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Writing to the Rebbe through Igrot Kodesh

2026-01-13T07:35:42Z

ר.ז.: /* Critics and Reservations */

'''Writing to the Rebbe through Igrot Kodesh''' refers to the practice among Chabad Chassidim, and many Jews from broader circles, of writing to [[The Rebbe|the Lubavitcher Rebbe]] and receiving his guidance and blessing through the study of his published letters, particularly in the period following Gimmel Tammuz ([[3 Tammuz]] [[5754]]), when the Rebbe is no longer seen in a physical sense.

The practice is based on writing a ''[[pidyon nefesh]]'' (P"N), request, or question on a blank sheet of paper, visualizing the Rebbe, and placing the letter into one of the volumes of ''[[Igros Kodesh (The Rebbe)|Igrot Kodesh]]''. The response is then perceived in the content of the Rebbe’s letter found at the place where the book is opened. It is customary to undertake a positive resolution (''hachlata tova'') prior to writing.

== The Development of the Custom ==
Following 27 Adar I, 5752, when the Rebbe ceased giving written responses and the public experienced great uncertainty, Rabbi [[Menachem Mendel Gluchovsky]] established a regular study schedule in the ''Igrot Kodesh''. While learning, he noticed that the letters he encountered addressed matters that directly paralleled issues he was personally facing. After this occurred repeatedly, he concluded that this phenomenon was of particular significance.

On one occasion, when a family member required hospitalization, he opened ''Igrot Kodesh'' and found a letter in which the Rebbe wrote that hospitalization may be necessary in order to bring Jews closer to Judaism in the hospital, and that if this were done, all would resolve favorably. He perceived this as a direct response to his situation.

During that same period, many Chassidim were distressed that the Rebbe no longer provided detailed answers, responding only with “yes” or “no” to questions submitted by the secretaries. Rabbi Gluchovsky began telling others that the Rebbe had already indicated he would find ways to respond, and he shared personal accounts of receiving answers through ''Igrot Kodesh''. As a result, interest spread, people inquired further, and the practice became widely known.

== Sources and Conceptual Foundations ==
Broadly speaking, the custom consists of two components:

# Writing to the Rebbe — placing a P"N, report, good news, or request for blessing into a sacred text.
# Receiving a Response — interpreting the content of the letter found upon opening the book as the Rebbe’s response.

Chassidim cite a number of sources that suggest the legitimacy of writing to the Rebbe through his books and receiving guidance through sacred texts.

=== Writing to the Rebbe through a Book ===
Regarding the insertion of a ''pidyon nefesh'', the Rebbe instructed that one should visualize the image of the Nasi and place the note within his writings:<blockquote>“Each person should read the P"N (of course while wearing a gartel). Those who merited to enter ''yechidus'', or at least to see the face of my revered father-in-law, the Rebbe, should visualize themselves, while reading the P"N, as though standing before him. Afterwards, the P"N should be placed between the pages of a maamar, booklet, etc., of the teachings of my revered father-in-law, the Rebbe, and sent (if possible, that same day) to be read at his gravesite.”

— ''Igrot Kodesh'', Vol. 4, Letter 1,485</blockquote>A similar idea appears in the book ''Leshmoa Ozen'' by Rabbi [[Shneur Zalman Duchman]], quoting [[the Rebbe Rashab]]:<blockquote>“When something happens to a Jew, every Jew has the power to open the Tanya and say: ‘Rebbe, help me!’”</blockquote>This is cited as a reason for the custom of placing a ''pidyon nefesh'' inside a Tanya, particularly when seeking a blessing.
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=== Receiving a Response through a Book ===
Halachic authorities record the long-standing custom of opening a sacred book and viewing the passage that appears as a sign (''siman''). This custom is cited by the Rebbe as an accepted Jewish practice:<blockquote>“It is well known that many Jews — great scholars and simple people alike, as well as women — before undertaking a certain action, would open a sacred book and look at the place where their eyes first fell, not intentionally, but to see where it would open by Divine Providence. Based on this, they would decide how to proceed…”

— ''Hisva’aduyot'' 5749, Vol. 1, p. 309</blockquote>From this talk, it is evident that such an opening serves as a ''sign from Heaven'', though not necessarily as a definitive halachic ruling.

The Rebbe further clarified that this practice applies only to ''mundane matters'', and that issues of holiness require consultation with a qualified rabbi.

In another talk (''Sefer HaSichot'' 5749, Vol. 2, p. 489), the Rebbe explains that Jews historically used lotteries or opening sacred books to determine how to act in discretionary matters, viewing the outcome as Divine guidance.

In a footnote (98), the Rebbe adds that due to the sanctity of holy books, it may be preferable to avoid using them for such purposes, and instead use other forms of ''goral'' (lot), which itself is “from Heaven.”

The Rebbe also wrote privately that some have the custom to open a [[Chumash]] or [[Tehillim]] and learn guidance from the first verse encountered.

In a detailed letter to an individual who opened Tanach and was struck by two verses in Mishlei, the Rebbe affirmed this practice, writing:<blockquote>“You are correct in assuming that there is a special message for you in this passage… Torah means ‘instruction,’ given not only to the Jewish people collectively but to every Jew individually… since everything occurs by Divine Providence, it is clear that this presents a meaningful message for you.”</blockquote>The Rebbe then elaborates on the personal directive contained in the verses and how the recipient should apply them in his life.

The Rebbe further states that one who reads a letter of the Rebbe becomes a ''‘karyana d’igrata’'' — a bearer and proclaimer of the letter — charged with fulfilling its contents.

== Attitudes Toward the Practice ==

=== Supporters ===
The vast majority of Chabad Chassidim across the spectrum regularly write to the Rebbe through ''Igrot Kodesh''. Many mashpi’im encourage this practice, instructing their students regarding frequency and proper perspective in interpreting responses.

Rabbi Shalom Mendel Simpson, the Rebbe’s secretary responsible for managing the archive and overseeing the publication of ''Igrot Kodesh'', expressed support for the practice, stating retrospectively that this may explain why the Rebbe urged him to publish the letters as quickly as possible.

Support is also drawn from the introduction to Volume 12 of ''Igrot Kodesh'', written by the publisher at the Rebbe’s request and approved by him, which links the cessation of ''yechidus'' with the publication of the letters:<blockquote>“In recent years, as the number of Chassidim increased and it became impossible to continue the order of ''yechidus'', we merited the publication of the volumes of ''Igrot Kodesh'', through which we can know the Rebbe’s view on every matter.”</blockquote>Many Jews who are not Chabad Chassidim also engage in this practice, whether regularly or occasionally. At major annual events, such as Lag BaOmer in Meron or the yahrzeit of the Baba Sali in Netivot, yeshiva students—primarily from Yeshiva Gedolah Tzfat—set up tents for writing to the Rebbe. Several rabbis outside Chabad have encouraged this practice.

Numerous miracle stories are published by those who believe they experienced salvation through writing to the Rebbe and fulfilling the guidance found in the letters. These stories first appeared in the weekly ''Sichat HaGeulah'' and later in publications such as ''Beis Moshiach'' and ''HaGeulah'', and were subsequently compiled in books such as ''Niflaot Achshav'' and ''Roeh Ne’eman''.
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=== Critics and Reservations ===
Some Chassidim criticize the practice, arguing that it represents a departure from the traditional Chabad approach and that there is no need to devise methods for the Rebbe to provide answers after Gimmel Tammuz. They cite a letter written by the Rebbe after the passing of the Previous Rebbe, instructing that questions be sent to the Rebbe Rayatz’s resting place, trusting that the Rebbe would find a way to respond:<blockquote>“If one remains firm in his bond of connection… and sends the question to the resting place of my revered father-in-law, the Rebbe — the Rebbe will find a way to answer him.”

— ''Igrot Kodesh'', Vol. 3, Letter 519</blockquote>Others qualify the practice by emphasizing that, in accordance with the Rebbe’s directives, practical questions should also be addressed to appropriate authorities — such as two rabbis, two doctors, or two professional advisors — and that writing through ''Igrot Kodesh'' should be undertaken in parallel, not as a substitute.

[[he:כתיבה לרבי באמצעות האגרות קודש]]

The Ten Niggunim

2025-08-08T12:59:38Z

ר.ז.: /* List of Niggunim */

A tradition among Chassidim tells that the Alter Rebbe composed '''ten niggunim''' that are precisely calibrated and allude to elevated concepts in the supernal worlds. These niggunim possess a special segulah, bringing those who sing them to an awakening of teshuvah and to a state where the neshamah cleaves to Elokus.

Some have the custom not to sing these niggunim routinely, but rather at designated times or at auspicious moments. Regarding the Niggun Arbah Bavos (Four Gates), this is not merely a chassidic custom but an explicit directive from our Rebbeim.

The first five niggunim are known with certainty to have been composed by the Alter Rebbe. The remaining niggunim are attributed to him, but there is doubt whether he himself composed them.

== List of Niggunim ==

# Arbah Bavos (Four Gates)
# [[Eli Atah]]
# Kol Dodi
# Avinu Malkeinu
# Niggun Dveikus Rosh Hashanah
# K'Ayal Ta'arog
# Tzeinah U'Re'enah
# Niggun Dveikus Shabbos
# Lecha Dodi
# Bnei Heichala

== External Links ==

* '''Sources of Melody - The Alter Rebbe's Ten Niggunim''' on the Heichal Neginah website
* Pinchas Bichler, '''Ten Supernal Niggunim''', HaMevaser newspaper, Shevat 5772/2012

[[he:עשרת הניגונים]]

The Ten Niggunim

2025-08-08T02:22:51Z

ר.ז.: /* List of Niggunim */

A tradition among Chassidim tells that the Alter Rebbe composed '''ten niggunim''' that are precisely calibrated and allude to elevated concepts in the supernal worlds. These niggunim possess a special segulah, bringing those who sing them to an awakening of teshuvah and to a state where the neshamah cleaves to Elokus.

Some have the custom not to sing these niggunim routinely, but rather at designated times or at auspicious moments. Regarding the Niggun Arbah Bavos (Four Gates), this is not merely a chassidic custom but an explicit directive from our Rebbeim.

The first five niggunim are known with certainty to have been composed by the Alter Rebbe. The remaining niggunim are attributed to him, but there is doubt whether he himself composed them.

== List of Niggunim ==

# Arbah Bavos (Four Gates)
# [[E-li Atah|Eli Atah]]
# Kol Dodi
# Avinu Malkeinu
# Niggun Dveikus Rosh Hashanah
# K'Ayal Ta'arog
# Tzeinah U'Re'enah
# Niggun Dveikus Shabbos
# Lecha Dodi
# Bnei Heichala

== External Links ==

* '''Sources of Melody - The Alter Rebbe's Ten Niggunim''' on the Heichal Neginah website
* Pinchas Bichler, '''Ten Supernal Niggunim''', HaMevaser newspaper, Shevat 5772/2012

[[he:עשרת הניגונים]]

Simchat torah

2025-08-08T02:18:28Z

ר.ז.:

[[File:שמחת תורה.jpg|thumb|A rare photo from the Rebbe's farbrengen on '''Simchat Torah'''. The photo was taken by a non-Jewish reporter from the "New York Times" at a farbrengen in the year 5728/1967.]]
Simchat Torah is a holiday celebrated on the last day after the conclusion of Sukkot, marking the reading of Parshat V'Zot HaBracha which completes the Torah reading cycle of all the Torah portions, and celebrating and rejoicing on the occasion of this completion. In [[Eretz Yisroel|Eretz Yisrael]], this day is celebrated together with Shemini Atzeret, on the 22nd of Tishrei; while outside of Eretz Yisrael, this day is the second holiday following Shemini Atzeret, on the 23rd of Tishrei.

Our Rebbeim spoke extensively about the greatness of this holiday, from which joy extends throughout the entire year, and therefore one must be careful to utilize the time on this day as much as possible for rejoicing and dancing.
[[File:הקפות.jpg|thumb|A drawing depicting the Hakafot conducted by Rabbi Levi Yitzchak, the Rebbe's father, during his exile in Chaili.]]
== The Holiday Order and Its Customs ==

==== Hakafot ====
'''Extended topic – [[Hakafot]], [[Atah Hareita]]'''

It is a Jewish custom to circle the Torah reading platform with Torah scrolls on the night and day of Simchat Torah, with joy, songs, and dancing, celebrating in this way the completion of reading the entire Torah. This custom began in Ashkenazi lands hundreds of years ago, and from there spread to Sephardic communities. Rabbi Chaim Vital brought that his teacher the Arizal practiced this custom, and also showed a source for the custom in the Zohar:<blockquote>"And Israel customarily celebrates with it, and it is called Simchat Torah. And they crown the Torah scroll with its crown." — Zohar Part 3, 256b</blockquote>Among our Rebbeim, the Hakafot on Shemini Atzeret were conducted with seriousness compared to the Hakafot of Simchat Torah, where the joy was greater, beyond measure and limitation (although in recent years the Rebbe instituted that already on Shemini Atzeret the Hakafot should be with joy that breaks through all limitations completely, and explained the reason for this).

In Chassidic teachings, the virtue of Hakafot is explained extensively, as a joy that is beyond all limitations in which all Jews unite without distinction, and this joy brings about elevation in Torah study throughout the entire year.

The Rebbe Rashab once asked his father, the Rebbe Maharash: What is the meaning of Hakafot? He answered him: Hakafot means that we plead with the Father - our Father in Heaven with tears of blood, "my tears have been my bread," have mercy and break the yoke of the gentiles from our necks. The gentiles are the body and the animal soul. We dance with the Torah scroll in joy, with an open head and an open heart, but internally, tears of blood flow.

==== Aliyah to the Torah ====
'''Extended topic – [[Torah Reading on Simchat Torah]]'''

On Simchat Torah there is special care taken to ensure everyone receives an aliyah to the Torah, and in Jewish communities there are various customs whether to repeat the reading again and again until everyone merits an aliyah, or to call up several people together.

Additionally, there are special customs related to the Torah aliyah, such as a special aliyah for children called "Kol HaNe'arim" (All the Youth), the aliyah of Chatan Torah and Chatan Bereishit, and special poems connected with the Torah reading.

==== By the Rebbe ====
'''Extended topic – [[Niggunim the Rebbe Taught]]'''

In the first years of the Rebbe's leadership, on the night of Simchat Torah after Hakafot, the Rebbe would go up to the Rebbe Rayatz's apartment and have the holiday meal there. When the meal ended, the Rebbe would return to the synagogue and teach a new, unfamiliar niggun to the chassidim who remained there and continued dancing.

Usually, the Rebbe would also speak briefly about the niggun. This practice continued intermittently until 5724 (1964).

The Rebbe expressed that Simchat Torah is the most appropriate time to encourage the [[Mivtza Torah]] (Torah Campaign) and the [[Mivtza Ot B'Sefer Torah]] (Letter in a Torah Scroll Campaign).

==== Second Hakafot ====
[[File:הקפות שניות כפר חבד.jpg|thumb|Second Hakafot at Beit Menachem Synagogue in Kfar Chabad]]
'''Extended topic – [[Second Hakafot]]'''

Second Hakafot is an Eretz Yisrael custom based on the practice of the Arizal, according to which at the conclusion of Simchat Torah, another round of Hakafot with Torah scrolls accompanied by singing and dancing with musical instruments is performed. When the Arizal lived in Tzfat, he would visit synagogues that delayed finishing their prayers on the night after Simchat Torah and conducted seven Hakafot in each of them.

Based on this practice, the kabbalistic circles customarily conducted second Hakafot at the end of the holiday, taking out Torah scrolls after reciting the verses of "Atah Hareita" with all the details of customs as they conduct the Hakafot on the first night. Later, the custom spread to additional synagogues in Jerusalem and other communities and cities.

Over the years, several reasons were given for conducting these Hakafot, whether to participate with Jews outside of Israel in their celebrations which begin at this time when for them it is the night of Simchat Torah (since outside of Israel the holiday lasts two days), or because after the holiday ends it is permitted to play musical instruments and people can gather from more distant places to rejoice together in the joy of the Torah in a manner of "In the multitude of people is the king's glory."

The Rebbe expanded and established this custom in Chabad communities in Eretz Yisrael, and exceptionally deviated from his regular practice of not writing during Chol HaMoed, sending special telegrams during Chol HaMoed of Sukkot to participants in the Second Hakafot.

Every year, a central "Second Hakafot" ceremony is held at the Beit Menachem Synagogue in Kfar Chabad, attended by thousands of Jews from all segments of society, with government officials, politicians, and public figures honoring the event with their presence.

== Throughout the Years ==
In the year '''5559 (1799)''' the Alter Rebbe was imprisoned.

In the year '''5738 (1978)''' the Rebbe suffered a heart attack.

In the year '''5784 (2023)''' the Iron Swords War began.

== The Essence of the Holiday ==
This section is incomplete. Please contribute to Chabadpedia and complete it. There may be more information on the discussion page.

==== Joy for the Final Tablets ====
On Simchat Torah we rejoice for the final tablets, which were given on [[Yom Kippur]].

==== Explanation of the Holiday Name ====
Regarding "Simchat Torah" there are two interpretations: (a) The Torah is in a state of joy, and therefore the Jewish people also rejoice in the Torah's joy, as in the liturgical poem "Rejoice and be happy in the joy of Torah," meaning that the Jewish people rejoice in the Torah's joy. (b) Moreover - the Jewish people bring joy to the Torah.

==== Yisrael Brings Joy to Torah ====
The Torah descended from its supernal place to our lower world, and when a Jew rejoices with the Torah and dances and sings with the Torah, he adds joy to the Torah, because a Jew has the power to make a dwelling place in the lower realms, through which he draws down the Essence.

==== General Joy for the Entire Year ====
The Rebbe explains that it is known that all matters of the month of Tishrei are general matters, and similarly, the joy of Shemini Atzeret and Simchat Torah is a general, comprehensive joy from the essence of the soul, which includes all powers as one. And similarly regarding the aspect of time - this is not just a joy that belongs to this particular time, but a general joy for the entire year. For this reason, the joy needs to be beyond reason and understanding, with [[kabbalat ol]] (acceptance of the yoke) - through dancing.

== Niggunim for Simchat Torah ==
[[File:ריקוד שמחת תורה.jpg|thumb|Hakafot on Simchat Torah. Drawing: Zalman Kleinman]]
* Niggun Al HaSela Hach
* Niggun Stav Ya Pitu
* Niggun LeHakafot
* Niggun O Va Die Mi Nieotnim
* Niggun Hasa Dina Hasa
* On Simchat Torah day, after Torah reading: Niggun Ashreichem Yisrael
* For the meal: Niggun Hop Kozak
* Dem Rebbin's Niggun / Simchat Torah Nikolayev
* '''Niggun 165''' - Hakafot Niggun, to hear the niggun from Nichoach #4

== See Also ==

* [[Shemini Atzeret]]
* [[Takanas HaMashke]]
* [[Milchemet Charvot Barzel]] (Iron Swords War)

== Further Reading ==

* Shevach HaMoadim
* Halacha L'Maaseh - Tishrei
* Shmirat HaMoadim (book)

== External Links ==

* Likkutei Sichos Moadim - Simchat Torah
* Daily Calendar - Laws and customs of Shemini Atzeret and Simchat Torah by Rabbi Yosef Yeshaya Braun, Tishrei 5779
* Otzar Minhagei Chabad - Shemini Atzeret and Simchat Torah
* Simchat Torah, laws and customs, articles and stories
* Thoughts and commentaries based on Kuntres HaHakafot, the Rebbe's talk to Yeshiva students in the Sukkah on Shemini Atzeret 5704
* "The Joy of Simchat Torah" booklet published by Vaad Chayalei Beit David - 770, talks, diary and more
* '''What is Simchat Torah? And what do we do on it?'''
* '''Simchat Torah in the presence of our Rebbeim''', review in the Hiskashshrus weekly on the eve of Simchat Torah 5781
* '''Classes for Simchat Torah from the Chabad Halacha Institute: Rabbi Zilbershtrom - Customs of the King, Rabbi Dahan - Laws'''
* The most exciting spiritual experience - on its way to Israel, Geulah newspaper issue 44 p. 14

[[he:שמחת תורה]]

Sicha

2025-08-08T02:17:39Z

ר.ז.:

'''Sicha''' is a commonly used term in [[Chabad]] [[Chassidus]] and other circles referring to a discourse given by a Rav or [[A Rebbe|Rebbe]] on Torah matters to his students. A sicha typically includes Torah interpretation, [[mussar]], inspiration and strengthening in [[avodas Hashem]].

Additionally, the sichos and content spoken by the [[Chabad Rebbeim]] involve drawing down divine influence appropriate for that specific time period, therefore their words were precisely aimed for the time they were delivered.

== Sichos in Chassidus Chabad ==
In the early generations of Chabad Chassidus, there were no regular sichos besides maamarim (Chassidic discourses). Occasionally the Rebbe would say a "[[vort]]" (short teaching) or words of inspiration. In later years, especially from the nesius of [[the Rebbe Rashab]] onwards, the Rebbeim began delivering sichos to chassidim during [[Farbrengen|farbrengens]]. The Rebbe Rashab's sichos were mainly given during the three set farbrengen days of [[Simchat torah|Simchas Torah]], [[Yud Tes Kislev]] and [[Purim]], and from 1906 also on [[Acharon Shel Pesach]] (at the [[Seudas Moshiach]]). Additionally, there are records of sichos he gave not to the entire crowd of chassidim but rather at his home to family members and close chassidim.

The style of the sichos was as a response and discussion between the chassidim and the Rebbe, where typically during the farbrengen the Rebbe would be asked questions by chassidim which he would answer with explanations in the sicha.

[[The Frierdiker Rebbe]] also farbrenged with chassidim and would deliver sichos during them. Besides the days his father would farbreng, he added [[Yud Beis Tammuz]] from 1928 and [[Chai Elul]] from 1943, as well as various other occasions. His sichos style was also like his father's, responding to questions and comments from chassidim.

For many years the content of sichos was not recorded, and even those that were recorded were not printed. The first sichos to be printed were those of the Frierdiker Rebbe from his own handwriting in the [[Likkutei Dibburim]] series. In 1947 the [[Sefer HaSichos - Toras Shalom]] of the Rebbe Rashab was first published by the Rebbe, compiled from chassidim's notes including stories alongside deep explanations in Chassidus and [[Kabbalah]]. These sichos are characterized and known for their 'stormy' atmosphere and style.

Years later, all the Frierdiker Rebbe's sichos including chassidim's transcripts were collected into the complete series Sefer HaSichos (Frierdiker Rebbe).

The sichos of [[the Tzemach Tzedek]] and [[The Rebbe Maharash|Rebbe Maharash]] were collected in their seforim of sichos, compiled from the Frierdiker Rebbe's teachings and printed in 1993.

== The Difference Between a Sicha and Maamar ==
With the Chabad Rebbeim there is a distinction between the style of sichos and maamarim. Sometimes concepts explained in maamarim using complex language were explained by the Rebbe in simpler language in sichos, sometimes with special focus in the sichos on details and struggles in avodas Hashem. The Rebbe in his sichos deals extensively with explanations in halacha, aggada and divrei Chazal, unlike his maamarim which are dedicated solely to Chassidus. The sichos also contain references to current events and practical instructions for conduct during contemporary situations.

== The Seventh Generation ==

===== Style of Delivering Sichos =====
The Rebbe's sichos were delivered more frequently than his predecessors and in broader forums, with a "regal" style where questions were not permitted during the sichos. The Rebbe primarily delivered sichos during farbrengens, which were the central connection between the Rebbe and his chassidim. In these sichos, the Rebbe would guide his unique approach on every topic, address current issues, announce "[[The Ten Mivtzoim|mivtzoyim]]" or cry out about "[[Shleimus Ha'aretz]]," and more.

The regular sichos during farbrengens typically began with a [[Torah]] quote related to the date or parsha (in addition to regular sichos on the [[parsha]], after the passing of his mother, [[Rebbetzin Chana Schneerson]], on 6 Tishrei 1964, the Rebbe began to farbreng every Shabbos and dedicate a special sicha to explaining the first and last [[Rashi]] of the parsha). This would be followed by questions and wonderments arising from the text. The questions included logical difficulties and precise language analysis of the quote. Sometimes, at this stage, the Rebbe would add additional quotes and raise questions about them as well (ultimately explaining how the matters align or what distinguishes them).

As an introduction to the explanation, the Rebbe would preface the fundamental issue that the quote came to resolve, and accordingly explain how the matters are indeed precise and fully resolve the issue. Sometimes, following this, the content would be explained according to pnimiyus ha'inyanim (according to Chassidus) and conclusions would be drawn regarding avodas Hashem.

The sichos would be immediately reviewed after the farbrengen with the Rebbe by the team of "chozrim" led by [[Reb Yoel Kahan]] - the head chozer. Subsequently, they would be written by "manichim," whose role was to record a hanacha of the sicha after its delivery, and then printed in the series of Sichos Kodesh (in Yiddish). Starting in 1982, the publication of the Rebbe's sichos began in the Hisvaaduyos series (translated and adapted to Hebrew). From 2016, the Rebbe's unedited sichos began being printed in the Divrei Moshiach series. Some topics discussed during farbrengens would be compiled, edited, and then reviewed by the Rebbe and printed in the Likkutei Sichos series. From 1986 onwards, the Rebbe would edit the central content of each farbrengen, which were initially printed in additions to Likkutei Sichos and later published in the Sefer HaSichos series.

== Location of Delivering Sichos ==
In addition to regular sichos delivered at farbrengens, there were other occasions when the Rebbe delivered sichos: after prayers, at yechidus klalis, children's gatherings (rally or parade with the Rebbe), [[Beis Rivkah]] graduation assemblies, [[Camp Emunah]] counselor meetings, sichos to women, sichos to children, sichos to wealthy supporters, sometimes before dollar distribution, and once even a special sicha to outstanding [[IDF]] soldiers, and on one rare occasion at the entrance of 770 on the building's facade, on 16 Sivan 1975.

From 1988, the Rebbe began a new custom in delivering sichos - when he stopped holding weekday farbrengens and instead suddenly began delivering sichos at the shtender, usually (before or) after prayers, and sometimes during dollar distributions or other distributions, typically standing on the prayer platform next to a special shtender for this purpose, standing at the end of the platform close to the crowd, facing the crowd.

== See Also ==

===== Types of Sichos: =====

* [[Maamar|Maamar (Chassidic Discourse)]]
* [[Mugah|Mugah (Edited)]]
* [[Bilti Mugah|Bilti Mugah (Unedited)]]
* [[Hanacha|Hanacha (Transcription)]]
* [[Chozer|Chozer (Review/Repetition)]]
* [[Farbrengen with the Rebbe]]

== Institutes for Editing Sichos ==

* [[Vaad L'Hafotzas Sichos|Vaad L'Hafatzas Sichos]] (Committee for Spreading the Talks)
* [[Vaad Hanachos HaTemimim]] (Committee of Yeshiva Students' Transcriptions)
* [[Vaad Hanachos B'Lashon HaKodesh]] (Committee for Hebrew Transcriptions)
* [[Machon L'Hafatzas Toraso Shel Moshiac|Machon L'Hafatzas Toraso Shel Moshiach]] (Institute for Spreading the Torah of Moshiach)

== Books Containing the Sichos: ==

* [[Likkutei Sichos]]
* [[Sefer HaSichos Toras Shalom]]
* [[Sefer HaSichos (The Rebbe)]]
* [[Divrei Moshiach]]
* [[Torat Menachem - Hitva'aduyot Series|Toras Menachem - Hitvaaduyos]]

[[he:שיחה]]

The only Shlichus

2025-08-08T02:03:32Z

ר.ז.: /* The Reason */

{{Mivtzoim}}
'''The only Shlichus''' that rests upon each and every one of our generation is to receive [[Melech HaMashiach|Moshiach Tzidkeinu]] (our righteous Messiah). This was established by [[the Rebbe]] in the last (for now) talk given at the International Conference of [[Shliach|Shluchim]] (emissaries) on [[Shabbos|Shabbat]] [[Parshat Chayei Sarah]] [[5752]] (1991): "The only thing that remains in the work of shlichus (Shlichus) - receiving Moshiach Tzidkeinu in actual reality." These words were said by him during the Shabbat [[farbrengen]] (gathering) in the presence of all the shluchim, and after Shabbat they were edited by him and printed in a special booklet called "Shelach Na B'yad Tishlach" (Please send by the hand of whom You will send), which is studied anew each year by thousands of shluchim throughout the entire world.

== The Shlichus ==
Following the Rebbe's talks beginning from the month of [[Iyar]] [[5751]] (1991) that in our generation there is a new task to bring Moshiach in actual reality to the world visibly, and that every aspect of a Jew's life needs to be permeated with matters of Moshiach and redemption, the Rebbe announced the innovation that has been added to the work of shlichus – that its purpose is also to bring this message to the world 'to receive Moshiach,' and that this Shlichus 'permeates' and is felt in all aspects of shlichus, and it is the "gateway" through which all other actions of the Shlichus pass and are elevated:<blockquote>"...We must remind, first and foremost, of the foundation, and express the role of the shluchim in this generation in general, and particularly the innovation that has been added especially in recent times to the work of shlichus - to receive Moshiach Tzidkeinu in the true and complete redemption...</blockquote><blockquote>...From time to time, an innovation is added to the shlichus, a special Shlichus, which permeates all aspects of the shlichus and becomes the "gateway" through which all aspects of the shlichus "ascend"... which is a general and essential innovation, not just a detail (or general principle) in shlichus, but it is the most essential and general matter, to the extent that it is the most general matter in Torah - preparation for the coming of Moshiach - which encompasses all the points and details of the work of shlichus... Thus, the work and shlichus now is: to be prepared in actuality to receive Moshiach Tzidkeinu in actual reality... From this it is understood that the purpose of the current International Conference of Shluchim is expressed in this point - to discuss together and make good resolutions to fulfill them in practice, how to carry out the special shlichus of our time: receiving Moshiach Tzidkeinu."</blockquote>

== The Reason ==
'''Expanded topic - [[Besuras HaGeulah|The Announcement of Redemption]]'''

In the body of the talk, the Rebbe explained the reason why specifically at this time shlichus takes on this revealed character - the events in the world showing that the entire world is ready for the true and complete redemption through Moshiach Tzidkeinu, and these are his holy words in the talk that was edited by him:<blockquote>"...As we see (as discussed several times) also in the fact that in world events several signs of the redemption have been fulfilled, beginning with the sign (in [[Yalkut Shimoni]]) that "the time of your redemption has arrived," as seen in "kingdoms provoking each other," particularly Arab countries... And the sign of the previous year - 5751, whose initials stand for 'It will be a year of wonders I will show you,' is already being fulfilled and continuing - with the addition this year - 'It will be a year of wonders in it,' (and) within it - that this (the wonders) becomes the essence and content and soul of the year.

And we see in actuality how "he will fight the wars of Hashem" and be victorious in several matters - and specifically through a war of peace. And victory is also related to eternity (nitzchiyut), also connected with revelation... the revelation of Moshiach Tzidkeinu..."</blockquote>Thousands of shluchim in a group photo in front of [[770 Eastern Parkway|770]] during the International Conference of Shluchim 5754 (1993), two years after the delivery of the talk in 5752 (1991)

== Completion of the Work of Shlichus ==
Therefore, the Rebbe said, it is understood that we have already completed the regular shlichus. But since the redemption has not yet come in actuality, it is a sign that there is still something to do in the shlichus. And the Rebbe detailed:<blockquote>"...And it is: based on what is known that "in every generation someone is born from the seed of Judah who is fit to be Moshiach for Israel," "one who is worthy due to his righteousness to be the redeemer, and when the time comes, Hashem will reveal Himself to him and send him, etc.," and according to the announcement of my revered father-in-law, the Rebbe, the leader of our generation, the only shliach in our generation, the only Moshiach in our generation, that they have already completed all the work - it is understood that "Please send by the hand of whom You will send" begins to be fulfilled, the Shlichus of my revered father-in-law, the Rebbe. And from this it is understood that the only thing that remains now in the work of shlichus is: '''to receive Moshiach Tzidkeinu in actual reality''', so that he can fulfill his Shlichus in actuality and take all of Israel out of [[Galus (Exile)|exile]]!"</blockquote>

== All Details Must Be Permeated ==
[Expanded topic - '''Living Redemption''']

In the continuation of the talk, the Rebbe explains that this does not mean that from now on the shluchim have nothing to do, but on the contrary: all the good actions they have been doing since they went on shlichus need to be permeated with the intention of how this leads and brings to receiving Moshiach Tzidkeinu:<blockquote>"...This means: all the details in the work of shlichus of spreading Torah and Judaism and spreading the wellsprings outward need to be permeated with this point - how it leads to receiving Moshiach Tzidkeinu.

And as emphasized in the theme of the conference - "All the days of your life '''to bring''' to the days of Moshiach": all aspects of the work (in all the days of your life, and in each day itself - in all the details and hours of the day) need to be permeated with "bringing to the days of Moshiach"..."</blockquote>

= Practical Action =
Regarding practical action, the Rebbe clarified: There must be an announcement and notification to the shluchim (emissaries) that their shlichus (mission) - and that of every Jew - is expressed through receiving Moshiach Tzidkeinu (our righteous Messiah), with two specific details:

* Every shliach must prepare himself to receive Moshiach Tzidkeinu.
* Every shliach must prepare all the Jews in his location and city to receive Moshiach Tzidkeinu, by explaining the concept of Moshiach as explained in the Written and Oral Torah, in a manner '''that is acceptable''' to each individual according to their intellect and understanding, including especially - through the study of the concepts of Moshiach and Geulah (redemption), particularly in a way of Chochmah, Binah, and Da'at (wisdom, understanding, and knowledge).

== The Relevance of This Work to Every Jew ==
The Rebbe further emphasized that this task is incumbent upon every Jew:<blockquote>In our generation, there has been a special addition - a new development in the concept of shlichus, in which the Honorable Holiness of my father-in-law, the Rebbe, leader of our generation, appointed each and every person of the generation to be his shliach in spreading Torah and Judaism and spreading the wellsprings outward, until bringing about the true and complete Geulah.

And since this is the work of the present time, it is understood that this applies to every Jew, without exception.</blockquote>Nevertheless, the Rebbe emphasized that this applies primarily to those who have merited and carry the official title of 'shliach':<blockquote>And a special addition in this - regarding those who have merited, that from within the Jewish people themselves they were chosen to be shluchim of the leader of our generation, whose '''entire''' work throughout the entire day is dedicated to fulfilling their shlichus in spreading Torah and Judaism and spreading the wellsprings outward, and in bringing the Geulah.</blockquote>

== Further Reading ==

* Rabbi Levi Yitzchak Liberow, '''In This Mission We Must Succeed''', Beis Moshiach 26 Cheshvan 5781, page 18

== See Also ==
* [[The Famous Sicha]]
* [[Besuras HaGeulah|The Announcement of the Geulah]]
* [[Publicizing Redemption and Moshiach|Publicizing Geulah and Moshiach]]

== External Links ==

* The Sicha - Kuntres "Shlach Na B'yad Tishlach": '''Edited (Yiddish) • Translation to Hebrew • Translation to English • Text Version • Unedited - Sicha and Journal'''
* '''The Gateway - In Transition to a New Era''', Sicha of the World Shluchim Convention 5752 with explanations
* M. Fried, '''Reception for Moshiach Tzidkeinu''', Beis Moshiach Weekly Issue 819 pp. 32-36 - The blessings, encouragements and remarkable responses to the N'shei Chabad (Chabad Women) in Crown Heights, regarding the involvement in accepting the kingship.

[[category:Mivtzoim]]
[[category:Moshiach topics]]
[[he:השליחות היחידה]]

Shlichus

2025-08-08T01:50:56Z

ר.ז.:

In [[halacha]], '''shlichus''' is the ability given to a [[Jew]] to appoint another Jew as their shliach (emissary) to perform certain actions, both in fulfilling [[Mitzvah|mitzvos]] and in monetary matters, such that the shliach's actions are credited to the meshaleiach (sender). This concept was expressed by [[Chazal]] in the principle "shlucho shel adam k'moso" (one's messenger is like oneself).

In pnimiyus haTorah - [[Toras HaChassidus|Chassidic teachings]] - the concept of shlichus is interpreted in a Jew's [[avodas Hashem]]: The creation of man and the descent of his neshama into a body is a shlichus given to him by Hashem, in order to work in this physical world to refine and elevate it. The power given to a Jew to fulfill this shlichus is, similar to physical shlichus, because "shlucho shel adam k'moso" - a Jew's neshama is "a literal part of Hashem above."

In the seventh generation, under [[the Rebbe]]'s leadership, the concept of shlichus became a central demand of the Rebbe - from Chabad [[Chassid|chassidim]] in particular, and from every Jew in general - to leave their place and dedicate themselves to spreading Yiddishkeit and Chassidus in distant places that need it. As part of this demand, the Rebbe established the shlichus enterprise by appointing his chassidim as shluchim in every location and establishing Chabad houses worldwide, providing physical and spiritual assistance to every Jew. Over the years, the shlichus enterprise expanded, and today it encompasses almost every city and settlement in the world where Jews are found, numbering over 6,000 shluchim, including 1,000 shluchim in [[Eretz Yisroel|Eretz Yisrael]].

== History ==

==== By Our Rebbeim ====
The Chabad Rebbeim throughout the generations sent shluchim to strengthen and fortify Yiddishkeit and Chassidus - from the time of [[the Baal Shem Tov]], founder of general Chassidus, then through his successor the Maggid of Mezritch, through the Alter Rebbe who established Chabad Chassidus, and our Rebbeim who followed. The shluchim of our Rebbeim were called Shadar (Shlucha D'Rabbanan). They traveled through towns and breathed life and faith into them.

During the period of [[the Rebbe Rashab]], after the [[Communist revolution]] in [[1917]], a new era of shlichus began involving actual mesiras nefesh. The Rebbe sent shluchim to all Jewish towns in [[Soviet Union|the Soviet Union]]: [[Russia]], [[Georgia]], and [[Bukhara]], to establish [[Mikvah|mikvaos]] and [[Cheider|chadarim]]. This work was strengthened by his son and successor, [[the Frierdiker Rebbe]], who was even imprisoned because of it.

The Frierdiker Rebbe intensified the work of shlichus through his students - some of whom never returned - and laid the foundation for shlichus across all continents including [[United States of America|America]], [[Africa]], and [[Australia]].

==== Under the Rebbe ====
The first shliach sent by the Rebbe was Rav [[Michael Lipsker|Michoel Lipsker]]. In a letter written by the Rebbe on 20 [[Shevat]] [[1950]], ten days after the Frierdiker Rebbe's [[histalkus]] on [[10 Shevat]], the Rebbe wrote to him that before the histalkus, the Frierdiker Rebbe had discussed with him the need to work to strengthen Yiddishkeit and Jewish education in [[Morocco]], and requested to send Rav Lipsker there. Rav Lipsker arrived in Meknes, Morocco in Iyar 1950, and immediately began activities by opening a yeshiva there, with the assistance of Rav [[Refael Baruch Toledano]].

A few months later, the Rebbe sent Rav [[Shlomo Matusof]] to Casablanca, Morocco. Rav Matusof was the first to be sent directly by the Rebbe himself. Subsequently, the Rebbe sent additional shluchim to Morocco.

In the following years, the Rebbe expanded shlichus to additional countries. Rav [[Tzvi Hirsch Chitrik]] was sent to [[Brazil]] and Rav [[Nissan Pinson]] to [[Tunisia]], Rav [[DovBer Baumgarten]] was sent to Buenos Aires, Argentina in 1956; Rav [[Gershon Mendel Garelik]] was sent to [[Milan]], [[Italy]] in [[1959]]; and following them, additional shluchim began to go out. Although in the early years, going on shlichus was considered a rare breakthrough, as the years passed, the shlichus enterprise grew and expanded, and many chassidim requested to join it.

Over the years, the Rebbe sent thousands of shluchim to every corner of the world. Today, approximately 5,000 shluchim are spread throughout the world (a large portion of today's shluchim began their activities after [[3 Tammuz 1994]], on the Rebbe's shlichus through [[Merkos L'Inyonei Chinuch]]). Almost everywhere in the world where there is a Jewish community or Jewish travelers, there is a [[Chabad House]] operating in that location.

The Rebbe gave special attention to the activities of the shluchos (women emissaries), and several times even attributed the success of the shluchim to the help of the women.

== Types of Shluchim ==

==== Shadar - Shlucha D'Rabanan ====
The Shadarim were sent by our Rebbeim to collect funds to strengthen the yeshiva, and simultaneously they would teach Chassidus wherever they went, thus spreading the teachings of Chassidus. In the seventh generation, several shluchim served in a similar capacity - their role was to travel between different locations to raise funds for Chabad institutions, while also taking interest in the state of Yiddishkeit in each place and carrying out various shlichus assignments as instructed by the Rebbe. Among these shluchim were Rabbi Avraham Yitzchak Glick, Rabbi Binyamin Eliyahu Gorodetzky, and Rabbi Shmuel Dovid Raichik.

==== [[Merkos shlichus|Merkos Shlichus]] ====
Merkos Shlichus - Merkos L'Inyonei Chinuch (known as Merkos Shlichus) - is a Chabad activity for spreading Yiddishkeit, primarily during the summer months. As part of this activity, Chabad yeshiva students, during their bein hazmanim (semester breaks), travel to remote cities and settlements - particularly those without permanent Chabad activity - to find Jews living in these places and work to strengthen Yiddishkeit.

This activity was founded by the Frierdiker Rebbe in 1943, when several bochurim were called by him and sent to specific locations. In 1948, the Frierdiker Rebbe made this shlichus available to everyone, and all yeshiva students were called to participate in the shlichus. This shlichus expanded over the years, especially under the Rebbe after accepting the nesius.

The Frierdiker Rebbe and the Rebbe spoke extensively about the merit of this activity and its great influence on the Jews they meet, even though the shluchim themselves don't always get to see this influence immediately.

==== Yeshiva Shlichus ====
Since the establishment of [[Tomchei Tmimim]], bochurim from the central yeshiva would travel to strengthen other yeshivos. Sometimes the opening of a yeshiva was done by the shluchim, who were bochurim. In 1967, the Rebbe first sent a group of bochurim on shlichus to Australia, and over the years many groups were added to various locations worldwide, until it became standard practice. Today, talmidim shluchim go out each year, after completing their official learning cycle in Tomchei Tmimim yeshivos, to yeshivos and semicha institutes around the world.

==== Educational Shlichus ====

== Every Jew ==
In the Shabbos [[Chayei Sarah]] [[5752]] sicha, the Rebbe said that the role of shlichus falls upon every Jew in our generation:

There was a special addition in our generation - where there was an innovation in the concept of shlichus, that the Frierdiker Rebbe, the [[Nasi]] of our generation, appointed each and every person of the generation to be his shliach in spreading Torah and Yiddishkeit and spreading the wellsprings outward, until bringing the true and complete [[Geulah - Redemption|Geulah]].

And since this is the avodah of this time, it's understood that this applies to every Jew, without exception.

However, the Rebbe emphasized that this primarily applies to those who merited and carry the official title of 'shliach':

And there is a special addition regarding this - concerning those who merited, that from within the Jewish people themselves they were chosen to be shluchim of the Nasi of our generation, that '''all''' their work throughout the entire day and night is dedicated to fulfilling their shlichus in spreading Torah and Yiddishkeit and spreading the wellsprings outward, and in bringing the Geulah.

== The Rebbe's Instructions ==
This section is incomplete. Please contribute to Chabadpedia and complete it. There may be more details on the discussion page.

From the Rebbe's perspective, shlichus is a life mission, and generally the Rebbe advocated not leaving one's place of shlichus or exchanging it for another place, except in special cases.

== A Shliach Makes a Shliach ==
In the [[Shabbos Bereishis]] [[5745]] sicha, the Rebbe came out with a suggestion - based on the Chazal that "a shliach makes a shliach", up to one hundred shluchim - that each of the shluchim should add and send additional shluchim from themselves in their place of shlichus (initially - one shliach; and after the first succeeds, add and bring additional shluchim). The Rebbe added and said that during the first year of the shlichus of these additional shluchim, Merkos L'Inyonei Chinuch would fund two-thirds of their shlichus expenses.

In subsequent years, the Rebbe repeatedly returned to this instruction, and added that these next shluchim should also appoint more shluchim, ad infinitum.

This instruction led to an enormous expansion of the shlichus enterprise, and the number of shluchim increased rapidly.

== The Only Mission ==
In 1992, during the International Kinus Hashluchim (Conference of Emissaries), at a holy farbrengen on Shabbos Parshas Chayei Sarah, the Rebbe delivered a special sicha that served as the opening for the Kinus Hashluchim, which that year focused on "bringing Yemos HaMoshiach."

In this foundational sicha, the Rebbe made dramatic statements that marked a turning point in the shlichus work of all his shluchim. The Rebbe elaborated that the work of shlichus had been to prepare for receiving Moshiach Tzidkeinu. Since this work was completed, the current work of the shluchim is: to actually receive Moshiach Tzidkeinu in reality, so that he can fulfill his shlichus in actuality and take all of Israel out of golus!

Later in the sicha, the Rebbe clarified the nature of the change in shlichus work with a series of practical directives:

* An announcement and notification must be made to the shluchim that their shlichus work - and that of every Jew - is expressed in receiving Moshiach Tzidkeinu.
* Every shliach must prepare himself to receive Moshiach Tzidkeinu.
* Every shliach must prepare all the Jews in his location and city to receive Moshiach Tzidkeinu by explaining the concept of Moshiach as explained in Torah SheBichsav and Torah SheBaal Peh, in a way that is acceptable to each person according to their intellect and understanding, particularly through learning about Moshiach and geulah, especially in a way of chochmah, binah, and daas.

== [[The Shluchim to Eretz HaKodesh|Groups of Shluchim to Eretz HaKodesh]] ==

==== 1956 ====
In the summer of 1956, following the murder at the trade school, the Rebbe sent shluchim to Eretz HaKodesh for the first time. The shluchim were a group of students from Yeshivas Tomchei Tmimim HaMerkazis at 770. They stayed in Israel for about a month - from the 5th of Menachem Av until the 1st of Elul. The shluchim visited Chabad educational institutions and yeshivos in Israel and holy sites.

==== 1976, 1977, 1978 ====
Three groups of shluchim to [[Eretz Yisroel|Eretz HaKodesh]] were sent by the Rebbe in 1976, 1977, and 1978 - one each year.

These groups - by the Rebbe's instruction - settled mainly in the city of [[Tzfas]] and in [[Yerushalayim]]. Later, the shluchim from these groups moved to different cities, according to the Rebbe's instructions. The Rebbe's directive to the shluchim was that anyone who could serve in a rabbinic position should do so - and indeed, many from these groups went on to serve as rabbonim throughout Israel (among them Rav [[Levi Bistritzky]], Rav [[Eliyahu Yochanan Gurary]], Rav [[Yosef Hecht]], Rav [[Ben Tzion Lipsker]], Rav Yaakov Reices, and others). The arrival of the shluchim gave tremendous momentum to Chabad activities in Eretz HaKodesh, establishing yeshivos, educational and chesed institutions, and strengthening the hiskashrus of Anash in Eretz HaKodesh to the Rebbe.

== Kinus HaShluchim (Conference of Emissaries) ==
See expanded article - '''International Kinus HaShluchim'''

Starting in 1984, the Shluchim in the United States began gathering annually on Shabbos Mevorchim Kislev. Beginning in 1988, which was a Hakhel year, the conference became the "International Kinus HaShluchim." This conference continues to take place annually on this date.

During the Kinus, special workshops are held for Shluchim on various topics, aimed at helping the Shliach develop relationships with community members. The main event of the Kinus HaShluchim is the "Banquet." This banquet takes place at [[770 Eastern Parkway|770]] on Motzei Shabbos Mevorchim Chodesh Kislev, where Shluchim attend together with their mekuravim whom they brought to the Rebbe, strengthening each other in our current mission of Shlichus. An additional banquet takes place in various halls in [[New York]], managed by Rabbi [[Menachem Mendel Kotlarsky]].

