The Lubavitcher Rebbe: Mashiach?

To my dearest readers,

Today is the third day of Tammuz, marking the 15th yahrtzeit of the Lubavitcher Rebbe zt”l, Rabbi Menachem Mendel Schneerson.

To anyone who knows me, I am attached to the Rebbe with my heart and soul. Whether it was being born through his blessing in his lifetime, or continuing to drink from his holy waters through his books and speeches till this very day.

It is for this reason, that I have felt the need to publish the following article, discussing very contreversial matter in Jewish life today. I know people will be upset, but I testify before Heaven and Earth – it is not for my own sake that I have done this, but rather for the sake of Hashem, his holy Torah, and the honor of the Rebbe, of blessed memory.

As Rabbi Meir Kahane once said, “One who loves Jews, says the painful things it takes to help them”. And if this means publishing an article that will help bring light to the eyes of those who have blasphemized their own Rebbe, it is just that which I will say.

I bless you all that this shall be our last Gimmel Tammuz in this bitter exile of “Alma Dipiruda”, but until then, may the merit of our Rebbe stand for us before Hashem’s mighty throne.

Sincerely,

Yonatan Y. Halevy

The Holy City of Yerushalayim

The Revelation of Melech HaMashiach

*

From the Teachings of
The Lubavitcher Rebbe, zt”l

*

Published by
The Committee for Fulfilling the Rebbe’s Directives




Table of Contents

Foreword

Introduction

Sources of the Mishichistim’s Error

  • Chassidim Said the Previous Rebbe Was Moshiach

  • The Generation’s Leader is the Generation’s Moshiach

  • Every Chossid Believes his Rebbe is the Moshiach

  • Moshiach’s Name is Menachem

  • Local Chabad Leadership Should Decide

  • A Judge Has Only What He Sees with His Eyes

  • Management Must Manage as It Understands

  • The Rebbe Encouraged This By Shaking His Head

The Rebbe’s Clear Instructions Regarding Publicizing the Identity of Moshiach

  • Iyar, 5744

  • Tamuz, 5744

  • Tishrei, 5745

  • Adar, 5748

  • 5749

  • Iyar, 5751

  • Elul, 5751

  • Tishrei, 5752

  • Mar-Cheshvan, 5752

  • Shvat, 5752

  • Summer, 5751

  • Adar I, 5752

  • Iyar, 5752

  • Sivan, 5752

  • Summation

A “New Era”?!

  • “New Era” – Slogan of the Reformers

  • The Roll of Rabbi Yoel Kahan

  • The Mishichistim Have Their Own Agenda – Which Has Nothing to Do with Moshiach!

  • An Appeal to Rabbi Kahan

  • “New Era?!” – Or Just a Scam

  • The Years 5710-5711 – “New Era” or “Old”?

Who Are the Mishichistim?

  • The First Class of Mishichistim

  • The Second Class of Mishichistim

  • The Third Class of Mishichistim

  • The Fourth Class of Mishichistim

  • The Similarity Between All These Groups

  • The Mishichistim’s Behavior During the Rebbe’s Levaye

The Mishichistim Distort the Rebbe’s Sichos

  • Moshiach – “He Already Is a King”

  • The Rebbe’s Sichos Actually Say the Very Opposite!

  • Mishichistim Choose Certain Sichos and Reject the Rest

  • Moshiach will be Reveled in the Galilee

  • Moshiach will Not be a Chassid, But a Veltlicher!

  • Tisha B’Av – Time of Moshiach’s Birth

  • Tzadikim Resurrected Before Moshiach’s Arrival Cannot be Moshiach

  • Which Sichos are Plain and which are Allegorical?

  • Rabbi Sholom Ber Wolpo

  • The Mishichistim Dispute the Rebbe’s Interpretation of the Rambam’s Hilchos Melochim

  • The Rebbe Used the Word “Shlita” in Reference to the Previous Rebbe After His Histalkus

  • Summery

Why the Rebbe Said Things Susceptible to Leading the Mishichistim Astray

  • The Rebbe Said Not to Extract Hints from His Words

  • Still: Why Did the Rebbe Say Things that Led the Mishichistim Err?

  • Many Sichos Were Blessings and Encouragement

  • Why the Rebbe Did Not Protest Public Singing of “Yechi”

  • The Rebbe’s Speech About Declaring “Yechi Hamelech”

Turn Back, Turn Back, from Your Wicked Ways



Foreword

Moshiach,” “The time of your redemption has arrived,” “Moshiach is coming” – these are slogans that the Rebbe instructed to proclaim and publicize throughout the world. This was done, and continues to be done even now. The message of Moshiach’s imminence has been well publicized in books, newspapers, radio and TV, plastered on public billboards and the like – and people have been encouraged to prepare for the glorious revelation of King Moshiach.

Efforts to disseminate this belief and conviction are certainly commendable, meritorious and noble, and there is no need for this book to focus on this message per se – it is already quite well publicized, and presently there is nothing more for me to add. The purpose of this book is entirely different!

From among the Rebbe’s Chassidim there has emerged a collection of disconcerted individuals, young and old, who instead of publicizing the closeness of Moshiach as the Rebbe wanted, took upon themselves to publicize things that are expressly opposite the Rebbe’s instructions – they devised their own aberrant campaign to emphasize their certainty as to the identity of Moshiach – proclaiming to the world that Moshiach is none other than the Lubavitcher Rebbe! As this book will demonstrate, they did this despite the fact that many, many times, orally and in writing, the Rebbe himself utterly rejected and condemned such pronouncements!

According to These Self-Styled Mishichistim The Rebbe’s Words Are…, G-d Forbid, ‘Words of Dogs’!

What has compelled me to write now?

In the year since the Rebbe’s histalkus, the proponents of this bizarre campaign, who call themselves Mishichistim (Moshiachists), have not slackened in their dedication to proclaiming the Rebbe as Moshiach, nor have they abated their incessant chanting, “Long live our Master and Rebbe, King Moshiach forever and ever.” Quite the contrary, the rhetoric spouting from these individuals has grown progressively worse.

I came across a copy of the Mishichist magazine Beis Moshiach (No. 12), and was startled by a very disturbing article by a Rabbi from Kfar Chabad, which ridiculed and maligned the Rebbe, scandalously desecrating his holy words, rachmana litzlan!

In this article (pages 11-12), entitled “Chassidim Unite – Lubavitch has a Baal Habayis” (!), the writer argues with utmost chutzpah that those Chassidim who criticize the actions of the Mishichistim are thereby responsible for discouraging people from learning Chassidus. Any critic is vilified as a representative of the yetzer haroh, and is called “a dog in wolf’s skin among the pack,” who deserves to be told, “I recognize your disguise, I know you’re a dog. Lick my behind, as is the nature of dogs to do!”

How filthy and outrageous! When I saw these words my heart ached and cried out: You loathsome fiends! Don’t you know who you mock?! You mock none other than the Rebbe himself!!

Who was the first to refute them, and to point out to the contrary , that it is their behavior which repels Jews from learning Chassidus?! Not me, not one of the Rabbis of the community, not even an executive of Agudas Chassidei Chabad! No, these words belong to the Rebbe himself! There is not the slightest doubt about it – the Rebbe immediately protested, clearly and loudly, at the slightest outbreak of such behavior. The Rebbe’s very own holy mouth many, many times pronounced this criticism, and many, many times the Rebbe set this down in black and white in his very own holy handwriting!

Oh, you despicable imbeciles! Who are you to scoff at the Rebbe?! Have the Rebbe’s words now become “words of dogs”?! Are his pure directives, chas v’shalom, “words of the yetzer in a silken cloak”?! Rachmana litzlan!! How could these Mishichistim have sunken so low?! They should quickly remove the shoes from their feet and run to the Rebbe’s holy tzion and beg his forgiveness!

Nu! The Mishichistim have been doing things which are clearly against the Rebbe’s holy will, and blatantly violate his holy directives – Nu! What can be done about it, free choice is given… Nu! they print material which the Rebbe absolutely condemned – Nu! What can be done about it, free choice is given… However, this magazine , with the Rebbe’s holy picture adorning the cover, but inside an article by a presumed Chassid (with beard and peyos yet!) abusively and derisively mocking, may G-d have mercy, our holy Rebbe – for me this was already too much!

I resolved to myself. Enough already! This fighting with the Rebbe has gone too far. It is time already to confront the rebellion. It’s time to remind everyone, or point out to them for the first time, the Rebbe’s real opinion regarding anyone proclaiming him Moshiach.

I pray that in the merit of this book, and in the merit of efforts to uphold the honor of the Rebbe and Lubavitch, we will all speedily merit the revelation of King Moshiach – despite the present war of the Mishichistim against him!

Shlomo ben Tzvi
Erev Gimel Tamuz, 5755
Crown Heights – “Where G-d set His blessing”


Introduction

The Rebbe emphasized, in a manner unprecedented in modern times, the extremely close imminence of Moshiach – that he is practically here, “just beyond our partition.”

In previous generationsthe concept of “Moshiach” was perceived as merely a distant vision, but not of direct relevance in daily lives of ordinary Jews. Chassidic speeches and discourses were generally closed with expressions like “may we merit to see the coming of the righteous redeemer.” But with the passage of time the Rebbe elaborated and expressed much more than this, drawing the concept of Moshiach from the potential to the actual – publicizing joyous tidings to Jews throughout the world that there is no need for them to fear because “the time of your redemption is at hand!” Moshiach, the one who mJews have awaited for thousands of years, is about to appear and take charge. He will free the Jewish people from their long and bitter exile, and lead us to our Holy Land very, very, very soon indeed.

At first, as expected, all of the Rebbe’s Chassidim, being attached to him with heart and soul, energetically followed his guidance as to what to include in this message of Moshiach’s imminence. With the Rebbe’s encouragement some leading Chassidim even worked for, over and above all of the Rebbe’s other mitzvah campaigns, a special new “Moshiach Campaign” dedicated to publicizing in as many ways as possible that “Moshiach is coming.”

It is noteworthy that in no other instance did the Rebbe say so explicitly what to do and how to do it as far as spreading this message was concerned. The Rebbe stressed that the new campaign was to have a specific motto, “Moshiach is coming,” and that the way to accomplish this was through learning the many Torah sources about Moshiach and the redemption, especially as explained in his own Likutei Sichos (Shabbos Parshas Acharei, 5751).

Thus the Rebbe specifically set bounds for the “tidings” he wanted to spread throughout the world – the general idea of Moshiach’s imminent coming. He gave permission and encouragement for this to be advertised on public billboards, banners, and even on T-shirts, etc. – but he especially urged that all Jewish people could hasten Moshiach’s coming through learning what the Torah says about Moshiach and the redemption. Activities complying with this policy of the Rebbe are clearly desirable and in accordance with the Rebbe’s will.

However, after properly stressing the basic idea of Moshiach, and raising the consciousness of his imminent coming to a position of direct import on people’s lives – in an attempt to make this even more evident and unmistakable, so that people could even point a finger at whom they meant, the specific person who would be revealed as Moshiach – a number of individuals took upon themselves to add yet another stage! They decided to stress that the Moshiach they meant was the greatest Torah giant of our time, the leader of the generation, who obviously and unquestionably was none other than the Lubavitcher Rebbe – and they unabashedly and without authorization from the Rebbe started publicizing this presumption of Moshiach’s identity throughout the entire world!

True, the Mishichistim did not get the idea that the Rebbe was Moshiach out of nowhere; there were good reasons for a rational person to think so, especially in light of numerous allusions to this possibility in the Rebbe’s own talks and conduct (as will be explained in Section 1). Unfortunately however, the unchecked fervor of these Chassidim led them to careen carelessly along a grievous course, and in the end their whole bearing came to be diametrically opposed to the Rebbe’s clear teachings, rachmana litzlan, and to the extent that they began waging an open war against the Rebbe (as will be explained in Section 2).

Undoubtedly this whole affair is the work of the Satan, and even some of our Rabbonim and Mashpi’im, surely at first thinking they were acting for the sake of heaven, sided with the Mishichistim. These adherents gave the new movement its veneer of appearing “Chassidic” and “mekushar ,” while in reality what they are doing is totally against the Rebbe’s will.

