The Dovid Fischer saga is the story of Crown Heights. The corrupt community leaders of the Crown Heights Jewish Community Council Inc., along with their Rabbonim and allies, dragged the entire community into their communal wars over three decades ago. Since that time, the in-fighting, hatred, and internecine battles, have grown unceasingly. While Dovid Fischer is no longer at the epicenter, the communal wars still rage on. There are new names and faces, and still some of the old ones too but, the same methods of operation have always been used. This includes a corrupt cabal that has maintained control over the mechanisms of local political power and influence. This cabal has been using fear, intimidation, bullying, deceit, bribery, and a myriad of the same underhanded dirty tricks used by tyrants throughout history. These methods have been tested and proven to work over time, as there is nothing new under the sun.
As illustrated in George Orwell’s seminal book Animal Farm, corrupt totalitarians of all kinds gain their power through focusing on and creating an outside enemy or group of enemies. Maligning and slandering this outside enemy, whether it be Dovid Fischer, Aguch/Krinsky the Shomrim/Hershop brothers, is essential if the cabal is to gain the loyalty of the masses. Fanning the flames of fear and hatred among the people arouses their need and desire for the cabal’s leadership and protection. Help us and support us, the cabal will claim, because if not, the enemies, who are far worse than we could ever be, will take over. Classical scapegoat theory comes into to play as the Dovid Fishers and the Hershkops of the world become the ‘Jews’ of Crown Heights- convenient targets upon whom to place all the blame. No money for community programs? The CHJCC is ineffectual, even harmful to the community? Not their fault! If only the Fishers and/or the Hershkops would get out of their way everything would be wonderful. It’s an old con game however, and the good news is that the con is up. The corrupt ones have overplayed their hand.
There have been too many good Yidden of our community damaged by the cabal over the past decades. Too many lives have been disrupted, reputations ruined, too many dreams have been deferred, and far too little has been done to make a better quality of life for the people of Crown Heights. Literally a fortune of money has been wasted by the CHJCC and their allies on Machlokes. That was Jewish community money that should have been used to build our community, to help heal and comfort our fellow Jews. Instead, millions of dollars have been squandered by the cabal just to keep themselves in business and in power while they perniciously use the name of the Rebbe and Lubavitch to spread divisiveness, Sinas Chinam, and Chillul Hashem.
The following pages are just as relevant today as when they were written in 1991. The aftermath of the Crown Heights riots saw the tragic death of an innocent Jew, Yankel Rosenbaum a”h. His death occurred in large part because of the incompetence and corruption of the CHJCC and was the last straw that led to exposing the lies and deceit of the Dovid Fischer story. The truth came out then, as it is coming out now.
How many more outrageous crimes against the good Yidden of Crown Heights must the cabal commit before the people rise up to assert their rights for truth and justice? How much longer can we sit back and allow the Rebbe’s shechuna and his holy name be dragged further and further into the the shmutz? It is time to get angry. The time for change is now.
“Let all of your deeds be for the sake of Heaven” (Pirkei Avos 2:12)
There is nothing virtuous about the “holy war” waged against Rabbi Dovid Fischer. There is nothing noble about imposing a halachically illegal nidui on a fellow chosid. In researching the “holy war” against Rabbi Fischer, one discovers a most tragic tale. This is the tale of an intricate web of lies, deceit, psychological intimidation, hunger for money, hunger for kovod, and even mesirah. This is an unsavory tale that is not befitting the holy kehillah of Crown Heights.
Jews cannot do wrong without the rationalization that they are in fact doing something virtuous and holy. That is the way Hashem created us. As the Tanya explains, we have a G-dly soul. This special soul is what gives a Jew the power to do teshuvah thereby eradicating his mistakes. We as a community can and must do teshuvah to end this bitter machloykes that is garbed in the cloth of a “holy war.” The first step in eradicating a wrong is to understand what it is. To do so we must go back into history.
With the passing of the revered Rav Dworkin (ע”ה) Crown Heights was left with a void. The Rebbe Shlita instructed that there be a new Rav appointed to serve the needs of the kehillah. Rav Dworkin, (ע”ה) was a strong leader who was respected by everyone, and would be nearly impossible to replace. There were discussions among the Rabbis and leaders of the community and it was decided that one Rav would not be sufficient to serve the needs of the entire community, which included all the shuls and moisdos. Throughout Jewish history, Rabbonim were chosen by a select group of leaders of the kehillah. It was decided, however, to break with tradition this time and to elect Rabbonim by popular vote allowing all married men and single men over the age of thirty to vote. It was also decided to elect Rabbonim who would serve as the Beis Din of Crown Heights.