== See Also ==

* [[The only Shlichus|The Only Shlichus]]
* [[The Ten Mivtzoim]]
* [[Mivtzoim Tank]]
* [[Ufaratzta]]
* [[International Kinus HaShluchos]]
* [[Talmidim Hashluchim (Student Shluchim)|The Talmidim HaShluchim]]

== Further Reading ==

* Rabbi Mordechai Laufer, '''Sefer HaShlichus''' - Collection of the Rebbe of Lubavitch's sichos, Kehot Publication, 1987, 2022
* Rabbi Zusha Wolf, '''Toras HaShlichus''' - Mitzvos of the Generation in the Rebbe of Lubavitch's teachings, Kehot Publication, 2003
* Rabbi Shalom Dober Shochat, '''Shlichus K'Hilchasa''' - Instructions and guidance for Shluchim and Chabad institutions, Brooklyn, Tammuz 2016
* Rabbi Levi Yitzchak Liberow, '''In This Shlichus We Must Succeed''', Beis Moshiach 26 Cheshvan 2021 page 18
* '''The Shluchim and the Meshaleiach''', in 'Nitzutzei Rebbe' section Hiskaashrus weekly Parshas Bamidbar 2021
* Sefer HaShluchim 4 volumes. New York
* '''Children of Shluchim''', collection of stories from the Rebbe about children of Shluchim, Teshurah from Bar Mitzvah celebration of the Tal family, Tammuz 2023
* '''Chabad Will Not Be Built Through Hasagas Gvul''', in 'Chayei Rebbe' section, Kfar Chabad weekly issue 1984 page 48
* Ari Tanenbaum '''The Vision is Moshiach''' from Kfar Chabad weekly issue 2062 page 82

[[he:שליחות]]

Chabadpedia

2025-08-07T18:31:38Z

ר.ז.:

[[File:סמל חבדפדיה.png|250px|thumb|The logo of Chabadpedia]]
'''Chabadpedia''' ('''חב"דפדיה''') is a [[Chabad]] encyclopedia for [[English]] and [[Hebrew]] speakers on the Internet, featuring thousands of articles. Its main purpose is to disseminate and make accessible the teachings of Chabad Hasidism and the history of the Chabad movement to the general public.

Chabadpedia operates through wiki software for online encyclopedias, also used by large encyclopedias like Wikipedia, with a version tailored to the observant Jewish community such as WikiYeshiva, Halachipedia and others. It presents to the reader all available knowledge about Chabad Hasidism, its leaders, and its teachings, with an emphasis on matters of redemption and Messiah. Chabadpedia also covers other topics related to Chabad Chassidus and Judaism in general.

==History==
Significant importance was given by the [[Rebbe]] to the editing of compilations and key Torah books, as well as to projects such as the Talmudic Encyclopedia and the Chabad Encyclopedia project. The Rebbe also encouraged the publication of books that collect the names and pictures of students of yeshivas and supporters of Chabad around the world, such as the book "[[Lubavitch and its Soldiers]]" and later "[[The Tzaddikim Book]]". Similarly, the album "[[The Shluchim Book]]" received special attention, featuring pictures of the Rebbe's [[Shliach|emissaries]] and their families, as well as from Chabad institutions worldwide.
The Rebbe's view on the importance of harnessing technology for holiness and spreading the springs is well known. As the Rebbe said during the 'Chanukah Live' event in 1992, broadcast via satellite worldwide: "Since 'all that God created in His world, He created only for His honor' (Avot 6:11), it is understood, as it applies also to all scientific discoveries that have been renewed and are being revealed in recent years, 'their purpose and goal' is to add to the honor of God, by exploiting them for purposes of holiness, [[Torah]], and its commandments."
With the rise of collaborative encyclopedias on the Internet in the early 2000s, students at [[Yeshivas Tomchei Tmimim|Tomchei Temimim]] Central Yeshiva [[770 Eastern Parkway - Chabad World Center|770]] initiated, with the support of the Chabad Info website, the establishment of a collaborative Chabad encyclopedia on the Internet.
Chabadpedia was founded on the 24th of Sivan, 5767 (2007), with 1000 articles. Its first name was 'Infopedia', named after the Chabad Info website, which sponsored it.

Since its founding, Chabadpedia has been written, improved, and operated by volunteers from Chabad Hasidim, including rabbis, students of Chabad yeshivas, and emissaries of the Rebbe from around the world. Volunteers write articles, create the graphics that adorn the encyclopedia, and assist in editing and monitoring the content against corruption.
With the establishment of the Chabad in Israel website in 2010 by the administrators of the Association of Chabad Hasidim in Israel, it also provided sponsorship.

==Activities==
Chabadpedia is the fastest growing Internet encyclopedia, apart from Wikipedia itself, in Israel, which focuses on Chabad Hasidism.
As of now, Chabadpedia has {{NUMBEROFARTICLES}} articles, with {{NUMBEROFEDITS}} edits made to them. It includes {{NUMBEROFUSERS}} registered users, including {{NUMBEROFACTIVEUSERS}} active users and system operators responsible for managing the site.
Articles from Chabadpedia are often used as sources in various wiki sites and in print media.

== Structure ==
Chabadpedia's goal is to consolidate all information on Chabad [[Chassid|Hasidism]] in simple language that is understandable even to those not familiar with the world of Chabad Hasidism, in concepts, history, and personalities.
Chabadpedia deals primarily with articles dealing with the teachings of Hasidism, given that the revelation of the [[Melech HaMashiach|King Messiah]] to [[the Baal Shem Tov]] depends on the spread of Torah springs to the other side.
In addition, due to the words of the Rebbe that "the straight path to bring redemption is to study matters of redemption and Messiah", values on these topics are central and central to Chabadpedia.

Major topics include:
* '''Biographies''' – The lives of the Rebbeim, their [[Beis HaRav|family members]], and [[:Category:Chassidim of The Rebbe|notable Chassidim]]
* '''Events''' – [[Chabad holidays|Special days]] in the Chabad calendar
* '''Institutions''' – Shuls, yeshivas, and organisations
* '''[[Geography]]''' – Communities and Chabad centres around the world
* '''Chassidus''' – Books, concepts, [[Music in Chabad|music]] and customs
* '''Hafotzah & Shlichus''' – [[The Ten Mivtzoim|Mivtzoim]]

===Projects===
Periodically, Chabadpedia editors initiate projects aimed at creating or enhancing articles within the Chabad-centric encyclopedia. These projects focus on various topics in Judaism and Hasidism, or on the creation and enrichment of a defined number of articles. Projects also include initiatives related to significant dates in the Chabad calendar. Often, these projects are publicized on Chabad news websites during their execution and upon completion.

==Site Administration==
As a collaborative site, Chabadpedia has no centralized administration, allowing anyone to edit and improve its articles. There are users granted privileges, enabling them to delete pages and more.

The site's founder and initial editor is Rabbi. The site is managed by [[Chabad Info]], which sponsors and funds it, overseen by Rabbi [[Shraga crombie|Shraga Crombie]].

===Spiritual Committee===
Chabadpedia operates under a [[Chabadpedia Committee|Spiritual Committee]], which navigates the site's direction. The committee's role is to determine the content and style of Chabadpedia and to decide in cases of disagreement, although its members do not review the content of the articles continuously updated by users.

==External links==
*[https://chabadpedia.co.il the Hebrew Chabadpedia]

[[he:חב"דפדיה]]
[[Category:Chabadpedia (project pages)]]

Dibbur Hamaschil

2025-08-07T18:25:52Z

ר.ז.:

[[he:דיבור המתחיל]]
'''Dibbur Hamaschil''' (abbreviation: '''D"H''') is a term for the first words that begin an article from a verse or a statement of the Sages. This is also what the quoted passage is called when one of the commentators on the [[Gemara]] and [[Shulchan Aruch]] begins before discussing the matter.

In [[Toras HaChassidus|Chabad Chassidus]], it is customary to refer to well-known [[Maamar|maamarim]] (discourses) by their "Dibbur Hamatchil," along with noting the year in which the maamar was delivered in order to distinguish which maamar from which year is being referred to.

On rare occasions, there are several "Dibbur Hamatchil" from the same year that match each other, and then they are noted alongside the date or period in which they were delivered, or with the notation (1), (2), (3), and so forth.

The Rebbe Accepting The Nesius

2025-08-06T02:01:52Z

ר.ז.:

[[The Rebbe]]'s nesius began after the histalkus (passing) of his father-in-law, [[The Frierdiker Rebbe|the Frierdiker (Previous) Rebbe]], on [[Yud Shvat 5710]]. From that day, the Rebbe began leading, but for a full year, he refused to formally accept the position. As time went on and Chassidim increasingly beseeched the Rebbe to formally accept the nesius, he gradually softened his refusal, until one year later on Motzei Yud Shvat (the night of Yud Alef Shvat), at a [[farbrengen]] marking the Frierdiker Rebbe's [[yohrtzeit]], the Rebbe said the [[maamar]] "[[Basi LeGani]]" and thereby formally accepted the Chabad nesius.

== Background ==
After the histalkus of the Frierdiker Rebbe on [[Shabbos|Shabbos Kodesh]] [[Parshas Bo]], Yud Shvat 5710, with the [[levaya]] taking place the next day on Sunday, Yud Alef Shvat, the prominent Chassidim were certain that the Rebbe (then known as "the Ramash") was destined to be the Frierdiker Rebbe's successor.

== Senior Chassidim's Activities for Accepting the Nesius ==
Extensive work was done by Chassidim worldwide to encourage the Rebbe to accept the nesius. This activity was led by prominent Chassidim across the globe:

In America: Rabbi [[Eliyahu Simpson]], Rabbi Yisroel Jacobson, [[Shneur Zalman Gurary|Rabbi Shneur Zalman Gurary,]] Rabbi Shmuel Zalmanoff, Rabbi [[Shmuel Levitin]], [[Shlomo Aharon Kazarnovsky|Rabbi Shlomo Aharon Kazarnovsky]], Rabbi [[DovBer Haskin]], and Rabbi Meir Ashkenazi.

In [[Eretz Yisroel|Eretz HaKodesh]]: Rabbi [[Eliezer Karasik]], Rabbi [[Moshe Gurary]], Rabbi [[Shmerel Gurary]], Rabbi [[Avrohom Paris]], [[Shlomo Yosef Zevin|Rabbi Shlomo Yosef Zevin,]] Rabbi Avrohom Chen, and Rabbi Avrohom Chaim Naeh.

In Europe: [[Reb Nissan Nemenov|Rabbi Nissan Nemenov]], Rabbi [[Yisroel Noach Blinitzky]], Rabbi Avrohom Sender Nemtzov, and Rabbi [[Saadya Liberow]].

These Chassidim enthusiastically supported the Rebbe's nesius and influenced Chabad Chassidim in America, Eretz HaKodesh, and worldwide to accept the Rebbe's leadership. Simultaneously, these mentioned Chassidim worked to have Chabad institutions accept the Rebbe's nesius.

== Activities in America ==
On Motzei Yud Alef Shvat 5710, shortly after the levaya, a gathering of Chassidim took place in [[770 Eastern Parkway|770]].

Rabbi Eliyahu Simpson - the Frierdiker Rebbe's gabbai - spoke about the obligation to continue the chain of Chabad Rebbes and strengthen the connection to Beis Chayeinu (770). In meetings held after the histalkus, Rabbi Simpson was among the first to encourage anash (Chassidim) to request and demand that "the Ramash" accept the burden of Chabad leadership.

In the year following the histalkus, Rabbi Simpson frequently entered for yechidus (private audience) with the Rebbe to discuss accepting the nesius, transferring the Frierdiker Rebbe's library to the Rebbe's authority, and other sensitive and crucial matters related to Beis HaRav (the Rebbe's family).

The senior Chassidim wrote to prominent Chassidim in Eretz HaKodesh: "The rabbonim of anash explained at length how all anash, regardless of age, unanimously agreed that the Rebbe Ramash shlita is worthy to fill the position of the Rebbe, to continue the nesius and lead the Chassidic community until Moshiach comes speedily in our days."

== Acceptance of Nesius by Aguch in Eretz HaKodesh ==
On Sunday evening, 11 Shvat 5710, following the Frierdiker Rebbe's histalkus, Chabad Chassidim gathered at the Chabad shul in Nachalat Binyamin, Tel Aviv. Before this assembly, a preliminary unplanned meeting was held at Rabbi Eliezer Krasik's home, attended by senior Chassidim who had merited to be in the presence of the Rebbe Rashab and Frierdiker Rebbe.

During the assembly, tears flowed freely, but discussion turned to next steps. All unanimously decided: The Ramash must be crowned as Rebbe. Rabbi Avrohom Paris stood and declared: "Rabbosai, I know the Ramash. I worked with him in the same room for ten years, desk next to desk. I barely worked - I just watched what he does. And I tell you he hides himself, he deceives us all. I tell you - he is the Rebbe!"

== The Rebbe's Initial Refusal ==
In the months following the histalkus, Chassidim worldwide wrote ksivei hiskashrus (letters of connection) to the Rebbe. Some were communal letters signed by entire communities, others were personal. Despite this, the Rebbe refused to accept the nesius. Gradually, signs emerged that the Rebbe might accept.

== Building a Bima for the Rebbe ==
In the months after the Frierdiker Rebbe's histalkus, large crowds packed the small zal to hear the Rebbe's farbrengens. Some suggested building a bima for the Rebbe's table so more could see, but feared the Rebbe wouldn't agree.

Despite concerns, Rav Simpson decided the crowd must be able to see the Rebbe. Using his golden hands (inherited from his father), he built a low bima that could be quickly assembled and disassembled to save space.

The first time the bima was set up, Chassidim worried the Rebbe would refuse to use it since he hadn't yet accepted the nesius. To their surprise, the Rebbe came to the farbrengen, went up on the bima, sat at the elevated table, and began the farbrengen.

== Newspaper Announcements ==
On 26 Teves, New York Jewish newspapers published that Chabad Chassidim had accepted the Rebbe as the Frierdiker Rebbe's successor. The articles mentioned ksivei hiskashrus given to the Ramash and that formal acceptance would be on Yud Shvat 5711. When the Rebbe learned of this, he asked Rav Chodakov to publish a denial in all newspapers. Rav Chodakov told the elder Chassidim, who pleaded with the Rebbe not to publish the denial. Only after much begging did the Rebbe agree. A week later, on 3 Shvat, official notices were published about the upcoming acceptance of nesius.

== Ksivei Hiskashrus Yud Shvat 5711 ==
On the yohrtzeit of Yud Shvat 5711, representatives of Chabad communities in America and Canada came to give ksivei hiskashrus on behalf of their communities.

Similar ksivei hiskashrus arrived from [[Paris]], European countries, [[Yerushalayim]], [[Australia]], South [[Africa]], [[Morocco]] and elsewhere.

== Congratulatory Telegrams ==
Before the acceptance of nesius, telegrams arrived from gedolei harabbonim and rabbinic organizations: [[Agudas HaRabbonim of America and Canada]], the Chief Rabbis of Eretz HaKodesh, leaders of the Eidah HaChareidis in Yerushalayim, the Association of Russian Refugee Rabbis in Eretz HaKodesh, the Vaad HaYeshivos in Eretz Yisroel, the Gaon of Tchebin, Rav Charlap, Rav Meltzer, and Chabad institutions worldwide.

== Minyan at the Ohel ==
Senior Chassidim desperately wanted the Rebbe to accept the nesius. His continued refusal led them to hold secret meetings discussing how to arouse the Rebbe's ratzon to accept. At one meeting, they decided a minyan of anash would go to the Frierdiker Rebbe's Ohel and read a general pan on behalf of all Chassidim worldwide, requesting the Frierdiker Rebbe influence the Rebbe to accept the nesius.

The delegation traveled to the Ohel on Beis Iyar, the Rebbe Maharash's birthday. Among the elder Chassidim were: Rav Jacobson, Rav Kazarnovsky and Rav Simpson, along with prominent yungeleit including Rav Berel Baumgarten and Rav Yosef Weinberg.

Rav Simpson read the pan on behalf of the group requesting a hora'ah. Indeed, from then on they no longer heard the Rebbe say "he has no hora'ah."

== Ya'amod Adoneinu Moreinu V'Rabbeinu ==
Throughout this period, Rav Dovid Raskin would call people up to the Torah. When calling the Rebbe, he would say "Ya'amod" loudly, then whisper "Adoneinu Moreinu V'Rabbeinu," before continuing with the Rebbe's name aloud. On Simchas Torah, there was a change - Rav Alter Dovber Chaskind read the "Reshus for Chosson Bereishis." When he reached the words "V'ata Kum," he burst into tears and called out loudly "Ya'amod Adoneinu Moreinu V'Rabbeinu HaRav..." saying the Rebbe's name.

In Kislev and Teves, hints could be found in the Rebbe's sichos and conduct that he was willing to accept the nesius, though not very overtly.

Rav Groner in his letter from those days lists several behaviors showing progress toward accepting the nesius:

* Accepting people for yechidus
* Agreeing to be called to Torah as "Adoneinu Moreinu V'Rabbeinu"
* Not protesting when Chassidim write "K'vod K'dushas Admur Shlita"
* Mofsim occurring in healing and other matters
* Answering questions on gashmius and ruchnius
* Farbrengening every Shabbos Mevorchim, and from Shabbos Mevorchim Cheshvan every second Shabbos

== Formal Acceptance Event ==
On Motzei Yud Shvat 5711, at 9:45, the Rebbe entered the farbrengen marking the first yohrtzeit of the Frierdiker Rebbe. The Rebbe began with words about strengthening hiskashrus to the Frierdiker Rebbe. In the second sicha, the Rebbe hinted at accepting the nesius, speaking about the American custom when starting something new - to make a "declaration." Related to this, he gave a "declaration" about ahavas Hashem, ahavas haTorah, and ahavas Yisroel.

About an hour after the farbrengen began, Rav Avraham Sender Nemtzov, an elder Chossid, stood and announced: "The olam is thirsty for a maamar Chassidus from the Rebbe. The Rebbe should say a maamar Chassidus!" A maamar symbolizes formal recognition of accepting the nesius, since only a Rebbe says maamarim.

At 10:40, the Rebbe began the maamar "Basi LeGani," based on the maamar the Frierdiker Rebbe had published for his yohrtzeit the year before. In this maamar, the Rebbe explained according to Midrash and Chassidus the task of the seventh generation (of Chabad Rebbes) to spread Yiddishkeit throughout the entire world, through which the Shechina would be drawn down to this world, making this the generation to bring the geulah.

The maamar was said in three parts. During the two breaks, the Rebbe instructed to sing nigunim from our Rebbeim in order, starting with the Beinoni nigun cherished by the Frierdiker Rebbe. Right after the first part, Rav Nemtzov jumped on the table from great joy and announced: "Chassidim, repeat after me! We must make the bracha 'Shehecheyanu v'kiyimanu v'higiyanu lazman hazeh,' that Hashem helped us that we have a Rebbe!" He made the bracha with Shem uMalchus and the entire kehilla answered Amen. The Rebbe smiled broadly and asked him to get down from the table.

In the sicha right after the maamar, the Rebbe spoke about the importance of each Chossid's personal avodah, saying:

"Now listen Yidden!

In general, in Chabad the demand was that each person should do their own avodah, and not rely on the Rebbes.

This is the difference between Polish derech and Chabad derech - the Polish way is 'v'tzadik be'emunaso yichye,' don't read it as yichye but as yechaye, but we in Chabad must all work ourselves, with the 248 limbs and 365 gidim of the body, and with the 248 limbs and 365 gidim of the neshama.

'Everything is in the hands of Heaven except fear of Heaven.' I'm not removing myself chas v'shalom from helping, to help as much as possible, but since everything is in Heaven's hands except yiras Shamayim, if there won't be personal avodah, what help will it be that they give 'writings,' sing nigunim and say l'chaim."

In another sicha later in the farbrengen, the Rebbe said that the Frierdiker Rebbe related that when discussing accepting aspects of his father the Rebbe Rashab's nesius, he requested it should be with chesed and rachamim.

The farbrengen ended at 12:25. The Rebbe left the [[Beis Medrash|beis medrash]] with the singing of "Ki B'simcha Teitzeiu." The entire kehilla and elder Chassidim danced with great joy to the nigun "Ki B'simcha" for a long time.

When the Rebbe left the zal, Rav Kazarnovsky said "A dank Rebbe!" The Rebbe smiled and asked "Now you're satisfied?!" (Rav Kazarnovsky was among those working energetically for the Rebbe's acceptance) and went into his room.

Afterwards in the zal there was tremendous simcha, as everyone danced and rejoiced that "we have a Rebbe."

== The Day After Accepting Nesius ==
On Thursday Yud Alef Shvat, the Rebbe arrived at 770 wearing a sirtuk. After davening, the Rebbe asked Rav Yehuda Leib Groner to call secretaries Rav Chodakov and Rav Mindel to his room. The Rebbe said they needed new letterhead and asked for suggestions. They proposed replacing the Frierdiker Rebbe's name with the Rebbe's, but the Rebbe said this wasn't enough change. The Rebbe wanted 770's address to appear at the top, in Yiddish and English. The final text read: "Office of K'vod K'dushas Admur Menachem Mendel Shlita Schneerson."

Shortly after, Rabbis Simpson, Jacobson, Levitin and Kazarnovsky were called to the Rebbe's room. The Rebbe asked them to arrange transfer of the Frierdiker Rebbe's library to his authority, explaining the nesius wasn't complete without this. Weeks later, Rav Simpson arranged a meeting to tell the Rebbe they'd gotten him a key to access the library. The Rebbe struck the table in disapproval saying, "This you call an achievement?! Until the library is under my authority, my leadership isn't complete!"

== The Rebbe as Nosi of the Institutions ==
After formally accepting the nesius on Yud Shvat 5711, Chabad institutions sought the Rebbe's leadership. A special meeting was held in New York with senior Chassidim including Rabbis Jacobson, Ashkenazi, Gordon, Simpson, Kazarnovsky, Haskin, Zalmanoff and Mentlik. They decided all institutions should be under the Rebbe's nesius and created general regulations stating: "The Nosi is K'vod K'dushas Admur Shlita and documents should be printed with: Founded by K'vod K'dushas Admur Rabbi Shalom DovBer and his son K'vod K'dushas Admur Rabbi Yosef Yitzchak of Lubavitch, under the nesius of K'vod K'dushas Admur of Lubavitch Rabbi Menachem Mendel Shlita Schneerson."

== Establishing New Organizations ==
After accepting nesius, the Rebbe founded new organizations and mosdos in multiple countries:

* Tzeirei Chabad in Eretz HaKodesh and New York
* N'shei Chabad in Eretz HaKodesh and United States
* Reshet Oholei Yosef Yitzchak network in Eretz HaKodesh, Morocco, and Australia
* Shluchim - in early years many received directives directly from the Rebbe, who decided who would go where
* New Yeshivos

All these institutions operated under the Rebbe's nesius.

== Leadership Style After Accepting Nesius ==
The Rebbe began saying maamarim - a practice reserved only for a Rebbe in Chabad. Unlike previous Chabad Rebbeim, the Rebbe didn't write his maamarim himself. From the first "Basi LeGani," he instructed Rav Yoel Kahan to transcribe and submit for editing. Chassidim would review and write down the maamarim themselves. The Rebbe only edited some of the maamarim and sichos, with the editing schedule changing several times over the years.

In the early years after accepting nesius, the Rebbe maintained close personal connection with talmidei hayeshiva learning in the Rebbe's court, giving personal guidance, participating in their simchas, and more. This approach evolved as Chabad expanded, with the Rebbe's leadership taking on more of a malchus (kingship) character.

Each year, a crown design is updated showing the current year of the Rebbe's nesius (counted from 5710 - when the Frierdiker Rebbe was nistalek).

[[he:קבלת הנשיאות של הרבי]]

The Rebbe Accepting The Nesius

2025-08-06T01:49:22Z

ר.ז.:

The Rebbe's nesius began after the histalkus (passing) of his father-in-law, the Frierdiker (Previous) Rebbe, on Yud Shvat 5710. From that day, the Rebbe began leading, but for a full year, he refused to formally accept the position. As time went on and Chassidim increasingly beseeched the Rebbe to formally accept the nesius, he gradually softened his refusal, until one year later on Motzei Yud Shvat (the night of Yud Alef Shvat), at a farbrengen marking the Frierdiker Rebbe's yohrtzeit, the Rebbe said the maamar "Basi LeGani" and thereby formally accepted the Chabad nesius.

== Background ==
After the histalkus of the Frierdiker Rebbe on Shabbos Kodesh Parshas Bo, Yud Shvat 5710, with the levaya taking place the next day on Sunday, Yud Alef Shvat, the prominent Chassidim were certain that the Rebbe (then known as "the Ramash") was destined to be the Frierdiker Rebbe's successor.

== Senior Chassidim's Activities for Accepting the Nesius ==
Extensive work was done by Chassidim worldwide to encourage the Rebbe to accept the nesius. This activity was led by prominent Chassidim across the globe:

In America: [[Rabbi Eliyahu Yeichil-Simpson|Rabbi Eliyahu Simpson]], Rabbi Yisroel Jacobson, [[Rabbi Shneur Zalman Gurary|Rabbi Shneur Zalman Gurary,]] Rabbi Shmuel Zalmanoff, Rabbi Shmuel Levitin, [[Rabbi Shlomo Aharon Kazarnovsky]], Rabbi DovBer Haskin, and Rabbi Meir Ashkenazi.

In Eretz HaKodesh: Rabbi Eliezer Karasik, Rabbi Moshe Gurary, Rabbi Shmerel Gurary, Rabbi Avrohom Paris, [[Rabbi Shlomo Yosef Zevin|Rabbi Shlomo Yosef Zevin,]] Rabbi Avrohom Chen, and Rabbi Avrohom Chaim Naeh.

In Europe: [[Reb Nissan Nemenov|Rabbi Nissan Nemenov]], Rabbi Yisroel Noach Blinitzky, Rabbi Avrohom Sender Nemtzov, and Rabbi Saadya Liberow.

These Chassidim enthusiastically supported the Rebbe's nesius and influenced Chabad Chassidim in America, Eretz HaKodesh, and worldwide to accept the Rebbe's leadership. Simultaneously, these mentioned Chassidim worked to have Chabad institutions accept the Rebbe's nesius.

== Activities in America ==
On Motzei Yud Alef Shvat 5710, shortly after the levaya, a gathering of Chassidim took place in 770.

Rabbi Eliyahu Simpson - the Frierdiker Rebbe's gabbai - spoke about the obligation to continue the chain of Chabad Rebbes and strengthen the connection to Beis Chayeinu (770). In meetings held after the histalkus, Rabbi Simpson was among the first to encourage anash (Chassidim) to request and demand that "the Ramash" accept the burden of Chabad leadership.

In the year following the histalkus, Rabbi Simpson frequently entered for yechidus (private audience) with the Rebbe to discuss accepting the nesius, transferring the Frierdiker Rebbe's library to the Rebbe's authority, and other sensitive and crucial matters related to Beis HaRav (the Rebbe's family).

The senior Chassidim wrote to prominent Chassidim in Eretz HaKodesh: "The rabbonim of anash explained at length how all anash, regardless of age, unanimously agreed that the Rebbe Ramash shlita is worthy to fill the position of the Rebbe, to continue the nesius and lead the Chassidic community until Moshiach comes speedily in our days."

== Acceptance of Nesius by Aguch in Eretz HaKodesh ==
On Sunday evening, 11 Shvat 5710, following the Frierdiker Rebbe's histalkus, Chabad Chassidim gathered at the Chabad shul in Nachalat Binyamin, Tel Aviv. Before this assembly, a preliminary unplanned meeting was held at Rabbi Eliezer Krasik's home, attended by senior Chassidim who had merited to be in the presence of the Rebbe Rashab and Frierdiker Rebbe.

During the assembly, tears flowed freely, but discussion turned to next steps. All unanimously decided: The Ramash must be crowned as Rebbe. Rabbi Avrohom Paris stood and declared: "Rabbosai, I know the Ramash. I worked with him in the same room for ten years, desk next to desk. I barely worked - I just watched what he does. And I tell you he hides himself, he deceives us all. I tell you - he is the Rebbe!"

== The Rebbe's Initial Refusal ==
In the months following the histalkus, Chassidim worldwide wrote ksivei hiskashrus (letters of connection) to the Rebbe. Some were communal letters signed by entire communities, others were personal. Despite this, the Rebbe refused to accept the nesius. Gradually, signs emerged that the Rebbe might accept.

== Building a Bima for the Rebbe ==
In the months after the Frierdiker Rebbe's histalkus, large crowds packed the small zal to hear the Rebbe's farbrengens. Some suggested building a bima for the Rebbe's table so more could see, but feared the Rebbe wouldn't agree.

Despite concerns, Rav Simpson decided the crowd must be able to see the Rebbe. Using his golden hands (inherited from his father), he built a low bima that could be quickly assembled and disassembled to save space.

The first time the bima was set up, Chassidim worried the Rebbe would refuse to use it since he hadn't yet accepted the nesius. To their surprise, the Rebbe came to the farbrengen, went up on the bima, sat at the elevated table, and began the farbrengen.

== Newspaper Announcements ==
On 26 Teves, New York Jewish newspapers published that Chabad Chassidim had accepted the Rebbe as the Frierdiker Rebbe's successor. The articles mentioned ksivei hiskashrus given to the Ramash and that formal acceptance would be on Yud Shvat 5711. When the Rebbe learned of this, he asked Rav Chodakov to publish a denial in all newspapers. Rav Chodakov told the elder Chassidim, who pleaded with the Rebbe not to publish the denial. Only after much begging did the Rebbe agree. A week later, on 3 Shvat, official notices were published about the upcoming acceptance of nesius.

== Ksivei Hiskashrus Yud Shvat 5711 ==
On the yohrtzeit of Yud Shvat 5711, representatives of Chabad communities in America and Canada came to give ksivei hiskashrus on behalf of their communities.

Similar ksivei hiskashrus arrived from Paris, European countries, Yerushalayim, Australia, South Africa, Morocco and elsewhere.

== Congratulatory Telegrams ==
Before the acceptance of nesius, telegrams arrived from gedolei harabbonim and rabbinic organizations: Agudas HaRabbonim of America and Canada, the Chief Rabbis of Eretz HaKodesh, leaders of the Eidah HaChareidis in Yerushalayim, the Association of Russian Refugee Rabbis in Eretz HaKodesh, the Vaad HaYeshivos in Eretz Yisroel, the Gaon of Tchebin, Rav Charlap, Rav Meltzer, and Chabad institutions worldwide.

== Minyan at the Ohel ==
Senior Chassidim desperately wanted the Rebbe to accept the nesius. His continued refusal led them to hold secret meetings discussing how to arouse the Rebbe's ratzon to accept. At one meeting, they decided a minyan of anash would go to the Frierdiker Rebbe's Ohel and read a general pan on behalf of all Chassidim worldwide, requesting the Frierdiker Rebbe influence the Rebbe to accept the nesius.

The delegation traveled to the Ohel on Beis Iyar, the Rebbe Maharash's birthday. Among the elder Chassidim were: Rav Jacobson, Rav Kazarnovsky and Rav Simpson, along with prominent yungeleit including Rav Berel Baumgarten and Rav Yosef Weinberg.

Rav Simpson read the pan on behalf of the group requesting a hora'ah. Indeed, from then on they no longer heard the Rebbe say "he has no hora'ah."

== Ya'amod Adoneinu Moreinu V'Rabbeinu ==
Throughout this period, Rav Dovid Raskin would call people up to the Torah. When calling the Rebbe, he would say "Ya'amod" loudly, then whisper "Adoneinu Moreinu V'Rabbeinu," before continuing with the Rebbe's name aloud. On Simchas Torah, there was a change - Rav Alter Dovber Chaskind read the "Reshus for Chosson Bereishis." When he reached the words "V'ata Kum," he burst into tears and called out loudly "Ya'amod Adoneinu Moreinu V'Rabbeinu HaRav..." saying the Rebbe's name.

In Kislev and Teves, hints could be found in the Rebbe's sichos and conduct that he was willing to accept the nesius, though not very overtly.

Rav Groner in his letter from those days lists several behaviors showing progress toward accepting the nesius:

* Accepting people for yechidus
* Agreeing to be called to Torah as "Adoneinu Moreinu V'Rabbeinu"
* Not protesting when Chassidim write "K'vod K'dushas Admur Shlita"
* Mofsim occurring in healing and other matters
* Answering questions on gashmius and ruchnius
* Farbrengening every Shabbos Mevorchim, and from Shabbos Mevorchim Cheshvan every second Shabbos

== Formal Acceptance Event ==
On Motzei Yud Shvat 5711, at 9:45, the Rebbe entered the farbrengen marking the first yohrtzeit of the Frierdiker Rebbe. The Rebbe began with words about strengthening hiskashrus to the Frierdiker Rebbe. In the second sicha, the Rebbe hinted at accepting the nesius, speaking about the American custom when starting something new - to make a "declaration." Related to this, he gave a "declaration" about ahavas Hashem, ahavas haTorah, and ahavas Yisroel.

About an hour after the farbrengen began, Rav Avraham Sender Nemtzov, an elder Chossid, stood and announced: "The olam is thirsty for a maamar Chassidus from the Rebbe. The Rebbe should say a maamar Chassidus!" A maamar symbolizes formal recognition of accepting the nesius, since only a Rebbe says maamarim.

At 10:40, the Rebbe began the maamar "Basi LeGani," based on the maamar the Frierdiker Rebbe had published for his yohrtzeit the year before. In this maamar, the Rebbe explained according to Midrash and Chassidus the task of the seventh generation (of Chabad Rebbes) to spread Yiddishkeit throughout the entire world, through which the Shechina would be drawn down to this world, making this the generation to bring the geulah.

The maamar was said in three parts. During the two breaks, the Rebbe instructed to sing nigunim from our Rebbeim in order, starting with the Beinoni nigun cherished by the Frierdiker Rebbe. Right after the first part, Rav Nemtzov jumped on the table from great joy and announced: "Chassidim, repeat after me! We must make the bracha 'Shehecheyanu v'kiyimanu v'higiyanu lazman hazeh,' that Hashem helped us that we have a Rebbe!" He made the bracha with Shem uMalchus and the entire kehilla answered Amen. The Rebbe smiled broadly and asked him to get down from the table.

In the sicha right after the maamar, the Rebbe spoke about the importance of each Chossid's personal avodah, saying:

"Now listen Yidden!

In general, in Chabad the demand was that each person should do their own avodah, and not rely on the Rebbes.

This is the difference between Polish derech and Chabad derech - the Polish way is 'v'tzadik be'emunaso yichye,' don't read it as yichye but as yechaye, but we in Chabad must all work ourselves, with the 248 limbs and 365 gidim of the body, and with the 248 limbs and 365 gidim of the neshama.

'Everything is in the hands of Heaven except fear of Heaven.' I'm not removing myself chas v'shalom from helping, to help as much as possible, but since everything is in Heaven's hands except yiras Shamayim, if there won't be personal avodah, what help will it be that they give 'writings,' sing nigunim and say l'chaim."

In another sicha later in the farbrengen, the Rebbe said that the Frierdiker Rebbe related that when discussing accepting aspects of his father the Rebbe Rashab's nesius, he requested it should be with chesed and rachamim.

The farbrengen ended at 12:25. The Rebbe left the beis medrash with the singing of "Ki B'simcha Teitzeiu." The entire kehilla and elder Chassidim danced with great joy to the nigun "Ki B'simcha" for a long time.

When the Rebbe left the zal, Rav Kazarnovsky said "A dank Rebbe!" The Rebbe smiled and asked "Now you're satisfied?!" (Rav Kazarnovsky was among those working energetically for the Rebbe's acceptance) and went into his room.

Afterwards in the zal there was tremendous simcha, as everyone danced and rejoiced that "we have a Rebbe."

== The Day After Accepting Nesius ==
On Thursday Yud Alef Shvat, the Rebbe arrived at 770 wearing a sirtuk. After davening, the Rebbe asked Rav Yehuda Leib Groner to call secretaries Rav Chodakov and Rav Mindel to his room. The Rebbe said they needed new letterhead and asked for suggestions. They proposed replacing the Frierdiker Rebbe's name with the Rebbe's, but the Rebbe said this wasn't enough change. The Rebbe wanted 770's address to appear at the top, in Yiddish and English. The final text read: "Office of K'vod K'dushas Admur Menachem Mendel Shlita Schneerson."

Shortly after, Rabbis Simpson, Jacobson, Levitin and Kazarnovsky were called to the Rebbe's room. The Rebbe asked them to arrange transfer of the Frierdiker Rebbe's library to his authority, explaining the nesius wasn't complete without this. Weeks later, Rav Simpson arranged a meeting to tell the Rebbe they'd gotten him a key to access the library. The Rebbe struck the table in disapproval saying, "This you call an achievement?! Until the library is under my authority, my leadership isn't complete!"

== The Rebbe as Nosi of the Institutions ==
After formally accepting the nesius on Yud Shvat 5711, Chabad institutions sought the Rebbe's leadership. A special meeting was held in New York with senior Chassidim including Rabbis Jacobson, Ashkenazi, Gordon, Simpson, Kazarnovsky, Haskin, Zalmanoff and Mentlik. They decided all institutions should be under the Rebbe's nesius and created general regulations stating: "The Nosi is K'vod K'dushas Admur Shlita and documents should be printed with: Founded by K'vod K'dushas Admur Rabbi Shalom DovBer and his son K'vod K'dushas Admur Rabbi Yosef Yitzchak of Lubavitch, under the nesius of K'vod K'dushas Admur of Lubavitch Rabbi Menachem Mendel Shlita Schneerson."

== Establishing New Organizations ==
After accepting nesius, the Rebbe founded new organizations and mosdos in multiple countries:

* Tzeirei Chabad in Eretz HaKodesh and New York
* N'shei Chabad in Eretz HaKodesh and United States
* Reshet Oholei Yosef Yitzchak network in Eretz HaKodesh, Morocco, and Australia
* Shluchim - in early years many received directives directly from the Rebbe, who decided who would go where
* New Yeshivos

All these institutions operated under the Rebbe's nesius.

== Leadership Style After Accepting Nesius ==
The Rebbe began saying maamarim - a practice reserved only for a Rebbe in Chabad. Unlike previous Chabad Rebbeim, the Rebbe didn't write his maamarim himself. From the first "Basi LeGani," he instructed Rav Yoel Kahan to transcribe and submit for editing. Chassidim would review and write down the maamarim themselves. The Rebbe only edited some of the maamarim and sichos, with the editing schedule changing several times over the years.

In the early years after accepting nesius, the Rebbe maintained close personal connection with talmidei hayeshiva learning in the Rebbe's court, giving personal guidance, participating in their simchas, and more. This approach evolved as Chabad expanded, with the Rebbe's leadership taking on more of a malchus (kingship) character.

Each year, a crown design is updated showing the current year of the Rebbe's nesius (counted from 5710 - when the Frierdiker Rebbe was nistalek).

[[he:קבלת הנשיאות של הרבי]]

Tomim

2025-08-06T01:47:52Z

ר.ז.: /* Origin of the Name */

[[File:תמימים.jpg|thumb|The Tomimim, In the center appear the founder of Tomchei Tmimim, the Rebbe Rashab, and the director, the Rebbe Rayatz.]]
A Tomim is a title given to a bochur (young man) who studies in [[Yeshivas Tomchei Temimim|Tomchei Tmimim]] Yeshivos. The title comes from the name of the yeshiva "Tomchei Tmimim," and reflects their complete and wholesome nature due to their study of both [[Nigleh]] (revealed Torah) and [[Chassidus]].

== Origin of the Name ==
During [[Hakafos]] on [[Simchat torah|Simchas Torah]] [[5659]], the founder of the yeshiva, [[the Rebbe Rashab]], announced that the yeshiva he had established two years prior would be called Tomchei Tmimim, and that "the students who learn there and conduct themselves in its spirit would be called Tmimim," inspired by the verse "Tomchei Tmimim Hoshia Na" which is recited during Hakafos.

The name "Tomim" and "Tomchei Tmimim" expresses the innovative nature of the yeshiva and its students, in that they study both Nigleh and the hidden aspects of Torah through Chassidus.

== Their Essence ==
Our Rebbeim drew the Tmimim close, and frequently addressed their special role and merit in studying at the yeshiva through [[Sicha|sichos]], letters, and [[yechidus]].

The Rebbe Rashab further stated, "The Tmimim's role is to be candles that illuminate" - to light up their surroundings with the light of [[Torah]] and [[Mitzvah|mitzvos]].

On the first [[Erev Yom Kippur]] after [[The Rebbe Accepting The Nesius|accepting the nesius]], [[the Rebbe]] called a group of yeshiva students at [[770 Eastern Parkway|770]], and when they entered his room, he covered himself with his tallis and said in a voice choked with tears: "Since you learn in the Rebbe's yeshiva, you are the Rebbe's children ('zeit ir dem Rebben's kinder')... therefore I must bless you on Erev Yom Kippur with '[[Birkas Habonim]],'" and blessed them with Birkas Kohanim and a blessing for a successful year in everything.

Since then, every year bochurim would gather on Erev Yom Kippur to receive the Rebbe's blessing as 'his children,' an event known as "Birkas Habonim."

The Rebbe once said at a farbrengen: "Geshtekt a fus in Tomchei Tmimim iz a Tomim far eibik!" [One who sets foot in Tomchei Tmimim is a Tomim forever!]. Sometimes when people passed by during "dollars" and mentioned they were 'once' students of Tomchei Tmimim, the Rebbe would point out that they are still students of the yeshiva!

On another occasion, the Rebbe expressed that even someone who did not merit to learn in Tomchei Tmimim themselves but only learned from the teachings of our Rebbeim or even just entered the yeshiva once - they too are considered among the Tmimim students and should strive to conduct themselves accordingly.

== Sefer HaTmimim ==
Based on the Rebbe's initiative (which he presented to the Frierdiker Rebbe, who had requested to prepare a list of Tmimim students throughout the generations before his [[histalkus]]), a book was compiled containing a list of all Tmimim who studied in the yeshiva from its founding until the time of the book's printing.

== See also ==

* [[Chayalei Beis Dovid|Chayalei Beis Dovid (Soldiers of the House of David)]]
* Lubavitch V'Chayaleha ([[Lubavitch and Its Soldiers (Book)|Lubavitch and its Soldiers]])
* Tzadik Yashar (Tamim) Chossid (An upright righteous (wholesome) Chassid)

== Further Reading ==

* Tomchei Temimim - Sichos, letters, and yechidus'n regarding the virtue of Talmidei HaTemimim and their special role
* Dem Rebben's Kinder - A compilation of guidance and instructions from the Rebbe regarding the conduct expected from Talmidei HaTemimim and what is required of them

[[Category:Yeshiva concepts]]
[[Category:Roles in the Chabad community]]
[[he:תמים]]

Hemshech

2025-08-06T01:34:39Z

ר.ז.:

'''Hemshech''' is a term in Chabad Chassidism referring to a series of [[Maamar|chassidic discourses (maamarim)]] that were delivered or written consecutively over a period of time, built as a continuous sequence so that each discourse is connected to - and continues from - the discourse before it.

The first Hemshech delivered by the Rebbes was "Hemshech VeHecherim 5631" by [[the Rebbe Maharash]], who later established the concept of 'Hemshech' by delivering the Hemshech "VeKacha," also known as '''the Great Hemshech''' or '''VeKacha HaGadol''', which was delivered in the year [[5637]] [1871-1872].

== The Concept of Hemshech ==
Generally, the delivery of a chassidic discourse, also called "Dach" (Divrei Elokim Chaim - Words of the Living G-d), would occur on [[Shabbos|Shabbat]] or [[Yom Tov]] and holidays. Most are built upon a "[[Dibbur Hamaschil]]" - an opening verse or a saying of our Sages connected to that time period. The discourse would raise questions about the verse and explain it, with each discourse being a topic on its own. However, the innovation of a "Hemshech" is that it follows not the order of time but rather the subject matter being explained, sometimes continuing for weeks, months, or even years.

The Hemshechs in Chabad Chassidism are a significant and important part of the teachings of chassidic discourses, and are studied with great depth and concentration.

The delivery of Hemshechs by [[the Rebbe Rashab]] was dependent on and connected to the condition of the [[Yeshivas Tomchei Tmimim|Tomchei Tmimim Yeshiva]] in [[Lubavitch]], since the main people involved in studying Chassidus were the yeshiva students - the [[Tomim|Tmimim]]. This can be seen from the fact that the first Hemshech was delivered a year and a half after the establishment of the yeshiva, and the last one ended in the years when the yeshiva in Lubavitch was closed due to [[World War I]].

== Conclusion of a Hemshech ==
Already at the conclusion of the first Hemshech in the history of Chassidism in 5631 (1871), the event was celebrated in a rare manner. The Rebbe Maharash called his son, the Rebbe Rashab, and instructed him to bring a bottle of [[mashke]] (spirits) and said to him, "Let us rejoice, you and I," and spoke with him for an hour or two about matters of [[Chassidus]] in his private room.

Similarly, at the conclusion of the famous Hemshech of the Rebbe Rashab, "Hemshech Yom Tov Shel Rosh Hashanah 5666," he called his son, [[the Rebbe Rayatz]], and instructed him to bring a bottle of [[Benedictine]] and told him about the above-mentioned event with his father.

== Famous Series of Discourses ==
The most famous series of discourses in Chassidus were delivered by the Rebbe Rashab, and were specially intended for the Temimim students. Their delivery began only after the opening of the yeshiva, and some of them continued for nearly four consecutive years. The other maamarim (discourses) continued over shorter periods.

'''Among the famous series:'''

'''Admu"r Maharash''':

* '''Hemshech VeHecherim''' - 5631 (1871).
* '''Hemshech VeKacha HaGadol''' - 5637 (1877).

'''Admu"r Rashab''':

* '''Hemshech Ha'umnam''' - 5643 (1883).
* '''Hemshech Yom Tov Shel Rosh Hashanah''' - 5659 (1899).
* '''Hemshech Yom Tov Shel Rosh Hashanah''' - 5666 (1906).
* '''Hemshech BeShaa SheHikdimu''' - 5672 (1912).

'''Admu"r Rayatz''':

* '''Hemshech Rosh Hashanah''' - 5703 (1943).
* '''Hemshech Basi LeGani''' - 5710 (1950).

'''[[The Rebbe]]''':

* '''Hemshech Maamarei Chodesh Tishrei''' - 5723 (1963), which were edited and printed in 5751 (1991), and later in Sefer HaMaamarim Melukat volume 5.
* '''Hemshech "Natata L'Yereicha"''' - 5736 (1976). Three maamarim, delivered on the days of redemption: 12 Tammuz, 13 Tammuz, and 15 Tammuz. They were edited and printed as one integrated maamar in 5746 (1986), and later in Sefer HaMaamarim Melukat volume 1.

[[he:המשך]]

Rabbeinu Tam Teffilin

2025-08-01T04:27:11Z

ר.ז.:

'''Rabbeinu Tam's tefillin''' represents his approach to the [[mitzvah]] of [[tefillin]], which was not established as a halachic requirement. Those who are [[mehadrin]] lay Rabbeinu Tam's tefillin in addition to the standard tefillin, which follow [[Rashi]]'s approach. Chabad chassidim universally practice laying these tefillin as well. Since 1976, when [[the Rebbe]] encouraged the laying of Rabbeinu Tam's tefillin, they began laying Rabbeinu Tam's tefillin along with starting to lay Rashi's tefillin (meaning two months before the [[Bar Mitzvah]]).

== Rabbeinu Tam's Approach ==
There are four main approaches regarding the order of the parshiyos inside the tefillin compartments. The well-known approaches are [[Rashi]]'s approach and Rabbeinu Tam's approach. The halacha was ruled according to Rashi, and therefore all of Klal Yisroel has practiced laying tefillin called Rashi tefillin.

According to Rabbeinu Tam's approach, the parshiyos of the head tefillin should be arranged in this order: "Kadesh", "VeHaya Ki Yeviacha", "VeHaya Im Shamoa", and "Shema", from right to left of one who looks at the person laying tefillin.

== Ruling in Shulchan Aruch ==
The Beis Yosef writes in Shulchan Aruch: "A yerei shamayim should fulfill both opinions and make two pairs of tefillin and lay both." And in the Alter Rebbe's Shulchan Aruch states that "every yerei shamayim should fulfill both opinions and make two pairs of tefillin and lay them."

According to pnimiyus haTorah, Rabbeinu Tam's tefillin require additional kedusha from the person laying them, and therefore many communities practiced starting to lay them only after marriage.

Chabad chassidim previously practiced starting to lay Rabbeinu Tam's tefillin only after marriage. Additionally, 18-year-old bochurim who wanted to also lay Rabbeinu Tam's tefillin needed to ask the Rebbe about it, sometimes the Rebbe instructed to consult with the mashpia about it.

At the [[Purim]] [[farbrengen]] of 1976, the Rebbe instructed to start laying them from Bar Mitzvah especially to overcome the darkness of [[Galus (Exile)|galus]] and hasten the [[Geulah - Redemption|geulah]]. After some time, the Rebbe instructed not only from Bar Mitzvah but even earlier - from the time of starting to lay tefillin. Since then, it has been customary in Chabad communities to start laying Rabbeinu Tam's tefillin together with Rashi's tefillin in the time before Bar Mitzvah.

The time for laying Rabbeinu Tam's tefillin is specifically immediately after Shacharis.

== Chabad Customs in Laying Rabbeinu Tam's Tefillin ==
The custom is to lay Rabbeinu Tam's tefillin after davening without a bracha and to read Shema and the parshiyos of Kadesh and Vehaya Ki Yeviacha (Shemos 13:1) and [[the Six Remembrances]].

In the Shema of Rabbeinu Tam's tefillin, we don't repeat the three words "Ani Hashem Elokeichem" (as we repeat in the Shema of every tefillah), but we do say "Emes".

