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Yekusiel Green

2026-01-25T05:20:19Z

Tachlis:

'''Rabbi Yekusiel Green''' (יקותיאל גרין) (1954-2022 / 5704-5782) was a [[mashpia]] in [[Kfar Chabad]], and the author of dozens of books elucidating the teachings of Chassidus, most notably the [[Tanya]].<ref name="green"/>

== Biography ==
Rabbi Yekusiel Green was born in Ramat Gan to his parents, Dovid and Sarah Green. His father was not a chassid, while his mother was the daughter of the chassid R’ Chaim Moshe Alperovitz. His parents enrolled him in the Talmud Torah in Kfar Chabad and he later studied at Yeshivat Hadarom in Rechovot and at Yeshiva Tomchei Tmimim Chabad in Lod. In 1964 (5724), he traveled by ship to the United States to study at the Central Yeshiva Tomchei Tmimim Lubavitch at [[770 Eastern Parkway]] in Crown Heights. Following his return to Israel, he married Rochel Levin, daughter of R’ Binyomin Levin, one of the founders of Kfar Chabad. At the Rebbe’s instruction, the couple settled in the village, where Rabbi Green would spend the rest of his life teaching, writing, and guiding others. After a year in kollel, Rabbi Green began his educational career. He taught at the Yeshiva in Lod, at Kfar Chabad’s vocational school (''Beit Sefer L’Melacha''), and at the Beis Rivkah Seminary for girls. He was involved in organizing “Chabad evenings” in Israeli kibbutzim to share teachings of Chassidus and performed [[Music in Chabad|Chabad music]] for largely secular audiences. Rabbi Green authored over 30 works addressing a wide range of Chabad themes and works, including on [[Tanya]] (in a 14 volume set) and various [[maamar]]im including [[Basi LeGani]]. Rabbi Green passed away on Thursday, 2 Adar I, 5782, at the age of 78.<ref name="green">"Rabbi Yekusiel Green, 78, OBM". ''COLlive.com'', published February 3, 2022 – 2 Adar I 5782.</ref>

== References ==
{{reflist}}

[[Category:Chabad Mashpiem]]
[[Category:5704 births]]
[[Category:5782 deaths]]
[[he:יקותיאל גרין]]

Yekusiel Green

2026-01-25T05:13:10Z

Tachlis: /* References */

'''Rabbi Yekusiel Green''' (1954-2022 / 5704-5782) was a [[mashpia]] in [[Kfar Chabad]], and the author of dozens of books elucidating the teachings of Chassidus, most notably the [[Tanya]].<ref name="green"/>

== Biography ==
Rabbi Yekusiel Green was born in Ramat Gan to his parents, Dovid and Sarah Green. His father was not a chassid, while his mother was the daughter of the chassid R’ Chaim Moshe Alperovitz. His parents enrolled him in the Talmud Torah in Kfar Chabad and he later studied at Yeshivat Hadarom in Rechovot and at Yeshiva Tomchei Tmimim Chabad in Lod. In 1964 (5724), he traveled by ship to the United States to study at the Central Yeshiva Tomchei Tmimim Lubavitch at [[770 Eastern Parkway]] in Crown Heights. Following his return to Israel, he married Rochel Levin, daughter of R’ Binyomin Levin, one of the founders of Kfar Chabad. At the Rebbe’s instruction, the couple settled in the village, where Rabbi Green would spend the rest of his life teaching, writing, and guiding others. After a year in kollel, Rabbi Green began his educational career. He taught at the Yeshiva in Lod, at Kfar Chabad’s vocational school (''Beit Sefer L’Melacha''), and at the Beis Rivkah Seminary for girls. He was involved in organizing “Chabad evenings” in Israeli kibbutzim to share teachings of Chassidus and performed [[Music in Chabad|Chabad music]] for largely secular audiences. Rabbi Green authored over 30 works addressing a wide range of Chabad themes and works, including on [[Tanya]] (in a 14 volume set) and various [[maamar]]im including [[Basi LeGani]]. Rabbi Green passed away on Thursday, 2 Adar I, 5782, at the age of 78.<ref name="green">"Rabbi Yekusiel Green, 78, OBM". ''COLlive.com'', published February 3, 2022 – 2 Adar I 5782.</ref>

== References ==
{{reflist}}

[[Category:Chabad Mashpiem]]
[[Category:5704 births]]
[[Category:5782 deaths]]

Tanya

2026-01-25T04:46:56Z

Tachlis: /* Sixth and Seventh Generations */

[[File:ספר התניא.jpg|thumb]]
The '''Sefer HaTanya''' (also known as Likkutei Amarim or Sefer Shel Beinonim) is the foundational text of Chabad Chassidus and one of the fundamental works of general Chassidus. The sefer examines the human nefesh and analyzes its processes that lead to avodas Hashem, while providing tools to overcome challenges. The sefer was first printed in 1797 in Slavita by its author - [[the Alter Rebbe]], founder of Chabad Chassidus. The name '''Tanya''' ("it was taught") comes from the first word of the opening chapter.

== Background ==
In 1772, the Alter Rebbe established the approach of Chabad Chassidus, which demands avodas Hashem with all kochos hanefesh. Chassidim who encountered many difficulties in their avodas Hashem would approach the Alter Rebbe for yechidus to resolve their problems. After yechidus, the Chassidim would write down the Alter Rebbe's horaos and guidance in avodas Hashem. These eitzos were collected as kuntreisim that were learned by Chassidim in all their communities. These kuntreisim were published in 1984 as "Tanya Mahadura Kama."

When the inquiries increased, the Alter Rebbe decided to compose the Sefer HaTanya to concentrate all the answers to questions related to avodas Hashem in an organized format.

In 1775, the Alter Rebbe began writing the Sefer HaTanya, and over twenty years he wrote it, being meticulous with every letter. The maamarim that the Alter Rebbe said from Rosh Hashana 1790 until 10 Kislev 1793 formed the foundation and basis for writing the perakim (which included collected eitzos from previous years). He completed writing in 1795 and then authorized the sefer's copying.

== Initial Reception and Distribution ==
The sefer was received with great simcha by the Chassidim. The Misnagdim were concerned about the sefer's influence and created forged copies with inserted words of kefira, presenting these to the Vilna Gaon who ordered them burned. When the Alter Rebbe learned of these forgeries, he decided to print it officially only to prevent further forgeries. Another reason was because everyone was copying from others' copies without proper review and proofreading, which led to significant changes and variations in the Alter Rebbe's words. Therefore, a need arose for a corrected edition free of any mistakes and inaccuracies.

In 1796, the Alter Rebbe sent the Tanya to the printing house in Slavita with haskamos from the Maggid of Mezritch's talmidim: Reb Meshulam Zusil of Anipoli and Reb Yehuda Leib HaKohen. The printing was completed on 20 Kislev 1797. On 26 Kislev, the first copies of the Sefer HaTanya reached the Alter Rebbe.

== Names and Titles of the Tanya ==
The Sefer HaTanya has several names:

# Likkutei Amarim - The official name given by the Alter Rebbe. Behind this name stands the idea that there isn't any real chiddush in the sefer, besides collecting ideas that already existed in Jewish literature and illuminating them in a new and deeper light. Chassidim explain that this name expresses the Alter Rebbe's anivus, being only a "collector" of Kabbalah and Chassidus he heard from his Rebbeim and found in seforim.
# Sefer Shel Beinonim - The sefer's purpose is guidance on how to reach the madreiga of beinom. This name is common in Toras Chabad, sometimes abbreviated as "ShaShB."
# Tanya - A well-known and common name, based on the first word that opens the sefer ("Tanya at the end of perek 3 of Niddah"). Sometimes the title "Tanya Kadisha" (The Holy Tanya) is added.
# Torah SheBichtav of Toras HaChassidus - This title was given specifically to Sefer HaTanya, as it was the only one written by the Alter Rebbe personally, unlike his other seforim and maamarim which were written by others and sometimes edited by him.

== Parts of the Tanya ==
The Sefer HaTanya is divided into five parts. The Frierdiker Rebbe compared the four parts of Shulchan Aruch to its four sections:

# Sefer Shel Beinonim - Contains guidance for maximizing the natural abilities and kochos of the nefesh, showing how a person can progress and elevate themselves in avodas Hashem until reaching the madreiga of beinom. Contains a hakdama and 53 perakim.
# Shaar HaYichud V'haEmunah (or Likkutei Amarim Part Two) - A secheldik explanation of the Baal Shem Tov's chiddush regarding achdus Hashem. Contains a hakdama called "Chinuch Katan" and 12 perakim. It was printed as an appendix to the first part.
# Igeres HaTeshuvah - Explains the essence of teshuvah according to Toras HaChassidus. Contains 12 perakim. In the first edition (Zolkva 1799) it wasn't divided into perakim, and in the second edition (Shklov 1806) the Alter Rebbe added the division into perakim.
# Igeres HaKodesh - A collection of 32 letters written by the Alter Rebbe "to guide am Hashem in the way they should go and the deeds they should do." Was added to Sefer HaTanya only after the Alter Rebbe's histalkus by his sons, his memale makom. First printed in Shklov in 1814. In writing this section, the Alter Rebbe wasn't as meticulous as in the first three parts of the Tanya.
# Kuntres Acharon - The Alter Rebbe's explanations on several sugyos discussed in the first part 'Likkutei Amarim', which weren't detailed there due to the focus on practical eitzos in avodas Hashem. Contains 9 simanim. First printed in Shklov 1814. Was added to Sefer HaTanya by his sons and memale makom after his histalkus. In writing this section too, the Alter Rebbe wasn't as meticulous as in the first three parts of the Tanya.

== Sefer Shel Beinonim ==
The Chassidic approach positioned the mitzvos of ahavas Hashem and yiras Hashem as the foundation for true avodas Hashem. One of the fundamental differences between various streams of Chassidus lies in the path to achieving this ahavah and yirah. The general Chassidic movement holds that through a chassidic vort (saying) that awakens the heart, together with hiskashrus to the tzaddik, one can reach ahavas Hashem and yiras Hashem. However, according to the Chabad Chassidus approach, intellectual avoda is required - the mind must first understand the need for ahavah and yirah from Hashem and direct the heart to these feelings through deep and prolonged hisbonenus (especially during tefillah).

In Likkutei Amarim, the Alter Rebbe expounds the Chabad approach that the moach naturally controls the lev, and a person's middos appear afterward as a result of the mind's insights and understanding. Therefore, one must use their moach to contemplate at length Hashem's greatness to "give birth to" ahavas and yiras Hashem in their heart.

== Shaar HaYichud V'haEmunah ==
In this section, the Alter Rebbe explains in secheldike terms the Baal Shem Tov's approach that emunah in Hashem's unity doesn't just mean negating other deities besides Hashem or rejecting physical and spiritual intermediaries between a person and their Creator. Rather, the emunah is that Hakadosh Baruch Hu is the only true existence and besides Him there is no existence - "Ein od milvado." Everything that appears to be outside of Him isn't true existence. This is rooted in the fact that the existence of nivra'im is through Hashem's word that gives them chayus every moment, and if Hashem weren't to create them constantly, they would return to absolute nothingness as before creation.

== Igeres HaTeshuvah ==
This section deals with the method of avodas hateshuvah according to Chabad Chassidus. The igeres is also known as "Tanya Katan." It includes twelve perakim:

* The first three perakim explain the details of mitzvas hateshuvah according to nigleh
* Perakim 4-8 explain teshuvah according to Chassidus
* The final four perakim combine and integrate both approaches

The Rebbe said about learning this igeres that since Hashem made it that in our generation Yidden cannot fast as part of tikkunei teshuvah, "through learning Torah in these matters - in a way of 'eisek,' and even in a way of 'reading' - it's considered as if the person fasted all the numbers of fasts specified in the tikkunei teshuvah from the Arizal, and through learning Igeres HaTeshuvah, it's as if they engaged in avodas hateshuvah on all the levels explained in Igeres HaTeshuvah."

== Igeres HaKodesh ==
The Tanya was first printed in 1797, but without the last two sections "Igeres HaKodesh" and "Kuntres Acharon" - only in the year after the Alter Rebbe's histalkus did his sons print the Tanya again and add these two final sections.

Over the following years, changes continued from one printing to another, and only in 1900 - when the Rebbe Rashab printed the Tanya for the yeshiva - was the Tanya "sealed" and sanctified in its final form familiar to us today.

One of the most significant changes in the 1900 printing was the addition of two Igros Kodesh (which weren't given their own siman but were added to existing ones): "Ha'osiyos haniglot eileinu" was added to siman 19, and "Migodel tirdosi" was added to siman 22.

== Kuntres Acharon ==
Like Igeres HaKodesh, Kuntres Acharon was first added to the Tanya in 1814. The "Kuntres" includes nine simanim:

The first five simanim of Kuntres Acharon are "deep pilpul and iyun on maamarei Zohar and writings of the Arizal that appear to contradict each other, and with his spirit of understanding he reconciles them":

* The first three reconcile apparent contradictions between perakim 39-41 in Tanya and the words of the Zohar
* The last two are explanations of Pri Eitz Chaim

The final four simanim are regular igros kodesh. We don't have an explanation for why these four igros were separated from the other igros kodesh (particularly since over the years many corrections were made both to the igros themselves and their order).

== On the Tanya - Its Impact and Reception ==
When the Alter Rebbe finished writing the Sefer HaTanya, he sent a copy to Slavita to Reb Zusha of Anipoli and Reb Yehuda Leib HaKohen to write a haskama for his sefer. When they received the sefer, they sat and learned it all night. Finally, they couldn't contain themselves and from such hispaalus from its content, each left his house in middle of the night to tell his friend about the holy sefer. They met in the middle of the road and broke into intense dancing.

Later, Reb Zusha of Anipoli declared: "With Sefer HaTanya they will march to greet Moshiach Tzidkeinu." Reb Yehuda Leib HaKohen said the Tanya is a segula and healing for all illnesses of the generations of ikvesa d'meshicha. Reb Levi Yitzchak of Berditchev said about the sefer: "I wonder how it's possible to contain such a great and awesome G-dliness in such a small sefer." Reb Baruch of Mezhibuzh called the Tanya the "Sefer HaSechel."

== Segulos of the Tanya ==
Many segulos have been attributed to learning Tanya by the Chabad Rebbeim and other gedolei Yisroel:

* Emunah in Hashem and prevention of machshavos zaros and hirhurei kefira
* Ahavas Hashem and yiras Hashem
* Ketores for all spiritual mageifos
* Flow of bracha and hatzlacha
* Rescue and yeshua - even more than saying Tehillim

Even holding the sefer has many maalos. Reb Meshulam Zusya of Anipoli and Reb Levi Yitzchak of Berditchev would carry the sefer with them at all times. The Chabad Rebbeim instructed to take it when traveling as a segula for shemira and hatzala. Great chassidim would learn on a yahrzeit the perakim of Tanya that begin with the letters of the niftar's name, just as is done with pesukim of Tehillim and perakim of Mishnayos.

== The Tanya's Influence ==
Sefer HaTanya has had tremendous influence on Jewish emunah. Until the Baal Shem Tov, the views of gedolei Yisroel were divided regarding how Hashem's hashgacha over the world works. The Baal Shem Tov revealed that Hashem's hashgacha is hashgacha pratis over every detail in creation. The Alter Rebbe explained and spread this in Jewish communities. His influence reached even to talmidei haGra. One of them, Reb Chaim of Volozhin, was influenced by the Alter Rebbe's view and did not hold like his Rebbe regarding "hashgacha pratis."

Today the sefer is considered a foundational text in avodas Hashem and is learned worldwide without connection to Chabad Chassidus. The unique approach of the Tanya influences people's lives, strengthens their self-awareness, and awakens hischazkus in shmiras Torah and mitzvos.

== Learning the Tanya ==
The Frierdiker Rebbe established a takana to learn a portion of Tanya each day, completing all five parts of the Tanya during one learning year (from 19 Kislev to 19 Kislev). For this purpose, the Frierdiker Rebbe divided the Tanya into two annual learning tracks: one for a regular year and one for a leap year. A 'moreh shiur' (study guide) is included at the end of the Tanya and in newer editions - in the page margins.

The Rebbe encouraged the minhag of Chassidim to learn a perek of Tanya every day before Shacharis (before saying "Hareini Mekabel").

The recommended learning order is:

# Igeres HaTeshuvah
# Shaar HaYichud V'haEmunah
# Likkutei Amarim
# Igeres HaKodesh
# Kuntres Acharon

This order may vary depending on the person's nefesh characteristics.

The Rebbe Rashab wrote a general letter to Chassidim warning not to make personal interpretations in Tanya, except in matters of avodas Hashem where they can expand even if it's not the true kavana in the Tanya's words. He added that from each perek one should take the general content of the inyan.

== Tanya by Heart ==
Chassidim have a minhag to memorize Sefer HaTanya by heart, with emphasis on the 'Hakdama' and first twelve perakim at minimum. They review it at every opportunity, particularly while walking in the street.

The Rebbe encouraged learning Perek 41 until the words "k'omed lifnei haMelech" and reviewing it by heart on various occasions.

The purpose of memorization is to purify the street's atmosphere, and as a segula for memory and pure thought.

== Printings of the Tanya ==
In 1795, handwritten copies of the Tanya began to circulate. Due to intentional forgeries, the Alter Rebbe decided to have it printed officially only and prohibited its copying for five years. In 1796, the Tanya was first printed in the Slavita printing house. Since then, the sefer has been printed dozens of times, based on copies from this printing.

In 1900, the thirty-sixth edition was printed at the Widow and Brothers Rom printing house in Vilna. In this printing, all parts of the sefer were proofread against original manuscripts and corrected from mistakes that had appeared in previous editions. In 1909, the printers sold the exclusive printing rights of the corrected edition to the Rebbe Rashab, for the benefit of Yeshivas Tomchei Tmimim. From then on, following the Frierdiker Rebbe's hora'ah, all printings of the sefer are photographic reproductions of this edition.

In 1942, the official publishing house of Chabad Chassidus named Kehos was established, and the printing rights were transferred to Kehos by its founder, the Frierdiker Rebbe.

== Mivtza Printing of the Tanya ==
In 1978, the Rebbe instructed to print Sefer HaTanya in every place where Yidden live. This was to bring the maaynos of Chassidus themselves - Sefer HaTanya - to every location and thereby accomplish "yafutzu mayanosecha chutzah." Since then, Chabad Chassidim print the Tanya everywhere, and today (as of 5783, in the era of portable printing machines) the Tanya has been printed in over eight thousand editions, making it the sefer printed in the most editions ever.

The Tanya has been printed on all seven continents and in most countries of the world. During Communist rule in the Soviet Union, Chabad Chassidim printed the Tanya behind the Iron Curtain. It was also printed in Islamic and Arab countries and even in enemy states like Iran and Syria. During wartime, Chassidim printed the sefer with mesiras nefesh in combat zones, such as in Egypt across the Suez Canal, and in Lebanon during the First Lebanon War in cities like Beirut, Tyre, Sidon, and more.

== Translations of the Tanya ==
Sefer HaTanya has been translated into many languages, with each translation being reviewed and edited by special teams including: rabbanim, academics, and linguistic advisors.

To date, the Tanya has been translated into eleven languages:

* English
* French
* Russian
* Yiddish
* Spanish
* Italian
* Portuguese
* German
* Arabic
* Hungarian
* Georgian

It has also appeared in Braille in both Hebrew and English.

== The Complete Edition of the Tanya ==
In the introduction to the Tanya's indices written in 1954, the Rebbe described the preparation for printing of "The Complete Edition of the Tanya," which would include:

* The Tanya text in the middle of the page
* Surrounding it would be:
** Marei mekomos (references)
** Brief commentary
** Collection from the Rebbeim's seforim and manuscripts explaining the Tanya

While this edition wasn't published then, over the years many seforim have been published focusing on one or several of these aspects. On 3 Tammuz 5783, Kehos Publishing House announced the upcoming printing of a Tanya in a similar style to the Complete Edition that the Rebbe wrote about.

== Distribution by the Rebbe ==
The Rebbe distributed the Sefer HaTanya to the general public seven times:

# 16 Sivan 5735
# 25 Tishrei 5739
# 11 Nissan 5742
# 11 Nissan 5744
# 10 Shevat 5750
# 19 Kislev 5751
# During Sefiras Ha'omer 5732

== Tanya Mahadura Kama ==
Tanya Mahadura Kama is a sefer that collects the editions of kuntreisim that preceded the printing of Sefer HaTanya. These kuntreisim contained the horaos and eitzos that the Alter Rebbe gave in avodas Hashem to his chassidim privately. After the official printing of Sefer HaTanya by the Alter Rebbe, they stopped learning from these kuntreisim.

In Cheshvan 5738 (1978), boxes of new seforim and manuscripts arrived from Poland containing topics in [[Toras HaChassidus]] from Chabad Rebbeim that had not yet been printed. Among them were manuscripts of earlier versions of Sefer HaTanya written by the Alter Rebbe's chassidim, based on the horaos and hadrachos they received from the Alter Rebbe. The Rebbe requested that these kuntreisim be collected and compared between editions and printed as a sefer, and he encouraged its study.

A team of editors at "[[Vaad L'Hafotzas Sichos|Vaad L'Hafatzas Sichos]]" worked on the sefer, led by:

* Rabbi Nachman Shapiro
* Rabbi Yaakov Leib Altein
* Rabbi Shalom DovBer Lipsker
* Rabbi Moshe Olidort

With the Rebbe's haskama, the sefer was printed in the small printing press of "Vaad L'Hafatzas Sichos" located in the office building at 770. On Friday, 16 Kislev 5742, the printing of the last sheet was completed. The Rebbe dedicated the following Shabbos farbrengen (Parshas Vayishlach) to the completion of the sefer's printing.

== Biurim (Commentaries) on the Tanya ==
Over the years, dozens of commentaries and explanations have been written on the Tanya, some by Chabad Rebbeim and some by chassidim. The Rebbe preferred not to change the original layout of Sefer HaTanya, so most Tanya commentaries were designed based on the original layout.

==== Biurim by The Rebbeim ====
# Kitzurim V'He'aros - Collection of the Tzemach Tzedek's writings on Tanya, and notes from the Rebbe Rashab found in the Agudas Chassidei Chabad Library. The sefer was edited by the Rebbe (including the introduction) and published in 1948.
# Maftechos L'Sefer HaTanya - A collection edited by the Rebbe and printed in 1954. Includes:
#* Index of topics
#* Index of names of seforim and people
#* The Rebbe's introduction
# Marei Mekomos V'He'aros Ketzaros L'Sefer Shel Beinonim - Written by the Rebbe around the time of his arrival in America. Includes:
#* References to pesukim, maamarei Chazal, Zohar, and kabbalah seforim
#* Brief and concise explanation wherever clarification is needed
#* Precise versions of text
#* References to additional sources in Torah, especially in Toras Chabad
#* Stories related to learning Tanya

=== Collections from the Rebbeim's Teachings ===
# Likkutei Biurim B'Sefer HaTanya - First collection of our Rebbeim's teachings on Tanya
# Tanya with References, Collection of Explanations, Text Variations
# Biurim on Igeres HaTeshuvah - Collection of biurim from the Rebbe's sichos

=== Biurim by Chassidim ===

==== Likkutei Levi Yitzchak ====
Notes by Reb Levi Yitzchak Schneerson written in the margins of seforim while in exile in Kostroma.

==== Until the Generation of the Rebbe Rashab ====
# Shaarei HaYichud V'haEmunah - Explanations on Shaar HaYichud V'haEmunah by Rabbi Aharon of Strashelye, Shklov 1820
# Biur Tanya - By Rabbi Yaakov Kadaner (author of Sipurim Nora'im and Vikucha Rabba)
# Biur HaRashag - Shiurim of Reb Shmuel Gronem Esterman, recorded by his talmidim

==== Talmidei Tomchei Tmimim Lubavitch ====
# HaLekach V'haLibuv - By Rabbi Alexander Sender Yudasin
# Nitzutzei Ohr - Shiurim by Reb Shmuel Levitin at the Central Tomchei Tmimim Yeshiva
# Biurim of Rabbi Alter Simchovitz - Mashpia in Toras Emes Yerushalayim
# Biurim of Reb Shlomo Chaim Kesselman - Mashpia in Tomchei Tmimim Lod and Kfar Chabad
# Biurim of Reb Chaim Shaul Brock - Mashpia in Achei Tmimim Rishon L'Tzion
# Biurim of Rabbi Yisroel Jacobson - Mashpia Tomchei Tmimim New York
# Biurim of Reb Nissan on Tanya - Mashpia Tomchei Tmimim Brunoy
# Biur L'Tanya from Reb Avraham Elya Plotkin - Rav and Rosh Yeshivos Tomchei Tmimim

==== Sixth and Seventh Generations ====
# Shiurim B'Sefer HaTanya - By Rabbi Yosef Weinberg
# Biur HaRaNG - By Rabbi Nachum Goldschmidt
# Likkut Peirushim - By Rabbi Aharon Chitrik
# Pninei HaTanya - By Rabbi Chaim Levi Yitzchak Ginsburg
# Maskil L'Eisan - By Rabbi [[Yekusiel Green]]
# Biur Tanya - By Rabbi Adin Even-Israel (Steinsaltz)
# Biur HaMaor ShebaTorah - By Rabbi Moshe Link
# Chassidus Mevueres - Collection and editing of commentaries on Tanya in accessible language

[[Category:Sifrei Chassidus]]

Sholom Leib Eisenbach

2026-01-25T04:46:25Z

Tachlis: /* Additional Reading */

Rabbi Sholom Leib Eisenbach z"l (1938 - 21 Elul 5782) served as a mashpia in the Chabad community of Montreal.

== Life History ==
Born in 1938 to his father Rabbi Shimon Bentzion Eisenbach and his mother Mrs. Chana Rechil from the Halperin family, as a descendant of the Rabbeim's family.

In his youth, he studied at Yeshivas Toras Emes, and later entered Yeshivas Tomchei Tmimim Kfar Chabad. During his studies at the yeshiva, in 1961, he gave regular Tanya classes at the yeshiva in the south, organized by Rabbi Yekusiel Green who was studying at the time and began becoming closer to Chabad chassidus. Similarly, when he went out with his friends to spread chassidus, he was always one of the main speakers.

In 1964, he married his wife Mrs. Rivka Reizel, daughter of Rabbi Moshe Eliyahu Gerlitzky, one of the Frierdiker Rebbe's shluchim who established the Chabad community and its institutions in Montreal.

The wedding took place in Canada, and in the middle of the sheva brachos, the couple traveled to Eretz HaKodesh so that Rabbi Eisenbach's mother could also participate in the simcha.

Following the Rebbe's instruction during a yechidus before the wedding that the final sheva brachos should be held in the yeshiva, the last sheva brachos meal was held at Yeshivas Tomchei Tmimim Kfar Chabad. This was the first time a sheva brachos meal was held in the yeshiva, and it became publicized and turned into a permanent custom for all Chabad weddings.

Shortly after his marriage, he settled in Yerushalayim.

Later, he settled in Montreal, where he directed a seminary for girls, served as a Ram in the yeshiva ketana, and served as mashpia of the local Chabad community.

He passed away on Shabbos Kodesh, 21 Elul 5782, and was buried in the Chabad section of the Montreal cemetery.