This book will present the facts of the matter so that the members of our community and Jews the world over will be able to know what the Rebbe truly said regarding publicly proclaiming the identity of Moshiach.


Sources of the Mishichistim’s Error

A number of quotations from the Rebbe, from his farbrengens, and from his verbal and written responses, seem to indicate that indeed it is permitted for Chassidim to say who they think is Moshiach. The following are a representative sampling of these:

Chassidim Said the Previous Rebbe Was Moshiach

In a speech of Shabbos Parshas Naso, 5720, the Rebbe related:

“When the (previous) Rebbe proclaimed ‘Immediately to repentance, immediately to redemption,’ Chassidim indeed publicized this, and they even added – among themselves – that the intended redeemer was none other than the (previous) Rebbe himself…”

From this it seems a straightforward conclusion, the Mishichistim argue, that similarly, we – the Chassidim of the Rebbe – are also allowed to say and even publicize the same thing regarding our Rebbe.

The Generation’s Leader is the Generation’s Moshiach

In the speech of the night of Simchas Torah, 5746, the Rebbe said:

“The Leader of the Generation is ‘Moshiach ‘ – starting with the basic meaning of ‘Moshiach,’ ‘Moshiach HaShem ,’ from the root ‘mashuach,’ ‘anointed,’ since he is anointed and chosen to be the Nosi and Shepherd of Israel.

“Further, there can be no objection if this is even interpreted as ‘Moshiach’ in simplicity, Moshiach Tzidkeinu, since that is true – for the Nosi of the generation is the Moshiach of the generation.”

Every Chossid Believes His Rebbe is the Moshiach

In the Sicha of the 5th night of Sukkos, 5747, the Rebbe said:

“Every Chossid believes with complete faith that the Rebbe of his generation is – the Moshiach.”

In the Speech of Shabbos Parshas Tazriah-Metzorah, 5751, the Rebbe brought the well known passage from Mesechtas Sanhedrin, “The disciples of Rebbe Shila say his (Moshiach’s) name is Shila,” and then he continued:

“And we (Chassidim) answer in like manner regarding our Rebbeim, especially my father-in-law, the Rebbe Nosi Doreinu…”

These sources seem to indicate that we are allowed to publicize the name of the person we hold to be Moshiach.

Moshiach’s Name is Menachem

In the Sichos of Shabbos Parshas Yisro and Shabbos Parshas Mishpotim, 5752, the Rebbe said:

“The letters of the word ‘MiYaD‘ (as in “Moshiach should come miyadnow“) form an acrostic for Moshiach, Yoseph Yitzchak [the Previous Rebbe], D ovber [the Rebbe Rashab]…”

Then he added regarding the letter Mem :

“and note that (according to one opinion in the Gemorah) ‘his name is Menachem‘…”

Seemingly, anyone with a brain in his head understands exactly who the Rebbe intended with this statement!

Aside from these Sichos, and others of a like nature, there are also indications that we may call the Rebbe “Moshiach” based on a number of the Rebbe’s answers to individual inquirers. For example:

Local Chabad Leadership Should Decide

In the month of Shvat, 5752, Rabbi Bernard of South Africa asked: In the past the Rebbe expressed his will strongly against calling him Moshiach, but was this still against his will? The Rebbe answered:

“It depends on the conditions in the place it is done. It is up to your local Chabad leadership to decide.”

Since the Rebbe did not specifically answer not to publicize this, it seems that he was allowing an opening for Chassidim to proclaim him Moshiach.

A Judge Has Only What He Sees with His Eyes

In the month of Adar I, 5752, Chassidim from Kiryas Chabad in Lod, Israel, were worried that talks given by Rabbi Sholom Ber Wolpo on the topic of “Who Is Presumed to Be Moshiach” were going beyond the pale of the line the Rebbe had drawn, but the Chassidic Rav of the community, Rabbi Boruch Yorkowitz, maintained there was no longer any concern regarding calling the Lubavitcher Rebbe “King Moshiach.” Accordingly, they wrote and asked the Rebbe, how they should conduct themselves in this matter? The Rebbe answered, on 16 Adar I, 5752:

“‘Ein l’dayan eloh mah sheinov ro’os ,’ ‘A judge has only what his eyes see.'”

From this it is again seen that the Rebbe did not negate publicizing this, but he only stressed the need to act in accordance with the directives of a Rav.

Management Must Manage as It Understands

At about the same time, the management of Neshei Chabad Organization of New York wrote to the Rebbe about their plan to publicize throughout the world that the Rebbe was Moshiach. The Rebbe answered:

“The job of every management, the aforementioned included, is to manage in the way it understands, and not to ask me to meditate on every subject, that I should be the manager. A notice [to me] is enough, and this should be obvious.”

Seemingly, in this answer too the Rebbe did not negate the suggested project, and as in the previous instances he allowed an option for this to be acceptable.

The Rebbe Encouraged This By Shaking His Head

The Mishichistim also bring quite a number of occurrences that happened after 27 Adar I, 5752, when the Rebbe nodded his head positively in answer to questions regarding publicizing that he was Moshiach (I will not detail them, it is enough what is in their books).

Their main and primary banner is what they regard as their clearest proof: For almost a year and a half, from Simchas Torah 5753 until his second stroke on 27 Adar 5754, practically every day that the Rebbe appeared on the balcony of 770, Chassidim sang the “Yechi” song proclaiming the Rebbe as Moshiach – and not only did the Rebbe not protest, but he even encouraged the singing with vigorous nods of his head and hand.

From this the Mishichistim saw a “green light” to continue with their activities to the fullest extent. However, as will be explained in the following sections, despite all of the above, the Mishichistim made and continue to make a terrible mistake, for the Rebbe answered in numerous clear directives that he definitely does not appreciate this, and he even explained himself, giving flagrant reasons why this behavior is seriously inappropriate.

Further, these were not just “stray answers” that can be easily shrugged off, so that “it is impossible in any way to extrapolate from them that the Rebbe was forever opposed to publicizing this” – as Rabbi Wolpo writes in his latest book (“Hanisayon Ha’acharon,” p. 83). Rather, as the reader will see, when these people defiantly proclaim that the Rebbe is Moshiach, they actually are proclaiming an open war against the Rebbe and all his holy predecessors.

The Rebbe’s position has not, chas v’shalom, changed regarding this – and there can be no doubt that this remains his position even now!


The Rebbe’s Clear Instructions Regarding Publicizing the Identity of Moshiach

Iyar, 5744:

In the month of Iyar, 5744, Rabbi Wolpo wanted to print his book “Yechi Hamelech,” in which he attempt to demonstrate, with numerous hints, that the Lubavitcher Rebbe is Moshiach. After he sent the Rebbe the book’s proofs, he immediately received the Rebbe’s answer, written in the Rebbe’s handwriting, and read over the telephone by Rabbi Hodakov. The Rebbe’s words were:

“Telephone him in my name the following:

“It is apparent that he is feigning as though he doesn’t understand what I already answered before, that it is possible to do much damage to Chabad, rachmana litzlan, and to the spreading of the wellsprings, through writing on this theme – and my intention was mainly to him; enough said.

“Now I warn him that he must stop speaking, writing, and how much more so, publicizing, especially in print, anything pertaining to Moshiach – whether in his own name, under an assumed name, through an intermediary or the like – with whatever kuntz he may concoct, and in whatever format or manner that may be. And if, chas v’sholom, he goes ahead and does anything in this regard, he should know clearly that this is a specific and general war against me.

“Obviously the above includes any interpretations of matters regarding Moshiach in the Rambam or other Seforim, Chassidic discourses and anything of the like.”

Tamuz, 5744:

In the month of Tamuz, 5744, Rabbi Wolpo wrote to the Rebbe asking forgiveness for the aggravation he had caused the Rebbe through his efforts to publish his above mentioned book, but he again attempted to “prove” to the Rebbe that people really “needed” his book. The Rebbe responded:

“1) Obviously, in everything I wrote and said regarding the above there was absolutely nothing at all the opposite of a blessing, chas v’sholom v’chas v’sholom, and even now there is none, chas v’sholom v’chas v’sholom. However:

“2) When something is ‘publicized,’ and especially when it is printed, what is pertinent is how it will be interpreted by the reader – and not the author.

“3) It has come to pass that because of his activities (speaking, printing, and behaving) – he fuels divisiveness, etc., and hundreds of Jews (and more) have stopped learning Chassidus, and now oppose the Baal Shem Tov and his teachings in actuality, etc., etc.

“4) Among these are some who until he began doing such things were involved in spreading the wellsprings .

“5) Some seek the slightest hint or pretext which can be used to enlarge the bonfire.

“6) In the pages which he enclosed there would be no need for such people to search for hints and pretexts , for they are all permeated with this material, and automatically his effort would only lead to a continuation of the same result, another battle against disseminating Chassidus, and even more people will be estranged from learning Chassidus – may this never happen…!

“All the above is obvious, and therefore it is extremely astonishing that he tries to explain to me the opposite!”

After receiving the Rebbe’s holy answer, again Rabbi Wolpo had the chutzpa to “explain” to the Rebbe the value of his book, and he again continued “sparring” with the Rebbe – insisting that no one should be “ashamed” of the halacha. Again he received the Rebbe’s holy reply:

“What I wrote was not just a precaution, lest perhaps… Rather, it was founded on what is public knowledge – that thousands, and more, have stopped learning Chassidus and now clash with the teachings of the Baal Shem Tov, etc., because of talk and publications from you alone.

“As for the ‘simpleton’s question’: How can it be proper not to spread the halacha?

“Let me ask you: When speaking to a rich man in the United States for a donation… do you tell him that one who strikes a match on the holy Shabbos is censurable by stoning, and if the Sanhedrin was in power, as you long for it to be, you would be among those who would stone him, rachmana litzlan – as provided for by a clear halacha in the holy Torah? And would you tell this to him even when you were visiting him on the afternoon of Shabbos Eve?

Certainly, if you answer my question, I will, bli neder, answer you.”

Tishrei, 5745:

On the first night of Sukkos, 5745, when the Rebbe spoke about the acrostic of the year, “T – Tehei, S – Shnas, M – Melech, H – HaMoshiach “- “This will be the year of the King Moshiach” – he said:

“It is clearly explained in the famous epistle from the Rebbe Rashab, that Moshiach is called by many titles: ‘Dovid,’ ‘Son of Dovid,’ ‘House of Dovid’ – as in the Rambam, ‘If a king will arise from the House of Dovid, versed in Torah… and he will compel all of Israel, etc.” – and similarly, at times he is called ‘King’ – ‘King Moshiach.’ The advantage of being called ‘King Moshiach,’ since ‘there is no King without people,’ is that people willingly accept his sovereignty over them.

“We have the potential for this especially in this year, when we are in the sixth millennium, and in this itself, in the ‘afternoon’ – i.e., after 500 years – and especially as it is already toward ‘day’s end,’ and in this itself, we are in the year 574 5 (TSMH) – such that we already have the identifier Heh (T – Tehei, S – Shnas, M – Melech, H – HaMoshiach), the year of ‘ The King The Moshiach.’

“Here it is necessary to note: No one should join the so-called ‘Spitz Chabad‘ who will start learning hints and inferences from this in a manner that is clearly opposite the will of the Rebbe and Nosi, which can hinder Jews from learning Chassidus – and students have already been repelled from learning Chassidus from such behavior…!

“When it comes to this subject we must rely on the Almighty. What we must do is learn Chassidus, and to the extent that even when one does not have a discourse in hand it is still recognizable that he is thinking Chassidus, and when asked a question in Chassidus, one has to know what to answer as clearly as he knows the most basic halacha. That is the way to merit ‘This is the blessing’ – such that one will be able to point to him with a finger and say, ‘This is a Chossid’ -because he will be steeped in Chassidus in a manner that everyone can see it in him.