Rabbi Fischer was opposed to one of the Rabbonim who was running on the slate and openly expressed his opinion before the elections as did other respected Rabbis at the time. He was not, however, personally involved in the elections per se. While serving as a Rav in the Vaad Rabbonei Lubavitch, Rabbi Fischer had actively introduced one of the elected Rabbonim to the practical aspects of the Rabbinate. Once the Rabbonim, and the new Vaad haShechunah were elected, Rabbi Fischer expressed no opposition to them and accepted them completely.
After years of struggle and hard work, suffering through the rehabilitation of buildings, Rabbi Fischer enjoyed success in the real estate business. He had purchased many buildings and had provided apartments for many Jewish residents. In this way he virtually transformed the Crown Heights Jewish community and expanded it to areas that were previously off limits like Utica Avenue. Rabbi Fischer cleaned up the area of Crown and Albany as well as the Troy and Utica area. Both of these areas were once not passable without one having to duck rocks and bottles. As one resident recalled, before Rabbi Fischer came on the scene one could not walk down Kingston Avenue without seeing a gypsy fortune telling storefront or a treife eating establishment and hangout.
“Be wary of those in power, for they befriend a person only for their own benefit; they seem to be friends only when it is to their advantage, but they do not stand by a man in his hour of need” (Pirkei Avos 2:3)
In this olam hasheker, things often appear to be the opposite of what they truly are. Even a great tzadik on the level of Yitzchak Avinu (ע”ה) was fooled into believing that Eisav was good when he was in fact evil. If so, then how much easier is it to fool little people like us into believing that black is white and white is black? With the establishment of the new Vaad haShechunah, the heroes of Crown Heights became the villains and the villains became the heroes.
Rabbi Fischer was not the only Jewish or Lubavitcher landlord in Crown Heights. There were others as well. They were somewhat different from Rabbi Fischer, however, because unlike him they were not concerned with making their buildings predominantly Jewish or with benefiting the community. They were concerned with their own personal profits only.
These landlords had no business dealings with Rabbi Fischer nor did they deal with him personally. They had no reason to dislike him except perhaps for the fact that he criticized them for keeping their buildings filled with tenants of the lowest caliber. Rabbi Fischer did not believe that they were serving the best interests of the community and neither did many of the residents.
There was one landlord in particular whom many residents were especially angry at. He will be called Mr. K. Mr. K. had many Din Torahs with angry community residents who were hurt by his rental and apartment maintenance policies. He was never interested in improving the living conditions of Crown Heights and the community suffered from the low element he kept in his buildings. This situation with Mr. K. existed for many years.
Suddenly, with the establishment of the new Vaad Mr. K. announced that he had donated one of his buildings to the community some time before but had neglected to mention it. The Vaad hailed Mr. K. for this heroic act that had been kept a secret until the new Vaad was elected.
This was a very strange thing indeed. Here was a landlord who was attacked for years for ruining the community and suddenly he announces the donation of a building that he had neglected to mention before. Wouldn’t he have used this fact to defend himself in the past when he was being vehemently criticized? If he had actually donated a building, wouldn’t Mr. K. have made sure that the entire community had known about it to defend his tarnished reputation? Instead he chose to keep such a fact silent? Why did he choose to disclose this fact only when the new Vaad came into power? The answer is simply that Mr. K. lied. He never donated any of his buildings to the kehillah of Crown Heights. Moreover, without consulting with Rabbi Fischer, the owner, Mr. K. bought a deed in a stationery store and turned over one of Rabbi Fischer’s buildings to the Vaad heShechunah. (This will be discussed later in more detail).
Another slumlord, a gvir, was also in the forefront and financial supporter of the campaign to malign Rabbi Fischer. For years this slumlord had enviously watched Rabbi Fischer succeed in building up the community while he made money renting to undesirables. He now saw an opportunity to become a respectable member of the kehillah by joining in the battle against Rabbi Fischer. Suddenly, Mr. K. patnered with this villain. For over fifteen years these slumlords continued to lower the quality of life for the Jews of Crown Heights while Rabbi Fischer was the only one who raised it.