== Family ==

* His daughter Rebbetzin Sterna Sarah, wife of Rabbi Dov Grozman - the Rebbe's shluchim in Vienna, Austria
* His daughter Mrs. Sheina Yaffa, wife of Rabbi Yosef Yitzchak Simpson - Crown Heights
* His daughter Mrs. Leah Gitel, wife of Rabbi Eliezer Gansburg
* His daughter Mrs. Chaya Mushka, wife of Rabbi Yechiel Goldberg (Toronto)
* His son, Rabbi Shimon Ben Tzion Eisenbach, shliach to Cuba
* His son, Rabbi Yosef Yitzchak Eisenbach, shliach in Connecticut
* His son, Rabbi Menachem Mendel Eisenbach

== Additional Reading ==
Rabbi Shimon Eisenbach, "The Chassid of Montreal", Kfar Chabad Weekly Issue 1978, page 58.

[[Category: Chabad Mashpiem]]

Shmuel Betzalel Sheptil (The Rashbatz)

2026-01-25T04:46:08Z

Tachlis: /* Additional Reading */

Rabbi Shmuel Betzalel Sheptil (known as the Rashbatz) (circa 1829-June 1905) was a prominent Chabad Chassid and influential figure for [[the Tzemach Tzedek]], [[The Rebbe Maharash|Maharash]], and [[The Rebbe Rashab|Rashab]] Rebbes.

Born in Svintzian, he was orphaned from his father at a young age. His mother remarried a harsh man who opposed Chassidism. Despite being recognized as a prodigy in his youth, the Rashbatz faced severe persecution when he became drawn to Chassidic teachings. In one incident, opponents beat him nearly to death upon finding him with a copy of the Tanya. He carried a permanent scar on his head from being struck with a wooden beam during this attack.

The Chabad community in Vilna accepted him as a student of Chassidus. Among Chassidim, his suffering for embracing Chassidic teachings was viewed as a spiritual merit.

The Rashbatz first arrived in Lubavitch on Friday of Parshat Mishpatim, the first day of Rosh Chodesh Adar I, 1848. En route, he studied with the Chassid Rabbi Michele Opatchker.

In 1867, the Rebbe Maharash appointed him as an emissary to Kremenchug, Vitebsk, Minsk, Chernigov, Poltava, Kherson and their regions, and Nikolayev and its regions. He served in this role until 1871, teaching Chassidic philosophy in Jewish communities.

The Rashbatz was the teacher of [[The Rebbe Rayatz]]

== Later Years and Legacy ==
In 1894, the Rebbe Rashab appointed the Rashbatz as mentor and educator to his son, the future Rebbe Rayatz. He served in this role until 1900, when he became the spiritual mentor at the Tomchei Temimim Yeshiva, a position he held until his passing.

The Rashbatz passed away on the 15th of Sivan, 1905. Following his request, he was buried in the Lubavitch cemetery within fifty cubits of the resting places of the Tzemach Tzedek and the Rebbe Maharash .

== Additional Reading ==

* "Merited to Guide Three Admorim in their Youth" by Refael Bachar, in Sefer Dmuto Shel Chossid, pages 193-198
* Zalman Ruderman, Sefer Chassidim Anshei Maaseh, pages 51-57

[[Category: Chabad Mashpiem]]

Chaim Alter Nissan Shimon Shimchovitch

2026-01-25T04:45:47Z

Tachlis: /* Further Reading */

The [[mashpia]] Rabbi '''Chaim Alter Nissan Shimon Shimchovitch''', known as "Reb Alter Shimchovitch" ([[5651]] - [[7th Nissan]] [[5699]]) served as a [[mashpia]] in the [[Tomchei Tmimim]] yeshivas.

== Biography ==

Simchovitch was born to Rabbi Yitzchak and his mother Mrs. Chaya Miriam in the town of [[Pochep]] in the year [[5651]].

In his youth, he studied at the [[Chabad Yeshiva of Pochep]] under Rabbi [[Yehoshua Natan Gnesin]] ("Tzvi Neta"). In [[Cheshvan]] [[5665]] he was accepted to the main Yeshiva [[Tomchei Tmimim Lubavitch|Tomchei Tmimim]]. Around the year [[5668]], he was sent to [[Tomchei Tmimim Horodishtz]], where he studied under Rabbi [[Shlomo Zalman Havlin]], who later became his son-in-law.

In the year [[5672]], he was sent along with six other students and the [[mashpia]] Rabbi [[Shlomo Zalman Havlin]] to [[Hebron]], where they established the [[Toras Emes Hebron]] Yeshiva, but at the end of that year, he returned to [[Lubavitch]], where he stayed until the year [[5677]].

During these years, he served as a [[chozer]] for [[The Rebbe Rashab|Rebbe Rashab]].

=== As Mashpia ===

On [[4th Nissan]] [[5676]] he married his wife Mrs. Rivka, daughter of Rabbi [[Shlomo Zalman Havlin]]. In the year [[5677]], he moved to [[Shchedrin]], where he was appointed as the director of the [[Tomchei Tmimim Shchedrin|Tomchei Tmimim Yeshiva in Shchedrin]].

After the [[passing]] of [[Rebbe Rashab]] on [[2nd Nissan 5680]], Reb Alter traveled to [[Rostov]]. He began working as a seller of kvass (a type of fermented beverage). The deputy director of [[Tomchei Tmimim Rostov]], Rabbi [[Yitzchak Goldin]], suggested that he serve as a [[mashpia]] in the yeshiva. Reb Alter refused, but when he heard that [[Rebbe Rayatz]] was behind the offer, he poured his bowl of kvass on the ground and ran to the yeshiva to begin his role.

In the summer of [[5681]], he was sent by Rebbe Rayatz to serve as a [[mashpia]] in the [[Tomchei Tmimim Warsaw]] Yeshiva. He arrived there on [[Pesach]] [[5681]], and he attracted many students to the yeshiva to hear his lectures on [[Chassidic teachings]].

During this time, he received instructions from Rebbe Rayatz to spread Chassidic teachings in synagogues through "vorts" (short insights) from the discourses and talks.

Due to the cramped living conditions in [[Warsaw]], Reb Alter contracted tuberculosis. Following the Rebbe Rayatz's instructions, he moved to the [[Holy Land]] and settled in [[Jerusalem]]. In the month of [[Tammuz]] [[5687]], he recovered from his illness, and on the 24th of Tammuz, his wife passed away.

In the month of [[Tishrei]] [[5689]], he traveled to [[Riga]] to be with the Rebbe Rayatz during the holiday month, and in [[Cheshvan]] he returned to work at [[Tomchei Tmimim Warsaw]].

On [[14th Kislev 5689]], he participated in the wedding of [[the Rebbe]] with [[Rebbetzin Chaya Mushka]], where he was instructed by Rebbe Rayatz to distribute [[mashke]] on his behalf to all the yeshiva students.

In [[Tammuz]] [[5689]], following requests from his family, it was decided that he would return to serve as a [[mashpia]] at [[Toras Emes Jerusalem]].

During the decade in which he served as a [[mashpia]], he also served as a board member, and fought stubbornly to ensure that the yeshiva management followed [[Rebbe Rayatz]]'s instructions precisely.

=== His Passing ===
He passed away in his late forties, on [[7th Nissan]] [[5699]], leaving behind a detailed spiritual will, which included precise instructions regarding the funeral and who was worthy to carry his coffin, and who was not.

He left behind three daughters, some of whom were raised by several of the great Chassidim of that generation. The Rebbe Rayatz was very concerned about their welfare and took great interest in them.

== His Students ==
He had many students, among them:

* Rabbi [[Moshe Ashkenazi]]
* Rabbi [[Ephraim Wolf]]
* Rabbi [[David Chanzin]]
* Rabbi [[David Goldberg|Dovid Goldberg]]
* Rabbi [[Avraham Hersh Cohen]]
* Rabbi [[Menachem Mendel Brock|Menachem Mendel Brook]]
== His Writings ==

'''References, Parallels and Explanations on the [[Tanya]]''', notes and citations written by him on the margins of the Tanya. Edited by Rabbi [[Yitzchak Wilhelm]], [[Heichal HaBaal Shem Tov]], [[Nissan]] [[5769]]. Reprinted in the Teshurah (memento) for his son's wedding, Adar Rishon 5774, under [[Kehot]] Publication.
== External Links ==

[http://beta.hebrewbooks.org/pdfpager.aspx?req=25126&st=&pgnum=18&hilite= Rabbi Shimon Glitzenstein, "Man of Virtue and Noble Spirit"], in Chabad Bulletin Issue 8, p. 18

[https://derher.org/wp-content/uploads/81-iyar-5779-about-reb-alter-simchovitch.pdf "Life of a Chassid"] in the A Chassidisher Derher magazine

[http://teshura.com/Laufer-Deitsch%20-%20Sivan%2011%2C%205772.pdf "Three letters he wrote"] in the Teshurah Laufer Deutsch Sivan 5772

[https://col.org.il/news/161905 "Descendants of Rabbi Alter Shimchovitch z"l dedicated a classroom in his memory"]
== Further Reading ==

'''Gan Eden HaElyon''', notes he wrote, his will and additional writings in first publication - in the [[Techayenu]] magazine Issue 10, [[Elul]] [[5779]] page 86

[[Category:People from Jerusalem]]
[[Category:in yeshivas]]
[[Category:People from Warsaw]]
[[Category:Tmimim Shchedrin staff]]
[[Category:family]]
[[Category: Chabad Mashpiem]]
[[Category:5699 deaths]]
[[Category:People from Shchedrin]]
[[he:חיים אלטר ניסן שמעון שימחוביץ']]

Zalman Moshe HaYitzchaki

2026-01-25T04:44:57Z

Tachlis: /* Further Reading */

[[File:זלמן משה היצחקי.jpg|thumb|Rabbi Zalman Moshe]]
Reb '''Shneur Zalman Moshe HaYitzchaki''' was one of the greatest [[Mashpia|mashpiim]] among Chabad chassidim in the recent generation, known primarily for his sharp style of expression. He earned his livelihood as a shochet, and in his later years lived in Eretz Yisroel. He received the title 'zatza"l' from the Rebbe.

== Life History ==
Born in 1873 in Nevel, Russia, to Reb Dov Ber HaYitzchaki and Mrs. Rachel HaYitzchaki, where he received his chassidic education.

He married Mrs. Necheh Reines in Zhembin in 1897. The Reines were a deeply rooted Chabad family from Zhembin. He established his residence there and became one of the prominent mashpiim in the chassidic landscape, while working as a shochet and bodek like his father.

R' Zalman Moshe was a central figure in Nevel due to his personality, his famous farbrengens, and his tremendous influence.

He would often say that while a shochet who is drunk may not shecht, a shochet who doesn't say l'chaim certainly may not shecht, as he surely isn't yerei shamayim... R' Zalman Moshe would farbreng every Thursday night since he didn't shecht the next day. When R' Zalman Moshe farbrenged, he indeed said l'chaim properly, and when in good spirits would speak pearls of wisdom...

When his eldest daughter reached marriageable age, he asked the Frierdiker Rebbe for the merit of a tamim as a son-in-law. The Rebbe replied: "On your way to the slaughterhouse, think Chassidus." From then on, R' Zalman Moshe was careful to think Chassidus while walking, despite it being in the dark hours of night, in Nevel's muddy ground, when walking required great care and attention. He merited a tamim son-in-law - R' Avraham Drizin, who later became a mashpia and director of Tomchei Tmimim yeshivos in the Soviet Union and Eretz Yisroel.

== In [[Eretz Yisroel]] ==
In 1935 he immigrated to Eretz Yisroel and settled in Tel Aviv. R' Zalman Moshe maintained his style of farbrengens, continuing as he was accustomed to in Russia, with sharp language and direct words that pierced heart and soul.

Anash in Tel Aviv, unaccustomed to such sharp farbrengen style, began sending letters of complaint to [[The Rebbe Rayatz|the Frierdiker Rebbe]] about R' Zalman Moshe. Some say the Rebbe fully supported him, writing to the complaining chassidim: "All of the above has caused me great pain and distress, as I see the poor treatment... of my dear beloved students who are like sons to me... It is unnecessary to repeat what I wrote in my previous letter in praise of my dear students, precious to my heart, each one of them a treasure of yiras shamayim, refined middos and ahavas Yisroel..." However, some question this letter's connection to this incident.

In the early 1940s, R' Zalman Moshe suffered physical paralysis affecting his speech. Consequently, he moved in with his son R' Shmuel HaYitzchaki in Tel Aviv. From 1950 he lived with his son-in-law, R' Avraham Mayor, in Kfar Chabad. Despite his paralysis, his speech was normal during davening.

He passed away on 3 Shevat 1952 and was buried in the old cemetery in Tzfas.

In a letter of condolence after his passing, the Rebbe wrote about him "RZM zatza"l" (R' Zalman Moshe zecher tzaddik livracha)!

== Family ==

* His son - R' Shmuel HaYitzchaki - Tel Aviv
* His daughter - Mrs. Sarah - wife of the mashpia R' [[Avrohom Drizin|Avraham Drizin]] (Mayor)
* His daughter - Mrs. Feya - wife of R' Meir Borovsky, passed away on 3 Tishrei 1983

== Further Reading ==

* R' Yosef Yitzchak Kaminetzky (his great-grandson), "Anoshim Chassidim Hayu" - biographical book covering his life history and family
* Zalman Ruderman, "Chassidim Anshei Maaseh", pp. 139-145
* [https://derher.org/wp-content/uploads/2020/10/92-nissan-5780-5.pdf The Life of a Chassid] in [[A Chassidisher Derher (magazine)|A Chassidisher Derher]] magazine (English)

[[Category:People from Tel Aviv]]
[[Category:5633 births]]
[[Category:5712 deaths]]
[[Category:HaYitzchaki family]]
[[Category: Chabad Mashpiem]]
[[he:זלמן משה היצחקי]]

Menachem Mendel Futerfas

2026-01-25T04:44:50Z

Tachlis: /* Footnotes */

{{Infobox
| name = Menachem Mendel Futerfas
| image = [[file:מענדל פוטרפס.jpg|thumb| At a Farbrengen]]
| description =
| alias = Reb Mendel
| birth_date = 20th of Tishrei 5667
| birth_place =Plyeshchanitsy, Belarus
| passing_date =4th of Tammuz 5755
| passing_place = London, England
| education = Tomchei Temimim
}}

'''Rabbi Menachem Mendel Futerfas''' (also known as: Reb Mendel. 20 Tishrei 1906 - 4 Tammuz 1995) was a chossid and mekushar to our Rebbeim, a man of mesiras nefesh who established underground branches of [[Yeshivas Tomchei Temimim|Yeshivas Tomchei Tmimim]] behind the Iron Curtain. From 1973, under the Rebbe's direction, he served as the head mashpia at the central Yeshivas Tomchei Tmimim in Kfar Chabad and as a shadar abroad to inspire spiritually and raise funds. He served as a board member of Beis Rivka and the Bucharian Yeshiva institutions in Kfar Chabad. Together with Rabbi Mordechai Shmuel Ashkenazi and Rabbi Bentzion Vishetsky, he founded the Yiddish Cheder in Kfar Chabad.
[[File:פוטרפס.jpg|250px|thumb|right|Reb Mendel receiving a dollar from the Rebbe]]
== Early Life ==
Reb Mendel was born on 20 Tishrei 1907 in the town of Pleshnitz in White Russia, to his father Reb Menachem Mendel and his mother Maryasha Badna (who passed away on 5 Menachem Av 1958) - daughter of the Segalovitz family and her mother from the Kugel family. He was the fourth child after two daughters and one brother. His father passed away shortly before his birth during a typhus epidemic, and his mother named him after his father. Being fatherless, Reb Mendel grew up with his grandfather, the chossid Reb Chaim Futerfas in Kharkov, who was one of the shapers of his personality and from whom he received many chassidic stories. Reb Mendel spent his childhood with his grandmother Rachel Leah from Nevel, who was the niece of the famous chossid Reb Chanoch Hendel Kugel. Many stories circulate about her chassidic conduct and enhancement of mitzvos. In 1915, when her grandson turned seven, she brought him with her on her trip to the Rebbe. The pair were granted an audience with the [[The Rebbe Rashab|Rebbe Rashab]]. The Rebbe gave the young Mendel a blessing for fear of heaven and long life. From then on, their trips became a more regular practice. Almost every year, she would take him with her on her trips to the Rebbe. In Tishrei 1920, when he turned 12, was the last time he merited to be with the Rebbe Rashab.

=== His Yeshiva Studies ===
At the end of 1920, he was accepted to Yeshivas [[Yeshivas Tomchei Tmimim|Tomchei Tmimim]] in [[Kremenchug]] where he studied until 1924. That year, the Soviet secret police discovered the yeshiva and he was forced to flee. From 1925, he studied in underground yeshivas in [[Kharkov]], [[Vitebsk]], and [[Nevel]] until 1929, when these yeshivas were also closed, and the many students were forced to disperse among various underground yeshivas.

Years later, the mashpia described his memories from those days: Every Thursday night was entirely dedicated to learning. There were students who diligently studied Gemara and others who studied Chassidus; he himself would dedicate this night to studying Gemara.

[[File:ר' מענדלPictureFileName.jpg |250px|thumb|right|Reb Mendel by the grave of his mentor R' Zalman Moshe]]

He especially loved the many farbrengens where the best mashpiim of that generation would farbreng, such as [[Reb Zalman Moshe Hitzchaki|Rabbi Zalman Moshe Hayitzchaki]], Rabbi Yitzchak Horowitz (Itche der Matmid), Rabbi Yechezkel (Chatche) Feigin, and others.

=== Mashgiach in Tomchei Temimim ===
In 1930, he was appointed as Mashgiach and Mashpia for the students in the underground yeshiva in [[Yekatrinoslav]]. In his memoirs from that period, he notes the great reverence that the yeshiva bochurim had for the city's Rav, [[Levi Yitzchak Schneerson|Rav Levi Yitzchak Schneerson]], the Rebbe's father. That same year, he also served as a Mashgiach in Odessa.

=== "The Karalevitz Suggestion is Correct" ===
Reb Mendel traveled to his mother's home in Kharkov and began arranging shidduchim for his two older sisters, aiming to match them with the finest among the Temimim. His efforts were successful, and shortly after, his eldest sister married [[Benzion Shem Tov|Ben Zion Shem Tov]], and his younger sister married Yehoshua Shneur Zalman Serebransky.

During this period, respectable shidduchim were suggested for him as well. He compiled several proposals and reported them to the [[The Rebbe Rayatz|Frierdiker Rebbe]], who was then in Poland, requesting his guidance and bracha. The Rebbe's response was: "The Karalevitz suggestion is correct" - referring to Rav Ben Zion Robinson, who lived in Karalevitz and had suggested his daughter to Reb Mendel.

He therefore traveled to Karalevitz, arriving before Shabbos Kodesh. After davening, he participated in a farbrengen where he took mashke liberally, resulting in him falling under the table and falling asleep. When he awoke, still under the table, it was after midnight on Motzei Shabbos, and he suddenly heard Reb Ben Zion telling his wife: "It seems this bochur is an 'emesdiker chassidisher bochur' (a true chassidic young man), for he came 'to be seen,' and nevertheless took mashke, farbrenged, and is now where he is... This is a sign that he is a true chassidic bochur. We must make every effort to have him stay here and complete the shidduch with us."

Indeed, the shidduch came to fruition in a good and successful hour, and the wedding took place in the kallah's town on Tuesday, 10 Tammuz 1933.

=== For Tomchei Temimim and Pidyon Shvuyim ===
After his wedding, he stayed briefly with his mother in Kharkov, and then traveled with his wife to the city of Yegurovsk (a city approximately 100 kilometers from Moscow). Although he temporarily withdrew from his yeshiva activities for family matters, the administrators of the nationwide network of underground Tomchei Temimim yeshivas throughout Russia already recognized his talents and dedication, seeing him as most suitable for working to save the yeshivas. From a financial perspective - supporting the families of prisoners who risked their lives for Torah and mitzvos, maintaining the underground yeshivas, funding the constant relocations of the yeshivas, as well as significant amounts paid as bribes - placed a heavy financial burden on the organizers, and he was chosen to be one of those tasked with obtaining the necessary funding.

He accepted the position and entered the business world for this purpose. While he earned substantial profits, he and his family subsisted on bread and water, giving the vast majority of the profits to Tomchei Temimim. Additionally, whenever Anash activists needed large sums of money for pidyon shvuyim (redeeming captives), they would turn to Reb Mendel, and even when he didn't have the requested amount, he would borrow the money and transfer it to them.

=== For the Benefit of Chassidim ===
During [[World War II]], when the Nazis (yimach shmam) invaded Russia, he fled Moscow with his family and after wandering arrived in Samarkand, where many Anash and Polish refugees had gathered. News of his activities quickly spread among the chassidim and many sought his help. He did everything in his power to improve their situation.

Starting in late winter 5703 (1943), at the height of the war, he began managing Yeshivas Tomchei Tmimim Samarkand, where hundreds of students studied over time. In this role, Reb Mendel established branches of Tomchei Tmimim, some for students of Cheder age and most for Yeshiva age.
==Arrest and Imprisonment==
===Among the Organizers of the Exodus from Russia===
Extended topic - The Exodus from Russia 5706 (1946)

After World War II ended, the Russian government authorized the return of Polish citizens who had fled to its borders during the war, and provided freight trains for their use. Many Russian citizens took advantage of this breach and tried to cross the border using forged Polish passports through the transit city of Lvov. Chabad chassidim waited to receive the Frierdiker Rebbe's answer whether to risk illegally crossing the border. When approval was received, only a few managed to utilize this opportunity before the Russian government stopped issuing exit visas.

Following the actions of Reb Yehuda Leib Motzkin, who bribed senior government officials at genuine risk to his life, the border was reopened. A special committee was established for this purpose, with Reb Mendel and other activists as members. The committee's activities were divided into several areas: encouraging Anash in Russia to cross the borders, forging documents, raising funds to bribe various officials, and taking care of all other necessary details, such as safe houses in Lvov until departure and maintaining constant contact with Anash who arrived in Lvov to cross the border.

=== Arrest of the Nine Chassidim ===
Reb Mendel himself did not join his family in escape despite estimating that the secret police would track him down and could arrest him within a short time. He remained in Russia and continued to work on smuggling operations until he decided to leave the Iron Curtain with a small group of only nine people:

Rav Shmuel Notik, his wife and daughter, Reb Mendel Futerfas (in new documents: Feivish Steingel), Reb Yosef Greenberg, the brothers Reb Avraham Gurevitch and Reb Shmuel Gurevitch. The last three were listed as Rav Shmuel Notik's "sons" for the escape. As written in a secret memorandum revealed by Chabad.org: "Arrested on the same train with Futerfas was also Shmuel Notik, formerly a beloved chassidic teacher in Chabad's underground yeshivas throughout the Soviet Union, who perished in the Gulag in early 5709 (1949)."

It later became clear that the person who arranged their tickets was an undercover KGB agent who informed the authorities about the nine people planning to cross the border. The police arrested them all. The detainees were transferred to the secret police headquarters in Lvov. Initially, those arrested in this operation and other detainees from that period were held at the secret police headquarters in Lvov, later some were transferred to Kharkov.
[[File:מענדל פוטרפס תמונה תיק החקירה.jpg|250px|thumb|right|Mugshot]]
=== Siberian Exile and the Lvov Case ===
After prolonged interrogations and terrible torture, the trial began where R' Mendel was sentenced to 10 years of exile and hard labor in work camps and was exiled to Siberia.

During the exile, he was brought to Leningrad to the 'Shpalerka' where he was interrogated again, many like him were interrogated regarding the Lvov case.

In Shpalerka, he met with his friend R' Moshe Vishetsky and they made part of the journey to exile together. During his exile period, he stayed together with the Chassid and Mashpia R' Asher Sassonkin until they were released in 1964.

=== Documents from KGB Archives ===
New documents from the Lvov case and new memories about R' Mendel Futerfas were published during 2022-2023 in Chabad media outlets:

* Elul 2022: On Chabad.org (and translated to Hebrew on Chabad Online), KGB documents from 1950 were published reflecting the situation of Chassidim escaping through Lvov and Chernovitz. These documents also include documentation of arrests including R' Mendel Futerfas: "Among the Chabad leaders arrested following the operation were R' Mendel Futerfas (arrested on a train leaving Lvov in 1947, released from the Gulag in 1956); Yona Kagan ('Poltaver', arrested in 1948, died in the Gulag in 1949); and Mordechai Dubin (arrested in 1948, died in Soviet custody in 1957)."
* Tammuz 2023: R' Mendel's investigation file reached Rabbi Yosef Yitzchak Kratz, publisher of the book about him being prepared by author Rabbi Yisroel Elfenbein. Portions of the file were published in WhatsApp groups, which sparked discussions and debates. From the publications, it is understood that R' Mendel and the escape organizers, including his brother-in-law R' DovBer Robinson and R' Shimon Katzenelenbogen, obtained enormous sums to get hundreds of Chabad families out of Russia. The publications also include details about R' Mendel's escape attempt with Rabbi Shmuel Notik.
* On 11 Tammuz 2023 (for the 12 Tammuz redemption holiday), additional photos from R' Mendel Futerfas's file were published on the Anash website.
* On 17 Tammuz 2023, additional documents from the file were published in Kfar Chabad magazine issue 2016, revealing that after interrogations, investigators managed to extract a confession from R' Mendel about his activities in organizing the smuggling of Chassidim through Lvov and Chernovitz. However, several years after he left the Soviet Union, the sentence was retroactively canceled and it was decided that he had not betrayed his homeland due to his 1958 complaint that the confession was extracted through illegal means.

== Chernovitz, Samarkand ==
After his release, he was active in many areas in the cities where he lived: Chernovitz where he worked with his friend R' Moshe Vishetsky and other Chassidim, and in Samarkand:

* Organized underground activities for Anash and Tmimim
* Opened mikvaos
* Worked with many Jews

=== The Rebbe's Relationship with Reb Mendel During His Russian Exile ===
During his period of exile in Siberia and after his release while still in Russian exile, he merited rare acknowledgments from the Rebbe:

In 1956, Rabbi Ben Zion Schneerson, the brother-in-law of the Frierdiker Rebbe, arrived in the United States shortly after leaving Russia and had a yechidus with the Rebbe. After leaving the yechidus, he met Hatomim Shalom Ber, son of Reb Mendel Futerfas, who asked if he knew his father. Reb Ben Zion answered affirmatively and added that the first thing the Rebbe asked him during yechidus was about his father.

In a letter the Rebbe sent to Reb Mendel's wife while he was still in Russia, the Rebbe wrote exceptionally rare expressions about him: "The chossid, yarei shamayim, outstanding in Torah and mitzvos, man of many accomplishments and energy, among the best mekusharim of our Rebbeim and followers of their ways, which shall be called the holy path, the path of life, in this world of action to do them today, HaRav Mendel Mordechai shlita and his wife Leah tichye."

At the farbrengen of Yud Shevat 1962, the Rebbe described the actions of a man of mesiras nefesh in Russia, referring to Reb Mendel Futerfas, who was involved in maintaining Yiddishkeit and building mikvaos without any personal calculations or considerations.