“And as for the argument that he is not holding thereby – the Rambam already forewarned against this in his famous ruling that every Jew ‘wants to do all the Mitzvos,’ only occasionally it is possible for “his yetzer to force him,” and therefore it may be necessary to blow off the ‘dust’ which conceals his true will.”

*

Despite the clear wording of the previous Sicha, on Motzoei Shabbos Breishis, 5745, during the Rebbe’s farbrengen, Chassidim sang a tune with the words “Soldiers of the Rebbe, soldiers of Moshiach Tzidkeinu, he will lead us with Tanks to our Land…” The Rebbe suddenly interrupted the singing of the song, and spoke sternly and sharply in a deeply pained and loud voice. Some of the Rebbe’s less-shern words were as follows:

“There are some ‘Spitz Chabad’ who think that specifically they know what has to be done and how it is necessary to behave, and when everyone around them tries to tell them that what they are doing is detrimental, it has no effect on them whatsoever, for they think, ‘Who are they to tell us! None of them are on our level, for we are ‘Spitz Chabad!’

“The intention in this: As a result of what they are saying, the things they are printing, and the songs they are singing, etc. – they are responsible for distancing of scores of Jews from the teachings of the Baal Shem Tov, learning Chassidus, and conduct in the ways of Chassidus. Not only this, but even Jews who had already started learning Chassidus – now they have stopped learning Chassidus because of the activities of these people! Not only do these activities not bring closer the distant, but on the contrary, they even distance those who had already started getting close! Even when they try to wrap themselves in a cloak of holiness, “a silken kaftan and gartel” – it does not change at all the fact that thereby they alienate Jews from the teachings of Chassidus, together with everything else that ensues. All of this is squarely their responsibility…!

“Why don’t they follow in the way our Rebbeim paved for us! No one has any need for their ‘innovation,’ especially as the only thing it serves is to foment new divisiveness against the Baal Shem Tov and the Alter Rebbe, rachmana litzlan…!

“Therefore, let it be known: Anyone who continues with these activities – is an opponent who fights against Chassidus Chabad, against Nosi Doreinu, the Baal Shem Tov, until Malka Moshicha… who desires and longs to come and redeem us, only he must wait until there is an increase in spreading the wellsprings to the outside. These people, meanwhile, are decreasing the number of Jews learning Chassidus, rachmana litzlan!

*

Adar, 5748:

In the month of Adar, Rabbi Yitzchak Hendel of Montreal, sent the Rebbe a Psak Din, cosigned by other Chassidim there, that the Lubavitcher Rebbe “is presumed to be Moshiach.” The Rebbe turned to his secretary, Rabbi Leibel Groner, and asked who had sent this. Rabbi Groner answered it was from Anash of Montreal, with the authorization of Rabbi Hendel. Thereon the Rebbe asked:

“Based on what did he judge me this way? Are all of his ruling of the same quality as this…?!

5749:

During the yechidus of Rabbi Tuvya Floss, a Chabad activist from Israel, the Rebbe, among other things, spoke strongly and sharply of Chassidim in Israel (even mentioning names) who go around in the streets announcing the Lubavitcher Rebbe is King Moshiach. The expression the Rebbe used to describe how he felt about this was:

“When they do things like this they tear me to pieces!

Rachmana Litzlan!

*

Iyar, 5751:

In the farbrengen of the first Shabbos after the famous Sicha of 28 Nissan 5751, Rabbi Y. Ganzberg stood up and made an announcement in the Rebbe’s presence, saying that he must reveal himself as King Moshiach. The Rebbe responded, with a contorted face:

Don’t tell me what to do…!” (and many know the rest of the Rebbe’s remarks).

*

Again, the next Shabbos, in the middle of the farbrengen, Rabbi Dovid Nachshon burst out singing the tune “Zol Shoin Zien Di Geulah” with the words “Yechi Adoneinu Moreinu v’Rabbeinu Melech Hamoshiach L’olam Voed,” and many of the assembled crowd sang along with him. The next day, the Rebbe made it known through his secretary, Rabbi Groner, that:

“What they did was their responsibility,”

and

“because of them the Rebbe was coming down to prayers an hour late…”

*

In the month of Iyar, 5751, the editor of the weekly Kefar Chabad, Rabbi Aharon Dov Halprin, sent the Rebbe an article by Rabbi Yoel Kahan that he was considering printing. The article explained that one who truly believes his Rebbe is the leader of the generation, and who also believes in Moshiach, naturally has to believe that his Rebbe will be Moshiach. The Rebbe responded (on 17 Iyar) with a complete reputation:

“If, rachmana litzlan, you print anything even slightly similar to this – you should right away totally close down the magazine. The enclosed article is obviously baseless.”

*

In that month (Iyar, 5751) the editor of Yisroel Shelonu, Mr. Shmuel Shmuali, wanted to print in his newspaper about Moshiach in general, and more specifically, that the Lubavitcher Rebbe was Moshiach. The Rebbe replied:

“Regarding publishing about Moshiach, etc.:

“As evident from all the information coming in, the latest articles and columns on this subject have raised new antagonists, to the detriment of Chassidic learning and practice.

“In debates and disputations, especially in print, the questions are always easily established, but the answers are not always so forthcoming…

“Seemingly, considering the present state of affairs, it would be more sensible to suspend printing on this topic…”

*

Summer, 5751:

In the spring of 5751, Rabbi Wolpo again asked the Rebbe if the time was ripe for him to publish his book “Yechi HaMelech,” which promoted as halacha that the Lubavitcher Rebbe must be recognized as the King Moshiach. The Rebbe answered:

“If he leaves out the portions, as discerned by understanding friends, that are liable to distance even a single Jew from learning Chassidus – then it is all-right. I will mention this at the Tzion.”

Elul, 5751:

In Elul, 5751, Rabbi Dovid Nachshon sent the Rebbe a proposed program emphasizing the theme of Moshiach, sponsored by the “World Organization for Bringing Moshiach.” The Rebbe answered (on Elul 12, 5751):

“If you can do this in vessels of the World of Tikun [i.e., rationally and pragmatically] – as determined by one immersed in the World of Tikun, after reflection focused in the World of Tikun…”

*

Tishrei, 5752:

In Tishrei, 5752, Rabbi Dovid Nachshon received another message from the Rebbe, delivered by Rabbi Yehuda Yureslavsky, secretary of Vaad Rabbonei Chabad B’Ertzeinu Hakodesh. In this memorandum the Rebbe stated plainly:

I forbid him to be involved in matters of Moshiach both now and in the future!

*

Mar-Cheshvan, 5752:

On Shabbos Parshas Noach, Mar-Cheshvan 4, 5752, Chassidim started the farbrengen by singing the “Yechi… Melech HaMoshiach…” When they finished singing the Rebbe said:

“This is extremely absurd. Here a song is sung with such words, while I sit here at the table… The truth is that I really should get up and leave!…

“As for why I am not leaving – first of all, whether I do or I don’t, it anyway would not help; and secondly, it would upset the goal of ‘sheves achim gam yachad‘ (‘brethren sit even together’) – for if I leave others too will leave, and automatically this opportunity for ‘brethren sit even together’ would be lost. Everyone knows how important this is – as the Rashbi elaborates in the Zohar…”

*

Shvat, 5752:

In the month of Shvat, 5752, there was a concerted drive to accumulate signatures on petitions “to accept the Rebbe’s Sovereignty.” The program “Itim” called the public relations representative of “Tzach” in Israel, Rabbi Menachem Mendel Brod, asking for his reaction to this phenomenon – but at first he deferred to comment on the matter.

Afterward, the newspapers got hold of the story, and they invited Rabbi Brod to appear in a television interview to explain what was happening. After consultations he decided to go ahead and explain as mildly as possible – that Chassidim naturally think of their Rebbe as fitting to be Moshiach, and in order to strengthen their faith they even express themselves in writing that they are totally dedicated to him and prepared to act with him to bring the redemption…

That evening he sent a report of the day’s events to the Rebbe, and he right away received the Rebbe’s holy reply:

“So he should continue to do in the future… However, he doesn’t understand that the more he says the more he will get drawn into this.”

Shvat, 5752:

To many who wrote letters to the Rebbe addressing him as “The Rebbe Melech HaMoshiach,” the Rebbe replied:

“When he will arrive I will give this to him.”

Adar I, 5752:

On 13 Adar I, 5752 (a scant 14 days before 27 Adar I), Neshei Women’s Organization of New York sent the Rebbe a pamphlet by Rabbi Wolpo that they wanted to distribute, titled “Kabolas P’nei Moshiach Tzidkeinu ,” which stated outright that the Lubavitcher Rebbe was King Moshiach. Immediately the Rebbe responded (with a copy to Vaad Agudas Chassidei Chabad):

Urgent!

“I have already answered him that essays like this repel very many from learning Chassidus – the opposite of spreading the wellsprings to the outside!”

*

Just a few days before 27 Adar I, 5752, the Rebbe issued a handwritten answer to an individual (the facsimile was later released by the Rebbe’s secretary, Rabbi Binyamin Klein):

“There is no obligation at all to search for who is Moshiach – but there is a positive commandment of the Torah to love each and every Jew and avoid divisiveness to the extreme, and obviously one should not intentionally incite the opposite!”

*

After 27 Adar I, 5752, the Rebbe was no longer able to answer by speaking or writing, but he was still able to answer by shaking his head “Yes” or “No.” The following are some of his answers in this period:

Iyar, 5752:

In Iyar, 5752, a Shliach in California, Rabbi Dovid Aliezri, sent the Rebbe a letter with three questions: 1) Should activities pertaining to Moshiach be separate, but on a par with, the Chabad House’s other activities? Or are they meant to be the main stress of all the activities? 2) Is necessary to indicate who is Moshiach? 3) Should it be publicized that our period is the period of Moshiach’s coming? The letter was read by the Rebbe’s secretary, Rabbi Groner, and the Rebbe responded by shaking his head:

To the first part of the first question (Should activities pertaining to Moshiach be separate, but on a par with, the Chabad House’s other activities?) the Rebbe shook his head to indicate “No.”

To the second part of the first question (Or are they meant to be the main stress of all the activities?) he shook his head twice to indicate “Yes!

To the second question (Is necessary to indicate who is Moshiach?) the Rebbe shook his head vigorously to indicate “No!

To the third question (Should it be publicized that our period is the period of Moshiach’s coming?) he shook his head “Yes.”

*

At about the same time as this Rabbi Yoseph Yitzchak Gutnik asked the Rebbe if he should fund projects of the “International Campaign to Bring Moshiach” which was publicizing that the Lubavitcher Rebbe was King Moshiach.

The Rebbe shook his head “No!

*

Sivan, 5752:

During Sefiras Ha’omer, 5752, Rabbis Yitzchak Dovid Groner and Chaim Gutnik, from Australia, traveled through a number of countries to publicize that the Lubavitcher Rebbe was presumed to be Moshiach. Their journey’s goal was to have as many Chabad Rabbonim as possible gather in Crown Heights on the holiday of Shevuos for meetings and discussions, and afterwards to hold a general meeting of all Anash in 770.

At their discussion sessions these Rabbis decided to publicize a program with a number of propositions, which they planed read in public in 770. Before releasing this program, these Rabbis (together with Rabbi Chanzin and others) asked Rabbi Groner to read it to the Rebbe.

Rabbi Groner reported back to them that to every point the Rebbe shook his head affirmatively, but when he read the proposition about declaring the Rebbe the “presumed Moshiach” the Rebbe’s reaction was different:

The Rebbe shook his head very stronglyNo!

There were also many answers like these that the Rebbe to gave to Agudas Chassidei Chabad (for example in Teves, 5753), and to many others as well.

Summation

Those who go around publicizing that the Rebbe is King Moshiach should consider these points:

1) The Rebbe made it abundantly clear that Rabbi Wolpo, by publishing his ideas, chas v’sholom, is waging “a specific and general war ” against the Rebbe.

2) Anyone who contributes to these activities is actually the Rebbe’s adversary, and in reality is fighting against Chabad Chassidus and Malka Moshicha.

3) Many thousands have stopped learning Chassidus as a result of such conduct.