It is worthwhile and proper to lay Rabbeinu Tam's tefillin immediately after davening, as it is then connected to the [[bracha]] of Rashi's tefillin (as an interruption of tefillah is not similar to an interruption of mundane matters), and bedieved one can lay them all day.

== Additional Reading ==
Alter Rebbe's Shulchan Aruch, Siman 34 - The dispute between Rashi and Rabbeinu Tam regarding the order of the parshiyos

[[he:תפילין רבינו תם]]
[[Category:Teffilin]]

Rabbeinu Tam Teffilin

2025-08-01T04:21:14Z

ר.ז.:

Rabbeinu Tam's tefillin represents his approach to the mitzvah of tefillin, which was not established as a halachic requirement. Those who are mehadrin lay Rabbeinu Tam's tefillin in addition to the standard tefillin, which follow [[Rashi]]'s approach. Chabad chassidim universally practice laying these tefillin as well. Since 1976, when [[the Rebbe]] encouraged the laying of Rabbeinu Tam's tefillin, they began laying Rabbeinu Tam's tefillin along with starting to lay Rashi's tefillin (meaning two months before the [[Bar Mitzvah]]).

== Rabbeinu Tam's Approach ==
There are four main approaches regarding the order of the parshiyos inside the tefillin compartments. The well-known approaches are Rashi's approach and Rabbeinu Tam's approach. The halacha was ruled according to Rashi, and therefore all of Klal Yisroel has practiced laying tefillin called Rashi tefillin.

According to Rabbeinu Tam's approach, the parshiyos of the head tefillin should be arranged in this order: "Kadesh", "VeHaya Ki Yeviacha", "VeHaya Im Shamoa", and "Shema", from right to left of one who looks at the person laying tefillin.

== Ruling in Shulchan Aruch ==
The Beis Yosef writes in Shulchan Aruch: "A yerei shamayim should fulfill both opinions and make two pairs of tefillin and lay both." And in the Alter Rebbe's Shulchan Aruch states that "every yerei shamayim should fulfill both opinions and make two pairs of tefillin and lay them."

According to pnimiyus haTorah, Rabbeinu Tam's tefillin require additional kedusha from the person laying them, and therefore many communities practiced starting to lay them only after marriage.

Chabad chassidim previously practiced starting to lay Rabbeinu Tam's tefillin only after marriage. Additionally, 18-year-old bochurim who wanted to also lay Rabbeinu Tam's tefillin needed to ask the Rebbe about it, sometimes the Rebbe instructed to consult with the mashpia about it.

At the Purim farbrengen of 1976, the Rebbe instructed to start laying them from Bar Mitzvah especially to overcome the darkness of galus and hasten the geulah. After some time, the Rebbe instructed not only from Bar Mitzvah but even earlier - from the time of starting to lay tefillin. Since then, it has been customary in Chabad communities to start laying Rabbeinu Tam's tefillin together with Rashi's tefillin in the time before Bar Mitzvah.

The time for laying Rabbeinu Tam's tefillin is specifically immediately after Shacharis.

== Chabad Customs in Laying Rabbeinu Tam's Tefillin ==
The custom is to lay Rabbeinu Tam's tefillin after davening without a bracha and to read Shema and the parshiyos of Kadesh and Vehaya Ki Yeviacha (Shemos 13:1) and the Six Remembrances.

In the Shema of Rabbeinu Tam's tefillin, we don't repeat the three words "Ani Hashem Elokeichem" (as we repeat in the Shema of every tefillah), but we do say "Emes".

It is worthwhile and proper to lay Rabbeinu Tam's tefillin immediately after davening, as it is then connected to the bracha of Rashi's tefillin (as an interruption of tefillah is not similar to an interruption of mundane matters), and bedieved one can lay them all day.

== Additional Reading ==
Alter Rebbe's Shulchan Aruch, Siman 34 - The dispute between Rashi and Rabbeinu Tam regarding the order of the parshiyos

[[he:תפילין רבינו תם]]

Saying L'chaim

2025-08-01T04:19:11Z

ר.ז.: /* Further reading */

[[File:משקה.jpg|thumb]]
'''Mashke''' (pronounced with the stress on the first syllable) is a common term for alcoholic spirits among Chabad Chassidim, over which Chassidim say "'''l'chaim'''" at farbrengens. The mashke is drunk in order to facilitate the internalization of the concepts discussed at the farbrengen and the making of good resolutions. However, many times the Rebbe emphasized the rejection of excessive drinking and even commanded the "Mashke Ordinance" which limits the amount of drinking and the ages at which mashke is consumed.

In the early years, the Rebbe used a liquor called Benedictine at farbrengens, and following a certain incident, the Rebbe began to publicly use Smirnoff (although in his home the Rebbe continued to use Benedictine afterward as well). To this day, this liquor is the main mashke used at Chassidic farbrengens in 770 and among Chassidim in general.

== The Purpose of Saying L'chaim ==
<nowiki>{{This section is incomplete. Please contribute to ChabadPedia and complete it. There may be more details on the discussion page}}</nowiki>.

When the Frierdiker Rebbe visited Rabbi Yosef Chaim Sonnenfeld during his journey in [[Eretz Yisroel]], Rabbi Sonnenfeld asked [[The Rebbe Rayatz|the Frierdiker Rebbe]] why Chassidim have the custom to say l'chaim at a farbrengen. The Frierdiker Rebbe answered with a parable about an only son of a king who was sent to a distant village to mingle with the residents and bring them closer to the king, but in practice, the prince forgot the purpose of his mission to that place. One day, a messenger from the royal city arrived in the village and delivered a letter to the prince in which his father wrote that he would soon bring him back to the palace. The prince was filled with joy that he would soon return to the palace and wanted to burst into dance, but feared that people would think he had gone mad, so he invited all the villagers to drink at his expense, until they all broke into dance together. This parable describes the descent of the soul into the body, and that the mashke is intended to put the animal soul to sleep and bring the G-dly soul to revelation. The Rebbe also expressed: "Among Chassidim, the order is to say 'l'chaim' in order to put the body and animal soul to sleep, and to awaken and reveal the G-dly soul."

== The Format of Saying 'L'chaim' ==
The common Chassidic expression among Chabad Chassidim is 'l'chaim v'livracha' (to life and to blessing), as was the custom of [[the Maggid of Mezritch]], [[the Alter Rebbe]], and all the Chassidim after him, who explained the intention of this format: since when wine enters, secrets come out, which is the revelation of emotions, therefore a blessing is needed, and the format is "l'chaim v'livracha" which contains the letters of lev-racha (heart-softness).

However, in other Chassidic communities, the custom when saying 'l'chaim' is to wish 'l'chaim tovim u'l'shalom' (to good life and to peace), and this format is also mentioned by our Rebbeim with its explanation, that the reason why specifically when saying l'chaim one needs to wish 'l'chaim tovim' is because the first time intoxicating drink is mentioned in the Torah, when Noach left the ark and drank wine, the Torah relates that there were negative consequences from this.

And in fact, even much earlier, the first sin in the world which is the source of all sins – according to one opinion – was the vine tree, and since there were negative consequences, one needs to bless that the 'l'chaim' being said should have good consequences: l'chaim tovim u'l'shalom.

The Tzemach Tzedek explained that in practice, the wish 'l'chaim tovim u'l'shalom' includes three parts:

* '''L'chaim''' – physical health, that there should be no illness, G-d forbid.
* '''Tovim''' – livelihood.
* '''U'l'shalom''' – peace in the home.

In practice, among Chabad Chassidim, saying the version of the Maggid of Mezritch and the Alter Rebbe became established, but several times the Rebbe himself also used this format.

The Rebbe Rashab expressed that there is no need to multiply blessings when saying 'l'chaim', and saying l'chaim alone is sufficient and includes all blessings.

== Takanat HaMashke ==
'''Takanat HaMashke''' is a decree established by the Rebbe to limit the amount of alcohol consumption among Chabad chassidim. On Shabbat Parshat Shemini, Shabbat Mevarchim Chodesh Iyar 5723 (תשכ"ג / 1963), the Rebbe issued a decree for all Anash (members of the Chabad community), particularly those under forty years of age and especially yeshiva students, to reduce their consumption of mashke (alcoholic beverages). Some attribute this to an undesirable incident that occurred as a result of excessive drinking during that period, while others claim the decree came from Above (isarusa d'leila) without any connection to any specific chassid.

Over the years, the Rebbe repeatedly mentioned the "limitation of mashke," and at times spoke sharply about the caution required regarding excessive drinking.

== Distribution of Mashke ==
During the Rebbe's farbrengens (chassidic gatherings), he would distribute mashke for upcoming events. On several occasions during Kos Shel Bracha (cup of blessing), the Rebbe would also distribute mashke to specific individuals.

== 'Substitutes' for 'Mashke' ==
The Rebbe explains that the "wine of Torah" - the teachings of Chassidus - is a substitute for drinking 'mashke'. Regarding drinking the four cups on [[Acharon Shel Pesach]] (the last day of Passover), the Rebbe instructed not to drink full cups (as on the Seder night), and if necessary, one could do this spiritually: by reciting four chassidic discourses by heart, and "since through this one will certainly be healthy spiritually, one will also be healthy physically..."

Even for Anash over forty years of age, for whom the 'decree' is less stringent, the Rebbe points to the 'wine of Torah' as the proper drink, and of this 'mashke' one should certainly drink abundantly.

When Rabbi Yitzchak Holtzman had a private audience with the Rebbe in Adar 5736 (1976) and asked in writing about farbrengens with 'mashke' in high school yeshivas, the Rebbe raised both hands on the table, lifted his eyes, banged strongly on his table and said there is no need for 'mashke', not even wine, and one can simply farbreng with soda.

When Rabbi Shaul guvani entered for [[yechidus]] (private audience) at the beginning of his Kvutza year - 5737 (1977), he told the Rebbe that his friends were pressuring him to drink mashke despite his dislike for its taste. The Rebbe asked him what drink he did like, and when he replied "cola," the Rebbe told him to say l'chaim on cola and to tell others that this is what the Rebbe instructed him to do, and even offered to give him money so he could buy cola for himself.

When Rabbi [[Shneur Zalman Gurary]] was forbidden to drink mashke due to his health condition, the Rebbe instructed him to sip tea instead of mashke when he spoke at farbrengens. Rabbi Gourary related that indeed the tea helped and made it easier for him to speak at farbrengens.

In 5741 (1981), Erev Pesach fell on Shabbat. During the Rebbe's farbrengen held at 1:30, it was already forbidden to drink mashke and wine. The Rebbe said l'chaim over a cup of water and even instructed Rabbi [[Zalman Shimon Dvorkin]] to assist all those present in saying l'chaim over water.

== Further reading ==
"L'chaim!", A Chassidisher Derher, Issue 84 (161), pages 48-59.

== See Also ==
* [[Sar HaMashkim]]
* [[Zeks un Neyntziker]]
* [[Benedictine]]
* [[Wine|Yayin (Wine)]]

== External Links ==

* [https://anash.org/a-yid-doesnt-get-drunk/ A Yid Doesn’t Get Drunk] - [[Anash.org]]

[[he:אמירת לחיים]]
[[Category:Food and drink]]
[[Category:Chabad Takonos]]

The Alter Rebbe

2025-08-01T04:08:38Z

ר.ז.: /* His Lineage */

[[File:רבי שניאור זלמן.jpg|thumb|The Alter Rebbe]]
Rabbi Schneur Zalman Boruchovitch of Liadi - known as '''the Alter Rebbe''', the Rav HaMaggid of Liozna<ref>He was also called '''Der Litvak''' (The Lithuanian). This nickname originated following the statement of the Maggid of Mezritch to his disciples about the Alter Rebbe: "The Lithuanian Gaon."</ref>, or the Baal HaTanya and Shulchan Aruch<ref>The title "Baal HaTanya" (Author of the Tanya) became associated with him following the widespread distribution of his major works, the Tanya and the Shulchan Aruch. The Rebbe frequently uses this title, and on one particular occasion even explained its significance: "Baal HaTanya" - an authority in the inner dimensions of Torah, and "Baal HaShulchan Aruch" - an authority in the revealed aspects of Torah. Additionally, there is another connection between these two books: the four sections of the "Tanya" correspond to the four sections of the Rebbe's Shulchan Aruch.</ref> - (18 Elul 5505 - 24 Teves 5573), was one of the primary disciples of the Maggid of Mezritch. He is the founder of Chabad Chassidus and the first Rebbe in the Chabad dynasty. He authored the Tanya, the foundational text of Chabad Chassidus, and wrote the "Shulchan Aruch HaRav."
[[File:אדמור הזקן - תמונה קטנה.jpg|thumb|Portrait of the Alter Rebbe]]
== Early Life ==
{{Chabad}}
The Alter Rebbe's parents, Rabbi Boruch Pozner (a descendant of the Maharal of Prague<ref>The Maharal of Prague had a single son - Rabbi Bezalel Charif who was born in the year 5316 (1556) and passed away in the year 5380 (1620). His son R' Shmuel was the head of the Prague community and passed away in the year 5415 (1655). His son R' Yehuda Leib was the head of the rabbinical court in the Kawili community. His son R' Moshe of Pozna (author of the book "Kol Yehuda" on the Shulchan Aruch). His son R' Shneur Zalman Pozner was the grandfather of the Alter Rebbe. His son R' Yisrael Baruch Pozner was the father of the Alter Rebbe. See also the collection Ohr Yisrael from the month of Kislev 5764 (2003) and the collection "Maasaf Yeshurun" 3 Elul 5757 (1997) page 679.</ref>) and Rivka, were married on Friday, 17 Elul 5503. After approximately ten months without children, following the advice of Rabbi Yitzchak Shaul, a friend of Rabbi Boruch, the couple traveled to seek the blessing of the Baal Shem Tov. In the month of Menachem Av 5504, they arrived at the Baal Shem Tov's court, and he promised them that within a year they would have a son. They remained with the Baal Shem Tov for some time, and during the celebration of the Baal Shem Tov's birthday on 18 Elul, he turned to Rabbi Boruch and said, "At exactly this time next year, you will embrace a son."
[[File:ציון המגיד ממעזריטש.jpg|thumb|The Tzion Of The Mezritcher Maggid]]
Before leaving Mezhibuzh, they entered the Baal Shem Tov's room to receive his parting blessing. Rebbetzin Rivka told the Baal Shem Tov that when Hashem fulfills his holy blessing, she would dedicate the child to Torah and Divine service in the way of the Baal Shem Tov. The Baal Shem Tov blessed them, and they returned home with joy. Exactly one year later, on Wednesday, 18 Elul 5505, Schneur Zalman was born in a small village near Liozna.

==== Childhood and Youth ====
From his earliest years, the young Schneur Zalman displayed extraordinary intellectual gifts. By age two, his parents noticed his exceptional memory and comprehension, as he could recite many chapters of Tehillim by heart. At age eight, he wrote a commentary on Torah incorporating the explanations of Rashi, Ibn Ezra, and Ramban.

At age nine, his father took him to Lubavitch to study under Rabbi Yissachar Dov. By age eleven, Rabbi Yissachar Dov told Rabbi Boruch that his son no longer needed teachers, and Rabbi Boruch brought him back home to Liozna.
Bar Mitzvah
The Bar Mitzvah celebration in 5518 was attended by leading Torah scholars of the generation from Vitebsk, Polotsk, and Minsk. His father Rabbi Boruch and grandfather Rabbi Moshe arranged seven days of festive meals, with Torah insights shared each day. The young Schneur Zalman's insights surpassed all others and were recorded by his brother Rabbi Yehuda Leib of Minovich. All the scholars conferred upon him the titles of "Gaon" and "Rav Tanna Hu U'Palig."

Shortly after his Bar Mitzvah, he traveled to Vitebsk to his uncle Rabbi Yosef Yitzchak of Shrei, where he stayed for several months. There, he first heard about the ways of Chassidus and the teachings of the Baal Shem Tov, though at the time he did not know these were the Baal Shem Tov's teachings. He later related that during his stay with his uncle, each day felt like Yom Tov.

==== Marriage ====
When the Alter Rebbe reached marriageable age - at fourteen - his reputation as a gaon (genius) had already spread throughout the region.

Reb Yehuda Leib Segal, one of the wealthy and distinguished residents of Vitebsk, took him as a son-in-law for his daughter, Rebbetzin Sterna. Initially, the wedding was set for Elul 5519, but since the Alter Rebbe's father Rabbi Boruch had to travel at the beginning of Elul, the wedding was postponed.

The mechutan (in-law) Reb Yehuda Leib Segal demanded to hold the wedding in the winter of 5520, but Rabbi Boruch did not agree. After Pesach, Rabbi Boruch traveled again and returned in the month of Tammuz, when he set the wedding date for Friday, Erev Shabbos Nachamu, 12 Menachem Av 5520.

One of the conditions the Alter Rebbe stipulated in agreeing to the shidduch was that he would receive control over the five thousand gold coins that were brought as his dowry, to use as he saw fit. Indeed, in the first year after his marriage, with his wife's consent, he gave the entire sum to families who wished to earn their livelihood from working the land. With this money, he helped them purchase land and farming equipment. Through this initiative, large settlements of Jewish farmers were established along the Dvina River that crosses through Vitebsk. The Alter Rebbe visited these settlements frequently, encouraging the Jews to establish fixed times for Torah study, and would often share stories from Torah and Chazal.

By age eighteen, he was thoroughly versed in all of Talmud with its commentaries, including the works of the Rishonim and Acharonim.

==== In Mezeritch ====
Although the Alter Rebbe, Rabbi Schneur Zalman of Liadi, did not meet [[the Baal Shem Tov]] except at his upsherin at the age of three, he referred to the Baal Shem Tov as his spiritual grandfather. He remarked, "Reb Boruch of Medzhybizh is the Baal Shem Tov's physical grandson, and I am his spiritual grandson." This statement can be explained in two ways: either through his first teacher, Rabbi Yissachar Ber of Lubavitch, a disciple of the Baal Shem Tov, or through his primary teacher, the Maggid of Mezeritch, who was one of the foremost students of the Baal Shem Tov.

After Pesach in the year 5524 (1764), with his wife's consent, he embarked on fulfilling the teaching "Exile yourself to a place of Torah."

After deliberation, he chose to travel to Mezeritch to study under Rabbi Dovber, the Maggid of Mezeritch. His primary reasoning was that while in Vilna, they teach how to learn, something he already mastered, in Mezeritch, they teach how to daven, a skill he had yet to acquire.

When the Alter Rebbe decided to remain in Mezeritch, the Maggid revealed to him the words of the Baal Shem Tov: that he was a new soul (neshama chadasha) of Atzilus revealed in a physical body. His mission was to reveal and explain the Baal Shem Tov's teachings concerning the love of Hashem, love of Israel, and the path of Chabad Chassidus, emphasizing that one must love a fellow Jew simply because they are a Jew. The Alter Rebbe would later say that in Mezeritch, he learned what Hashem is, what Yisroel is, and the power of a niggun.

In Mezeritch, the Alter Rebbe learned b’chavrusa (in partnership) with Rabbi Avraham the Malach, the son of the Maggid.

After spending a year and a half in Mezeritch, he returned to his home in Vitebsk and began spreading the teachings of Chassidus, as established by the Baal Shem Tov. The Alter Rebbe revolutionized Vitebsk; even its great scholars were astounded by his profound genius. When his father-in-law, Reb Yehuda Leib Segal, observed that his son-in-law had become a "chassid," he began to make his life difficult, even pressuring his daughter to divorce him. When she refused, her father expelled her from his home.

== The founding of Chassidus Chabad ==
'''Expanded Entry''' – ''The Founding of Chabad Chassidus''

When the Alter Rebbe returned from Mezritch for the first time, he shared that the Maggid revealed to him that one of his missions in this world was to reveal the teachings of Chabad Chassidus. In the year 5532 (1772), as the Russians took control of the Vitebsk and Liozna regions from the Poles, the Alter Rebbe founded the Chabad Chassidic path—serving Hashem with ''Chochmah'', ''Binah'', and ''Daas'' (wisdom, understanding, and knowledge).

Following the dissemination of this approach by the Alter Rebbe and his emissaries, hundreds of young scholars joined the movement. At the Alter Rebbe's side in the founding of Chabad stood his brother, Reb Yehudah Leib Posner. Over the next four years, Chabad Chassidus spread among hundreds of additional elevated individuals. After the passing of the Maggid of Mezritch and the departure of Reb Menachem Mendel of Vitebsk (the most prominent disciple) to Eretz Yisrael, the leadership of Chassidus in Lithuania transitioned to the Alter Rebbe. By the year 5540 (1780), Chabad Chassidim numbered approximately 15,000 families throughout Russia.

During this time (5532/1772), the Alter Rebbe advocated that the Jews residing in the city of Vitebsk should relocate across the border into Russian territory.

== Nasi of Chassidus Chabad ==
'''Expanded Entry''' – ''[[Gatherings of the Maggid’s Disciples]]''

On the 18th of Kislev 5533 (1772), the Maggid of Mezritch requested that the Alter Rebbe do all he could to ensure that his son, Reb Avraham the Malach, would succeed him. If Reb Avraham declined, the Maggid instructed that Reb Menachem Mendel of Vitebsk should assume the position. The following day, on the 19th of Kislev, the Maggid passed away, and his prominent disciples dispersed to various countries to spread the teachings of Chassidus. Reb Avraham the Malach resided in the region of Volhynia, while Reb Menachem Mendel of Vitebsk resided in Russia. The Alter Rebbe and the Maggid’s other disciples immediately submitted a written bond of allegiance to Reb Avraham the Malach.

At that time, opposition to the Chassidic movement was at its peak. Overcoming this resistance required a steadfast leader who could face the challenges. Therefore, Reb Avraham the Malach convened a gathering and decided to appoint an administrative council with a chairman empowered to direct all Chassidic centers as needed for the dissemination of Chassidus. The Alter Rebbe was chosen as chairman. He held this position for three years, during which he traveled extensively to strengthen the Maggid’s disciples in their respective locations.

In the year 5536 (1776), the Alter Rebbe established "Chadorim" (study groups) in Liozna, attracting young scholars from the entire region who devoted themselves to Torah study under the guidance and structure laid out by the Alter Rebbe. It was during this period that the Alter Rebbe's leadership began to take on the unique character of Chabad, which became increasingly defined over time. Before long, news spread that a new branch of Chassidus had emerged—Chabad Chassidus.

==== The Move to [[Liozna]] ====
During this period, the Alter Rebbe received offers to serve as the Rabbi of Vitebsk and Liozna. He chose Liozna after its residents agreed to his condition that they provide for the financial needs of himself, his three brothers and their families, the young scholars and students of the "Chadorim," as well as visiting Chassidim from Russia and Lithuania. In Elul 5536 (1776), the Alter Rebbe set out for Liozna, arriving there in Shevat 5538 (1778).

By this time, the Alter Rebbe was already leading thousands of Chassidim but was not yet officially recognized as a "Rebbe." The desire of his Chassidim for a ''Rebbe'' who could be physically present with them grew stronger. They expressed their longing to Reb Menachem Mendel of Vitebsk, who, in a letter, granted them permission to seek guidance and strength from "the Tzaddikim and Chassidim, the Rabbis and upright ones… whose words are like fiery coals of divine counsel and wisdom," referring to luminaries such as Reb Yisroel of Polotsk, Reb Yissachar Ber of Liadi, and "the honored Rabbi Schneur Zalman (the Alter Rebbe)… may their names be eternal."

This arrangement continued for a time, with Reb Mendel serving as the uncontested leader, while these three Tzaddikim acted as his deputies in guiding the Chassidim in spiritual matters. Over time, however, Reb Mendel observed that some of the Chassidim had begun seeking Torah guidance from other Tzaddikim across Eastern Europe. Faced with this growing phenomenon, he decided to appoint the Alter Rebbe as the leader of the Chassidim in Russia.

==== The Journey to the Vilna Gaon ====
After the passing of the Maggid of Mezritch, the opposition to Chassidus intensified. In 5534 (1774), Reb Menachem Mendel of Vitebsk and the Alter Rebbe traveled to Vilna to meet with the Vilna Gaon in an attempt to prove that the Chassidim had not deviated from the Torah’s path and to put an end to the opposition. However, the Gaon refused to meet them and left Vilna, only returning after the Alter Rebbe and Reb Menachem Mendel had departed.

The Alter Rebbe later wrote:<blockquote>''"From the very outset, we informed [the Vilna Gaon] and went to his house to debate with him and to remove his complaints against us. I was there with the holy Rav Menachem Mendel of Horodok, zt"l. Twice, he shut the door in our faces… When we persisted in urging him, he left the city and remained away until our departure…"''</blockquote>Recognizing that they could not pacify the opposition, Reb Menachem Mendel decided to journey to Eretz Yisrael, accompanied by several of the Maggid’s disciples.

==== Disputes with the Opponents of Chassidic Teachings - Extended Article - The Great Debate in Minsk (5543/1783) ====
During the five years in which the Alter Rebbe served as the general organizer of the Chassidic movement, from the time of Rabbi Menachem Mendel of Vitebsk's ascent to the Holy Land until the year 5543 (1783), he conducted several debates against the leading Misnagdim (opponents of Chassidism). For this purpose, he traveled specifically to the strongholds of those who opposed Chassidic teachings and demonstrated to them the prowess of Chassidim in the study of the revealed Torah, as well as the righteousness of their path and approach.

The most well-known among these debates are the "Shklov Debate" and "The Great Debate in Minsk" which took place in 5543 (1783). Following these debates, hundreds of young married scholars drew closer to Chassidic teachings, and the genuine opposition from the Torah giants among the Misnagdim diminished, as they came to recognize that the leader of the Chassidic movement was an immense genius and scholar, and that all his ways were founded on faith in Hashem without any deviation from the paths of traditional Judaism. What remained was only the partisan opposition from the extremists among the Misnagdim, who were unwilling to accept that the Alter Rebbe had defeated them decisively in these debates.

==== Reb Menachem Mendel Departs for Eretz Yisrael ====
In the year 5537 (1777), [[Reb Menachem Mendel of Vitebsk]] and approximately three hundred Chassidic families embarked on the journey to Eretz Yisrael. Before leaving, Reb Menachem Mendel appointed the Alter Rebbe as the leader of the Chassidim in Russia and Lithuania. He gave him the responsibility of spreading the teachings of Chassidus and guiding the Chassidim in their service of Hashem.

Following his arrival in Eretz Yisrael, Reb Menachem Mendel remained in close contact with the Alter Rebbe and his Chassidim. He encouraged them to rely on the Alter Rebbe for all spiritual guidance and leadership, referring to him as “the great and awesome one, the light of Israel.”

It was around this time that the Alter Rebbe formally established the Chabad Chassidic path, focusing on the principles of ''Chochmah'' (wisdom), ''Binah'' (understanding), and ''Daas'' (knowledge) as the foundation for serving Hashem.

== With the Haskalah Movement ==
The maskilim (followers of the Jewish Enlightenment) during that period managed to penetrate Vilna, which was the largest Torah center at that time and also the center of opposition to Chassidus. The Torah scholars in Vilna, led by the Gra (Vilna Gaon), viewed favorably the pursuit of secular studies alongside Torah learning, particularly the study of Hebrew grammar. The maskilim exploited this opening to penetrate the central layers of Torah scholars and transfer their children to education according to their approach, which led many young people to foreign studies in Berlin and from there to the Haskalah. Simon Lillienthal ("Simon the Heretic") took an active part in this, disguising himself as a God-fearing teacher and transferring many children to education in the way of the Haskalah. Simon tried to find a way to influence the Chassidic community as well, and for this purpose made a long journey to White Russia and even met with the Alter Rebbe, but despaired when he saw the greatness of the Chassidim's faith and their connection to the Rebbe.

== The Structure of Chabad Leadership ==
Under the Alter Rebbe’s leadership, Chabad Chassidus became known for its unique structure and emphasis on intellectual and emotional refinement. The Alter Rebbe established a system of ''mashpi’im'' (spiritual mentors) who were responsible for guiding individuals in their personal service of Hashem. These ''mashpi’im'' were tasked with teaching Chassidus and ensuring that each Chossid internalized its teachings in a way that transformed their character and elevated their service.

Additionally, the Alter Rebbe encouraged his Chassidim to engage in ''avodas ha’tfila'' (the service of prayer), emphasizing the importance of davening with deep concentration and heartfelt devotion. He taught that through prayer, a person could connect with Hashem in a profound and personal way, allowing the teachings of Chassidus to penetrate their heart and soul.

== Opposition to Chabad Chassidus ==
As the influence of Chabad Chassidus grew, so did the opposition to it. The Misnagdim (opponents of Chassidus) accused the Chassidim of introducing new practices and deviating from traditional Judaism. They claimed that the Chassidim placed too much emphasis on prayer and emotional fervor, at the expense of Torah study and halachic observance.

In response, the Alter Rebbe composed letters and writings defending the teachings of Chassidus and explaining its foundations in Torah. He emphasized that Chassidus was not a new movement, but rather a deepening of the existing traditions of Jewish life and a means of bringing every Jew closer to Hashem.

== The Tanya – The Foundation of Chabad Chassidus ==
One of the Alter Rebbe’s most significant contributions to Chabad Chassidus was the publication of the Tanya, also known as ''Likkutei Amarim''. This foundational text, first printed in 5557 (1796), serves as a guide for every Jew in their service of Hashem. The Tanya addresses the struggles of the soul, offering practical advice for overcoming challenges and achieving spiritual growth.
[[File:ספר התניא.jpg|thumb|The Tanya]]
The Tanya is structured in a way that speaks to the intellect and the heart, combining deep philosophical concepts with practical guidance. It explains the nature of the soul, the purpose of creation, and the path to achieving closeness to Hashem through Torah, mitzvos, and prayer.

The publication of the Tanya marked a turning point in the development of Chabad Chassidus, solidifying its unique identity and providing a framework for its teachings.

== The Arrest and Liberation of the Alter Rebbe ==
In 5559 (1798), the Alter Rebbe was arrested by the Russian authorities on charges of inciting rebellion against the government. The accusations were based on his efforts to strengthen Jewish communities and his support for the Jewish settlers in Eretz Yisrael, which some claimed was a political threat to the Russian Empire.

During his imprisonment, the Alter Rebbe wrote extensively, composing many of the teachings that would later be included in his works. After 53 days in prison, he was released on the 19th of Kislev, a day that has since been celebrated as the “Rosh Hashanah of Chassidus.”
[[File:מבצר פטרופבלסקי.jpg|thumb|The Prison Where The Alter Rebbe Was Held]]
The liberation of the Alter Rebbe was seen as a divine endorsement of Chassidus, and it strengthened the resolve of the Chassidim to continue spreading its teachings.

== Liadi ==
After the Alter Rebbe’s second imprisonment, the authorities requested that he reside in Petersburg. This decision caused great distress among the chassidim who lived far from Petersburg, as they feared losing proximity to their Rebbe. During that period, Prince Lubomirski, a prominent nobleman in Petersburg, expressed interest in meeting the Alter Rebbe. One of the chassidim described the greatness of the Alter Rebbe to the prince, including the deep admiration felt by thousands of his followers and the sorrow caused by the government’s decision to relocate the Alter Rebbe to Petersburg.
When Prince Lubomirski met the Alter Rebbe, he offered to advocate with the authorities to allow the Rebbe to settle in one of the towns under his jurisdiction. The Alter Rebbe agreed to settle in the town of Liadi, and the prince ordered the construction of homes for the Alter Rebbe and his chassidim.

On Friday, Erev Shabbos Nachamu, 14 Menachem Av 5561 (1801), the Alter Rebbe, accompanied by 5,000 [[Chassid|chassidim]], arrived in Liadi. From then on, both the Alter Rebbe and his chassidim experienced relief from the opposition of the misnagdim, and they lived in peace and contentment. During this time, the Alter Rebbe’s communal activities expanded throughout White Russia and Ukraine, resulting in tens of thousands of new chassidim joining the movement.

== The Napoleonic War ==
When the Napoleonic War erupted between Napoleon and the Russian Empire, the Alter Rebbe made his opinion known to the chassidim. He explained that if Napoleon were victorious, it might lead to material relief for the Jews, but spiritually, it could bring increased heresy and moral decline, Heaven forbid.

To prevent this outcome, the Alter Rebbe did everything within his power to assist the Russian army. Immediately after Napoleon’s forces invaded Russia on 14 Tammuz 5572 (1812), the Alter Rebbe sent several chassidim to act as spies within the French army. Among these spies was the well-known chassid Reb Moshe Meizlish.

=== '''the Letter:''' ===
The Alter Rebbe sent a letter to all the Jews of Russia, urging them to support the Russian government with their money, efforts, and resources. He concluded the letter with the following words:<blockquote>''"Do not let your hearts falter, and do not be impressed by the temporary victories of the enemy, for the ultimate victory will be on the side of the Russian King."''</blockquote>

==== Fleeing Liadi ====
Initially, the Alter Rebbe refused to leave Liadi during the war, as he did not want to dishearten the Jews of White Russia. However, when Napoleon’s forces rapidly approached Liadi, he instructed the town’s Jewish residents to evacuate immediately. On Friday, 29 Menachem Av 5572 (1812), the Alter Rebbe, along with his family and 300 chassidic families, fled the town in haste to avoid falling into the hands of Napoleon's army.

Before departing, the Alter Rebbe instructed the chassidim to take all their belongings, including beds, tables, and even shtenders (prayer stands). Any old items were to be burned. After the chassidim had left and traveled some distance, the Alter Rebbe instructed them to return to Liadi to ensure nothing had been left behind. Upon their return, they discovered an old pair of slippers, which the Alter Rebbe ordered to be burned, along with the entire house in which they were found.

Shortly after the Alter Rebbe’s departure, Napoleon himself arrived in Liadi. Upon seeing the Alter Rebbe’s home in flames, Napoleon ordered his soldiers to extinguish the fire. However, the blaze was so intense that they could not approach. Desperate to obtain something that had belonged to the Alter Rebbe, Napoleon offered large sums of money to anyone who could retrieve an item connected to him, but nothing was found.

==== The Journey to Haditch ====
For 140 days, the Alter Rebbe and the chassidim endured a difficult journey, accompanied by Russian soldiers, until they reached the village of Piena, where they found some relief. During their time in Piena, news arrived that Napoleon’s army was suffering defeats, fulfilling the Alter Rebbe’s predictions. As the Mitteler Rebbe later wrote:

''"On Yud-Tes Kislev, we heard of the enemy’s downfall near Krasna, and they were driven away like dogs. We rejoiced greatly, for everything came to pass exactly as foretold."''

Following the Alter Rebbe’s departure from Liadi, the center of Chabad Chassidus relocated to Lyubavitch, where the Mitteler Rebbe established his residence a year later.

== The Alter Rebbe’s Passing ==
[[File:אוהל אדמוהז.jpg|thumb|The Tzion Of The Alter Rebbe]]
==== His Final Days ====
On Friday, 8 Teves 5573 (1813), the Alter Rebbe reached the village of Piena and received news of the destruction wrought in White Russia. On Thursday, 21 Teves, the Alter Rebbe davened Maariv for the last time. His sons later recounted that this tefillah was marked by extraordinary clarity and dveikus.

Before his passing, the Alter Rebbe stated:

''"Whoever grasps my ‘handle’ (i.e., follows my teachings and ways), I will do good for them in this world and the next."''

He also said: "The transition from this world to the Next World is a simple matter and depends only on the one who transfers. There are those who are in their final moments for a long time, apparently their transferor is among the tormentors. There are those whose final moments last only a few moments, apparently their transferor is among the good messengers. The obligation of departing from the body depends on the time of life in the body, and the verse explains 'better is my death than my life,' that the good and life after death depends on bodily life according to how one lived while the soul was in the body, and from this comes my excitement."

Moments before his passing, the Alter Rebbe wrote on a note the teaching about the lowly soul: "The truly lowly soul in its root - its service is physical Torah."

The Alter Rebbe instructed to close the room where he lay and only allow in those who wanted to pray, and if two Jews who were lax in their Judaism happened to come there - the homeowner should try to frighten them and bring them to teshuva. As reward for this, the Rebbe promised long life to the homeowner (the non-Jew).

==== The Passing ====
On Motzei Shabbos Parshas Shemos, 24 Teves 5573, immediately after Maariv and Havdala over coffee, at 10:22 PM - he passed away.

==== Burial in Haditch ====
Since there was no Jewish cemetery in Piena, the Alter Rebbe’s body was transported by sled to the town of Haditch, about 300 kilometers away. Along the way, the entourage experienced a frightening incident when a non-kosher animal attempted to enter under the sled. After driving it away, the journey continued without further disturbance.
[[File:פנים אוהל אדמור הזקן.jpg|thumb|The Resting Place of the Alter Rebbe - Interior View]]
The Alter Rebbe was laid to rest in the Jewish cemetery in Haditch, where an ''ohel'' was later built over his gravesite. Following the burial, the Tzemach Tzedek moved to Haditch to reside near the holy resting place of his grandfather.

==== His Resting Place - Haditch ====
Since there was no Jewish cemetery in the village of Piena, they transported the Alter Rebbe the next day by snow sled to the town of Haditch, about 300 kilometers away, where there was a Jewish cemetery.

When they were transporting the Alter Rebbe for burial in Haditch, the wagon stopped in the middle of the road and it appeared that the Alter Rebbe raised himself and was lying in the air. The escorts were very frightened and then they noticed that an impure animal had gone under the wagon. They chased it away and the Alter Rebbe returned to lying as before.

The Alter Rebbe was brought to rest in the Jewish cemetery in Haditch and later an ohel (structure) was built over the gravesite.

After the burial, the Tzemach Tzedek moved to live in Haditch, near the holy resting place.

== His Family ==

* His daughter, [[Rebbetzin Freida Kluzker|Rebbetzin Freida]] - married Rabbi Eliyahu Klutzker
* His daughter, [[Rebbetzin Devorah Leah Altshuler|Rebbetzin Devorah Leah]] - married [[Rabbi Shalom Shachna Altshuler]]
* His daughter, Rebbetzin Rachel - married Rabbi Avraham Sheines
* His son, Rabbi DovBer, [[the Mitteler Rebbe]] - married [[Rebbetzin Sheina]] Schneuri
* His son, [[Rabbi Chaim Avraham Schneuri|Rabbi Chaim Avraham]]
* His son, [[Rabbi Moshe Shneuri|Rabbi Moshe]] - married Mrs. Shifra Schneuri of the Rivlin family

== His Lineage ==
The Alter Rebbe's lineage reaches back to the Maharal of Prague, who himself traced back to Rav Hai Gaon son of Rav Sherira Gaon son of Rav Chanina Gaon, who were from the family of the heads of the exile and the nesi'im until the kings of Judah and [[King David]].

== His Written Works ==
[[File:לקוטי תורה דפוס ראשון.jpg|thumb|Title Page of the First Printing of Likkutei Torah, Year 5608 (1848)]]
* [[Igros Kodesh of the Alter Rebbe|Igros Kodesh (Alter Rebbe)]]
* [[Amirah L'Nochri]]
* [[Biurei HaZohar (Alter Rebbe)]]
* [[Hilchos Talmud Torah]]
* [[Likkutei Torah]]
* [[Meah Shearim]]
* Sefer HaMaamarim (Alter Rebbe)
* [[The Alter Rebbe's Siddur|Siddur Admur HaZaken - The Alter Rebbe's Siddur]]
* [[Tanya|Sefer HaTanya]]
* [[Piskei HaSiddur]]
* [[Kuntres HaRav]]
* [[Shaalos U'Teshuvos Admur HaZaken]]
* [[Shaalos U'Teshuvos HaRav]]
* [[Shulchan Aruch Admur HaZaken]]
* [[Torah Ohr]]
* [[Boneh Yerushalayim]]
* [[Maamarei Admur HaZaken - HaKetzarim]]
* [[Luach Birchos HaNehenin]]

== His Innovations and Enactments ==
The Alter Rebbe was a pioneer not only in Chassidus but also in halacha and custom. Besides the Shulchan Aruch he composed, the Alter Rebbe instituted several enactments and innovations:

* Sefer HaTanya - the way of serving Hashem
* Prayer text - a siddur suitable for every soul
* Polished knives - polishing shechita knives on both sides of the blade
* STaM script - a new form of letters combining Kabbalah and halacha
* Division of Shas - completion of the Talmud yearly by each Chabad community
* Mikvah enactment - halachic solution facilitating immersion in a spring
* Arev Kablan - selling chametz to a non-Jew before Pesach through a guarantor
* Tefillin knot - special method in tying head tefillin and arm tefillin

== The Portrait of the Alter Rebbe ==

====== Extended Article - [[Portrait of the Alter Rebbe]] ======
In 1799, when the Alter Rebbe was imprisoned, he was painted by the nobles of Petersburg, showing him at his age during that period. The existence of this portrait became known through a chassid who heard, in 1862, the Tzemach Tzedek telling this to his son, [[the Rebbe Maharash]].

It is not known with certainty whether the original portrait was drawn in black lead, as it is known from the prints, or in color. The earliest surviving item from the original portrait is a copy from the first printing of the portrait, in large format. It was made by R' Shmarya Schneerson and is currently preserved in the Lubavitch Library.

== Ten Niggunim (Melodies) ==
The musical notes of the "Four Gates" from the Ten Niggunim

'''Expanded entry - [[The Ten Niggunim|Ten Niggunim]]'''

There is a tradition among Chabad chassidim that the Alter Rebbe composed ten specific niggunim that have a special [[segula]] - bringing those who sing them to spiritual awakening (hisorerus teshuva) and connection of the soul to Elokus. It is customary not to sing these niggunim routinely, but rather at designated times or at appropriate moments. We know the identity of five of these ten niggunim, while the rest are attributed to him but there is uncertainty whether he actually composed them himself.
[[File:ארבע בבות.jpg|thumb|Musical Notes of the Four Stanzas (Arbah Bavos) from Sefer HaNigunim]]
# [[Avinu Malkeinu]]
# [[E-li Atah|Keli Atah]]
# [[Arba Bavos]]
# [[Niggun Bnei Heichala|Bnei Heichala]]
# [[K'Ayal Taarog]]
# [[Lecha Dodi]]
# [[Niggun Deveikus Rosh Hashanah]]
# [[Niggun Deveikus Shabbos]]
# [[Tzeina Ureina]]
# [[Kol Dodi]]

== See Also ==

* [[Tanya]]
* [[Union of Descendants of the Alter Rebbe]]
* [[Haditch]]

== Further Reading ==

* Rabbi Shalom DovBer Levin, "History of Chabad in Czarist Russia", Kehot Publication Society, New York, 2010
* Sterna Sarah Schneerson, '''The Life Scroll of the Rav of Liadi''' - Documentation of the arrest and redemption of the Alter Rebbe as written by the wife of the Rebbe Rashab in her youth and was lost over the years. In 1940 it was found by her step-nephew, Rabbi Shimshon Dov Yerushalimski who gave it to the Frierdiker Rebbe.
* Rabbi Chaim Meir Heilman, '''Beis Rebbi'''
* Mordechai Teitelbaum, '''The Rav of Liadi and the Chabad Movement''', 1910
* Rabbi Yehoshua Mondshine, Journey to Berditchev
* Rabbi Shneur Zalman Berger, History of Chabad in Petersburg, Chapter 4 - The Alter Rebbe in Prison
* Arrest and Redemption of Yud Tes Kislev, Special supplement in Beis Moshiach magazine 207
* Overview - Shulchan Aruch of the Alter Rebbe (Gedolei Yisroel and the Alter Rebbe's Shulchan Aruch, How the Alter Rebbe's Shulchan Aruch was received in the Lithuanian community), Beis Moshiach magazine 1343
* Rabbi Chanoch Glitzenstein, '''Sefer HaToldos''', Alter Rebbe
* Shneur Zalman Berger, HaTamim (Beis Moshiach) (supplement in Beis Moshiach magazine). Series about his great students
* Rabbi Dov Tverski, '''Hilchasa K'Rav''' - Commentary on the laws of Shabbos according to the Alter Rebbe, Kfar Chabad
* R' Avraham Levi, '''Ksav Chabad''' pamphlet - Overview and analysis of the Alter Rebbe's handwriting. Migdal HaEmek, Teves 2009
* '''HaRishon''', Published by Toras Chabad L'Bnei HaYeshivos, 2013
* Menachem Ziegelboim, Istalek Yekara - The story of the passing of Chabad Rebbes page 54, 2013
* Rabbi Nachum Greenwald, The Rav, 2015
* Matanya Engelman, '''A New Path of a 'New Soul'''', Kfar Chabad magazine issue 1992 page 20

== External Links ==

* The Alter Rebbe's Resting Place on Google Maps: [https://www.google.com/maps/place/%D7%A6%D7%99%D7%95%D7%9F+%D7%94%D7%90%D7%93%D7%9E%D7%95%22%D7%A8+%D7%94%D7%96%D7%A7%D7%9F%E2%80%AD/@50.3545758,34.0103655,3a,75y,90t/data=!3m8!1e2!3m6!1sCIHM0ogKEICAgICG6dH1cA!2e10!3e12!6shttps:%2F%2Flh3.googleusercontent.com%2Fgps-cs-s%2FAC9h4nrFq7V9kr6Xsc1HDEy6YtTYFpN2_XbquuYj6fkye8fKHJJ4Pyo2Fr2EcjlMFrtCK45FCz589Jrn1aJfiUh77_gZbkNYDhFlNgN6YyupFykKlR7B8w-Yu-hPIe822XRf1_zuerYI%3Dw86-h152-k-no!7i2268!8i4032!4m7!3m6!1s0x4129d5fa1ebd5235:0xb5281a1c9f6b0bbf!8m2!3d50.3545758!4d34.0103655!10e5!16s%2Fg%2F11fswl0fc_?authuser=0&entry=ttu&g_ep=EgoyMDI1MDcwNi4wIKXMDSoASAFQAw%3D%3D Pictures], [https://www.google.com/maps/place/%D7%A6%D7%99%D7%95%D7%9F+%D7%94%D7%90%D7%93%D7%9E%D7%95%22%D7%A8+%D7%94%D7%96%D7%A7%D7%9F%E2%80%AD/@50.3555495,34.0102824,16z/data=!4m6!3m5!1s0x4129d5fa1ebd5235:0xb5281a1c9f6b0bbf!8m2!3d50.3545758!4d34.0103655!16s%2Fg%2F11fswl0fc_?authuser=0&entry=ttu&g_ep=EgoyMDI1MDcwNi4wIKXMDSoASAFQAw%3D%3D Location]
* Shaul Silam, '''Chronicles of the Alter Rebbe''' Printed as a Gift for His Daughter's Wedding, 3 Adar 5774
* Menachem Bronpman, Special Interview with the Alter Rebbe - "Translation" to Hebrew for a Taste of His Responses to His Interrogators, on the Alei Sefer Website
* '''6 Videos about the Alter Rebbe''' Multimedia Clips about the Alter Rebbe on the Chabad House Website
* '''<nowiki/>'He Merited the Revelation of Eliyahu': A Rare Letter from the Maggid of Mezritch about the Alter Rebbe''', on the 'Lachluches Geulati' (Redemptive Moisture) Website

== References ==
*

[[he:רבי שניאור זלמן מליאדי (אדמו"ר הזקן)]]
[[Category:Chabad Rebbes]]
[[Category:The Alter Rebbe]]

Healing of the Sick in the Geulah

2025-08-01T02:17:46Z

ר.ז.: /* It Has Already Happened */

In the time of [[Geulah - Redemption|Geulah]], everyone will be completely healthy. All the sick will be healed, and there will no longer be blind, deaf, lame, or mute people.

== Source of the Destiny ==
<blockquote>"Then the eyes of the [[Blind Person (Iver)|blind]] shall be opened, and the ears of the [[deaf]] shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb sing." — Yeshayahu 35:5-6</blockquote>

== In Stages ==

==== Initially Hashem Heals the Blind ====
"When He (Hashem) comes to heal the world, He first heals the blind," in a way that they become "sagi-nahor" in a positive sense—they have an abundance of light in a literal sense (in a way that doesn't diminish their physical sight). Consequently, they have the ability to read and study Torah from regular written letters—like ordinary people.

Those who arise during [[Techiyat HaMeytim - Resurrection of the Dead|Techiyas Hameisim (Resurrection of the Dead)]] will arise as they were when they passed away, and afterward they will be healed.

Even doctors will have livelihood from everyone being healthy.

== Exception ==
Rabbi Levi said: In the future, all will be healed except for the snake and the Gibeonites. The snake, as it is said: "And dust shall be the serpent's food. They shall not hurt nor destroy, etc." The Gibeonites: "And they that serve the city shall serve it out of all the tribes of Israel." — Bereishis Rabbah 20:3

The snake will be a great servant, as it was before the sin of [[the Tree of Knowledge]], but one of the (ten) curses that the snake received—that (everything) it eats (will taste like) dust—will remain even in the future time (as it is written, "and dust you shall eat '''all''' the days of your life"—including the days of Moshiach).