=== From Samarkand to London ===
In 1964, he received permission to leave Russia and immigrated from Samarkand to London where his son Reb Berel Futerfas lived. Within a short time, he became one of the prominent askanim and mashpiim in the local Chabad community and was involved in establishing pure Torah educational institutions there.
[[File:תשכד.jpg|250px|thumb|right|Reb Mendel stands by the Rebbe at a farbrengen]]
== Mashpia in Tomchei Tmimim Kfar Chabad ==
On 19 Iyar 1971, Rabbi Shlomo Chaim Keselman, mashpia of Tomchei Tmimim Kfar Chabad, passed away. About a month and a half later, the Rebbe's secretariat told Reb Mendel that the Rebbe was asking if he could come to 770 for 12-13 Tammuz. Reb Mendel arrived at 770 before 12-13 Tammuz, and during yechidus the Rebbe announced the proposal that he be appointed as mashpia of Tomchei Tmimim Kfar Chabad. The Rebbe instructed him to travel to Eretz Hakodesh and visit Chabad institutions and holy places, and regarding settling in Eretz Hakodesh, the Rebbe said they would discuss it the following year. As the Rebbe instructed, around 12-13 Tammuz 1972, Reb Mendel came to the Rebbe and during yechidus, the Rebbe instructed him to serve as the permanent mashpia in Tomchei Tmimim in Kfar Chabad.
[[File:ר מענדל תשרי נב.gif|250px|thumb|right|Reb Mendel in the courtyard of 770]]
With his appointment to the position in the 1973 school year, he wrote a new chapter in the history of Tomchei Tmimim yeshivos in Eretz Hakodesh. He was distinguished by his educational approach and became a revered mashpia for tmimim and Anash throughout Eretz Hakodesh. In farbrengens, he dedicated significant time to the topic of hiskashrus to the Rebbe, complete mesiras nefesh for the Rebbe, and traveling to the Rebbe - topics that were not the focus of farbrengens in Chabad yeshivos in Eretz Hakodesh. In his farbrengens, he wove stories and vivid descriptions from his time in Siberia, deriving lessons about the kochos that someone who has no choice, like a prisoner, invests, to the kochos that chassidim and tmimim must invest to fulfill the Rebbe's ratzon. His farbrengens gained a good reputation, and Anash, tmimim, and many mekuravim flocked to his farbrengens, which were usually held in the zal of Yeshivas Tomchei Tmimim in Kfar Chabad. Even when he came to Beis Chayeinu, he would farbreng for long hours with a large crowd of tmimim.

He dedicated many hours to one-on-one conversations with tmimim to influence and elevate them spiritually.
[[File:מאיר בליז'ינסקי.jpg|250px|thumb|right|Reb Mendel farbrenging with R' Meir Blizinksi]]
== For the Benefit of the Community ==
In parallel with his role as a Mashpia, he continued, following the Rebbe's instructions, in his position as a Shadar (emissary fundraiser) which he would fulfill during the months of Elul - Kislev. In this capacity, he would travel to the United States for fundraising with the Shadar Rabbi Shmuel Dovid Reitzik.

Reb Mendel would farbreng together with Reb Meir Blizinsky. Alongside his role in the yeshiva, he became one of the leading Chabad askanim (activists), working energetically for Kfar Chabad, particularly for Yeshivas Tomchei Tmimim and Beis Rivka Kfar Chabad where he served as a board member. He founded the Yiddish Cheder in Kfar Chabad. In 1974, he received a letter in which the Rebbe wrote him a blessing "in the holy work in Tomchei Tmimim and in Kfar Chabad," which he saw as the Rebbe's consent to be involved in the village's affairs. It is also reported that he had an instruction from the Rebbe "to stick his nose" into all Chabad matters in Israel and to do what needs to be done.

When Rabbi (Burke) Shiff returned from our holy courts with clear instructions to establish an institution for immigrants arriving from Russia, he stood by his side to help and was appointed as a board member of the Bukharian Yeshiva institutions until his passing.

He was also among those who worked extensively for the Rebbe's shluchim to the Holy Land.

==After 27 Adar and 3 Tammuz==

Following 27 Adar and 3 Tammuz, against the backdrop of the concealment that appeared then and enveloped the Chassidic community, Reb Mendel's Chassidic personality and his firm faith and hiskashrus shone forth.

His Response to the State of Concealment

The Rebbe's health condition (to physical eyes) touched Reb Mendel's heart and naturally caused him a lack in the line of joy. During that period, he would sit with tears streaming from his eyes. He could barely speak, only repeating again and again in prayer to the Master of the World: We must have the Rebbe healthy! Not in secret, not in hint, not in derush, but in simple pshat, to our physical eyes! During that period, he would frequently recite Tehillim while wiping his abundant tears with his handkerchief. On the other hand, he never ceased to encourage and call everyone not to be affected and not to be impressed. To go forward with heads held high, in the way the Rebbe guides us.

After Tishrei 1993, when the Rebbe began appearing on the balcony, Reb Mendel expressed: "Nothing can be understood. Every day there are new revelations."

At a farbrengen on Shabbos Mevorchim Teves 1993, Reb Mendel farbrenged in 770 with yungeleit and baalei batim from Anash and said that everyone needs to take upon themselves something in connection with the Rebbe's condition. When one of the baalei batim asked him what he was taking upon himself, Reb Mendel answered that he took upon himself to learn Masechta Beitza, which was physically difficult for him in those years.

About two weeks after 3 Tammuz, Reb Mendel farbrenged in the yeshiva in Kfar Chabad, and although his eyes were streaming with tears, and he barely spoke anything, he said one sentence which he repeated again and again: "He, the yetzer hara, wants us to 'fall' into despair and depression - no and no! We will not 'give' him in any way! Zogt a nigun, a freilichen nigun!, Freilacher, freilacher!"

He would repeatedly quote Rashi's words on the verse "Be tamim with Hashem your G-d" - "Walk with Him in simplicity and wait for Him, and do not investigate the future."

In Sivan 1995, shortly before Reb Mendel's passing, his grandson Rabbi Yosef Yitzchak Liberow asked him regarding the printing of the translated Likkutei Sichos books which he refused to print without the title "Shlita" for the Rebbe, but this involved great difficulties and pressures. Upon hearing the question, Reb Mendel immediately responded: "We need to whistle at the world and write shlita." After a few moments of thought, Reb Mendel continued and said: "And if it's possible to act in a way that won't cause argument - certainly good." Following this, Rabbi Liberow found a solution to print the books with the title shlita and note on the title page: "May this be the year of wondrous redemption."

I'll translate this document while keeping Judaic terms intact and organizing it with headings.
[[File:6426e5b8892f5 1680270776 news main gallery.jpg|250px|thumb|right|Reb Mendel during a Farbrengen in Kfar Chabad]]
=== Traveling to the Rebbe for Tishrei and Kvutza ===
Before Tishrei 1993, the first month of holidays after 27 Adar, Reb Mendel farbrenged with the Tmimim and Anash in the yeshiva in Kfar for about five hours, with his words being interrupted by crying and prayers that the obstacles should be removed. Along with this, he emphasized that from our side we must "make vessels" - travel to the Rebbe as we were accustomed to every year, and the "vessels" themselves will "draw down light" and hasten the Rebbe's revelation. Reb Mendel's words were written down by his student Rabbi Levi Yitzchak Ginzburg and published for all Anash in the 'Opinions' section of the Kfar Chabad weekly and stirred reactions.

Another point that Reb Mendel expressed was that even when we see the Rebbe, we don't understand the Rebbe - "We understand the Rebbe like a goat understands a human being, therefore, one needs to travel to the Rebbe even if we don't see and hear." Reb Mendel himself was among the few elder Chassidim who came from Eretz Yisroel to 770 at the beginning of Tishrei 1993.

During the yechidus and dollar distribution that the Rebbe held on 26 Tishrei 1994, the Rebbe unusually extended his hand and gave a dollar to Reb Mendel, while all other passersby extended their hands and took the dollar from the Rebbe's hand.

Even after 3 Tammuz, before Tishrei 1995, Reb Mendel expressed a firm position about the need to travel to the Rebbe even in the current situation. In discussions of the Tomchei Tmimim Kfar Chabad administration when it was proposed to shorten the stay of Kvutza students in 770, Reb Mendel protested: "A complete year! Not even one minute less!" He was also asked then by his student Rabbi Levi Yitzchak Ginzburg if it could be said in his name that even now after 3 Tammuz one needs to travel to the Rebbe for Tishrei. Upon hearing the question's wording, Reb Mendel exclaimed: "What? 'Need to travel'? We must travel!" Reb Mendel himself began traveling to the Rebbe for Tishrei 1995 but due to health reasons was stopped midway in England with his family where he stayed until his passing.

=== Encouragement and Vitality in Matters of Moshiach ===
The niggun "Chayalei Adoneinu Moshiach Tzidkeinu" was always familiar on Reb Mendel's tongue.

In summer 1992, Tomim Yitzchak Axelrod approached him and expressed his shock at cold and cynical talk heard from respected Anash regarding the Chassidim's faith, and Reb Mendel responded: "This comes from haskalah without avodah."

Before 10 Shevat 1993, when there were those who tried to obstruct the satellite broadcast event and its transmission in Eretz HaKodesh by convening a meeting of rabbonim, Reb Mendel's student Reb Betzalel Kupchik approached him and asked him to come to the meeting to express his positive opinion about holding the event. Initially, Reb Mendel strongly refused to participate in the meeting at all, saying he wasn't willing to be in the same room with them. However, after his mashpia Reb Zev Keselman came to his home and requested and instructed him to still go to the meeting, Reb Mendel agreed and arrived at the location and expressed sharp words to the participants, saying their opposition stems from their worry and fear of 'perhaps not' which is actual apikorsus, that their greatness is expressed in casting doubts and coldness, the matter of Amalek, in the matter of Moshiach. He even said then that the Rebbe's opinion in such a case is known since the Rebbe says that 'one needs to go with the most chareidi party' and also in this case when there are two groups one needs to go with the most chareidi, and this is not the group opposing the matter, etc.

In a conversation with Reb Yechezkel Sofer and Reb Tuvia Plass in winter 1993, he revealed his opinion about the 'rationalists' who supposedly worry about "saving the Rebbe's honor" from disgrace through publicizing matters of Moshiach etc.: "Don't try to understand them, I know them well, they are apikorsim yemach shmom! One who cools down the enthusiasm of a Jew who believes in the coming of Moshiach is a misnaged and..." And Reb Mendel even added and told them that these words could be published in his name.

At an Anash gathering on 28 Nissan 1993 for strengthening matters of Moshiach, Reb Mendel proclaimed the holy proclamation of Yechi Adoneinu.

In a letter from his student Reb Sholom Ber Reichman from Iyar 1993, Reb Mendel's words are described in response to what he told him about Reb Amir Rozen, a close student of Reb Mendel who was then learning in 770, who would have Shabbos meals at the home of Reb Yoel Cohen - one of the flag bearers of spreading the message of Geulah and Moshiach's identity in those days. This brought joy to Reb Mendel, and he said: "If so, then he is from the 'Meshichistim' - I have nachas from him, he has a good memory and can receive a lot from him." At a farbrengen in the yeshiva in Kfar in Iyar 1993, one of the mashpiim farbrenged and about an hour after the start of the farbrengen, Reb Mendel came from resting in his room and sat on the side while listening with visible pleasure to the mashpia's words that were said with tremendous enthusiasm about "Yechi Adoneinu" and how it comes from prayer.

Even after 3 Tammuz, Reb Mendel continued to adhere to the proclamation of "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed" after prayers, and to show this to people who were doubtful about it, he would often say it in a loud voice. When one of the young married men told him there were arguments whether to proclaim "Yechi" or not, Reb Mendel responded decisively that whoever the Rebbe is alive for needs to say "Yechi."

During that period when they would proclaim "Yechi", Reb Mendel would stand at his full height and respond despite not being able to stand in various places during the rest of davening due to his weakness. One day, one of the Roshei Yeshiva in the yeshiva in Kfar came to Reb Mendel and tried to "explain" to him how supposedly the matter of "Yechi" distances Jews etc. Reb Mendel was silent the entire time until he finished his words and then responded to him, that when someone would argue with Reb Abba Pliskin he would be silent and listen until the end and then say: "But I don't agree with you" without additional explanations, "so too I say to you: 'I don't agree with you.'"

After 3 Tammuz, when they wanted to donate a 'Yechi' sign for the walls of the zal in the yeshiva in Kfar Chabad, they asked Reb Mendel whether to add before it "and soon we will merit to Yechi..." and the like because of the differences of opinion, he answered: "No! Don't add, don't subtract, and don't change!

=== Love Between Chassidim and Rejection of Discord ===
During this period of helem v'hester (concealment) when differences of opinion increased, Reb Mendel emphasized several times the absolute necessity for love and unity to prevail among chassidim.

He frequently quoted and aroused attention to the words of the Alter Rebbe: "And do not think in your hearts about your fellow's wrongdoing."

On one particular occasion when asked about disputes on the subject, he gave a mashal about a bear that would gorge on honey until its owners devised a plan to place a branch that would whip the bear's face every time it approached. Indeed, when it approached, the branch struck it and the bear turned to fighting with it until it became exhausted and fell. The nimshal being that as a test, an antagonist is placed before us, where fighting and quarreling with them diverts our attention from the honey and the main matter.

== His Passing ==
Towards Tishrei 5755, he was on his way to travel to the Rebbe, when he stopped for an intermediate station in London to collect funds for Tomchei Tmimim. He felt unwell and stayed there with his son. On Pesach he suffered a stroke and on 4 Tammuz 5755 he passed away and there lies his honored resting place.

== Documentation of His History and Stories ==
After his passing, several series of memories and stories connected to his chassidic personality were published in the Beis Moshiach weekly by Rabbi Chaim Levi Yitzchak Ginsburg.

A few years later, Rabbi Eliyahu Wolf published a book called "Reb Mendel" which was partially based on these articles. The book drew criticism from some of Reb Mendel's students who felt it didn't reflect his approach regarding faith in the Rebbe Melech HaMoshiach and proclaiming "Yechi Adoneinu."

Rabbi Chaim Levi Yitzchak Ginsburg published a book called "HaMashpia" containing stories about Reb Mendel's character and stories from him. Additionally, in Rabbi Ginsburg's series of books called Pninei HaTanya, he included many stories and meshalim from Reb Mendel.

In 5782, Rabbi David Zaklikovsky published a small album book in English called 'My Gulag Life: Stories of a Soviet Prisoner', collecting stories and meshalim from Reb Mendel along with biographical impressions and original documents from the editor, reviewed by the family and students.

In 5783, it was revealed that a new comprehensive book about Reb Mendel would soon be published, called 'Reb Mendel'. Published by Rabbi Yosef Yitzchak Kratz and edited by Rabbi Yisroel Alfenbein. Since then, chapters from the book began to be published in the Beis Moshiach and Kfar Chabad weeklies.

In 5784, in honor of his yahrzeit, a new book was published by Mamash called Reb Mendel Futerfas.

==== For Children ====
Author and illustrator Menachem Taizi published a comics book in 5768 called 'What My Father Told Me' from Reb Mendel's stories and meshalim, after it was published in installments in Torascha Sha'ashuai magazine.

In 5781, author Ohad Bar Sela and illustrator Shneur Zalman Farkash published two volumes of comics called 'Comics of Hiskashrus' published by Mamash.

== His Students ==
Among his famous students and those influenced by him: Rabbi Moshe Naparstek, Rabbi Shai Sokonik, Rabbi Shlomo Zalman Landa, Rabbi Tuvia Bolton, Rabbi Ozer Alperowitz, Rabbi Menachem Mendel Gurevitch, Rabbi Chaim Levi Yitzchak Ginsburg, Rabbi Yosef Beizer, Rabbi Shlomo Maidanchik, Rabbi Ofer Miyodovnik, Rabbi Zamroni Tzik, Rabbi Moshe Mordechai Ernstein, Rabbi Moshe Ornstein, Rabbi Shalom Dovber Keselman, Rabbi Zev Keselman, Rabbi Betzalel Kupchik, Rabbi Shalom Dovber Reichman, Rabbi Elimelech Shachar, Rabbi Chaim Yitzchak Eizik Landa, Rabbi Michel Vishetsky, Rabbi Nachman Yosef Twersky, Rabbi Tzvi Ventura, Rabbi Chaim Poizin, and many others.

== Family ==
His father, Rabbi Menachem Mendel - passed away on 25 Nissan 1906. His mother, Mrs. Mariasha Badna - passed away on 5 Menachem Av 1958.

His grandfather was Rabbi Chaim Futerfas.

His wife was Mrs. Leah, daughter of R' Ben Zion Robinson - passed away on 5 Kislev 2003, buried in London cemetery.

His brother was Rabbi Hendel Lieberman - a Chassidic artist.

=== Brothers-in-law ===

* Rabbi Yehoshua Shneur Zalman Serebransky
* [[Rabbi Bentzion Shemtov]]
* Rabbi Yehoshua Korf

=== Children ===
R' Mendel had six children, four of whom passed away in childhood during the difficult days in Soviet Russia:

* His daughter, Mrs. Dabrusha, wife of Rabbi Chaim Shmuel Menachem Mendel Liberov. She was killed in a car accident on 8 Elul 1971, leaving 11 orphans. R' Mendel and his wife devoted themselves to raising her children.
* His son, Rabbi Shalom Dov Ber (Berel) Futerfas - formerly a board member of Chabad institutions in London, moved to Crown Heights in 2008.
* His son, Leibel - passed away in childhood.
* His son, Avraham - passed away in childhood.
* His daughter, Rachel - passed away in childhood.
* His daughter, Alta - passed away in childhood.

== Further Reading ==

"My Gulag Life: Stories of a Soviet Prisoner" The Life of Reb Mendel Futerfas. By Dovid Zaklikowski, Hasidic Archives Publishing.

"Reb Mendel: Biography and Exciting Stories of Mashpia Reb Mendel Futerfas" By Mendi Kluger, Kehot Publication Society.

==External Links==
[https://www.chabad.org/parshah/article_cdo/aid/419531/jewish/Tightrope-of-Life.htm Soviet File on Chassidim’s Daring Escape Reveals Dramatic Chronicle] - Anash.org

[https://www.chabad.org/calendar/view/day_cdo/aid/4370101/jewish/Passing-of-R-Mendel-Futerfas.htm Passing of R. Mendel Futerfas] - Chabad.org

[https://chabadinfo.com/magazine/what-did-reb-mendel-furterfas-day-about-saying-yechi/ What Did Reb Mendel Furterfas Say About Saying “Yechi”?] - Chabadinfo.com | Rabbi Yisrael Elfenbein

[https://www.chabad.org/therebbe/livingtorah/player_cdo/aid/2243609/jewish/Think-of-Me-and-Ill-Think-of-You.htm Think of Me, and I’ll Think of You] -Chabad.org | "My Encounter" produced by JEM

[https://anash.org/the-man-who-would-not-be-a-tzaddik-in-peltz/ The Chosid Who Would Not Be a “Tzaddik in Peltz”] - Anash.org

[https://derher.org/wp-content/uploads/54-Adar-5777-05.pdf Reb Mendel Futerfas, A Living Legend]-A Chassidisher Derher

[https://anash.org/first-ever-comprehensive-biography-of-reb-mendel-futerfas-in-preparation/ First-Ever Comprehensive Biography of Reb Mendel Futerfas in Preparation]- Anash.org

[https://anash.org/reb-mendel-futerfas-farbrengen-on-yud-shvat-5740/ Historic Recording: Reb Mendel Futerfas’ Yud Shvat Farbrengen]- Anash.org

[https://anash.org/podcaster-explores-the-story-of-reb-mendel-futerfas/ Podcaster Explores the Story of Reb Mendel Futerfas]-Anash.org | Jewish History Soundbites

[https://www.chabad.org/parshah/article_cdo/aid/419531/jewish/Tightrope-of-Life.htm Tightrope of Life] - Chabad.org | Article by Moshe Bryski

==Footnotes==
{{reflist}}

[[Category: Chabad Mashpiem]]
[[he:מנחם מענדל פוטרפס]]

Mashpia

2026-01-25T04:44:10Z

Tachlis: /* Mashpias of the Past */

'''Mashpia''' (משפיע, "influencer" or "mentor") is a Hasid – usually from an older age group – who serves as a spiritual figure for other Hasidim, to whom he serves as a model of inspiration through his ways and Hasidic spirit. The Hasidic Mashpia preserves in his personality and conduct the authentic Hasidic ethos from previous generations. At the same time, during Hasidic [[farbrengen]]<nowiki/>s (gatherings), the Mashpia "influences" his protégés with words of Hasidut. The Mashpia typically also delivers classes in Hasidic thought.

The title "Mashpia" usually refers to a rabbi in Tomchei Tmimim yeshiva who is responsible for teaching philosophy and faith in Chabad Hasidism, though this is not always the case. The Rebbe instructed followers to appoint a personal Mashpia – based on the dictum of our sages "Make for yourself a Rav"<ref>'' [[Avot|Avos]]''</ref> – who can guide and lead them in their daily life and also help them at crucial decision-making junctures. The Mashpia serves as a resource for Hasidim to turn to for guidance and answers on various topics – both in matters of "service of the heart," — prayer, and in practical questions where the Hasid struggles to decide alone and therefore turns to the Mashpia for assistance. By virtue of the Mashpia's deep familiarity with the mentee and by virtue of being objective and free from personal biases and interests, the Mashpia succeeds in seeing the complete picture, with all its aspects, and is therefore in a position that enables him to offer good counsel appropriate for the inquirer.

The Mashpia is the dominant figure in almost every Hasidic farbrengen, and typically serves as the main speaker – if not the only one. However, his talk is not a frontal lecture where the audience remains passive; rather, there is mutual enrichment through group dynamics, in an informal and friendly atmosphere, involving both solemn Chabad [[Niggun|niggunim]] (melodies) alongside joyful tunes. The Mashpia guides the participants of the farbrengen, encourages and urges them to internalize and adopt the Hasidic message and the lesson contained within it regarding their inner divine service, as well as strengthening their connection to our Rebbes and especially to the leader of the generation.

== Words of the Rebbe ==
In 1977 (5737), the Rebbe began a significant campaign regarding Mashpias and their role. The Rebbe spoke about the obligation for every community to have Mashpias.

In Parshat Shemot 5737, the Rebbe said: "There is a special matter that began with Hasidim and efforts should be made to implement it in all Hasidic settlements, which is – the regulation that existed from time immemorial, and especially in recent generations until the Rebbe Rashab, that in every place where there are Anash (Chabad Hasidim), Hasidim, or Jews who might hopefully soon study Hasidic philosophy and the teachings of Chabad and its interpretations – there should be one Jew who takes upon himself the role of Mashpia." The Rebbe elaborated on all matters related to the concept of Mashpia, including the procedures for appointing a Mashpia, his duties, and rights.

In 1985 (5745), the Rebbe expressed exactly what his intention had been when he gave the instruction to appoint Mashpias: "This was, in fact, the intention in what was discussed several years ago about the matter of 'Mashpias' whose role was supposed to be – to inspire all those in their surroundings to increase in all matters of goodness and holiness, to set times for Torah study, to engage in spreading Judaism and disseminating the wellsprings outward, the Mivtzoim (outreach campaigns) matters, etc., including – that when someone has a question on these matters, there would be someone to turn to for consultation." In that same talk, the Rebbe expressed pain about the fact that Mashpias were not utilizing their power in what they needed to accomplish.

In later years, the Rebbe spoke about the tremendous damage caused by the indifference and dormancy of Mashpias and the obligation to fulfill their role actively. In 1987 (5747), the Rebbe even spoke about the Mashpia's role in ensuring that Chabad customs are implemented in practice.

== Mashpias of the Past ==
Among the famous Mashpias in Chabad Hasidism from previous generations:

* Rabbi '''[[Chanoch Hendel Kugel]]''' – the first Mashpia at Tomchei Tmimim Yeshiva in Lubavitch.
* Rabbi '''[[Shmuel g|Shmuel Gronem Esterman]]''' – the first Mashpia to whom students of Tomchei Tmimim Yeshiva were sent when it opened.
* Rabbi '''[[Meshulam Yedidya Kuratin]]''', known as "'''R' Shilem'''" – studied at Tomchei Tmimim Yeshiva in Lubavitch, later became a Mashpia at the yeshiva, became famous as the greatest of the "[[Chozer|chozrim]]" (those who would memorize and repeat Hasidic discourses) in his generation. He died young in Kremenchug in 1919. The Rebbe Rashab expressed that in this student he had earned the principal of his yeshiva, and all the rest were pure profit.
* Rabbi '''[[Shmuel Betzalel Sheptil (The Rashbatz)|Shmuel Betzalel Sheptil]]''' (called '''RaShBaTz''') – was one of the Hasidim of the Tzemach Tzedek and the teacher of the Rebbe Rayatz. He guided the yeshiva students until his passing in 1904.
* Rabbi '''[[Shlomo Zalman Havlin]]''' – from the first students of Tomchei Tmimim, in 1912 the Rebbe Rashab sent a minyan (quorum) of students to open [[Toras Emes]] Hebron, and appointed him as Mashpia. After some time, the yeshiva moved to Jerusalem, and with his warm character, he attracted many young Jerusalemites to Chabad Hasidism.
* Rabbi '''[[Alter Simchovitch]]''' – son-in-law and successor of Rabbi Shlomo Zalman Havlin at the yeshiva in Toras Emes.
* Rabbi '''[[Chaim Shaul Brook]]''' – Mashpia at "Achei Tmimim" Yeshiva in Rishon LeZion.
* Rabbi '''[[Avraham Drizin]]''', known as "'''R' Avraham Mayorer'''" – Mashpia in [[Kfar Chabad]] and [[Crown Heights]].
* Rabbi '''[[Zalman Moshe HaYitzchaki]]''', served as a Mashpia in the Hasidic town of [[Nevel]] and later in [[Tel Aviv]].
* Rabbi '''[[Shlomo Chaim Kesselman]]''' – was a Mashpia in yeshivas in Russia, after the Communist revolution went underground, left Russia in 1946, and after some time immigrated to Eretz Yisrael, where he served as a Mashpia at the yeshiva opened in [[Lod]] in 1947. In 1963, the yeshiva moved to Kfar Chabad. He passed away in 1971, after serving as a Mashpia for over fifty years. His influence on his students was immense, and he is considered the last of the Mashpias in the old style.
* Rabbi '''[[Menachem Mendel Futerfas]]''', known as "'''R' Mendel'''" – was appointed by the Rebbe as Mashpia at Tomchei Tmimim Yeshiva in Kfar Chabad after the passing of Rabbi Shlomo Chaim Kesselman.
* Rabbi '''[[Nissan Nemenov]]''' – was a Mashpia under the terror regime in Communist Russia, and after the departure of the [[The Rebbe Rayatz|Rebbe Rayatz]], was considered the highest authority among the Hasidim, despite his youth, because of his exemplary asceticism and divine service. He left Russia in 1946 and opened the [[Tomchei Tmimim Brunoy]] yeshiva in France. He passed away in 1983. He was an exemplary figure and a symbol of an unconditionally devoted Hasid who did not compromise on the smallest detail.
* Rabbi '''Moshe Vishedsky''', called "'''R' Moshe Vitebsker'''" – born on 27 Tishrei 1913, died on 13 Tevet 1986, was a Mashpia in Kfar Chabad.
* Rabbi '''Dovid Goldberg''' – Mashpia at Toras Emes Yeshiva and student of the renowned Mashpia R' Alter Simchovitch.