4) Regarding singing “Yechi,” a few months before his stroke,the Rebbe declared that “in truth he should get up and leave” – only his leaving would not help anyway.

5) In one of his last written replies the Rebbe once more stressed, “There is no obligation at all to try to identify who is Moshiach -. but there is a positive commandment of the Torah to love each and every Jew.”


A “New Era”?!

As known, the Mishichistim have a classic explanation for why they say they may brazenly transgress the Rebbe’s words – despite the fact that “the words of the righteous are established forever,” and chas v’sholom to say the Rebbe “regrets” the clear directives he told us to forever follow. Their explanation can be summed up in merely two words: “Tekufa Chadasha ” – it is a “New Era“!

The Mishichistim use these words as their main weapon in all their rhetoric and debates. It is futile to show them any of the Rebbe’s letters or speeches that pertain to the topic – you could “stand on your head” but it wouldn’t help. Despite knowing that the Rebbe’s words are “Holy of Holies,” to everything they have this plain and simple rejoinder: It is a “New Era,” and therefore they may defiantly carry on their warfare against the Rebbe!

“New Era” – Slogan of the Reformers

Actually, espousing this idea, a violation of Torah, was not invented for the first time by the Mishichistim – is was already introduced long ago by proponents of Haskala and Reform movements.

Rabbi Weiss, founder of the Reform movement in America, announced that not everything written in the Torah, given at Mt. Sinai, is relevant for our present time! If the Torah were given not in the desert, but in modern America, it certainly would be permitted to light a fire on Shabbos! Is this work?! Perhaps in the Sinai Desert at the time the Torah was given, when people had to use sulfur and the like, then on Shabbos this was considered hard work! But here in America today this is easy! Therefore, with this reasoning he announced that according to Torah it is a “New Era,” and it permitted to violate the Shabbos. On the contrary, he explained, to ride in a car on Shabbos is… fulfilling the Mitzvah of “Shabbos pleasure ” – rachmana litzlan!

The Previous Rebbe fought this idea, declaring “America is not different” – the whole Torah that applied in the alte shtetel, in olden times, has not changed, and chas v’sholom to say it is a “New Era” for the applicability of Torah, and now it permitted to transgress the Torah’s directives – chas v’sholom!

The Role of Rabbi Yoel Kahan

As everyone in our circle knows, the Chossid who originally had the most impact in implanting this apikursis of a “New Era” in the minds of many Chassidim was none other than that outstanding member of our community, the deep-thinking Mashpiah, HaGoan HaChassid Rabbi Yoel Kahan – the Chief Chozer for the Rebbe.

Starting a few years ago Rabbi Yoel Kahan spoke out to the community in speeches and lectures at various occasions and in Kefar Chabad magazine, stating not that chas v’sholom the Rebbe changed his mind or his position, but now it is permitted to say this openly in articles, magazines, and songs that he is King Moshiach – because now it is a “New Era.”

Rabbi Kahan even continued in this manner against the advice of the leadership of Vaad Agudas Chassidei Chabad and other renowned Chassidim – and many know the history of this debate so it is unnecessary to elaborate.

However, after the bitter day of Gimel Tamuz, 5754, when we were left orphaned without our father, Rabbi Kahan confessed (in Kefar Chabad, No. 623) the error of what he had previously done to publicize that the Lubavitcher Rebbe was Moshiach. In this article he acknowledges that:

“It obligatory to stress that publicity for these matters has to be restricted to things the Rebbe himself said explicitly, without any additional interpretations, even if they seem to be logical conclusions. This caution has to be doubled and redoubled, for in the wake of the frightful events that happened to us it has become abundantly clear that ‘My thoughts are not like your thoughts,’ and there is no way for anyone, no matter whom he may be, to build on his own understanding.

“With regard to this, I and my companions erred by mixing in things that appeared to us to be logically imperative with things that the Rebbe said. When the Rebbe tells us certain things, we have nothing else except the Rebbe’s words… and certainly it is wrong to publicize anything else in the Rebbe’s name.”

Rabbi Kahan also spoke in this way at a large gathering that took place in Boro Park during the shiva for the Rebbe, and ever since then, boruch Hashem, he has distanced himself from the Mishichistim, who to our woe have continued their onslaught against the Rebbe.

The Mishichistim Have Their Own Agenda – Which Has Nothing to Do with Moshiach!

Here it is worth noting something very strange:

When Rabbi Kahan was the “chief speaker” for the Mishichistim, there was an occasion when he was planning to speak at a Mishichist gathering in 770 (in a way that was contrary to the Rebbe’s wishes – as he afterwards confessed, as said above). Rabbi Krinsky of Agudas Chassidei Chabad told the directors of the broadcast network WLCC to immediately cut the connection so that Chassidim listening through the “hook-up” should not have to hear Rabbi Kahan’s wayward lecture.

Wow, was there a commotion! How could it be? To cut off the hook up in the middle of the chozer Rabbi Yoel Kahan’s speech! Isn’t he the “most reliable” one we have when it comes to the Rebbe’s Sichos!… What great chutzpa of Rabbi Krinsky to interrupt him! The Mishichistim cried foul – and then resolved to do what they could to “terrorize” Rabbi Krinsky in retaliation…

Now, though, when Rabbi Kahan has repudiated the ways of the Mishichistim – he suddenly ceases to be “reliable” at all! Do this not strike you as odd?

What happened so suddenly? Since Rabbi Kahan no longer espouses their position – therefore he is changed over in their eyes into a totally unreliable malefactor?!

Perhaps the explanation is that the Mishichistim really have their own specific agenda at heart, centered in their own particular schemes and contrivances – which is totally unconnected to the Rebbe or Moshiach!

All of this is definitely worth pondering.

An Appeal to Rabbi Kahan

At this point I turn my attention directly to Rabbi Yoel Kahan:

At first, when you improperly intermingled personal interpretations with the Rebbe’s talks, we heard you give lecture after lecture and speech after speech about how it is now permitted and obligatory to go out in the streets and proclaim the Rebbe is Moshiach. But now that you regret this – do you think it is enough to write about it once in the Kefar Chabad magazine, and discuss it at one talk in Boro Park!

In my humble opinion, since you were to a large extent responsible for the awful descent of declaring it a “New Era,” therefore it is incumbent on you to go from house to house, street to street, and city to city, everywhere Anash meets, and – with the same vitality and “gift” that before you used to stir whole-hearted crowds to rebellion against the Rebbe – do all you can to uproot this craziness from their midst and stop this unholy war against the Rebbe!

Then, perhaps, G-d will have mercy!

[Editor’s note: Since this book was first published, Rabbi Kahan has indeed spoken out more times and written more articles critical of the Mishichistim and their tactics. Since the problem still exists though, there is obviously more to do.]

“New Era?!” – Or Just a Scam

Now we have come to the essence of the matter, the hyped up hoax of pronouncing a “New Era.”

Truly, I cannot begin to understand when this “New Era” is supposed to have begun! As I flip through the years I am unable to find any sign of this “New Era” of which they speak!

I see the Rebbe’s sharp opposition against public outcries that he was Moshiach in 5723 (to Rabbi A. Pariz, olov hashalom), in 5744, in 5745, in 5748, 5749, 5750, 5751, Tishrei 5752, Shvat 5752, and Adar I 5752 – just days before his stroke! In all of these times we saw the Rebbe sharply condemn such activities both by word of mouth and in writing! So when are we supposed to have entered this “New Era”?!

Wait! I know! Perhaps by “New Era” they mean after 27 Adar I, 5752, when the Rebbe could no longer chastise them, rachmana litzlan! Is this what they celebrate as the “New Era”?!

But even this cannot be, for we find that even then the Rebbe many, many times answered negatively to their activities, including in Iyar 5752, Sivan 5752, Teves 5753, etc., etc.

In his book “Hanisoyon Ha’acharon” (p. 82), Rabbi Wolpo exclaims that “We saw sharp answers from the Rebbe ten years ago not to publicize that he is Moshiach, however, on 28 Nissan, 5751, there was an essential change in this.” But this is an absolute lie!! According to my calendar, Iyar 5751, Elul 5751, Tishrei 5752, Shvat 5752, Adar I 5752, etc., etc., all come not before the 28th of Nissan 5751 – but after!

The Years 5710-5711 – “New Era” or “Old”?

Here is another difficult question for Mishichistim:

Since, for whatever reason, they give themselves permission to obfuscate the Rebbe’s clear talks and directives – which they have come to consider as “empty words,” only relevant during the “Old Era” – the question can be posed: to which “Era” do the years 5710-5711 belong?!

Now, among the rest of the misconceptions the Mishichistim are putting forward, they try to bring “support” for their approach from a number of the Rebbe’s talks during the period immediately following the Previous Rebbe’s histalkus – however, no matter how you look at it, these years come before the supposed “New Era”!

There is no way out: It is impossible to pull a rope from both sides at once! Either these years are “new” or they are “old”! Either the years 5710-5711 are from the “Old Era” – and the Sichos from that time cannot, chas v’sholom, be relied on – or all the Rebbe’s Sichos from all the years are true!

It is worth noting that the Previous Rebbe had no Chossid like the Rebbe, and nevertheless we did not see him print in any version of the announcement “immediately to repentance, immediately to redemption” – not before Yud Shvat 5710, and not afterwards – that the Previous Rebbe was “King Moshiach” and that this message should be publicized throughout the world!

There is a city in Europe that has a synagogue called the “Old-New Shul.” In Boro Park there is a street called “Old-New Utrich.” Perhaps in the opinion of the Mishichistim the years 5710-5711 likewise should be called the “Old-New Era”!

The bottom line in all this is that according to the Mishichistim, since their aim is to fight the Rebbe, it really does not matter to them whether we are in an “Old Era” or a “New Era” – they don’t care if it 5710 or 5755 – they feel that they have the right to transgress the Rebbe’s words, and to continue their fight against him – rachmana litzlan!

The reader may have more insight into this perverted mind-set after reading the next section which will explain – who are the Mishichistim?


Who Are the Mishichistim?

The Mishichistim in general can be divided into four different classes, although obviously some belong to more than one.

The First Class of Mishichistim

The first category of Mishichistim, constituting only a small percentage, are more than a bit wacky.

These people gather a couple of times a week in the middle of the night in 770, and sitting around tables laden with platters of various Israeli salads and gefilte fish, they pat one another on the back to express their great joy to live now in this glorious time, especially now that the whole world – including all Jews in Boro Park, Monsey, Yerushalayim, Miami Beach, etc. – has already accepted the yoke of the Rebbe’s sovereignty as King Moshiach! The only problem is, they say, that “a few Lubavitchers” are unaware of this, and they are not allowing the Rebbe be revealed!

After announcing “Yechi” as many times as they can in-between eating their salads, one of them will invariably get up and tell a story of how he met a drunken Israeli taxi-driver in Manhattan, and you know what?, he says outright the words “the Rebbe is Moshiach”…! – another proof that the whole world has accepted the Rebbe as King Moshiach! With immense joy they clap their hands and shout “Bravo! Bravo!” – and then they again all together recite three times “Yechi” with all their might.

At times, this group, unable to contain themselves due to the great joy of these days, especially after Gimel Tamuz, even brings musical entertainment to enhance their dancing in sheer delight – to thank Hashem for what has become of us!

The Second Class of Mishichistim

The second group of Mishichistim, also a small percentage, are the bullies , whose specialty is acts of terrorism.

It seems that it was in reference to this class of Mishichistim that Rabbi Yosef Avrohom Heller, Chaver Badatz of Crown Heights, often said: “The greater the am ha’oretz, the louder he shouts Yechi.”

Included among these we find, for example, “Ploni the Red.” This now celebrated Mishichist for many years never appeared at a farbrengen or for tefilos , choosing instead to go cruising around in Manhattan at all hours of the night in all sorts of filthy places (as he continues to do today), yet suddenly he has become a real maan d’omar for the Mishichistim. He likes to favor anyone he perceives as not one of them with various anathemas or with upraised hand, rachmana litzlan!