Obviously the new Vaad and these landlords had decided to join forces against Rabbi Fischer. It didn’t matter to the Vaad that these other landlords did not have the best interest of the community at heart while Rabbi Fischer did. In reality, the entire establishment of the Vaad HaShechunah was not lesheim shamayim but for the sole purpose of winning a power struggle against Rabbi Fischer!
The machloykes against Rabbi Fischer was a conspiracy from the start. Rabbi Fischer was associated with the old Vaad HaShechunah before the new Vaad came into being. There was a conspiracy to overthrow this establishment of which Rabbi Fischer was a powerful part. He was not a man who sought kovod and never ran for any public position. He was interested in doing constructive things without needing fancy titles.
The conspiracy against Rabbi Fischer was masterminded by a handful of men who planned to get into power by using Rabbi Fischer as a scapegoat and moreover by taking over his buildings. One of the conspirators was told by his friend, a fellow chosid, that what they were trying to do to Rabbi Fischer was against halacha. He answered that it didn’t matter as long as they got rid of Rabbi Fischer. This was their shitah; to get rid of Rabbi Fischer at all costs with no other considerations, not even that of the Torah.
Scapegoating is a very common tactic for power mongers. Anti-Semitism is in large part based on a scapegoat. When a leader has someone to blame for every problem, then he can claim that situations are out of his control. He can instill fear in his followers that the scapegoat is an outsider who will come and destroy them if they don’t band together under the leader to fight against him. This way a leader can do an inadequate job and still be liked enough to stay in power. Another aspect of scapegoating is that the terrible things that the leader accuses the scapegoat of doing are really usually being done by the leader instead.
“Do not act as judge alone, for none may judge alone except One” (Pirkei Avos 4:8)
Chebro was a real estate company that was established in 1969 at the request of the Rebbe Shlita. The Rebbe Shlita instructed the Crown Heights community, as well Lubavitchers worldwide, to buy a share in Chebro. This, the Rebbe said, was simultaneously a business investment for profit and an investment in building up the community to make it grow. The Rebbe spurred on sales by giving a one dollar bill with his brocha to each person who bought a share in the sum of $500. The Rebbe gave brochot that the private enterprise should succeed and that each person involved should have brochot in ruchnias also.
Several of the same individuals who are now in civil court with Rabbi Fischer were the original founders of the Chebro organization. They bought private two family homes with the money raised to have the housing remain in the community. The sum of $300,000 was expended but the investment was lost and the company went bankrupt.
Rabbi Fischer started to help this organization several years after its establishment. This was during the early 1970’s. A major dispute developed between the founders and employees of this organization and the community at large. The community became furious when they realized that the entire investment was lost and Chebro was in debt. The banks were foreclosing on many of the mortgages and there was a risk of losing the private homes to the bank. It was an extremely serious situation. Chebro was in a dispute with the old Community Council over the issue of having them help with funds. The Chebro founders came to Rabbi Fischer and appealed to him in writing and in person to enlist his help to save the fledgling company.
An election for a new Board of Chebro was called. The newly elected members decided to liquidate the old Chebro organization and to form a non-profit organization called Chevra Machzikei HaShechunah. This was done because in reality the old Chebro was bankrupt.
The original founders of Chebro who were responsible for selling the shares to both the Crown Heights community and to Lubavitchers worldwide, were also responsible for the hundreds of thousands of dollars lost under their stewardship. They never returned the original investment to the Chebro investors. Later they had the audacity to commence a lawsuit against Rabbi Fischer for an investment that they made and for which they had received their original outlay in return even though the real estate was in a bad slump.
These founders had the nerve to start a “holy war” against Rabbi Fischer when they lost hundreds of thousands of dollars that people had invested for profit! The Rebbe Shlita had given brochot for these investments to become profitable and these founders had not filled the keilim for those brochot. Rabbi Fischer bailed them out by saving the properties that were in danger of being lost.
Some of today’s Vaad members are the recipients of these homes that were in danger of being lost. The former founders of Chebro now have the audacity to sue Rabbi Fischer for an investment they made and which was returned to them!
Imagine that a ship is sinking. The frightened passengers grab all of their earthly possessions and abandon ship. The passengers are grateful to have gotten ashore with their lives and their earthly possessions. Moreover, they received a cash refund for their ticket. One person, the captain, stays on board alone. After a long and dangerous journey, the captain is able to successfully keep the ship afloat and miraculously brings it safely to shore.