== References ==
{{reflist}}

== External Links ==
* [http://hebrewbooks.org/pdfpager.aspx?req=40501&st=&pgnum=24 Rules for a Mashpia] by the [[Tzemach Tzedek]], Kovetz [[Yagdil Torah]] collection, Nissan 1983, page 216
* [https://drive.google.com/file/d/11cEQ9qCRhUKhVO_a2umWKYbKxh7g4AfH/view?usp=drivesdk Rabbi Yosef Yitzchak Ofen clarifies the Rebbe's innovation in the instruction "Make for yourself a Rav"], [[Beis Moshiach]] issue 420, pp. 24-30

[[Category: Chabad Mashpiem]]
[[he:משפיע]]

Mashpia

2026-01-25T04:43:48Z

Tachlis: /* External Links */

'''Mashpia''' (משפיע, "influencer" or "mentor") is a Hasid – usually from an older age group – who serves as a spiritual figure for other Hasidim, to whom he serves as a model of inspiration through his ways and Hasidic spirit. The Hasidic Mashpia preserves in his personality and conduct the authentic Hasidic ethos from previous generations. At the same time, during Hasidic [[farbrengen]]<nowiki/>s (gatherings), the Mashpia "influences" his protégés with words of Hasidut. The Mashpia typically also delivers classes in Hasidic thought.

The title "Mashpia" usually refers to a rabbi in Tomchei Tmimim yeshiva who is responsible for teaching philosophy and faith in Chabad Hasidism, though this is not always the case. The Rebbe instructed followers to appoint a personal Mashpia – based on the dictum of our sages "Make for yourself a Rav"<ref>'' [[Avot|Avos]]''</ref> – who can guide and lead them in their daily life and also help them at crucial decision-making junctures. The Mashpia serves as a resource for Hasidim to turn to for guidance and answers on various topics – both in matters of "service of the heart," — prayer, and in practical questions where the Hasid struggles to decide alone and therefore turns to the Mashpia for assistance. By virtue of the Mashpia's deep familiarity with the mentee and by virtue of being objective and free from personal biases and interests, the Mashpia succeeds in seeing the complete picture, with all its aspects, and is therefore in a position that enables him to offer good counsel appropriate for the inquirer.

The Mashpia is the dominant figure in almost every Hasidic farbrengen, and typically serves as the main speaker – if not the only one. However, his talk is not a frontal lecture where the audience remains passive; rather, there is mutual enrichment through group dynamics, in an informal and friendly atmosphere, involving both solemn Chabad [[Niggun|niggunim]] (melodies) alongside joyful tunes. The Mashpia guides the participants of the farbrengen, encourages and urges them to internalize and adopt the Hasidic message and the lesson contained within it regarding their inner divine service, as well as strengthening their connection to our Rebbes and especially to the leader of the generation.

== Words of the Rebbe ==
In 1977 (5737), the Rebbe began a significant campaign regarding Mashpias and their role. The Rebbe spoke about the obligation for every community to have Mashpias.

In Parshat Shemot 5737, the Rebbe said: "There is a special matter that began with Hasidim and efforts should be made to implement it in all Hasidic settlements, which is – the regulation that existed from time immemorial, and especially in recent generations until the Rebbe Rashab, that in every place where there are Anash (Chabad Hasidim), Hasidim, or Jews who might hopefully soon study Hasidic philosophy and the teachings of Chabad and its interpretations – there should be one Jew who takes upon himself the role of Mashpia." The Rebbe elaborated on all matters related to the concept of Mashpia, including the procedures for appointing a Mashpia, his duties, and rights.

In 1985 (5745), the Rebbe expressed exactly what his intention had been when he gave the instruction to appoint Mashpias: "This was, in fact, the intention in what was discussed several years ago about the matter of 'Mashpias' whose role was supposed to be – to inspire all those in their surroundings to increase in all matters of goodness and holiness, to set times for Torah study, to engage in spreading Judaism and disseminating the wellsprings outward, the Mivtzoim (outreach campaigns) matters, etc., including – that when someone has a question on these matters, there would be someone to turn to for consultation." In that same talk, the Rebbe expressed pain about the fact that Mashpias were not utilizing their power in what they needed to accomplish.

In later years, the Rebbe spoke about the tremendous damage caused by the indifference and dormancy of Mashpias and the obligation to fulfill their role actively. In 1987 (5747), the Rebbe even spoke about the Mashpia's role in ensuring that Chabad customs are implemented in practice.

== Mashpias of the Past ==
Among the famous Mashpias in Chabad Hasidism from previous generations:

* Rabbi '''[[Chanoch Hendel Kugel]]''' – the first Mashpia at Tomchei Tmimim Yeshiva in Lubavitch.
* Rabbi '''[[Shmuel g|Shmuel Gronem Esterman]]''' – the first Mashpia to whom students of Tomchei Tmimim Yeshiva were sent when it opened.
* Rabbi '''[[Meshulam Yedidya Kuratin]]''', known as "'''R' Shilem'''" – studied at Tomchei Tmimim Yeshiva in Lubavitch, later became a Mashpia at the yeshiva, became famous as the greatest of the "[[Chozer|chozrim]]" (those who would memorize and repeat Hasidic discourses) in his generation. He died young in Kremenchug in 1919. The Rebbe Rashab expressed that in this student he had earned the principal of his yeshiva, and all the rest were pure profit.
* Rabbi '''[[Shmuel Betzalel Sheptil (The Rashbatz)|Shmuel Betzalel Sheptil]]''' (called '''RaShBaTz''') – was one of the Hasidim of the Tzemach Tzedek and the teacher of the Rebbe Rayatz. He guided the yeshiva students until his passing in 1904.
* Rabbi '''[[Shlomo Zalman Havlin]]''' – from the first students of Tomchei Tmimim, in 1912 the Rebbe Rashab sent a minyan (quorum) of students to open [[Toras Emes]] Hebron, and appointed him as Mashpia. After some time, the yeshiva moved to Jerusalem, and with his warm character, he attracted many young Jerusalemites to Chabad Hasidism.
* Rabbi '''[[Alter Simchovitch]]''' – son-in-law and successor of Rabbi Shlomo Zalman Havlin at the yeshiva in Toras Emes.
* Rabbi '''[[Chaim Shaul Brook]]''' – Mashpia at "Achei Tmimim" Yeshiva in Rishon LeZion.
* Rabbi '''[[Avraham Drizin]]''', known as "'''R' Avraham Mayorer'''" – Mashpia in [[Kfar Chabad]] and [[Crown Heights]].
* Rabbi '''[[Zalman Moshe HaYitzchaki]]''', served as a Mashpia in the Hasidic town of [[Nevel]] and later in [[Tel Aviv]].
* Rabbi '''[[Shlomo Chaim Kesselman]]''' – was a Mashpia in yeshivas in Russia, after the Communist revolution went underground, left Russia in 1946, and after some time immigrated to Eretz Yisrael, where he served as a Mashpia at the yeshiva opened in [[Lod]] in 1947. In 1963, the yeshiva moved to Kfar Chabad. He passed away in 1971, after serving as a Mashpia for over fifty years. His influence on his students was immense, and he is considered the last of the Mashpias in the old style.
* Rabbi '''[[Menachem Mendel Futerfas]]''', known as "'''R' Mendel'''" – was appointed by the Rebbe as Mashpia at Tomchei Tmimim Yeshiva in Kfar Chabad after the passing of Rabbi Shlomo Chaim Kesselman.
* Rabbi '''[[Nissan Nemenov]]''' – was a Mashpia under the terror regime in Communist Russia, and after the departure of the [[The Rebbe Rayatz|Rebbe Rayatz]], was considered the highest authority among the Hasidim, despite his youth, because of his exemplary asceticism and divine service. He left Russia in 1946 and opened the [[Tomchei Tmimim Brunoy]] yeshiva in France. He passed away in 1983. He was an exemplary figure and a symbol of an unconditionally devoted Hasid who did not compromise on the smallest detail.
* Rabbi '''Moshe Vishedsky''', called "'''R' Moshe Vitebsker'''" – born on 27 Tishrei 1913, died on 13 Tevet 1986, was a Mashpia in Kfar Chabad.
* Rabbi '''Dovid Goldberg''' – Mashpia at Toras Emes Yeshiva and student of the renowned Mashpia R' Alter Simchovitch.

== External Links ==
* [http://hebrewbooks.org/pdfpager.aspx?req=40501&st=&pgnum=24 Rules for a Mashpia] by the [[Tzemach Tzedek]], Kovetz [[Yagdil Torah]] collection, Nissan 1983, page 216
* [https://drive.google.com/file/d/11cEQ9qCRhUKhVO_a2umWKYbKxh7g4AfH/view?usp=drivesdk Rabbi Yosef Yitzchak Ofen clarifies the Rebbe's innovation in the instruction "Make for yourself a Rav"], [[Beis Moshiach]] issue 420, pp. 24-30

[[Category: Chabad Mashpiem]]
[[he:משפיע]]

Shlomo Zarchi

2026-01-25T04:43:15Z

Tachlis: /* Further Reading */

[[File:זרחי.jpg|thumb]]
Rabbi '''Shlomo HaCohen Zarchi''' (born 1947) is a Mashpia and board member at the Central Tomchei Tmimim Yeshiva - 770. He is among the founders of Vaad Hanachos Hatmimim.

== Life History ==
Born in the Pocking displaced persons camp in Germany on 28 Shevat 1947, to his father Rabbi Avraham Meir Zarchi and his mother Mrs. Liba Michla, daughter of R' Shlomo Raskin. He arrived with his parents and siblings in New York on 14 Nissan 1951.

Upon reaching the age of four and entering Cheder, his father received a special and unusual blessing letter from the Rebbe, in which he blessed his son.

From his childhood, his father took him to participate in the Rebbe's farbrengens, and from the first time, he never missed any farbrengen with the Rebbe and was present from beginning to end. At one of the farbrengens he attended in his childhood, he burst into tears, the Rebbe motioned for him to approach his chair, and he remained close to the Rebbe until the end of the farbrengen.

During his studies at Tomchei Tmimim Yeshiva in Bedford, he approached the Rebbe - as was customary in those years - during the Shabbos Mevorchim farbrengen to report to the Rebbe that he had an upcoming birthday and to inform what spiritual preparations he had taken upon himself. In practice, when he approached the Rebbe, he became confused and only managed to say that he had an upcoming birthday. In response, the Rebbe blessed him and said: "That you should say Chassidus in clear language". In subsequent years, the Rebbe instructed that he join the team of chozrim (those who would review and transcribe the Rebbe's talks).

Due to his gifted memory and the fact that throughout his years he merited to be educated and live in the Chassidic atmosphere of the Rebbe's court, Rabbi Zarchi is considered one of the greatest transmitters of tradition in the last generation, and an expert in Chassidic history in general and the history of the seventh generation in particular.

In 1966, together with Rabbi Yehoshua Dubrawski, Rabbi Ephraim Piekarski, Rabbi Yehuda Leib Shapiro, Rabbi Shalom Ber Levtin, Rabbi Natan Wolf, and Rabbi Avraham Yitzchak Baruch Gerlitzky, he founded the Vaad Hanachos Hatmimim.

== Mashgiach and Mashpia ==
After his marriage to his wife Mrs. Chaya Sarah, daughter of Rabbi Shneur Zalman Ganzburg and granddaughter of Rabbi Yaakov Baruch Krasik, the Mashgiach in the Yeshiva in Lubavitch, in 1970, he entered to study in the Kollel Avreichim under the Rebbe's secretariat, and simultaneously began working as a Mashgiach at the Central Tomchei Tmimim Yeshiva in 770.

Upon completing his year of study in Kollel, he asked the Rebbe to go on shlichus, but the Rebbe opposed the idea and instructed him to remain working in the Yeshiva and ask the administration to add work hours. In 1972, he tried again to request permission from the Rebbe to go on shlichus, as part of the momentum of the seventieth year and the Rebbe's announcement regarding 71 institutions, but the Rebbe again rejected his travel and instructed him to continue in his role at the Yeshiva, saying "his shlichus is at 770 like he went to Australia". The Rebbe explained that his work in Tomchei Tmimim would be considered shlichus if he would work with true dedication.

== Personal Interactions with the Rebbe ==
He merited several close encounters with the Rebbe. For instance, there was an occasion when he was sent by the mazkir Rabbi Yehuda Leib Groner to deliver a package to the Rebbe's private home. When he arrived at the Rebbe's house, the Rebbe emerged from outside, opened the doors for him, and showed him where to place the package. On another occasion, he met the Rebbe when he was hurrying to the mikvah. At that time, he wasn't wearing his outer garment, and the Rebbe remarked to him: "This isn't Kfar Chabad."

The Rebbe gave him blessings for the birth of his children. During one birth that took place on the night of Tisha B'Av, when there were complications with the newborn's condition, the Rebbe inquired about her status through his attendant Rabbi Sholom Ber Gansburg at frequent intervals. Subsequently, her condition improved. When Rabbi Zarchi named her Chana after the Rebbe's mother in the Rebbe's presence, the Rebbe's face lit up.

During another birth, when doctors ordered an early delivery, the Rebbe instructed not to follow their advice and to wait. After some time, the Rebbe instructed to perform surgery. The baby was found wrapped in the umbilical cord, and due to the Rebbe's instruction, the surgery was successful and the child's life was saved.

Rebbetzin Chaya Mushka instructed Rabbi Zarchi that due to the heavy workload at the mazkirus, he could call the Rebbe's private home phone whenever he needed, and she would relay his requests to the Rebbe.

He serves as the head mashpia and board member at Tomchei Temimim Yeshiva - 770 and actively manages the spiritual aspects of the 'Kvutzah'.

== Family ==

* His wife, Mrs. Chaya Sarah - manages the World Office for the Promotion of Taharat Hamishpacha located in Crown Heights.
* His brother, Rabbi Tzvi Hirsh Zarchi.
* His son, R' Tzvi Hirsh Zarchi - shliach at Harvard University, son-in-law of Rabbi Yaakov Leib Altein
* His son, R' Meir Zarchi
* His son, R' Menachem Mendel Hillel Zarchi
* His daughter, Chana

== Further Reading ==

* Shalom Magidman, "At the Shavuos Maamar Before Dawn, They Felt Matan Torah" Rabbi Zarchi in an interview with Kfar Chabad Magazine issue 1860 (interview completion in issue 1900)
* Shalom Magidman, "Crown of Her Husband", a conversation with Rabbi Zarchi in Kfar Chabad Magazine issue 1895
* "Rabbi Shlomo Zarchi in a Comprehensive Address: 'Avodas HaTefillah' is the Core Point and Impossible Without It", on the 'Lachluchus Geulatis' website
* "Every Chossid and Avrech is Forever a Tomim". Rabbi Shlomo Zarchi in an interview with Beis Moshiach Magazine shares memories from earlier years and details the Rebbe's instructions to Temimim. Beis Moshiach 1383
[[Category: Chabad Mashpiem]]

Chaim Alter Nissan Shimon Shimchovitch

2026-01-25T04:37:42Z

Tachlis: /* Further Reading */

The [[mashpia]] Rabbi '''Chaim Alter Nissan Shimon Shimchovitch''', known as "Reb Alter Shimchovitch" ([[5651]] - [[7th Nissan]] [[5699]]) served as a [[mashpia]] in the [[Tomchei Tmimim]] yeshivas.

== Biography ==

Simchovitch was born to Rabbi Yitzchak and his mother Mrs. Chaya Miriam in the town of [[Pochep]] in the year [[5651]].

In his youth, he studied at the [[Chabad Yeshiva of Pochep]] under Rabbi [[Yehoshua Natan Gnesin]] ("Tzvi Neta"). In [[Cheshvan]] [[5665]] he was accepted to the main Yeshiva [[Tomchei Tmimim Lubavitch|Tomchei Tmimim]]. Around the year [[5668]], he was sent to [[Tomchei Tmimim Horodishtz]], where he studied under Rabbi [[Shlomo Zalman Havlin]], who later became his son-in-law.

In the year [[5672]], he was sent along with six other students and the [[mashpia]] Rabbi [[Shlomo Zalman Havlin]] to [[Hebron]], where they established the [[Toras Emes Hebron]] Yeshiva, but at the end of that year, he returned to [[Lubavitch]], where he stayed until the year [[5677]].

During these years, he served as a [[chozer]] for [[The Rebbe Rashab|Rebbe Rashab]].

=== As Mashpia ===

On [[4th Nissan]] [[5676]] he married his wife Mrs. Rivka, daughter of Rabbi [[Shlomo Zalman Havlin]]. In the year [[5677]], he moved to [[Shchedrin]], where he was appointed as the director of the [[Tomchei Tmimim Shchedrin|Tomchei Tmimim Yeshiva in Shchedrin]].

After the [[passing]] of [[Rebbe Rashab]] on [[2nd Nissan 5680]], Reb Alter traveled to [[Rostov]]. He began working as a seller of kvass (a type of fermented beverage). The deputy director of [[Tomchei Tmimim Rostov]], Rabbi [[Yitzchak Goldin]], suggested that he serve as a [[mashpia]] in the yeshiva. Reb Alter refused, but when he heard that [[Rebbe Rayatz]] was behind the offer, he poured his bowl of kvass on the ground and ran to the yeshiva to begin his role.

In the summer of [[5681]], he was sent by Rebbe Rayatz to serve as a [[mashpia]] in the [[Tomchei Tmimim Warsaw]] Yeshiva. He arrived there on [[Pesach]] [[5681]], and he attracted many students to the yeshiva to hear his lectures on [[Chassidic teachings]].

During this time, he received instructions from Rebbe Rayatz to spread Chassidic teachings in synagogues through "vorts" (short insights) from the discourses and talks.

Due to the cramped living conditions in [[Warsaw]], Reb Alter contracted tuberculosis. Following the Rebbe Rayatz's instructions, he moved to the [[Holy Land]] and settled in [[Jerusalem]]. In the month of [[Tammuz]] [[5687]], he recovered from his illness, and on the 24th of Tammuz, his wife passed away.

In the month of [[Tishrei]] [[5689]], he traveled to [[Riga]] to be with the Rebbe Rayatz during the holiday month, and in [[Cheshvan]] he returned to work at [[Tomchei Tmimim Warsaw]].

On [[14th Kislev 5689]], he participated in the wedding of [[the Rebbe]] with [[Rebbetzin Chaya Mushka]], where he was instructed by Rebbe Rayatz to distribute [[mashke]] on his behalf to all the yeshiva students.

In [[Tammuz]] [[5689]], following requests from his family, it was decided that he would return to serve as a [[mashpia]] at [[Toras Emes Jerusalem]].

During the decade in which he served as a [[mashpia]], he also served as a board member, and fought stubbornly to ensure that the yeshiva management followed [[Rebbe Rayatz]]'s instructions precisely.

=== His Passing ===
He passed away in his late forties, on [[7th Nissan]] [[5699]], leaving behind a detailed spiritual will, which included precise instructions regarding the funeral and who was worthy to carry his coffin, and who was not.

He left behind three daughters, some of whom were raised by several of the great Chassidim of that generation. The Rebbe Rayatz was very concerned about their welfare and took great interest in them.

== His Students ==
He had many students, among them:

* Rabbi [[Moshe Ashkenazi]]
* Rabbi [[Ephraim Wolf]]
* Rabbi [[David Chanzin]]
* Rabbi [[David Goldberg|Dovid Goldberg]]
* Rabbi [[Avraham Hersh Cohen]]
* Rabbi [[Menachem Mendel Brock|Menachem Mendel Brook]]
== His Writings ==

'''References, Parallels and Explanations on the [[Tanya]]''', notes and citations written by him on the margins of the Tanya. Edited by Rabbi [[Yitzchak Wilhelm]], [[Heichal HaBaal Shem Tov]], [[Nissan]] [[5769]]. Reprinted in the Teshurah (memento) for his son's wedding, Adar Rishon 5774, under [[Kehot]] Publication.
== External Links ==

[http://beta.hebrewbooks.org/pdfpager.aspx?req=25126&st=&pgnum=18&hilite= Rabbi Shimon Glitzenstein, "Man of Virtue and Noble Spirit"], in Chabad Bulletin Issue 8, p. 18

[https://derher.org/wp-content/uploads/81-iyar-5779-about-reb-alter-simchovitch.pdf "Life of a Chassid"] in the A Chassidisher Derher magazine

[http://teshura.com/Laufer-Deitsch%20-%20Sivan%2011%2C%205772.pdf "Three letters he wrote"] in the Teshurah Laufer Deutsch Sivan 5772

[https://col.org.il/news/161905 "Descendants of Rabbi Alter Shimchovitch z"l dedicated a classroom in his memory"]
== Further Reading ==

'''Gan Eden HaElyon''', notes he wrote, his will and additional writings in first publication - in the [[Techayenu]] magazine Issue 10, [[Elul]] [[5779]] page 86

[[Category:from Jerusalem]]
[[Category:in yeshivas]]
[[Category:from Warsaw]]
[[Category:Tmimim Shchedrin staff]]
[[Category:family]]
[[Category:5699 deaths]]
[[Category:from Shchedrin]]
[[he:חיים אלטר ניסן שמעון שימחוביץ']]

Yekusiel Green

2026-01-25T04:36:29Z

Tachlis: /* References */

Yekusiel Green

2026-01-25T04:34:41Z

Tachlis: created page

Basi LeGani

2026-01-25T04:14:53Z

Tachlis: /* Additional Editions */

'''Basi LeGani''' is the name (Dibur Hamaschil) of the last maamar written by [[The Rebbe Rayatz|the Frierdiker Rebbe]] and the first maamar and series of maamarim that followed it that [[the Rebbe]] delivered. The maamarim begin with the words of the Midrash "Basi LeGani" and are named after them.

Rabbi Menachem Chasnia in the name of Rabbi Elazar bar Avuna, who quoted Rabbi Shimon bar Yosnah said: It doesn't say "I came to a garden," rather it says "to My garden," to My bridal chamber, to the place that was My primary dwelling initially. The primary presence of the Shechinah was indeed in the lower worlds, as it is written (Bereishis 3): "And they heard the voice of Hashem Elokim walking in the garden..."

— Midrash Rabbah, Shir HaShirim, Parsha 5

== Basi LeGani 5710 (1950) ==
On the pasuk "Basi LeGani, my sister, my bride," Chazal explain that this refers to Hashem's revelation in the world during Matan Torah. From the word "Gani" we understand that the world was His place from before - because at the beginning of creation, the 'ikar Shechinah was in the tachtonim.' However, through sins it departed, and was brought back down through seven tzaddikim who drew it down lower and lower, until Moshe Rabbeinu who brought it back to earth. This was primarily accomplished through the building of the Mishkan, about which it is said: "And they shall make Me a sanctuary and I will dwell among them."

In the maamar, the Rebbe explains the significance of the avodah of the Mishkan in every Jew's personal divine service - through the avodah of iskafya and ishapcha, through which the ohr hasovev kol almin is drawn down, which illuminates all worlds equally, thereby fulfilling the purpose of creation - which is to make for Hashem a dirah betachtonim.

Based on this, the Rebbe also explains the avodah of the korbanos that took place in the Mishkan and Beis HaMikdash, which exists in the nefesh of every person - as drawing close to Hashem (korban = drawing near); and this drawing near depends on the person himself ("Adam ki yakriv mikem" - "the matter depends on you"). "Min habeheima" - from one's nefesh habehamis, within which there are several types: "Min habakar" - "an aggressive ox with coarse middos", "Min hatzon" - "which is a smaller animal... also included in beheima." The heavenly fire that consumes the korban represents in the person's nefesh the natural fire that exists in the nefesh Elokis, and its investment in the nefesh habehamis brings "aish ahava" also to it, "transforming from its animal nature and rising to be included in the burning flames of desire in the nefesh Elokis."

The essence of the avodah is to transform darkness into light. For this reason, the Mishkan was made from "atzei shitim," which comes from the word "shtus" (folly) - shtus being the term for klipos because they conceal Hashem's light. The Rebbe explains this in avodah based on Chazal's statement: "A person does not commit an aveira unless a ruach shtus enters them." When a Yid commits an aveira, it stems from this ruach shtus that coarsens the person until they don't feel the lowliness of aveiros and the elevation of mitzvos, resulting in brazenly transgressing Hashem's commandments. If they would feel how each aveira separates them from Hashem, they would not transgress His will, just as in a test of avodah zarah they would give up their life not to transgress Hashem's will.

However, this ruach shtus that covers the G-dly feeling in a person's nefesh only affects their middos, not the essence of their nefesh. Therefore, when faced with a test that touches the essence of the nefesh - like whether to deny Hashem chas v'shalom - the ruach shtus does not conceal and the essence of the nefesh awakens. Only in other matters can the nefesh habehamis conceal until one comes to sin and descends further and further.

Just as there is shtus in klipah, there is also shtus in kedusha, which is "bitul haratzon that is above taam v'daas," and through this comes true connection with Elokus - since true Elokus is above the realm of comprehension and cannot be grasped intellectually at all. This is why a navi is called "meshuga," due to his lofty bitul that is above taam v'daas. For this reason the Mishkan was made of atzei shitim, referring to transforming the shtus d'klipah to shtus d'kedusha. This happens with every individual when instead of standing firm on their principles in worldly matters which they feel are immovable laws - they should know that "who knows their time and moment - they should stand guard over their soul and establish fixed times for Torah." Through the avodah of shtus d'kedusha, the ohr hasovev kol almin shines and is revealed.

== Publication and Printing ==
On Yud Shvat 5674 (1914), Rebbetzin Rivkah, wife of the Rebbe Maharash and grandmother of the Frierdiker Rebbe, passed away. Years later, in 5702 (1942), the Rebbetzin Tzidkanis Shterna Sarah, mother of the Frierdiker Rebbe, passed away on the 13th of Shvat. For several years, the Frierdiker Rebbe would either deliver or publish a kuntres containing a maamar of Chassidus connected to these dates.

In 5710 (1950), Yud Shvat fell on Shabbos Kodesh Parshas Bo. For this day, the "Kuntres Yud-Yud Gimmel Shvat" was published, containing a maamar on the pasuk "Basi LeGani achosi kallah," and its continuation "HaYosheves BaGanim."

On that very Shabbos Kodesh, the Frierdiker Rebbe was nistalek, and the maamar "Basi LeGani" was revealed to be the maamar he had published for his own yom histalkus-hilula.

== Later Publications and Expansions ==
Towards Purim and Beis Nissan, the Rebbe published the following chapters in this "hemshech" (series), which were ready for print but without beginnings and endings (which the Frierdiker Rebbe had not yet transmitted before his histalkus). The complete "Hemshech HaHilula" contained twenty chapters.

Throughout the year following the histalkus, the Rebbe spoke in many sichos about the qualities of the maamar and hemshech "Basi LeGani," explaining that in this maamar, the baal hahilula left all the guidance and direction for this period.

== Basi LeGani 5711 (1951) ==
Basi LeGani 5711 is the first maamar that the Rebbe delivered upon accepting the nesius of Chabad Chassidus on Yud Shvat 5711.

The Rebbe began the maamar at 10:40 PM. In this maamar, the Rebbe established the task of our generation - the seventh generation: "This is what is demanded from each and every one of us, the seventh generation, for all seventh ones are beloved. Although our being in the seventh generation is not by our choice and not through our avodah, and in several aspects perhaps not according to our will, nevertheless, all seventh ones are beloved. We find ourselves in ikvesa d'Meshicha, in the conclusion of ikvesa, and the avodah is to complete drawing down the Shechinah, and not just Shechinah but ikar Shechinah, specifically in the tachtonim."