== It Has Already Happened ==
''Expanded topic – [[Kvar Haya Le'olamim|It Has Already Happened]]''

* At the time of [[Matan Torah|Matan Torah (Giving of the Torah)]], all the sick were healed, but unlike then, in the time of Geulah, the healing of the sick will be permanent.
* The healing of [[Moshe Rabbeinu]] from his [[tzaraas]].
* The healing of Naaman, army commander of the king of Aram, by [[Elisha the prophet]].

[[he:ריפוי החולים בגאולה]]
[[Category:The Prophecies of Geulah]]

Category:The Prophecies of Geulah

2025-08-01T02:13:57Z

ר.ז.:

[[Category: Concepts in Judaism]]
[[Category:Moshiach topics]]

Techiyat HaMeytim - Resurrection of the Dead

2025-08-01T02:13:23Z

ר.ז.: /* Its Time */

[[File:הר הזיתים 2.jpg|thumb|Mount of Olives]]
echiyat HaMeytim is one of the good things promised to the Jewish people, which will occur some time after the coming of Moshiach. The belief in the resurrection of the dead is one of the fundamental principles of Jewish faith.

== Source and Obligation of Faith in It ==

=== In the Torah ===
The source of the resurrection of the dead in the Torah is discussed at length in the Babylonian Talmud. Several verses are brought as sources:

* From the verse: "And from it you shall give Hashem's portion to Aaron the Kohen." This is puzzling on the surface, since the mitzvot of terumot and maaserot are only fulfilled in the Land of Israel, and Aaron the Kohen was not among those who entered the land? From here we learn that he is destined to be resurrected and enter the land.
* From the verse: "And I also established My covenant with them to give them the land of Canaan, the land of their sojournings in which they sojourned" - "to you" is not stated, but rather "to them," implying that Hashem's promise was to give the land to the forefathers themselves; but seemingly, they died and the land was given to their children? From here we learn that they are destined to be resurrected and receive the land.
* From the verse: "Behold, you will lie with your fathers and rise up" where this nation will stray - which Hashem said to Moshe Rabbeinu before his death, and the word "and rise up" is a continuation of the description of Moshe's fate: "Behold you lie dead and behold you rise up, for you will live in the future."
* From the verse: "So that your days may increase... on the land that Hashem swore to your forefathers to give to them."
* From the verse: "And you who cleave to Hashem your G-d are all alive today."
* From the verse: "That soul shall surely be cut off, its sin is upon it" - "cut off in this world, cut off in the World to Come."

The Gemara continues:<blockquote>Our Rabbis taught: "I cause death and I bring life" (Devarim 32:39). One might think that death applies to one person and life to another, as is the way of the world (that this one dies and that one is born; Rashi). Therefore the verse states: "I have wounded and I will heal" (continuation of the above verse). Just as wounding and healing apply to the same person, so too death and life apply to the same person. From here is a response to those who say: There is no resurrection of the dead from the Torah. It was taught: Rabbi Meir said: From where do we know resurrection of the dead from the Torah? As it says, "Then Moses and the children of Israel will sing this song to Hashem." It does not say "sang" but rather "will sing," from here we learn resurrection of the dead from the Torah.

— Babylonian Talmud, Tractate Sanhedrin, 91b.</blockquote>However, Rambam in his Epistle on Resurrection argues that there is no clear source in the Torah for the resurrection of the dead, and the statements of the Tannaim in the Gemara are hidden allusions, to the extent that the sages themselves disagree about this - one citing this verse and another citing a different verse. According to him, since resurrection of the dead is a sign and wonder and not natural, Hashem did not want to inform about it explicitly in the time of Moshe Rabbeinu immediately upon giving the Torah when the spirit of denying prophecy was accepted among people. Only after some time, when the prophecy of the prophets and miraculous deeds spread throughout the world, did the Holy One, blessed be He, inform through the prophets about this miraculous destiny.

In contrast, Rav Saadia Gaon in his book Emunot V'Deot, seventh discourse, explains that the source of belief in the resurrection of the dead is from the verse in the Torah (which was brought in the Gemara mentioned above): "See now that I, even I, am He, and there is no god with Me; I kill, and I make alive; I have wounded, and I heal; and there is none that can deliver out of My hand." According to his approach, this verse, which appears at the end of the Song of Ha'azinu based on the order and events of the days of Israel and their condition, is the prophecy about the resurrection of the dead that will occur in this world after the complete redemption. In this verse, Moshe Rabbeinu prophesied the coming of the redeemer ("See now that I, even I, am He") and the resurrection of the dead ("I kill, and I make alive").

Also, Rashi in his commentary on the Mishnah in Sanhedrin explains that the severity of one who does not believe in the resurrection of the dead, whose punishment is that he has no portion in the World to Come (as explained in the Mishnah), is "even if he acknowledges and believes that the dead will live, but [claims] that it is not hinted at in the Torah, he is a denier. Since he uproots the fact that there is resurrection of the dead from the Torah..." and from his words it appears that he disagrees with Rambam.

'''In Prophets and Writings'''

Extended topic – '''Your Dew is as the Dew of Light'''

The prophecy regarding the resurrection of the dead is mentioned in many places in the books of the Prophets. The Gemara in Sanhedrin brings many sources from the prophecies of the prophets in which the prophecy about the resurrection of the dead appears and is alluded to.

The prophet Yeshayahu prophesied: "Your dead shall live, my dead bodies shall arise; awake and sing, you who dwell in the dust; for your dew is as the dew of light, and the earth shall cast forth the shades." ("He said by way of prayer and request, bring near the day when those who were killed for the sanctification of Your name will stand in resurrection"; Metzudat David). The Gemara also explains the prophecy of the "dry bones" of the prophet Yechezkel as part of the destiny of resurrection.

Also to Daniel, Hashem informed about the resurrection of the dead and said to him:<blockquote>"And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence... But go you your way till the end be; and you shall rest, and shall stand up to your lot, at the end of days." — Book of Daniel 12:2-13.</blockquote>The Rambam in his Epistle on Resurrection and Rav Saadiah Gaon saw from these verses the clear source for resurrection of the dead. Similarly, the verse in Psalms is brought: "And they shall flourish from the city like grass of the earth" ("That Israel is destined to sprout and flourish from the city of Jerusalem, and as we say (Ketubot 111a) that the Holy One Blessed be He makes tunnels for the righteous and they go up to Jerusalem"; Rashi Sanhedrin 90b.)

==== Proofs ====
In the Gemara, logical proofs are brought that the Sages gave for resurrection of the dead, when they conducted debates with those who denied it. Some of the parables prove the ability of the Holy One Blessed be He to resurrect the dead:

* When comparing two creators, one who works with water and one who works with clay, the creator from water is considered a more expert and wondrous creator. Thus, the Holy One Blessed be He who can create a person from water, certainly can resurrect the dead from dust.
* If when a glass vessel breaks it can still be repaired, certainly a person (whom the Holy One Blessed be He created and not a physical craftsman) can be 'repaired' and brought back to life.

The Rebbe explains that the difference between these examples has practical legal implications regarding the laws of ritual impurity and purity of a person who is resurrected: According to the first example - the resurrection occurs in a way that something remains from the previous body - since it involves creation from a source as craftsmen do their work from water or clay (and "forms from it" a new body), in this case the impurity that was in the body previously remains even when it is resurrected. But according to the example from the glass vessel, the body is considered a new entity, just as the law of a broken glass vessel is that it becomes purified from its impurity.

* A parable of a king who commands his servants to build him a palace in a place empty of materials like water and dust. The servants built it. After years, the palace fell. The king commanded the servants to build a new palace in a place with building materials (a place with water and dust), but the servants refused. The king responded to them angrily: if in a place without any materials at all you succeeded in building, certainly now you can build. The moral is that it is obvious that the Holy One Blessed be He who created a person from a drop, and created an entire world from nothingness, can resurrect the dead from their dust.

==== Obligation to Believe in It ====
One who denies resurrection of the dead has no portion in the World to Come. This is a measure-for-measure punishment, since he denied resurrection of the dead - he will have no portion in it. According to Rashi's view, even a person who believes in the existence of resurrection of the dead, but does not believe that it is hinted at in the Torah, is considered a denier, as he states: "What concern is his belief to us, and from where does he know that it is so? Therefore, he is a complete denier."

The belief in resurrection of the dead is considered according to the Rambam's words as one of the 13 principles of faith. Since denial of resurrection and the perception that it is impossible stems from denial of signs and wonders and the Holy One Blessed be He's control over nature, and lack of faith in this is a deficiency in the fundamentals of religion.

== Details of the Resurrection ==
This chapter requires rewriting. You are invited to contribute to ChabadPedia and rewrite it.

In a long holy letter, the Rebbe explains the matter of the resurrection of the dead and its details as brought in the words of our Sages, in Kabbalah, and in Chassidus:

==== Its Time ====
Expanded topic - '''[[Olam Haba - The World to Come]]'''

The resurrection of the dead will occur after the building of the third Beis Hamikdash and after the ingathering of the exiles. According to Rambam's approach that the resurrection of the dead is not the time of the ultimate reward, but rather part of the Messianic era - it will take place in the second period of the Messianic era. In the Zohar it is explained that the ingathering of exiles precedes the resurrection of the dead by forty years. However, the Rebbe determined that one can merit this immediately at the beginning of the redemption, and regarding the words of the Zohar, he expressed that the forty years can also turn into forty moments. He also expressed that the question about the need to wait forty years will be resolved by Eliyahu Hanavi.

However, this time of resurrection is for all of Israel; and from the words of our Sages: "When Aharon and his sons come, and Moshe with them," it is proven that tzaddikim rise immediately at the beginning of the Messianic era. The Rebbe adds that this includes all of Israel who are called "and all Your people are tzaddikim."

==== Its Order ====
The dead of Eretz Yisrael will live first, then the dead outside the Land, and then the generation of the desert, and some say the Patriarchs. Rabbi Shimon says the dead of Eretz Yisrael will live first, then the dead outside the Land, and then those who sleep in Chevron. The reason for this is so that they will awaken and arouse joy upon seeing their children who have risen from their graves and the land is filled with many tzaddikim and chassidim.

Tzaddikim rise first and then the rest of the people. Masters of Torah and then masters of mitzvos. And in the Midrash it is said that they will rise and they will be called by their names according to the order of the alef-beis letters, but whoever has the attribute of humility will stand first.

==== Its Manner ====
That very same body itself will rise to life, and a new body will not be created. This is through the luz bone that remains from the body, and at the time of resurrection, the Holy One Blessed be He softens it with the dew of resurrection, and the bone becomes like leaven to dough, and from it the entire body is built.

The dead will rise exactly as they were buried, and in the same clothes in which they were buried. Those who have a defect (blind, deaf, etc.) will rise with their defect, and only after rising will the Holy One Blessed be He heal them by bringing out the sun from its sheath, and it will warm and heal them.

==== Another Opinion - That the Resurrection is After Even the Luz Bone Decays ====
In Pirkei D'Rabbi Eliezer, it is written that the body will be created from (a "spoonful of") decay that remains from the body. Therefore, he concludes "and brings up the entire body without defect," but there are those who explained this is the same as the luz bone.

And in the Hadran on Tractate Niddah, the Rebbe explains at length the Braisa "Three questions of ignorance the people of Alexandria asked Rabbi Yehoshua ben Chananya, etc." The Rebbe explains at length the depth in each of the questions of the people of Alexandria and the responses of Rabbi Yehoshua ben Chananya, and finally explains the last question: "Will the dead in the future require sprinkling on the third and seventh days? He said to them... when Moshe Rabbeinu comes with them":

He explains that their last question was only regarding the generation of the desert (since regarding most of the Jewish people, we hold that they will rise from the "luz bone"). Their question was whether the generation of the desert will also rise from the "luz bone" or if for them the rising will be through the decay of the body like a new body (similar to what is explained in clarifying the dispute between Rabbi Akiva and Rabbi Eliezer whether the generation of the desert has a portion in the World to Come, where both agree they have a portion in the World to Come, only that according to Rabbi Akiva their luz bone will decay and after they turn to "a spoonful of decay" they will rise in the resurrection). If they rise from the "luz bone," then the entire body will become impure through their contact with the "luz bone" and they will be obligated in sprinkling (like the rest of the Jewish people), but if they rise as a new body, they will not need sprinkling? To this Rabbi Yehoshua ben Chananya answered "when Moshe Rabbeinu comes with them," since Moshe Rabbeinu will raise them in the future to come as explained in the Midrash, he will certainly raise them in the same manner that he himself will rise (meaning in their first body from the "luz bone").

And he concludes in the talk that although all Israel will rise from the luz bone, nevertheless through Torah study they will not need the sprinkling of the waters of purification because "the dew of Torah" will revive them.

=== The Revival Process Through Luz Bone ===
<blockquote>Adrianus asked Rabbi Yehoshua ben Chananya, "From where will the Holy One, blessed be He, cause man to sprout forth in the future?" He replied, "From the luz bone of the spine." He asked, "How do you know this?" He said, "Bring it to me and I will show you." They ground it in a mill, but it was not ground; they burned it in fire, but it was not burned; they put it in water, but it was not dissolved; they placed it on an anvil and began striking it with a hammer - the anvil split and the hammer broke, but the bone was not damaged at all.

— Bereishit Rabbah, Chapter 28:3</blockquote>The reason for this is explained in Kabbalah: because the "luz" did not benefit from the sin of the Tree of Knowledge. This is further explained in Chassidus that in truth, the inner essence of the entire body was not damaged by the sin of the Tree of Knowledge; only the external aspects of the body derived pleasure from it, but the "luz," which is the essence of the body, did not benefit even in a revealed way.

It is explained elsewhere that the luz bone has an eternal nature, like the Ark that was hidden in the Holy Temple and constitutes an eternal continuation of the Holy Temple.

==== The Revival Characteristic in the Rest of the Body (Not Just the Luz Bone) ====
In Shu"t Halachot Ketanot, it is explained that the resurrection of the dead is a natural phenomenon, as our Sages said, "If those who never lived will live, then those who have already lived, how much more so!" Based on this, Rabbi Chaim Palagi explains the language of the verse "Your dead shall live" rather than "Your dead shall rise," because it is the nature of the body to rise.

Many books have noted this (see at length in the book "Yemot HaMashiach B'Halacha," Part 1), but the Rebbe explains it in a different style—that the miracle of resurrection is not like other miracles where the nature of the world is not inherently obligated to the miracle. Rather, the body was initially created in such a way that it must rise to life (since resurrection is a fundamental principle of faith).

The Rebbe explains based on this principle why the question of the "people of Alexandria" in the Talmudic discussion of 'sprinkling the dead' was specifically regarding those who rise in the resurrection and not regarding the miracle of the revival of the Shunamite woman's son. This is because for the Shunamite's son, the revival occurred through a miracle, and consequently his body was considered a new body. However, in the future, the resurrection of the bodies of the Jewish people will occur in a (natural) manner connected to their old bodies (that died).

==== The Nature of Revival from the Perspective of the Divine Essence's Choice ====
For resurrection, the Holy One, blessed be He, will draw down the aspect of "abundant mercy" that comes from the Essence of the Infinite Light (as hinted in the blessing of reviving the dead with the words "revives the dead with abundant mercy"). This level can cause the dead to live because from the perspective of the Divine Essence, there is no distinction between life and death.

Since the Divine Essence's choice of Israel is in the physical body, and the flow that comes from the Essence—for which "death and life are equal"—relates to the body and its inner nature, the life of the body comes from the body's own nature and not just from a supernal power.

==== Response to the Evil Inclination ====
Based on the explanation that the "luz" (which is the essence of the body) is eternal, the Rebbe resolves a claim that the evil inclination might make: "Why should I toil to refine the body when ultimately the body is not a true (and eternal) reality, since it will return to dust? Even though it will later rise for resurrection, nevertheless, the definition of the body (according to Torah) is 'dust you are (therefore) and to dust you shall return'?"

The answer is that on the contrary, since "the main Divine Presence was in the lower realms" and therefore "You have chosen us" specifically in the physical body, the body is a true reality that has no destruction or loss. The change caused by the sin of the Tree of Knowledge, which results in "to dust you shall return," is only external and not in its essential nature. This is because human actions cannot change, Heaven forbid, the choice of the Divine Essence that chose the Jewish body. This explains why the luz bone, which did not benefit from the Tree of Knowledge, is never destroyed, as it is the essence of the body, and in this essence, sin and destruction are impossible.

==== People Living at the Time of the Resurrection ====
There are several opinions about what will happen during the resurrection to those people who will then be alive in this world.

Rav Saadia Gaon presents three opinions: (1) They will remain alive in their bodies and transition to the World to Come together with those who rise. (2) They will live for a short time, die, and then live again with those who rise. (3) They will live for a long time and then die. Rav Saadia Gaon favors the third opinion, arguing that all those who rise will do so in order to see the time of redemption with their own eyes, but those who have already seen it will not need to rise again.

In Igrot Kodesh, the Rebbe decides according to the Zohar's view, that the Holy One, blessed be He, will cause them to die for a brief moment and then they will rise for resurrection. Through this, the verse "and to dust you shall return" is fulfilled in them as well, from which the Gemara learns that the righteous return to their dust "one hour before the resurrection of the dead." However, in a later talk, the Rebbe determines that one can fulfill the obligation of "and to dust you shall return" spiritually—through self-nullification, "and may my soul be as dust to all," and in actuality, souls will remain in bodies in eternal life.

== Those Who Merit to Rise ==
This chapter requires rewriting. You are invited to contribute to ChabadPedia and rewrite it.

==== "And Your People Are All Righteous" ====
<blockquote>All Israel have a portion in the World to Come, as it is said, "And Your people are all righteous, they shall inherit the land forever; they are the branch of My planting, the work of My hands, in which to take pride." — Sanhedrin, Chapter 10, Mishnah 1</blockquote>The reason for this is because every soul is literally a part of G-d from above, and it is impossible that a part of Him, blessed be He, should be destroyed.

And what is explained later in the Mishnah that there are wicked people who have no portion in the World (and in Rambam's writings he adds more), this means only that the body will not rise at the resurrection, but the soul will merit the World to Come and will stand in another body, after being cleansed in Gehinom and reaching the level of a tzaddik (righteous person) also in a revealed way, for "no one will be cast away from Him." This is also ruled in halacha that "a person should always study Torah even if not for its own sake," even though he draws the life-force of Torah and mitzvot to the kelipos (impure spiritual forces), since he will certainly eventually repent in this reincarnation or in another, and the life-force will ascend to holiness.

The body also has a remedy through repentance at the end of their days, or through punishment (of the body) from Heaven after death (and perhaps also through others' efforts on their behalf, especially when a son makes efforts for his father).

==== The Great Wicked Ones ====
Even regarding the spiritual excision for idolatry and similar sins, about which our Sages said, "The soul shall surely be cut off—cut off in this world and cut off in the World to Come" (and similarly for heretics, informers, and apostates who "descend to Gehinom and are judged there for all generations... Gehinom ceases but they do not cease"), this means: 1) Only the part of the soul that clothes itself in the body; 2) They will ultimately merit to ascend as explained in the note.

And what is written in the Zohar that after the wicked person is reincarnated three times there is no remedy for him, it is explained in Shelah and in Asarah Maamarot that this means he is not reincarnated in human beings, but he still has a remedy through reincarnation in animals and the like until he is rectified.

==== Treasuries of Charity Hidden for Those Who Did Not Merit ====
Initially, the Rebbe proved that all souls will rise in the resurrection, but in a letter the Rebbe wrote later, he referenced the first letter and added, "I have just seen in Midrash Talpiot, section on 'Portion in the World to Come,' quoting Rabbi Bachya and Recanati: 'What we learned that "these have no portion in the World to Come" means they have no specific portion of their own, but they benefit and are sustained from several treasuries of charity hidden for those who did not merit.'" Some have learned from this Midrash that even the bodies will rise, and at the very least we see the possibility that the bodies will also rise (without contradicting "those who have no portion, etc.") according to the simple interpretation of "All Israel have a portion, etc."—soul in body.

==== The Body Will Also Rise ====
The simple interpretation of "All Israel have a portion in the World to Come" is souls in bodies, and so have some commentators on the Mishnah explained the reason "as it is said, 'And Your people are all righteous... the work of My hands, in which to take pride,'" that the repetition of "branch of My planting" and "work of My hands" refers to the soul and the body.

The explanation based on what is taught is that the Essence's choice is specifically in the body and not in the soul, and this is the reason why all Israel will rise, even those who did not merit Gan Eden (Paradise), as will be explained.

Nevertheless, there is a deficiency in the body in that its essential connection is not inherent to the body itself but comes from the Essence, and therefore as long as this is not revealed through Torah and mitzvot, it is not manifest in the body. In contrast, the soul's connection is revealed, like a son who has a revealed connection with his father. Therefore, specifically regarding Jewish souls, we say that ultimately "no one will be cast away from Him." Based on this, the Rebbe explains, "According to the above, that the revelation of the Divine choice in the body is specifically through the soul, perhaps this explains why those who have no portion in the World to Come in the Mishnah there means that 'their body perishes,'" and the Rebbe references the previous letter and note 5 there.

Finally, he references the talk from Parshat Chukat (notes 52 and 58), where the opposite is explained—that through the soul's activity in the body, the body also becomes eternal. He innovates that "based on this, it can be said that 'no one will be cast away from Him' is (also) due to the body," and adds, "See also Likutei Sichos vol. 6 and what is referenced there, that because of G-d's choice of the body, the body itself becomes eternal, and this is a Mishnah: 'All Israel have a portion in the World to Come—souls in bodies.'"

In any case, the belief in the resurrection of the dead is not that the body will rise, but that the soul will rise in a body, though it does not necessarily have to be in this body.

See above in the entry "Resurrection of the Dead—Part of the Body's Design" and below in the entry "All Israel in the World to Come But Not in Gan Eden."

==== Souls that Have Already Been in the World in Reincarnation ====
Souls that have already been in the world in reincarnation will be clothed in separate bodies with a spark of the soul from the time it was reincarnated in the world.

Although a soul can only clothe and enliven one body alone (and regarding Eliyahu HaNavi who is found in two bodies at circumcision ceremonies - only a spark is clothed in the body and not the entire soul).

The Zohar explains that the soul will be clothed in the most refined (last) body.

Some have interpreted this literally, that only one body will arise, but according to most commentators, each body will arise with the part of the soul that it refined, since each part of the soul has a complete essence (as we find that at the beginning of each person's creation, they live only from the Nefesh part of the soul without the other four parts, and only when they merit are they given Ruach, and if they merit further they are also given Neshamah, and just as the Nefesh alone can enliven a complete person, so too in every mitzvah there is a complete part and a complete essence of the soul that can enliven a complete body).

As the Zohar explains elsewhere, we must say that every body will arise since "the Holy One, blessed be He, does not withhold the reward of any creature," and it is also explained in the writings of the Arizal that souls that have come in reincarnation to this world several times, each body will receive the part of the soul that was rectified through it. However, this doesn't mean that each one will have only a particular "part," since each part includes all the parts. (For example: a person who rectified the attribute of love of G-d in his soul. He will also fear G-d, but because he fears being separated from the beloved, and this is the reason he will also have knowledge of G-d - because he wants to know about the beloved, etc.).

Therefore, the Rebbe explains the above words of the Zohar: In a case where in two reincarnations the person dealt with the same mitzvah and refined the same part of the soul, in which body will this part of the soul be clothed, and to this the answer of the Zohar is that the same part of the soul will be clothed in the body that accomplished the main refinement.

==== All Israel to the World to Come, Which is Not the Case with Gan Eden ====
All Israel will arise in the resurrection, which is not the case with Gan Eden where there are several conditions (even to enter the lower Gan Eden) because Gan Eden is a reward for Torah study (the soul's part in Torah) which is primarily related to the Neshamah of a person, and in the soul, which is a matter of revelations, there can be deficiencies, but the fulfillment of mitzvot is related to the body, which is the choice of the Essence, therefore it applies to all Israel, as our Sages said, "Even the sinners of Israel are as full of mitzvot as a pomegranate," and it is explained in Chassidut that the mitzvah that a Jew performs fills his entire existence, and through this he will merit the resurrection of the dead "and through this they will be elevated (afterwards) to a higher level where the virtue of Israel will be revealed from their own essence, that they are 'a branch of My planting, the work of My hands, in which to take pride,' which is even higher than the drawing down that is drawn through the fulfillment of mitzvot."

Elsewhere, the Rebbe says that Gan Eden depends on a person's service, and there are several conditions to merit Gan Eden, whereas the World of Resurrection belongs to each and every one of Israel, "All Israel have a portion in the World to Come," regardless of their status and condition in divine service.

And regarding those who did not fulfill mitzvot?

The Rebbe says: First of all - such a reality does not exist, as our Sages said, "Even the empty ones among you (the sinners of Israel) are as full of mitzvot as a pomegranate."

Moreover: It is stated in the Gemara, "From when does a minor come to the World to Come? From the time he is born, as it is said, 'They shall come and declare His righteousness to a people that shall be born, for He has done it'" [and there is an opinion "from the time he is conceived (even if his mother miscarried and he was dissolved), as it is written, 'A seed shall serve Him'"] - although "at the time of birth" he is not yet capable of fulfilling mitzvot, and we must conclude that the matter of the resurrection of the dead is due to the very existence of the body of the Israelite person itself.

==== All Israel Will Leave, Which is Not the Case with the Exodus from Egypt ====
In the Exodus from Egypt, not all Israel merited to leave, as explained by our Sages on the verse "I will be what I will be" that only "with the many I will be (I will reign over them) against their will," but individuals who choose to cast off My yoke, I will not be their G-d against their will (and as explained in the Midrash that those wicked who did not want to leave Egypt died during the plague of darkness), but in the future redemption even individuals will leave, as explicitly stated in Rashi's commentary on the verse "And the Lord your G-d will return, etc." that this refers to each and every one individually, and as explained in Chassidut on the verse "A great shofar will be blown, and those who were lost... and those who were cast away will come," which includes even those who will not want to leave.

The reason for this is that before the Giving of the Torah, the Children of Israel were only "children" ("Israel is My firstborn son"), and in a "son," his desire for G-dliness is natural, and therefore it is possible through free choice that transcends the soul's desire to oppose (similar to what we find on Yom Kippur, that if one transgressed on Yom Kippur, where by his choice he opposed the "essence of the day," the essential connection revealed on Yom Kippur does not atone (even according to Rabbi who does not require repentance) as explained by the Rogatchover).

But after the Giving of the Torah, when "You have chosen us" (where true choice is that from His will and nature, so to speak, there is no reason to choose one over the other, and therefore it is rooted in the very Essence), through which it became ingrained in Jewish souls that (in their innermost) they have (not only a desire for G-dliness as "children of the Omnipresent") but also the quality of "servants," our connection to the Holy One, blessed be He, became like that of a "servant" who "of himself and by his own power connects, etc." Through this, the (inner) desire for G-dliness also comes from the essence (the power of choice), and since the connection is from the essence, therefore ultimately it will be revealed (at least in general matters, such as when "a great shofar will be blown" in the future).

==== The Nations of the World ====
The righteous among the nations will arise in the resurrection, and even some of the revelations that will be bestowed upon the Children of Israel in the redemption depend on the refinement of the nations that will occur in the redemption.

== Day of Judgment After the Resurrection of the Dead ==
There are three opinions on this matter:

# After the resurrection of the dead, there will be the Great Day of Judgment when every person will be judged according to their deeds.
# Every person is judged immediately after death, and there is no place for an additional judgment after resurrection. What is found in several places referring to the "Day of Judgment" in the time after resurrection - its meaning is a day of punishment and vengeance.
# The opinion of the Arizal, in his words: "And if you ask, since this soul has already gone through Yom Kippur and suffering that cleanses, etc., and afterward reincarnations, why does it need to return and be judged on the Great Day of Judgment? One can say that the Great Day of Judgment is only for the nations of the world." And the book Nishmat Chaim adds to this: "And if you ask what will happen to those who die close to the resurrection and have not yet received their punishment through reincarnations or suffering, etc., I will answer that justice requires that instead of the long period of their judgment, they will receive such an intense and extraordinary punishment in a short time, where the quality of punishment will substitute for the quantity of time, so that they may merit the life of the World to Come. And these matters are sealed and concealed, and blessed is He who knows." End quote.

== The Content and Purpose of the Time of Resurrection ==
'''The Main Reward and Purpose of Creation'''

This chapter is incomplete. Please contribute to ChabadPedia and complete it. There may be details on the discussion page.

The resurrection of the dead is the time of receiving reward for a person's work in the world. On the verse: "Which I command you today to do them," our Sages taught: "Today to do them and tomorrow to receive their reward." The Ramban and Rambam disagreed about this destiny, whether the purpose of reward will be in Gan Eden (Garden of Eden) or in the time of resurrection. While the Rambam claims that the purpose of reward is for souls without bodies, primarily in Gan Eden, the Ramban argues against him that the main reward comes after the dead are resurrected, for the soul within a body.

Chassidic teaching decides and rules according to the Ramban's opinion that although "tomorrow" refers to both Gan Eden and the time after the resurrection of the dead, the main receiving of reward is during the time of resurrection.

Specifically, in the resurrection of the dead, the reward will be for the body, for fulfilling the mitzvot [charity, because of which "your people are all righteous"] that were performed with the body (the reward for the soul for Torah study is in Gan Eden). But the main advantage of the resurrection of the dead is the revelation of the virtue of Israel themselves.

The resurrection of the dead is the time when the world will reach its ultimate perfection. In that period, the purpose of creation will be completed, which is, as the Midrash states: "To make for Him, blessed be He, a dwelling in the lower realms." Because the world and creations will reach an elevated level. They will be vessels for divine revelation (the refinement of creations in the world of Asiyah will be like vessels of Atzilut, which are actual divinity). And the level of divinity that will illuminate the world will be the most elevated level.

These two matters complement each other. Because the perfection of reward is attachment to the Creator of the world, which is the ultimate perfection. And this matter itself is completed at the time of resurrection when the purpose of creation will be fulfilled, which is to be "a dwelling in the lower realms."

== Revelation of Godliness: Its Level and Form ==

==== Its Level ====
'''''This chapter is lacking. Please contribute to ChabadPedia and complete it. There may be details on this in the discussion page.'''''

In the time of the resurrection, there will be a Divine revelation from the Essence of Ein Sof as it is without any concealment or garment. Regarding this revelation it is said: "Your teacher will no longer be hidden, and your eyes shall see your teacher" and Rashi explains: "He will not be covered from you by the corner of his garment, meaning He will not hide His face from you." The wonder of the future revelation is that besides the wonder that all concealing things will be nullified, the revelation itself will have its root in the very Essence that is beyond the definition of 'revelation' and 'light'.

The concepts of 'essence' and 'revelation' express two levels that on one hand are related to each other but on the other hand are distant from each other. The 'essence' is the thing as it shines and is felt to itself, as opposed to the concept of revelation which is the manifestation of the thing to another reality outside of its own essence. Therefore, revelation is a lesser level and is not the essence itself but only an extension of it. To illustrate the difference, Chassidic teachings bring an example from the powers of the soul, that although all powers are powers of the soul, there are differences in levels among them, and there are powers that express less of the simplicity of the soul, and there are powers that are closer and more essential. (For example: the difference between powers that are clothed in particular limbs, and powers that are not clothed - like the power of will that illuminates the entire body, because it is a power that expresses the essence of the soul). However, the essence of the soul itself is beyond all powers and it itself never reveals itself as it is in its essence and being within the powers, because it is a spiritual essence abstracted from all description and definition.

And because the revelation will be from the Essence of Ein Sof itself, which is not limited at all, its drawing down will not be due to the service of the created beings but as a drawing down and revelation from above to below from the Holy One, blessed be He, alone (and the created beings will not be vessels for this drawing down on their own). This is the advantage of the revelation of the resurrection of the dead over the revelations that will precede it, even the most sublime revelations that will be in the days of Moshiach. Although the light of Ein Sof will then be revealed in its highest level, and it is a revelation that is not limited, ultimately even these revelations are in the category of light and revelation, and therefore they have a connection to the created beings and are drawn down through their service.

==== Its Form ====
''Expanded article – [[Tal Orot Talechah - Your Dew of Lights|Tal Orot Talechah (Your Dew of Lights)]]''

The resurrection of the dead will be through the dew of resurrection, as our Sages said: "Anyone who engages in Torah, the dew of Torah revives him." This is a sublime level in Ein Sof, which will give us the power to receive the revelations of the future.

==== Revelation of the Holy One's Delight ====
''Expanded article – [[Olam Haba - The World to Come]]''

The World to Come will be after the resurrection of the dead, and in it there is no eating nor drinking nor procreation nor business nor jealousy nor hatred nor competition, but the righteous sit with their crowns on their heads and enjoy the radiance of the Divine Presence and they do not return to dust and exist forever.

== It Already Existed in the World ==
'''Expanded topic - [[Kvar Haya Le'olamim|It Already Existed in the World]]'''

* After their souls departed at the giving of the Torah, the Holy One, blessed be He, restored them through the dew of Torah.
* The son of the Tzarfati woman through Eliyahu the Prophet.
* The son of the woman from the sons of the prophets through Elisha the Prophet.
* The vision of the dry bones through Yechezkel the Prophet.

== Our Actions and Service ==
In the place where they will return to dust before the resurrection of the dead, it is possible to exist through the service of self-nullification, and "may my soul be as dust to all".

The resurrection of the dead involves the revelation of Ohr HaSovev (encompassing light) - beyond intellect, we merit this through faith that is beyond intellect.

A person's service resembling the time of resurrection involves engaging with matters of this world without deriving pleasure from them.

The resurrection of the dead in a person's service occurs when the heel of the foot - which is called the Angel of Death within a person, nevertheless the person causes it to run to perform a mitzvah, thereby effecting resurrection of the dead.

Through mitzvot, from materiality - which exists temporarily and deteriorates - dead, and nevertheless we perform mitzvot with it and from it - eternal, life.

Through the service of birrurim (refinement), elevating the spark - which fell from its level, called death - to holiness, resurrection of the dead.

== Taste, Similar Experience, and Beginning ==
"New every morning" is an example of resurrection of the dead, and even now there are new souls, similar to the new moon.

== See Also ==

* [[Eternal Life (Death will be swallowed up)]]
* [[Olam Haba - The World to Come]]

== External Links ==

* Rabbi Saadia Gaon (Rasag), '''Emunot VeDeot, Seventh Discourse''', translated by: R.Y. Kafach. Published by Sura Research Institute Jerusalem, New York, (5730/1970) on the 'Daat' website.
* Rabbi Moshe ben Maimon (Rambam), '''Iggeret Techiyat HaMetim''', Leipzig (1860) on the 'Daat' website.
* Rabbi Moshe Trani (Mabit), '''Beit Elokim, Chapter 53 and onward''', Warsaw, (5632/1872).

==== Chassidut ====

* The Rebbe, '''Igrot Kodesh Volume 1, Letter 85''' - Every Jew will merit resurrection of the dead
* The Rebbe, '''Igrot Kodesh Volume 2, Letter 200''' - Explanation of the concept of resurrection of the dead and its details
* The Rebbe, '''Igrot Kodesh Volume 2, Letter 209''' - Additional details about the resurrection of the dead

==== Articles on the Website ====

* Everything You Wanted to Know About Resurrection of the Dead
* Building the Temple, Ingathering of Exiles, Resurrection of the Dead
* Miraculous Revival and Natural Revival
* The Elevation in the Return of Souls to Bodies
* Between Body and Soul in the Resurrection of the Dead
* Resurrection of the Dead - Also for Non-Jews?
* Will All Jews Rise in the Resurrection of the Dead?
* The Appearance of Those Who Rise to Life
* A Widow Who Remarried - To Whom Will She Return in the Resurrection of the Dead?
* The Kohanim Who Will Rise to Life - Will They Remain Kohanim?
* The Mitzvah of "Be Fruitful and Multiply" After the Resurrection
* Marriage in the Era of Redemption
* Honoring Parents in the Resurrection of the Dead

==== Articles on the Website ====

* All articles on the subject of Geulah and Moshiach on the Geulah website
* Death - The Expiration Date on the Geulah website
* G-d Isn't Looking for People to Die for Him on the Geulah website
* The Statistics That Can't See a Meter Ahead Will Soon Give Us All Eternal Life on the Geulah website
* 12 Sivan / Holy Talk • "And Moshe and Aharon With Them" on the Geulah website
* Rabbi Sendy Valishanski, '''The Essence of Resurrection of the Dead • The Matter of Moshiach''' Marcheshvan 5782/2021
* Rabbi Menachem Mendel Harel, in a series of articles on the Chabad Info website: Who Will Rise in the Resurrection of the Dead? '''•''' Will They Die Again After the Resurrection? '''•''' The World to Come According to Rambam: Soul Without Body '''•''' Ramban's Approach Regarding Gan Eden and the World to Come '''•''' The Verdict of Chassidic Teaching Regarding the World to Come '''•''' How Will the Earth Suffice for All Those Who Rise in the Resurrection? '''•''' Will the Dead Rise Sick or Healthy? '''•''' Fulfillment of Mitzvot by Those Who Rise in the Resurrection of the Dead 5772/2012
[[Category:The Prophecies of Geulah]]

The Wolf Will Dwell with the Lamb

2025-08-01T02:07:47Z

ר.ז.:

[[File:הרבי וגר זאב עם כבש.jpg|thumb|An exhibit demonstrating the prophecy "The wolf will dwell with the lamb" passing before the Rebbe during a parade (Lag BaOmer 5744/1984)]]
In the prophecy of Isaiah it is stated '''"The wolf will dwell with the lamb, and the leopard will lie down with the young goat; and the calf and the young lion and the fatling together; and a little child shall lead them"'''. The simple meaning of this prophecy is that in the future era, all animals will abandon their corrupted nature and will stop preying on others, as the Torah states: "I will remove harmful beasts from the land."

[[The Rambam]] explains the inner meaning of this prophecy in his work Yad HaChazaka in Hilchot Melachim: "And that which is said in Isaiah 'the wolf will dwell with the lamb and the leopard will lie down with the young goat' is a parable and riddle. The meaning is that Israel will dwell securely with the wicked gentiles who are compared to wolves and leopards, as it says 'a wolf of the deserts will spoil them' and 'a leopard watches over their cities,' and they will all return to the true faith, and will not steal or destroy, but will eat permissible food peacefully with Israel, as it is said 'and the lion will eat straw like the ox.'"
[[File:זאב עם כבש.jpg|thumb|Wolf and Lamb]]
== Literal Meaning or "Parable and Riddle" ==
Regarding the fulfillment of this prophecy, the Rambam writes: "And that which is said in Isaiah 'the wolf will dwell with the lamb and the leopard will lie down with the young goat' - is a parable and riddle, that Israel will dwell securely with the wicked gentiles who are compared to wolves and leopards," etc. On the surface, it appears that according to the Rambam, this prophecy will not be fulfilled literally but is a "parable and riddle" (however, during the visit of the Admor of Skulya to the Rebbe in 5741, the Rebbe said that the Rambam's intention is not that this prophecy will not be fulfilled literally, but rather that it certainly has an inner interpretation as a "parable and riddle," and will certainly be fulfilled according to its inner interpretation, and if a student will prove that it also has a literal meaning - then it will be fulfilled literally as well). But according to the opinion of some Rishonim (the Ramban and others) who hold that in the future there will be a change in the natural order of the world, it is understood that this prophecy will be fulfilled literally.

The Rebbe explains that generally regarding the physical prophecies of the future era, it is explained that they will be fulfilled literally even according to the Rambam, but this will happen in the second period of the Messianic era. However, regarding this prophecy, the Rebbe says that the prophet connected it to the matter of Moshiach (the verse "the wolf will dwell with the lamb" appears in proximity to verses discussing Moshiach: "Behold, My servant shall prosper, he shall be exalted and lifted up," etc.), and the definition of Moshiach is the perfection of Torah and mitzvot within the parameters of the world, "the world continues in its natural way." If so, this prophecy and other prophecies written regarding Moshiach will be fulfilled also non-literally (as a parable and riddle) - according to the Rambam - and in the first period, besides being fulfilled literally in the second period like other physical prophecies.

However, in Igeret Techiyat HaMeitim, the Rambam writes that what he said in the Yad about "the wolf will dwell with the lamb" being fulfilled non-literally: "this statement of ours is not definitive," and it is possible that it will be fulfilled literally. The Rebbe explains this by saying that the physical prophecies represent a miraculous conduct that Hashem does with us as a reward for fulfilling Torah and mitzvot. Therefore, if the redemption comes in a manner of "they did not merit" - the first period will be needed in order to reach the perfection of Torah and mitzvot, and then as a reward will come the second period with Hashem's miraculous conduct. But if we reach redemption already in a state of "they merited," in fulfillment of Torah and mitzvot, then already at the beginning of redemption both periods will be together, because already then Hashem will conduct affairs miraculously due to our fulfillment of Torah and mitzvot beforehand. In such a situation, even according to the Rambam, "the wolf will dwell with the lamb" will be fulfilled literally already in the first period, because although it is connected to Moshiach - in such a situation the other physical prophecies will also begin already with the first period. It turns out that in a situation where redemption comes in a manner of "they merited" - according to all opinions, all prophecies will be fulfilled literally, right from the beginning of the Messianic era.

== The Essence of the Destiny ==
In the last day of Passover 5731 (1971), the Rebbe explained that in the future era, the highest levels of Torah will be revealed in the world—levels that are connected to G-d's will which is above His wisdom. These are such lofty levels that from their perspective, there are no obstacles or hindrances whatsoever, and consequently, there is nothing bad in the world, only good. Therefore, a negative situation like a predatory wolf cannot exist; rather, it will be transformed to good, and then "the wolf will dwell with the lamb."

A year later, the Rebbe quoted the words of the Alter Rebbe in Likkutei Torah that Moshiach will teach Torah in a manner of "seeing," which is higher than "hearing." The Rebbe explained that this does not refer to seeing prophetic visions like those seen by the prophets, Moses, and the Arizal (as mentioned there in Likkutei Torah), but rather to a tangible, physical seeing—actually perceiving G-dliness in a tangible and physical way. Based on this, the Rebbe there explains the prophecy "the wolf will dwell with the lamb"—this will occur because Moshiach will reveal and show G-dliness in a tangible manner, as his specific role is to infuse G-dliness into the physical world.

== It Has Already Occurred in History ==
Expanded topic – '''[[Kvar Haya Le'olamim|It Has Already Occurred in History]]'''

* At the beginning of creation, before the sin of the Tree of Knowledge.
* The peace among the animals that were in Noah's Ark during the flood and the change in the nature of the predatory animals.
* At the giving of the Torah, the revelation of G-dliness in the world affected even the state of the animals, when "no bird chirped and no ox lowed."

== Our Deeds and Service ==
The preparation for this comes through our work to elevate the world.

And through the service of subjugation (iskafya) and transformation (is'hapcha), the prophecy of "and a small child will lead them" will be fulfilled.
[[Category:The Prophecies of Geulah]]

The Wolf Will Dwell with the Lamb

2025-08-01T02:06:49Z

ר.ז.: /* It Has Already Occurred in History */

"Varu Im Ananei Shmaya" - And Behold With the Clouds of Heaven

2025-08-01T02:05:59Z

ר.ז.: /* It Has Already Happened in History */

[[File:ענן.jpg|thumb|The illustration shows clouds above 770, with the text of the redemption purpose appearing on them: "Varu Im Ananey Shmaya".]]
'''"Varu im ananei shmaya"''' (And behold with the clouds of heaven) refers to Melech HaMashiach (King Messiah), who will appear with the clouds of heaven.

== In the Sources ==

=== Melech HaMashiach ===
<blockquote>"Varu im ananei shmaya k'bar enash ateh havah" — Daniel 7:13</blockquote>'''Translation''': And behold, with the clouds of heaven, ("like a son of man" -) Melech HaMashiach arrived.

==== Ananei Shmaya or Donkey - Reconciling the Contradiction According to Nigleh ====
From this source, we indeed see that Melech HaMashiach will appear with the clouds. However, there is also a verse that implies he will appear with his donkey, describing him as "poor and riding on a donkey," not with clouds.

The Gemara explains that if Bnei Yisrael are in a state of "zachu" (meritorious), then the Geulah (redemption) will come swiftly in a manner of "achishenah" (I will hasten it), and then he will appear on the clouds of heaven. And in case Bnei Yisrael have "lo zachu" (not merited), then he will appear with a donkey.

==== Reconciling the Contradiction According to Chassidus ====
The content of the Gemara's resolution to the contradiction between the two verses ("behold with the clouds of heaven" and "poor and riding on a donkey") is that in the days of Mashiach there will be two aspects: (a) The effect on the divine soul, "l'ishtaava b'gufa d'malka" (to be absorbed in the body of the king) in the ultimate way, which is the concept of "behold with the clouds of heaven," (b) The effect on the body - which on its own is in a state of "lo zachu" - that it will be elevated even higher than the level of "yechidah" of the soul, which is the concept of "riding on a donkey."

These two verses are also connected to two modes of divine service - the service of tzaddikim and the service of baalei teshuvah: The service of tzaddikim - "chasid me'ikaro" (righteous from the beginning), who has never sinned, and is initially refined ("zachu") - whose conduct is in the manner of "behold with the clouds of heaven," who proceed and ascend from one elevation to another, but this is still not the ultimate elevation; and the service of baalei teshuvah - who on their own are in a state of "lo zachu," but through the service of Torah and mitzvos they become higher than complete tzaddikim, since they possess the aspect of "riding on a donkey."

=== Bnei Yisrael ===
The Rebbe says that in fact, Hashem will perform a miracle for all Bnei Yisrael and give them the ability to "fly" with the clouds that will carry the Jews toward the Geulah, similar to what is written "varu im ananei shmaya" regarding Melech HaMashiach. And they will not need to come by "trains" or "planes" G-d forbid.

=== Batei Knesiyot U'Batei Midrashot (Synagogues and Study Halls) ===
Expanded topic - '''Future synagogues and study halls to be established in Eretz Yisrael'''

Also, all synagogues and study halls, and all Chabad Houses, will be established in Eretz Yisrael.

== On Every Shabbat and Rosh Chodesh ==
In the future era, the Jewish people will ascend to the Holy Temple in Jerusalem every Shabbat and Rosh Chodesh (New Moon), as it is stated: "And it shall come to pass that from one New Moon to another, and from one Shabbat to another, all flesh shall come to bow down before Me, says Hashem."

And how will they come on Rosh Chodesh and Shabbat from the ends of the earth? The clouds will come and carry them, bringing them to Jerusalem, and they will pray there in the morning. This is what the prophet praises them for: "Who are these that fly like a cloud?"

According to this, the Rebbe also proves that it's possible for the Redemption to arrive on Shabbat without concern for the prohibition of "techumin" (Shabbat boundary limits), since "there are no boundary restrictions above ten tefachim" (handbreadths).

== It Has Already Happened in History ==
Expanded topic – '''[[Kvar Haya Le'olamim|It Has Already Happened in History]]'''

* The Clouds of Glory during the [[Exodus from Egypt]].
* Moshe Rabbeinu sent messengers on the Clouds of Glory to Calabria to bring etrogim from there.
* When Rabbi Chanina ben Dosa wanted to bring up a special stone for the pilgrimage, five porters appeared who helped him carry it on condition that he would also place his little finger on it, and in an instant he reached his destination.

== Our Actions and Service ==
Spiritual service - from above to below - brings about "with the clouds of heaven," while material service - from below to above - brings about "a poor man riding on a donkey."

Through the service of zerizut (alacrity/swiftness).

Even when undesirable winds blow, a Jew has the power to transform the situation for good - matters of heaven. An example of this is that in earlier times and in the present time, one can harness the power of wind to create "active force" in order to operate a machine that provides light in the home.
[[Category: The Prophecies of Geulah]]
[[he:וארו עם ענני שמיא]]

Growth Speed

2025-08-01T02:04:17Z

ר.ז.: /* See Also */

Growth speed in the time of the [[Geulah - Redemption|revelation of King Moshiach]] will be amazing. In [[The Talmud|the Gemara]] in Tractate Shabbat it says: "In the future, trees will produce fruits every day."

Similarly, there is a prophecy that states: "Behold, days are coming, says [[Hashem]], when the plowman shall meet the reaper..." This means that the harvesting of the field (which comes immediately after the growth of the field) will occur immediately after plowing and sowing, so that the one plowing the field will already meet the one harvesting.

Everything will happen with amazing speed, just as the speed of pregnancy and birth will be only nine hours in total.

== The Essence of the Promise ==
[[The Rebbe]] explains that the reason why in the future era there will be no interruption between growth and fruit development is because physical things will be united with their root and source - the word of Hashem - something that will be expressed in the fact that there will be no interruption between growth and development.

== [[Kvar Haya Le'olamim|It Has Already Happened in History]] ==

* At the beginning of creation, the earth produced fruits in a single day.
* Near Miriam's well, trees grew with fruits.
* The growth of flowers, blossoms, and almonds on Aharon's staff.
* The growth of the carob tree by the cave of Rabbi Shimon bar Yochai.
* The miraculous growth of the kikayon plant for the prophet Jonah.