Rabbi Fischer was the captain of the abandoned ship. When it looked like the investments were going badly the investors chose to walk away from this “money eater” and accepted their ticket refund (money they had invested). Rabbi Fischer believed in the Rebbe Shlita’s brochot that the investments would become profitable, and the shechunah would prosper as was the Rebbe’s wish, and he did not give up hope. He borrowed money from other private individuals from within and without the community to keep the ship afloat and worked eighteen hours a day to save it. When it became a profitable ship, some of the former investors from Crown Heights who had abandoned it, came back to claim the ship as theirs. If the ship had sunk, would they have come back to claim it? Who does the ship belong to? Does it belong to the passengers who abandoned it and received a ticket refund or to the captain who saved it?
“Do not condemn your fellow man until you have stood in his place” (Pirkei Avos 2:4)
The new Vaad began to coerce Rabbi Fischer into showing them all of his personal books and records as soon as they became established. When Rabbi Fischer asked why they wanted this information they would not give him a concrete answer. They said that when a person is engaged in business for the community then, as it says in the Shulchan Aruch, he must show his books if he is asked to do so. This is not the actual halacha. Rabbi Fischer told them that the actual halacha is that if a person is running a “charity fund” (Gabbai tzedakah) and is suspected of wrongdoing, and if this suspicion causes people to talk about him, then it is a good idea for him to show his books to clear his name. It is not, however, mandatory to do so. Moreover, the halacha never calls for the disclosure of one’s personal books and records, only for an accounting of charity funds and this Rabbi Fischer submitted in full.
This did not satisfy the Vaad who harassed him day and night for his personal books and records. They began to threaten him that they would serve him with a siruv and a nidui if he did not disclose these private books. Rabbi Fischer told the Rabbonim that the buildings were in private hands and therefore they had no connection to the community whatsoever. He then offered to prove to them that this was the case by allowing an independent accountant whom both the Rabbonim and the Vaad agreed upon to receive this information. He would allow this, Rabbi Fischer stipulated, only on the condition that this private information would not be divulged to anyone. Rabbi Fischer was afraid that the Vaad would use this information to rile up some of the private investors against him (which is exactly what eventually did happen after the Vaad realized that the community had no claim whatsoever). One of the Rabbonim (we will call him Rav R.) said that the Vaad would keep this information confidential.
Meanwhile, Rabbi Fischer was being continuously harassed day and night with very harsh letters. Every Erev Shabbbos and at times when he was busy giving a shiur or learning in shul, Rabbi Fischer would receive harsh letters stating that he must disclose his ledgers within a few days or even within a few hours or else he would receive a siruv and a nidui. These letters were purposefully remitted continually and given at times when Rabbi Fischer was very busy to create a state of constant tension to break his resolve.
Finally Rabbi Fischer gave in to their demands. He gave all of his books and ledgers to the Rabbonim. The Rabbonim then transferred this highly confidential information to the Vaad.
The Rabbonim permitted the Vaad to Xerox all of Rabbi Fischer’s personal books and gave them back to him only after the Rabbonim received a subpoena from a lawyer several years later. Who could have known that the Rabbonim would allow the transfer of highly confidential information to the Vaad as well as private individuals when this information given in confidence? Who could have known that this information would be used against Rabbi Fischer later when they would call him into civil court?
Historical Document #1
Historical Document #2
“Everything is foreseen, yet freedom of choice is granted” (Pirkei Avos 3: 15)
The initial spark of the “holy war” was a letter put out by the Vaad stating that all of Rabbi Fischer’s activities regarding housing were done for the benefit of the community and to aid people. Therefore, the Vaad made the claim that all the properties did not belong to Rabbi Fischer but to the community. The Vaad appealed to the community to enlist their help in entrapping Rabbi Fischer.
Something happened that the Vaad did not bank on. Not one private investor who invested in the past came forward and said that his investment belonged to the community. All of them said that they had invested money at one time and if Rabbi Fischer was going to be stripped it should fall into their hands and pockets and not the Vaad’s.
The entire machloykes in Crown Heights was instigated by the Vaad haShechunah.They thought they could convince Rabbi Fischer’s private investors that the money they invested was for public purposes and not for private. They made the claim that Rabbi Fischer was building not for himself but on behalf of the community and therefore everything belonged to the community.
When no private investors came forward the Vaad should have at that point simply admitted their mistake and said that the housing was a private issue done to benefit the community but was in private ownership not public.