== Throughout the Years ==
From 5711 (1951) onwards, every year on the yom hilula of Yud Shvat, the Rebbe would deliver a maamar with the Dibur Hamaschil "Basi LeGani." Each year, he would explain one chapter from the twenty chapters of the hemshech Basi LeGani 5710 - in order. In 5730 (1970), the first cycle of learning the entire hemshech was completed, and then in 5731 (1971) the second cycle began from chapter one - continuing until 5748 (1988).

In some years, the Rebbe delivered more than one maamar on Yud Shvat (or close to it) with the Dibur Hamaschil "Basi LeGani." Some of these maamarim were edited by him, but most were published as "bilti mugah" (unedited).

These maamarim were printed in two volumes in the Sefer HaMaamarim Basi LeGani.

== Additional Editions ==
* ''Basi LeGani: Chasidic Discourses'' (1990) - English translation of the Frierdiker Rebbe's Basi Legani maamar and The Rebbe's first maamar, translated by Rabbi [[Eliyahu Touger]], published By [[Sichos in English]]
* ''Basi Legani HaMevuar'' - An explanation of the Frierdiker Rebbe's Basi Legani maamar, compiled from the Rebbe's teachings. Published in Hebrew and English by Rabbi [[Yekusiel Green]].
* ''Basi Legani'' - An explanation by Rabbi Nadav Cohen in simple and clear language, of the first maamar delivered by the Rebbe during the acceptance of the nesius on Yud Shevat 1951.

== See Also ==

* Sefer HaMaamarim Basi Legani
* Basi Legani (Book - Green)

== Further Reading ==

* The Foundational Maamar of the Seventh Generation, Beis Moshiach Weekly Issue 214, p. 58.
* Rabbi Yaakov Yosef Kuperman, The Divine Service Plan of the Seventh Generation, Kfar Chabad Weekly Issue 1843, p. 39
* Rabbi Shimon Weitzhandler, What Are You Afraid Of? I Have Already Come to My Garden, 'U'b'oso Hazman' Issue 1, p. 16
* When I Brought the Kuntres to the Previous Rebbe, Holy Responses regarding the 'Basi Legani' Kuntres, Kfar Chabad Weekly Issue 1893, p. 16
* Rabbi Shneur Zalman Gopin, Transforming the World, A summary of the central content of the hemshech hamaamarim, Kfar Chabad Weekly 1893, p. 54

[[Category:Maamarim]]
[[he:באתי לגני]]

Stav Ya Pitu

2025-08-03T02:51:25Z

Tachlis:

{{music}}
'''Stav Ya Pitu''' is a nigun in the Ukrainian language. It is in 3 parts. The melody is in the Ukrainian dorian scale.

== Lyrics ==
Stav ya pi-too oov pyat-nitzoo (su-bo-too), oov pyat-nitzoo (su-bo-too),
Prah-poov ya, ya prah-poov s-va-yoo te-li-tzoo (ra-bo-too).

Tre-bah, tre-bah zna-ti yak hool-ya-ti,
Tre-bah, tre-bah zna-ti yak bre-kha-ti.

Oy, chesh-boin tze-dek o-da-va-ti,
P-red pa-nom kha-zia-ye-nom ot-vet-shati.

Ah, mi pi-yem, da pi-yem, da mi ul-ya-yem,
Un mir trin-ken ya-yin a-zoi vee ma-yim.

Un mir zoh-gen a-leh tzu-za-men le-cha-yim,
Ve-a-toh tish-ma min ha-sho-ma-yim.

Stav Ya Pitu

2025-08-03T02:49:50Z

Tachlis:

{{music}}
'''Stav Ya Pitu''' is a nigun in the Ukrainian language. It is in 3 parts. The melody is in the Ukrainian dorian scale.

Music in Chabad

2025-04-26T08:55:39Z

Tachlis:

{{Music}}
'''Music in Chabad''' incorporates a history of melodies and songs dating back to the founding of Chabad Chassidus. Music is also regarded as a significant concept in [[Chassidus]].

== Overview ==
The music of Chabad includes the following categories:
* Niggunim – wordless melodies
* Niggunim with words
* Songs of the Chasidim (arranged in various styles)

=== Composers ===
[[File:ניגון לשבת ויום טוב.mp4|thumb]]
[[Baal Menagen (Master of Melody)|Composers]] include the Rebbes of Chabad, Chabad Chasidim, and in some cases, non-Jews (where a non-Jewish has been transformed into a Niggun).

=== Primary Chabad songs ===
[[File:ארבע בבות.jpg|thumb|150px|Niggun Daled Bavos]]
The primary songs in Chabad are those from the Chasidic founders and the Seven Rebbes.
* [[The Baal Shem Tov]]: Shalosh Tenuos, Eliyahu Hanavi, The Baal Shem's Niggun, Asader Leseudasa
* [[The Maggid of Mezritch]]: Shalosh Tenuos, Askinu Seudasa, Yetzaveh Tzur Chasdo
* [[The Alter Rebbe]]: Shalosh Tenuos, Avinu Malkeinu, Keili Atah, [[Daled Bavos]], [[Niggun Bnei Heichala|Bnei Heichala]], Deveikus Lerosh Hashana, Deveikus Leshabbos, Niggun Yashan, Keayil Taarog, Lecha Dodi, Tzeenah Ureenah, Kol Dodi Dofek, Tzama Lecha Nafshi, Taamu Ureu
* [[The Mitteler Rebbe]]: [[Nye Zhuritze Chloptzi]], Kapelye, Niggun for Birchas Koahnim
* [[The Tzemach Tzedek]]: [[Nigun Ka'ayal Ta'arog (Tzemach Tzedek)|Ka'ayal Ta'arog]], Hodieni Hashem Kitzi
* [[The Rebbe Maharash]]: Lechatchila Ariber, Shuvu Shuvu
* [[The Rebbe Rashab]]: Niggun Rostov, Min Hameitzar
* [[The Rebbe Rayatz]]: Niggun Beinuni
* [[The Rebbe]]: Anim Zmiros, Atah Bechartonu, Hu Elokeinu, Darcheka Elokeinu, Ki Anu Amecha, Rachamano Dionei, Stav Ya Pitu, Tzomo Lecha Nafshi, Shamil

Additional songs sung before the Rebbe include [[Ad Mosai - The Niggun|Niggun Ad Mosai]].

=== Compilations ===
The most notable compilation of Chabad music is the [[Nichoach - Chabad Chassidic Niggunim Organization|Nichoach collection]]. Other collections include the [[Gaguim]] series (2014-present)

=== Chabad singers ===
Notable Chabad singers include:
* '''Avraham Fried''' (born Avraham Shabsi Hakohen Friedman), based in Crown Heights, has been active since 1981 with the release of his first album. He has since released over 30 albums and many singles.
* '''Moshe Yess''' (1945-2011) – known for his song "My Zaidy" which depicts the legacy of a Jewish grandfather and the gradual impact of cultural assimilation. The song ends with a call for the next generation to take responsibility for the transmission of Judaism. His music is also featured on a children's audio series, ''The Marvelous Midos Machine'', a work produced with the singer Abie Rotenberg.
* '''Yosi and Avi Piamenta''' – based in Israel, beginning in the 1980s, the two brothers utilised the style of Electric Rock to express Chassidic music. Yosi Piamenta passed away in 2015.
* '''Benny Friedman''' – a nephew of Avraham Fried, and a cousin of Shmuli and Bentzi Marcus (below), is a notable Chabad singer
* '''8th Day''' (2004-present) – a popular Chabad band, based in California, formed by brothers Shmuli and Bentzi Marcus. Their song ''Ya'alili'', depicting Ashkenazi and Sephardic customs, has over 7.5 million plays on YouTube.
* '''Matisyahu''' (born Matthew Miller) developed the style of "Chassidic reggae" soon after he began studying in a Chabad yeshiva in Crown Heights. His songs from his early career, while he was a member of the Chabad community, included a mix of wordless musical elements including beatboxing and the singing style found in niggunim.

[[Category:Music]]

[[he:ניגוני חב"ד]]

Music in Chabad

2025-04-26T08:48:28Z

Tachlis:

Music in Chabad

2025-04-26T08:47:53Z

Tachlis:

{{Music}}
'''Music in Chabad''' incorporates a history of melodies and songs dating back to the founding of Chabad Chassidus. Music is also regarded as a significant concept in [[Chassidus]].

== Overview ==
The music of Chabad includes the following categories:
* Niggunim – wordless melodies
* Niggunim with words
* Songs of the Chasidim (arranged in various styles)

=== Composers ===
[[File:ניגון לשבת ויום טוב.mp4|thumb]]
[[Baal Menagen (Master of Melody)|Composers]] include the Rebbes of Chabad, Chabad Chasidim, and in some cases, non-Jews (where a non-Jewish has been transformed into a Niggun).

=== Primary Chabad songs ===
[[File:ארבע בבות.jpg|thumb|150px|Niggun Daled Bavos]]
The primary songs in Chabad are those from the Chasidic founders and the Seven Rebbes.
* [[The Baal Shem Tov]]: Shalosh Tenuos, Eliyahu Hanavi, The Baal Shem's Niggun, Asader Leseudasa
* [[The Maggid of Mezritch]]: Shalosh Tenuos, Askinu Seudasa, Yetzaveh Tzur Chasdo
* [[The Alter Rebbe]]: Shalosh Tenuos, Avinu Malkeinu, Keili Atah, [[Daled Bavos]], [[Niggun Bnei Heichala|Bnei Heichala]], Deveikus Lerosh Hashana, Deveikus Leshabbos, Niggun Yashan, Keayil Taarog, Lecha Dodi, Tzeenah Ureenah, Kol Dodi Dofek, Tzama Lecha Nafshi, Taamu Ureu
* [[The Mitteler Rebbe]]: [[Nye Zhuritze Chloptzi]], Kapelye, Niggun for Birchas Koahnim
* [[The Tzemach Tzedek]]: [[Nigun Ka'ayal Ta'arog (Tzemach Tzedek)|Ka'ayal Ta'arog]], Hodieni Hashem Kitzi
* [[The Rebbe Maharash]]: Lechatchila Ariber, Shuvu Shuvu
* [[The Rebbe Rashab]]: Niggun Rostov, Min Hameitzar
* [[The Rebbe Rayatz]]: Niggun Beinuni
* [[The Rebbe]]: Anim Zmiros, Atah Bechartonu, Hu Elokeinu, Darcheka Elokeinu, Ki Anu Amecha, Rachamano Dionei, Stav Ya Pitu, Tzomo Lecha Nafshi, Shamil

Additional songs sung before the Rebbe include [[Ad Mosai - The Niggun|Niggun Ad Mosai]].

=== Compilations ===
The most notable compilation of Chabad music is the [[Nichoach - Chabad Chassidic Niggunim Organization|Nichoach collection]]. Other collections include the [[Gaguim]] series (2014-present)

=== Chabad singers ===
Notable Chabad singers include:
* '''Avraham Fried''' (born Avraham Shabsi Hakohen Friedman), based in Crown Heights, has been active since 1981 with the release of his first album. He has since released over 30 albums and many singles.
* '''Moshe Yess''' (1945-2011) – known for his song "My Zaidy" which depicts the legacy of a Jewish grandfather and the gradual impact of cultural assimilation. The song ends with a call for the next generation to take responsibility for the transmission of Judaism. His music is also featured on a children's audio series, ''The Marvelous Midos Machine'', a work produced with the singer Abie Rotenberg.
* '''Yosi and Avi Piamenta''' – based in Israel, beginning in the 1980s, the two brothers utilised Rock style to express Chassidic music. Yosi Piamenta passed away in 2015.
* '''Benny Friedman''' – a nephew of Avraham Fried, and a cousin of Shmuli and Bentzi Marcus (below), is a notable Chabad singer
* '''8th Day''' (2004-present) – a popular Chabad band, based in California, formed by brothers Shmuli and Bentzi Marcus. Their song ''Ya'alili'', depicting Ashkenazi and Sephardic customs, has over 7.5 million plays on YouTube.

[[Category:Music]]

[[he:ניגוני חב"ד]]

Music in Chabad

2025-04-26T08:43:53Z

Tachlis: /* Chabad singers */

{{Music}}
'''Music in Chabad''' incorporates a history of melodies and songs dating back to the founding of Chabad Chassidus. Music is also regarded as a significant concept in [[Chassidus]].

== Overview ==
The music of Chabad includes the following categories:
* Niggunim – wordless melodies
* Niggunim with words
* Songs of the Chasidim (arranged in various styles)

=== Composers ===
[[File:ניגון לשבת ויום טוב.mp4|thumb]]
[[Baal Menagen (Master of Melody)|Composers]] include the Rebbes of Chabad, Chabad Chasidim, and in some cases, non-Jews (where a non-Jewish has been transformed into a Niggun).

=== Primary Chabad songs ===
[[File:ארבע בבות.jpg|thumb|150px|Niggun Daled Bavos]]
The primary songs in Chabad are those from the Chasidic founders and the Seven Rebbes.
* [[The Baal Shem Tov]]: Shalosh Tenuos, Eliyahu Hanavi, The Baal Shem's Niggun, Asader Leseudasa
* [[The Maggid of Mezritch]]: Shalosh Tenuos, Askinu Seudasa, Yetzaveh Tzur Chasdo
* [[The Alter Rebbe]]: Shalosh Tenuos, Avinu Malkeinu, Keili Atah, [[Daled Bavos]], [[Niggun Bnei Heichala|Bnei Heichala]], Deveikus Lerosh Hashana, Deveikus Leshabbos, Niggun Yashan, Keayil Taarog, Lecha Dodi, Tzeenah Ureenah, Kol Dodi Dofek, Tzama Lecha Nafshi, Taamu Ureu
* [[The Mitteler Rebbe]]: [[Nye Zhuritze Chloptzi]], Kapelye, Niggun for Birchas Koahnim
* [[The Tzemach Tzedek]]: [[Nigun Ka'ayal Ta'arog (Tzemach Tzedek)|Ka'ayal Ta'arog]], Hodieni Hashem Kitzi
* [[The Rebbe Maharash]]: Lechatchila Ariber, Shuvu Shuvu
* [[The Rebbe Rashab]]: Niggun Rostov, Min Hameitzar
* [[The Rebbe Rayatz]]: Niggun Beinuni
* [[The Rebbe]]: Anim Zmiros, Atah Bechartonu, Hu Elokeinu, Darcheka Elokeinu, Ki Anu Amecha, Rachamano Dionei, Stav Ya Pitu, Tzomo Lecha Nafshi, Shamil

Additional songs sung before the Rebbe include [[Ad Mosai - The Niggun|Niggun Ad Mosai]].

=== Compilations ===
The most notable compilation of Chabad music is the [[Nichoach - Chabad Chassidic Niggunim Organization|Nichoach collection]]. Other collections include the [[Gaguim]] series (2014-present)

=== Chabad singers ===
Notable Chabad singers include:
* '''Avraham Fried''' (born Avraham Shabsi Hakohen Friedman) who has been active since 1981 with the release of his first album. He has since released over 30 albums and many singles.
* '''Moshe Yess''' (1945-2011) – known for his song "My Zaidy" which depicts the legacy of a Jewish grandfather and the gradual impact of cultural assimilation. The song ends with a call for the next generation to take responsibility for the transmission of Judaism. His music is also featured on a children's audio series, ''The Marvelous Midos Machine'', a work produced with the singer Abie Rotenberg.
* '''Yossi and Avi Piamenta''' – the two brothers utilised Rock style in their music.
* '''Benny Friedman''' – a nephew of Avraham Fried, and a cousin of Shmuli and Bentzi Marcus (below), is a notable Chabad singer
* '''8th Day''' (2004-present) – a popular Chabad band, based in California, formed by brothers Shmuli and Bentzi Marcus. Their song ''Ya'alili'', depicting Ashkenazi and Sephardic customs, has over 7.5 million plays on YouTube.

[[Category:Music]]

[[he:ניגוני חב"ד]]

Music in Chabad

2025-04-26T08:42:00Z

Tachlis:

{{Music}}
'''Music in Chabad''' incorporates a history of melodies and songs dating back to the founding of Chabad Chassidus. Music is also regarded as a significant concept in [[Chassidus]].

== Overview ==
The music of Chabad includes the following categories:
* Niggunim – wordless melodies
* Niggunim with words
* Songs of the Chasidim (arranged in various styles)

=== Composers ===
[[File:ניגון לשבת ויום טוב.mp4|thumb]]
[[Baal Menagen (Master of Melody)|Composers]] include the Rebbes of Chabad, Chabad Chasidim, and in some cases, non-Jews (where a non-Jewish has been transformed into a Niggun).

=== Primary Chabad songs ===
[[File:ארבע בבות.jpg|thumb|150px|Niggun Daled Bavos]]
The primary songs in Chabad are those from the Chasidic founders and the Seven Rebbes.
* [[The Baal Shem Tov]]: Shalosh Tenuos, Eliyahu Hanavi, The Baal Shem's Niggun, Asader Leseudasa
* [[The Maggid of Mezritch]]: Shalosh Tenuos, Askinu Seudasa, Yetzaveh Tzur Chasdo
* [[The Alter Rebbe]]: Shalosh Tenuos, Avinu Malkeinu, Keili Atah, [[Daled Bavos]], [[Niggun Bnei Heichala|Bnei Heichala]], Deveikus Lerosh Hashana, Deveikus Leshabbos, Niggun Yashan, Keayil Taarog, Lecha Dodi, Tzeenah Ureenah, Kol Dodi Dofek, Tzama Lecha Nafshi, Taamu Ureu
* [[The Mitteler Rebbe]]: [[Nye Zhuritze Chloptzi]], Kapelye, Niggun for Birchas Koahnim
* [[The Tzemach Tzedek]]: [[Nigun Ka'ayal Ta'arog (Tzemach Tzedek)|Ka'ayal Ta'arog]], Hodieni Hashem Kitzi
* [[The Rebbe Maharash]]: Lechatchila Ariber, Shuvu Shuvu
* [[The Rebbe Rashab]]: Niggun Rostov, Min Hameitzar
* [[The Rebbe Rayatz]]: Niggun Beinuni
* [[The Rebbe]]: Anim Zmiros, Atah Bechartonu, Hu Elokeinu, Darcheka Elokeinu, Ki Anu Amecha, Rachamano Dionei, Stav Ya Pitu, Tzomo Lecha Nafshi, Shamil

Additional songs sung before the Rebbe include [[Ad Mosai - The Niggun|Niggun Ad Mosai]].

=== Compilations ===
The most notable compilation of Chabad music is the [[Nichoach - Chabad Chassidic Niggunim Organization|Nichoach collection]]. Other collections include the [[Gaguim]] series (2014-present)

=== Chabad singers ===
Notable Chabad singers include:
* '''Avraham Fried''' (born Avraham Shabsi Hakohen Friedman) who has been active since 1981 with the release of his first album. He has since released over 30 albums and many singles.
* '''Moshe Yess''' (1945-2011) – known for his song "My Zaidy" which depicts the legacy of a Jewish grandfather and the gradual impact of cultural assimilation. The song ends with a call for the next generation to take responsibility for the transmission of Judaism. His music is also featured on a children's audio series, ''The Marvelous Midos Machine'', a work produced with the singer Abie Rotenberg.
* '''Benny Friedman''' – a nephew of Avraham Fried, and a cousin of Shmuli and Bentzi Marcus (below), is a notable Chabad singer
* '''8th Day''' (2004-present) – a popular Chabad band, based in California, formed by brothers Shmuli and Bentzi Marcus. Their song ''Ya'alili'', depicting Ashkenazi and Sephardic customs, has over 7.5 million plays on YouTube.

[[Category:Music]]

[[he:ניגוני חב"ד]]

Music in Chabad

2025-04-26T08:37:42Z

Tachlis:

{{Music}}
'''Music in Chabad''' incorporates a history of melodies and songs dating back to the founding of Chabad Chassidus. Music is also regarded as a significant concept in [[Chassidus]].

== Overview ==
The music of Chabad includes the following categories:
* Niggunim – wordless melodies
* Niggunim with words
* Songs of the Chasidim (arranged in various styles)

=== Composers ===
[[File:ניגון לשבת ויום טוב.mp4|thumb]]
[[Baal Menagen (Master of Melody)|Composers]] include the Rebbes of Chabad, Chabad Chasidim, and in some cases, non-Jews (where a non-Jewish has been transformed into a Niggun).

=== Primary Chabad songs ===
[[File:ארבע בבות.jpg|thumb|150px|Niggun Daled Bavos]]
The primary songs in Chabad are those from the Chasidic founders and the Seven Rebbes.
* [[The Baal Shem Tov]]: Shalosh Tenuos, Eliyahu Hanavi, The Baal Shem's Niggun, Asader Leseudasa
* [[The Maggid of Mezritch]]: Shalosh Tenuos, Askinu Seudasa, Yetzaveh Tzur Chasdo
* [[The Alter Rebbe]]: Shalosh Tenuos, Avinu Malkeinu, Keili Atah, [[Daled Bavos]], [[Niggun Bnei Heichala|Bnei Heichala]], Deveikus Lerosh Hashana, Deveikus Leshabbos, Niggun Yashan, Keayil Taarog, Lecha Dodi, Tzeenah Ureenah, Kol Dodi Dofek, Tzama Lecha Nafshi, Taamu Ureu
* [[The Mitteler Rebbe]]: [[Nye Zhuritze Chloptzi]], Kapelye, Niggun for Birchas Koahnim
* [[The Tzemach Tzedek]]: [[Nigun Ka'ayal Ta'arog (Tzemach Tzedek)|Ka'ayal Ta'arog]], Hodieni Hashem Kitzi
* [[The Rebbe Maharash]]: Lechatchila Ariber, Shuvu Shuvu
* [[The Rebbe Rashab]]: Niggun Rostov, Min Hameitzar
* [[The Rebbe Rayatz]]: Niggun Beinuni
* [[The Rebbe]]: Anim Zmiros, Atah Bechartonu, Hu Elokeinu, Darcheka Elokeinu, Ki Anu Amecha, Rachamano Dionei, Stav Ya Pitu, Tzomo Lecha Nafshi, Shamil

Additional songs sung before the Rebbe include [[Ad Mosai - The Niggun|Niggun Ad Mosai]].

=== Compilations ===
The most notable compilation of Chabad music is the [[Nichoach - Chabad Chassidic Niggunim Organization|Nichoach collection]]. Other collections include the [[Gaguim]] series (2014-present)

=== Chabad singers ===
Notable Chabad singers include:
* '''Avraham Fried''' (born Avraham Shabsi Hakohen Friedman) who has been active since 1981 with the release of his first album. He has since released over 30 albums and many singles.
* '''Moshe Yess''' (1945-2011) – known for his song "My Zaidy" which depicts the legacy of a Jewish grandfather and the gradual impact of cultural assimilation. The song ends with a call for the next generation to take responsibility for the transmission of Judaism. His music is also featured on a children's audio series, ''The Marvelous Midos Machine'', a work produced with the singer Abie Rotenberg.
* '''8th Day''' (2004-present) – a popular Chabad band, based in California, formed by brothers Shmuli and Bentzi Marcus. Their song ''Ya'alili'', depicting Ashkenazi and Sephardic customs, has over 7.5 million plays on YouTube.

[[Category:Music]]

[[he:ניגוני חב"ד]]

Music in Chabad

2025-04-26T08:37:30Z

Tachlis: /* Chabad singers */Adding 8th day

{{Music}}
'''Music in Chabad''' incorporates a history of melodies and songs dating back to the founding of Chabad Chassidus. Music is also regarded as a significant concept in [[Chassidus]].

== Overview ==
The music of Chabad includes the following categories:
* Niggunim – wordless melodies
* Niggunim with words
* Songs of the Chasidim (arranged in various styles)

=== Composers ===
[[File:ניגון לשבת ויום טוב.mp4|thumb]]
[[Baal Menagen (Master of Melody)|Composers]] include the Rebbes of Chabad, Chabad Chasidim, and in some cases, non-Jews (where a non-Jewish has been transformed into a Niggun).

=== Primary Chabad songs ===
[[File:ארבע בבות.jpg|thumb|150px|Niggun Daled Bavos]]
The primary songs in Chabad are those from the Chasidic founders and the Seven Rebbes.
* [[The Baal Shem Tov]]: Shalosh Tenuos, Eliyahu Hanavi, The Baal Shem's Niggun, Asader Leseudasa
* [[The Maggid of Mezritch]]: Shalosh Tenuos, Askinu Seudasa, Yetzaveh Tzur Chasdo
* [[The Alter Rebbe]]: Shalosh Tenuos, Avinu Malkeinu, Keili Atah, [[Daled Bavos]], [[Niggun Bnei Heichala|Bnei Heichala]], Deveikus Lerosh Hashana, Deveikus Leshabbos, Niggun Yashan, Keayil Taarog, Lecha Dodi, Tzeenah Ureenah, Kol Dodi Dofek, Tzama Lecha Nafshi, Taamu Ureu
* [[The Mitteler Rebbe]]: [[Nye Zhuritze Chloptzi]], Kapelye, Niggun for Birchas Koahnim
* [[The Tzemach Tzedek]]: [[Nigun Ka'ayal Ta'arog (Tzemach Tzedek)|Ka'ayal Ta'arog]], Hodieni Hashem Kitzi
* [[The Rebbe Maharash]]: Lechatchila Ariber, Shuvu Shuvu
* [[The Rebbe Rashab]]: Niggun Rostov, Min Hameitzar
* [[The Rebbe Rayatz]]: Niggun Beinuni
* [[The Rebbe]]: Anim Zmiros, Atah Bechartonu, Hu Elokeinu, Darcheka Elokeinu, Ki Anu Amecha, Rachamano Dionei, Stav Ya Pitu, Tzomo Lecha Nafshi, Shamil

Additional songs sung before the Rebbe include [[Ad Mosai - The Niggun|Niggun Ad Mosai]].

=== Compilations ===
The most notable compilation of Chabad music is the [[Nichoach - Chabad Chassidic Niggunim Organization|Nichoach collection]]. Other collections include the [[Gaguim]] series (2014-present)

=== Chabad singers ===
Notable Chabad singers include:
* '''Avraham Fried''' (born Avraham Shabsi Hakohen Friedman) who has been active since 1981 with the release of his first album. He has since released over 30 albums and many singles.
* '''Moshe Yess''' (1945-2011) – known for his song "My Zaidy" which depicts the legacy of a Jewish grandfather and the gradual impact of cultural assimilation. The song ends with a call for the next generation to take responsibility for the transmission of Judaism. His music is also featured on a children's audio series, ''The Marvelous Midos Machine'', a work produced with the singer Abie Rotenberg.
* '''8th Day'' (2004-present) – a popular Chabad band, based in California, formed by brothers Shmuli and Bentzi Marcus. Their song ''Ya'alili'', depicting Ashkenazi and Sephardic customs, has over 7.5 million plays on YouTube.

[[Category:Music]]

[[he:ניגוני חב"ד]]

Music in Chabad

2025-04-26T08:31:03Z

Tachlis:

{{Music}}
'''Music in Chabad''' incorporates a history of melodies and songs dating back to the founding of Chabad Chassidus. Music is also regarded as a significant concept in [[Chassidus]].

== Overview ==
The music of Chabad includes the following categories:
* Niggunim – wordless melodies
* Niggunim with words
* Songs of the Chasidim (arranged in various styles)

=== Composers ===
[[File:ניגון לשבת ויום טוב.mp4|thumb]]
[[Baal Menagen (Master of Melody)|Composers]] include the Rebbes of Chabad, Chabad Chasidim, and in some cases, non-Jews (where a non-Jewish has been transformed into a Niggun).

