Rebbetzin

Chabad emissaries there.

But she is a Rebbetzin.

And when you think about, like, a Rebbetzin, you think about a person who is sort of holier than thou, the person who is, you know, constantly on this very high level, very spiritual and, you know, doesn't have... grounded, real emotions, doesn't live in this world, someone who is constantly connected to God.

And not that she isn't because she is, but she also just really tells you when she's struggling.

And I find that that juxtaposition makes her so compelling to listen to.

In addition to the fact that she's the Rebbe's mother and the Rebbe gave her a tremendous amount of covet, of respect, and we should all learn how to treat our mothers from the Rebbe.

even those of us who think that we do well, but the Rebbe was really protected her and you know we spoke about it that even when Rebbe's brother passed away he didn't want her to know about it because he figured that that would sort of cause her health to deteriorate under her status so he he orchestrated to... she didn't know that he passed away and the Rebbe would go every day over there no matter what the schedule was but let's read a little bit about here in this Chabadpedia about the Rebbetzin so she was born as I said in the city of Nikolayev on the 28th day of Tevis, in the year Toph Rejmem.

Her father, his name was Reb Meir Shlomo Yanovski.

He was the rabbi of the city of Nikolayev.

exactly, you remember, great, the Rebbe Marash the youngest one became the Rebbe and the first, the oldest one his great grandson was the Rebbe uh... now the in nineteen oh seven in Tofresh Samach Zayin, Reb Levi Yitzchok received a suggestion to become a rabbi in the city of Yekaterinoslav which is now Nepe Petrovsk and he accepted the proposal and he moved with his family to the city in which he was rabbi for 32 years.

The entire time The Rebbe Tzalchanah was standing by his side while she was involved with the communal and very active in the community life over there During the World War I, the Rebbe Tzalchanah, she set up an organization that that took care of supplying a place for sleeping and food for all the people who would be displaced persons who would be running away in the war, so she took care of that in that organization.

In the year Tawfrej Peytes, That was already in 1929 The wedding of their oldest son, which is the Rebbe, took place in Warsaw, that was in Poland But the Rebbe's parents were prohibited to leave Russia to participate in the wedding Because of their activities for Judaism, so they weren't allowed to leave Russia So at the day of the Chasana, Reb Lev Yitzchak and the Rebbetzin, they made their own Suda, Mitzvah, their own meal, notwithstanding the illegality of it to organize any religious assemblies were totally prohibited, but they did it anyways.

the government, the Soviet government began to cause a lot of trouble for the people who were religious and sort of Levi Yitzchak fought for keeping mitzvahs because of his activities he was incarcerated and he was sent to exile to the village of Chiali that's in Kazakhstan Reb Zinchanah quickly joined him in order to make sure that he has all of his needs.

His name was Jakob Bostick.

And Yaakov Lustig was the brother of the famous Rebetzin, Heni Machlis.

Oscar wrote a book on her, Heni Machlis, you know, the Machlis family from Yerushalayim.

And they lived in the old city.

This custom is dated, is cited in the Sefer Ha'am and Chagim, as well as letters of the Rebbe in Erges Kedesh.

Eitzim and Chagim Chabad states that the Rebbetzins of Chabad were accustomed to say Tzlichas during Yisra'el Shema Yitshuvah, and there were also some Chassidim L'Babish that would do so, but it wasn't the majority.

As for the reason why our custom is, ideally, not to say tzlichas during a serasmei tshuva, is recorded by the Rebbe in Sefer HaTzriches, Tav Shinnon, based on the Tzemach Tzedek, that the Tzemach Tzedek stated that prior to Rosh Hashanah, that is a time of the speech of tshuva, that one should speak Abba's tshuva.

But after Rosh Hashanah, during a serasmei tshuva, that is a time of the action of tshuva, and therefore it no longer pertains to the idea of speech, that is expressed through the recital of Selichas.

lights go out, a storm, and they just...

And it was, the reason I'm mentioning it now is because the convening emerged when one of these rabbinic leaders realized, because someone sent her a sermon that an American rabbi had given about Israel and his deep affinity to and connection to Israel, and she realized, my God, Israeli Jews have been saying since October 7th, the whole world abandoned us, and she said, I realized that this is a Rebetzin who's a settler leader and one of the major forces on the right in Israel.

And she said, I realize there's this whole swath of people who care a lot about us, who risk their lives, who lose donors, who lose members, who are getting graffiti on their offices and on their cars.

And we don't pay any attention to them.

Just like I'm laughing, I'm also crying.

You know, the, w- uh, many years ago, I had the distinct privilege of interviewing Rabbanit Rachel Frankel, who, who lost a child in the terrorist attack, and she said something that resonated, and, and, and you've captured it with a little bit of a different language.

She was describing the, the messages that people say to you-

Oh, yes

Just to un- just to, to build it, and to have it be, you know, have it...

To allow it to have the impact that I think it can have, uh, for the Jewish people, and it's something that I've been, you know, slowly pushing upwards, you know, over the last five or six years.

This is what we've been doing, and whenever you have a project, whether it's life, whether it's a marriage, whether it's business, whether it's your work identity, but if it's something that means a lot to you, we wanna get to that stage where we're kind of, like, dancing through life, where every day is just like, "Oh my gosh, it's a joy." And something that I think Tanya emphasized, something that I invoked during the episode that I once heard from Rabbanit Rachel Frankel, something that appears quite starkly in Rebbe Nachman's writing, the imagery that Rebbe Nachman uses is to learn how to dance with sadness, to learn how to bring sadness into the circle, to be able to confront life with the entire spectrum of emotions that make up life itself, to realize that we don't need to be so judgmental over what we feel, and to give ourselves space to feel sadness, to feel disappointment, to feel exhaustion, to feel like I- I'm at my capacity.

I don't know that I have more than this.