We also find several members of a clan, well known to be blood-thirsty barbarians even from many years ago, who have now suddenly become “the Rebbe’s soldiers.” These beardless mobsters find it a strain to don tefilin and keep Torah and mitzvos, but not difficult at all to punch and hit, long ago ceased to be counted among the fold of Chassidim.

As the Rebbe once stated, “In the Lubavitch court there is no terror troop,” and if indeed there are some behaving like this “they are not Lubavitchers at all.” In recent years the Rebbe said, “Lifting a hand against another may be pertinent for [other groups]. If they want they can go there…!”

There are more of this kind, too, known thugs and charlatans, who have nothing better to do than circulate around the neighborhood spreading loshon hora and harassment.

The spiritual counsel for the terrorists is a formerly prominent Chossid, who has sunken into all sorts of scandals and shady deals. This gang kingpin is smarter than his followers. It is well known that he is behind much of the terrorism – the broken windows, smashed tables, slashed tires, etc., etc. – but he only sends his gang to do the dirty work, while he himself remains, so-to-speak, “clean handed.”

For Tishrei 5755 this class of Mishichistim mobilized more of their friends from Israel, to come here to intimidate and threaten members of our community. These visitors, headed by an uncouth, long-haired, chain-smoking thug, made a habit of hanging out on Kingston Avenue so they could intentionally scare people. During Simchas Beis Hashoeiva the latter jumped up onto the stage and struck the event coordinator – and, as understood, he of course did this “for the Rebbe.”

There are more of these degenerates I could mention, but I will refrain from delving into more detail because to do so would be too painful – to think that among Chabad Chassidim there are such barbarians as these. Chaval! Chaval!

The Third Class of Mishichistim

The third class of Mishichistim includes various Chassidim, even Rabbonim and Mashpi’im.

Some of these are genuinely mistaken, thinking they are acting for the sake of heaven, but the greater portion of them are only intent on insulting and causing problems for Ploni and Ploni.

These are the ones who have been arguing that based on the Rebbe’s Sichos themselves it is possible to transgress the Rebbe’s words. They accordingly belong to the category of those who “know their master and intend to rebel against him.”

The Fourth Class of Mishichistim

Really, although last group is by far the largest, it is harder to call them “Mishichistim” – they are the multitude of the plain people.

These good-hearted Jews have honest intentions, but they have been persuaded by what they constantly hear in speech after speech by members of the third class mentioned above. It is a great pity for these people. They are unintentionally snared by the rhetoric of those who openly rebel against the Rebbe.

The Similarity Between All These Groups

Regarding the behavior of all these classes of Mishichistim, Rabbi Avrohom Osdoba, Chaver Badatz of Crown Heights, said, especially after Gimel Tamuz: “Enough already with this rubbish of ‘Yechi.'”

Another similarity between them is what they did (or justified what was done) during the bitter levaye of Gimel Tamuz!

The Mishichistim’s Behavior During the Rebbe’s Levaye

As known, immediately after the holy soul of our great Nosi and Rebbe ascended, when the hearts of Chassidim were broken and crushed inconsolably, and his pure body was still lying in state in his holy room – the Mishichistim were experiencing great revelry and rejoicing, including enthusiastic dancing in the streets!

At the time I asked: What is going on? Why are you rejoicing?!

They answered me: It was simple! They were on the level of… Rebbe Akiva!!

It says at the end of Mesechtas Makos that when Rebbe Akiva and his companions saw the extent of the destruction, a fox coming out of the Holy of Holy, they all burst out crying – but Rebbe Akiva laughed, explaining that since he saw that the prophesied destruction was fulfilled, he was assured that the prophesied redemption would also be fulfilled in reality – and his companions conceded to him, “Akiva, you have consoled us. Akiva, you have consoled us.”

Therefore, they explained, they, the Mishichistim – the wacky ones, the bullies, those who know their master and intentionally rebel, and the plain simple folk – are so divested of this corporal world that all mundane affairs, all the desires, test, etc., are nothing at all to them, and they have already reached the level of Rebbe Akiva (who was so great that according to our sages o.b.m. the Torah could have been given through him)! Therefore they rejoice and celebrate!

It has come down to us that Rabbi Hillel Paritcher had once considered himself to be on the level of a Tzadik, but then he saw Sefer HaTanya and he retracted, saying: “Halevai beinuni,” “If I just be an intermediate!” However, now these Mishichistim claim to be on the very level of Rebbe Akiva!

Here it is worth quoting a statement that seizes up the impudence of these self-proclaimed savants, from a letter of Rabbi Dovid Meir Drikman, Rav of Kiryas Mutzokin, from 11 Tamuz 5754:

“You can easily test them: Just dare to touch their slightest blemish (whether on their body or soul – as an affront to their ‘honor’) – Oy will they laugh…!”

Woe to us! This is no longer a joke! To think that these people are still labeled “Chassidim”!

As will be explained below, these Mishichistim intentionally distort and misconstrue the Rebbe’s most fundamental positions – because they are driven by their own private Agenda!


The Mishichistim Distort the Rebbe’s Sichos

Moshiach – “He Already Is a King”

After the Rebbe’s histalkus the Mishichistim posted a copy of a footnote in the Rebbe’s handwriting which, if one sees only the portion of the Sicha they provided, seems to support their view that even now it is possible to say that the Rebbe is King Moshiach. But the truth is that they intentionally deleted the whole text of the Sicha! When seen together it is perfectly clear that the Sicha and the footnote actually say precisely the opposite!

The Sicha referred to is from Shabbos Tazriah-Metzora 5751. In the first draft of the farbrengen’s transcript, note 65 originally stated:

“According to the ruling in the Rambam (Hilchos Melochim, 11:4) ‘If a king will arise from the House of Dovid…,’ it must be that he is ‘from those alive now.’

The copy they release shows that the Rebbe crossed off the words “from those alive now,” and amended the footnote to read:

“According to the ruling in the Rambam (Hilchos Melochim, 11:4) ‘If a king will arise from the House of Dovid…,’ it must be that he already is ‘a king.’ (kevor melech)”

The Mishichistim say that this clearly proves that the Rebbe held there is nothing in the Rambam that can be interpreted to mean Moshiach must be “alive now,” and therefore it is possible for a person to be Moshiach even after his histalkus.

To do this they firstly pervert the Rebbe’s comment by pronouncing it in the past tense, “he already was a king” (kevor molach ), and then they explain that the only limitation to being considered Moshiach is that one must at least have been a “king” during his lifetime. Based on this, even after the Rebbe’s histalkus they say they can still go all out proclaiming that the Rebbe is King Moshiach.

The Rebbe’s Sichos Actually Say the Very Opposite!

However, in making this argument the Mishichistim demonstrate their corrupt and dishonest methods. To construe this footnote as a support for their position they intentionally concealed the main text of the Sicha from the reader – for even a quick look at the Sicha leads one to unmistakable and opposite conclusion. Their whole mountain of “proof” collapses into a pile of dust…

The actual Sicha states (italics in the original):

“Moshiach exists in the world, in the time and place of the exile. He is in a condition of exile, for he bears the afflictions of exile – as explained in the Gemora (Sanhedrin 98a), ‘Rav said, If he is from the living he is like Rabbeinu Hakodesh,’ ‘If Moshiach is from those alive now [here is where the footnote in question, #65, is inserted] certainly he is Rabbeinu Hakodesh’ (Rashi) – and he seeks with bated breath and weary eyes to be revealed from concealment in the confines of exile, for King Moshiach will deliver Israel in the true and complete redemption with no more exile ever again, as in the psak din of the Rambam, ‘If a king will arise from the House of Dovid, etc.'”

With this the Rebbe clearly delineates that Moshiach exists within the constraints of the world – not the kind of existence experienced after histalkus. On the contrary, the Rebbe here directly quotes the opinion in the Gemorah which speaks of the contemporary sage, Rabbeinu HaKodesh, as the potential Moshiach since he was “from those alive now.” Thus the whole context of the Rebbe’s words emphasizes that Moshiach must be specifically someone who is living in the manner of a soul in a body – to the exclusion of after histalkus!

Then, at the end of this very sentence the Rebbe concludes by stressing that this is even inherent in the aforementioned psak din in the Rambam!

The footnote quoted above is placed on the words “from those alive now.” Therefore it is obvious that although the transcriber first wrote in the note that according to the Rambam, “If a king will arise from the House of Dovid…,” Moshiach must be “from those alive now” – when editing the Sicha for print the Rebbe deleted this, because it is unnecessary to repeat in the note what is already explicitly written in the text of the Sicha (that Moshiach has to be “from those alive now,” and that this is inherent in the psak din of the Rambam).

It was not for this that the footnote was needed. Rather, it was to point out an additional point that the Rebbe wanted to extract from the Rambam – that with the words “(one who is) a king will arise” ( melech, in the present tense – not moloch, in the past tense, as the Moshichistim tried to slant it), the Rambam indicated that not only is Moshiach alive in exile, but he already is in the category of a king!”

This is just one example of how the Mishichistim misconstrue Torah sources to bolster their delusion. When one sees the “whole picture” though, by studying the Sicha or Maamar in its entirety, it is easy to see how absolutely impossible it is to say that the viewpoint of the Rambam or the Rebbe regarding Moshiach corresponds chas v’sholom with that of the Mishichistim!

[Incidentally, on the same page of the Sicha with the above footnote, the Rebbe again stressed the advantage of souls in bodies, including the desirability of eternal life without interruption – which is also directly relevant to our topic. The Rebbe writes:

“Parshas Acharei contains the commandment and warning that there must not be an ‘ascent’ without a ‘return’… but there must be specifically ascent and return, specifically souls (which essentially rise upward) in bodies (which essentially fall downward), even to the extent of the eternal life of the future (and with regard to our generation – without interruption in-between), specifically life in the body… supernal lights drawn and revealed in vessels.”

Thus Moshiach certainly will not suffer an interruption of his life in his body . Anyone with any intelligence will have no trouble understanding this.]

Mishichistim Choose Certain Sichos and Reject the Rest

One of the leaders of the Mishichistim, Rabbi Shlomo Majesky, likes to claim that he has a kabala, a tradition passed down to him in an unbroken chain from Moshe Rabbeinu, regarding the Rebbe’s exact intention in every Sicha, both before Gimel Tamuz and afterwards. In all of his talks (mostly to women), he insists that he speaks “only the truth,” and that he “only quotes Sichos,” and “they are the truth.”

He quotes, as expected, the above footnote with the standard Mishichist slant, as well as other Sichos (like those brought above in Section 1)… and all of these are “the truth.”

How nice and convenient! However, now let us see what Rabbi Majesky will “do” with what the Rebbe said explicitly about Moshiach in Likutei Sichos Vol. 23, p. 395:

“It is a clear psak din of our Holy Torah regarding the Redemption and how it will begin, that Moshiach will necessarily be a normal man, with 248 limbs…”

How does this fit with the situation after Gimel Tamuz?! The Rebbe writes that Moshiach has to be a “normal man,” not a spiritual being who has passed away from the world and to come back he will have descend from Gan Eden!

Certainly we may expected that Rabbi Majesky will find some p’shetel in order to fit this “nebach” of a Sicha with his view – but how can he be so sure that the Rebbe’s intention here was not simply what he plainly says? Who says the Sichos he brings are “proofs” that must be understood literally, and not with a broader meaning?! Perhaps the opposite is correct?! Does he really have a tradition from Moshe Rabbeinu which Sichos have to be learned with p’shetlach and which are to be understood plainly?!

Moshiach will be Reveled in the Galilee

What will Rabbi Majesky “do” with the Sicha printed in Likutei Sichos Vol. 17, p. 516:

“The initial revelation of King Moshiach will be in the Holy Land, in the Galilee”?

I challenge any of the Mishichistim (even Rabbi Majesky) to print this Sicha in the Jewish Press and on bumper stickers! Why not? Are they “embarrassed” by this Sicha?!