== Our Deeds and Service ==
A [[Jew]]'s service should be in such a way that already at the beginning of the work, one sees the fruits and the fruits of fruits as they are in actuality.

This happens when Torah study and fulfillment of [[Mitzvah|mitzvos]] become engraved in the heart and entire being of the Jew. Like the superiority of engraved letters over written letters, meaning that the Jew's Torah study is not just in a way that the person and Torah are like two things connected together, but moreover, that the person has no separate existence, and his entire existence is the Torah he learns. And when his Torah study is in the manner of engraving, the mitzvos he fulfills are also in such a manner, penetrating his entire being.

And when Torah and mitzvos are engraved in the person from one side to the other, comprising his entire essence, it penetrates and affects from one side to the other, in all his powers and matters, even in all the things in the world. Therefore, it becomes visible and revealed even in the physical world that there is no interruption between a person's action and the fruits that grow, as Hashem's influence flows immediately without any interruption at all.

== A Taste ==
We see in our time — a period with the signs of the end of days — unusual phenomena and developments in various fields and directions: on the positive side — unusual strength and speed, and also — in undesirable matters that still need to be clarified and refined to perfection (even absolute perfection), which also come and are coming in a manner of haste, suddenly and unexpectedly.

== See Also ==
* [[A woman will give birth every day|Birth Speed - A woman will give birth every day in the future]]

[[he:מהירות הצמיחה]]
[[Category:Moshiach topics]]

A woman will give birth every day

2025-08-01T01:59:36Z

ר.ז.:

"'''A woman will give birth every day'''" is one of the prophecies of the [[Geulah - Redemption|Geulah (Redemption)]]. Its meaning is that the situation during [[Galus (Exile)|Galus (exile)]], where pregnancy lasts nine months, will change, and on the same day a woman conceives, she will also give birth. Furthermore, the same woman will bear additional children on another day from the same marital union that produced the first child.

== Source of the Prophecy ==
<blockquote>"Behold, I will bring them from the land of the north and gather them from the ends of the earth, among them the blind and the lame, the pregnant woman and she who is giving birth together; a great assembly shall return here." — Yirmiyahu 31:7</blockquote>[[The Talmud|The Gemara]] relates regarding this verse:<blockquote>Rabban Gamliel was sitting and expounding that in the future a woman will give birth every day, as it says: "The pregnant woman and she who is giving birth together." A certain student scoffed at him, saying: "There is nothing new under the sun." Rabban Gamliel said to him: "Come, and I will show you an example of this in our world." He went out and showed him a chicken. — [[Masekhet Shabbos|Shabbos]] 30b</blockquote>'''Translation''': Rabban Gamliel sat and taught that in the future days of Moshiach, a woman will give birth every day, as Yirmiyahu prophesies, "The pregnant woman and she who is giving birth together." This means that on the same day she becomes pregnant with one child, she will have already given birth to another child earlier, thus "together."

There was a student there who scoffed at Rabban Gamliel and said: How is this possible? It is written (Koheles 1:9), "There is nothing new under the sun," so how can this new phenomenon of a woman giving birth every day occur?

Rabban Gamliel answered him: Come, I will show you an example of this that already exists in our world today.

He went out and showed him a chicken, since a chicken lays an egg every day.

== The Essence of the Prophecy ==
The concept of continuous flow of influence without interruption in spirituality:

Generally, the order is that any influence coming from Above must pass through the entire order of hishtalshelus (chain of spiritual worlds), and because of this, the influence can sometimes be diminished, and sometimes – also delayed. This explains the statement of our Sages that "a person is judged every day," because even though he was already judged on Rosh Hashanah for the entire year, nevertheless, the influence decreed on Rosh Hashanah can be delayed Above, and this is the basis for the daily judgment.

But in the future, the manner of influence will be that it need not be delayed in the order of hishtalshelus at all; rather, the influence will descend from Above and immediately extend below into this world. As it is written, "His word runs very swiftly."

== Time of Gestation ==

==== Brief Period - 21 Days ====
The Maharsha states that it's impossible to say that the pregnancy and birth of a child would occur on the same day. If this were the case, Rabban Gamliel's proof, where he showed a student a hen that lays eggs every day, would be insufficient. Even with a hen, the conception (when it is impregnated by the male) and the laying of the egg don't happen on the same day - there are twenty-one days between conception and the laying of the egg.

Therefore, Rashi explains that indeed the discussion is about two different children. On the same day that a woman conceives a new child, on that same day she will give birth to a child from a previous conception, like a hen.

But according to their explanation, there is still some difficulty: how could it be that she would give birth every day? After one birth, there are many days when intimacy is forbidden (since the laws of ritual purity and impurity will exist in the time of redemption). Therefore, it would be impossible to have births during all these days, which are seven or fourteen times more than the days when intimacy is permitted. So she cannot give birth every day.

==== Nine Hours ====
The Arizal explains that the intention is that the time of pregnancy will be one day. Instead of pregnancy taking nine months as it does now, in the future it will take only nine hours.

However, the Rebbe notes precisely in the words of the Alter Rebbe that all the births a woman will give birth to every day will be "from one intimacy." The meaning is through one intimacy - from one intimacy she will bear one child on one day, a second child on the second day, and so on.

And now the question of how birth could happen every day is resolved, given that there are more days when intimacy is forbidden. Since we're saying this will be from one intimacy, then from the intimacy that occurred during the permitted time, several births would follow on several days (one after the other, even on prohibited days). This is indeed how it works with a hen (which the Gemara uses as an example) - despite the fact that after conception the hen doesn't receive the male, nevertheless, she lays several eggs on several days from the one mating with the male.

== It Has Already Happened in History ==
Extended topic – '''[[Kvar Haya Le'olamim|It Has Already Happened in History]]'''

At the beginning of creation with Adam and Eve, birth occurred immediately. In the future, this will happen in an even more elevated manner.

Generally, this also happened before the flood, when on the same day a woman conceived, on that same day she also gave birth.

== Our Deeds and Service ==
Since everything from above comes through human service, in human service there must also be the concept of speed, especially regarding good resolutions. It often happens that on Shabbat and holidays, or during prayer, people stand in inspiration and make several good resolutions, but afterward when it comes to implementing these resolutions throughout the day, sometimes the resolution becomes smaller, or they aren't implemented immediately, and it gets delayed.

Therefore, there must be the concept of speed, "His word runs swiftly" – that the resolution made during prayer should be drawn down immediately into actual practice, and through this we also affect the drawing down from above, that this drawing down will also be in a manner of "His word runs swiftly."

== See Also ==
* [[Growth Speed|Speed of Growth - In the future, trees will produce fruits every day]]

[[he:מהירות הילודה]]
[[Category:Moshiach topics]]

A woman will give birth every day

2025-08-01T01:54:51Z

ר.ז.: /* See Also */

Growth Speed

2025-08-01T01:53:20Z

ר.ז.: /* It Has Already Happened in History */

Growth speed in the time of the revelation of King Moshiach will be amazing. In the Gemara in Tractate Shabbat it says: "In the future, trees will produce fruits every day."

Similarly, there is a prophecy that states: "Behold, days are coming, says Hashem, when the plowman shall meet the reaper..." This means that the harvesting of the field (which comes immediately after the growth of the field) will occur immediately after plowing and sowing, so that the one plowing the field will already meet the one harvesting.

Everything will happen with amazing speed, just as the speed of pregnancy and birth will be only nine hours in total.

== The Essence of the Promise ==
The Rebbe explains that the reason why in the future era there will be no interruption between growth and fruit development is because physical things will be united with their root and source - the word of Hashem - something that will be expressed in the fact that there will be no interruption between growth and development.

== [[Kvar Haya Le'olamim|It Has Already Happened in History]] ==

* At the beginning of creation, the earth produced fruits in a single day.
* Near Miriam's well, trees grew with fruits.
* The growth of flowers, blossoms, and almonds on Aharon's staff.
* The growth of the carob tree by the cave of Rabbi Shimon bar Yochai.
* The miraculous growth of the kikayon plant for the prophet Jonah.

== Our Deeds and Service ==
A Jew's service should be in such a way that already at the beginning of the work, one sees the fruits and the fruits of fruits as they are in actuality.

This happens when Torah study and fulfillment of mitzvos become engraved in the heart and entire being of the Jew. Like the superiority of engraved letters over written letters, meaning that the Jew's Torah study is not just in a way that the person and Torah are like two things connected together, but moreover, that the person has no separate existence, and his entire existence is the Torah he learns. And when his Torah study is in the manner of engraving, the mitzvos he fulfills are also in such a manner, penetrating his entire being.

And when Torah and mitzvos are engraved in the person from one side to the other, comprising his entire essence, it penetrates and affects from one side to the other, in all his powers and matters, even in all the things in the world. Therefore, it becomes visible and revealed even in the physical world that there is no interruption between a person's action and the fruits that grow, as Hashem's influence flows immediately without any interruption at all.

== A Taste ==
We see in our time — a period with the signs of the end of days — unusual phenomena and developments in various fields and directions: on the positive side — unusual strength and speed, and also — in undesirable matters that still need to be clarified and refined to perfection (even absolute perfection), which also come and are coming in a manner of haste, suddenly and unexpectedly.

== See Also ==
* Birth Speed - A woman will give birth every day in the future

[[he:מהירות הצמיחה]]

A woman will give birth every day

2025-08-01T01:52:21Z

ר.ז.: /* It Has Already Happened in History */

"'''A woman will give birth every day'''" is one of the prophecies of the [[Geulah - Redemption|Geulah (Redemption)]]. Its meaning is that the situation during [[Galus (Exile)|Galus (exile)]], where pregnancy lasts nine months, will change, and on the same day a woman conceives, she will also give birth. Furthermore, the same woman will bear additional children on another day from the same marital union that produced the first child.

== Source of the Prophecy ==
<blockquote>"Behold, I will bring them from the land of the north and gather them from the ends of the earth, among them the blind and the lame, the pregnant woman and she who is giving birth together; a great assembly shall return here." — Yirmiyahu 31:7</blockquote>[[The Talmud|The Gemara]] relates regarding this verse:<blockquote>Rabban Gamliel was sitting and expounding that in the future a woman will give birth every day, as it says: "The pregnant woman and she who is giving birth together." A certain student scoffed at him, saying: "There is nothing new under the sun." Rabban Gamliel said to him: "Come, and I will show you an example of this in our world." He went out and showed him a chicken. — [[Masekhet Shabbos|Shabbos]] 30b</blockquote>'''Translation''': Rabban Gamliel sat and taught that in the future days of Moshiach, a woman will give birth every day, as Yirmiyahu prophesies, "The pregnant woman and she who is giving birth together." This means that on the same day she becomes pregnant with one child, she will have already given birth to another child earlier, thus "together."

There was a student there who scoffed at Rabban Gamliel and said: How is this possible? It is written (Koheles 1:9), "There is nothing new under the sun," so how can this new phenomenon of a woman giving birth every day occur?

Rabban Gamliel answered him: Come, I will show you an example of this that already exists in our world today.

He went out and showed him a chicken, since a chicken lays an egg every day.

== The Essence of the Prophecy ==
The concept of continuous flow of influence without interruption in spirituality:

Generally, the order is that any influence coming from Above must pass through the entire order of hishtalshelus (chain of spiritual worlds), and because of this, the influence can sometimes be diminished, and sometimes – also delayed. This explains the statement of our Sages that "a person is judged every day," because even though he was already judged on Rosh Hashanah for the entire year, nevertheless, the influence decreed on Rosh Hashanah can be delayed Above, and this is the basis for the daily judgment.

But in the future, the manner of influence will be that it need not be delayed in the order of hishtalshelus at all; rather, the influence will descend from Above and immediately extend below into this world. As it is written, "His word runs very swiftly."

== Time of Gestation ==

==== Brief Period - 21 Days ====
The Maharsha states that it's impossible to say that the pregnancy and birth of a child would occur on the same day. If this were the case, Rabban Gamliel's proof, where he showed a student a hen that lays eggs every day, would be insufficient. Even with a hen, the conception (when it is impregnated by the male) and the laying of the egg don't happen on the same day - there are twenty-one days between conception and the laying of the egg.

Therefore, Rashi explains that indeed the discussion is about two different children. On the same day that a woman conceives a new child, on that same day she will give birth to a child from a previous conception, like a hen.

But according to their explanation, there is still some difficulty: how could it be that she would give birth every day? After one birth, there are many days when intimacy is forbidden (since the laws of ritual purity and impurity will exist in the time of redemption). Therefore, it would be impossible to have births during all these days, which are seven or fourteen times more than the days when intimacy is permitted. So she cannot give birth every day.

==== Nine Hours ====
The Arizal explains that the intention is that the time of pregnancy will be one day. Instead of pregnancy taking nine months as it does now, in the future it will take only nine hours.

However, the Rebbe notes precisely in the words of the Alter Rebbe that all the births a woman will give birth to every day will be "from one intimacy." The meaning is through one intimacy - from one intimacy she will bear one child on one day, a second child on the second day, and so on.

And now the question of how birth could happen every day is resolved, given that there are more days when intimacy is forbidden. Since we're saying this will be from one intimacy, then from the intimacy that occurred during the permitted time, several births would follow on several days (one after the other, even on prohibited days). This is indeed how it works with a hen (which the Gemara uses as an example) - despite the fact that after conception the hen doesn't receive the male, nevertheless, she lays several eggs on several days from the one mating with the male.

== It Has Already Happened in History ==
Extended topic – '''[[Kvar Haya Le'olamim|It Has Already Happened in History]]'''

At the beginning of creation with Adam and Eve, birth occurred immediately. In the future, this will happen in an even more elevated manner.

Generally, this also happened before the flood, when on the same day a woman conceived, on that same day she also gave birth.

== Our Deeds and Service ==
Since everything from above comes through human service, in human service there must also be the concept of speed, especially regarding good resolutions. It often happens that on Shabbat and holidays, or during prayer, people stand in inspiration and make several good resolutions, but afterward when it comes to implementing these resolutions throughout the day, sometimes the resolution becomes smaller, or they aren't implemented immediately, and it gets delayed.

Therefore, there must be the concept of speed, "His word runs swiftly" – that the resolution made during prayer should be drawn down immediately into actual practice, and through this we also affect the drawing down from above, that this drawing down will also be in a manner of "His word runs swiftly."

== See Also ==
* Speed of Growth - In the future, trees will produce fruits every day

[[he:מהירות הילודה]]

Kvar Haya Le'olamim

2025-08-01T01:47:57Z

ר.ז.:

'''Kvar Haya Le'olamim''' (Already Existed in Past Eras) is a [[Torah]] expression, from [[King Solomon]]'s statement in [[Kohelet]] about things that appear as if "See, this is new," but the truth is that "it has already existed in past eras." In [[Toras HaChassidus|Chassidic teachings]], this expression also serves as a definition of the world's state during the [[Geulah - Redemption|Geulah (Redemption)]], as a condition that already existed during [[Matan Torah|the Giving of the Torah]] through the revelation of G-dliness in the world.

Regarding the specific matters to which this expression applies, meaning that a state similar to the world during Geulah already existed in the past - this is only "something similar." In the future Redemption, there will be innovations that have never been seen before and in an eternal manner.

== Source of the Expression in Relation to Geulah ==
[[The Alter Rebbe]] writes in [[Tanya]] Chapter 36 that [[Revelation of Godliness in Moshiach times|the Divine revelation that will occur in the Messianic Era]] is not a complete innovation, since something similar to this promise already occurred at the Giving of the Torah:<blockquote>"And something like this already existed in the past at the time of the Giving of the Torah, as it is written, 'You were shown to know that Hashem is G-d, there is nothing else besides Him.' 'Shown' literally means through physical sight, as it is written, 'And all the people saw the sounds' - they saw what is normally heard. Our Sages explained that they looked eastward and heard the voice proclaiming 'I am, etc.'" — [[Likkutei Amarim, Chapter 36]]</blockquote>[[The Rebbe]] explains that the future revelation of the "[[dew]] of [[Techiyat HaMeytim - Resurrection of the Dead|revival]]" refers to the revelation of [[Ohr HaSovev|Ohr HaSovev (the Encompassing Light)]], and this revelation "already existed in past eras" during the Giving of the Torah (when the [[Soul|souls]] of [[the Jewish people]] departed and the Holy One revived them with the dew of revival). Since then, this revelation has been drawn into the world, and when the dead are resurrected, it will be revealed in its completeness.

The '''main''' use of this expression relates to the revelation of G-dliness during Geulah, but in the Rebbe's teachings, this expression is also found in connection with the prophecies of Geulah.

== Kvar Haya Le'olamim in the General State of the World ==
Several times since the creation of the world, the state of the world has resembled the state during the time of Geulah, primarily including [[Noah's Ark]] during [[the flood]], the [[Yetzxodus from Egypt|Exodus from Egypt]], [[Matan Torah|the Giving of the Torah]], and the kingdom of [[King Solomon|Solomon]].

== It Has Already Happened in the Prophecies of Redemption ==

==== [[A woman will give birth every day|Birth Rate Speed]] ====

* At the beginning of creation with Adam and Eve, birth happened immediately. In the future redemption, this will occur in an even more elevated manner.
* Similarly, before the flood, a woman would give birth on the same day she conceived.

==== [[Fruit-bearing Trees]] ====

* At the beginning of creation, all trees (even non-fruit bearing trees) produced fruit.
* When the world was created, even the trunk of the tree was meant to be edible.

==== [[Growth Speed|Speed of Growth]] ====

* Near [[Miriam's well]], trees with fruits grew.
* The flowering, blossoming and [[Almond|almonds]] on [[Aaron's staff]].
* The growth of the carob tree near the cave of [[Rabbi Shimon bar Yochai]].
* The miraculous growth of the kikayon plant for [[Jonah the prophet|the prophet Jonah]].

==== [["Varu Im Ananei Shmaya" - And Behold With the Clouds of Heaven|With the Clouds of Heaven]] ====

* [[The Clouds of Glory]] during the exodus from Egypt.
* [[Moshe Rabbeinu|Moses]] sent messengers on the Clouds of Glory to [[Calabria]] to bring [[Etrog|etrogim]] from there.
* When [[Rabbi Chanina ben Dosa]] wanted to bring a special stone with him on his pilgrimage to [[The Temple|the Bet Hamikdash]], five ([[Angel|Angels]] that seemed like) porters appeared who helped him carry it on condition that he would also place his little finger on it, and in an instant he reached his destination.

==== [[The Wolf Will Dwell with the Lamb]] ====

* At the beginning of creation, before the sin of [[the Tree of Knowledge]].
* The peace among the animals that were in Noah's ark during the flood and the change in nature of the predatory animals.
* At the giving of the Torah, the revelation of Godliness in the world affected the state of animals, when "[[Bird|birds]] did not chirp and [[Ox|oxen]] did not moo."

==== [[The Nations of the World in the Time of Redemption]] ====

* In the days of King Solomon's kingdom, there was a situation similar to redemption regarding the nations of the world (and in Chassidic terminology: "keima sihara b'ashlamuta" - similar to "[[The Moon Will Shine Like the Sun|the light of the moon will be like the light of the sun]]").

==== [[Techiyat HaMeytim - Resurrection of the Dead]] ====

* After the souls of the Jewish people departed at the giving of the Torah, the Holy One, blessed be He, restored them through the dew of Torah.
* The son of the Zarephath woman through [[Elijah the Prophet]].
* The son of one of the wives of the prophets' disciples through Elisha the Prophet.
* The vision of the dry bones through [[Ezekiel the Prophet]].

==== [[Healing of the Sick in the Geulah|Healing the Sick in Redemption]] ====

* At the time of the giving of the Torah, all the [[sick]] were healed. In the redemption, the healing of the sick will be eternal.
* The healing of Moses from his [[leprosy]].
* The healing of Naaman, commander of the king of Aram's army, from his leprosy through Elisha the Prophet. And more.

== What Practical Difference Does This Make ==
Since these things have already occurred in the world, they have already been drawn into the parameters of the world ("l'olamim") - time and space, and this gives the power for it to happen in the future redemption. There isn't even a need to create something new, since it has already happened, and therefore it is easier for this thing to return and happen again, as [[The Talmud|the Gemara]] states: "Those who never existed - live, those who already existed - how much more so?! (Those who never existed before - are created and born and live, those who already existed - all the more so they return and live)."

And also when we know that this has already happened, it strengthens our faith, that just as it has already happened, so too will it happen again.

== We Want Complete Redemption ==
And most importantly, the Jewish people are not satisfied with all the revelations that have already occurred, but rather want a new revelation that has never happened before.

[[he:כבר היה לעולמים]]

Saying L'chaim

2025-08-01T00:43:08Z

ר.ז.: /* See Also */

[[File:משקה.jpg|thumb]]
'''Mashke''' (pronounced with the stress on the first syllable) is a common term for alcoholic spirits among Chabad Chassidim, over which Chassidim say "'''l'chaim'''" at farbrengens. The mashke is drunk in order to facilitate the internalization of the concepts discussed at the farbrengen and the making of good resolutions. However, many times the Rebbe emphasized the rejection of excessive drinking and even commanded the "Mashke Ordinance" which limits the amount of drinking and the ages at which mashke is consumed.

In the early years, the Rebbe used a liquor called Benedictine at farbrengens, and following a certain incident, the Rebbe began to publicly use Smirnoff (although in his home the Rebbe continued to use Benedictine afterward as well). To this day, this liquor is the main mashke used at Chassidic farbrengens in 770 and among Chassidim in general.

== The Purpose of Saying L'chaim ==
<nowiki>{{This section is incomplete. Please contribute to ChabadPedia and complete it. There may be more details on the discussion page}}</nowiki>.

When the Frierdiker Rebbe visited Rabbi Yosef Chaim Sonnenfeld during his journey in [[Eretz Yisroel]], Rabbi Sonnenfeld asked [[The Rebbe Rayatz|the Frierdiker Rebbe]] why Chassidim have the custom to say l'chaim at a farbrengen. The Frierdiker Rebbe answered with a parable about an only son of a king who was sent to a distant village to mingle with the residents and bring them closer to the king, but in practice, the prince forgot the purpose of his mission to that place. One day, a messenger from the royal city arrived in the village and delivered a letter to the prince in which his father wrote that he would soon bring him back to the palace. The prince was filled with joy that he would soon return to the palace and wanted to burst into dance, but feared that people would think he had gone mad, so he invited all the villagers to drink at his expense, until they all broke into dance together. This parable describes the descent of the soul into the body, and that the mashke is intended to put the animal soul to sleep and bring the G-dly soul to revelation. The Rebbe also expressed: "Among Chassidim, the order is to say 'l'chaim' in order to put the body and animal soul to sleep, and to awaken and reveal the G-dly soul."

== The Format of Saying 'L'chaim' ==
The common Chassidic expression among Chabad Chassidim is 'l'chaim v'livracha' (to life and to blessing), as was the custom of [[the Maggid of Mezritch]], [[the Alter Rebbe]], and all the Chassidim after him, who explained the intention of this format: since when wine enters, secrets come out, which is the revelation of emotions, therefore a blessing is needed, and the format is "l'chaim v'livracha" which contains the letters of lev-racha (heart-softness).

However, in other Chassidic communities, the custom when saying 'l'chaim' is to wish 'l'chaim tovim u'l'shalom' (to good life and to peace), and this format is also mentioned by our Rebbeim with its explanation, that the reason why specifically when saying l'chaim one needs to wish 'l'chaim tovim' is because the first time intoxicating drink is mentioned in the Torah, when Noach left the ark and drank wine, the Torah relates that there were negative consequences from this.

And in fact, even much earlier, the first sin in the world which is the source of all sins – according to one opinion – was the vine tree, and since there were negative consequences, one needs to bless that the 'l'chaim' being said should have good consequences: l'chaim tovim u'l'shalom.

The Tzemach Tzedek explained that in practice, the wish 'l'chaim tovim u'l'shalom' includes three parts:

* '''L'chaim''' – physical health, that there should be no illness, G-d forbid.
* '''Tovim''' – livelihood.
* '''U'l'shalom''' – peace in the home.

In practice, among Chabad Chassidim, saying the version of the Maggid of Mezritch and the Alter Rebbe became established, but several times the Rebbe himself also used this format.

The Rebbe Rashab expressed that there is no need to multiply blessings when saying 'l'chaim', and saying l'chaim alone is sufficient and includes all blessings.

== Takanat HaMashke ==
'''Takanat HaMashke''' is a decree established by the Rebbe to limit the amount of alcohol consumption among Chabad chassidim. On Shabbat Parshat Shemini, Shabbat Mevarchim Chodesh Iyar 5723 (תשכ"ג / 1963), the Rebbe issued a decree for all Anash (members of the Chabad community), particularly those under forty years of age and especially yeshiva students, to reduce their consumption of mashke (alcoholic beverages). Some attribute this to an undesirable incident that occurred as a result of excessive drinking during that period, while others claim the decree came from Above (isarusa d'leila) without any connection to any specific chassid.

Over the years, the Rebbe repeatedly mentioned the "limitation of mashke," and at times spoke sharply about the caution required regarding excessive drinking.

== Distribution of Mashke ==
During the Rebbe's farbrengens (chassidic gatherings), he would distribute mashke for upcoming events. On several occasions during Kos Shel Bracha (cup of blessing), the Rebbe would also distribute mashke to specific individuals.

== 'Substitutes' for 'Mashke' ==
The Rebbe explains that the "wine of Torah" - the teachings of Chassidus - is a substitute for drinking 'mashke'. Regarding drinking the four cups on Acharon Shel Pesach (the last day of Passover), the Rebbe instructed not to drink full cups (as on the Seder night), and if necessary, one could do this spiritually: by reciting four chassidic discourses by heart, and "since through this one will certainly be healthy spiritually, one will also be healthy physically..."

Even for Anash over forty years of age, for whom the 'decree' is less stringent, the Rebbe points to the 'wine of Torah' as the proper drink, and of this 'mashke' one should certainly drink abundantly.

When Rabbi Yitzchak Holtzman had a private audience with the Rebbe in Adar 5736 (1976) and asked in writing about farbrengens with 'mashke' in high school yeshivas, the Rebbe raised both hands on the table, lifted his eyes, banged strongly on his table and said there is no need for 'mashke', not even wine, and one can simply farbreng with soda.

When Rabbi Shaul guvani entered for yechidus (private audience) at the beginning of his Kvutza year - 5737 (1977), he told the Rebbe that his friends were pressuring him to drink mashke despite his dislike for its taste. The Rebbe asked him what drink he did like, and when he replied "cola," the Rebbe told him to say l'chaim on cola and to tell others that this is what the Rebbe instructed him to do, and even offered to give him money so he could buy cola for himself.

When Rabbi [[Shneur Zalman Gurary]] was forbidden to drink mashke due to his health condition, the Rebbe instructed him to sip tea instead of mashke when he spoke at farbrengens. Rabbi Gourary related that indeed the tea helped and made it easier for him to speak at farbrengens.

In 5741 (1981), Erev Pesach fell on Shabbat. During the Rebbe's farbrengen held at 1:30, it was already forbidden to drink mashke and wine. The Rebbe said l'chaim over a cup of water and even instructed Rabbi [[Zalman Shimon Dvorkin]] to assist all those present in saying l'chaim over water.

== Further reading ==
For further reading:

"L'chaim!", A Chassidisher Derher, Issue 84 (161), pages 48-59.

https://anash.org/a-yid-doesnt-get-drunk/

== See Also ==
* [[Sar HaMashkim]]
* [[Zeks un Neyntziker]]
* [[Benedictine]]
* [[Wine|Yayin (Wine)]]

[[he:אמירת לחיים]]

Farbrengen

2025-08-01T00:30:29Z

ר.ז.:

[[File:פאבריינגען.jpeg|thumb|A painting by the artist [[Zalman Kleinman]] depicting a Chassidic farbrengen. In the center, the mashpia is seen leading the farbrengen.]]
[[File:התוועדות עם ר' שלמה חיים.jpeg|thumb|A Chassidic Farbrengen with the Mashpia Rabbi Shlomo Chaim Kesselman]]
[[File:חסידים מתוועדים בסוכת 770.jpg|thumb|A Chassidic Farbrengen in The Courtyard of [[770 Eastern Parkway|770]]]]
A '''Farbrengen''' ('''Hitvaadut''' in hebrew) is a yiddish term for a joyful gathering of Chassidim. During a Farbrengen, it is customary to raise a glass of '[[Mashke|l'chaim]]', sing Chassidic meoldies, tell stories of Tzaddikim, and share words of Torah. Farbrengens are often conducted by a [[Mashpia]] (spiritual mentor) but oftentimes take place spontaneously without formal arrangement.

The Rebbe also conducts Farbrengens during which he shares [[Sicha|sichos]] and [[Maamar|ma'amarim]]. In [[Polish Chassidim|Polish Chassidic groups]], a Farbrengen with the Admor is called a "tish."

== The Significance of Farbrengen in Chassidut ==
The purpose of a Farbrengen is to awaken the soul and its purpose in the world, and to strengthen aspects of [[Chassidus|Chassidut]] among the participants, such as extended [[prayer]], studying Chassidut, [[Bitul (Self-Nullification)|bitul hayesh]] (nullification of self), and so on. This is accomplished through conversation between participants and the words of the [[Mashpia]].

It is also customary to have [[mashke]] (alcoholic beverages) and 'farbaysen' (food eaten with drinks) during a Farbrengen, in order to open the heart so that it will be receptive to speaking and listening.

Farbrengen is also one of the ways to achieve [[hiskashrus]] (connection) with [[the Rebbe]]<ref>Hayom Yom 24 Sivan</ref>, one of the foundations in the ways of [[Chassidim]], and an introduction to the [[mitzvah]] of [[ahavas Yisrael]]<ref>Hayom Yom 24 Tishrei. Sicha from Shabbos Parshas Vayakhel 5746 (1986), Section 4 and onward</ref> (love of fellow Jews).

Among Chassidim, there is a common saying that "a Chassidic Farbrengen can accomplish even what the [[Angel#Michael|angel Michael]] cannot accomplish." [[The Alter Rebbe]] explained this saying by stating that when a father sees his children gathered in unity, he is inspired with a desire to fulfill all their wishes, even when through the 'conventional' channels (such as through angels) they may not be entitled to it. Indeed, in Chassidic tradition, there are many stories of people who were helped after participating in a Farbrengen and receiving blessings<ref>Igros Kodesh Admur HaRaYaTZ Volume 3, Page 413, and brought in "Collection of Letters for Reciting Tehillim" in the addendum to the Tehillim Ohel Yosef Yitzchak published by Kehot, Page 198 and onward</ref>.

== The Content of the Farbrengen ==
In a Farbrengen, the speakers demand from the participants that they improve their conduct and ways, that they set times to strengthen their hiskashrus to our Rebbes and to study Chassidut, that they maintain regular study sessions, and that their learning should be with the intention to fulfill. [[Rebuke]] during a Farbrengen should only be about matters that do not cause embarrassment<ref>Hayom Yom - 24 Tishrei</ref>.

[[The Rebbe Rayatz]] says that in a Chassidic Farbrengen, stories of [[Tzaddik|tzaddikim]] are told, their sayings are repeated, stories of Chassidim are shared<ref>In Igrot Kodesh of the Rebbe Rayatz Volume 6, page 332, it is brought that this brings strengthening in the service of prayer. There he details the manner of Chassidic stories: to tell of their experiences and ways of life, their melodies and dances and joyfulness, and above all, the ritual immersion for purification.

See also Likkutei Diburim in Hebrew Volume 3, page 603, which describes the Chassidic type in days gone by, how on Shabbatot and on Yoma D'Pagra (Chassidic holidays) they would gather to sing heartfelt, deep niggunim, converse about the proper conduct of a Chassid, and tell various stories about the conduct of the Rebbeim, the conduct of the elder Chassidim, and matters of yechidut (private audiences with the Rebbe).

Further on, the Rebbe Rayatz says that a Chassidic story about a Rebbe or a Chassid, and a Chassidic niggun, is a fundamental matter (in the ways of Chassidim).</ref>, and niggunim are sung.

The Alter Rebbe says that the stories of tzaddikim that Chassidim tell during Chassidic Farbrengen are like "the [[dew]] of lights is your dew," as stories of tzaddikim bring vitality to intellectual understanding and to [[avodah]] (divine service).

The Chassidic Farbrengen is usually led by a person called a "Mashpia" or "Mitva'ed." The Mitva'ed is a Rav or educator who converses during the Farbrengen with the other Chassidim who are participating. There is a type of Farbrengen in which the participants converse among themselves, sharing words of inspiration and encouragement, which is not common among young boys.

== Saying 'L'chaim' at a Farbrengen ==
'''Expanded topic – [[Mashke]], [[The Mashke Ordinance]]'''

As mentioned, at a Farbrengen (Chassidic gathering) it is customary to raise a glass for 'l'chaim', typically with an alcoholic beverage - mainly vodka - although the Rebbe disapproved of excessive drinking and prohibited bochurim and yungeleit under the age of 40 from drinking more than a reviis (= 86 cc). This ordinance is known among Chabad chassidim as 'gezeiras hamashke' (the mashke decree). An exceptional case occurred at a Farbrengen conducted by the Rebbe on Erev Pesach 5741 (1981) which fell on Shabbos, and since it is customary not to drink wine on the eve of the Seder - they drank water at that Farbrengen.

==== Format of Saying 'L'chaim' at a Farbrengen ====
There are two versions for saying l'chaim:

* "L'chaim tovim ul'shalom" (To good life and peace), and the reason for this blessing - since the first mention of wine drinking in the Torah had negative consequences, which led to the curse of Cham (Noah's son) and the Tree of Knowledge was a grapevine, therefore we bless that this wine should be for good life.
* The Maggid of Mezritch would respond "L'chaim ul'bracha" (To life and blessing), and once at a Farbrengen attended by the Alter Rebbe, he also responded "L'chaim ul'bracha." After the Farbrengen, the chassidim discussed the reason for this specific version, which they heard then for the first time. One of the chassidim said that it might be because "when wine enters, secrets come out," which in divine service means the revelation of emotions, therefore a blessing is needed. And the version is "L'chaim ul'bracha" - the letters spelling "lev-racha" (soft heart).

==== The Sweetening of Judgments in 'L'chaim Ul'bracha' ====
The final letters of "L'chaim" (ם) and the final letter of "ul'bracha" (ה) form the acronym for "mituk hadinim" (sweetening of judgments).

== Time of the Farbrengen ==
There is no need for a special reason or time to hold a farbrengen, but nevertheless there are days when it is customary to hold them, some of which were even established by our Rebbeim. These days are usually special days in Chabad, such as [[Chag HaGeulah]], the entire month of [[Kislev]], birthdays of Chabad Nesi'im, and similar occasions.

Additional '''farbrengen''' times: [[Friday]] night, [[Shabbos Mevorchim]], during the third meal of [[Shabbos]], and on [[Rosh Chodesh]]. (These farbrengens, as well as farbrengens on [[Anash]] occasions - should take place in the synagogue). [[Melave Malka]] farbrengens on Saturday night should take place in the private homes of Chassidim.

== Participation in Farbrengens ==
For Chabad Chassidim, participation in farbrengens is often a necessity, to the extent that Chassidim were careful to participate in a farbrengen at least twice a week, and would arrange regular farbrengens on Friday night, Shabbos afternoon, and Saturday night, which are times when one can farbrengen freely without interfering with one's livelihood.

The Tzemach Tzedek attributed the prevention of abundance to a young married Chassid to the fact that he stopped participating in farbrengens.

Even for those who are close but not yet counted among Chabad Chassidim, the Rebbe instructed that they should participate in farbrengens "from time to time – at least," and added that "there is no substitute for this, and it is very necessary."

== Farbrengen in the Rebbe's Presence ==
[[File:הרחמא חודוקוב.jpg|thumb|The Rebbe during a farbrengen he conducted in the large zal of 770, on the farbrengen platform. Behind him can be seen the secretary [[Chaim Mordechai Isaac Hodakov|Rabbi Chaim Mordechai Eizik Hodakov.]]]]
Expanded article – '''[[Farbrengen with the Rebbe]]'''

Throughout the years of his leadership, the Rebbe would conduct farbrengens on holidays and Chassidic occasions in the large zal of 770. During the farbrengen, the Rebbe would deliver a talk to the audience, focusing mainly on the weekly Torah portion and matters related to the day for which the farbrengen was being held, pausing between talks to allow for the singing of a niggun. During these farbrengens, the Rebbe would also deliver his Chassidic discourses.

== Further Reading ==
* '''Ways of Hiskashrus: Farbrengen''', 'Ateres Chaya' supplement, Erev Shabbos Parshas Bo 5780, page 10
* '''In which farbrengens did he participate since traveling from here''', in the section 'From the Royal House', Kfar Chabad weekly 1886, page 16
* '''These bottles heard the entire farbrengen''', in the section 'Life of the Rebbe', Kfar Chabad weekly issue 1988, page 30

== External Links ==

* [https://www.lubavitch.com/wordsmith-farbrengen/ etymology of the word "Farbrengen"]
* Treasures of Each Generation - A collection from the words of the Rebbe Rayatz regarding '''Chassidic Farbrengen'''
* '''When the Rabbi thought a farbrengen was entertainment'''
* '''Chassidic Farbrengen''' from the Hiskashrus publication
* Rabbi Moshe Mordechai Laufer, '''Chassidic Farbrengen''', in the section 'Sparks of the Rebbe' Hiskashrus weekly issue 362

== References ==
[[he:התוועדות חסידית]]
[[Category:Fundamental Concepts]]
[[Category:Concepts in Chassidus]]

Farbrengen

2025-07-31T18:53:09Z

ר.ז.: /* Saying 'L'chaim' at a Farbrengen */

[[File:פאבריינגען.jpeg|thumb|A painting by the artist Zalman Kleinman depicting a Chassidic farbrengen. In the center, the mashpia is seen leading the farbrengen.]]
[[File:התוועדות עם ר' שלמה חיים.jpeg|thumb|A Chassidic Farbrengen with the Mashpia Rabbi Shlomo Chaim Kesselman]]
[[File:חסידים מתוועדים בסוכת 770.jpg|thumb|A Chassidic Farbrengen in The Courtyard of 770]]
A '''Farbrengen''' ('''Hitvaadut''' in hebrew) is a yiddish term for a joyful gathering of Chassidim. During a Farbrengen, it is customary to raise a glass of '[[Mashke|l'chaim]]', sing Chassidic meoldies, tell stories of Tzaddikim, and share words of Torah. Farbrengens are often conducted by a [[Mashpia]] (spiritual mentor) but oftentimes take place spontaneously without formal arrangement.

The Rebbe also conducts Farbrengens during which he shares [[Sicha|sichos]] and [[Maamar|ma'amarim]]. In Polish Chassidic groups, a Farbrengen with the Admor is called a "tish."

== The Significance of Farbrengen in Chassidut ==
The purpose of a Farbrengen is to awaken the soul and its purpose in the world, and to strengthen aspects of Chassidut among the participants, such as extended prayer, studying Chassidut, bitul hayesh (nullification of self), and so on. This is accomplished through conversation between participants and the words of the Mashpia.

It is also customary to have mashke (alcoholic beverages) and 'farbaysen' (food eaten with drinks) during a Farbrengen, in order to open the heart so that it will be receptive to speaking and listening.

Farbrengen is also one of the ways to achieve hiskashrus (connection) with the Rebbe<ref>Hayom Yom 24 Sivan</ref>, one of the foundations in the ways of Chassidim, and an introduction to the mitzvah of ahavas Yisrael<ref>Hayom Yom 24 Tishrei. Sicha from Shabbos Parshas Vayakhel 5746 (1986), Section 4 and onward</ref> (love of fellow Jews).

Among Chassidim, there is a common saying that "a Chassidic Farbrengen can accomplish even what the angel Michael cannot accomplish." The Alter Rebbe explained this saying by stating that when a father sees his children gathered in unity, he is inspired with a desire to fulfill all their wishes, even when through the 'conventional' channels (such as through angels) they may not be entitled to it. Indeed, in Chassidic tradition, there are many stories of people who were helped after participating in a Farbrengen and receiving blessings<ref>Igros Kodesh Admur HaRaYaTZ Volume 3, Page 413, and brought in "Collection of Letters for Reciting Tehillim" in the addendum to the Tehillim Ohel Yosef Yitzchak published by Kehot, Page 198 and onward</ref>.

== The Content of the Farbrengen ==
In a Farbrengen, the speakers demand from the participants that they improve their conduct and ways, that they set times to strengthen their hiskashrus to our Rebbes and to study Chassidut, that they maintain regular study sessions, and that their learning should be with the intention to fulfill. Rebuke during a Farbrengen should only be about matters that do not cause embarrassment<ref>Hayom Yom - 24 Tishrei</ref>.

The Rebbe Rayatz says that in a Chassidic Farbrengen, stories of tzaddikim are told, their sayings are repeated, stories of Chassidim are shared<ref>In Igrot Kodesh of the Rebbe Rayatz Volume 6, page 332, it is brought that this brings strengthening in the service of prayer. There he details the manner of Chassidic stories: to tell of their experiences and ways of life, their melodies and dances and joyfulness, and above all, the ritual immersion for purification.

See also Likkutei Diburim in Hebrew Volume 3, page 603, which describes the Chassidic type in days gone by, how on Shabbatot and on Yoma D'Pagra (Chassidic holidays) they would gather to sing heartfelt, deep niggunim, converse about the proper conduct of a Chassid, and tell various stories about the conduct of the Rebbeim, the conduct of the elder Chassidim, and matters of yechidut (private audiences with the Rebbe).

Further on, the Rebbe Rayatz says that a Chassidic story about a Rebbe or a Chassid, and a Chassidic niggun, is a fundamental matter (in the ways of Chassidim).</ref>, and niggunim are sung.

The Alter Rebbe says that the stories of tzaddikim that Chassidim tell during Chassidic Hitva'aduyot are like "the dew of lights is your dew," as stories of tzaddikim bring vitality to intellectual understanding and to avodah (divine service).

The Chassidic Farbrengen is usually led by a person called a "Mashpia" or "Mitva'ed." The Mitva'ed is a Rav or educator who converses during the Farbrengen with the other Chassidim who are participating. There is a type of Farbrengen in which the participants converse among themselves, sharing words of inspiration and encouragement, which is not common among young boys.

== Saying 'L'chaim' at a Farbrengen ==
'''Expanded topic – [[Mashke]], [[The Mashke Ordinance]]'''

As mentioned, at a Farbrengen (Chassidic gathering) it is customary to raise a glass for 'l'chaim', typically with an alcoholic beverage - mainly vodka - although the Rebbe disapproved of excessive drinking and prohibited bochurim and yungeleit under the age of 40 from drinking more than a reviis (= 86 cc). This ordinance is known among Chabad chassidim as 'gezeiras hamashke' (the mashke decree). An exceptional case occurred at a Farbrengen conducted by the Rebbe on Erev Pesach 5741 (1981) which fell on Shabbos, and since it is customary not to drink wine on the eve of the Seder - they drank water at that Farbrengen.

==== Format of Saying 'L'chaim' at a Farbrengen ====
There are two versions for saying l'chaim:

* "L'chaim tovim ul'shalom" (To good life and peace), and the reason for this blessing - since the first mention of wine drinking in the Torah had negative consequences, which led to the curse of Cham (Noah's son) and the Tree of Knowledge was a grapevine, therefore we bless that this wine should be for good life.
* The Maggid of Mezritch would respond "L'chaim ul'bracha" (To life and blessing), and once at a Farbrengen attended by the Alter Rebbe, he also responded "L'chaim ul'bracha." After the Farbrengen, the chassidim discussed the reason for this specific version, which they heard then for the first time. One of the chassidim said that it might be because "when wine enters, secrets come out," which in divine service means the revelation of emotions, therefore a blessing is needed. And the version is "L'chaim ul'bracha" - the letters spelling "lev-racha" (soft heart).

==== The Sweetening of Judgments in 'L'chaim Ul'bracha' ====
The final letters of "L'chaim" (ם) and the final letter of "ul'bracha" (ה) form the acronym for "mituk hadinim" (sweetening of judgments).

== Time of the Farbrengen ==
There is no need for a special reason or time to hold a farbrengen, but nevertheless there are days when it is customary to hold them, some of which were even established by our Rebbeim. These days are usually special days in Chabad, such as Chag HaGeulah, the entire month of Kislev, birthdays of Chabad Nesi'im, and similar occasions.

Additional '''farbrengen''' times: Friday night, Shabbos Mevorchim, during the third meal of Shabbos, and on Rosh Chodesh. (These farbrengens, as well as farbrengens on Anash occasions - should take place in the synagogue). Melave Malka farbrengens on Saturday night should take place in the private homes of Chassidim.

== Participation in Farbrengens ==
For Chabad Chassidim, participation in farbrengens is often a necessity, to the extent that Chassidim were careful to participate in a farbrengen at least twice a week, and would arrange regular farbrengens on Friday night, Shabbos afternoon, and Saturday night, which are times when one can farbrengen freely without interfering with one's livelihood.

The Tzemach Tzedek attributed the prevention of abundance to a young married Chassid to the fact that he stopped participating in farbrengens.

Even for those who are close but not yet counted among Chabad Chassidim, the Rebbe instructed that they should participate in farbrengens "from time to time – at least," and added that "there is no substitute for this, and it is very necessary."

== Farbrengen in the Rebbe's Presence ==
[[File:הרחמא חודוקוב.jpg|thumb|The Rebbe during a farbrengen he conducted in the large zal of 770, on the farbrengen platform. Behind him can be seen the secretary [[Chaim Mordechai Isaac Hodakov|Rabbi Chaim Mordechai Eizik Hodakov.]]]]
Expanded article – '''[[Farbrengen with the Rebbe]]'''

Throughout the years of his leadership, the Rebbe would conduct farbrengens on holidays and Chassidic occasions in the large zal of 770. During the farbrengen, the Rebbe would deliver a talk to the audience, focusing mainly on the weekly Torah portion and matters related to the day for which the farbrengen was being held, pausing between talks to allow for the singing of a niggun. During these farbrengens, the Rebbe would also deliver his Chassidic discourses.

== Further Reading ==
* '''Ways of Hiskashrus: Farbrengen''', 'Ateres Chaya' supplement, Erev Shabbos Parshas Bo 5780, page 10
* '''In which farbrengens did he participate since traveling from here''', in the section 'From the Royal House', Kfar Chabad weekly 1886, page 16
* '''These bottles heard the entire farbrengen''', in the section 'Life of the Rebbe', Kfar Chabad weekly issue 1988, page 30

== External Links ==

* [https://www.lubavitch.com/wordsmith-farbrengen/ etymology of the word "Farbrengen"]
* Treasures of Each Generation - A collection from the words of the Rebbe Rayatz regarding '''Chassidic Farbrengen'''
* '''When the Rabbi thought a farbrengen was entertainment'''
* '''Chassidic Farbrengen''' from the Hiskashrus publication
* Rabbi Moshe Mordechai Laufer, '''Chassidic Farbrengen''', in the section 'Sparks of the Rebbe' Hiskashrus weekly issue 362

== References ==
[[he:התוועדות חסידית]]
[[Category:Fundamental Concepts]]
[[Category:Concepts in Chassidus]]

Chaim Baruch Halberstam

2025-07-31T02:13:26Z

ר.ז.:

[[File:Dollars, children, 11 Tishrei 5752.png|thumb|Distribution of dollars on 11 [[Tishrei]] 5752 for children under [[bar mitzvah]] age only. From left to right: the Rebbe, his secretaries Rabbi [[Yehuda Leib Groner]] and Rabbi [[Binyamin Klein]]. On the far right stands the photographer, R. Chaim Baruch Halberstam, with the regular camera and a video camera.]]
Rabbi '''Chaim Baruch Halberstam''' (born [[5708]]) is one of those responsible for the Vaad [[Bedek Habayis|Bedek HaBayis]] at [[770 Eastern Parkway|Beis Chayenu – 770]]. He assisted for several years as a [[Mashbak]] in the [[Rebbe's House|home]] of the [[The Rebbe|Rebbe]] and the [[Rebbetzin Chaya Mushka Schneerson|Rebbetzin]]. He founded the "Broadcasting Room" and [[WLCC]] – the [[WLCC|Chabad Communications Center]] – which operated the video recording and broadcast system that documented [[The Rebbe's Farbrengen|the Rebbe’s farbrengens]] throughout the years. In recent years, he sold the entire archive to [[Jem - Jewish educational Media|JEM]].

== Life History ==
Born in Eretz Yisroel on [[3 Cheshvan]] [[5708]] (1948) to his father Rabbi Meir Halberstam, the Rebbe of Tshechov, a descendant of Rabbi Chaim Halberstam, founder of the [[Sanz Chassidus|Sanz]] Chassidic dynasty, and to Tzivia Rachel Halberstam.