=== Primary Chabad songs ===
[[File:ארבע בבות.jpg|thumb|150px|Niggun Daled Bavos]]
The primary songs in Chabad are those from the Chasidic founders and the Seven Rebbes.
* [[The Baal Shem Tov]]: Shalosh Tenuos, Eliyahu Hanavi, The Baal Shem's Niggun, Asader Leseudasa
* [[The Maggid of Mezritch]]: Shalosh Tenuos, Askinu Seudasa, Yetzaveh Tzur Chasdo
* [[The Alter Rebbe]]: Shalosh Tenuos, Avinu Malkeinu, Keili Atah, [[Daled Bavos]], [[Niggun Bnei Heichala|Bnei Heichala]], Deveikus Lerosh Hashana, Deveikus Leshabbos, Niggun Yashan, Keayil Taarog, Lecha Dodi, Tzeenah Ureenah, Kol Dodi Dofek, Tzama Lecha Nafshi, Taamu Ureu
* [[The Mitteler Rebbe]]: [[Nye Zhuritze Chloptzi]], Kapelye, Niggun for Birchas Koahnim
* [[The Tzemach Tzedek]]: [[Nigun Ka'ayal Ta'arog (Tzemach Tzedek)|Ka'ayal Ta'arog]], Hodieni Hashem Kitzi
* [[The Rebbe Maharash]]: Lechatchila Ariber, Shuvu Shuvu
* [[The Rebbe Rashab]]: Niggun Rostov, Min Hameitzar
* [[The Rebbe Rayatz]]: Niggun Beinuni
* [[The Rebbe]]: Anim Zmiros, Atah Bechartonu, Hu Elokeinu, Darcheka Elokeinu, Ki Anu Amecha, Rachamano Dionei, Stav Ya Pitu, Tzomo Lecha Nafshi, Shamil

Additional songs sung before the Rebbe include [[Ad Mosai - The Niggun|Niggun Ad Mosai]].

=== Compilations ===
The most notable compilation of Chabad music is the [[Nichoach - Chabad Chassidic Niggunim Organization|Nichoach collection]]. Other collections include the [[Gaguim]] series (2014-present)

=== Chabad singers ===
Notable Chabad singers include:
* '''Avraham Fried''' (born Avraham Shabsi Hakohen Friedman) who has been active since 1981 with the release of his first album. He has since released over 30 albums and many singles.
* '''Moshe Yess''' (1945-2011) – known for his song "My Zaidy" which depicts the legacy of a Jewish grandfather and the gradual impact of cultural assimilation. The song ends with a call for the next generation to take responsibility for the transmission of Judaism. His music is also featured on a children's audio series, ''The Marvelous Midos Machine'', a work produced with the singer Abie Rotenberg.

[[Category:Music]]

[[he:ניגוני חב"ד]]

Music in Chabad

2025-04-26T08:29:13Z

Tachlis: /* Chabad singers */Added Moshe yess

{{Music}}
'''Music in Chabad''' incorporates a history of melodies and songs dating back to the founding of Chabad Chassidus. Music is also regarded as a significant concept in [[Chassidus]].

== Overview ==
The music of Chabad includes the following categories:
* Niggunim – wordless melodies
* Niggunim with words
* Songs of the Chasidim (arranged in various styles)

=== Composers ===
[[File:ניגון לשבת ויום טוב.mp4|thumb]]
[[Baal Menagen (Master of Melody)|Composers]] include the Rebbes of Chabad, Chabad Chasidim, and in some cases, non-Jews (where a non-Jewish has been transformed into a Niggun).

=== Primary Chabad songs ===
[[File:ארבע בבות.jpg|thumb|150px|Niggun Daled Bavos]]
The primary songs in Chabad are those from the Chasidic founders and the Seven Rebbes.
* [[The Baal Shem Tov]]: Shalosh Tenuos, Eliyahu Hanavi, The Baal Shem's Niggun, Asader Leseudasa
* [[The Maggid of Mezritch]]: Shalosh Tenuos, Askinu Seudasa, Yetzaveh Tzur Chasdo
* [[The Alter Rebbe]]: Shalosh Tenuos, Avinu Malkeinu, Keili Atah, [[Daled Bavos]], [[Niggun Bnei Heichala|Bnei Heichala]], Deveikus Lerosh Hashana, Deveikus Leshabbos, Niggun Yashan, Keayil Taarog, Lecha Dodi, Tzeenah Ureenah, Kol Dodi Dofek, Tzama Lecha Nafshi, Taamu Ureu
* [[The Mitteler Rebbe]]: [[Nye Zhuritze Chloptzi]], Kapelye, Niggun for Birchas Koahnim
* [[The Tzemach Tzedek]]: [[Nigun Ka'ayal Ta'arog (Tzemach Tzedek)|Ka'ayal Ta'arog]], Hodieni Hashem Kitzi
* [[The Rebbe Maharash]]: Lechatchila Ariber, Shuvu Shuvu
* [[The Rebbe Rashab]]: Niggun Rostov, Min Hameitzar
* [[The Rebbe Rayatz]]: Niggun Beinuni
* [[The Rebbe]]: Anim Zmiros, Atah Bechartonu, Hu Elokeinu, Darcheka Elokeinu, Ki Anu Amecha, Rachamano Dionei, Stav Ya Pitu, Tzomo Lecha Nafshi, Shamil

Additional songs sung before the Rebbe include [[Ad Mosai - The Niggun|Niggun Ad Mosai]].

=== Compilations ===
The most notable compilation of Chabad music is the [[Nichoach - Chabad Chassidic Niggunim Organization|Nichoach collection]]. Other collections include the [[Gaguim]] series (2014-present)

=== Chabad singers ===
Notable Chabad singers include:
* '''Avraham Fried''' (born Avraham Shabsi Hakohen Friedman) who has been active since 1981 with the release of his first album. He has since released over 30 albums and many singles.
* '''Moshe Yess''' (1945-2011) – known for his song "My Zaidy" which depicts the legacy of a Jewish grandfather and the gradual impact of cultural assimilation. The song ends with a call for the next generation to take responsibility for the transmission of Judaism.

[[Category:Music]]

[[he:ניגוני חב"ד]]

Miriam Gittel Schneerson

2025-03-23T21:15:31Z

Tachlis:

{{Infobox
|name=Miriam Gittel Schneerson
|image=[[File:גיטל שניאורסון.jpg|200px]]
}}
{{Beis HaRav}}
'''Miriam Gittel Schneerson''' (5642-19 Kislev 5701, 1882-1940) was the aunt of the Rebbe (the youngest daughter of Rabbi Meir Shlomo Yanovsky, Rabbi of Nikolayev, the younger sister, and also sister-in-law, of Rebbetzin Chana, the Rebbe's mother).
[[File:מרים גיטל שניאורסון.jpg|thumb|Mrs. Miriam Gittel Schneerson is seated second from the left. Her sister Rebbetzin Chana is standing on the right side.]]

== Life History ==
Mrs. Miriam Gittel, the youngest daughter of Rabbi Meir Shlomo Yanovsky, Rabbi of Nikolayev, married Rabbi Shmuel Schneersohn, the younger brother of Rabbi Levi Yitzchak, the Rebbe's father, on the 1st of Elul 5671. He was later appointed as the official rabbi of the city of Nikolayev.

On the 28th of Elul 5676, her only son, R' Menachem Mendel Schneerson, was born.

In her early fifties, Rebbetzin Miriam Gittel passed away in Nikolayev after a serious illness on the 19th of Kislev 5701, during the lifetime of her mother, Rebbetzin Rachel Yanovsky, the Rebbe's grandmother.

On the yahrzeit, 19th Kislev every year, the Rebbe recites Kaddish for her.

The Rebbe noted the date of her yahrzeit several times, including in the Rebbe's private calendar from 5707, where he marked the yahrzeit dates of family members, noting next to 19 Kislev: "Gittel".

About half a year after her passing, her husband Rabbi Shmuel Schneersohn was arrested by the authorities and sentenced on the 4th of Tammuz 5701 to three years of exile in the city of Tomsk in Siberia. After about a year and a half, in the month of Adar I 5703, he was released from his place of exile due to exhaustion and heart insufficiency. After his release, R' Shmuel came to the home of his son, Menachem Mendel, who lived at that time in the city of Cherdzau in Turkmenistan.

== Family ==

* Her husband, Rabbi Shmuel Schneersohn, the official rabbi of the city of Nikolayev.
* Her father, Rabbi Meir Shlomo Yanovsky.
* Her sister, Rebbetzin Chana, the Rebbe's mother.
* Her son, R' Menachem Mendel Schneerson.

== Further Reading ==

* First Years Part 1, page 86

Eretz Yisroel

2025-03-22T10:26:52Z

Tachlis:

[[File:ישראל.jpg|thumb|Eretz Yisroel]]
Eretz Yisroel - The Land of Israel is the land promised by G-d to our forefather Abraham to give to the Jewish people, and it is the land of the seven nations mentioned in the Torah.

In The Torah it is stated that besides the land within its borders, "every place where your foot will tread shall be yours," meaning any conquest that the Children of Israel will conquer from the lands of the nations - after they conquer all of the Land of Israel within G-d's promised borders - will be sanctified with the holiness of the land and will become the Land of Israel, this is besides the land of the Kenites, Kenizzites and Kadmonites that were promised to Israel - in the future.

"All the land belongs to the Holy One, blessed be He, He created it and gave it to whomever was proper in His eyes... By His will He took it from them and gave it to us" — Rashi's first comment on the Torah

== Dwelling in the Holy Land ==
Beyond the mitzvos that are dependent on the land - which are not applicable in chutz la'aretz, all mitzvos - nearly all of them are specifically dependent on Eretz Yisroel, because the essence of mitzvos is to make a dirah b'tachtonim for Hakadosh Boruch Hu - and Eretz Yisroel is the physical place where Hakadosh Boruch Hu reveals Himself openly.

Additionally, the primary fulfillment of all mitzvos in their perfect form - is specifically in Eretz Yisroel - in the times of Moshiach.

Living in Eretz Yisroel and serving Hashem there is a great and lofty virtue, because of its supreme kedusha - as it states "the eyes of Hashem your G-d are upon it from the beginning of the year until the end of the year," and in it is fulfilled Hashem's oath to our forefathers regarding giving the land to Bnei Yisroel.

Due to the eternal kedusha and special virtue of Eretz Yisroel, living there obligates those who dwell there to conduct themselves in a special way both personally and communally, befitting those who are in the "palace of the king" - the King of kings, Hakadosh Boruch Hu. It also obligates the Bnei Yisroel who live there with responsibility for the completeness of the land and its kedusha, and an attitude of respect and cherishing towards Eretz HaKodesh - which Hakadosh Boruch Hu gave to Bnei Yisroel.

The meaning of this is that Eretz Yisroel was chosen by Hashem from all lands of the world, in order to fulfill through it the purpose and goal of all creation - to be a spiritual G-dly center from which Torah and light will go forth to the entire world. As it is said: "A land which Hashem your G-d seeks out, the eyes of Hashem your G-d are always upon it."

The concept of Eretz Yisroel also includes its being inhabited by Am Yisroel, because just as Eretz Yisroel was chosen by Hashem from all lands of the world, so too Bnei Yisroel are the chosen people, in order to fulfill the above G-dly role and to be a light unto the nations. As it is said: "Only in your forefathers did Hashem delight to love them, and He chose their descendants after them, you, from all peoples, as it is this day."

Eretz Yisroel is not merely a geographical matter, but its essence is - fundamental uniqueness, despite it also being a defined physical territory in the physical world.
== The Uniqueness and Virtue of the Land of Israel ==
The Uniqueness of Eretz Yisroel Among All Lands of the World is in Two Aspects:

According to the Midrash: "Beloved is Eretz Yisroel that Hakadosh Boruch Hu chose it." According to the Mechilta: "Until Eretz Yisroel was chosen, all lands were fit for Divine communication, once Eretz Yisroel was chosen - all other lands were excluded." And similarly in the Tanchuma: "Beloved to Me is Eretz Yisroel that I sanctified it above all lands." And also in Bamidbar Rabbah: "Eretz Yisroel where the Shechinah dwells."

Therefore, we find that the virtue of Eretz Yisroel is in two aspects:

# The Chosen Land (Eretz HaBechirah)
# The Holy Land (Eretz HaKodesh)

=== The Land of Choice ===
The Land of Israel is first and foremost - the Chosen Land. "The Chosen Land," not because of any special quality within it. Rather because thus arose in His blessed will - to designate specifically this land - for Israel, even if the Land of Israel had no special quality - physical or spiritual, and there was no reason to connect the Land of Israel to the Jewish people.

=== The Holy Land ===
The second aspect of the Land of Israel is its holiness, in which it is different and unique from all lands in its essential nature and level. This is already a logical reason for the land's importance.

This holiness is expressed in the commandments dependent on the land, and as mentioned above, even all commandments are primarily fulfilled completely in the Land of Israel, especially in the future to come. As the Rebbe explains in his holy letter to the Jewish people; in which he explains the difference between the Land of Israel and outside the land - where they decreed impurity on its soil and air.

And what is understood from what is explained there, is that what is special about the Land of Israel is that even the "land" is "Israel," meaning that even the earthiness and material ground within it will be permeated with holiness, not just the spirituality. Therefore, the land and its produce are subject to commandments and laws dependent on the land.[[File:יציאה מהארץ קליין.jpg|thumb|The Rebbe's response to his secretary Rabbi Binyamin Klein before his wedding, regarding his father's attendance (who lived in Jerusalem) at his wedding (which took place in New York): "Is there a halachic permission for this (to leave Eretz HaKodesh tivneh v'tikonein) according to Shulchan Aruch?"]]

== The Name "Land of Israel" ==
"Land" - that wanted to do its Creator's will. Israel - letters meaning "head for Me," which is G-d's wisdom.

This means that the Land of Israel is the realization and fulfillment of G-d's wisdom and will on earth, and the commandment to settle the Land of Israel means - establishing life in this world in a way that reflects G-d's will and wisdom in the Torah. And without Torah life and commandments, it is possible for a person to be physically in the Land of Israel, yet still be living in the spiritual sense outside the land.

== The Connection of the Land of Israel to the Jewish People ==
The Land of Israel was designated and given to the Jewish people from its very creation, as Rashi brings Rabbi Yitzchak's words "... all the land belongs to the Holy One, blessed be He, He created it and gave it to whomever was proper in His eyes, etc." This means from the time of its creation it was already holy and given to Israel - those who were proper in His eyes, while the sanctification of the land through its conquest by the Jewish people is only revealing its holiness that was hidden within it.

Nevertheless, by His will He gave it to them - to the nations of the world - to be temporarily under the control of the seven nations, so that the Jewish people would come, and through their free choice and work from below to above, would conquer this land that had become materialized and defiled, and transform it into the Land of Israel - the Holy Land.

== The Holiness of the Land of Israel ==
The land's first sanctification occurred through Joshua's conquest, as Israel was commanded to acquire it specifically through conquest. Although they performed other acts of possession, the land was not acquired through these means.

The first stage was conquering Jericho, which was the "lock" of the Land of Israel. Immediately upon its conquest, some land-dependent commandments took effect, though some aspects of the land's holiness only took effect after seven years of conquest and seven years of division.

In contrast, Ezra's sanctification occurred through possession and therefore wasn't nullified, as Maimonides ruled: "Every place that the returnees from Babylon possessed and was sanctified with Ezra's second sanctification remains holy today even if taken from them, and is obligated in tithes and offerings."

== Sanctity of the Land of Israel Outside the Land ==
The Previous Rebbe related: In 1857, when a great Chassid asked the Tzemach Tzedek about traveling to the Land of Israel to devote himself to Torah study and divine service there, he replied: "R' Hillel doesn't lack the Land of Israel and you want the Land of Israel? We need to make here the Land of Israel - make here the Land of Israel."

== Leaving the Land ==
By Jewish law, one may not leave the Holy Land except for healing, Torah study, seeing one's teacher, or business/livelihood. The Rashbam and Ramban debate whether this is because leaving deprives one of fulfilling land-dependent commandments or because of the land's inherent holiness.

=== Spiritual Leaders' Immigration ===
Throughout the years, the Rebbe urged rabbis and community leaders not to abandon their communities to move to Israel.

== The Rebbe's Visit to Israel ==
A topic that has occupied many who were exposed to the Rebbe's philosophy and teachings is his abstention from making aliyah or even visiting Eretz Yisroel, while the Rebbe was deeply involved in every detail of what happened in the land and was strongly and emphatically connected to it.

The Rebbe himself addressed this topic several times, in conversations with Rav Shlomo Goren, with Mrs. Geulah Cohen, Rav She'ar Yashuv HaCohen, in a letter to a young boy, and to additional personalities.

In fact, besides the Frierdiker Rebbe (Admu"r HaRayatz) who visited the land only once, none of our Rebbeim visited Eretz HaKodesh.

== Visiting the Land ==
The Rebbe advised visitors to Israel about being careful with agricultural tithes and appropriate spiritual conduct.

== The State of Israel ==
The State of Israel is a sovereign entity in most of the biblical Land of Israel's territory. It was established on the 5th of Iyar 5708 (1948) by the Zionist movement, with differing opinions among Jewish leaders about it.

The Rebbe's view was that while Jewish sovereignty in Israel and the ingathering of Jews isn't the "beginning of redemption," it is a place of refuge for the Jewish people, and we should thank G-d for the miracles of the Independence War and other state wars.

== Chabad Community in Israel ==
Chabad's establishment in the Holy Land began with Chassidim immigrating in 1777. Today the community numbers about 10,000 families spread throughout Israel, with major centers in Kfar Chabad, Safed, Beitar, Lod, Nachlat Har Chabad, and over 1,000 emissaries across the country.

== The Land of Israel in the Redemption ==
In the future redemption, entry to the land won't involve conquest and war but will be peaceful. Jerusalem's sanctity will spread throughout Israel, and Israel's sanctity will spread throughout the world. Synagogues and study halls from the diaspora will be transferred to Israel.

== See Also ==
* [[The State of Israel|State of Israel]]

== Further Reading ==
* Shalom DovBer Levin, History of Chabad in the Holy Land, Kehot, 1988
* Zusha Wolf, Days of Temimim - Fifty Years of Activity in Building and Developing Chabad Chassidism in the Holy Land, 8 volumes, 2004, 2012.

[[Category:Geography]]

Eretz Yisroel

2025-03-22T10:26:04Z

Tachlis:

[[File:ישראל.jpg|thumb|Eretz Yisroel]]
Eretz Yisroel - The Land of Israel is the land promised by G-d to our forefather Abraham to give to the Jewish people, and it is the land of the seven nations mentioned in the Torah.

In The Torah it is stated that besides the land within its borders, "every place where your foot will tread shall be yours," meaning any conquest that the Children of Israel will conquer from the lands of the nations - after they conquer all of the Land of Israel within G-d's promised borders - will be sanctified with the holiness of the land and will become the Land of Israel, this is besides the land of the Kenites, Kenizzites and Kadmonites that were promised to Israel - in the future.

"All the land belongs to the Holy One, blessed be He, He created it and gave it to whomever was proper in His eyes... By His will He took it from them and gave it to us" — Rashi's first comment on the Torah

== Dwelling in the Holy Land ==
Beyond the mitzvos that are dependent on the land - which are not applicable in chutz la'aretz, all mitzvos - nearly all of them are specifically dependent on Eretz Yisroel, because the essence of mitzvos is to make a dirah b'tachtonim for Hakadosh Boruch Hu - and Eretz Yisroel is the physical place where Hakadosh Boruch Hu reveals Himself openly.

Additionally, the primary fulfillment of all mitzvos in their perfect form - is specifically in Eretz Yisroel - in the times of Moshiach.

Living in Eretz Yisroel and serving Hashem there is a great and lofty virtue, because of its supreme kedusha - as it states "the eyes of Hashem your G-d are upon it from the beginning of the year until the end of the year," and in it is fulfilled Hashem's oath to our forefathers regarding giving the land to Bnei Yisroel.

Due to the eternal kedusha and special virtue of Eretz Yisroel, living there obligates those who dwell there to conduct themselves in a special way both personally and communally, befitting those who are in the "palace of the king" - the King of kings, Hakadosh Boruch Hu. It also obligates the Bnei Yisroel who live there with responsibility for the completeness of the land and its kedusha, and an attitude of respect and cherishing towards Eretz HaKodesh - which Hakadosh Boruch Hu gave to Bnei Yisroel.

The meaning of this is that Eretz Yisroel was chosen by Hashem from all lands of the world, in order to fulfill through it the purpose and goal of all creation - to be a spiritual G-dly center from which Torah and light will go forth to the entire world. As it is said: "A land which Hashem your G-d seeks out, the eyes of Hashem your G-d are always upon it."

The concept of Eretz Yisroel also includes its being inhabited by Am Yisroel, because just as Eretz Yisroel was chosen by Hashem from all lands of the world, so too Bnei Yisroel are the chosen people, in order to fulfill the above G-dly role and to be a light unto the nations. As it is said: "Only in your forefathers did Hashem delight to love them, and He chose their descendants after them, you, from all peoples, as it is this day."

Eretz Yisroel is not merely a geographical matter, but its essence is - fundamental uniqueness, despite it also being a defined physical territory in the physical world.
== The Uniqueness and Virtue of the Land of Israel ==
The Uniqueness of Eretz Yisroel Among All Lands of the World is in Two Aspects:

According to the Midrash: "Beloved is Eretz Yisroel that Hakadosh Boruch Hu chose it." According to the Mechilta: "Until Eretz Yisroel was chosen, all lands were fit for Divine communication, once Eretz Yisroel was chosen - all other lands were excluded." And similarly in the Tanchuma: "Beloved to Me is Eretz Yisroel that I sanctified it above all lands." And also in Bamidbar Rabbah: "Eretz Yisroel where the Shechinah dwells."

Therefore, we find that the virtue of Eretz Yisroel is in two aspects:

# The Chosen Land (Eretz HaBechirah)
# The Holy Land (Eretz HaKodesh)

=== The Land of Choice ===
The Land of Israel is first and foremost - the Chosen Land. "The Chosen Land," not because of any special quality within it. Rather because thus arose in His blessed will - to designate specifically this land - for Israel, even if the Land of Israel had no special quality - physical or spiritual, and there was no reason to connect the Land of Israel to the Jewish people.

=== The Holy Land ===
The second aspect of the Land of Israel is its holiness, in which it is different and unique from all lands in its essential nature and level. This is already a logical reason for the land's importance.

This holiness is expressed in the commandments dependent on the land, and as mentioned above, even all commandments are primarily fulfilled completely in the Land of Israel, especially in the future to come. As the Rebbe explains in his holy letter to the Jewish people; in which he explains the difference between the Land of Israel and outside the land - where they decreed impurity on its soil and air.

And what is understood from what is explained there, is that what is special about the Land of Israel is that even the "land" is "Israel," meaning that even the earthiness and material ground within it will be permeated with holiness, not just the spirituality. Therefore, the land and its produce are subject to commandments and laws dependent on the land.[[File:יציאה מהארץ קליין.jpg|thumb|The Rebbe's response to his secretary Rabbi Binyamin Klein before his wedding, regarding his father's attendance (who lived in Jerusalem) at his wedding (which took place in New York): "Is there a halachic permission for this (to leave Eretz HaKodesh tivneh v'tikonein) according to Shulchan Aruch?"]]

== The Name "Land of Israel" ==
"Land" - that wanted to do its Creator's will. Israel - letters meaning "head for Me," which is G-d's wisdom.

This means that the Land of Israel is the realization and fulfillment of G-d's wisdom and will on earth, and the commandment to settle the Land of Israel means - establishing life in this world in a way that reflects G-d's will and wisdom in the Torah. And without Torah life and commandments, it is possible for a person to be physically in the Land of Israel, yet still be living in the spiritual sense outside the land.

== The Connection of the Land of Israel to the Jewish People ==
The Land of Israel was designated and given to the Jewish people from its very creation, as Rashi brings Rabbi Yitzchak's words "... all the land belongs to the Holy One, blessed be He, He created it and gave it to whomever was proper in His eyes, etc." This means from the time of its creation it was already holy and given to Israel - those who were proper in His eyes, while the sanctification of the land through its conquest by the Jewish people is only revealing its holiness that was hidden within it.

Nevertheless, by His will He gave it to them - to the nations of the world - to be temporarily under the control of the seven nations, so that the Jewish people would come, and through their free choice and work from below to above, would conquer this land that had become materialized and defiled, and transform it into the Land of Israel - the Holy Land.

== The Holiness of the Land of Israel ==
The land's first sanctification occurred through Joshua's conquest, as Israel was commanded to acquire it specifically through conquest. Although they performed other acts of possession, the land was not acquired through these means.

The first stage was conquering Jericho, which was the "lock" of the Land of Israel. Immediately upon its conquest, some land-dependent commandments took effect, though some aspects of the land's holiness only took effect after seven years of conquest and seven years of division.

In contrast, Ezra's sanctification occurred through possession and therefore wasn't nullified, as Maimonides ruled: "Every place that the returnees from Babylon possessed and was sanctified with Ezra's second sanctification remains holy today even if taken from them, and is obligated in tithes and offerings."

== Sanctity of the Land of Israel Outside the Land ==
The Previous Rebbe related: In 1857, when a great Chassid asked the Tzemach Tzedek about traveling to the Land of Israel to devote himself to Torah study and divine service there, he replied: "R' Hillel doesn't lack the Land of Israel and you want the Land of Israel? We need to make here the Land of Israel - make here the Land of Israel."

== Leaving the Land ==
By Jewish law, one may not leave the Holy Land except for healing, Torah study, seeing one's teacher, or business/livelihood. The Rashbam and Ramban debate whether this is because leaving deprives one of fulfilling land-dependent commandments or because of the land's inherent holiness.

== Spiritual Leaders' Immigration ==
Throughout the years, the Rebbe urged rabbis and community leaders not to abandon their communities to move to Israel.

== The Rebbe's Visit to Israel ==
A topic that has occupied many who were exposed to the Rebbe's philosophy and teachings is his abstention from making aliyah or even visiting Eretz Yisroel, while the Rebbe was deeply involved in every detail of what happened in the land and was strongly and emphatically connected to it.

The Rebbe himself addressed this topic several times, in conversations with Rav Shlomo Goren, with Mrs. Geulah Cohen, Rav She'ar Yashuv HaCohen, in a letter to a young boy, and to additional personalities.

In fact, besides the Frierdiker Rebbe (Admu"r HaRayatz) who visited the land only once, none of our Rebbeim visited Eretz HaKodesh.

== Visiting the Land ==
The Rebbe advised visitors to Israel about being careful with agricultural tithes and appropriate spiritual conduct.

== The State of Israel ==
The State of Israel is a sovereign entity in most of the biblical Land of Israel's territory. It was established on the 5th of Iyar 5708 (1948) by the Zionist movement, with differing opinions among Jewish leaders about it.

The Rebbe's view was that while Jewish sovereignty in Israel and the ingathering of Jews isn't the "beginning of redemption," it is a place of refuge for the Jewish people, and we should thank G-d for the miracles of the Independence War and other state wars.

== Chabad Community in Israel ==
Chabad's establishment in the Holy Land began with Chassidim immigrating in 1777. Today the community numbers about 10,000 families spread throughout Israel, with major centers in Kfar Chabad, Safed, Beitar, Lod, Nachlat Har Chabad, and over 1,000 emissaries across the country.