In this vein I also question the remarks of another Mishichist, Rabbi Moshe New of Montreal, who on 5 Mar-Cheshvan 5753 wrote to Lubavitcher institutions throughout the world complaining that “to our great woe (Lubavitcher Rabbis) leave out the title ‘King Moshiach’ when referring to the Rebbe in their speech and writing.” He goes on to chastise and rebuke those who do conform to this, and concludes that they thereby are making “a frightful chilul Hashem,” and “show that they are ashamed of what the Rebbe Melech Hamoshiach does!”

My reply to him is straightforward: I beg your pardon, but it is you (and the rest of Mishichistim) who are the ones showing that you are ashamed of the Rebbe, not me.

Moshiach will Not be a Chassid, But a Veltlicher!

Wait a minute! Wait a minute! Here is another most “unusual” Sicha of the Rebbe! How will the Mishichistim explain this? In the Sicha of Simchas Beis HaShoeiva 5712 (which they consider from the “Old-New Era”), the Rebbe relates:

“When the Alter Rebbe went out of prison, he was inadvertently brought to the dwelling of a ‘Veltlicher (worldly – non-Chassidic) Jew,’ where he was delayed for three hours. After a lengthy exchange with this Jew, the Alter Rebbe was compelled to promise him that he would debate his philosophy with three Veltlicher Jewish leaders.

“When the Alter Rebbe was by one of these Gedolim, the discussion turned to the question of from what group Moshiach would be, Chassidic or Veltlicher, and the Alter Rebbe answered – ‘Moshiach will be a Veltlicher. Why? Because if he will be a Chossid the Veltlicher Jews will not want to go out of exile, but if he will be a Veltlicher, the Chassidim, who are kabolas-olniks, will anyway automatically accept him, since for them the main thing is to go out of exile.”

What can the Mishichistim do with this Sicha? I approached one Mishichist and showed him the Sicha, and he scolded me: “This is only humor”! But how does he know that this Sicha is “humorous” and another is “serious” (especially since Rabbi Wolpo has already established in his books that “there is no humor” in the Rebbe’s Sichos)?! This is impossible to understand!

Tisha B’Av – Time of Moshiach’s Birth

The Rebbe many times discussed the saying of our sages o.b.m. that Tisha B’Av is the time of Moshiach’s birth. I found it stated in one of the Mishichistim papers that this saying of our sages that the Rebbe brings “should not be understood plainly” – because in order to redeem Israel Moshiach must be already an adult, and not an infant just born on Tisha B’Av.

But wait I say! First of all, who says that the plain meaning is that Moshiach was just born on Tisha B’Av this year, perhaps the Rebbe meant that Moshiach is takeh an adult, only his birthday is on the day of Tisha B’Av?! Secondly, and mainly: If you say that anyway Moshiach had histalkus, what difference does it matter when his birthday in this world was, whether on the 9 Av, the 11 Nissan, 12 Tamuz or whatever – in the meantime he anyway had histalkus?!

[Editor’s note: See also Likutei Sichos, Shabbos Chazon, 5751; Shaarei Geulah, p. 107-9, where the Rebbe explained based on this saying of our sages that indeed the soul of Moshiach can in fact quite literally reside even in a new-born infant!]

Similarly, the Mishichistim have “problems” with many, many Sichos – as Chai Sara Mevorchim Chodesh Kislev 5752, where the Rebbe declares that Moshiach is a soul in a body of flesh and blood, and other Sichos of the like.

Tzadikim Resurrected Before Moshiach’s Arrival Cannot be Moshiach

There is another Sicha which is a “great problem” for the Mishichistim, and they try to completely ignore these words of the Rebbe.

As known, in the years 5710-11 the Rebbe said a number of times that great Tzadikim – like King Dovid, Moshe Rabbeinu, Aharon HaKohan, etc., and including the Previous Rebbe – will be resurrected even before Moshiach comes, before the general resurrection of all Jews which will be after Moshiach comes (based on the Gemorah that “Moshe and Aharon will be with them,” as known). The Rebbe said that therefore the Previous Rebbe may be resurrected and liberate the Jewish people (and it is common knowledge that throughout the years all Chassidim understood that the Rebbe’s intention was obviously that the Previous Rebbe’s soul would enter in him, and that the Rebbe himself would redeem us).

But we find a Sicha, Likutei Sichos Vayigash 5751, where the Rebbe explicitly explains the meaning of “Dovid Malka Moshicha,” stating that the only way a deceased leader can come back as “Moshiach” is when his soul will become enclothed in the body of his successor, the Final Redeemer, who will most necessarily have to be a different person. The Rebbe teaches:

“It is certain that King Dovid himself cannot be the King Moshiach referred to here who will be ‘their leader forever,’ for Moshiach’s activities must begin before the redemption, as the Rambam explained (Hilchos Melochim, ch. 11, halacha 4), and certainly before the resurrection of the dead – even of the Tzadikim who will arise early, as in the saying of our sages, ‘Moshe and Aharon will be with us’

“But seemingly contradicting this, the Yerushalmi, Brochos 2:4 (see Pnei Moshe there), and Eicha Raba 1:51, state regarding the King Moshiach, ‘If he is from the living his name will be Dovid, and if he is from the dead he will be Dovid himself’…

“However, the intention in these sayings is that Dovid’s soul will be enclothed in King Moshiach – similar to what is understood regarding the saying of our sages, ‘Moshe is the First Redeemer and he is the Final Redeemer,’ which, since Moshe is from the tribe of Levy and Moshiach must be from the tribe of Yehudah, must mean only that Moshe’s soul will be enclothed in the ‘Last Redeemer.'”

It comes out that the Rebbe clearly states that the beginning of King Moshiach’s ascension must be before the resurrection of Tzadikim – and therefore it is impossible for one of these Tzadikim to be King Moshiach!

In other words: The Rebbe who in the years 5710-11 said spiritual expressions to the effect that the Previous Rebbe would arise and redeem the Jews – and every Chossid actually understood these expressions in the way they did – is the same Rebbe who established in the above Sicha the limitation that Moshiach must be a normally living person, not one who comes back by way of miraculous resurrection! And certainly the Rebbe still remembered in 5751 what he said in 5710, yet nevertheless he emphasized this principle.

By the way: Rabbi Wolpo and other Mishichistim have “paskened” that specifically when a Tzadik is “killed in a war” he cannot come back as Moshiach, but if he dies naturally he may still come back as Moshiach. However, this too is totally baseless and false, as illustrated by the above Sicha – Dovid definitely was not “killed in a war,” he died a normal death after living fully seventy years of life – and the Rebbe did not propose a phony p’shetel like the one concocted by Rabbi Wolpo!

Which Sichos are Plain and which are Allegorical?

Again I ask: Why are the Mishichistim not publicizing this Holy Sicha?! Are they embarrassed by it?! Again I turn to that “truth-sayer” with a kabala from Moshe Rabbeinu – and I ask him: Kindly produce for the benefit of the congregation a detailed list of which Sichos are “plain,” which “allegorical,” and which require special p’shetlach in order to salvage them from their absolutely straightforward meaning!

Rabbi Sholom Ber Wolpo

Everyone agrees without a doubt that the man who has become the “final posek” for the Mishichistim is the writer of their official “Shulchan Aruch,” Rabbi Sholom Ber Wolpo – the man the Rebbe said “is waging a specific and general war against me.”

It is fitting to dwell on this a bit: What if the Rebbe ever said an expression such as this toward any of the leaders of Agudas Chassidei Chabad… Oh dear, what an uproar there would be! They would never hear the end of it! But since the Rebbe said this regarding the “great” Rabbi Wolpo – so it does not matter at all!

If anyone is bold enough to say or write any criticism against him or any of his publications and “piskei dinim” – he is immediately marked as an apikoreis mamash! What chutzpa… to come out against a clear halacha!

However, for example, in his book “Mevaser Tov” (p. 177-8) Rabbi Wolpo paskens in decisive fashion: “There is no halacha in the Rambam that Moshiach has to die, chas v’sholom… and regarding this point there is no one who disagrees.”

Similarly, in his book “Yechi Melech HaMoshiach” (P. 251) he clearly confirms regarding the demise of Bar Kochba: “Although he was Moshiach, nevertheless he was ‘not the one whom the Torah promised’… The Torah promised that Moshiach would be from the ‘House of Dovid’ and ‘restore the Kingdom of the House of Dovid and bring the complete redemption’… and although Bar Kochba was the Moshiach of his generation and started to do things pertaining to the final redemption, his bid to be Moshiach ended when he was killed through the sins of the generation.”

In other words, the very fact that he died proved that he was not the one promised by Torah – and this is how Rabbi Wolpo paskened then, and chas v’sholom to debate him.

Yet in his new book “Hanisoyon HaAcharon” (p. 57) suddenly this unswerving Posek is singing a new song! He writes something quite different: “Regarding Moshiach we find a special manner… the possibility that he will die before his revelation” (and he brings the famous Gemorah in Sanhedrin 98b)! Exactly the opposite!

And there (p. 75-6): “It is understood from the wording of the Rambam that there is no contradiction to the Rebbe coming back resurrected very, very soon, to be Moshiach and redeem the Jewish people… as said before, the Rambam only intends to say that whatever happened until now is still not the end of the matter…” Exactly the opposite!

Another difficulty:

In his book “Yechi Hamelech” (p. 121-122) he brings what the Rebbe said regarding the Previous Rebbe, “and we will merit to be with the Rebbe here below, and he will redeem us” – and explains that the Rebbe seems to mean that the Previous Rebbe will return in the manner described by Sefer Chassidim about Rabbeinu HaKodesh, who the Gemora says came back after death to make kidush on Shabbos for his household. On this Rabbi Wolpo questioned ,”Is this the way Moshiach will come to us, the way Rabbeinu Hakodesh came to his house after death?” Then he explains that since the Rebbe already said “I and the Shver are one,” and since the Rebbe was alive and well, therefore all was well, for the Rebbe’s intention all along was that he himself was to be Moshiach.

However, now that the Rebbe, to our woe, is no longer with us among the living – the question returns. And similarly, as we reflect on our situation, with the Rebbe now in the same realm as the Previous Rebbe, i.e., after histalkus – automatically Rabbi Wolpo’s own question comes back to haunt him, as previously he vigorously insisted that Moshiach cannot come in this way!

Another important question:

In his book “Yechi Hamelech Hamoshiach” (p. 244) he establishes conclusively that Moshiach will be specifically a man of flesh and blood, not from heaven. He expounds further in “Mevaser Tov” (p. 95), self-righteously snubbing “those who ‘scorn the heels of Your Moshiach,’ who are not embarrassed to publicize virtual kefira that Moshiach is not flesh and blood, and that it is impossible for him to be ‘from one of us.'” And there (p. 191): “Another who has come out against proclaiming the Rebbe as Moshiach is the author of ‘Avi Ezri,’ but he has already contended for many years that it is forbidden to say of any man in our time that he is Moshiach.”

Later, however, in his book “Hanisoyon HaAcharon” (there), and also in “V’hu Yigaleinu” – we find that he suddenly has changed his tune, as stated above, and he maintains there is a possibility and need for Moshiach to come “from heaven” as someone resurrected from the dead! In other words, in the end Rabbi Wolpo rachmana litzlan now concedes and agrees with the author of “Avi Ezri”… that he was right! Wow!

According to the Mishichistim does Melech HaMoshiach have to be a person living in our time or not?! In the “Jewish Week” (2/11/93) they printed a whole page with “Five Facts About Moshiach,” and the very first one was founded on the saying of our sages o.b.m. – “Moshiach is a human being in our time” – and, of course, chas v’sholom for anyone to disagree with them, for then he is… against the Rebbe!

Yet suddenly they have turned over their whole plate, asserting to the contrary that Moshiach is not from among those now living, he is not a living flesh and blood body, and now, too, as understood – chas v’sholom for anyone to argue with them for if anyone does he is… against the Rebbe! Absolutely hypocritical – and without so much as an admission that they were wrong!…

Regarding Rabbi Wolpo, it is possible to answer either of two possibilities:

1) Either in Kiryas Gat in Israel there are two different people named “Sholom Ber Wolpo,” and by Divine providence both like to write about Moshiach only they disagree with one another; 2) or he really is a single person, only he simply is… a hypocrite!