In his youth, he became close to Chabad Chassidus and enrolled in Yeshivas [[Tomchei Temimim, Lod|Tomchei Temimim in Lod]]. In 5726 (1966), he came to study at the [[Yeshivas Tomchei Tmimim 770|central Tomchei Temimim Yeshiva at 770]]. On the [[Rosh Hashanah|eve of Rosh Hashanah]] [[5727]], he was asked by R. [[Amram Malka]] (who served as [[Mashbak]] in the Rebbe's home) to help with holiday preparations. When the Rebbetzin, [[Rebbetzin Nechama Dina Schneerson (Wife of Rebbe Rayatz)|Nechama Dina]], saw him in her home, she asked for his name. After reading the note, she told Chaim Baruch that they were related and invited him to have breakfast at her home. From then on, Chaim Baruch became like a member of the household and assisted the Rebbetzin regularly. This also gave him the merit to serve as a Mashbak during the [[Meals in the Home of the Frierdiker Rebbe|holiday meals that the Rebbe would hold in the home of the Frierdiker Rebbe]].

The Rebbetzin and her sister would praise him for every bit of help he provided in the Rebbe’s home, and the Rebbetzin even referred to him as “the Rav, son of a Rav.”

He married Mindy in [[5730]] (1970). After the wedding, the Rebbetzin Chaya Mushka gave him a pair of silver candlesticks and a silver fruit basket. In honor of his wedding, the Rebbetzin sent him a congratulatory telegram to Italy, where the wedding took place.

For a time after his marriage, he made a living operating a restaurant called “Ess Un Bentch” ("Eat And Bentch) near [[770 Eastern Parkway|770]], together with his eventual partner in [[WLCC]], R. Shalom Ber Heber. At one point, when his father entered [[yechidus]] with the Rebbe, he expressed concern that his son was involved in the restaurant business, saying it was not fitting for the Halberstam family, descendants of the [[Divrei Chaim]]. The Rebbe responded with surprise: “What’s the problem? Didn’t our grandfather also have a restaurant?” His father did not understand the Rebbe’s meaning, as he knew of no such precedent in the lineage. The Rebbe immediately clarified: “Avraham Avinu had a restaurant—he hosted guests and served food to all who came.”

In [[5730]] (1970), he was among the organizers of the [[WLCC#First live broadcast|first live broadcast]] of a [[Rebbe’s farbrengens|farbrengen]] of the Rebbe. Over the years, he developed and expanded the broadcasting system from 770. At that time, he founded the Communications Room and [[WLCC]], which operated the video and broadcast system for many years, recording the Rebbe’s farbrengens. Eventually, the system expanded to include video cameras in 770, documenting thousands of hours in the Rebbe’s presence. R. Chaim Baruch also filmed everyone who passed by during the distribution of dollars on Sundays and other special occasions, both in video and still images. Once, when R. Chaim Baruch went [[770|upstairs in 770]] carrying a camera, the Rebbe saw him and remarked (paraphrased): “Here too? Not enough downstairs?...”
[[File:Bottle of Chaim Baruch.png|thumb|The Rebbe presents R. Chaim Baruch with the Smirnoff bottle he had taken from him while he was under the influence.]]
On the night of [[Simchat torah|Simchat Torah]] [[5743]] (1982), Chaim Baruch became intoxicated from a large bottle of Smirnoff he was holding. He approached the Rebbe’s platform and asked for another pour. The Rebbe attempted to take the bottle from his hands, but in his drunkenness, Chaim Baruch pulled it back. One of the chassidim present, R. Chaim Blachman, helped the Rebbe retrieve the bottle. The next day, during the farbrengen, the Rebbe came down with the bottle beside him. During the distribution of [[Kos Shel Bracha|kos shel bracha]], when Chaim Baruch passed by, the Rebbe handed him the bottle and said with a smile, “Don’t drink it all by yourself — share it with everyone…”

During the Seforim affair that led to the [[Chabad holidays|Chabad holiday]] — 5 Tevet — in the year [[5745]] (1985), he worked alongside R. [[Yitzchok Wilhelm]] and R. [[Yitzchok Springer]] in trying to uncover who was responsible for the disappearance of seforim stolen from the [[Chabad library]]. After R. Chaim Baruch installed a hidden camera in the library ceiling, the thief was exposed.

In the late 5760s (2000s), he sold his entire archive of video footage and photographs to [[Jem - Jewish educational Media|JEM]] (Jewish Educational Media), comprising thousands of photos and hours of video.

In recent years, he transformed the "Broadcasting room" into an active Chabad House for the many visitors to Chabad headquarters, offering building tours, explanations about its development, and the opportunity to perform mitzvos like putting on [[Mivtza Tefillin|tefillin]].

He is a member of the Vaad of the Keren [[Bedek Habayis|Bedek HaBayis]] of 770.

In recent years, he purchased a home in Queens and moved to live near the [[Ohel]], where he spends Shabbos and Yomim Tovim.

== His Family ==
* His younger brother, R. [[Chesed Halberstam]], served as the [[Mashbak]] of the Rebbe.
* Another brother, Rabbi Shmuel Halberstam, serves as the director of the international Mifal HaShas.
* His brother-in-law is Rabbi Chaim Freed.
* His son-in-law, Rabbi Avraham Yehoshua Hershel Gourarie, is a shochet u'boidek and the director of Camp [[Pardes Chana]] in Montreal, Canada.
* His son-in-law, Rabbi Shimon Kramer, is a shliach in [[Merrick, Long Island]].
* His son-in-law, Rabbi Eliyahu Shifrin, is a shliach in Little Neck, Queens.

[[he:חיים ברוך הלברשטם]]

Bedek Habayis

2025-07-31T01:44:39Z

ר.ז.: /* Bedek Habayis */

'''Bedek Habayis''' is an organization entrusted with the maintenance of the [[770 Eastern Parkway|770]] building.

== Bedek Habayis ==
The organization was established at the request of [[Rebbetzin Chaya Mushka Schneerson|Rebbetzin Chaya Mushka]] ([[the Rebbe]]'s wife), in the year 5735 (1975). During that period, the fund also took care of [[Library of Agudas Chassidei Chabad|the library of K'vod K'dushas Admu"r HaRayatz]], with Reb [[Chaim Baruch Halberstam]] in charge of the fund's management and activities. In the past, the fund was managed by [[Aaron Blasofsky|Rabbi Aaron Blasofsky]], [[Avraham Lipsker|Rabbi Avraham Lipsker]], and Rabbi Yitzchak Springer. They were assisted by: Rabbi [[Chaim Shalom Dober Lipsker]]. The organization is funded by '''Kupas Bedek Habayis'''.

Since the year 5768 (2008), [[Baruch Shlomo Eliyahu Cunin|Rabbi Baruch Shlomo Eliyahu Cunin]] has been participating in funding the electricity bill of 770, the original building where the Rebbe's room is also located.

Those currently responsible for operating within Bedek Habayis are Rabbi Chaim Baruch Halberstam, who takes care of renovating [[770 Eastern Parkway|Beis Chayeinu]], and his deputy [[Mendel Eisenbach|Reb Mendel Eisenbach]].

== The Tzedakah Box in 770 ==
One of the boxes designated for this tzedakah is the large box in the entrance lobby, in which the Rebbe frequently donated tzedakah. He also instructed children who received tzedakah coins from him as he went to prayers to donate the coins in this box, and several times even lifted one of the children in his hands after they were unable to reach the slot of the box.

The box was established in the year 5722 (1962) for Keren Shneur, and after the fund's activities concluded, its use was repurposed for 'Bedek Habayis'.

Many times, those in charge of the box would empty it before the Rebbe passed by the box, and afterward sold the coins that the Rebbe had dropped into it.

An additional Bedek Habayis box is in the floor corridor.[[File:קופת בדק.jpg|thumb|The additional Bedek Habayis box is in the floor corridor.]]Another box is currently located in the floor corridor.

==== The Importance of the [[Tzedakah Box]] ====
The Rebbe emphasized several times the importance of affixing the box to the wall of the house so that it becomes part of the house, with several reasons for this:

* '''House of Tzedakah''' - The box becomes part of the house and the room, making the house a '[[Chabad House]] - a house of tzedakah.'
* '''<nowiki/>'And You Shall See It and Remember'''' - The box will serve as a reminder about giving [[tzedakah]]. Additionally: since tzedakah is equivalent to all the [[Mitzvoh|mitzvos]] and brings the redemption closer, seeing the box reminds one about fulfilling all the mitzvos of the Torah.
* '''Accessibility''' - Since it is customary to give tzedakah every day, and not every day does a person in need or a case for tzedakah present itself, therefore placing a coin in the box allows one to fulfill the mitzvah with beautification every single day.
The special importance of affixing the box to the wall can be seen in the talk of [[Tzom Gedaliah]] 5749 (1988), in which the Rebbe addressed a 'halachic' question of how to conduct oneself when staying temporarily in another house regarding affixing the box, and so the Rebbe said: "They should attach a box to the wall of the house where they are staying in such a manner that on [[Shabbos]] and [[Yom Tov]] it would be forbidden to remove it from the wall, and thus the box will be part of the house as it is with a box fixed with a nail, but in a way that after they remove the box no mark will remain on the wall, and when they return to their home they should take the box with them and affix it in their home, thus retroactively clarifying that the reason they did not affix it previously in their home was because they were not in their home."

[[Category:770]]
[[he:בדק הבית (770)]]

Bedek Habayis

2025-07-31T01:35:54Z

ר.ז.:

'''Bedek Habayis''' is an organization entrusted with the maintenance of the [[770 Eastern Parkway|770]] building.

== Bedek Habayis ==
The organization was established at the request of Rebbetzin Chaya Mushka (the Rebbe's wife), in the year 5735 (1975). During that period, the fund also took care of the library of K'vod K'dushas Admu"r HaRayatz, with Reb Chaim Baruch Halberstam in charge of the fund's management and activities. In the past, the fund was managed by Rabbi Aaron Blasofsky, Rabbi Avraham Lipsker, and Rabbi Yitzchak Springer. They were assisted by: Rabbi Chaim Shalom Dober Lipsker. The organization is funded by '''Kupas Bedek Habayis'''.

Since the year 5768 (2008), Rabbi Baruch Shlomo Eliyahu Cunin has been participating in funding the electricity bill of 770, the original building where the Rebbe's room is also located.

Those currently responsible for operating within Bedek Habayis are Rabbi Chaim Baruch Halberstam, who takes care of renovating Beis Chayeinu, and his deputy Reb Mendel Eisenbach.

== The Tzedakah Box in 770 ==
One of the boxes designated for this tzedakah is the large box in the entrance lobby, in which the Rebbe frequently donated tzedakah. He also instructed children who received tzedakah coins from him as he went to prayers to donate the coins in this box, and several times even lifted one of the children in his hands after they were unable to reach the slot of the box.

The box was established in the year 5722 (1962) for Keren Shneur, and after the fund's activities concluded, its use was repurposed for 'Bedek Habayis'.

Many times, those in charge of the box would empty it before the Rebbe passed by the box, and afterward sold the coins that the Rebbe had dropped into it.

An additional Bedek Habayis box is in the floor corridor.[[File:קופת בדק.jpg|thumb|The additional Bedek Habayis box is in the floor corridor.]]Another box is currently located in the floor corridor.

==== The Importance of the Tzedakah Box ====
The Rebbe emphasized several times the importance of affixing the box to the wall of the house so that it becomes part of the house, with several reasons for this:

* '''House of Tzedakah''' - The box becomes part of the house and the room, making the house a 'Chabad House - a house of tzedakah.'
* '''<nowiki/>'And You Shall See It and Remember'''' - The box will serve as a reminder about giving tzedakah. Additionally: since tzedakah is equivalent to all the mitzvos and brings the redemption closer, seeing the box reminds one about fulfilling all the mitzvos of the Torah.
* '''Accessibility''' - Since it is customary to give tzedakah every day, and not every day does a person in need or a case for tzedakah present itself, therefore placing a coin in the box allows one to fulfill the mitzvah with beautification every single day.
The special importance of affixing the box to the wall can be seen in the talk of Tzom Gedaliah 5749 (1988), in which the Rebbe addressed a 'halachic' question of how to conduct oneself when staying temporarily in another house regarding affixing the box, and so the Rebbe said: "They should attach a box to the wall of the house where they are staying in such a manner that on Shabbos and Yom Tov it would be forbidden to remove it from the wall, and thus the box will be part of the house as it is with a box fixed with a nail, but in a way that after they remove the box no mark will remain on the wall, and when they return to their home they should take the box with them and affix it in their home, thus retroactively clarifying that the reason they did not affix it previously in their home was because they were not in their home."

[[Category:770]]
[[he:בדק הבית (770)]]

Simchat torah

2025-07-31T01:18:42Z

ר.ז.: /* Further Reading */

Sicha

2025-07-31T01:12:02Z

ר.ז.:

Sicha

2025-07-31T01:11:08Z

ר.ז.: /* Types of Sichos: */

'''Sicha''' is a commonly used term in [[Chabad]] [[Chassidus]] and other circles referring to a discourse given by a Rav or [[A Rebbe|Rebbe]] on Torah matters to his students. A sicha typically includes Torah interpretation, [[mussar]], inspiration and strengthening in [[avodas Hashem]].

Additionally, the sichos and content spoken by the [[Chabad Rebbeim]] involve drawing down divine influence appropriate for that specific time period, therefore their words were precisely aimed for the time they were delivered.

== Sichos in Chassidus Chabad ==
In the early generations of Chabad Chassidus, there were no regular sichos besides maamarim (Chassidic discourses). Occasionally the Rebbe would say a "vort" (short teaching) or words of inspiration. In later years, especially from the nesius of [[the Rebbe Rashab]] onwards, the Rebbeim began delivering sichos to chassidim during [[Farbrengen|farbrengens]]. The Rebbe Rashab's sichos were mainly given during the three set farbrengen days of [[Simchat torah|Simchas Torah]], [[Yud Tes Kislev]] and [[Purim]], and from 1906 also on [[Acharon Shel Pesach]] (at the [[Seudas Moshiach]]). Additionally, there are records of sichos he gave not to the entire crowd of chassidim but rather at his home to family members and close chassidim.

The style of the sichos was as a response and discussion between the chassidim and the Rebbe, where typically during the farbrengen the Rebbe would be asked questions by chassidim which he would answer with explanations in the sicha.

[[The Frierdiker Rebbe]] also farbrenged with chassidim and would deliver sichos during them. Besides the days his father would farbreng, he added [[Yud Beis Tammuz]] from 1928 and [[Chai Elul]] from 1943, as well as various other occasions. His sichos style was also like his father's, responding to questions and comments from chassidim.

For many years the content of sichos was not recorded, and even those that were recorded were not printed. The first sichos to be printed were those of the Frierdiker Rebbe from his own handwriting in the [[Likkutei Dibburim]] series. In 1947 the [[Sefer HaSichos - Toras Shalom]] of the Rebbe Rashab was first published by the Rebbe, compiled from chassidim's notes including stories alongside deep explanations in Chassidus and [[Kabbalah]]. These sichos are characterized and known for their 'stormy' atmosphere and style.

Years later, all the Frierdiker Rebbe's sichos including chassidim's transcripts were collected into the complete series Sefer HaSichos (Frierdiker Rebbe).

The sichos of [[the Tzemach Tzedek]] and [[The Rebbe Maharash|Rebbe Maharash]] were collected in their seforim of sichos, compiled from the Frierdiker Rebbe's teachings and printed in 1993.

== The Difference Between a Sicha and Maamar ==
With the Chabad Rebbeim there is a distinction between the style of sichos and maamarim. Sometimes concepts explained in maamarim using complex language were explained by the Rebbe in simpler language in sichos, sometimes with special focus in the sichos on details and struggles in avodas Hashem. The Rebbe in his sichos deals extensively with explanations in halacha, aggada and divrei Chazal, unlike his maamarim which are dedicated solely to Chassidus. The sichos also contain references to current events and practical instructions for conduct during contemporary situations.

== The Seventh Generation ==

===== Style of Delivering Sichos =====
The Rebbe's sichos were delivered more frequently than his predecessors and in broader forums, with a "regal" style where questions were not permitted during the sichos. The Rebbe primarily delivered sichos during farbrengens, which were the central connection between the Rebbe and his chassidim. In these sichos, the Rebbe would guide his unique approach on every topic, address current issues, announce "[[The Ten Mivtzoim|mivtzoyim]]" or cry out about "[[Shleimus Ha'aretz]]," and more.

The regular sichos during farbrengens typically began with a [[Torah]] quote related to the date or parsha (in addition to regular sichos on the [[parsha]], after the passing of his mother, [[Rebbetzin Chana Schneerson]], on 6 Tishrei 1964, the Rebbe began to farbreng every Shabbos and dedicate a special sicha to explaining the first and last [[Rashi]] of the parsha). This would be followed by questions and wonderments arising from the text. The questions included logical difficulties and precise language analysis of the quote. Sometimes, at this stage, the Rebbe would add additional quotes and raise questions about them as well (ultimately explaining how the matters align or what distinguishes them).

As an introduction to the explanation, the Rebbe would preface the fundamental issue that the quote came to resolve, and accordingly explain how the matters are indeed precise and fully resolve the issue. Sometimes, following this, the content would be explained according to pnimiyus ha'inyanim (according to Chassidus) and conclusions would be drawn regarding avodas Hashem.

The sichos would be immediately reviewed after the farbrengen with the Rebbe by the team of "chozrim" led by [[Reb Yoel Kahan]] - the head chozer. Subsequently, they would be written by "manichim," whose role was to record a hanacha of the sicha after its delivery, and then printed in the series of Sichos Kodesh (in Yiddish). Starting in 1982, the publication of the Rebbe's sichos began in the Hisvaaduyos series (translated and adapted to Hebrew). From 2016, the Rebbe's unedited sichos began being printed in the Divrei Moshiach series. Some topics discussed during farbrengens would be compiled, edited, and then reviewed by the Rebbe and printed in the Likkutei Sichos series. From 1986 onwards, the Rebbe would edit the central content of each farbrengen, which were initially printed in additions to Likkutei Sichos and later published in the Sefer HaSichos series.

== Location of Delivering Sichos ==
In addition to regular sichos delivered at farbrengens, there were other occasions when the Rebbe delivered sichos: after prayers, at yechidus klalis, children's gatherings (rally or parade with the Rebbe), [[Beis Rivkah]] graduation assemblies, [[Camp Emunah]] counselor meetings, sichos to women, sichos to children, sichos to wealthy supporters, sometimes before dollar distribution, and once even a special sicha to outstanding [[IDF]] soldiers, and on one rare occasion at the entrance of 770 on the building's facade, on 16 Sivan 1975.

From 1988, the Rebbe began a new custom in delivering sichos - when he stopped holding weekday farbrengens and instead suddenly began delivering sichos at the shtender, usually (before or) after prayers, and sometimes during dollar distributions or other distributions, typically standing on the prayer platform next to a special shtender for this purpose, standing at the end of the platform close to the crowd, facing the crowd.

== See Also ==

===== Types of Sichos: =====

* [[Maamar|Maamar (Chassidic Discourse)]]
* [[Mugah|Mugah (Edited)]]
* [[Bilti Mugah|Bilti Mugah (Unedited)]]
* [[Hanacha|Hanacha (Transcription)]]
* [[Chozer|Chozer (Review/Repetition)]]
* [[Farbrengen with the Rebbe]]

== Institutes for Editing Sichos ==

* [[Vaad L'Hafotzas Sichos|Vaad L'Hafatzas Sichos]] (Committee for Spreading the Talks)
* [[Vaad Hanachos HaTemimim]] (Committee of Yeshiva Students' Transcriptions)
* [[Vaad Hanachos B'Lashon HaKodesh]] (Committee for Hebrew Transcriptions)
* [[Machon L'Hafatzas Toraso Shel Moshiac|Machon L'Hafatzas Toraso Shel Moshiach]] (Institute for Spreading the Torah of Moshiach)

== Books Containing the Sichos: ==

* [[Likkutei Sichos]]
* [[Sefer HaSichos Toras Shalom]]
* [[Sefer HaSichos (The Rebbe)]]
* [[Divrei Moshiach]]
* [[Torat Menachem - Hitva'aduyot Series|Toras Menachem - Hitvaaduyos]]

Farbrengen

2025-07-31T00:50:58Z

ר.ז.: /* Farbrengen in the Rebbe's Presence */

[[File:פאבריינגען.jpeg|thumb|A painting by the artist Zalman Kleinman depicting a Chassidic farbrengen. In the center, the mashpia is seen leading the farbrengen.]]
[[File:התוועדות עם ר' שלמה חיים.jpeg|thumb|A Chassidic Farbrengen with the Mashpia Rabbi Shlomo Chaim Kesselman]]
[[File:חסידים מתוועדים בסוכת 770.jpg|thumb|A Chassidic Farbrengen in The Courtyard of 770]]
A '''Farbrengen''' ('''Hitvaadut''' in hebrew) is a yiddish term for a joyful gathering of Chassidim. During a Farbrengen, it is customary to raise a glass of '[[Mashke|l'chaim]]', sing Chassidic meoldies, tell stories of Tzaddikim, and share words of Torah. Farbrengens are often conducted by a [[Mashpia]] (spiritual mentor) but oftentimes take place spontaneously without formal arrangement.

The Rebbe also conducts Farbrengens during which he shares [[Sicha|sichos]] and [[Maamar|ma'amarim]]. In Polish Chassidic groups, a Farbrengen with the Admor is called a "tish."

== The Significance of Farbrengen in Chassidut ==
The purpose of a Farbrengen is to awaken the soul and its purpose in the world, and to strengthen aspects of Chassidut among the participants, such as extended prayer, studying Chassidut, bitul hayesh (nullification of self), and so on. This is accomplished through conversation between participants and the words of the Mashpia.

It is also customary to have mashke (alcoholic beverages) and 'farbaysen' (food eaten with drinks) during a Farbrengen, in order to open the heart so that it will be receptive to speaking and listening.

Farbrengen is also one of the ways to achieve hiskashrus (connection) with the Rebbe<ref>Hayom Yom 24 Sivan</ref>, one of the foundations in the ways of Chassidim, and an introduction to the mitzvah of ahavas Yisrael<ref>Hayom Yom 24 Tishrei. Sicha from Shabbos Parshas Vayakhel 5746 (1986), Section 4 and onward</ref> (love of fellow Jews).

Among Chassidim, there is a common saying that "a Chassidic Farbrengen can accomplish even what the angel Michael cannot accomplish." The Alter Rebbe explained this saying by stating that when a father sees his children gathered in unity, he is inspired with a desire to fulfill all their wishes, even when through the 'conventional' channels (such as through angels) they may not be entitled to it. Indeed, in Chassidic tradition, there are many stories of people who were helped after participating in a Farbrengen and receiving blessings<ref>Igros Kodesh Admur HaRaYaTZ Volume 3, Page 413, and brought in "Collection of Letters for Reciting Tehillim" in the addendum to the Tehillim Ohel Yosef Yitzchak published by Kehot, Page 198 and onward</ref>.

== The Content of the Farbrengen ==
In a Farbrengen, the speakers demand from the participants that they improve their conduct and ways, that they set times to strengthen their hiskashrus to our Rebbes and to study Chassidut, that they maintain regular study sessions, and that their learning should be with the intention to fulfill. Rebuke during a Farbrengen should only be about matters that do not cause embarrassment<ref>Hayom Yom - 24 Tishrei</ref>.

The Rebbe Rayatz says that in a Chassidic Farbrengen, stories of tzaddikim are told, their sayings are repeated, stories of Chassidim are shared<ref>In Igrot Kodesh of the Rebbe Rayatz Volume 6, page 332, it is brought that this brings strengthening in the service of prayer. There he details the manner of Chassidic stories: to tell of their experiences and ways of life, their melodies and dances and joyfulness, and above all, the ritual immersion for purification.

See also Likkutei Diburim in Hebrew Volume 3, page 603, which describes the Chassidic type in days gone by, how on Shabbatot and on Yoma D'Pagra (Chassidic holidays) they would gather to sing heartfelt, deep niggunim, converse about the proper conduct of a Chassid, and tell various stories about the conduct of the Rebbeim, the conduct of the elder Chassidim, and matters of yechidut (private audiences with the Rebbe).

Further on, the Rebbe Rayatz says that a Chassidic story about a Rebbe or a Chassid, and a Chassidic niggun, is a fundamental matter (in the ways of Chassidim).</ref>, and niggunim are sung.

The Alter Rebbe says that the stories of tzaddikim that Chassidim tell during Chassidic Hitva'aduyot are like "the dew of lights is your dew," as stories of tzaddikim bring vitality to intellectual understanding and to avodah (divine service).

The Chassidic Farbrengen is usually led by a person called a "Mashpia" or "Mitva'ed." The Mitva'ed is a Rav or educator who converses during the Farbrengen with the other Chassidim who are participating. There is a type of Farbrengen in which the participants converse among themselves, sharing words of inspiration and encouragement, which is not common among young boys.

== Saying 'L'chaim' at a Farbrengen ==
'''Expanded topic – Mashke, The Mashke Ordinance'''

As mentioned, at a Farbrengen (Chassidic gathering) it is customary to raise a glass for 'l'chaim', typically with an alcoholic beverage - mainly vodka - although the Rebbe disapproved of excessive drinking and prohibited bochurim and yungeleit under the age of 40 from drinking more than a reviis (= 86 cc). This ordinance is known among Chabad chassidim as 'gezeiras hamashke' (the mashke decree). An exceptional case occurred at a Farbrengen conducted by the Rebbe on Erev Pesach 5741 (1981) which fell on Shabbos, and since it is customary not to drink wine on the eve of the Seder - they drank water at that Farbrengen.

==== Format of Saying 'L'chaim' at a Farbrengen ====
There are two versions for saying l'chaim:

* "L'chaim tovim ul'shalom" (To good life and peace), and the reason for this blessing - since the first mention of wine drinking in the Torah had negative consequences, which led to the curse of Cham (Noah's son) and the Tree of Knowledge was a grapevine, therefore we bless that this wine should be for good life.
* The Maggid of Mezritch would respond "L'chaim ul'bracha" (To life and blessing), and once at a Farbrengen attended by the Alter Rebbe, he also responded "L'chaim ul'bracha." After the Farbrengen, the chassidim discussed the reason for this specific version, which they heard then for the first time. One of the chassidim said that it might be because "when wine enters, secrets come out," which in divine service means the revelation of emotions, therefore a blessing is needed. And the version is "L'chaim ul'bracha" - the letters spelling "lev-racha" (soft heart).

==== The Sweetening of Judgments in 'L'chaim Ul'bracha' ====
The final letters of "L'chaim" (ם) and the final letter of "ul'bracha" (ה) form the acronym for "mituk hadinim" (sweetening of judgments).

== Time of the Farbrengen ==
There is no need for a special reason or time to hold a farbrengen, but nevertheless there are days when it is customary to hold them, some of which were even established by our Rebbeim. These days are usually special days in Chabad, such as Chag HaGeulah, the entire month of Kislev, birthdays of Chabad Nesi'im, and similar occasions.

Additional '''farbrengen''' times: Friday night, Shabbos Mevorchim, during the third meal of Shabbos, and on Rosh Chodesh. (These farbrengens, as well as farbrengens on Anash occasions - should take place in the synagogue). Melave Malka farbrengens on Saturday night should take place in the private homes of Chassidim.

== Participation in Farbrengens ==
For Chabad Chassidim, participation in farbrengens is often a necessity, to the extent that Chassidim were careful to participate in a farbrengen at least twice a week, and would arrange regular farbrengens on Friday night, Shabbos afternoon, and Saturday night, which are times when one can farbrengen freely without interfering with one's livelihood.

The Tzemach Tzedek attributed the prevention of abundance to a young married Chassid to the fact that he stopped participating in farbrengens.

Even for those who are close but not yet counted among Chabad Chassidim, the Rebbe instructed that they should participate in farbrengens "from time to time – at least," and added that "there is no substitute for this, and it is very necessary."

== Farbrengen in the Rebbe's Presence ==
[[File:הרחמא חודוקוב.jpg|thumb|The Rebbe during a farbrengen he conducted in the large zal of 770, on the farbrengen platform. Behind him can be seen the secretary [[Chaim Mordechai Isaac Hodakov|Rabbi Chaim Mordechai Eizik Hodakov.]]]]
Expanded article – '''[[Farbrengen with the Rebbe]]'''

Throughout the years of his leadership, the Rebbe would conduct farbrengens on holidays and Chassidic occasions in the large zal of 770. During the farbrengen, the Rebbe would deliver a talk to the audience, focusing mainly on the weekly Torah portion and matters related to the day for which the farbrengen was being held, pausing between talks to allow for the singing of a niggun. During these farbrengens, the Rebbe would also deliver his Chassidic discourses.

== Further Reading ==
* '''Ways of Hiskashrus: Farbrengen''', 'Ateres Chaya' supplement, Erev Shabbos Parshas Bo 5780, page 10
* '''In which farbrengens did he participate since traveling from here''', in the section 'From the Royal House', Kfar Chabad weekly 1886, page 16
* '''These bottles heard the entire farbrengen''', in the section 'Life of the Rebbe', Kfar Chabad weekly issue 1988, page 30

== External Links ==

* [https://www.lubavitch.com/wordsmith-farbrengen/ etymology of the word "Farbrengen"]
* Treasures of Each Generation - A collection from the words of the Rebbe Rayatz regarding '''Chassidic Farbrengen'''
* '''When the Rabbi thought a farbrengen was entertainment'''
* '''Chassidic Farbrengen''' from the Hiskashrus publication
* Rabbi Moshe Mordechai Laufer, '''Chassidic Farbrengen''', in the section 'Sparks of the Rebbe' Hiskashrus weekly issue 362

== References ==
[[he:התוועדות חסידית]]
[[Category:Fundamental Concepts]]
[[Category:Concepts in Chassidus]]

770 Eastern Parkway

2025-07-31T00:44:33Z

ר.ז.: /* Replicas */

'''770 Eastern Parkway''', formally '''Agudas Chasidei Chabad - Ohel Yosef Yitzchak Lubavitch''' (also known as Chabad World Headquarters, or simply as 770 or "Seven Seventy") is [[the Rebbe]]'s Shul and [[Beis Medrash]] and the global center of the Chabad movement. Tens of thousands of [[Chassid|Chassidim]], shluchim, and friends of Lubavitch visit 770 each year. 770 is where [[the Rebbe]] davens and farbrengs, and where the Rebbe says [[Sicha|sichos]] and maamarim. The Rebbe also receives people for private audiences there and distributes dollars to be donated to charity.
[[File:סווען סווענטי.jpeg|thumb|770 ]]
Also referred to as "Beis Chayeinu" (house of our life) and "Beis Moshiach" (the house of Messiah), 770 Eastern Parkway serves as the focal point of the Chabad Lubavitch movement.

The 770 complex comprises the grand gothic style mansion at 770 Eastern Parkway and the large apartment building located at the adjacent 784-788 Eastern Parkway. The mansion at 770 Eastern Parkway hosts offices and a beis medrash on the ground floor, including the Rebbe's office. The 2nd floor is home to the Previous Rebbe's apartment and associated rooms. The third floor was formerly the apartment of the [[Rebbetzin Nechama Dina Schneerson (Wife of Rebbe Rayatz)|Rebbetzin Nechama Dina]] and is presently home to the annex of the [[Library of Agudas Chassidei Chabad|Aguch Library]].

== History ==
The building was constructed in 1933 by a doctor named J. Rosenman for private residence and a medical clinic.

The building was built luxuriously, with ceramic tiles in the inner rooms imported from Italy, the upper rooms were wood-paneled, and the two front rooms on the top floor were lavishly furnished.

In the basement was a furnished room that served as Rosenman's event hall. The building had an elevator - unusual for those days according to experts, and $200,000 was invested in it.

J. Rosenman was arrested due to complications with the [[IRS]], and the building was seized by Nassau Savings and Loan Association, who offered it for sale at a discounted price of $30,000.

[Rosenman later prided himself that the building became the Lubavitch center]

On Tuesday, 9th of [[Adar I]] 1940, [[the Frierdiker Rebbe]] arrived in [[The United States|America]] after leaving [[Nazi-occupied Europe]]. Upon arrival in the [[United States of America|USA]], he stayed at the Greystone Hotel in Manhattan, and the [[chassidim]] established a committee to search for a suitable location for Agudas Chasidei Chabad as a private home and beis medrash for the Rebbe, called the Committee for Building Beis Chayeinu by Agudas Chasidei Chabad.

The committee members were: [[Nissan Telushkin|Rabbi Nissan Telushkin]] - Honorary Chairman of Agudas Chassidei Chabad, [[Chaim Shneur Zalman Kramer|Rabbi Chaim Shneur Zalman Kramer]] - Chairman of Agudas Chassidei Chabad, [[Shlomo Aharon Kazarnovsky|Rabbi Shlomo Aharon Kazarnovsky]] - Committee Chairman [[Avraham DovBer Kramer|Rabbi Avraham DovBer Kramer]] - Treasurer [[DovBer Chaskind|Rabbi DovBer Chaskind]] - Secretary

As well as: [[Shmuel Levitin|Rabbi Shmuel Levitin]] [[Moshe DovBer Rivkin|Rabbi Moshe DovBer Rivkin]] [[Eliyahu Yeichil-Simpson|Rabbi Eliyahu Simpson]] [[Yisroel Jacobson|Rabbi Yisroel Jacobson]] [[Menachem Mendel Kunin|Rabbi Menachem Mendel Kunin]]

Initially, Rabbis Jacobson and Kunin wanted the Rebbe to remain living in [[Lakewood]] where he first stayed upon arrival, but the Rebbe responded: "Among my people I dwell" - meaning that Lakewood was merely a tourist destination compared to New York which was an active residential area for most European immigrants.

After searching, building 770 was found on Eastern Parkway in the [[Crown Heights]] neighborhood and the Rebbe chose it. This area was prestigious and central, with 770 being the newest building in the center of the neighborhood. Its architectural character and structure, with decorative elements, made it stand out as a prominent building suitable to serve as the Rebbe's home, [[Beis Medrash]], and center of [[Chassidus]].

Most residents in the neighborhood were Conservative, and the building that today serves as [[Yeshivas Chovevei Torah]] was their center for all of America.

The Frierdiker Rebbe commented to [[the Tomashpol Rebbe]], a neighborhood resident, before the purchase that there was potential to work with him in the neighborhood.

During the purchase proceedings, residents organized opposition to the settlement of the Rebbe and his chassidim in the neighborhood, whose character was very different from theirs, claiming it would lower property values. The petition against the purchase was nullified by a Jew who angrily tore up the petition.

For the purchase, the committee appealed to [[Anash]] in a letter requesting financial participation, and on Friday, 12 [[Menachem Av]] 1940, the building was purchased.

A large portion of the sum was given by the sons of Rabbi Moshe Eliezer Kramer, the first chairman of Agudas Chassidei Chabad and one of Chabad's main supporters at the time.

In mid-Menachem Av, the Rebbe came for a visit, instructed how to arrange the shul and how to affix the [[Mezuzoh|mezuzos]], and asked to see the basement. He prayed Mincha and Maariv there, and afterward sat in the room that would later become his son-in-law [[The Rebbe's House|the Rebbe]]'s room and said words of blessing.

To create a prayer hall, they broke down the wall between two rooms and created what is today called the Small Zal.

On 19 Menachem Av, the Rebbe moved to live in 770, and upon entering what is now called the Small Zal, he said words of blessing.

On 21 Elul, there was a [[Chanukas Habayis]] (building dedication). The Rebbe held a [[farbrengen]] and said a maamar beginning with "Al Shlosha Devorim."

During this period, very few religious Jews lived in Crown Heights, but in 1941, hundreds of Jews came to see the Rebbe during [[prayer]].

On the first night, the Rebbe prayed in what is now called the Small Zal, and the next day with a small minyan upstairs.

Initially, prayers were held only on [[Shabbos]] and [[Yom Tov]]. Later, the Agudas Chassidei Chabad office manager, [[Dovid Shifrin|Rabbi Dovid Shifrin]], suggested moving the yeshiva there, and immediately after the holidays, the yeshiva moved to 770.

In a letter dated 19 Marcheshvan to his mother, the Rebbe wrote that they paid $5,000 in cash and another $25,000 in a twenty-year loan with payments of $1,350 per year. Renovations cost $2,000, totaling $7,000 - $5,000 was raised by chassidim and $2,000 was borrowed.

Due to the difficult situation, they couldn't meet the payments, and only in 1950 was the payment completed by a donor named Mr. Joseph Robinson.

From the day of entering 770, the "Lubavitch Court" moved, as part of the "[[ten exiles that Lubavitch was exiled]]" to its permanent location, from which it will move to the Holy Land with the coming of Moshiach, as per the Rebbe's words.

The building's size was sufficient at that time for all the needs of Agudas Chassidei Chabad in the United States and even for the Frierdiker Rebbe's private needs.

== The Building's Structure at Purchase ==
The building at the time of purchase included three floors and parking:

First Floor - Beis Medrash for the chassidim Second Floor - Living quarters for the Frierdiker Rebbe and his family Third Floor - Living quarters for the Frierdiker Rebbe's first son-in-law, Rabbi [[Shmaryahu Gurary]] and his family

Besides building a [[sukkah]] balcony in the Frierdiker Rebbe's apartment on the second floor - so he wouldn't have to go downstairs on [[Sukkos]] to eat in the sukkah - no changes were made to the building. Over the years, the need for additional space grew, and accordingly, additional adjacent buildings were purchased and significant renovations were made to the parking area and building basement.

== The House Number ==
The Rebbe explained that the house number '''770''' shows through [[Hashgacha Pratis - Divine Providence|Hashgacha Pratis (Divine Providence)]] the significance, merit, and essence of the place. He explained various hints that can be learned from the number 770 in serving Hashem, including that 770 equals "Ufaratzta" in [[gematria]]. This means that from this building, Chabad chassidim "break through" to the entire world to spread the light of Yiddishkeit. The Rebbe also explained the hint that the number "770" equals "Beis Moshiach" in gematria, among other meanings.

Additionally, the Rebbe stated that in the true and complete [[Geulah - Redemption|Geulah]], when [[The Third Temple|the Third Beis Hamikdash]] will be revealed, it will first be revealed in "770" - "Beis Rabbeinu SheBeBavel," and from there both will be transferred to the place of the Mikdash in [[Yerushalayim]].

== Ground Floor ==
The ground floor of 770 was designed to be the office floor and main shul of Chabad Chassidus<ref>Due to lack of space, the synagogue moved to a courtyard that was subsequently expanded several times until it reached its current size - the large zal.</ref>.

This floor also contains 'Gan Eden HaTachton', which served as an entrance corridor to Gan Eden HaElyon, the Rebbe's room.

The Rebbe's room initially served as the Frierdiker Rebbe's room. When the Rebbe and Rebbetzin arrived at 770, the room became their living quarters. After they moved to an apartment on Brooklyn Avenue and later to a house at 1304 President Street, the room became the Rebbe's personal room where he received people for yechidus.

On the first floor is the 'Small Zal', which served as the shul until the construction of the Large Zal in the basement.

This floor also contains [[the mazkirus]] office, which served as the center for the Rebbe's secretariat activities, and offices of other chassidim, including Rav Shmuel Levitin, [[Chaim Mordechai Isaac Hodakov|Rav Chaim Mordechai Aizik Hodakov]], the broadcast room, and more.

== Second Floor ==
The second floor was designated from 1940 as the Frierdiker Rebbe's living quarters. Due to his health condition, he [[Prayer|davened]], held farbrengens, and received people for [[yechidus]] there.

Until 2017, access was available to workers of the Agudas Chassidei Chabad Library, and tours were occasionally organized, especially during visitor seasons such as Tishrei and [[Yud Shevat]].
[[File:הושענא רבה 770.jpg|thumb|Saying [[Tehillim]] [[Hoshanah Rabbah]]]]
On this floor, only maintenance work is carried out, without changes to the rooms and walls of the building. The Rebbe's apartment remains in its original form, as it was before Yud Shevat 1950, the time of the Frierdiker Rebbe's histalkus.

== Third Floor ==
The library's display hall on the third floor includes:

# Yeshiva offices
# Bathroom, bath, and shower
# Rabbi Shmuel Gurary's office
# Closet rooms
# Living room
# Bathroom
# Rabbi Gurary's bedroom
# Balcony (after 27 Adar 1992, the Rebbe went up there several times for Kiddush Levana)
# Bathroom
# Guest bedroom
# Kitchen
# External stairs
# Elevator
# Internal stairs
# Bridge between 770 and the Lubavitch Library (built in 1993)

The third floor served as Rabbi Shmaryahu Gurary's apartment, where he had his personal office and the offices of [[Yeshivas Tomchei Tmimim|Tomchei Tmimim Yeshiva]] under his management. After his passing, the floor was transferred to the Agudas Chassidei Chabad Library, which unified most of the rooms (rooms 7-6-5-4-3 on the map) into a display hall, according to the library's needs.

This floor also contains a room for "[[Otzar HaChassidim|Machon Otzar HaChassidim]]," where they prepare Chabad Rebbes' writings for publication.
[[File:770 לג בעומר.jpg|thumb|Rally of Lag BeOmer in Front of 770]]
== The Main Synagogue ==
In around 5714 (1954), due to the increasing number of participants in the Rebbe's [[Prayer|tefillos]] and farbrengens, the "Small Zal" on the first floor could no longer contain all the people. They began using the "Shalash," which was larger than the "Small Zal," for farbrengens and Yomim Noraim tefillos. The major farbrengens of Yud Tes Kislev, Yud Shevat, and Purim were held in other larger halls in the Crown Heights area.

Over the years, as the number of participants grew, there was an increasing need to expand the space. The shul was expanded toward the adjacent building at 784-788 Eastern Parkway, as well as toward Union Street.
[[File:סעוון סעוונטי בשלג.jpg|thumb|770 In Snow]]

==== Sifrei Torah in the Shul ====
There are many [[Sefer Torah|Sifrei Torah]] in the Rebbe's shul - 770. Some of these scrolls are associated with interesting events or special history, including [[the Sefer Torah for Kabbalas Pnei Moshiach Tzidkeinu]] and [[the Rebbe's Sefer Torah]].

==== Management of the Shul ====
The shul is managed by [[Gabbay|gabbaim]] elected by the community. The gabbaim are responsible for maintaining the place and managing the tefillos. The gabbaim are subject to the authority of the neighborhood rabbanim.
[[File:770 אלול תשפ''ב.jpg|thumb|770 From The Front]]
The Rebbe gave special respect to the gabbaim, and frequently mentioned their role in managing the shul by changing the order of requesting their permission, listening to their announcements, saying "Gut Shabbos" to them on Friday night, paying for aliyos when needed, and many other acknowledgments expressing their responsibility for managing the shul.
[[File:אולם התצוגה בקומה השלישית של 770.jpg|thumb|The Showroom Upstairs]]

==== Davening in 770 ====
One of the main aspects of 770 as the center of Chabad Chassidus is davening and [[avodas hatefillah]]. It is said that when the Frierdiker Rebbe first entered the 770 building, he first went to the area designated for the shul and said that he was dedicating this place for "tefillah from within pnimiyus."

The davening in 770 is done at maximum speed so as not to waste the Rebbe's precious time.
[[File:קומה שלישית.jpg|thumb|a Diagram of 770]]

==== Chomas Anash ====
'Chomas Anash' was a fundraising project that operated in 5753 (1993) with the goal of expanding 770, in accordance with the Rebbe's instruction in Kuntres Beis Rabbeinu SheBeBavel. As part of this initiative, each Anash family was asked to donate an equal amount of 770 dollars, with their names to be engraved on a special wall in the renovated building. The project was halted on Gimmel Tammuz 5754 (1994).
[[File:הרבי עם ספר תורה בעת קריאת התורה.jpg|thumb|The Rebbe Receiving a [[Aliyah to the Torah|Aliyah]] in 770]]

==== Vaad Seudas Shlomo ====
'Vaad Seudas Shlomo' is an organization that prepares food for 770 visitors. Located in a room under the women's section on Eastern Parkway, it provides food and drink to 770 visitors on weekdays (coffee, tea, and mezonos) and on Shabbos and Yom Tov (challos, wine, and cholent). It also provides meals after fasts and hosts certain farbrengens in the shul.
[[File:אורחים תשרי.jpg|thumb|Chassidim in 770 [[Tishrei]]]]

==== The Central Farbrengens in 770 ====
Most of the Rebbe's farbrengens were held in 770, initially in the Small Zal and later in the Shalash and the main shul.

The central farbrengens in 770 are held on Chabad commemorative days and on days when there is a special instruction to farbreng, such as after Yom Tov. These are usually organized by the 770 gabbaim.

==== Tishrei ====
Approaching the month of Tishrei, Chabad chassidim and Temimim students from around the world stream to 770 and stay there throughout the days of Tishrei.

The prayer schedules, learning sessions, and farbrengens are adapted for the holidays. The gabbaim, together with the yeshiva administrations and Eshel Hachnosas Orchim, organize learning schedules for the guests according to the Rebbe's instructions, farbrengens with mashpiim, and welcome and farewell events.

==== Tomchei Temimim Central ====
The first Tomchei Temimim yeshiva in the United States was founded on 9 Adar Sheni 1940, the day the Frierdiker Rebbe arrived in the United States. For about nine months, classes were held in one of the Chabad synagogues in Brooklyn, and in the month of Cheshvan 1941, the yeshiva moved to the new building - 770 Eastern Parkway, where it remains until this very day.

== The Rebbe's Relationship with 770 ==
On 20 Cheshvan 1992, the Rebbe published a kuntres titled "Beis Rabbeinu SheBebavel." In this special kuntres, the elevated status of 770 is extensively explained as being "Beis Rabbeinu SheBebavel" - the place of the Nasi HaDor, where the Shechinah resides during galus. Additionally, in the kuntres, the Rebbe reveals that the Beis HaMikdash will first descend from heaven at 770 and only afterward will travel with it to Jerusalem, the holy city.

The publication of the kuntres created significant waves within Chabad chassidus, as it contained matters written and edited by the Rebbe that no one imagined the Rebbe himself would agree to publish.
[[File:בית רבינו שבבבל.jpg|thumb|The Kuntres Beis Rabbeinu Shbibavel]]
Since the publication of the kuntres, the Rebbe kept it consistently in his siddur (which was extremely rare regarding other kuntresim).

==== Names Given by the Rebbe ====
* '''Beis Agudas Chassidei Chabad - Ohel Yosef Yitzchak''' - Appears above the main entrance to the building and was inscribed at the Rebbe's instruction after the seforim case.
* '''Beis Rabbeinu SheBebavel''' - Named after the [[kuntres]] published by the Rebbe explaining the special merit of the main beis medrash in each generation, similar to the Amoraim's synagogue in Bavel.
* '''770''' - The common name in Chabad vernacular and appears in the Rebbe's sichos.
* '''Beis Moshiach''' - Equals in gematria the building number - "770".
* '''Beis Chayeinu''' - As it is the source of life for Chabad chassidim.
* '''Daled Amos of Nesi Doreinu''' - As it is the fixed place of the Nasi HaDor.
* '''Bayis Meshulash''' - As three types of activities take place there: Torah, tefillah, and tzedakah.
[[File:בית כללי.jpg|thumb|A Handwritten Note From The Rebbe about 770]]
== Bedek Habayis ==
'''Extended Article - [[Bedek Habayis|770 Expansions]]''' [[Bedek Habayis|'''Extended Article - Bedek Habayis (770)''']]

'Bedek Habayis' is the name of an organization established at the request of Rebbetzin Chaya Mushka in 1979, with the responsibility of maintaining the 770 building, specifically the original building purchased in 1940.

== Replicas ==
'''Extended Article - [[770 Kfar Chabad]]'''

On the 15th of Tammuz 1985, the Rebbe requested to build an exact replica of 770 in [[Kfar Chabad]] - construction was completed on the 15th of Tammuz 1986. Following this, a trend began of building 770 replicas around the world: even before this, there was a replica in Milan.

==== [[Eretz Yisroel]] ====
[[File:770 כפח.jpg|thumb|The 770 In Kfar Chabad]]
# Kfar Chabad - Built in 1986, at the Rebbe's request.
# Ramat Shlomo, Jerusalem - Built in 2003, by Rabbi Yosef Yitzchak Havlin.
# Zichron Yaakov - Built by Shliach Rabbi Yosef Yitzchak Freiman.
# Kiryat Ata - Built by Rabbi Chaim Shlomo Diskin.
# Migdal HaEmek - Built by Chabad institutions in Migdal HaEmek.
# Itamar in the Shomron - Private home of the Nuama family.
# Gedera - Private home of Rabbi Nes Carmon.
# Kiryat Arba - Built by Shliach Rabbi Victor Attia.
# Pisgat Zeev, Jerusalem - Built by Shliach Rabbi Yitzchak Kurtz.
# Afula - Beit Gabi V'Rivki - Built by Rabbi Shimon Rosenberg.
# Mitzpe Ramon - Built by Shliach Rabbi Tzvi Slonim.
# Kfar Tapuach - Private home.
# Kiryat Gat - Shaarei Geulah Synagogue.
# Rishon LeTzion - Built by Shliach Rabbi Segal.
# Beit Shean - Opened in 2018, named after Rabbi Yaakov Aryeh Shmulevitz.
# Beitar - Built by Rabbi Yaakov Schnur.
# Sderot - Built by Shliach Rabbi Moshe Zeev Pizem.