== The Land of Israel in the Redemption ==
In the future redemption, entry to the land won't involve conquest and war but will be peaceful. Jerusalem's sanctity will spread throughout Israel, and Israel's sanctity will spread throughout the world. Synagogues and study halls from the diaspora will be transferred to Israel.

== See Also ==
* [[The State of Israel|State of Israel]]

== Further Reading ==
* Shalom DovBer Levin, History of Chabad in the Holy Land, Kehot, 1988
* Zusha Wolf, Days of Temimim - Fifty Years of Activity in Building and Developing Chabad Chassidism in the Holy Land, 8 volumes, 2004, 2012.

[[Category:Geography]]

Eretz Yisroel

2025-03-22T10:25:44Z

Tachlis:

[[File:ישראל.jpg|thumb|Eretz Yisroel]]
Eretz Yisroel - The Land of Israel is the land promised by G-d to our forefather Abraham to give to the Jewish people, and it is the land of the seven nations mentioned in the Torah.

In The Torah it is stated that besides the land within its borders, "every place where your foot will tread shall be yours," meaning any conquest that the Children of Israel will conquer from the lands of the nations - after they conquer all of the Land of Israel within G-d's promised borders - will be sanctified with the holiness of the land and will become the Land of Israel, this is besides the land of the Kenites, Kenizzites and Kadmonites that were promised to Israel - in the future.

"All the land belongs to the Holy One, blessed be He, He created it and gave it to whomever was proper in His eyes... By His will He took it from them and gave it to us" — Rashi's first comment on the Torah

== Dwelling in the Holy Land ==
Beyond the mitzvos that are dependent on the land - which are not applicable in chutz la'aretz, all mitzvos - nearly all of them are specifically dependent on Eretz Yisroel, because the essence of mitzvos is to make a dirah b'tachtonim for Hakadosh Boruch Hu - and Eretz Yisroel is the physical place where Hakadosh Boruch Hu reveals Himself openly.

Additionally, the primary fulfillment of all mitzvos in their perfect form - is specifically in Eretz Yisroel - in the times of Moshiach.

Living in Eretz Yisroel and serving Hashem there is a great and lofty virtue, because of its supreme kedusha - as it states "the eyes of Hashem your G-d are upon it from the beginning of the year until the end of the year," and in it is fulfilled Hashem's oath to our forefathers regarding giving the land to Bnei Yisroel.

Due to the eternal kedusha and special virtue of Eretz Yisroel, living there obligates those who dwell there to conduct themselves in a special way both personally and communally, befitting those who are in the "palace of the king" - the King of kings, Hakadosh Boruch Hu. It also obligates the Bnei Yisroel who live there with responsibility for the completeness of the land and its kedusha, and an attitude of respect and cherishing towards Eretz HaKodesh - which Hakadosh Boruch Hu gave to Bnei Yisroel.

The meaning of this is that Eretz Yisroel was chosen by Hashem from all lands of the world, in order to fulfill through it the purpose and goal of all creation - to be a spiritual G-dly center from which Torah and light will go forth to the entire world. As it is said: "A land which Hashem your G-d seeks out, the eyes of Hashem your G-d are always upon it."

The concept of Eretz Yisroel also includes its being inhabited by Am Yisroel, because just as Eretz Yisroel was chosen by Hashem from all lands of the world, so too Bnei Yisroel are the chosen people, in order to fulfill the above G-dly role and to be a light unto the nations. As it is said: "Only in your forefathers did Hashem delight to love them, and He chose their descendants after them, you, from all peoples, as it is this day."

Eretz Yisroel is not merely a geographical matter, but its essence is - fundamental uniqueness, despite it also being a defined physical territory in the physical world.
== The Uniqueness and Virtue of the Land of Israel ==
The Uniqueness of Eretz Yisroel Among All Lands of the World is in Two Aspects:

According to the Midrash: "Beloved is Eretz Yisroel that Hakadosh Boruch Hu chose it." According to the Mechilta: "Until Eretz Yisroel was chosen, all lands were fit for Divine communication, once Eretz Yisroel was chosen - all other lands were excluded." And similarly in the Tanchuma: "Beloved to Me is Eretz Yisroel that I sanctified it above all lands." And also in Bamidbar Rabbah: "Eretz Yisroel where the Shechinah dwells."

Therefore, we find that the virtue of Eretz Yisroel is in two aspects:

# The Chosen Land (Eretz HaBechirah)
# The Holy Land (Eretz HaKodesh)

=== The Land of Choice ===
The Land of Israel is first and foremost - the Chosen Land. "The Chosen Land," not because of any special quality within it. Rather because thus arose in His blessed will - to designate specifically this land - for Israel, even if the Land of Israel had no special quality - physical or spiritual, and there was no reason to connect the Land of Israel to the Jewish people.

== The Holy Land ==
The second aspect of the Land of Israel is its holiness, in which it is different and unique from all lands in its essential nature and level. This is already a logical reason for the land's importance.

This holiness is expressed in the commandments dependent on the land, and as mentioned above, even all commandments are primarily fulfilled completely in the Land of Israel, especially in the future to come. As the Rebbe explains in his holy letter to the Jewish people; in which he explains the difference between the Land of Israel and outside the land - where they decreed impurity on its soil and air.

And what is understood from what is explained there, is that what is special about the Land of Israel is that even the "land" is "Israel," meaning that even the earthiness and material ground within it will be permeated with holiness, not just the spirituality. Therefore, the land and its produce are subject to commandments and laws dependent on the land.[[File:יציאה מהארץ קליין.jpg|thumb|The Rebbe's response to his secretary Rabbi Binyamin Klein before his wedding, regarding his father's attendance (who lived in Jerusalem) at his wedding (which took place in New York): "Is there a halachic permission for this (to leave Eretz HaKodesh tivneh v'tikonein) according to Shulchan Aruch?"]]
== The Name "Land of Israel" ==
"Land" - that wanted to do its Creator's will. Israel - letters meaning "head for Me," which is G-d's wisdom.

This means that the Land of Israel is the realization and fulfillment of G-d's wisdom and will on earth, and the commandment to settle the Land of Israel means - establishing life in this world in a way that reflects G-d's will and wisdom in the Torah. And without Torah life and commandments, it is possible for a person to be physically in the Land of Israel, yet still be living in the spiritual sense outside the land.

== The Connection of the Land of Israel to the Jewish People ==
The Land of Israel was designated and given to the Jewish people from its very creation, as Rashi brings Rabbi Yitzchak's words "... all the land belongs to the Holy One, blessed be He, He created it and gave it to whomever was proper in His eyes, etc." This means from the time of its creation it was already holy and given to Israel - those who were proper in His eyes, while the sanctification of the land through its conquest by the Jewish people is only revealing its holiness that was hidden within it.

Nevertheless, by His will He gave it to them - to the nations of the world - to be temporarily under the control of the seven nations, so that the Jewish people would come, and through their free choice and work from below to above, would conquer this land that had become materialized and defiled, and transform it into the Land of Israel - the Holy Land.

== The Holiness of the Land of Israel ==
The land's first sanctification occurred through Joshua's conquest, as Israel was commanded to acquire it specifically through conquest. Although they performed other acts of possession, the land was not acquired through these means.

The first stage was conquering Jericho, which was the "lock" of the Land of Israel. Immediately upon its conquest, some land-dependent commandments took effect, though some aspects of the land's holiness only took effect after seven years of conquest and seven years of division.

In contrast, Ezra's sanctification occurred through possession and therefore wasn't nullified, as Maimonides ruled: "Every place that the returnees from Babylon possessed and was sanctified with Ezra's second sanctification remains holy today even if taken from them, and is obligated in tithes and offerings."

== Sanctity of the Land of Israel Outside the Land ==
The Previous Rebbe related: In 1857, when a great Chassid asked the Tzemach Tzedek about traveling to the Land of Israel to devote himself to Torah study and divine service there, he replied: "R' Hillel doesn't lack the Land of Israel and you want the Land of Israel? We need to make here the Land of Israel - make here the Land of Israel."

== Leaving the Land ==
By Jewish law, one may not leave the Holy Land except for healing, Torah study, seeing one's teacher, or business/livelihood. The Rashbam and Ramban debate whether this is because leaving deprives one of fulfilling land-dependent commandments or because of the land's inherent holiness.

== Spiritual Leaders' Immigration ==
Throughout the years, the Rebbe urged rabbis and community leaders not to abandon their communities to move to Israel.

== The Rebbe's Visit to Israel ==
A topic that has occupied many who were exposed to the Rebbe's philosophy and teachings is his abstention from making aliyah or even visiting Eretz Yisroel, while the Rebbe was deeply involved in every detail of what happened in the land and was strongly and emphatically connected to it.

The Rebbe himself addressed this topic several times, in conversations with Rav Shlomo Goren, with Mrs. Geulah Cohen, Rav She'ar Yashuv HaCohen, in a letter to a young boy, and to additional personalities.

In fact, besides the Frierdiker Rebbe (Admu"r HaRayatz) who visited the land only once, none of our Rebbeim visited Eretz HaKodesh.

== Visiting the Land ==
The Rebbe advised visitors to Israel about being careful with agricultural tithes and appropriate spiritual conduct.

== The State of Israel ==
The State of Israel is a sovereign entity in most of the biblical Land of Israel's territory. It was established on the 5th of Iyar 5708 (1948) by the Zionist movement, with differing opinions among Jewish leaders about it.

The Rebbe's view was that while Jewish sovereignty in Israel and the ingathering of Jews isn't the "beginning of redemption," it is a place of refuge for the Jewish people, and we should thank G-d for the miracles of the Independence War and other state wars.

== Chabad Community in Israel ==
Chabad's establishment in the Holy Land began with Chassidim immigrating in 1777. Today the community numbers about 10,000 families spread throughout Israel, with major centers in Kfar Chabad, Safed, Beitar, Lod, Nachlat Har Chabad, and over 1,000 emissaries across the country.

== The Land of Israel in the Redemption ==
In the future redemption, entry to the land won't involve conquest and war but will be peaceful. Jerusalem's sanctity will spread throughout Israel, and Israel's sanctity will spread throughout the world. Synagogues and study halls from the diaspora will be transferred to Israel.

== See Also ==
* [[The State of Israel|State of Israel]]

== Further Reading ==
* Shalom DovBer Levin, History of Chabad in the Holy Land, Kehot, 1988
* Zusha Wolf, Days of Temimim - Fifty Years of Activity in Building and Developing Chabad Chassidism in the Holy Land, 8 volumes, 2004, 2012.

[[Category:Geography]]

Los Angeles

2025-03-22T10:23:32Z

Tachlis:

{{Geography}}
'''Los Angeles''' is a city in the state of California in the United States. The city is home to the second-largest Chabad community in the United States (after [[Crown Heights]]), numbering approximately 750 families as of 2021.

== Chabad Community in Los Angeles ==
In 1949, [[The Rebbe Rayatz|the Frierdiker Rebbe]] sent Rabbi Shmuel Dovid Raichik to serve as the Chabad shliach in Los Angeles, where he established the Chabad community in the city. At that time, there were only a few families and the community was small. In 1965, the Rebbe sent Rabbi Shlomo Cunin to serve as the shliach for the state of California. Over the years, new educational institutions, shuls, and centers were opened, and the Chabad community in the city grew and flourished.

Today, there are more than 50 active Chabad houses in the city. The Chabad community in the city numbers approximately 750 families according to estimates, making it the second-largest concentration of Chabad chassidim in the United States (after Crown Heights). The community primarily resides in the Hancock Park neighborhood (Levi Yitzchak community) and the Pico-Robertson neighborhood (Beis Bezalel community). There is also a small concentration of Chabad chassidim in North Beverly Hills under the leadership of shliach Yosef Shusterman. The community operates dozens of shuls spread throughout the city (mostly concentrated in the Hancock Park and Pico-Robertson neighborhoods) as well as dozens of educational institutions including several schools, Yeshivas Tomchei Tmimim, a high school, and many chesed organizations.

On 20 Kislev 2022, Rabbi Shimon Raichik, the rav of the Chabad community in the city, passed away, and his son Rabbi Yisroel Noach Raichik took his father's place as rav of Los Angeles.

The Chabad activities in the city are extensive and diverse. During Chanukah, shliach Rabbi Shlomo Cunin conducts one of the largest central menorah lightings in the world. On Lag B'Omer, they hold a large parade similar to the parade held at 770. Additionally, a regional Kinus Hashluchim is held annually on the campus of Yeshivas Ohr Elchanan in Los Angeles.

Furthermore, the Chabad community in Los Angeles provides support to IDF soldiers and residents of Israel's southern region.

== Chabad Institutions ==

* Beis Chabad Beis Menachem
* Cheder Menachem - Talmud Torah for boys. CEO: Rabbi Mendel Greenbaum, Principal: Rabbi Dovid Blasberg
* Beis Chaya Mushka - Girls' school
* Beis Chana - High school
* [[Yeshivas Ohr Elchonon Chabad Los Angeles|Yeshivas Ohr Elchanan]]

== External Links ==

* Los Angeles - From Spiritual Desert to Metropolis: An overview of the Chabad community in the city on the website (Original source in English)
* Shwekey at the main Chabad menorah lighting in Los Angeles
* Los Angeles: Gad Elbaz at Chabad's Chanukah celebration

[[ Category: Cities in The United States]]
[[Category:Geography]]

Chabadpedia:Welcome

2025-03-17T19:12:58Z

Tachlis:

Welcome to the Chabadpedia Project Page!
* If you are looking for the main page, see [[Main Page]]
* For help editing Chabadpedia, see [[Help:Welcome]]
* To learn more about the Chabadpedia English site, see [[Chabadpedia]]
* If you are wanting to learn more about the original project to translate Hebrew Chabadpedia articles to English, see [[Chabadpedia:Project 1000]]

== Ways you can help ==
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[[Category:Chabadpedia (project pages)]]

Chabadpedia:Welcome

2025-03-17T19:12:01Z

Tachlis:

Welcome to the Chabadpedia Project Page!
* If you are looking for the main page, see [[Main Page]]
* For help editing Chabadpedia, see [[Help:Welcome]]
* To learn more about the Chabadpedia English site, see [[Chabadpedia]]
* If you are wanting to learn more about the original project to translate Hebrew Chabadpedia articles to English, see [[Chabadpedia:Project 1000]]

== Ways you can help ==
There are many ways to help Chabadpedia grow and develop into the world's best English encyclopaedia on Chabad, for example:
* Add [[Template:Infobox|the Infobox template]] to biography pages. It doesn't have to be comprehensive at first, just begin with subject's name, birth date, country. ('''''See [[Template:Infobox]] for instructions''''')
* Add links to '''[[Special:LonelyPages|Orphaned pages]]''' ('''''269 orphaned pages as of 9 March 2025''''')
* Add links on '''[[Special:DeadendPages|Dead End Pages]]''' ('''''250 dead end pages as of 9 March 2025''''')
* Add categories to '''[[Special:UncategorizedPages|Uncategorized Pages]]''' ('''''425 uncategorized pages as of 18 March 2025''''')
* Check and fix any '''[[Special:DoubleRedirects|Double Redirects]]''' ('''''all fixed as of 18 March 2025''''')
* Help develop one of the '''[[Template:Portals|Chabadpedia Portals]]''' - you can develop a new tab if you have the WikiCode skills, otherwise, you can fix the page links on '''[[Portal:Beis HaRav|Beis HaRav Portal]]'''.
{{portals}}
[[Category:Chabadpedia (project pages)]]

Ikvata D'Meshicha

2025-03-17T19:10:22Z

Tachlis: /* See also */

'''Ikvata D'Meshicha''' (the footsteps of Moshiach) is the end of the time of galus. This time period is defined in the Gemara Sotah as a time when the darkness of galus intensifies spiritually. Since it is the time when Moshiach needs to come, specifically during this time special powers are given to bring Moshiach.

== The Darkness is Doubled and Redoubled ==
The Frierdiker Rebbe said that at the conclusion of night, in the final moments before dawn and sunrise, the desire for sleep intensifies greatly. We need to know that everything depends on the few moments at the end of the doubled and redoubled darkness of the night of galus: if during these few moments the situation is not as it should be - we are liable to lose, chas v'shalom, everything that was accomplished by being awake throughout the night; but if we hold strong not to fall asleep during these few moments - not only is the action of these few moments preserved completely, but also the actions that were accomplished throughout the entire night, both what we ourselves toiled for, and what we received through the toil of others.

And since there are still many concealments and hiddenness, and we are limited and defined by many boundaries - advice is given: simcha breaks through boundaries, meaning, any boundary whatsoever, simcha has the power to nullify and break through even this boundary. For a small boundary - a small simcha is sufficient, and as the boundary grows - there is a need for greater simcha.

== Simcha in Ikvata D'Meshicha to Bring Moshiach ==
The way to bring Moshiach is through increasing in simcha, pure simcha, simcha that will immediately bring Moshiach Tzidkeinu. And even though when we find ourselves in the doubled and redoubled darkness of galus, when all of the Jewish people are in galus, and the Shechinah is in galus, it is understood that due to the great pain of galus, pure simcha is not possible. But nevertheless, since ultimately we must bring Moshiach - we have no choice but to bring Moshiach through simcha, pure simcha.

And regarding the difficulty of creating a feeling of pure simcha in the darkness of galus - since we must bring Moshiach Tzidkeinu, we must say that at the very end of the time of galus - special powers are given that enable pure simcha to exist, and the explanation is - that this simcha is created through contemplating that immediately Moshiach Tzidkeinu is coming, when there will be complete simcha throughout the world, and therefore, there is already a feeling of pure simcha (a taste and example of the simcha of geulah).

The Rebbe said these things, concluding with a special call: And the main thing - that instead of lengthy talk and debate they should begin with actual deed: to go out with a call and proclamation about a special increase in simcha in order to bring Moshiach, and certainly through this they will bring Moshiach in actual reality, and with the greatest speed in the blink of an eye, and on the contrary - let them try and see!

== Chutzpah Yisgei ==
In the Gemara it is written that in Ikvata D'Meshicha chutzpah will increase. The Rebbe said that while it is necessary that chutzpah will increase, it is our obligation to utilize this power for chutzpah yisgei of kedushah.

Also regarding what is said "and youths will embarrass the face of elders," the Rebbe said that we should utilize this power for kedushah, and to strengthen ourselves in kedushah in a way that the elevation of the youth will be in such an astonishing manner that automatically the face of the elders will whiten and this will also inspire them.

== Klipas Amalek ==
Klipas Amalek in Ikvata D'Meshicha is more difficult. While in all times it was revealed, today it does not fight directly against Torah and mitzvos, but rather begins to cool the person, from the expression "asher karcha baderech" (who chilled you on the way).

This is like Amalek during the forty years in the desert - at first he fought openly and afterward disguised himself as a Canaanite - so too here - in all generations he fought openly, and in the time of Ikvata D'Meshicha he disguises himself.

And when the memory of "Amalek who is within you" will be erased - Hashem's throne will be complete - and the geulah will come.

== See also ==
*[[Yemos Hamoshiach]]
== External Links ==

* Rabbi Zalman Notik, On the Heel and on Ikvata D'Meshicha

[[Category:Moshiach topics]]

Yemos Hamoshiach

2025-03-17T19:09:12Z

Tachlis:

[[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 David will come, redeem the Jewish people and the entire world, build the Beis HaMikdash in Yerushalayim, gather all Jews to Eretz Yisroel, and restore the kingdom of David. The savior is called 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 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), 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 HaMeitim (Resurrection of the Dead), Olam Haba (World to Come), 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 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 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 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 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 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 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 Shabbat that during a half-hour sleep, he received supernal Torah secrets from above that would require sixty or eighty years to reveal through speech or writing.

== See Also ==
* [[Ikvata D'Meshicha]]
* 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]]

Moshiach ben Yosef

2025-03-17T19:08:05Z

Tachlis:

Moshiach ben Yosef is the Moshiach who will redeem Israel before the complete redemption by Moshiach ben Dovid, and he will be from the descendants of Aviyah ben Yeravam, and from the descendants of Menashe ben Yosef, and some say from Efraim ben Yosef.

== In the Sources ==
Moshiach ben Yosef is mentioned in the Gemara in Masechet Sukkah, where it says on the verse "And the land shall mourn, every family apart," that in the future Israel will mourn for "Moshiach ben Yosef who will be killed." According to another opinion in the Gemara, it refers to the yetzer hara (evil inclination) that will be killed:<blockquote>"And the land shall mourn, every family apart; the family of the house of Dovid apart, and their wives apart." They said: Is this not a kal vachomer (logical deduction)? If in the future time, when they are engaged in mourning and the yetzer hara has no control over them, the Torah says men separately and women separately, now when they are engaged in rejoicing and the yetzer hara has control over them, how much more so! But what is the reason for this mourning? Rabbi Dosa and the Rabbis disagree. One says it is for Moshiach ben Yosef who was killed, and one says it is for the yetzer hara that was killed. — Masechet Sukkah, 52a</blockquote>Later in the Gemara, it is related that Hashem will ask Moshiach ben Dovid what request he has, and he will answer that he wants Hashem to bring Moshiach ben Yosef back to life:<blockquote>And when Moshiach ben Dovid sees that Moshiach ben Yosef has been killed, he says before Him: "Master of the Universe, I ask of You only life." Hashem says to him: "Life! Before you even asked, your father Dovid already prophesied about you, as it is said, 'He asked life of You, You gave it to him, etc.'" — Sukkah, 52a</blockquote>

==== Rambam's Perspective on Mashiach ben Yosef ====
The Rambam writes in his book that: "No person will know how things will be until they come to pass" and according to many opinions, Mashiach ben Yosef is a metaphor. The Rambam himself does not refer to Mashiach ben Yosef in his book. Rabbi Saadia Gaon wrote that Mashiach ben Yosef will not necessarily come, and it depends on the Jewish people; if the Jewish people return in teshuvah, Mashiach ben David will come immediately, and if not, Mashiach ben Yosef will come before him.

Rabbi Yehonatan Eybeschutz brings in his book Yaarot Devash in the name of the Zohar that Mashiach ben Yosef is included within Mashiach ben David, and when he asks Hashem for life as mentioned above, he is asking for the aspect of Mashiach ben Yosef that is included within him.

(According to the Vilna Gaon's approach, Mashiach ben Yosef is not a physical person but refers to all the tzaddikim and great Jewish leaders who were killed al kiddush Hashem. He even lists in his book 156 characteristics that will be present in Mashiach ben Yosef. The Vilna Gaon also wrote that Mashiach ben Yosef does not have to be male and can also be female).

== His Purpose ==
According to Midrash Tanchuma, Mashiach ben Yosef is compared to an ox, while Mashiach ben David is compared to a donkey.

The main mission of Mashiach ben Yosef will be to announce the coming of Mashiach ben David, and he will prepare the world for the coming of Mashiach. According to some opinions, he will also build the Beis Hamikdash and gather the Jewish people, and after Mashiach ben David comes, he will rule under him.

Among other tasks, Mashiach ben Yosef will gather warriors from Israel, strike down the governors of Aram and Yishmael, conquer Eretz Yisrael, rectify Yeravam ben Nevat, defeat the kingdom of Edom, fight against Amalek, and destroy the house of Esav.

The Maharal of Prague explains that Yehudah is compared to the brain, which symbolizes the rule of intellect and knowledge, while Yosef, who corresponds to the heart, symbolizes the rule of emotions and feelings. Therefore, both are fathers of the Jewish nation, but the true leadership belongs to Yehudah because the brain is the primary organ. However, during galus when the Jewish people follow the heart, Yosef is the one who rules.

Therefore, "Mashiach ben Yosef" represents the leaders of Israel during galus, because during galus the Jewish people follow the heart, and because the heart cannot overcome the yetzer hara, the yetzer hara kills him. But Mashiach ben David symbolizes the true and complete leadership, when the nations of the world cannot stand against him.

== In Chassidic Teachings ==
Some want to understand that what is explained in Chassidic teachings, that in Mashiach there will be an integration of Yehudah and Ephraim (based on what is stated in Yechezkel that Hashem will connect the "wood of Yosef" and the "wood of Yehudah" and make them "one wood," while "David My servant will be their prince forever"), the reference to "Ephraim" and "Yosef" means Mashiach ben Yosef.

== His Death ==
In the Gemara, it is stated that Mashiach ben Yosef will go to war against the descendants of Esav, and during the war, he will be killed by Armilus, the king of Edom, thus fulfilling the prophecy: "And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esav stubble, and they shall kindle in them and devour them, and there shall not be any remaining of the house of Esav, for Hashem has spoken."

Chassidim relate that R' Hillel of Paritch said that he does not understand the words of our Sages that Mashiach ben Yosef will die in battle, and perhaps the intention is that the light of Chassidus will not shine so brightly in the footsteps of Mashiach.

== His Identity ==
In different periods, several individuals were identified as Mashiach ben Yosef. Some said he was Bar Koziba (which is why the Rambam did not mention him, since he had already come). In recent generations, they said about the Chozeh of Lublin that he was Mashiach ben Yosef, and he passed away in the midst of his spiritual battle to bring Mashiach, which he conducted together with several tzaddikim of his generation, on the ninth of Av. They also said this about the Kabbalist Rabbi Shimshon of Ostropoli who was killed al kiddush Hashem during the Tach V'Tat pogroms.

Some say it was Rabbi Shlomo of Karlin when he was killed during Napoleon's war - which is the war of Gog and Magog - by a Cossack named Armilus.

The chassidim of the Mitteler Rebbe said about him that the fact that he delivered his Chassidic discourses in a detailed and expansive manner indicates that he was Mashiach ben Yosef, while Mashiach ben David will reveal the inner dimensions of Torah in the form of seeing, Mashiach ben Yosef will explain it.

In the book 'Yechi HaMelech HaMashiach' (by Rabbi Sholom Dovber Wolpo), he explains the concept of Mashiach ben Yosef, and writes, based on various expressions in the sichos of the Rebbe and the Frierdiker Rebbe and according to various events that occurred with them, that Mashiach ben Yosef in our generation was the Frierdiker Rebbe, and following him is Mashiach ben David - who is the Rebbe. However, on one occasion the Rebbe stated that Mashiach ben Yosef has not yet been revealed and we are waiting for his revelation.

== External Links ==

* Who is Mashiach ben Yosef?
* Rabbi Moshe Kornwitz, Mashiach ben Yosef on the Drive of the Geulah and Moshiach Archive
* Collection on the End of Days, End of Days
* Mashiach ben Yosef on the Tzach website
* Rabbi Menachem Mendel Sharff, Mashiach ben Yosef, 'L'afsha Lah' publication of Yeshivas Tomchei Tmimim Lubavitch Queens, Issue 29, 20 Menachem Av 5783, page 29

[[Category:Moshiach topics]]

Completion of the Exile's Work

2025-03-17T19:07:46Z

Tachlis: /* War of the Soldiers of the House of David */

Various details about the work required of the Jewish people during exile, upon which the redemption depends, are explained in traditional sources. Throughout the years, and especially during the years 5751-5752 (1991-1992), the Rebbe pointed in many of his talks to the '''completion of the exile's work''' - bringing up those required details and determining that they have been completed in the final generation.