That is what they would have done if it were a mistake but this was no mistake. It was part of a scheme and a deliberate attempt of the Vaad’s to steal Rabbi Fischer’s buildings and to discredit him. They created a whole new machloykes by going to several private investors who had no conflict with Rabbi Fischer and urging them to sue him. The Vaad told these private people that if they would sue Rabbi Fischer then the Vaad would back them. They told them that they could make a great deal of money by joining forces with the Vaad to sue Rabbi Fischer. Only a small percentage of the investors agreed to this scheme. Originally the Vaad believed they could get anyone who had invested any money to play along with them.
The letter from the Vaad also stated that none of the buildings except for one, were found to be in the Vaad’s name. A former associate of Rabbi Fischer’s said that one of the reasons the Vaad saw him as an easy target in their scheme was because Rabbi Fischer was very trusting in his business dealings and didn’t commit agreements into writing. That may have been one of his most crucial mistakes.
Why did the Vaad use the same lawyers to represent both them and the private investors when they took Rabbi Fischer to court later on? Why were they mixing public and private matters together? If there is a conflict between some private investors and Rabbi Fischer (which the Vaad actually initiated and encouraged) then what does this private matter have to do with the Vaad HaShechunah? The answer is an apparent one; they want to take Rabbi Fischer’s buildings by hook or by crook!
Another obvious question is this: was it halachically correct to accuse Rabbi Fischer of stealing in a public letter without going with him to a Beis Din to prove it?
Rabbi Fischer wrote a letter to the Rabbonim alerting them to this letter from the Vaad in which the Vaad emphatically stated that all of the property belonged to them. How could they accuse a man of wrongdoing and state who the rightful owner of the property was before a Din Torah was held? Rabbi Fischer had alerted the Rabbonim to this public transgression of the Din but they paid no heed to his warnings. Eventually the “holy war” escalated. One aveira brings another aveira.
Historical Document #3
Description of Historical Document # 3
This is the initial public letter that sparked off the “holy war” against David Fischer. (See page 20). It is dated Sunday, 8 Kislev, 5747/1987. To paraphrase:
The “holy war” comes from a letter of a lawyer of the Vaad urging people to come and join him in their “holy war”.
This is a call and an urgent request to each and every resident of the Crown Heights community. It says that the Vaad Heshechunah decided to turn to the residents for help in an urgent matter. It states the opinion of the members of the Community Council that all activities regarding housing that were done through Rabbi Fischer, from when he began working for the community, were done for the community and in the name of the community. All of the investments, loans, help, and the like from individuals or groups were given for the community with the intention that this remain the property of the kehillah and its membership. They were given to Rabbi Fischer, it states, only for the purpose that he represent the community so it is understood that all of the houses and properties belong to the community.
They write that since they have received no answer from Rabbi Fischer when they gave him itemized requests, they are turning to the community for help. They ask for anyone who has any knowledge of any investments, investors, or any proof of any building to give the information over to the Vaad immediately.
The tone of the letter is one of an appeal for help by the Vaad. They present themselves as the innocent victims. Was this a tactic they employed in the “holy war” to gain supporters?
“Because of all my adversaries I became disgraced, and to my neighbors exceedingly: and a dread to my acquaintances, those who see me outside flee from me” (Tehillim 31:12)
In order to justify their abject behavior towards Rabbi Fischer, his enemies had to create a public image of him as a wicked, horrible man. That is one of the aspects of scapegoating a person. They needed to deflect attention away from their own wrongdoing. This was done by shifting all of the blame onto Rabbi Fischer, their scapegoat. So, when Rabbi Fischer served Rav L. (a newly elected Rav who had never served as a Rav in the past, not in a shul or on a Beis Din) with a hazmonah, a whole tumult against this supposedly terrible action was made. In truth, it is not unheard of for a Rav to be called into a Din Torah at all. Any Jew, no matter what his stature, can be called to a Din Torah. Even an elected Rav like Rav L. is subject to a hazmonah when issued from a Beis Din in a kovodike manner. To do so is completely within the realm of halacha.
Let it not be forgotten that Rabbi Fischer was an officiating Rabbi in a synagogue, who was older and had many more years of Rabbinical experience (shimush) than Rav L. Rabbi Fischer knew that Rav L. had said publicly that he would “show Rabbi Fischer who was the boss” and he had said that “Rabbi Fischer had stolen the money from widows” even before the Din Torah had even been held. Rabbi Fischer wanted to hold Rav L. accountable for this breach of halacha and to show that this Rav was biased against him. To have Rav L. serve as Rabbi Fischer’s judge would therefore be unfair. He was doing all he could to defend himself in a way that was according to halacha. In this way Rabbi Fischer felt that maybe he could get a fair Din Torah and clear his name.