==== Buildings Under Construction ====
# Ofakim - Built by the Shliach, Rabbi Hershkowitz
# Shlomi, Northern Eretz HaKodesh - To be built by Shliach Rabbi Benny Nachum
# Neurim Neighborhood, Rishon LeZion - To be built by Shliach Rabbi Eli Segal
# Yavniel
# Elad - Beis Menachem Synagogue
# Chadera - To be built by Shliach Rabbi Shaul Axelrod in Givat Olga neighborhood
# Charish
# Kiryat Malachi - In Nachalat Menachem neighborhood, built by R' Mendy Lerner
# Beit Shemesh Rama Alef - Built by Rabbi Michael Abishid

==== Throughout the World ====
[[File:בית חב"ד ניו ג'רסי.jpg|thumb|Rutgers University, New Jersey - The Largest Chabad House in the World]]
# Los Angeles, California - Central Chabad House built in 1982
# Los Angeles, California - Girls' School. Built in 2003
# Milan, Italy - Built by Rabbi Gershon Mendel Garelik
# Melbourne, Australia - Built by Rabbi Yosef Yitzchak Gutnick
# Rutgers University, New Jersey, United States - Chabad House, built by Rabbi Yosef Tzvi Carlebach
# Ocean, New Jersey, United States - Chabad Synagogue, built by Rabbi Yosef Tzvi Carlebach
# Cleveland, Ohio - Chabad House, built by Rabbi Leibel Alevsky
# Sao Paulo, Brazil - Central Chabad House. Built by Rabbi Shabtai Alperin
# Kamenskoe, Ukraine - Built by Shliach Rabbi Levi Yitzchak Stambler
# Ramenskaya, Moscow - Built by Rabbi Yitzchak Kogan
# Buenos Aires, Argentina - Built by Shliach Rabbi Plotka
# Haditch, Ukraine - Near the tziyun of the Alter Rebbe
# Santiago, Chile - Built by Shliach Rabbi Perman
# Camp Gan Israel Montreal summer camp
# Tacoma, Washington - Built by Shliach Rabbi Zalman Heber in 2012
# Dharamkot, North India - Built by Shliach Dror Shaul
# Queens, New York - Under construction by Shliach Rabbi Shraga Zalmanov
# Manila, Philippines - Built by Shliach Rabbi Yossi Levy
# Crown Heights, Brooklyn - Synagogue on Lefferts Avenue
# Romainville, Paris, France - Chabad House
# St. Brice sous Foret, France - Chabad House
# Sarcennes, France - Chabad House
# Baltimore, Maryland - Yeshivas Lubavitch
# El Paso, Texas - Chabad House
# Cincinnati, Ohio - Yeshivas Lubavitch
# Pucon, Chile - Chabad House

== Further Reading ==

* The Lubavitcher Rebbe, '''Kuntres Beis Rabbeinu SheBavel''', Kehot Publication Society - 1992.
* Rabbi Zushe Wolf, '''Beis Chayeinu 770''', Heichal Menachem, 2004. And again in an expanded edition in 2021.
* '''770 Through Kalmanowitz's Lens''', Beis Moshiach Weekly Magazine issue 1229 page 21.
* '''Tzuras HaBayis''' published by World Irgun Talmidei HaYeshivos Tishrei 2019.
* Kfar Chabad Magazine issue 1770.
* Mendy Kurtz, '''770''' Neshama Magazine issue 27 pages 8-17
* Mendy Dickstein, '''Binso'a Ho'oron - From 770 to All Corners of the World''', Beis Moshiach Weekly Magazine, issue 1361 pages 16-24 (2023)
* Shraga Crombie '''The Rebbe Established the Conduct According to the Instructions of the Neighborhood Rabbonim and Gabboim''' from Weekly Magazine 1396 page 12.

[[Category:770]]
[[Category:Sites in Crown heights]]
[[he:770 - מרכז חב"ד העולמי]]

User talk:M.robin

2025-07-30T01:17:55Z

ר.ז.: /* תבנית */ Reply

{{Template:Welcome}}. [[User:Yosef Ben Melamed|Yosef Ben Melamed]] ([[User talk:Yosef Ben Melamed|talk]]) 17:26, 3 February 2025 (EST)

== תבנית BH ==

מענדי שלום, אין שום טעם לברך משתמשים חדשים שעדיין לא תרמו מאומה וסיכוי סביר שיצר אותם בוט. את התבנית BH מומלץ לשים רק אחרי עריכה אחת לפחות. ישר כח על ההתגייסות כאן, לא מובן מאליו כלל.
בברכה והצלחה. [[User:Shia.k|Shia.k]] ([[User talk:Shia.k|talk]]) 15:57, 10 March 2025 (EDT)
[[User:770m.robin|770m.robin]] ([[User talk:770m.robin|talk]]) 15:20, 16 March 2025 (EDT) [[חשבתי שזה כמו בחב"דפדיה [[תבנית:בה:

== תרגום ערכים ==

מענדי שלום. בבקשה להימנע לגמרי מתרגום ערכים. התרגום חייב להיעשות על ידי אדם שדובר את השפה בצורה טובה ויוכל לזהות שגיאות. תאר לעצמך אדם שיכנס לחב"דפדיה בעברית בפעם הראשונה ויגלה ערך כתוב על ידי דובר אנגלית שתרגום , עם שגיאות שמראות שהכותב לא מבדיל בין זכר ונקבה, עם מילים כמו 'שאבעס' או 'בייס כנסת'. הוא לא יכנס שוב לאתר... כמובן שתרגום מכונה הוא תרגום קלוקל שמעיד על אתר לא ראוי. שוב ישר כח על פועלך הראוי,ולזכור שהעשיה שלנו כאן צריכה להיעשות ברגישות רבה במיוחד שמדובר על פרוייקט בראשיתו. וכל פעולה כאן קובעת גם סטנדרט לבאים אחרינו. לדעתי ההתמקדות צריכה להיות רק בקישורים בין השפות והוספת תמונות. ראיתי שכבר שמת לעצמך לינק לקישור בין שפות דף המשתמש. ישר כח. [[User:Shia.k|Shia.k]] ([[User talk:Shia.k|talk]]) 00:50, 31 March 2025 (EDT)
:בערך על הבלין היו שגיאות רבות, בתאריכים, בשמות, בתבניות שלא היו סגורות משני הצדדים ועוד. לדעתי זה פשוט אנרגיה מבוזבזת למי שאינו דובר אנגלית ברמה גבוה לנסות לתגרם ערך. בערך על פסח, אמנם התרגום היה הרבה יותר טוב, אבל הערך היה קצרמר, מה שאומר שמתרגם מקצועי משלנו שעובד על תרגום ערכים לא יתרגם את הערך בגלל שיראה שהוא כבר נוצר. וכך אנחנו עשויים להפסיד ערך רציני... [[User:Shia.k|Shia.k]] ([[User talk:Shia.k|talk]]) 00:52, 31 March 2025 (EDT)
::הערך פסח עוד בעבודה .[[User:770m.robin|770m.robin]] ([[User talk:770m.robin|talk]]) 11:43, 31 March 2025 (EDT)
:::אקדים ואומר שאני כותב את הדברים הבאים, לא כדי להוריד חלילה מהמרץ והמסירות שלך להפצת המעיינות כאן אלא כדי להציע דרך, שלדעתי תאפשר לך לנצל יותר טוב את זמנך באתר להפצת המעיינות לנחת רוח הרבי.
:::א. יש לנו מתרגם {{א|Raphaelwilmowsky)) דובר אנגלית שמתרגם ערכים. בזמן שיקח לך לתרגם ערך, הוא יכול לתרגם 5, וכמובן שבתור דובר אנגלית, הערך שלו יהיה יותר מקצועי ועם פחות שגיאות תרגום.
::::ב. החיסרון שלו שאינו מכיר את שפת מדיה ויקי וכאן היתרון הגדול שלך. אתה יכול להכניס תמונות. אתה יכול לשייך ערכים לקטגוריות ועוד.
::::ג. בנושא הקטגוריות זה פרוייקט ממש נחוץ, לבנות את הכל מאפס. אתה יכול לעשות את זה על ידי הכנת רשימת קטגוריות בעברית ולבקש מהתמתרגם שיהפוך אותה לאנגלית ואז להתחיל ליצור קטגוריות.
::::ד. אגב בתבניות שאינם ייחודיות לחב"ד, עדיף לגמרי להעתיק מויקיפדיה באנגלית. כמובן נדרשת התאמה של מחיקת כל הwikipedia וקיצורים כמו CP. יבוא של תבניות משנה והכנסה לקטגוריות מקבילות. אני כותב לך את זה בקשר לTemplate:There is no picture שיצרתיי מחדש Template:Image requested. ושוב גם כאן לדעתי מומלץ שתימנע מזה. כי אם אני מבין נכון אינך שולט בשפה האנגלית וזה מתכון לטעויות.
::::ה. אם בכל זאת לאחר שתקרא את כל מה שכתבתי להלן, תחליט לתרגם / ליצור ערכים, בבקשה צור אותם בטיוטה והעבר אותם למרחב רק בסיום העבודה. ב. יצרת שורת ערכים בעייתית, וזה מאוד בעייתי כשזה נעשה במרחב הציבורי של אתר שאנחנו רוצים להוציא אותו לדרך בצורה מקצועית ורצינית [[The Suit House]], [[Shlomo Zalman Havlin]], [[Pig]], [[Hadera]] כולל תבניות שלא הותאמו כראוי [[Template:Marginal notes]], [[Template:At work]].
:::ו. נ.ב. חשוב לי להסביר, הסיבה שאני יוצר תבניות וכדו' היא שלמרות שאנגלית אינה שפת אם שלי, יש לי ידע די טוב בה. ועדיין ברגע שיהיו כאן מספיק משתמשים דוברי אנגלית, אשמח לנצל את זמני היכן שאני יכול להועיל יותר בחב"דפדיה בעברית.
שוב ישר כח, והערכה רבה לנכונות וההתנדבות שלך למען הפצת המעיינות. [[User:Shia.k|Shia.k]] ([[User talk:Shia.k|talk]]) 18:04, 31 March 2025 (EDT)
:אגב מה שעשית ב [[Chaim Hillel Azimov]] שהוספת קישור שפה ותמונה, זה נפלא והדבר הכי נחוץ כרגע כדי שהאתר יראה כראוי. [[User:Shia.k|Shia.k]] ([[User talk:Shia.k|talk]]) 18:07, 31 March 2025 (EDT)

מה קרה עם הערך של הרב יהודה ליב שניאורסאהן? אני רואה שנמחק [[User:Raphaelwilmowsky|Raphaelwilmowsky]] ([[User talk:Raphaelwilmowsky|talk]]) 20:32, 6 April 2025 (EDT)
: הנה [[Yehuda Leib Schneerson (Son of the Tzemach Tzedek)]]. [[User:770m.robin|770m.robin]] ([[User talk:770m.robin|talk]]) 13:42, 7 April 2025 (EDT)

== עיטור החריצות ==

{| style="border: 1px solid gray; background-color: #fdffe7;"
|rowspan="2" style="vertical-align:middle;" | {{#ifeq:alt|alt|[[File:Tireless Contributor Barnstar Hires.gif|100px]]| [[File:Tireless Contributor Barnstar.gif|100px]]}}
|rowspan="2" |
|style="font-size: x-large; padding: 0; vertical-align: middle; height: 1.1em;" | '''The Tireless Contributor Barnstar'''
|-
|style="vertical-align: middle; border-top: 1px solid gray;" | בהערכה רבה על פועלך המתמיד והכה משמעותי לחב"דפדיה בתקופה הקריטית של חבלי הלידה. [[User:Shia.k|Shia.k]] ([[User talk:Shia.k|talk]]) 12:16, 14 July 2025 (EDT)
|}

==תבנית==
ניסיתי לעשות תבנית גאולה ומשיח, העתקתי תבנית מוקפדיה באנגלית ושוניתי התוכן, אבל זה לא עבד נא לעזור לתקן הבעי', או לההשים התבנית במשמש פרטי שלי לבנתיים
[[Template:Moshiach and Geulah]]
[[User:ר.ז.|ר.ז.]] ([[User talk:ר.ז.|talk]]) 19:42, 27 July 2025 (EDT)
:זה בעיה ב[[Module:Navbox]] לא מצאתי פתרון. [[User:M.robin|M.robin]] ([[User talk:M.robin|talk]]) 05:58, 28 July 2025 (EDT)
::תודה!
::לכאורה
::Passover Haggadah צ"ל להיות במרחב האישי שלך, וסאוו יא פיטו במרחב האישי שלו[[User:ר.ז.|ר.ז.]] ([[User talk:ר.ז.|talk]]) 21:17, 29 July 2025 (EDT)

User talk:ר.ז.

2025-07-30T01:15:33Z

ר.ז.: /* Shkoyach */

{{Welcome}}
:[[User:M.robin|M.robin]] ([[User talk:M.robin|talk]]) 03:02, 18 July 2025 (EDT)

== Shkoyach ==

thanks for all of your help so far. Just want to make sure that all the links are to english language sites. looking forward to the rest of your contributions [[User:ZalmanR|ZalmanR]] ([[User talk:ZalmanR|talk]]) 12:02, 29 July 2025 (EDT)
:נ"ל שהקישורים שהוספתי לע"ע הם או פנימיים או to english language sites.[[User:ר.ז.|ר.ז.]] ([[User talk:ר.ז.|talk]]) 21:15, 29 July 2025 (EDT)

Arich Anpin

2025-07-29T04:12:30Z

ר.ז.:

'''Arich Anpin''' (also simply called '''Arich''') is the external aspect of [[Kesser|Keter]] and its lower part. 'Keter' is the "intermediary" and "bridge" between [[Ohr Ein Sof|the Infinite Light]] (called "Ma'atzil" - the Emanator) and [[The World of Atzilus|the World of Atzilut]] (called "Ne'etzalim" - the emanated) and through it to the rest of the worlds. Like all intermediaries, it includes aspects of both elements it connects: its inner dimension is the lower aspect of the Emanator - which is the Infinite Light (called [[Atik Yomin]]), and its external dimension is the highest aspect of the emanated - meaning the worlds created after the contraction of the Divine light (called Arich Anpin).

== The Will for World Creation ==
Arich Anpin is the will for worlds to exist. Since the main aspect of the worlds is the seven sefirot, therefore the root of the sefirot as they exist in Arich Anpin is also seven in number.

== Root of the Emanated ==
Arich Anpin is the "highest aspect of the emanated," meaning it is the root of the sefirot: the sefirot themselves derive their vitality from the sefirot of the World of Atzilut, and the sefirot of the World of Atzilut have their root in Keter, and within Keter itself from the lower and external aspect - in Arich Anpin. Regarding the difference between the middot (emotional attributes) of Atzilut and their root in Arich, Chassidut brings two metaphors:

==== A. The Visible Flame Versus the Fire Within the Coal ====
'''1. The difference between the sefirot and their root:''' The fire in the coal is completely united with the coal, and has no "prior cause" besides the coal itself. In contrast, the fire on the coal does not stem directly from the coal itself but from the fire within it.

'''2. The existence of the sefirot from their root:''' When looking at the coal, it's not at all apparent that there is fire within it, but when bringing a straw close to it or blowing on it, a flame emerges. This concealment is called "concealment close to revelation," and this is the relationship between the sefirot as they exist in their root in Arich and their existence in Atzilut.

==== B. Written Letters Versus Engraved Letters ====
Just as engraved letters are one with the precious stone in which they are engraved, unlike written letters which are something separate (the ink is made from plant matter, and the parchment from animal), so too the sefirot as they exist in their root are completely united with Divinity, but as they exist in Atzilut they are "vessels" that limit the light clothed within them.

== The Investiture of Arich Anpin in Chochmah and Binah ==
Abba v'Imma is an acronym for "Father and Mother," which are Chochmah and Binah of Atzilut. The meaning of the "saying" is that the sefirot of Arich Anpin (its seven lower sefirot) invest themselves '''actually''' in Chochmah and Binah of Atzilut. This means that what Chochmah and Binah receive from the sefirot of Arich is in a manner of actual investiture and in a way of closeness. This is unlike what they (Chochmah and Binah) receive from higher levels, from which they merely "nurse" – which is in a way of distance.

The meaning of this "investiture" is that Chesed of Arich (which invests in Chochmah) is the root of the entire right column (ChaChaD - Chochmah, Chesed, Netzach), while Gevurah of Arich (which invests in Binah) is the root of the entire left column (BaGaH - Binah, Gevurah, Hod).

== The Influence of Arich Anpin on the Middot ==
Unlike Chochmah and Binah (in which Arich Anpin "clothes itself" internally), it influences the middot only in an external manner. The source for this concept is stated in Etz Chaim that one strand of hair of Arich Anpin strikes the back of Zeir Anpin, and through this the Da'at of Zeir Anpin divides into Chesed and Gevurah. This means that the influence of Arich Anpin on Zeir Anpin (the middot) is in the manner of "back" (and in Kabbalistic terminology is called "unification of back to back").

Chassidic teachings explain this through an analogy from the human soul ("from my flesh I shall perceive G-d"): In the human soul, "Arich Anpin" is the level of "will" and "Zeir Anpin" refers to the middot (love of G-d and fear of Him). In order for the "natural" love and fear (with which a person is born) to grow, and for "intellectual" love and fear to be born within him, there is a need for a power that transcends intellect. This means that a person has the ability to arouse within himself a love and fear more elevated than they are in their natural state, even '''without''' studying and delving and having something to contemplate – and this is through the power of "will" embedded in the depths of his soul (the level of "Arich Anpin" within him). And this arousal '''is''' the introduction that gives him the power and ability to reach intellectual love and fear in an internal and true manner.

== The Circles of Arich ==
The sefirot of Arich Anpin differ in their essence and in their configuration from the sefirot of Atzilut. The light of Atzilut is "filling", and comes in the configuration of "straightness" (the level of each sefirah is lower than the one that "gave birth" to it, and therefore they are configured in a straight line one beneath the other). In contrast, the light of Arich Anpin is "encompassing", and comes in the configuration of "circles".

The significance of this is that on one hand, "Arich Anpin" encompasses and surrounds all of the order of hishtalshelut (the worlds of ABYA) at once from their head to their feet, but on the other hand it is only a "will" for creation - and is not a root and source for actual creation.

This is similar to a person's will. When a person wants to build a house (for example): on one hand, his will encompasses the entire form of the house, its floors, the shape and size of the rooms, the furniture he wants in it, etc. But on the other hand, the will itself cannot build a house... for that, there is a need for Chochmah and Binah, middot and action.

== Its Significance in the Human Soul ==
Just as in the worlds, the significance of Arich Anpin is the '''will''' for the creation of worlds (as above), so too in the soul it is the level of will. In the soul there are "encompassing" and "internal" powers, and will is one of the encompassing powers.

And the explanation of this matter: The internal powers are limited to a specific organ, but will is not so, rather it is found in all organs equally. This is sensibly evident, for as soon as a will arises in a person to move his hand, it moves immediately without any delay at all (that is, it is sensibly evident that there is no need for the will to travel from the head to the hand, and the reason for this is because the will is simultaneously present in the head and the hand equally).

==See also==
* [[Atik Yomin]]

[[Category:Arich Anpin]]
[[he:אריך אנפין]]

V'Chatah

2025-07-29T04:01:27Z

ר.ז.:

{{thirteen attributes of mercy}}
'''V'Chatah''' is the twelfth repair of the thirteen repairs of the beard ([[tikunei dikna]]), which are [[the thirteen attributes of mercy]] of [[Arich Anpin]].

== Its Meaning ==
It is explained that the name "[[Elokim]]" is alluded to in the thirteen attributes of mercy in the following manner: [[The letters Alef]] and [[The letters Lamed|Lamed]] constitute the first attribute "E-l" and they allude to the "narrowness of the beard," when the influence is narrow and not yet broad. The words "v'rav chesed" (and abundant in kindness) correspond to the name Yud-Hey, and allude to the two sides of the beard. The word "v'chatah" (and sin) alludes to the letter Mem.

This repair corresponds to the aspect of [[Sefiras HaMalchus|Malchut]].

[[Category:thirteen attributes of mercy]]
[[he:וחטאה]]

Yemos Hamoshiach

2025-07-29T03:28:21Z

ר.ז.: /* Changing Nature in the Days of Moshiach */

{{Redirect|Yemos Hamoshiach}}
[[File:ימות המשיח. ציורו של האמן מיכאל שוורץ.jpg|thumb]]
[[File:בית המקדש השלישי.jpeg|thumb]]
'''Yemos HaMoshiach''' ('''The Days of Moshiach''') is a general term for the period when a [[king]] from the House of [[King David|David]] will come, redeem [[the Jewish people]] and the entire world, build [[The Third Temple|the Beis HaMikdash]] in [[Yerushalayim]], gather all Jews to [[Eretz Yisroel]], and restore the kingdom of David. The savior is called [[Melech HaMashiach|Melech HaMoshiach]] (King Messiah) based on the custom of anointing kings with the anointing oil. In the sources, additional events are mentioned that will occur during Yemos HaMoshiach, such as the announcement of redemption by [[Eliyahu HaNavi]], [[the war of Gog and Magog]], and [[Techiyas HaMeisim]] (resurrection of the dead). Some will occur before the coming of Moshiach, some after or during his coming, but it is not clear exactly when and how this will happen.

== Definition of the Time and Its Source ==
Yemos HaMoshiach is the time of the future redemption that will come through the redeemer called "Moshiach." During this time, the exile will end and the subjugation of Israel will be abolished, and the kingdom of the House of David will be restored to its former glory, and the Beis HaMikdash will be built. In halacha, Yemos HaMoshiach is mentioned regarding the time when the fulfillment of [[Mitzvah|mitzvos]] will be complete, because all the laws that only apply when the Beis HaMikdash exists, or when all inhabitants of Eretz Yisroel are in it, and were suspended during the exile, will return to practice (and some will have their laws changed, through special teachings).

The prophecy about this time is written in the Torah regarding the redemption of Israel and the ingathering of the dispersed of Israel:<blockquote>"And Hashem your G-d will return your captivity and have mercy on you, and will return and gather you from all the peoples, where Hashem your G-d has scattered you. If your outcasts be at the ends of the heavens, from there will Hashem your G-d gather you, and from there will He take you. And Hashem your G-d will bring you into the land which your fathers possessed, and you shall possess it; and He will do you good, and multiply you above your fathers." — [[Devarim]] 30:3-5</blockquote>Also regarding the return of kingship, the [[prophecy]] is found in the Torah in the prophecy of [[Moshe Rabbeinu]]. In Parshas Balaam, he prophesied that in the future a king will arise who will lead the Jewish people and rule over all nations:<blockquote>"I shall see him, but not now; I shall behold him, but not nigh; there shall step forth a [[star]] out of Yaakov, and a scepter shall rise out of Israel, and shall smite through the corners of Moav, and break down all the sons of Shes. And Edom shall be a possession, Seir also shall be a possession of his enemies; while Israel does valiantly." — [[Bamidbar]] 24:17-18</blockquote>Although Yemos HaMoshiach themselves are not Techiyas HaMeisim. Sometimes in the Torah Yemos HaMoshiach are mentioned together with Techiyas HaMeisim, thus they interpreted the verse: "And the Tirshasa said to them that they should not eat of the most holy things, till there stood up a [[kohen]] with [[Urim and Tummim]]," "which is like a person saying to his friend until the dead are resurrected and [[Moshiach ben David]] comes." Similarly, Yemos HaMoshiach are sometimes referred to as "[[Olam Haba - The World to Come|Olam Haba]]" (the World to Come), or are mentioned in contrast to [[Olam Hazeh]] (this world), or in contrast to Olam Haba. Sometimes Yemos HaMoshiach are called by the term "L'asid Lavo" (in the future to come), and sometimes this title is said about the time after Yemos HaMoshiach.

== Changing Nature in the Days of Moshiach ==
The belief in the Days of Moshiach is that of a good and perfect future, supernatural or almost supernatural, which will come after a turbulent period of revolutions in the world. There exists a disagreement between several poskim and commentators in defining the state of the Days of Moshiach as a natural or supernatural event. Part of the discussion in the definition also revolves around certain details about the figure of Moshiach and the events surrounding his coming, which are also disputed as to whether they will occur naturally or miraculously.

[[The Rambam]] believes in his book that there will be no change in the world's natural order, and these are his words:<blockquote>"One should not think that in the Days of Moshiach anything from the natural order of the world will be nullified, or that there will be any innovation in the act of Creation, rather the world will continue according to its natural order. And that which is stated in Isaiah 'The wolf will dwell with the lamb, and the leopard will lie down with the young goat' is a metaphor and riddle. The meaning is that Israel will dwell securely with the wicked gentiles who are compared to wolves and leopards, as it is said 'a wolf from the plains will plunder them and a leopard watches over their cities,' and they will all return to the true religion and will not steal or destroy, but will eat permissible food peacefully with Israel, as it is said 'and the lion, like cattle, will eat straw.' Similarly, all such statements regarding Moshiach are metaphors, and in the Days of King Moshiach everyone will know what each metaphor was referring to and what they hinted at. The Sages said: There is no difference between this world and the Days of Moshiach except for the subjugation to other kingdoms alone."</blockquote>[[The Raavad]] challenged the Rambam, based on the verse "I will rid the land of wild beasts" which indicates a change in the world's nature, and therefore according to his approach, there will be a change in the world's nature in the Days of Moshiach.

[[The Radbaz]] distinguished between the Land of Israel and other lands, from the verse "They will not harm or destroy on all My holy mountain, for the earth will be filled". He learned that in the Land of Israel there will be a change in the world's nature, but not abroad.

Rabbi Meir Gabai wrote in his book Avodat HaKodesh that the state of the world in the Days of Moshiach will be as it was during the six days of Creation.

The Rambam also describes the world in this period:<blockquote>"And in that time there will be neither famine nor war, neither jealousy nor competition. For good things will flow in abundance and all delicacies will be as common as dust. The occupation of the entire world will be solely to know Hashem. Therefore, the Jews will be great sages and know the hidden matters, and they will attain knowledge of their Creator according to the capacity of man, as it is stated 'For the earth will be filled with the knowledge of Hashem as the waters cover the sea.'"</blockquote>

====== Two General Periods ======
However, the Rebbe explains that in truth, even those who hold that there will be no change in the world's nature, even according to them this will only be in the first period. While in the second period of the Days of Moshiach, there will be drastic changes, the main one being the resurrection of the dead, and likewise in Iggeret Teiman the Rambam writes that Moshiach performs signs and wonders, referring to the second period of the Days of Moshiach, after the period of "the world continues according to its natural order." But even in the first period, several prophecies will be fulfilled, such as non-fruit bearing trees in the Land of Israel producing fruit.

The Rebbe explains that the first period is not necessary, and it depends on the actions of the Jewish people: if they are in a state of "they merited," the second period will arrive immediately.

Therefore, the second period must also come, since in the first period the Jewish people will fulfill Torah and mitzvot completely, and will reach a state of "they merited" - and then they will merit the second period.

Based on the innovation that there are two periods in the Days of Moshiach, the Rebbe resolves many contradictory Gemaras and Midrashim, for example, whether the Temple will be built by human hands or by Heaven, and more.

Although the Rambam did not explicitly write about the second period in his book, the Rebbe finds a hint to this in the final law, where in the last two chapters the Rambam speaks about the complete knowledge of the Creator that will exist in the future from the human perspective, but that the world itself will be completely nullified to Hashem, this will only be in the second period. And to this the Rambam alludes in the final law, that from the world's own perspective there will not be relevant hunger or war, and therefore the nature of the world is to know Hashem, because "the earth will be filled with the knowledge of Hashem as the waters cover the sea," meaning the world becomes covered and nullified from its existence through the revelation of G-dliness that will be then.

====== Two Periods in the Revelation of Godliness ======
Expanded concepts – '''[[Techiyat HaMeytim - Resurrection of the Dead|Techiyat HaMeitim (Resurrection of the Dead)]], [[Olam Haba - The World to Come|Olam Haba (World to Come)]], [[Dirah B'tachtonim|Dirah BaTachtonim (Dwelling in the Lower Realms)]].'''

There are differences between the revelations that will be revealed in the first period and the revelations in the second period:

* In the nullification effect they will have on the world:

There are two ways in which Godliness is revealed in the world: a) The world exists as a reality unto itself without connection to Godliness, except that we have refined this reality and Godliness is revealed throughout the world. However, the world still remains a reality unto itself. b) It is revealed that the world is not a reality unto itself at all, and its entire creation was only for the sake of Godliness.

This is the difference between the two periods: In the first period, there will only be a revelation of Godliness in the world with no existence opposing Godliness. However, the world will still remain a reality unto itself, and therefore "the world will continue according to its natural order." In contrast, in the second period, the inner essence of the world will be revealed—that the world was only created for the revelation of Hashem, and consequently, the world is not a reality unto itself at all. As a result, the world will not remain as an independent reality; it will be nullified from its existence, and there will be a "change in the natural order of the world."

* In how created beings perceive these revelations, and consequently in the degree to which these revelations become integrated with the world:

In the first period, the revelation of Godliness will be in the form of seeing—but through intellectual vision. In contrast, in the second period, the revelation will be in the form of tangible, physical sight.

The explanation is: Even when revelation comes through seeing, as long as it is only intellectual vision, it does not become one with the person. The proof: if someone raises objections to a particular understanding, this understanding will be weakened for the person. Therefore, in the first period, when the revelation will be through intellectual vision—meaning an understanding that does not become one with the person or become his actual reality—the world's reality will still not change, and "the world will continue according to its natural order."

In contrast, in the second period, it will be in the form of tangible sight, and when a person sees something with his eyes, no questions will change the truth of the matter for him because it has truly become one with the person and has become part of the person's reality. Thus, when this is the level of revelation that will exist in the world—the revelation penetrates and becomes one reality with the world, affects the world, and changes its parameters. Consequently, there will be a "change in the natural order of the world."

* In the level of revelation: The revelation in the first period is the revelation of the Infinite Light ([[Ohr Ein Sof]]) that shone before [[The First Tzimtzum|the Tzimtzum]] (contraction). In the second period, a new revelation will be revealed—the Essential Concealment (He'elem Ha'atzmi) that was not revealed even before the Tzimtzum.

== The Days of Moshiach in Chassidic Teachings ==

==== Dwelling in the Lower Realms ====
The Alter Rebbe writes in his [[Tanya]] that '''Yemot HaMoshiach''' (the Messianic Era) is not merely a period of reward payment as is commonly believed, but also the completion of a spiritual process occurring in the world. Therefore, it is the reason and purpose for which the world was created. And so he writes:<blockquote>"It is known that the Messianic Era, particularly when the dead will be resurrected, is the ultimate purpose and perfection of the creation of this world, for which it was created in the first place." — Tanya Chapter 36</blockquote>The [[Talmud|Talmudic]] statement: "[[Rabbi Yochanan]] said the world was created only for Moshiach" can serve as an earlier source for this idea.

The process leading to the Messianic Era, explains the Alter Rebbe, is gradual. Our material world, where spiritual darkness prevails causing the Creator's lack of feeling "at home" so to speak, will be adapted to become a "dwelling" worthy for G-d to dwell in. This is like the upper-spiritual world where all angels and souls recognize the divine reality and behave according to G-d's will, therefore there He feels "at home" since no one acts against His will.

==== The Importance of Mitzvot Versus Torah ====
During [[Galus (Exile)|exile]], it was established in the Talmud that Torah study is more important than performing a mitzvah in cases where the mitzvah is not specifically incumbent upon him and can be performed by others: "Once [[Rabbi Tarfon]] and the Elders were reclining in the upper chamber of Beit Natzeh in [[Lod]]. This question was asked before them: Is [[study]] greater or [[Action (Levush)|action]] greater? Rabbi Tarfon answered saying: Action is greater. [[Rabbi Akiva]] answered saying: Study is greater. Everyone answered and said: Study is greater - for it leads to action." Meaning: Study is more important because without it we would not know how to fulfill the mitzvot.

The Alter Rebbe innovates that "all this is specifically now. But in the future to come, it will be reversed - the mitzvot will be higher than Torah, and action will be greater than study." The explanation for this change is deep and lengthy, but in essence: Torah study and mitzvah observance are meant to connect a person to the divine will and wisdom. When a person studies Torah, he connects to holiness through his intellect and understanding, and when a person performs mitzvot - his connection is through his power of action.

The power of understanding is a much more internal and valuable faculty than the power of action, and therefore when a person connects to holiness through it - the connection is deeper and higher. This is the inner meaning of the determination "study is greater": learning creates a more important and elevated connection. However, in the future, the soul level that motivates a Jew to perform mitzvot with complete acceptance of the yoke will be revealed - a level that is more internal than the power of understanding. For the soul's movement to obey unquestioningly and meticulously every divine command, even without understanding its logic - stems from the essence of the Jewish soul being connected to the Holy One, blessed be He, Himself in a uniquely wonderful way that has no equal. Today, indeed, this attachment is hidden and concealed - but in the future it will be revealed in all its glory, and then the importance of "action" will be elevated above "study."

== Understanding Torah in the Days of Moshiach ==
Understanding the Torah in the Days of Moshiach will also depend on levels. The Rebbe proves this from what is said about the future: "They shall all know Me, from the smallest of them to the greatest of them" (Jeremiah 31:33). This proves that even then there will be those called "small" in knowledge and those called "great."

However, of course, the "small ones" will be called so only relative to the great ones of that time. But compared to the Torah scholars of today, even the smallest among them will be incomparably "great," because then even the simplest Jews will rise to enormous levels of Torah knowledge.

(A similar example that smallness is a relative definition can be brought from what is described in [[Masekhet Shabbos|Tractate Shabbat]] (3b), that even giants in Torah can be in a given state "too small" to discuss certain tractates, and then it is better to turn to rabbis who master them better than they do.)

However, one might question from the first part of the mentioned verse: "No longer will they teach one another or say to each other" - which means that everyone will know the Torah well and will not need the help of others.

The Rebbe responds that only "Him" - the Holy One, blessed be He, Himself - everyone will grasp and recognize to the same extent. But in general knowledge of Torah, there will indeed be small and great, and the small will need to be helped by the great. In another way, the Rebbe explains that at lower levels of knowledge of Hashem in the Days of Moshiach, they will not need learning from another, but to rise to higher levels, they will be helped with assistance from the Rav.

Regarding assistance and help in understanding the Torah, it is interesting to note the Rebbe's conclusion regarding authors of books from among the great Jewish scholars, based on the words of [[Rabbi Yonatan Eybeschutz]]: "The spirit of Hashem stirred within them to direct their tongue to halacha without the writer's intention, and Hashem's desire succeeded through them." From these words it emerges that there can be true subtleties of understanding in the works of great Jewish scholars that the authors themselves are not aware of, and others, greater than they, will reveal these to them! And just as, for example, in the written Torah there are matters that even [[Moshe Rabbeinu|Moses]] himself needs help from the Holy One, blessed be He, to understand. The Rebbe connects this fact to the idea that Moshiach will teach Torah to all of Israel, including Moses and the Patriarchs.

==== The Learning Format in the Days of Moshiach ====
Expanded entry – [[Moshiach's Torah - Torosoh Shel Moshiach|Moshiach's Torah]]

The learning format in the Days of Moshiach will be different from learning during exile. The physical eyes will be refined and will absorb intellectual concepts through sight, thus drastically shortening learning time, and all students learning from King Moshiach will be able to learn the material simultaneously with uniformity.

Evidence of such learning in the past was told by [[the Arizal]]. It happened to him one [[Shabbos|Shabbat]] that during a half-hour [[sleep]], he received supernal Torah secrets from above that would require [[sixty]] or [[eighty]] years to reveal through [[Dibbur|speech]] or writing.

== See Also ==
* [[Ikvata D'Meshicha]]
* [[Prayer in the Time of Moshiach|Prayer in the Days of Moshiach]]
* [[Mount Sinai in the Days of Moshiach]]

== Further Reading ==

* Avraham Baruch Yitzchak Gerlitzky, The Days of Moshiach in Halacha - Studies and clarifications on the topics of Redemption and the Days of Moshiach according to Halacha, 5768 (2008).
* Menachem Ziegelboim, To Truly Believe that the Redemption Will Happen Today, Beit Moshiach Weekly, Issue 1356 pages 14-18 (5783/2023)

=== External Links ===

* Rambam - '''The Laws of Kings and Their Wars Chapter 11 Law 1 and onward. Explanation and details of the laws of King Moshiach and the Messianic Era according to Halacha.'''
* Addition to Chapter 36 by Rabbi Chaim Levi Yitzchak Ginzburg, Pnini HaTanya website
* Rabbi Sandy Wilschansky, '''Two Periods in the Days of Moshiach • The Purpose of Moshiach'''
* All articles on the topic of Geulah and Moshiach on the Geulah website
* These are the proofs for the existence of Moshiach and the coming of the Geulah on the Geulah website
* All information about: Ingathering of the Exiles on the Geulah website
* Study / The Role of King Moshiach on the Geulah website
* Money on trees? It's a reality! on the Geulah website
* The Revolution of Geulah: How our lives will change forever on the Geulah website
* Prophecies of Geulah - Literal or metaphorical? on the Geulah website
* The innovations that will occur in the Geulah in the realm of vegetation on the Geulah website
* Death - The expiration date on the Geulah website
* Are we close to eliminating gender separation in public spaces? on the Geulah website
* Stones in service of Moshiach on the Geulah website
* Laughing in the streets of Jerusalem on the Geulah website

[[category:Moshiach topics]]
[[he:ימות המשיח]]

Yemos Hamoshiach

2025-07-29T03:22:54Z

ר.ז.: /* See Also */

{{Redirect|Yemos Hamoshiach}}
[[File:ימות המשיח. ציורו של האמן מיכאל שוורץ.jpg|thumb]]
[[File:בית המקדש השלישי.jpeg|thumb]]
'''Yemos HaMoshiach''' ('''The Days of Moshiach''') is a general term for the period when a [[king]] from the House of [[King David|David]] will come, redeem [[the Jewish people]] and the entire world, build [[The Third Temple|the Beis HaMikdash]] in [[Yerushalayim]], gather all Jews to [[Eretz Yisroel]], and restore the kingdom of David. The savior is called [[Melech HaMashiach|Melech HaMoshiach]] (King Messiah) based on the custom of anointing kings with the anointing oil. In the sources, additional events are mentioned that will occur during Yemos HaMoshiach, such as the announcement of redemption by [[Eliyahu HaNavi]], [[the war of Gog and Magog]], and [[Techiyas HaMeisim]] (resurrection of the dead). Some will occur before the coming of Moshiach, some after or during his coming, but it is not clear exactly when and how this will happen.

== Definition of the Time and Its Source ==
Yemos HaMoshiach is the time of the future redemption that will come through the redeemer called "Moshiach." During this time, the exile will end and the subjugation of Israel will be abolished, and the kingdom of the House of David will be restored to its former glory, and the Beis HaMikdash will be built. In halacha, Yemos HaMoshiach is mentioned regarding the time when the fulfillment of [[Mitzvah|mitzvos]] will be complete, because all the laws that only apply when the Beis HaMikdash exists, or when all inhabitants of Eretz Yisroel are in it, and were suspended during the exile, will return to practice (and some will have their laws changed, through special teachings).

The prophecy about this time is written in the Torah regarding the redemption of Israel and the ingathering of the dispersed of Israel:<blockquote>"And Hashem your G-d will return your captivity and have mercy on you, and will return and gather you from all the peoples, where Hashem your G-d has scattered you. If your outcasts be at the ends of the heavens, from there will Hashem your G-d gather you, and from there will He take you. And Hashem your G-d will bring you into the land which your fathers possessed, and you shall possess it; and He will do you good, and multiply you above your fathers." — [[Devarim]] 30:3-5</blockquote>Also regarding the return of kingship, the [[prophecy]] is found in the Torah in the prophecy of [[Moshe Rabbeinu]]. In Parshas Balaam, he prophesied that in the future a king will arise who will lead the Jewish people and rule over all nations:<blockquote>"I shall see him, but not now; I shall behold him, but not nigh; there shall step forth a [[star]] out of Yaakov, and a scepter shall rise out of Israel, and shall smite through the corners of Moav, and break down all the sons of Shes. And Edom shall be a possession, Seir also shall be a possession of his enemies; while Israel does valiantly." — [[Bamidbar]] 24:17-18</blockquote>Although Yemos HaMoshiach themselves are not Techiyas HaMeisim. Sometimes in the Torah Yemos HaMoshiach are mentioned together with Techiyas HaMeisim, thus they interpreted the verse: "And the Tirshasa said to them that they should not eat of the most holy things, till there stood up a kohen with Urim and with Tummim," "which is like a person saying to his friend until the dead are resurrected and Moshiach ben David comes." Similarly, Yemos HaMoshiach are sometimes referred to as "[[Olam Haba - The World to Come|Olam Haba]]" (the World to Come), or are mentioned in contrast to Olam Hazeh (this world), or in contrast to Olam Haba. Sometimes Yemos HaMoshiach are called by the term "L'asid Lavo" (in the future to come), and sometimes this title is said about the time after Yemos HaMoshiach.

== Changing Nature in the Days of Moshiach ==
The belief in the Days of Moshiach is that of a good and perfect future, supernatural or almost supernatural, which will come after a turbulent period of revolutions in the world. There exists a disagreement between several poskim and commentators in defining the state of the Days of Moshiach as a natural or supernatural event. Part of the discussion in the definition also revolves around certain details about the figure of Moshiach and the events surrounding his coming, which are also disputed as to whether they will occur naturally or miraculously.

[[The Rambam]] believes in his book that there will be no change in the world's natural order, and these are his words:<blockquote>"One should not think that in the Days of Moshiach anything from the natural order of the world will be nullified, or that there will be any innovation in the act of Creation, rather the world will continue according to its natural order. And that which is stated in Isaiah 'The wolf will dwell with the lamb, and the leopard will lie down with the young goat' is a metaphor and riddle. The meaning is that Israel will dwell securely with the wicked gentiles who are compared to wolves and leopards, as it is said 'a wolf from the plains will plunder them and a leopard watches over their cities,' and they will all return to the true religion and will not steal or destroy, but will eat permissible food peacefully with Israel, as it is said 'and the lion, like cattle, will eat straw.' Similarly, all such statements regarding Moshiach are metaphors, and in the Days of King Moshiach everyone will know what each metaphor was referring to and what they hinted at. The Sages said: There is no difference between this world and the Days of Moshiach except for the subjugation to other kingdoms alone."</blockquote>[[The Raavad]] challenged the Rambam, based on the verse "I will rid the land of wild beasts" which indicates a change in the world's nature, and therefore according to his approach, there will be a change in the world's nature in the Days of Moshiach.

[[The Radbaz]] distinguished between the Land of Israel and other lands, from the verse "They will not harm or destroy on all My holy mountain, for the earth will be filled". He learned that in the Land of Israel there will be a change in the world's nature, but not abroad.

Rabbi Meir Gabai wrote in his book Avodat HaKodesh that the state of the world in the Days of Moshiach will be as it was during the six days of Creation.

The Rambam also describes the world in this period:<blockquote>"And in that time there will be neither famine nor war, neither jealousy nor competition. For good things will flow in abundance and all delicacies will be as common as dust. The occupation of the entire world will be solely to know Hashem. Therefore, the Jews will be great sages and know the hidden matters, and they will attain knowledge of their Creator according to the capacity of man, as it is stated 'For the earth will be filled with the knowledge of Hashem as the waters cover the sea.'"</blockquote>

====== Two General Periods ======
However, the Rebbe explains that in truth, even those who hold that there will be no change in the world's nature, even according to them this will only be in the first period. While in the second period of the Days of Moshiach, there will be drastic changes, the main one being the resurrection of the dead, and likewise in Iggeret Teiman the Rambam writes that Moshiach performs signs and wonders, referring to the second period of the Days of Moshiach, after the period of "the world continues according to its natural order." But even in the first period, several prophecies will be fulfilled, such as non-fruit bearing trees in the Land of Israel producing fruit.

The Rebbe explains that the first period is not necessary, and it depends on the actions of the Jewish people: if they are in a state of "they merited," the second period will arrive immediately.

Therefore, the second period must also come, since in the first period the Jewish people will fulfill Torah and mitzvot completely, and will reach a state of "they merited" - and then they will merit the second period.

Based on the innovation that there are two periods in the Days of Moshiach, the Rebbe resolves many contradictory Gemaras and Midrashim, for example, whether the Temple will be built by human hands or by Heaven, and more.

Although the Rambam did not explicitly write about the second period in his book, the Rebbe finds a hint to this in the final law, where in the last two chapters the Rambam speaks about the complete knowledge of the Creator that will exist in the future from the human perspective, but that the world itself will be completely nullified to Hashem, this will only be in the second period. And to this the Rambam alludes in the final law, that from the world's own perspective there will not be relevant hunger or war, and therefore the nature of the world is to know Hashem, because "the earth will be filled with the knowledge of Hashem as the waters cover the sea," meaning the world becomes covered and nullified from its existence through the revelation of G-dliness that will be then.

====== Two Periods in the Revelation of Godliness ======
Expanded concepts – '''[[Techiyat HaMeytim - Resurrection of the Dead|Techiyat HaMeitim (Resurrection of the Dead)]], [[Olam Haba - The World to Come|Olam Haba (World to Come)]], [[Dirah B'tachtonim|Dirah BaTachtonim (Dwelling in the Lower Realms)]].'''

There are differences between the revelations that will be revealed in the first period and the revelations in the second period:

* In the nullification effect they will have on the world:

There are two ways in which Godliness is revealed in the world: a) The world exists as a reality unto itself without connection to Godliness, except that we have refined this reality and Godliness is revealed throughout the world. However, the world still remains a reality unto itself. b) It is revealed that the world is not a reality unto itself at all, and its entire creation was only for the sake of Godliness.

This is the difference between the two periods: In the first period, there will only be a revelation of Godliness in the world with no existence opposing Godliness. However, the world will still remain a reality unto itself, and therefore "the world will continue according to its natural order." In contrast, in the second period, the inner essence of the world will be revealed—that the world was only created for the revelation of Hashem, and consequently, the world is not a reality unto itself at all. As a result, the world will not remain as an independent reality; it will be nullified from its existence, and there will be a "change in the natural order of the world."

* In how created beings perceive these revelations, and consequently in the degree to which these revelations become integrated with the world:

In the first period, the revelation of Godliness will be in the form of seeing—but through intellectual vision. In contrast, in the second period, the revelation will be in the form of tangible, physical sight.

The explanation is: Even when revelation comes through seeing, as long as it is only intellectual vision, it does not become one with the person. The proof: if someone raises objections to a particular understanding, this understanding will be weakened for the person. Therefore, in the first period, when the revelation will be through intellectual vision—meaning an understanding that does not become one with the person or become his actual reality—the world's reality will still not change, and "the world will continue according to its natural order."

In contrast, in the second period, it will be in the form of tangible sight, and when a person sees something with his eyes, no questions will change the truth of the matter for him because it has truly become one with the person and has become part of the person's reality. Thus, when this is the level of revelation that will exist in the world—the revelation penetrates and becomes one reality with the world, affects the world, and changes its parameters. Consequently, there will be a "change in the natural order of the world."

* In the level of revelation: The revelation in the first period is the revelation of the Infinite Light ([[Ohr Ein Sof]]) that shone before [[The First Tzimtzum|the Tzimtzum]] (contraction). In the second period, a new revelation will be revealed—the Essential Concealment (He'elem Ha'atzmi) that was not revealed even before the Tzimtzum.

== The Days of Moshiach in Chassidic Teachings ==

==== Dwelling in the Lower Realms ====
The Alter Rebbe writes in his [[Tanya]] that '''Yemot HaMoshiach''' (the Messianic Era) is not merely a period of reward payment as is commonly believed, but also the completion of a spiritual process occurring in the world. Therefore, it is the reason and purpose for which the world was created. And so he writes:<blockquote>"It is known that the Messianic Era, particularly when the dead will be resurrected, is the ultimate purpose and perfection of the creation of this world, for which it was created in the first place." — Tanya Chapter 36</blockquote>The [[Talmud|Talmudic]] statement: "[[Rabbi Yochanan]] said the world was created only for Moshiach" can serve as an earlier source for this idea.

The process leading to the Messianic Era, explains the Alter Rebbe, is gradual. Our material world, where spiritual darkness prevails causing the Creator's lack of feeling "at home" so to speak, will be adapted to become a "dwelling" worthy for G-d to dwell in. This is like the upper-spiritual world where all angels and souls recognize the divine reality and behave according to G-d's will, therefore there He feels "at home" since no one acts against His will.

