah which is equal, even if it's a very small mitzvah, a non-important mitzvah, seemingly it's from the rabbis. If it's God's will, God's will is across the board, so it doesn't make a difference if it expresses itself in something small or something big, it's still God's will. So if you're violating, you're violating God's will. If you are connecting, you're connecting to Hashem. So in-- at a certain level, the value of the mitzvah don't make a difference. That's why he says you can't go and weigh mitzvahs. You have to, uh, treat each mitzvah prope-- uh, properly. But anybody who knows the Rebbe, or even elementary, and you don't have to be a Hasid, or you don't have to be a believer, and you don't have to be, um, you know, following him all the time, but just look in the Rebbe's letters and you will see someone who is, uh, to the extreme, so careful in every Halakha. Now, sometimes, unfortunately, when you talk about rabbis, they're very careful in the laws that between them and God.

24:02 Speaker 2 Mm-hmm.

24:03 Speaker 1 But then the laws between them and people, they're not so careful, you know. Not to, not to insult somebody, not to speak Lashon Hara, not to... You know, they get-- Sometimes they use their religion actually as a vehicle to beat up on other people too. That's also a lot that happens.

24:17 Speaker 3 Or business ethics.

24:18 Speaker 1 Or business ethics. So... But go through-- when you go through, and mitzveshem, we'll see when we go through the letters. The only thing is there's no, uh, defined goal over there. Like, this book finishes, so we went through this cycle.

24:31 Speaker 3 This goes on and on.

24:32 Speaker 1 This goes on. It has thirty-two volumes . But I think what we'll start doing is from the letters after the Rebbe became Rebbe. There's actually about four volumes that was Rebbe wrote before he became Rebbe. They basically, what they tried to do is collect all the Rebbe. They don't have everything, but there, there's more coming up. But mostly they tried to collect what was available at the time, and they, um... And, and it also helps because when we read, like in the Shulchan Aruch, we're just reading a part of the letter. But when it sheds light, when you read the whole letter, you see to whom, you see it in context. Sometimes it helps you out also understanding what, what the meaning of the letter. So we'll, mitzveshem, we'll do that.

25:12 Speaker 2 Um, my son is going on a job interview.

25:14 Speaker 1 Just like that. Yeah. Yeah. Hopefully, hopefully, yeah. Yeah. Yeah.

25:19 Speaker 2 He's probably be a good teacher intern.

25:22 Speaker 1 In Yemei Chabad, this is another entry for the 11th day of Tammuz, and this is in the year of Taf Reish Tzadik Vav. That was the year that, this is 1936. That was the year when the great genius and Rabbi Chosid of Shnei Zalman Slonim passed away. He was a grandson of the Rebetzin Menucha Rachel, who was the daughter of the Mitla Rebbe, and they lived in Hebron. And Rav Shnei Zalman Slonim was a grandson of Menucha Rachel. This Rav Shnei Zalman Slonim was born in the year Taf Reish Chav Beis in the city of Hebron. His father was Rabbi Chosid, Rabbi Mordechai Ber Duber Slonim, who was the son of the Rebetzin Menucha Rachel, who was the daughter, Rebetzin Menucha Rachel was the daughter of the Mitla Rebbe. He was a great genius, both in Niglem Chassidus, the revealed and the esoteric parts of Torah. And he married the Rebetzin Mushka. She was his cousin. Because she was, Mushka was the daughter from a brother of Rabbi Mordechai Duber Slonim's brother, another son of the Rebetzin Menucha Rachel. His name was Rabbi Levi Yitzchak Slonim. So the two cousins, the Mordechai Duber's son and Levi Yitzchak's daughter, two brothers of the Rebetzin Menucha Rachel, their children got married, married cousins. That took place in the year Taf Reish Mem Hey. In the beginning of the leadership of the Rebbe Rashab, he traveled to Lubavitch and he stayed there for a lengthy time as a Yeshiv. And the Rebbe Rashab was Mekarev him, extended to

27:40 Speaker 1 him special care and he would teach, learn together with him Chassidus. In the winter of Taf Reish Mem Vav, in the journey to Yalta, the Masa Yalta was when the Rebbe Rashab, for purposes of his health, went to the mountains in Yalta in the southern Ukraine. And it's that period, Reb Schneer Zalman was the teacher of the Rebbe Rayatz. In his writings of the previous Rebbe from that period, we find he says that father was sitting and looking into a sefer that he took with him and he was sitting and writing. And Reb Schneer would teach me about an hour and then he would instruct me to review that which we have learned and he would go to father and together they would learn in that book and my father would speak and Reb Schneer would listen and Reb Schneer would ask and my father would answer and my father explained him and Reb Schneer had a major enjoyment of this. His face lit up. After the Reb Schneer returned to Eretz HaKodesh, to Eretz Yisrael, the exchange of letters between him and the Rebbe Rashab began. And those letters are full with deep haskola, intellectual depth in the teaching of Chassidus in the sefer English Kodesh of the Rebbe Rashab, Chelek Aleph. There are tens of letters that are directed to Reb Schneer Zalman. The interesting thing that in the letters to Reb Schneer Zalman, the Rebbe Rashab refers to him, describes him as my grandson and that is because the Rebbe Maharash, that's

29:41 Speaker 1 the father of Rebbe Rashab, he described his father, Reb Schneer Zalman, who was the son of Menucha Rachel, Reb Mordechai Ber. So the Rebbe Maharash called him my son-in-law. He was the daughter of the Rebbe, he was the son of the Rebbe, of the Rebbe Tzvi Menucha Rachel. But the, as, so that's why his son, if it was his father's son-in-law, then his son was sort of a grandson. So that's how the, called him the son-in-law of the Rebbe Rashab. So therefore, if he's a son-in-law, so then his son, which was Reb Schneer Zalman, was a grandson of the Rebbe Rashab. And later, earlier, the story was brought down why he called him his son-in-law. The year Tafresh Samach, the great gene, Chosid Reb Schneer Zalman Lublin instructed the author of Torah's Chesed, Reb Schneer Zalman Lublin, to accept the Rabbonus in the city of Yaffo. He checked, he asked the Rebbe Rashab and he gave him his blessing and his approval. And he was the rabbi of the Kilos Chabad Yaffo Tel Aviv for 37 years until the time of his passing and his interment is in Tel Aviv.