Rabbi Fischer took this step of issuing a hazmonah to Rav L. only after requesting a Zablah (a type of Beis Din, see chapter 10) numerous times. He had brought a letter from a Rabbi who would serve on his behalf which stated that he was ready to appear before a Zablah immediately. He also showed letters from various Rabbinical organizations that stated psiki dinim explaining that he was permitted to have a Zablah Din Torah.
Rabbi Fischer explained that he did not want either Rav L. or Rav A. to sit on his Din Torah. He wrote letters with mekoros and mefarshim but these Rabbonim would not accept his tynahs and they would not allow Rabbi Fischer a Zablah.
It was only after Rabbi Fischer saw that he would have no other recourse, after the Rabbonim would not listen to his request because of their bias towards him, that he resorted to issuing Rav L. a Hazmonah. All of this is documented in letters and taped conversations and it is a matter for the public record.
Instead of seeking the emes and abiding by this hazmonah to perhaps find a way to stop the machloykes, Rabbi Fischer’s enemies called a meeting in 770 where he was vilified. They made the ridiculous claim that by serving Rav L. with a hazmonah, Rabbi Fischer was showing his contempt and lack of kovod for the Rabbonim.
As part of their “holy war” against Rabbi Fischer they painted the portrait of a man whose arrogance knew no bounds. They portrayed a man who not only stole the community’s money and refused to go a Din Torah, but a man who also had the audacity to serve one of the Rabbonim with a hazmonah! This was the portrait of a man who cared only for money and power. This was the portrait of a man who held himself above the Shulchan Aruch. They did this to arouse the mob and prepare them for a lynch party.
Rabbi Fischer never said that he did not hold by the Rabbonim. He only said that he could not get a fair hearing before them. He merely wanted a Din Torah before a Beis Din that would be unbiased.
Rabbi Fischer’s enemies purposefully created hatred against him by scapegoating him. Is it possible that the accusations made by Rabbi Fischer’s enemies against him were in actuality true about themselves? Weren’t they themselves hungry for money and power? They wanted to grab property that did not belong to them. Could it be that these people had so little regard for the Rabbonim themselves that they thought they could use them for their own agendas? Did they feel themselves to be above the halacha to the point where they felt accountable to no one?
Historical Document # 4
This letter (See page 25) is from Rabbi Fischer to the Gabboim of 770 dated motzei Shabbos, Parshas Yisro, 5747/1987.
This letter is a heart rendering plea from Rabbi Fischer to stop the ‘holy war’ against him. Notice that he quotes from Parshas Yisro on the very first line of the letter where it says that the Yidden stood at Mattan Torah in complete achdus, thereby pointing out the irony that during this Parsha a “holy war” was being waged against a Jew.
Being that the Vaad HaShechunah has posted large announcements, in the size of letters of Kidush Levana (i.e. very big letters) before lichbentching in all the shuls and the streets that there will be a very urgent public meeting against one who has shamed the Beis Din Tzedek of Crown Heights. It says that people should come in great mobs, as the announcements say, and this gathering will be in 770, Beis Chayenu. Being that they made known verbally the one that they are referring to is me, the small one, I therefore come with this plea and I cry out as it says “the voice of the blood of your brother is screaming.” Is it possible that they should use the Beis Chayenu, the source of Ahavas Yisroel, as place to stand, kill, and suck the blood of a Jew coldly? And you have given permission for this? Do you have a psak from the Vaad Rabbonei Lubavitch that this is allowed? Who judged that this is what my psak Din is? To make a public meeting, especially in Beis Chayenu, and over there they will make a “pogrom”? I have never shamed chas v’shalom, chas v’shalom the Beis Din Tzedek. This is a blood libel!
I request in every possible tongue that Beis Chayenu should take no part in the ‘pogrom’ upon a Jew in Crown Heights and upon his household. And chas v’shalom chas v’shalom, do not use 770, Beis Chayenu for this! (copies were sent to the Rebbe Shlita, Rabbi Hodakov, Vaad Rabbonei Lubavitch, and the Beis Din of Crown Heights).