==== The Importance of Mitzvot Versus Torah ====
During [[Galus (Exile)|exile]], it was established in the Talmud that Torah study is more important than performing a mitzvah in cases where the mitzvah is not specifically incumbent upon him and can be performed by others: "Once [[Rabbi Tarfon]] and the Elders were reclining in the upper chamber of Beit Natzeh in [[Lod]]. This question was asked before them: Is [[study]] greater or [[Action (Levush)|action]] greater? Rabbi Tarfon answered saying: Action is greater. [[Rabbi Akiva]] answered saying: Study is greater. Everyone answered and said: Study is greater - for it leads to action." Meaning: Study is more important because without it we would not know how to fulfill the mitzvot.

The Alter Rebbe innovates that "all this is specifically now. But in the future to come, it will be reversed - the mitzvot will be higher than Torah, and action will be greater than study." The explanation for this change is deep and lengthy, but in essence: Torah study and mitzvah observance are meant to connect a person to the divine will and wisdom. When a person studies Torah, he connects to holiness through his intellect and understanding, and when a person performs mitzvot - his connection is through his power of action.

The power of understanding is a much more internal and valuable faculty than the power of action, and therefore when a person connects to holiness through it - the connection is deeper and higher. This is the inner meaning of the determination "study is greater": learning creates a more important and elevated connection. However, in the future, the soul level that motivates a Jew to perform mitzvot with complete acceptance of the yoke will be revealed - a level that is more internal than the power of understanding. For the soul's movement to obey unquestioningly and meticulously every divine command, even without understanding its logic - stems from the essence of the Jewish soul being connected to the Holy One, blessed be He, Himself in a uniquely wonderful way that has no equal. Today, indeed, this attachment is hidden and concealed - but in the future it will be revealed in all its glory, and then the importance of "action" will be elevated above "study."

== Understanding Torah in the Days of Moshiach ==
Understanding the Torah in the Days of Moshiach will also depend on levels. The Rebbe proves this from what is said about the future: "They shall all know Me, from the smallest of them to the greatest of them" (Jeremiah 31:33). This proves that even then there will be those called "small" in knowledge and those called "great."

However, of course, the "small ones" will be called so only relative to the great ones of that time. But compared to the Torah scholars of today, even the smallest among them will be incomparably "great," because then even the simplest Jews will rise to enormous levels of Torah knowledge.

(A similar example that smallness is a relative definition can be brought from what is described in [[Masekhet Shabbos|Tractate Shabbat]] (3b), that even giants in Torah can be in a given state "too small" to discuss certain tractates, and then it is better to turn to rabbis who master them better than they do.)

However, one might question from the first part of the mentioned verse: "No longer will they teach one another or say to each other" - which means that everyone will know the Torah well and will not need the help of others.

The Rebbe responds that only "Him" - the Holy One, blessed be He, Himself - everyone will grasp and recognize to the same extent. But in general knowledge of Torah, there will indeed be small and great, and the small will need to be helped by the great. In another way, the Rebbe explains that at lower levels of knowledge of Hashem in the Days of Moshiach, they will not need learning from another, but to rise to higher levels, they will be helped with assistance from the Rav.

Regarding assistance and help in understanding the Torah, it is interesting to note the Rebbe's conclusion regarding authors of books from among the great Jewish scholars, based on the words of [[Rabbi Yonatan Eybeschutz]]: "The spirit of Hashem stirred within them to direct their tongue to halacha without the writer's intention, and Hashem's desire succeeded through them." From these words it emerges that there can be true subtleties of understanding in the works of great Jewish scholars that the authors themselves are not aware of, and others, greater than they, will reveal these to them! And just as, for example, in the written Torah there are matters that even [[Moshe Rabbeinu|Moses]] himself needs help from the Holy One, blessed be He, to understand. The Rebbe connects this fact to the idea that Moshiach will teach Torah to all of Israel, including Moses and the Patriarchs.

==== The Learning Format in the Days of Moshiach ====
Expanded entry – [[Moshiach's Torah - Torosoh Shel Moshiach|Moshiach's Torah]]

The learning format in the Days of Moshiach will be different from learning during exile. The physical eyes will be refined and will absorb intellectual concepts through sight, thus drastically shortening learning time, and all students learning from King Moshiach will be able to learn the material simultaneously with uniformity.

Evidence of such learning in the past was told by [[the Arizal]]. It happened to him one [[Shabbos|Shabbat]] that during a half-hour [[sleep]], he received supernal Torah secrets from above that would require [[sixty]] or [[eighty]] years to reveal through [[Dibbur|speech]] or writing.

== See Also ==
* [[Ikvata D'Meshicha]]
* [[Prayer in the Time of Moshiach|Prayer in the Days of Moshiach]]
* [[Mount Sinai in the Days of Moshiach]]

== Further Reading ==

* Avraham Baruch Yitzchak Gerlitzky, The Days of Moshiach in Halacha - Studies and clarifications on the topics of Redemption and the Days of Moshiach according to Halacha, 5768 (2008).
* Menachem Ziegelboim, To Truly Believe that the Redemption Will Happen Today, Beit Moshiach Weekly, Issue 1356 pages 14-18 (5783/2023)

=== External Links ===

* Rambam - '''The Laws of Kings and Their Wars Chapter 11 Law 1 and onward. Explanation and details of the laws of King Moshiach and the Messianic Era according to Halacha.'''
* Addition to Chapter 36 by Rabbi Chaim Levi Yitzchak Ginzburg, Pnini HaTanya website
* Rabbi Sandy Wilschansky, '''Two Periods in the Days of Moshiach • The Purpose of Moshiach'''
* All articles on the topic of Geulah and Moshiach on the Geulah website
* These are the proofs for the existence of Moshiach and the coming of the Geulah on the Geulah website
* All information about: Ingathering of the Exiles on the Geulah website
* Study / The Role of King Moshiach on the Geulah website
* Money on trees? It's a reality! on the Geulah website
* The Revolution of Geulah: How our lives will change forever on the Geulah website
* Prophecies of Geulah - Literal or metaphorical? on the Geulah website
* The innovations that will occur in the Geulah in the realm of vegetation on the Geulah website
* Death - The expiration date on the Geulah website
* Are we close to eliminating gender separation in public spaces? on the Geulah website
* Stones in service of Moshiach on the Geulah website
* Laughing in the streets of Jerusalem on the Geulah website

[[category:Moshiach topics]]
[[he:ימות המשיח]]

Kabbalah

2025-07-28T19:53:23Z

ר.ז.: /* In the Period of the Rishonim */

[[File:תרשים עשר ספירות עם צבעים.jpg|thumb|Diagram of the Ten Sefirot, among the fundamental concepts in Kabbalah]]
Kabbalah is the secret part of Torah, also called Toras HaSod (the Secret Torah), Toras HaNistar (the Hidden Torah), or Pnimiyus HaTorah (the Inner Torah). Kabbalah deals with the relationship between Hakadosh Baruch Hu and the world, the order of spiritual worlds' descent, the Sefiros and angels, and explains the inner meaning of Torah verses and mitzvos. Kabbalah has a tremendous influence on Jewish spiritual life. Among other things, Kabbalah's influence is evident in halachos, customs, and the prayer text of most Jewish circles, as well as on the Chassidic movement and teachings, [[mussar]] literature, and more.

Throughout the generations, Kabbalah was studied by select individuals, and most Torah scholars did not engage in it. There are many reservations, both in halacha and in Kabbalah itself, about studying this Torah for those who are not spiritually worthy. The study of Kabbalah became more widespread in the time of the [[The Arizal|Arizal]], who wrote: "Specifically in these later generations, it is permitted and a mitzvah to reveal this wisdom."

[[Toras HaChassidus]], revealed by [[the Baal Shem Tov]], includes many foundations from Kabbalah, and many sections in Chassidic maamarim explain Kabbalistic concepts. However, the Chassidic leaders did not encourage systematic study of Kabbalah for the masses, but rather explained that through learning Chassidus one also fulfills the obligation to study Kabbalah, and moreover, this study ensures the learner won't err in understanding Kabbalistic concepts.

== History of Kabbalah ==
Throughout the generations, Kabbalah was transmitted, as its name implies, through receiving from person to person. Many Jewish leaders knew it, though we don't know about all of them, since engagement in these matters was kept secret. The first known book in Kabbalah is [[Sefer Yetzirah]], attributed to [[Avraham Avinu]] (though it may have been written down in later generations). Among the prophets, there are prophecies describing Hashem's glory that belong to the secret part of Torah, in the books of [[Yeshayahu]] and [[Yechezkel]], called [[Maaseh Merkavah]]. Chazal placed severe restrictions on engaging with these secrets, and even among the Tannaim and Amoraim, not all engaged with them.

==== In the Period of the Tannaim ====
There were several [[Tannaim]] known for engaging in [[Toras HaSod]]. Among them were Rabbi Nechunya ben Hakanah, to whom several works in Toras HaSod are attributed: Sefer Hakanah, Sefer HaBahir, Sefer HaPliah, and Sefer HaTemunah; as well as [[Rabbi Yishmael]] and [[Rabbi Akiva]], to whom Pirkei Heichalos and others are attributed. The central figure among the Tannaim who engaged in Toras HaSod was [[Rabbi Shimon bar Yochai]], who together with his son Rabbi Elazar and other Tannaim from his group composed the Zohar. This book was hidden for over a thousand years (though some Geonim and Rishonim may have known it), and was revealed in the first century of the sixth millennium by the Kabbalist Rabbi Moshe de Leon. Since its publication, the book became a foundational text of Kabbalah, and many Kabbalistic writings are based on it.

==== In the Period of the Rishonim ====
At the end of the Geonic period, Rabbi Aharon ben Shmuel HaNasi, a sage from Bavel who migrated to Italy, is known to have transmitted Toras HaSod to Italy. Rabbi Moshe ben Kalonymus received the secrets of Kabbalah from him, and after his family, the Kalonymus family, moved from Italy to Ashkenaz - a tradition of transmitting Toras HaSod developed among Ashkenazic scholars, up to [[Rabbi Shmuel HaChassid]] and his son Yehudah HaChassid, as well as Rabbi Elazar of Worms, the Rokeach, who established a circle of "Chassidim" who engaged in this Torah (now known as "Chassidei Ashkenaz").

Another circle of Kabbalists during the period of the Rishonim was in Provence. Among them, Rabbi Avraham ben David of Posquières (the Raavad of the Hasagos) was famous, who transmitted this Torah to his son, the Kabbalist Rabbi Yitzchak. Through Rabbi Yitzchak, who moved to Spain, Kabbalah was also transmitted there, and many Spanish scholars engaged in this wisdom. The most famous among them was the Ramban, as well as Rabbeinu Bachya ben Asher, Rabbi Peretz HaKohen author of "Maarechet HaElokut," the Rashba, and others.

The Rebbe Maharash told his son, the Rebbe Rashab, during one of their lessons in Moreh Nevuchim, that he had a tradition from rebbe to rebbe back to the Baal Shem Tov that the Rambam was a great Kabbalist, and the reason he didn't reveal this (even by hint, like Rashi) was because it was a dangerous time to reveal matters of Kabbalah even by hint

==== The Kabbalists of Tzfas ====
Kabbalah received extensive attention among the sages of [[Tzfas]] during the fourth century of the sixth millennium (the 1500s). Among the most famous were Rabbi Moshe Alshich, Rabbi Shlomo Alkabetz, and the Radbaz. During that period, [[The Ramak|Rabbi Moshe Cordovero, the Ramak]], lived and worked, teaching many students Kabbalah. In his great work [[Pardes Rimonim]], he organized the approaches of earlier Kabbalists, summarized and decided between them, and explained his approach to Kabbalah.
[[File:ציון האריזל.JPG|thumb|Gravesites of the great Kabbalists in the Tzfat cemetery: The holy Arizal Rabbi Isaac Luria, Rabbi Shlomo Alkabetz, Rabbi Moshe Cordovero, and Rabbi Yosef of Trani 'The Mabit']]
The greatest influence on the transmission of Kabbalah was [[The Ari|Rabbi Yitzchak Luria, the Arizal]], who moved from [[Egypt]] to Tzfas in 5330 (1570) and during the two years until his passing in 5332 (1572) established a group of students (called "the Arizal's cubs") to whom he transmitted his secrets. After his passing, his greatest student, Rabbi Chaim Vital, organized and arranged his teachings, and he is the primary writer of the Arizal's writings. The Arizal's system of Kabbalah spread throughout all Jewish communities and became the central approach to Kabbalah until today, among Sephardic Kabbalists, Lithuanian scholars, and Chassidim.
[[File:פרי עץ חיים.jpg|thumb|Title Page of 'Pri Etz Chaim' from the Writings of the Arizal, Dubrovna, 5564/1804]]
Despite the importance of the Ramak's Kabbalah and its great influence on Kabbalah until today, the Arizal's Kabbalah is the more primary approach. [[Rabbi Chaim Vital]] testified that after the passing of his teachers, the Ramak and the Arizal, the Ramak appeared to him and revealed that although both Kabbalistic approaches are true, nevertheless "my way is according to the simple understanding for beginners in Kabbalah wisdom, while your teacher's [the Arizal's] way is inner and primary, and even I now in heaven only study according to your teacher's way." In Chassidus it was explained that the difference between the approaches is that "the Ramak's Kabbalah deals with the Sefiros of Tohu (matters of Tohu within Tikkun itself), while the Arizal's Kabbalah deals with Tikkun"; the Ramak's Kabbalah is also true, but the Arizal's Kabbalah is absolute truth, and wherever Kabbalists disagree, the decision follows his approach.

== Study of Kabbalah ==
The study of Kabbalah differs from the study of the revealed Torah, since in studying the revealed Torah, one understands the essence of what they're learning, but in studying Kabbalah one only knows about the existence of the concepts being learned, but doesn't understand their essence. For this reason, studying Kabbalah is similar to studying Scripture, where one can also learn without understanding.

However, halachically it's ruled that studying Kabbalah counts as part of learning [[Gemara]], meaning learning that includes complete understanding and comprehension. The reason for this is that there are two ways of studying Kabbalah: when one learns just the main points concisely, or when one learns the concepts extensively with explanation. Learning in the first way is similar to learning Scripture, and the second to learning Gemara.

==== Restrictions on Studying Kabbalah ====
In [[Chazal]] there are restrictions on studying Pnimiyus HaTorah, and these restrictions were codified by the Rambam - that we don't teach Torah secrets except to one who has already learned much in the revealed Torah and has enough wisdom to grasp the secrets. However, these restrictions don't mean that the secret part of Torah itself is forbidden to study; the prohibition is only for people who due to their limited understanding cannot learn it. But this part itself is one of the parts of Torah and we are commanded to learn it just like any other part.

An additional caution in learning Kabbalah is not to study it independently, trying to understand things according to human logic, but only through receiving from a qualified person to person, or those who merit to receive things directly through revelations from [[Eliyahu hanovi|Eliyahu]] and the like.

Another caution is not to engage in practical Kabbalah. The Alter Rebbe spoke against those who engage in conjuring angels for supernatural power, since there's no benefit for avodas Hashem. The Alter Rebbe even testified that he never saw people engaging in this and never saw books about it, only heard that in earlier generations they would conjure angels.

[[The Rebbe]] did not deny the truth of practical Kabbalah matters like matchmaking compatibility and palm reading, but limited the way to acquire them to learning from a teacher and not self-study. The Rebbe denied the existence of a contemporary Kabbalist specializing in these matters, and even instructed to stay away from these matters and all matters of practical Kabbalah.

== Kabbalah and Chassidus ==
[[Toras HaChassidus]], which was revealed by [[the Baal Shem Tov]], includes many foundations from Kabbalah. Many Chassidic customs are based on Kabbalah, and the Chassidic prayer text follows the Arizal's version.

The Baal Shem Tov's teachings frequently quote from Kabbalah, especially from the Arizal's writings.

The Alter Rebbe's maamarim are mostly built on the simple meaning, with little Kabbalah (from Kabbalistic teachings found in books). The little that appears in his maamarim is understandable to those who have studied some Kabbalistic books, and their purpose in the maamarim is to add love and fear of Hashem to the learner.

In contrast, in [[the Mitteler Rebbe]]'s maamarim, Kabbalah is not quoted at all<ref>Accounts and Stories from the the Rebbe Rashab - Rabash p. 16</ref>.

When [[the Rebbe Maharash]] praised the maamarim of [[Reb Aizik of Homil]], he expressed that every one of Reb Aizik's analogies has a source in Kabbalah.

In 1947, when [[Tzvi Hirsh Fogelman|Rabbi Tzvi Hirsh Fogelman]] told the Rebbe about a Kabbalist specializing in face reading and palm reading, the Rebbe responded with surprise and noted that when a Chassidic young man meets a Kabbalist, the young man should ask the Kabbalist if he knows about the concepts of Atik and Arich, and about Chassidus. The Rebbe then told Rabbi Fogelman that the Frierdiker Rebbe dealt with such Kabbalists and practical Kabbalah, and the Rebbe also inquired about the address of the Kabbalist whom Rabbi Fogelman met.

Although [[Toras HaChassidus|Chassidus]] includes Kabbalah and is based on it, it doesn't come as a means to explain Kabbalah. [[The Rebbe Rashab]] expressed this in his saying: "The world thinks that Chassidus is a commentary on Kabbalah. This is a mistake; Kabbalah is a commentary on Chassidus." The Rebbe explained this, saying that the purpose of Chassidus is knowledge of G-dliness and it explains in every concept the connection with Hashem's essence, while Kabbalah explains each topic as it exists in its particular place in the order of descent - in Sefiros, etc. Therefore, Kabbalah is one of the four parts of PaRDeS Torah - the "Sod" (secret) part, while Chassidus isn't a particular part but rather the inner dimension of all four parts. Thus, Kabbalah is a commentary on Chassidus, not the reverse.

For this reason, Chassidus also deals with loftier matters than those in Kabbalah. As the Alter Rebbe said when Reb Zalman of Kornitz asked him to say Chassidus on Eitz Chaim: "Zalman asks me to say Chassidic discourses on Eitz Chaim. What does Eitz Chaim deal with? With the order of descent, but we, thank G-d, deal with far higher matters." Similarly, when beginning to say Chassidus, the Alter Rebbe would say: "Kabbalah is names and revelations [of Hashem], but Chassidus is 'we will rejoice and be glad in You' - in the Essence."

At the same time, unlike Kabbalah which explains the virtues effected in the upper worlds through man's service, Chassidus specifically explains the virtue found in physical matters and service in this physical world.

One of Chassidus's additions to Kabbalah is the concept of G-d's unity, which is explained and elucidated in Chassidus but doesn't appear in Kabbalah

==== Learning Kabbalah Through Learning Chassidus ====
In the revelation of Chassidus, the possibility emerged for every Jew to study the inner part of Torah as in Kabbalah, but without the restrictions that apply to this study. Therefore, in our generation, the obligation to study Pnimiyus HaTorah, and the fulfillment of the Arizal's words that in these generations it's a mitzvah to reveal Kabbalah wisdom, applies to studying Chassidus. In many of his letters, the Rebbe bases the obligation to study Chassidus on this halachic requirement and on these words of the Arizal<ref>See for example Igros Kodesh Volume 3, letter 510. Volume 7, letter 2150. Volume 15, letter 5702. And many others.</ref>.

Two explanations are given for why specifically in recent generations Chassidus was revealed, allowing the study of Pnimiyus HaTorah without the restrictions related to Kabbalah: a) Because of the increased darkness in these generations of the footsteps of Moshiach, there is a necessity for a special power from Torah to overcome the darkness and awaken in divine service. b) Because of the approaching arrival of Moshiach when the whole world will engage in knowledge of Hashem, and there is a need to prepare for this.

==== Restrictions on studying Kabbalah Even in Our Times ====
Even in our time, after the revelation of Chassidus, the restrictions on studying Kabbalah apply to those who don't learn it through Chassidus.

The Tzemach Tzedek brings that "the Baal Shem Tov commanded not to study Kabbalistic books, because one who doesn't know how to abstract the matters from their physicality becomes very materialistic through this study, when they give form in their poor understanding to G-dliness according to particular measures." This warning applies even today to those who study Kabbalah not according to Chassidus, but those who learn according to Chassidus are protected from this concern.

Similarly, one who learns according to Chassidus is also protected from the warning against learning Kabbalah through independent methods, since our Rebbeim received it person to person from the Baal Shem Tov who received from Achiya HaShiloni, and are qualified to explain Kabbalistic concepts, unlike learning through new approaches. For this reason, the Rebbe had reservations about learning the "Hasulam" commentary on the Zohar by Rabbi Yehuda Leib Ashlag, because "as heard, he paved his own path in studying Eitz Chaim and the Zohar, and we have only the king's highway of our leaders in Toras HaChassidus."

When Rabbi Yechezkel Ashlag passed before the Rebbe during dollar distribution and asked him to sign a proclamation that all Jewish people should study Kabbalah to bring the redemption - the Rebbe responded that it's accepted in Chabad that Chabad Chassidus is built on Kabbalistic foundations, but in a method of Chochmah, Binah, Daas, and therefore one who studies Chabad teachings also learns Kabbalah. When the Rav repeated his request, the Rebbe replied that as a grandson of the Alter Rebbe, he cannot sign a note saying one needs to study Kabbalah, as it might imply that one doesn't fulfill their obligation through Chabad teachings. When the Rav brought proof from the Alter Rebbe's language that writes "the Baal Shem Tov's words according to the Arizal's Kabbalah," suggesting that learning Chassidus isn't actually Kabbalah, the Rebbe responded that since the Alter Rebbe writes explicitly in another [[Igeres HaKodesh]], he couldn't have contradicted himself elsewhere.
[[File:האדמו"ר מאשלג.JPG|thumb|[[Yechezkel Ashlag|Rabbi Yechezkel Ashlag]] Discusses Learning Kabbalah with [[The Rebbe's House|the Rebbe]] During [[Dollars]] Distribution (30 Shevat 5750/1990)]]
Nevertheless, there were Chabad Chassidim in the past who also engaged directly in studying Kabbalah. Particularly known was the Gaon and Chassid [[Levi Yitzchak Schneerson|Rabbi Levi Yitzchak Schneerson]], the Rebbe's father (who wrote many books based on Kabbalah, of which only a few reached us). Also known as an expert in Kabbalah was [[Menachem Zev Greenglass|Rabbi Menachem Zev Greenglass]], who was a mashpia in [[Yeshivas Tomchei Temimim Montreal]], [[Canada]], and may he be separated for life, [[Yitzchak Ginsburgh|Rabbi Yitzchak Ginsburgh]], head of Od Yosef Chai Yeshiva.

== For Further Reading: ==
Menachem Bronfman, The Kabbalists and the Rebbe, Kfar Chabad Weekly Issue 1926 page 123

== External Links ==
* [https://www.chabad.org/kabbalah/default_cdo/jewish/Kabbalah-Online.htm Kabbalah-Online]

== References ==
[[he:תורת הקבלה]]

Peretz Mochkin

2025-07-28T16:52:04Z

ר.ז.:

[[File:הרבי נותן משקה לרש''ג' ברקע פרץ מוצ'קין.jpg|thumb|Reb Peretz Behind The Rebbe ]]
R' Peretz Mochkin served as a [[mashpia]] (spiritual mentor) for the Chabad community in [[Montreal]].

== Life History ==

==== Chassidic Childhood ====
R' Peretz Mochkin was born in 5654 (1894) in the town of Nevel to his father, Rabbi Yehuda Leib Mochkin.

Already by his [[bar mitzvah]] age, he had developed a Chassidic sensitivity of rejection toward "permitted desires." At age 15 (in 5669/1909), he went to study at "[[Yeshivas Tomchei Tmimim|Tomchei Tmimim]]" in Lubavitch. Due to his young age, R' Peretz initially studied at the yeshiva branch in Shchedrin, under the guidance of the renowned mashpia R' Shaul Dov Zislin. However, thanks to his innate Chassidic qualities, combined with his excellent talents and refined senses, R' Peretz did not require lengthy preparation: he was immediately drawn into the wellsprings of Torah and Chassidus that were opened before him at "Tomchei Tmimim."

During the "seven years of plenty" in which R' Peretz studied at Tomchei Tmimim in Lubavitch, he drew from the wellsprings of Chassidus in full "tubs," and indeed, R' Peretz had very broad and strong vessels to receive and receive without losing a drop. During his years in yeshiva, R' Peretz was not satisfied with "merely" exerting himself in the study of Chassidus and lengthy prayer. In secret, he also practiced various forms of "mortification" regarding eating and sleeping.
[[File:מוצקין, פרץ (13).jpg|thumb|Reb peretz in His Youth]]
In his final year studying at "Tomchei Tmimim," R' Peretz was sent by the administration to the yeshiva branch in the city of Romen, where the Chassid and mashpia "R' Itche der Matmid" resided during that period. While staying in Romen, R' Peretz lived with R' Yitzchak Matmid and became acquainted with his wondrous personality.

==== His Marriage ====
R' Peretz remained at "Tomchei Tmimim" until his marriage (in 5676/1916) to Mrs. Henya Chasha Hablin, daughter of the Chassidic shochet in the town of Semyonovka, R' Nachman Hablin, who was a cousin of the famous mashpia R' Zalman Hablin. After his marriage, R' Peretz lived in Semyonovka, the town where his father-in-law resided. The family's livelihood fell on his wife's shoulders, while he continued to engage in prayer and study. Nevertheless, his main occupation was the "spiritual livelihood" of the town's Jews—a purpose for which he even learned the craft of shechita (ritual slaughter).

R' Peretz lived with his family in Semyonovka for about eight or nine years, until 5685 (1925). There, four children were born to him.

==== The Simferopol Period ====
In 5685 (1925), R' Peretz moved with his family to the city of Simferopol, the central city in the Crimean Peninsula. During those years, many Jews settled in colonies around the city, and the Rebbe Rayatz sent R' Peretz to this region to maintain and revive the observance of Torah and mitzvos in the entire area. Officially, he took on the role of the town's shochet, but in practice, he had tremendous work strengthening the Judaism of the city's residents.
[[File:מוצקין, פרץ.jpeg|thumb|Reb Peretz]]
In 5687 (1927), R' Peretz fell seriously ill; he contracted a complicated form of "typhoid fever" (typhus). The illness lasted a long time, and during moments of crisis, his condition was critical. For many months, he lay in his sickbed, and for a period, he was even forced to be hospitalized in Simferopol. At times, it seemed he would not survive the illness.

During one of those critical moments, before being taken to the hospital, R' Peretz felt his strength fading, Heaven forbid, and he began to say farewell to his family members. R' Peretz uttered his parting words in a very weak voice—but what powerful words they were! They contained words of blessing and encouragement for the family, and a request and demand that they be wholesome Jews and true Chassidim. After finishing his words to his family, as weak as he was and as difficult as it was for him to utter a word, R' Peretz recited the "Viduy" (confession) from beginning to end. But even this was not enough for him: he continued and recited the text of the Thirteen "Ani Maamin" (principles of faith)... and afterward, he elaborated and strengthened the principles with "Ani Maamin" in all the Chabad Rebbes, detailing their names one after another. Eventually, R' Peretz managed to overcome his illness and recovered.
[[File:אלה תולדות פרץ מוצקין.jpg|thumb|The book 'Eleh Toldot Peretz' (These are the Chronicles of Peretz), 5775 (2015)]]
During R' Peretz's remarkable mission in Simferopol, he succeeded in bringing about three or four minyanim (groups of ten men) closer to Chabad.

==== Moving to Leningrad ====
During the fifth year of his mission in Simferopol, the position of city rabbi became vacant. One of the candidates for the position was a rabbi from Ukraine whose surname was Berger, a successful preacher and captivating speaker—but a bitter and fierce opponent. Such a person, R' Peretz understood, could be a serious stumbling block to the dissemination of Torah and Chassidus. R' Peretz therefore openly opposed his candidacy, and as was his habit, he did so in a loud and clear voice, without hiding or concealing himself. The flames of controversy erupted in full force, and unfortunately, the side supporting Rabbi Berger prevailed. Things reached such a point that one "enlightened" intellectual published in the newspaper "Stary Krim" that "Mochkin, a student of Schneersohn, attacked the rabbi (Berger) with insolent and insulting words."

When Berger was appointed as rabbi in Simferopol, a situation arose where R' Peretz could not remain there. Additionally, the slaughterhouse where R' Peretz served as a shochet was closed during that period. From all sides, there was no choice left, and at the beginning of 5691 (1931), R' Peretz relocated from Simferopol to Leningrad.

During World War II, R' Peretz and his family moved to Tashkent. There, he provided help and assistance to the war refugees who settled there.

During this period behind the Iron Curtain, his underground codename among the Chassidim was 'Achizerach.'

==== Outside Russia ====
In the 'Russian Exodus of 5706 (1946),' he smuggled across the border from Russia to Poland with two of his sons, and after wanderings, arrived at the Pocking displaced persons camp, from where he traveled to France.

In 5712 (1952), he received instructions from the Rebbe to become a mashpia for Anash (Chassidim) in Montreal, Canada.

For thirty years, he served as the mashpia of the Chabad community in Montreal.

In the final period of his life, he moved to Crown Heights, where he passed away on 21 Teves 5742 (1982).

== Eleh Toldot Peretz ==
The series '''Eleh Toldot Peretz''' which documents the life story of Rabbi Mochkin began with the direct instruction from the Rebbe to Rabbi Yehoshua Dubrawsky - through the Rebbe's secretary Rabbi Chodakov, to write the life history of Rabbi Peretz Mochkin, since writing his life story would be "good for the soul and good for the community, and whoever does so sooner is praiseworthy."

Due to various reasons, Rabbi Dubrawsky only began writing the series in 5763 (2003). Rabbi Asaf Chanoch Frumer translated it from Yiddish to Lashon Hakodesh (Hebrew) and published it in installments in the Beis Moshiach weekly magazine.

Due to Rabbi Dubrawsky's illness in 5768 (2008), the writing of the series was interrupted, and in 5775 (2015) its writing was completed by other Chabad writers, re-edited, and printed as a thick volume published by Kehot Publication Society of [[Kfar Chabad]].

== His Family ==

* His son, Rabbi Shmuel Mochkin.
* His son, Rabbi Chaim Yosef Mochkin, [[Crown Heights]].
* His son, Rabbi Leibel Mochkin - Mashpia in Crown Heights.
* His son, [[Shalom Dovber (Berel) Mochkin]] - Chairman of [[Tzeirei Agudas Chabad]] in [[Montreal]].
* His daughter, Mrs. Guta, wife of Rabbi Levi Yitzchak Shapiro - Secretary of the [[Beis Din Tzedek]] of Crown Heights.

== See Also ==

* [[Batracht Dem Mentsh (Consider the Person)]]

== Further Reading ==

* Yehoshua Dubrawsky, Series on the life of R' Peretz Mochkin in Beis Moshiach weekly. Reprinted in the book Eleh Toldot Peretz.
* Yosef Ashkenazi, Otzar HaChassidim - The personalities and Chassidic teachings of Chabad Mashpi'im throughout the world, published by Chazak, 5774 (2014)
* Zalman Ruderman, Book '''Chassidim Anshei Maaseh''' (Chassidim, Men of Deed), pp. 157-166.
* Toldot Chabad in Petersburg - Chapter 23

== External Links ==

* Menachem Mendel Mishulovin, [https://col.org.il/files/uploads/original/2023/05/645233a7c1758_1683108775.pdf '''Ne'ezarta BiGevurah''' (Girded with Strength), in 'Ki Karov' issue 113, Erev Parshat Emor 5783 (2023), in the series 'Mashpi'im L'Dorot' (Influencers for Generations)]
* Teshurah Mochkin-Kaplan, 26 Adar 5783 (2023) [https://www.teshura.com/teshurapdf/%D7%AA%D7%A9%D7%95%D7%A8%D7%94%20%D7%9E%D7%90%D7%A6%D7%A7%D7%99%D7%9F%20%D7%A7%D7%A4%D7%9C%D7%9F.pdf with additions to the book Eleh Toldot Peretz about R' Peretz Mochkin]
* [https://77012.blogspot.com/2024/01/blog-post_2.html '''The divine service of 'Iskafya' (self-restraint) of the distinguished Mashpia R' Peretz Mochkin''', on the website 'Lachluchiut Geulati' (Redemptive Moisture)]
[[Category:People from Montreal]]

[[he:פרץ מוצ'קין]]

Peretz Mochkin

2025-07-28T16:50:42Z

ר.ז.: /* See Also */

Library of Agudas Chassidei Chabad

2025-07-28T16:45:22Z

ר.ז.: /* The Rebbe's Collection */

[[File:ספריה.jpg|thumb|The Lubavitch Library (on the right) adjacent to the 770 building]]
the '''Library of Agudas Chassidei Chabad''' is among the most important Jewish libraries in the world. The library includes approximately 250,000 titles, mostly ancient and rare; of these approximately 200,000 books are in [[Hebrew]] and [[Yiddish]], and approximately 50,000 books are in other languages.

Located at the worldwide Chabad movement's headquarters - [[770 Eastern Parkway]], Brooklyn, NY.

The current chief librarian is [[Shalom DovBer Levin|Rabbi Shalom DovBer Levine]], preceded by [[Chaim Lieberman|Rabbi Chaim Lieberman]].

== History ==
Throughout the history of [[Chabad|Chabad Chassidus]], a collection of books and manuscripts existed at its center, in the possession of the Rebbe, leader of the movement.

The collection from the first generations of Chassidus barely survived. The vast majority of books and manuscripts were burned in the numerous fires that struck small towns in those days, or were lost in other vicissitudes of time. The main part of the current collection began to be gathered in the third generation of Chabad Chassidus, and expanded over the generations, until it became one of the most important Jewish libraries in the world, if not the most important.

From the first generation of Chabad Chassidus, we know of a list of about one hundred printed volumes that were taken for inspection from the home of [[The Alter Rebbe|the Alter Rebbe, Rabbi Schneur Zalman of Liadi]], during his imprisonment. These volumes were part of his books taken by them to determine whether they contained any material against the monarchy.

It's possible this was only a library of a few hundred books; but even this sum of hundreds of volumes was substantial in [[Russia]] of those days.

At the end of his life, there were two fires in the Alter Rebbe's house, one in 1810, when his handwritten composition of the [[Shulchan Aruch]] that he authored was also burned. The second occurred during the Napoleonic War when the Alter Rebbe left his home in Liadi in late 1812, and was forced to wander until his passing on 24 [[Tevet]] 5573 (1813).

His son, [[the Mitteler Rebbe]], his successor and the Rebbe of the second generation of Chabad, settled in the town of [[Lubavitch]] at the end of that year, built a house and a large synagogue there, with a library that included 611 volumes, arranged in four cabinets. This is reported in the record written after the search conducted at his house in 1826.

A large collection of books began to be built in the third generation - by [[the Tzemach Tzedek]], and grew from generation to generation.

This collection underwent many adventures and transformations: in fires that broke out in Lubavitch, a large part of it was burned. Part of the printed books of this collection passed to the heirs of the Tzemach Tzedek - after his passing, and to the heirs of [[the Rebbe Maharash]] - after his passing.

Most of the collection of printed books gathered by our Rebbes until [[World War I]] was confiscated by the Communist government, as will be described below. [[The Rebbe Rayatz]] began to build a new collection of printed books.

== Main Collections in the Library ==

* A collection of thousands of manuscript volumes; the vast majority are Chabad Chassidic writings, original holy manuscripts of Chabad Rebbes, or copies that Chassidim made for themselves.
* A large archive of letters and documents related to Chabad; including the enormous letter archive of the Rebbe Rayatz.
* A treasury of holy objects that remained as inheritance from Chabad Rebbes, as well as objects of all types that were given as gifts to the Rebbe during his years of leadership.
* A collection of photographs of Chassidim and Chabad activities that were sent to the Rebbe Rayatz during his leadership, and to the Rebbe during his years of leadership.
* A large archive of newspaper clippings related to the Chabad movement and to Judaism in general, as well as various departments of notices and publications that were sent to the Rebbe over the years.

A special team works regularly on the collection of manuscripts and archives, and based on them, books of discourses, talks and holy letters of Chabad Rebbes throughout the generations are edited and printed.

The book collection is open to researchers for study, and a detailed computerized catalog has been created for it. The general public has access to view the catalog on the library's website, as well as electronic copies (scans) of many of the books.

The library has an exhibition hall, where changing exhibitions display selected items from the treasury of objects, photographs, books and manuscripts.

== Schneersohn Collection ==
The Rebbe Rashab, the Rebbe of the fifth generation of Chabad, left Lubavitch during World War I, when the German army approached the area, and settled in the city of [[Rostov]] on the Don River. He left the book collection for safekeeping in a warehouse in [[Moscow]], in order to receive it back after the end of the war.

At the end of the war period, the Rebbe Rashab passed away in Rostov, and the leadership of Chabad passed to his son and successor, the Rebbe Rayatz, the Rebbe of the sixth generation of Chabad, who began to inquire about the status of the books in the warehouse and their return. However, at that time the Communist regime took power, the warehouses were nationalized, and the books were taken from there and placed in the public library in Moscow.

Over the years, the Rebbe Rayatz worked and endeavored to get the books back, but the Soviet government refused to return them.

When the first signs of a new era in Russia began in 5741 (1981), the Rebbe continued to work energetically for the redemption of this holy collection, and expressed that it was a matter of "pidyon shvuyim" (redemption of captives) of holy sparks found in exile in the hands of gentiles.

Currently, some of the books are located in the Jewish Museum in Moscow, which has received much criticism from Chabad Chassidim.

== The Rebbe Rayatz's Collection ==
At the same time that the book collection was placed in the public library in Moscow in 5684 (1924), the Rebbe Rayatz began to rebuild the Lubavitch library.

In 5685 (1925), he purchased the book collection of the bibliographer and collector R' Shmuel Wiener, a collection that numbered about five thousand precious ancient and rare books, and immediately began to engage in expanding the library and completing it with Jewish books of all types.

In 5687 (1927), he was arrested, sent into exile, released and forced to leave Russia. Initially, they did not allow him to take this new collection with him, but after his firm declaration that he would not leave without the books, permission was granted and he transferred this collection to the new center of Chabad Chassidus in the city of Riga.

From there, he sent letters and notices to Anash (Chassidim) worldwide, urging them to help enrich the "Lubavitch Library" with books of all kinds. This continued after the Chabad center was moved to Poland, in the city of Warsaw and in Otwock.

During his travels, the Rebbe Rayatz never parted from 3 suitcases containing manuscripts, only during his journey to [[Eretz Yisroel|the Holy Land]] in 5689 (1929) did he entrust them to [[The Rebbe|the [future] Rebbe]] when they parted in Trieste, Italy.

At the beginning of [[World War II]], the Rebbe was in Warsaw occupied by the Nazis (may their name be erased) for a period of several months, until late winter 5700 (1940) when he left with his family and secretaries; first they passed through [[Berlin]] to [[Riga]], Stockholm, and from there arrived in [[New York]].

The book collection remained in occupied Poland. Part of it was transferred over a year and a half, by those who worked to move this treasure from place to place through difficult paths during the war, until it arrived in New York at the end of [[5701]] (1941), when the ground floor of the new Chabad center at 770 Eastern Parkway was dedicated to this library.

Another part of this collection was lost for thirty-eight years, and only in 5737 (1977) was it discovered, and following intense activism and effort, it was returned to the library's ownership at the beginning of 5738 (1978).

Another part of the collection was deposited in the American Embassy in Warsaw, but the Nazis looted the embassy, and after the war, the books passed from their hands to the Russian army, which stored them in one of its many warehouses, and for many years their fate was unknown.

In 5757 (1997), a book collector (a Karlin Chassid) found the books in his searches in Russian army warehouses, and according to his Rebbe's instruction, informed Chabad Chassidim. The "[[Otzar HaChassidim]]" organization photographed the books at astronomical cost, but the Russian government refuses to return them to this day, despite repeated appeals from Chabad Chassidus and the American government.

== The Rebbe's Collection ==
Immediately upon arriving in New York in the summer of 5701 (1941), the Rebbe was appointed by his father-in-law, the Rebbe Rayatz, to head the "[[Merkos L'Inyonei Chinuch]]" (Central Organization for Jewish Education). The Rebbe then began to collect books for his offices at 770 to serve the work of Merkos L'Inyonei Chinuch.

After the passing of the Rebbe Rayatz on [[10 Shevat 5710]] (1950), the leadership of Chabad passed to the Rebbe. He then began to expand this collection, with many books gathered according to his instructions by his many emissaries worldwide. The Rebbe instructed his representatives and emissaries to strive and engage in this, thanked those who were involved and encouraged them to send both ancient books and manuscripts, and newly printed books. When helpful, he instructed to reach an exchange agreement whereby in return for sending books to the library, the senders would receive books from Kehot (Chabad publishing house).

In 5728 (1968), when this collection grew to large dimensions, the house adjacent to 770 was purchased to house this special library.

During the years 5728-5745 (1968-1985), two parallel libraries existed at the Chabad center: a. The collection of the Rebbe Rayatz on the ground floor of 770. b. The Rebbe's collection in the building adjacent to 770.

In [[5746]]-[[5747|47]] (1986-87), [[the "Books Trial"]] took place in which a grandson of the Rebbe Rayatz claimed ownership of part of his collection; the court ruled that all the books belong to the Library of Agudas Chassidei Chabad.

After the Rebbe's victory in the trial, he announced a massive campaign to expand the library, and even ordered the unification of the two collections under the "Central Library of Agudas Chassidei Chabad Ohel Yosef Yitzchak - Lubavitch." In [[5749]] (1989), he ordered the renovation and expansion of the library building, and its physical connection to the main building of 770. Preparations immediately began to open the library to researchers.

In [[5752]] (1992), the construction of the library and the preparation of the computerized catalog were completed, and the reading room was opened to researchers.

In 5754 (1994), the library's exhibition hall, located on the third floor of 770, was opened to the general public. This floor was previously used as the apartment of Rabbi Shmaryahu Gurary.

== Collection of Manuscripts and Archives ==
During the seven generations of Chabad Chassidus, alongside the growth of the printed book collection, the manuscript collection also grew. The main part of this collection consists of manuscripts of Chabad Chassidic teachings.

This began during the leadership of the Alter Rebbe, when the Alter Rebbe had not yet published any of his books. The discourses he would deliver every Shabbat were recorded by his brother, [[Yehudah Leib of Janowitch|Rabbi Yehudah Leib of Janowitch]], author of the book "She'erit Yehudah." Many copies were made of these "hanachos" (transcripts) which were distributed among thousands of Chassidim. Even the book of "Tanya" had not yet been printed at that time and was distributed among the Chassidim in many copies. Thus began the formation of the manuscript collection of Chabad Chassidic teachings.

This collection was not kept in the Alter Rebbe's house. However, after two generations, his grandson and successor - the Tzemach Tzedek - endeavored to gather these manuscripts in one place, and thus began the building of the manuscript collection, which was always preserved at the center of Chabad leadership.

From time to time this collection grew, both through the acquisition of manuscripts, teachings and manuscripts of previous Rebbes, and through the discourses of the Rebbe of that generation, who would record his discourses or deliver them publicly, and the Chassidim would record and copy them in many copies. This collection always passed from the leader of the movement to his successor.

This collection also did not completely escape the vicissitudes of time. A small number of volumes found their way to other heirs of the Rebbe after his passing. The aforementioned fires that struck the town of Lubavitch did not spare the manuscript collection either, and many volumes of these were also burned.

However, the majority and essence of this collection was always preserved at the center of the Chabad movement. Even the volumes that had found their way to other heirs were eventually purchased by the Rebbe and his people, and returned to the authority of the Rebbe, leader of the movement.

After many adventures and transformations, we have finally merited that the significant majority of this large and rare collection, gathered by Chabad leaders throughout the generations, has been preserved. And the lion's share of it is found today in the "Library of Agudas Chassidei Chabad."

The library currently contains about three thousand manuscript volumes; more than a hundred of them are written in the original holy handwriting of our Rebbes.

All these, in addition to a huge archive containing about one hundred thousand letters and documents from all seven generations of Chabad leaders (though only a few from the early generations), as well as letters to them, in addition to thousands of other letters and documents.

A special team works on these manuscripts, editing and printing from them the series of discourses, talks and holy letters of our Rebbes, the Chabad Rebbes throughout the generations.

== Library Structure ==
In [[5727]] (1967), Agudas Chassidei Chabad purchased building number 766 on Eastern Parkway, adjacent to the right side of the building of the world headquarters of the Chabad movement - 770. The building was purchased in order to store the library archive, which had expanded to large dimensions, and in order to meet the need to arrange the books in a more cataloged form and to preserve them in better storage conditions. In addition to its use as library offices and as a spacious storage place, the building served various purposes over the years, including serving as a hall for special visits of distinguished personalities who met with the Rebbe (including the meetings of the Rebbe with Chief Rabbis [[Mordechai Eliyahu]] and [[Avraham Shapira]]), as well as a private room for the Rebbe and [[Rebbetzin Chaya Mushka Schneerson|Rebbetzin]] where they stayed on Shabbat and holidays in the last years of the Rebbetzin's life. In 5750 (1990), about a year after the passing of [[Shmaryahu Gurary|Rabbi Shmaryahu Gurary]], the upper floor of 770 was vacated at the instruction of the Rebbe, who ordered the place to be prepared for opening a changing exhibition from the library archive. As a result, a bridge connecting the building with 770 was built, to allow direct access from the library to the exhibition hall renovated in Rabbi Shmaryahu Gurary's apartment. Also during these renovations, the basements of the building were connected with the basement floor of 770.

Over the years, the library archive expanded significantly, creating a real need to expand the space. After the passing of Rabbi Meir Itkin in 5767 (2007), negotiations began with the family to purchase his house adjacent to the library building, and in [[5774]] (2014) the purchase was completed and renovations began to unify the houses and secure them from fires and water penetration.

==== Exhibition Hall ====
This library is not intended for lending, or for reading books by the general public, but as emphasized several times by our Rebbes, it is a library for researchers, rabbis, heads of yeshivas and authors who want to consult a rare book.

In order to satisfy the desire of the general public who wish to see a little of the holy treasures contained in the library, a special hall in the library was dedicated to exhibitions. Each year, a special topic is chosen by the library management, to which the exhibition of that year is dedicated. Over the years, special items related to each of the Chabad Rebbes and to every area of Chabad activity have been displayed in this exhibition. The exhibitions displayed books, manuscripts, objects, paintings and photographs related to the Rebbes and Chabad activities, to great Jewish scholars and especially to the great figures of Chassidus. The library's special collection of [[Haggadah|Haggadahs]] was also exhibited; [[ketubot]], and first editions of Chassidic books printed in the early generations.

These exhibitions are visited by men and women from all circles, school children, tourist groups, and anyone who wants to see with their own eyes books and objects that teach the history of Chassidus and the treasures of the library, which after generations of preparation - is open to the public.

== Library Search Software ==
The CD "Chabad Library" was published by Kehot Publication Society and the Chabad Library in 5766 (2006), featuring 250 books that appear on the library's website, with basic and sophisticated search software with dozens of search modes.

With this software, you can search for a word or combination of words, selecting distance between words, with or without word order, whole or partial, with or without prepositions, with or without additional letters. The search can be performed in a book or several books, in a database or several databases, books alphabetically or by departments, with or without document merging, and other advantages and benefits. After receiving the results, you can copy the selected passages to the clipboard, to a Word file, or for printing.

== See Also ==
* [[Chabad Library]]

== Further Reading ==
* '''From the Archives''', by Shalom DovBer Levin, Kehot, 5771 (2011).
* '''The Rebbe's Library Reaches Its Heritage''', a review of the expansion of the Rebbe's library over the years, Kfar Chabad weekly magazine issue 1936 page 44
* '''Treasury of Royalty''', the Rebbe's efforts to preserve the collection of manuscripts of our Rebbeim, Kfar Chabad weekly magazine 1948 page 43

== External Links ==
* [https://chabadlibrary.org/ chabadlibrary.org] — Agudas Chassidei Chabad Library website
* Text section - Some of our Rebbeim's books in text format, on the Agudas Chassidei Chabad Library website
* '''The Largest Chassidic Library in the World''' - HaMevaser in a fascinating article about the Lubavitch Library
* '''Rare Pictures from Inside the Library'''
* Lubavitch Library: Hechtman in a photo gallery from the exhibition
* '''Rare Documentation: Books from the Library that were left by the Rebbe's instruction in Kfar Chabad''' Tevet 5781 (2020)
* '''Gallery: Famous Personalities Who Visited the Rebbe's Library Over the Years'''
* '''Pictures from the Library Exhibition Tishrei 5782 (2021)'''
* '''The Crown Jewel''', Librarian Rabbi Berel Levin in a filmed video review of the Library (English)
* Keys and Honorary Certificates for the Rebbe ● Extensive documentation
* The Rebbe's Shtender, the Special Silver Staff, the Clock with the Moon • Special Video

[[Category:Sites in Crown heights]]
[[Category:770]]
[[he:ספריית אגודת חסידי חב"ד]]