The Mishichistim Dispute the Rebbe’s Interpretation of the Rambam’s Hilchos Melochim

When the Mishichistim saw that they had erred in their assertion – which they had taken upon themselves to publicize against the Rebbe’s wishes – and they had to instantaneously change their position from one extreme to the other, they realized that they were facing a tremendous dilemma: What would they do with what the Rambam writes at the end of Hilchos Melochim regarding how the revelation of Moshiach will unfold – which is clearly against what they are now saying? Likewise, how could they come up with a new way to explain and belie the Rebbe’s clear words quoted above?

In their book “V’hu Yigaleinu” (p.133) they discuss this quandary, and they conclude that: “The Rebbe never said that no one disputes the Rambam with regard to the unfolding of the redemption… There is a possibility (and now, according to them, an absolute need) for the redemption to come in a different manner.”

However, in Likutei Sichos Vol. 5, p.149, the Rebbe writes the exact opposite:

“See the Rambam’s clear psak din (Hilchos Melochim, end of ch. 11) regarding this: ‘If a king will arise from the House of Dovid, who knows Torah and does mitzvot… and he will compel all of Israel to go in its ways and to strengthen its breaches, and he will fight the wars of G-d… If he does this and succeeds and builds the Temple in its place, and gathers the dispersed of Israel, etc.’ – and as known, the Rambam was also specific regarding the order of his words…

“Further, there is no Posek who disagrees with this, for it is a known principle (see Mishna L’Melech on Hilchos K’loyim 9:11, and in the works cited in the Sedei Chemed, Klolei HaPoskim, sec. 6:1) that in places where the commentators on the Rambam do not dispute him it proves they agree with his words. As this applies to our topic, this includes the Raavid, the Kesef Mishna (the Beis Yosef, our master the Mechaver), the Radbaz, etc.

“Further, a Psak Din of practical halacha must be taken specifically from the works of Poskim, and not from the Midrashim of our sages o.b.m., nor even from the most binding tractates of the Talmud. It is absolutely certain that the Rambam knew the saying of our sages in Sanhedrin and in the Yerushalmi (beg. of Brochos), etc. – so I am astonished that anyone would claim that specifically he understands the sayings of our sages in Sanhedrin, etc., and he is qualified to disagree with the explicit Psak Din of the Rambam, the Raavid and our master the Mechaver, etc.”

It is clearly evident that all the Mishichistim, both before Gimel Tamuz and after Gimel Tamuz, exactly fit the Rebbe’s description and “claim that specifically they understand the sayings of our sages in Sanhedrin,” etc., despite the fact that the Rambam also knew the Gemora and nevertheless paskened the opposite! Where do these Mishichistim get the audacity to openly dispute the Rebbe and all the Poskim in this matter?! It seems that with ruach hakodesh the Rebbe in these words was speaking of them!

The Rebbe Used the Word “Shlita” in Reference to the Previous Rebbe After His Histalkus

We find that in a few places the Rebbe, after the histalkus of his father-in-law, the Previous Rebbe, still added after mentioning his name the word “Shlita” – the abbreviation for “sheyichye l’orech yomim tovim amen,” “may he live long and well, Amen” – and from this the Mishichistim claim another “support” for continuing to say “Yechi” even after the Rebbe’s histalkus, and for their continuing to publicize that he is Moshiach.

However, firstly: There were literally thousands more times that the Rebbe also referred to the Previous Rebbe as “nishmoso b’ginzei moromim ,” “whose soul is above in supernal chambers” – but these words of the Rebbe have no effect or relevance for them at all!

Secondly: In the book “Hanisoyon HaAcharon” Rabbi Wolpo writes that all Chassidim honestly felt throughout the years that every time the Rebbe said “der Shver, nosi doreinu,” he was truly intending himself – for “the sun sets and the sun rises,” and they are united in one and the same theme. Since all of the Mishichistim admit this, then how do they know that with the expression “Shlita” the Rebbe’s wasn’t also truly intending himself?!

What is the sign branding one expression of the Rebbe as truly intending himself and another expression as not! The reasoning they use is incomprehensible (except, of course, for Rabbi Majesky).

Thirdly: The Rebbe clearly stressed the unanimously accepted psak din of the Rambam that Moshiach must be a normal human being. Surely, when he said this he did not “forget” what he had said regarding his father-in-law in 5710, and surely he did not “forget” what is written in Sanhedrin! The Rebbe was unquestionably the greatest Chossid of his father-in-law, the Previous Rebbe – but nevertheless he was not “embarrassed” about vigorously establishing the Rambam’s codification as the final authority and undisputed halacha when it comes to the order of Moshiach’s revelation.

Summary

When the Mishichistim say that their ideas are rooted in the Rebbe’s speeches, chas v’sholom, they are just spouting hot air. This could only have come about through the work of the Satan, that specifically among Anash there are people such as these who oppose the Rebbe on each and every step.

In the following section I will attempt to explain, in my humble opinion, why we nevertheless find quotes from the Rebbe that seemingly leave room for Chassidim to chas v’sholom be led astray. Also, I will give my explanation of why, when he appeared on the balcony of 770, the Rebbe accepted and encouraged the singing of “Yechi Adoneinu.”


Why the Rebbe Said Things Susceptible to Leading the Mishichistim Astray

According to everything said above, it still needs to be explained:

1) Why do we find so many quotations and hints in the Rebbe’s writings and speeches (as those brought above in sec. 1)?

2) Why, when the Rebbe appeared on the balcony of 770, did he not only not object, but encourage the singing of “Yechi… Melech Hamoshiach”?

I will attempt to answer these questions to the best of my ability, but I stress that I do not have a kabala passed down uninterruptedly from Moshe Rabbeinu regarding the conduct of the Rebbe – I only know his clear directives. If after what I write here anyone still thinks he sees any “contradictions,” then it may be necessary to examine and understand the matter further – on the contrary, let someone else come and give better answers than me – but not chas v’sholom that the Rebbe “regretted” his previous clear position!

The Rebbe Said Not to Extract Hints from His Words

The Rebbe many times commanded Chassidim not to extract hints and allusions from his words, and strenuously chastised those who did so against his will. I have a note from 4 Elul 5748, in which the Rebbe specified this in a manner that can be understood no other way:

“I have mentioned many times not to learn hints etc. from the words I say or write.”

(Incidentally, this note was in response to a certain matter that seemingly the Rebbe had clearly stated in a Sicha, and yet he answered in this note that what was being extracted was “opposite what I had in mind”!)

Similarly, it is necessary to understand: We find a multitude of Midrashim and sayings of our sages which differ in a number of matters, but once an opinion is fixed in “Shulchan Aruch” it becomes the official psak din and applies for the daily life of Jews. Regarding the Rambam, the Rebbe brings that his opinion is final in the matter of the “beginning of the redemption” – not the Yerushalmi, beg. of Brochos, which says that Moshiach’s coming will be in a manner of “little by little.”

Therefore, although it may seem possible to learn hints, etc., from the Rebbe’s holy words – but when he himself writes clear instructions how to behave and how not to behave, and each time he does he also explains the reason for his saying so – then chas v’sholom and chas v’sholom for anyone to stray from this position and fight against him – especially as the Rebbe himself writes that to do so is opposite his holy instructions!

Chas v’sholom to say that the Rebbe changed his opinion, and chas v’sholom to say it is a “New Era” (for there is no indication, as explained above, as to when this could have begun). And no one is permitted to question the authority of his Rebbe.

Still: Why Did the Rebbe Say Things that Led the Mishichistim to Err?

I will explain this after a preface: During the war that recently broke out in the Middle East, when “Scud” missiles were falling on our Holy Land, the Rebbe announced that the safest place in the world to live was… in the land of Israel!

Seemingly, the question can be asked: If Scuds are falling, isn’t the safest place is anywhere else… far, far away from the land of Israel?!

But the answer is simple (as Rabbi Schneur Zalman Gurary used to say): Despite the fact that Scuds were falling on the Holy Land and physically it was considered to be a dangerous place to be at the time – the Rebbe, through his holy words, accomplished and drew from above that there should be no danger, and that the land of Israel should be a place of safety! And the Rebbe actually succeeded in this, boruch Hashem, as was seen in reality!

Similarly, in our topic: The Rebbe is… the Rebbe! And through all of his holy words he makes and draws things to below – things that people like us do not understand and never will understand.

Many Sichos Were Blessings and Encouragement

In just about every farbrengen in recent years the Rebbe expressed the wish that “even before Mincha Moshiach will come,” or “even before the brocha acharona Moshiach will come.” Did it arise in anyone’s mind that in the next morning’s paper they would read a headline “The Lubavitcher Rebbe Promised that Moshiach came before Mincha yesterday”! Certainly not – and even the Mishichistim admit this! Why? Because obviously when the Rebbe said this he was merely attempting to draw a blessing from above to hasten the redemption – to assist the coming of Moshiach down below through his holy words.

Another example: When Rabbi Wolpo wrote to the Rebbe in 5741 that he had a lot of debts, the Rebbe answered that many times he had debts and he was able to pay them off… but this person even now still has large debts! What can the explanation of this be? Plainly, the Rebbe, through his blessing, was doing what he could to draw monetary success into this lowly world (for certainly above his blessing is already fulfilled) – but the Rebbe’s blessing is only an extra form of assistance, and we still have to be proper vessels for its fruition.

Another example: The Rebbe said many times, as in Menachem-Av 5751: “And in simplicity, a Jew believes with perfect faith that Moshiach Tzidkeinu, ‘a king from the House of Dovid…,’ is coming right now into the beis hakeneses…”

What is the meaning of this?! Did Moshiach enter the synagogue then (in the month of Av 5751)? What happened?! (Aside from the fact that since the Rebbe himself was already sitting inside, according to his words he himself could not be the Moshiach who at that time he said was only about to enter the shul)!

But the explanation is: This was a spiritual matter, and the Rebbe, through his words, was attempting to facilitate its fruition and materialization below, in a way which only the Rebbe, with his unique ruach hakodesh, understands and knows… – and if we too would understand all the exact details this involves… then we ourselves would be Rebbes! Obviously, though, it is impossible to extract any “hint” from these words, render everything literally, and go out publicizing this all over…

And what is the true meaning of the Rebbe’s injunction “to open our eyes”?! Do they know this for certain?! In the farbrengens (aside from those who were sleeping…) all of us already had our “eyes open,” so when the Rebbe said “open your eyes” he clearly was saying something spiritual – and attempting to draw it down below.

Similarly, no one understands the expression “to bring Moshiach all we have to do is polish the buttons” as being literal! Does this mean we should go through our closets and actually spend our time shining the buttons on all our clothes? Absolutely not! Rather, it is obviously a purely spiritual expression.

There is only one thing we must remember: The Rebbe is in charge, in the past, present and future, till the end of all generations, and chas v’sholom no one has permission to learn hints and allusions from the Rebbe’s talks – for thereby one transgresses the words of the Rebbe himself!

Therefore, since the Rebbe controls Lubavitch, we must depend on the clear directives he gave as to how we should conduct ourselves with regard to the Moshiach Campaign, as well as his clear directives as to what we must not to do – i.e., no one should say who he thinks is Moshiach, for this can alienate, and already has alienated, Jews from learning Chassidus – as the Rebbe lamented! Ah… why then was the Rebbe allowed to call his father-in-law, the Previous Rebbe, “Moshiach” – while we are not allowed to proclaim him “Moshiach”? The answer is that it is none of our business! He is the Rebbe, he is in charge, not me and not you!

Another example: On Shabbos Parshas Yisro and Shabbos Parshas Mishpotim 5752, the Rebbe said regarding Moshiach that “his name is Menachem” (among other names), and for many this seems to imply that the Rebbe was hinting that we were allowed to call him Moshiach… Yet in these same times the Rebbe again stressed that publicizing any identity for Moshiach was expressly not what he wanted. Thus this is another demonstration that while the Rebbe is able to say things in a certain way (due to his superior spirituality), but as for us – absolutely not!

At first glance the Rebbe even hinted in his reply to Neshei Chabad, “the job of every management… is to manage the way they understand, and not to ask me” – and yet afterwards, the Rebbe still notified them that activities they wanted to undertake were against his will! The plain explanation though is that the Rebbe had wanted the Chabad organizations to “grow up already” and act “the way they understand…,” not to be so reliant on him in conducting their affairs – but occasionally, upon seeing that they were going too far astray, the Rebbe took pains to correct them.

The same thing is clearly indicated in the Rebbe’s answer to Rabbi Bernard, “Local Chabad leadership should decide” – where we again find that afterwards nevertheless the Rebbe again instructed not to publicize the identity of Moshiach. Certainly the Rebbe did not chas v’sholom change his opinion, but that the time had arrived for “local Chabad leadership” to realize what his will was in this matter, and not to keep pestering him about it. Still when he saw that in some cases they still did not understand, the Rebbe again went out of his way to straighten them out.

It might be that a Rav in a Chabad community would hold differently that the Rebbe – to say that the time has come already when it is permitted to publicize that the Rebbe is Moshiach. Granted, “a Rav only has what his eyes see” – but the Rebbe’s own holy opinion does not chas v’sholom change because of this.

The same applies for the psak din of Rabbi Hendel that the Rebbe is “presumed to be Moshiach” – to which the Rebbe sharply retorted, “Are all of his ruling of the same quality as this…?!” – for although Rabbi Hendel was one of the well respected Chabad Rabbonim, it was clear that the Rebbe himself felt that it was inappropriate and in error for him to come out with a statement like this.

(Incidentally, also understood from what the Rebbe asked, “Are all of his ruling of the same quality as this…?!” – that “the Rebbe forewarned everything” – including another conflict that has surfaced with regard to Rabbi Hendel’s judgments pertaining to general affairs in Lubavitch – only this is not the place to elaborate, though this is perhaps worthy of discussion at another occasion).

Why the Rebbe Did Not Protest Public Singing of “Yechi”

As for the reason that the Rebbe did not protest the public singing of “Yechi” in the years 5753-5754, despite his disagreement with it – aside from the “easy answer,” as Rabbi Schneur Zalman Gurary used to love to answer (though now he insists… the opposite), that “a question is klipa ” – behold, truthfully, no one can know the exact explanation for this, because who is able to take the tremendous responsibility upon himself to say that he is privileged to know supernal knowledge, without the Rebbe revealing it to him orally or in writing.

But one thing is clear: As long as the Rebbe does not say explicitly that now the situation has changed and it is permitted and necessary to publicize that he is Moshiach – his clear and simple instructions remain in force, just as before, meaning that to do this is completely against his holy will! For obviously it is impossible to annul a clear directive through something that is only a “hint.” Similarly, when it comes to encouragement of singing – to overrule what he had commanded before,the Rebbe would have to come out with another clear directive in speech or in writing, that from now on the situation has changed, and now it is proper to do this.

However, some may still ask: The Rebbe previously insisted that this was forbidden in order not to distance Jews from Chassidus, etc. – but since the Rebbe nevertheless eventually did encourage the crowd of Chassidim who were singing such a song, isn’t this itself automatically a practically incontrovertible proof that from now on there is no need to worry that this might alienate Jews?

But obviously there is no basis for this assumption: We all know and believe that “no evil comes from above…,” chas v’sholom, and therefore from what the Rebbe himself does it is impossible for there to be any nurture to the extraneous forces. Automatically, it is possible that such singing in the Rebbe’s presence might not alienate any Jews – and as we saw in actuality, although this was sung in the Rebbe’s presence starting from the beginning of 5753, it did not cause chas v’sholom any chilul Hashem or profaning of the honor of Chassidus.

It was only after the Mishichistim started printing this message in newspapers, etc., that the whole world began to distance itself from Chabad (and automatically from the Rebbe himself). This was particularly evident from the number of participants in the Rebbe’s levaya on Gimel Tamuz, which absolutely would have attracted at least ten times as many people if not for the chilul Hashem caused by the Mishichistim.

— As the Rebbe himself always taught us, if one wants to know if a certain action is appropriate or not, one must look at the outcome:

Although the Mishichistim scream “Yechi” at every given opportunity in the fervent belief that this is beneficial and will hasten the arrival of Moshiach, or it is therapeutic for them personally in order to cope with their grief, it is inappropriate behavior and against the Rebbe’s teachings, as discussed earlier.

Furthermore, this has led to a Chilul Hashem, by actions such as dancing at the levaya, disgracing the Rebbe rachmona litzlan by placing “Yechi stickers” on the Rebbe’s matzeiva, defacing the even hapina on the wall of 770, in addition to being merachek Yiden from Chabad Chassidus, just as the Rebbe prophesized.

The Rebbe reigned supreme in this world, everybody, even if not a Chossid, recognized the greatness of the Rebbe and appreciated all that Lubavitch was doing. Now, unfortunately, the Mishichistim have turned us into a laughingstock.

How unfortunate it is if these Mishichistim do not recognize this! At a N’shei gathering, some ladies announced that they go from door to door in Boro Park to tell people about the imminent arrival of the Rebbe Melech Hamoshiach, and the people are so pleased, they all smiled… Nebach , you fool! They are laughing at you as one would at the antics of an imbecile! They are just too polite to throw you out and berate you!

The outcome of the “teachings” of the Mishichistim have led to Chilul Hashem, Chilul of the Rebbe’s holy name, and Chilul of the work of Lubavitch. Obviously these actions are totally inappropriate.

One must not play on people’s emotions, especially now after Gimel Tamuz, when the general public wants to do the right thing, and is in a state of yearning, which should lead to Teshuva. But these Mishichistim have concentrated on one thing, to scream “Yechi.” Their hisorirus has been channeled in one direction, their emotions twisted, until they are going outrightly against the Rebbe’s teachings! Yet astonishingly the do this in the name of the Rebbe!

These antagonists might disagree, and argue that after all is said and done, the Rebbe nevertheless “agreed” to being called Melech HaMoshiach in this song. However, since he was not able to speak, it is obvious that no one really knows what his intention was when they were singing this song! Perhaps his intention was to his father-in-law, the Previous Rebbe! Or perhaps his approval was only intended for the words “Live our master, teacher and Rebbe,” only since it was not possible for him to encourage just half the song, it seemed as though he was approving of it all. And although meanwhile it came out that the crowd also sang of him as “King Moshiach,” and this potentially could have caused a chilul Hashem, however, as explained above, from what the Rebbe himself does it is impossible for there to be any chilul Hashem chas v’sholom.

[Editor’s note: It is important to note that the Rebbe did not instigate the singing of this song. It was the vocal members of the crowd who insisted on singing this to the exclusion of anything else.

And even if the Rebbe did accepted his followers calling him Moshiach, but he surely only encouraged this in the manner of a prayer – not a certainty – for even every individual prays for some measure of this while standing before the open aron kodesh on the high holidays, “Let there be fulfilled in me what is written (about Moshiach), ‘and there shall rest upon him the spirit of G-d…,'” as the Rebbe has discussed on any number of occasions.

Further, the Rebbe may have accepted the public singing of this fervent prayer by the congregation out of genuine recognition of his capacity as leader of the generation – as for this there is historical precedent from the conduct of scores of Gedolim in the past. But never did the Rebbe have in mind chas v’sholom to change the definition of the term “generation” – which applies strictly to people who are alive at that time! – and just as the Rebbe publicly declared it a new generation immediately after the histalkus of the Previous Rebbe, obviously for us it must be immediately considered a new generation after the histalkus of the Rebbe.

One thing for sure, however – which no one can deny – the Rebbe himself absolutely never came out and asserted, either publicly or privately, that he was Moshiach! Absolutely never!]

It is possible to add: If, when the Rebbe was still speaking and writing, before 27 Adar I, he stated clearly that he rejected saying such things in public – despite the suggestibility of a number of hints to permit publicizing an identity for Moshiach – then how much more so when he was unable to speak or write, and all he did was shake his head to their song, certainly and positively there is no way at all to extract any message to uproot what he previously had definitively delineated as being against his holy will.

The Rebbe’s Speech About Declaring “Yechi Hamelech”

On 2 Nissan 5748, the Rebbe spoke regarding the need for the people to proclaim the general “declaration” of “Yechi Hamelech,” “Long live the King.” Regarding this, in simplicity, it is impossible to say that this was any kind of “directive” for Chassidim to actually declare this in reality.

First of all, in all the time from 2 Nissan 5748 until 27 Adar I 5752, the fact is that no one was so audacious as to “announce” this in the Rebbe’s presence, for it was known that to do this was against the Rebbe’s will (except on one occasion, when the few who attempted to nevertheless do so after 28 Nissan 5751 quickly discovered exactly how much the Rebbe disapproved of their conduct)!

Secondly: This is no different than the many other Sichos in which we find expressions that are “declared” and “announced” – for example, the announcement of “Hinei zeh boh,” “Behold, this one (Moshiach) is coming”; or the famed announcement of the Yalkut Shimoni – yet never, not even once, do we find Chassidim “announcing” or “singing” these words in reality. Rather, this is just a type of “spiritual announcement” that is necessary only for the Rebbe himself to discuss.

The same thing goes with regard to the “declaration” of “Yechi Hamelech.” But specifically this the Mishichistim decided – on their own – to sing and post everywhere, in blatant contradiction to the directives of the Rebbe not to sing songs like this in public.

This slogan is not like those that the Rebbe did instruct to say in public – “Ad Mosai” or “We want Moshiach now.” These are words that the Rebbe himself announced and made into slogans and songs, and for these he clearly explained the meaning of the words and why he was making so much of them, etc.

*

At this point I must close by reiterating that all explanations are not final – for who can know the real reasons the Rebbe had in mind. No one is obligated to accept my opinions – they are only own my individual musings, my own p’shetlach – but what is absolutely certain is that the Rebbe not even once contradicted himself! This should always be remembered.

It is a grave mistake for anyone, chas v’sholom, to take unto himself the overwhelming responsibility of doing things the Rebbe positively said not to do. This would apply even if there is only “a doubt of a doubt” as to the propriety of a given activity, and how much more so, according to everything explained above, when such activities are diametrically opposed to the Rebbe – rachmana litzlan!


Turn Back, Turn Back, from Your Wicked Ways

Based on all of the above, I turn to all Anash and Temimim, to the Rebbe’s whole-hearted followers and to all who venerate the Rebbe and the honor of Lubavitch – that until the Mishichistim do true repentance, separate yourselves from this group who have announced an open war against all of our Rebbeim and Nosi’im and against the Rebbe, and obviously do not participate in any of their gatherings or give them any credit or encouragement chas v’sholom. It is certain that now the Rebbe “is present… more than in his life” – but not through activities that rebel against him!

And to the Mishichistim themselves – those whose intention is for the sake of heaven and those whose intention is not for the sake of heaven – I and my companions turn to them with affection: “Turn back, turn back, from your wicked ways,” you still have time to “jump on to Rebbe’s bandwagon,” and “no castaway will be cast-off from him.” Certainly the Rebbe will also have mercy for them, and will pick them up out of the filth into which they have fallen, rachmana litzlan.

Repent from your unwholesome ways, and before you know it we will all merit to be together with the Rebbe here below, and “he will redeem us” (for as said above, “Tzadikim will arise immediately”).

And to you my dear brethren, those who remained loyal to the teachings of the Rebbe and were not influenced rachmana litzlan by the Mishichistim, I hereby call out: Strengthen your hearts and souls, do not be nispoel from them at all, for G-d is with us and the Rebbe is with us – we must continue to stand on guard with mesiras nefesh till our last ounce of blood!

Clearly what is called for at this time even more then even is for all of us to heed the Rebbe’s heartfelt plea to us to remember that “there is a positive commandment of the Torah to love each and every Jew and avoid divisiveness to the extreme.” Through fulfilling this Mitzvah we will surely merit the coming of Moshiach NOW!

About Rabbi Yonatan Halevy 63 Articles
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