== Work of Refinement ==
(Expanded article - '''Work of Refinement''')

One of the tasks in exile is the work of refinement (avodat habirurim). With every performance of a mitzvah, a Jew refines the divine spark hidden within physicality and elevates it to holiness. The redemption is destined to come at the completion and conclusion of the work of refinement, when mankind and the entire world will be purified through the perfection of refinement accomplished through human service, making the world worthy of fulfilling the redemption's promises in a literal sense: "And I will remove the spirit of impurity from the earth" - the complete elimination of all evil in the world. As the Alter Rebbe wrote: "The reason the exile has continued for so much longer than seventeen hundred years is known to be for the purpose of refining the 288 sparks, and when all the refinements are completed, Moshiach will come speedily in our days, Amen."

In the year 5751 (1991), the Rebbe announced that this work has been completed:<blockquote>"The work of the time of exile has already been completed in gathering and collecting the sparks (for which purpose G-d exiled Israel among the nations) throughout the entire world." — Parshat Vayeshev 5751, section 11</blockquote><blockquote>"As has been discussed several times recently, after the extraordinary abundance of our deeds and service throughout all generations... we have already completed all the refinements, including the refinement of 'Esau, who is Edom'... Indeed, Esau has already been completely refined, as we see even in our time (the exile of Edom) in the conduct of nations associated with 'Esau, who is Edom,' in a manner of kingdom of kindness (and this conduct is spreading to other countries, as has been seen especially recently) - it is understood that we are now already in a state where the physical body and even the physicality of the world have already been completely refined and purified, and they are 'vessels' ready for all spiritual lights and matters, including and especially - the light of our righteous Moshiach, the light of the true and complete redemption."

— Parshat Vayetzei 5752, section 18</blockquote>Nevertheless, the Rebbe noted that sparks do remain in the world, but not as part of the work of refinement necessary for Moshiach's coming, rather as a special task:<blockquote>"After 'our deeds and service' of all the Jewish people throughout all generations... all matters have already been completed and perfected also from the perspective (and within) the world... From this it is understood that the continuation of the work thereafter (for as long as our righteous Moshiach is delayed for some reason (completely unknown and incomprehensible)) is not 'the work of refinement' (since the work of refinement has already been completed and perfected), but rather, a special work to bring about the actual revelation in the world."

— Parshat Vayishlach 5752, section 11</blockquote>

== Spreading the Wellsprings ==
'''Extended article - Spreading the Wellsprings'''

On Rosh Hashanah 5507, the Baal Shem Tov ascended spiritually to the chamber of Moshiach, and asked "When will the Master come?" Moshiach replied - "When your wellsprings (the teachings of Chassidus) spread outward."

Regarding this, the Rebbe also said that the work of spreading the wellsprings of Chassidic teachings has been completed:<blockquote>"This means that the time (and all aspects of the service accomplished during this time) of spreading the wellsprings outward, which began on the 19th of Kislev 192 years ago, has already been decreed, allocated and completed, and we are now ready for the fulfillment of the promise that 'when your wellsprings spread outward, the Master will come - this is the King Moshiach.' This is one of the reasons for printing the Tanya book... to emphasize practically and openly to physical eyes the completion of the work of spreading your wellsprings outward during the course of 192 years, the end of the time of exile, 'the end of days' ('the left end,' the end of exile), and immediately we come to 'the right end' (the end of redemption)." — Shabbos Parshas Vayeshev 5751, section 11</blockquote><blockquote>"In our generation - when there is the completeness of 'your wellsprings spread outward' in all corners of the world, and in a way understood in the intellect of human beings, even of one who is found in the furthest 'outside' possible, and also - the translation of the inner dimensions of Torah and Chassidic teachings in the language of each nation... until recent days - when the Tanya (the Written Torah of Chassidus) has also been printed in 'Braille,' the script for the blind, Heaven protect us."

— Shabbos Parshas Shoftim 5751, section 10</blockquote>

== Teshuvah ==
A necessary condition for the coming of the Redemption is Teshuvah (repentance). Regarding the Redemption, it is said, "The matter depends only on Teshuvah." The Rambam also ruled: "Israel will be redeemed only through Teshuvah." In the year 5701 (1941), the Rebbe Rayatz issued a call "Immediate Teshuvah for Immediate Redemption."

The Rebbe explained that in our generation this condition has also been fulfilled:<blockquote>"Certainly, without any doubt or question, the time of Redemption has already arrived. In the words of our Sages, 'All the deadlines have passed,' and also the matter of Teshuvah (as the continuation of the statement, 'and the matter depends only on Teshuvah') has already been completed in full, including the completion of 'Moshiach comes to bring the righteous to repentance,' through the spark of Moshiach within each and every Jew."

— Shabbat Parshat Balak 5751 (1991), section 7</blockquote><blockquote>"There is nothing more to wait for, since all aspects of our service have been completed, and Teshuvah has already been done, and the matter depends only on the coming of Moshiach Tzidkeinu himself. 'The matter depends only on Teshuvah' was relevant some time ago, but now (after Teshuvah has already been done) the matter depends only on the coming of Moshiach himself. All that is needed is for Moshiach to come in actual reality, 'pointing with his finger and saying this,' this is Moshiach Tzidkeinu!"

— During the visit of Rabbi Mordechai Eliyahu, 6 Marcheshvan 5752 (1991), section 17</blockquote>

== Reason for the Exile ==
In the Gemara it states that the reason for the destruction of the Beit HaMikdash was because there was baseless hatred (sinat chinam) within it. Accordingly, the Rebbe frequently urged that we should increase ahavat Yisrael and baseless love (ahavat chinam), which serves as a rectification for the cause of the exile; and when the cause of the exile is nullified, the exile itself will be nullified and the Third Beit HaMikdash will be built.<blockquote>The Rebbe also announced that the rectification of the cause of the exile has already been completed:

"As we stand after the completion of our deeds and our service throughout the duration of the exile, after completing all 42 journeys in the 'wilderness of the nations,' we are already at 'Jordan near Jericho' (the level of Moshiach who 'will judge by smell'), on the threshold of the Redemption, certainly the cause of the exile has already been rectified."

— Parshat Matot-Masei 5751, Section 13</blockquote>

= War of the Soldiers of the House of David =
'''Extended article – Soldiers of the House of David'''

In 5657 (1897), the Rebbe Rashab established Yeshivat Tomchei Temimim. One of the purposes in establishing the yeshiva was so that its students, called "Soldiers of the House of David," would fight against those "who have reproached the footsteps of Your Moshiach" – meaning, those who cool down the faith in the Redemption and the coming of Moshiach – and through victory in this war, to bring about the Redemption in actual reality.

The Rebbe announced that this war has ended and we have reached the stage of victory:<blockquote>"And with special emphasis in our generation – the third generation to the Rebbe Rashab and his students, the soldiers of the House of David, in which the work of the soldiers of the House of David to bring the Redemption in actual reality through David the Messianic King is 'being completed and finished.' As my father-in-law, the Rebbe, leader of our generation, said during his lifetime in this world, that all the work has already been completed and finished, and we stand ready to receive David the Messianic King, and how much more so after the continuation of the work in a manner that 'Hashem has given you a heart to know, eyes to see, and ears to hear.'"

— Parshat Vayeira 5752, Section 13</blockquote>

== Polishing the Buttons ==
'''Extended article - Polishing the Buttons'''

On Simchat Torah 5689 (1928), in a talk delivered by the Rebbe Rayatz, he announced that the work that remains now is "polishing the buttons." The meaning of this expression is that all that remains to be done in order to bring the Redemption are small, final actions. The Rebbe used this expression many times over the years.

But at the end of the 5740s (1980s), the Rebbe began to use this expression in the past tense, as an action that has already been completed:<blockquote>"It has been discussed several times that according to all the signs mentioned by our Sages regarding the end of days (in addition to the general announcement at the time of the Gemara that 'all deadlines have passed'), our generation is the last generation of exile and the first generation of redemption, as testified by my revered father-in-law, the Rebbe, leader of our generation - in connection with his well-known proclamation 'immediate repentance, immediate redemption' - that in his days (decades ago) all aspects of the work were completed, and we only need to 'polish the buttons' and stand ready to receive our righteous Moshiach. How much more so after the abundant work of spreading Torah, Judaism, and the wellsprings of Chassidism outward from then until now... certainly and most definitely we have also finished 'polishing the buttons,' and stand ready to receive our righteous Moshiach."

— Parshat Nasso 5751 (1991), section 13</blockquote>

== The Required Work Now ==
'''Extended Topic – Living Redemption'''

In light of the Rebbe's repeated statements regarding the completion of the exile work - the Rebbe explained many times the nature of our current work, after we have completed these matters.

This work is explained in the Rebbe's talks from the last period, especially those from the years 5751-5752 (1991-1992) called "Dvar Malchut" - the need to behave in accordance with life in the days of Moshiach, and to recognize the reality taking place around us at the beginning of the revelations of the true and complete redemption. The Rebbe called this work "living with the times of the days of Moshiach."

==== Matters Remaining to Be Fixed ====
The Rebbe also addressed the claim that is often heard, that we can see there are still many things requiring correction that remain to be done - so how is it possible that the work toward the redemption has been completed and we are already prepared for it?

The Rebbe answered that this is not a contradiction, since the completed work is the general work of the Jewish people that the Holy One, blessed be He, requires as a condition for redemption. Although the work of the Jewish people throughout the generations has been completed, there may still be particular matters to fix in each person's individual service, but these details are marginal in relation to the completed work of the community and do not delay it; the Jewish people are like a healthy person with all 248 limbs and 365 sinews, and the deficiencies are like a minor, external discomfort in a particular limb. In light of this, even the correction of the remaining details is done easily and joyfully.

== See Also ==

* [[Avodat HaGalut|Work of Exile]]
* Announcement of Redemption
* Taste of Redemption in Our Generation
* Living Redemption

[[Category:Moshiach topics]]

Nitzutz Mashiach - Spark of Mashiach

2025-03-17T19:05:59Z

Tachlis: /* External Links */

"Nitzutz Mashiach" is an illumination from the soul of Melech HaMashiach (King Messiah), which shines within every Jew in the innermost part of their soul (Yechidah, or the essence of the soul). Because of this connection that Melech HaMashiach has with every Jew, he has the power to redeem each and every person of Israel, but the work is placed upon each individual Jew to reveal this spark from potential to actualization.

The Nitzutz Mashiach gives a Jew the strength to serve the Creator beyond limitation and measurement, similar to the Days of Mashiach - and through this, one can bring about a personal redemption even during the time of exile, as well as actively bring about the general redemption.

== Its Source in Chassidic Texts ==
The earliest source discussing the connection between the soul of every Jew and the soul of Melech HaMashiach is in the writings of Rabbi Menachem Nachum of Chernobyl, who brings in his book "Meor Einayim" a saying in the name of the Baal Shem Tov, and these are his words:<blockquote>"As stated by the Baal Shem Tov of blessed memory, each Jew needs to rectify and prepare '''the part of Mashiach's form that belongs to his soul''', as is known that 'Adam' is an acronym for Adam, David, Mashiach... And similarly, Mashiach will be a complete form comprised of all Jewish souls, including the six hundred thousand... Therefore, each Jew must rectify the aspect of Mashiach that belongs to his soul portion..."

— Meor Einayim, Parshat Pinchas</blockquote>A more detailed explanation about the essence of this spark, and the work of revealing it, we find in a later generation, in the name of the Maggid of Kozhnitz:<blockquote>"Every awakening that a person feels in their life, whether in Torah or in prayer, comes from '''the portion of Mashiach that exists in all souls''', and before the coming of Mashiach, all the scattered parts of Mashiach in the world will unite into a complete form, in the aspect of 'My soul yearns, indeed it pines, for the courts of Hashem; my heart and flesh sing for joy to the living G-d.'"</blockquote>The Rebbe Rashab also establishes that every soul includes all the levels of the forefathers, Moses, and Mashiach:<blockquote>"Every soul is a soul of Atzilut, and the proof is from the statement of our Sages that any person can say, 'When will my deeds reach the deeds of the forefathers Abraham, Isaac, and Jacob,' and also the level of Moses, and even higher '''that one can reach the level of Mashiach as well, and this is due to the root of one's soul which contains all these levels...'''" — Sefer HaMaamarim 5643, page 70</blockquote>The Rebbe brought a source and allusion to this concept from the words of our Sages on the verse: "A star shall step forth from Jacob" - which is explained in one place as a prophecy about the King Mashiach, and in another place as referring to every individual Jew. According to the principle that different interpretations of the same verse are related to each other, this proves there is a connection between every Jew and the soul of Mashiach, as both are described as "a star from Jacob," because every Jew has a spark from the soul of Mashiach.

Based on this concept, the Rebbe explained a puzzling section in the prayer service. When opening the ark to remove the Torah scroll on holidays, the congregation says: "Master of the Universe... and may the verse be fulfilled in us: 'And the spirit of Hashem shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might.'" That is, the congregation prays that a verse and prophecy spoken about our righteous Mashiach should be fulfilled in them! This question was raised by Rabbi Chaim Elazar Shapira, author of Minchas Elazar, in his book Chamisha Ma'amaros, and despite the difficulty, he ruled that one should recite the text established by the great sages of Israel. However, the Rebbe explains this based on what is written in the book Me'or Einayim - that every Jew has a portion of Mashiach's soul, and therefore possesses (something akin to) the qualities of Mashiach, which is why one can request that this verse be fulfilled in oneself.

== Level and Essence ==
The spark of Mashiach is the "point of Judaism" in a Jew's soul - alluded to in the letter Yud, the first letter of the name of the nation of Israel. This point is also called "the inner point of the heart."

The level of the Mashiach spark is in the deepest part of the soul. In the Tanya, the Alter Rebbe compares this spark to the level of Chochmah (wisdom) in the soul, "in which the light of Hashem Himself is clothed and concealed." Generally, the Rebbe explained that this is the level of Yechidah in the soul. However, in another talk, the Rebbe innovated that the level of this spark is not only at the level of Yechidah (which is itself only a "name" for the soul itself) - but in the very essence of the soul itself.

Since the spark of Mashiach is the deepest part of the soul, completely united with the Holy One, blessed be He - therefore its connection with the Holy One is not in an intellectual way or the like, but in a way that transcends reason and knowledge. This means that the Jew's soul feels that it is united and attached to its source, the Holy One, blessed be He, by virtue of its very existence. And in a person's divine service as well, the function of this spark is not a particular service, but the very knowledge that one is united with the Holy One, blessed be He.

The connection to Hashem through the spark of Mashiach has its root in the soul of Mashiach - who draws and reveals this level of connection in the souls of Israel. This is why Mashiach is called the "general Yechidah" - because he encompasses all the aspects of "Yechidah" of all the Jewish people. This is also the reason why the leader of the generation - who includes all the souls of the generation - is the general Yechidah, and therefore also the Mashiach of the generation.

== Its Revelation ==
The spark of Mashiach remains concealed, since generally the revealed powers in a person are manifest and they conceal the essential connection in the essence of the soul. This spark is especially concealed during the time of exile, when there is a general concealment of the divine light; and even more so when a person's animal soul brings him down to a personal exile and he is immersed in worldly desires and matters.

A person's task is to reveal this spark through his service during the time of exile, and through this he has the power to rise and elevate himself during exile with a foretaste of the redemption. Likewise, because of this spark, he has the power to bring about the actual redemption.

==== During the Exile ====
Despite the spark usually being hidden - there are several places, times and individuals in whom it is more revealed, as explained in Chassidic teachings:

* '''Chassidic teachings''': The Baal Shem Tov drew into Jewish souls their soul's root called "mazla" (which is the Yechidah of the soul), and therefore he is called Baal Shem Tov, because the level of "Keter Shem Tov" is the level of Moshiach's light that rises above all three crowns.
* '''Leader of the generation''': Since the leader of the generation is the Moshiach of the generation, and his soul is the general Yechidah that includes all souls of the generation (as mentioned above) - therefore the illumination of Moshiach is revealed in him and he gives the power to every Jew to reveal the spark within themselves. This is especially true of Chassidic leaders, who are openly connected to the coming of Moshiach.
* '''Young schoolchildren''': In children, the other soul powers are not developed, and therefore do not conceal the inner point of the soul's essence - thus the spark of Moshiach is more revealed in them. This is also the intention of our Sages when they called children "my anointed ones," as it is said: "Touch not my anointed ones - these are the schoolchildren."
* '''Rosh Chodesh''': On every Rosh Chodesh, when the moon is renewed, there is also renewal within the Jewish people, about whom it is said that they "count by the moon" and "resemble the moon." This renewal is the revelation of the Moshiach spark, which brings renewal to a person's entire existence and brings about the coming of Moshiach.

Chassidic teachings also explain several aspects of a person's divine service through which one can reveal the Moshiach spark (in addition to the fact that all Torah study and mitzvah observance reveals the spark):

* '''Prayer service''': During prayer, a person reveals their inner connection to the Holy One Blessed be He that is beyond reason and knowledge, and the soul temporarily leaves its personal exile; therefore, during this time the Moshiach spark is especially revealed.
* '''Charity''': Since in one's business a person invests their entire soul and faculties to earn money, therefore when they distribute this money for the mitzvah of charity, they reveal the innermost point of their soul and connect it to the Holy One Blessed be He, thereby elevating all their service in Torah and mitzvos - this is the revelation of the Moshiach spark.
* '''Humility''': According to an explanation attributed to the Maggid of Kozhnitz, the desire for attachment to Hashem was damaged in the sin of the Tree of Knowledge through the attribute of pride. When all parts of Moshiach's yearning from all worlds unite through the attribute of humility - the sin of the Tree of Knowledge will be rectified and all parts of Moshiach's stature will unite, as the prophet says that Moshiach will come "poor and riding on a donkey" (meaning - over materiality and pride).
* '''Connection to the leader of the generation and fulfilling his mission''': Since the general aspect of Moshiach shines openly in the leader of the generation (as mentioned above), therefore through connecting to him and fulfilling his mission, the Moshiach spark is revealed in a person, penetrating all ten soul powers. This is also hinted at in the word "shaliach" (messenger), which with the addition of ten equals the gematria of "Moshiach" - when a Jew fulfills their mission with all ten soul powers, they reveal and bring Moshiach. Moreover, the entire purpose of the spark's existence is to give a Jew the power to fulfill their mission. This is especially true regarding Chassidic leaders whose purpose is bringing Moshiach, as studying their teachings assists and effects the revelation of the spark.
* '''Demanding the redemption''': Through anticipating the redemption and declaring "We Want Moshiach Now," a Jew reveals the Moshiach spark within themselves.
* '''Studying matters of Moshiach and redemption''': The Rebbe's instruction to study matters of Moshiach and redemption is "the straight path (the easiest and quickest among all paths of Torah)" to effect the revelation and coming of Moshiach - "beginning with the revelation and coming of Moshiach within each and every Jew."

==== Bringing the Redemption ====
By virtue of the spark of Moshiach within every Jew, each person has the power to bring about the general redemption - by revealing their particular spark through their service with all the powers of their soul. Even though we're talking about just a private spark and the individual service of a Jew - since the spark of Moshiach is an internal and essential matter, the principle applies: "When you grasp a part of the essence, you grasp it all." Therefore, even one spark can bring about general redemption throughout the entire world. This is also the reason for Rambam's ruling that when "a person performs one mitzvah - he tips the scale for himself and the entire world toward merit, and brings salvation and deliverance to himself and to them" - because through a mitzvah, even a single one, the spark of Moshiach is revealed and affects the entire world.

The spark of Moshiach also emphasizes even more the power of a Jew to crown Melech HaMoshiach and connect to him through the proclamation of "Yechi HaMelech" (Long live the King). For if every king has a deep connection to his people (which is why he depends on them, as "there is no king without a people") - for Melech HaMoshiach the connection is even deeper, because of the spark from his soul that exists within every Jew.

Similarly, this spark gives Melech HaMoshiach the power to redeem each and every Jew, even those at the lowest levels - since they too have a connection to Moshiach through the spark of his soul that illuminates within them. This is similar to what is explained about Moshe Rabbeinu, who was able to take all of Israel out of Egypt only because of the part of Moshe Rabbeinu that illuminated within each member of Israel. The work of Ahavas Yisrael (love of fellow Jews) in the special manner relevant to our generation, the period of "the threshold of redemption," while emphasizing the unity of Israel through the level of Yechidah, "the point of unity beyond division" - is made possible through the power of the spark of Moshiach.

==== In the Time of Redemption ====
In the true and complete redemption, the spark of Moshiach within every Jew, which is the essence of their soul, will be revealed. Therefore, only then will a Jew be able to serve Hashem in a manner completely beyond limitations. This is the most significant innovation of the redemption - the revelation of the true reality of the Jewish people, the deepest level of their souls; and this will be revealed and penetrate all levels of the soul, so that the deep connection of the essence of the soul will be recognizable in all of them.

Through the power of the spark of Moshiach within each member of Israel, Moshiach will be able to teach Torah to all of Israel and continue to influence them during the time of redemption.

=== Influence on Other Faculties ===
The spark of Moshiach influences all faculties of the soul and enables a deeper connection with Elokut (G-dliness). The various faculties of the soul possess different characteristics, and therefore their connection with Elokut is measured according to each faculty's perception and recognition of G-dliness. As a result, the connection they form with Elokut is measured and limited according to their characteristics. In contrast, the spark of Moshiach creates an "essential connection" that is unlimited, and through its revelation, this connection is felt in all faculties, so that they too experience an essential connection with Elokut, expressed through absolute dedication and self-nullification to G-dliness. Additionally, the spark of Moshiach consumes and nullifies the negative tendencies in a person's soul "automatically," because in relation to its level of connection to Elokut, those things that oppose G-dliness have no significance whatsoever. This is one of the reasons this faculty is called a 'spark' - like a spark of fire that consumes, burns, and spreads by itself.

The influence of the spark is an 'internal' influence. And the power of the spark's revelation can affect 'all' faculties together. Similarly, the spark of Moshiach affects all the soul faculties of a Jew in an internal manner. This is because the spark of Moshiach is the 'essence' of all faculties, and all faculties are revealed illuminations from it; therefore, its revelation affects them because it is their essence.

The revelation of the spark in the soul's faculties is a "chiddush" (innovation). Since the connection of the soul's faculties with Elokut is a connection of "revelations" - two separate entities connecting to each other, requiring constant renewed awakening in order to influence them with renewed divine powers. In contrast, the connection of the spark of Moshiach is an essential connection - in its very existence it is one with Elokut, which is an incomparably higher type of connection. Therefore, its renewal is constant, and through its connection with other parts of the soul, it creates a "chiddush" in all types of connections in all faculties. This is why the future redemption of Israel is called a "chiddush" in the blessing for the sanctification of the new moon, where we say: "they (the people of Israel) are destined to be renewed like it."

== See Also ==

* Living Geulah
* Receiving Moshiach Tzidkeinu
* Dvar Malchut Toldot (2)

== External Links ==

* Rabbi Menachem Nachum of Chernobyl - in his book Meor Einayim Parshat Pinchas, Warsaw, 5649 (1889), from the HebrewBooks website.
* The Rebbe - Hitva'aduyot 5743 Part 3 page 1315 - The connection of Moshiach to every Jew.
* The Rebbe - Hitva'aduyot 5746 talk of Simchat Torah night - The concept of the spark of Moshiach. In Yiddish.
* The Rebbe - Dvar Malchut Toldot - Moshiach is an essence above Yechidah.
* Rabbi Adin Even Israel-Steinsaltz, The "Messianic Complex" of the Jewish People, on the Chabad House website.

[[Category:Moshiach topics]]

Avodat HaGalut

2025-03-17T19:04:45Z

Tachlis: /* See Also */

This article discusses the '''Avodat HaGalut''' (work of exile) through which the Geulah (redemption) will come.

== The Work in Galut ==
In Chassidic teachings, it is explained that the purpose of Galut is that through our work within it - "our deeds and our service throughout the duration of Galut" - we refine the world in preparation for the Geulah and draw down the revelation of G-dly light of the Geulah. This G-dly light is drawn into the world through each and every action in the service of the Jewish people, although it is not revealed - and in the Geulah, all the divine influences that were accomplished through the service of the Jewish people in Galut will be fully revealed.

This idea is also expressed in the name of Geulah (redemption), which contains the same letters as the word "Golah" (exile), just with the addition of the letter Alef. Through the service of the Jewish people to draw down and reveal within Galut and concealment the letter Alef - which symbolizes the Alufo Shel Olam (Master of the World), Hakadosh Baruch Hu - the Geulah automatically arrives. The Geulah is not a breaking and nullification of Galut, but rather, the revelation of the true essence of Galut - and this is accomplished through the service of the Jewish people.

== The Advantage of the Work in Galut ==
Since all the revelations that will exist in the future come through our service in Galut, this teaches us that there is an advantage in our deeds and service compared to the future time, because they cause the revelations, and that which causes is stronger.

The explanation of the advantage in the service during Galut, that specifically it has the power to bring about the perfect revelation of the Geulah - is because specifically in a time when there are concealments and obstacles to G-dly light, and it is more difficult to serve Hashem, precisely then the deeper powers of the Jewish people are revealed, powers that can overcome even the darkness of Galut.

This is the difference between service during Galut and service during the time of the Beit Hamikdash: when the Beit Hamikdash existed and G-dliness shone openly, one could feel the holiness even in one's human faculties, and understand and grasp Hakadosh Baruch Hu with one's intellect. Therefore, the service then was through a person's own existence. This is not the case during Galut, when one cannot grasp and feel G-dliness openly, then the Jew's service is on a level that transcends reason and knowledge, through the power of Mesirut Nefesh (self-sacrifice). Specifically this service that transcends a person's powers and existence, through Mesirut Nefesh, reaches and reveals much higher levels of G-dliness - and therefore it is this that reveals the unlimited revelations that will exist in the Geulah.

==== Le'Asid Lavo (In the Future) ====
In the future - after Moshiach comes - the Jewish people will long for the exile and regret not utilizing the days of exile properly for divine service as required.

Similarly, when Moshiach comes, he will thank each Jew for their work and actions during exile toward bringing the redemption.

The Exodus from Egypt will still be mentioned even during the redemption in order to maintain this advantage - iskafya and is'hapcha - that existed during exile.

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

== The Required Work in Exile ==
Several explanations have been given regarding the work required of the Jewish people while in exile, which when completed will allow the redemption to come:

==== Avodat HaBirurim (Work of Refinement) ====
Expanded entry – '''Avodat HaBirurim'''

On the statement of our Sages - "The Holy One, blessed be He, exiled Israel among the nations only so that converts would be added to them" - Chassidic teachings explain that this is not only to be understood literally (since not many converts were added during the years of exile that would justify the entire descent into exile). Rather, the meaning of "converts" refers to the sparks of holiness that were scattered throughout the world and in physical things. Through the dispersion of the Jewish people throughout the world, they refine and elevate the sparks of holiness in each and every place, so that at the completion of this work, the entire world becomes worthy and ready for redemption.

==== Teshuvah (Repentance) ====
It is stated in the Gemara "All the predestined dates [for redemption] have passed, and the matter depends only on teshuvah." And so the Rambam ruled "The Torah has promised that Israel will ultimately repent at the end of their exile, and immediately they will be redeemed."

In Chassidus, the reason why the work of teshuvah is necessary before the redemption is explained: a. Because in the future, evil will be nullified, and therefore there is a need to nullify evil from the human perspective. b. Because through teshuvah, we draw down the unlimited divine light that will be revealed in the redemption.

The reason why specifically teshuvah brings about the revelation of the redemption, and good deeds alone are not sufficient - is because teshuvah involves transforming evil into good. And specifically in transforming evil to good there is innovation that doesn't exist in regular service - like the metaphor of a talking bird, which brings greater pleasure than a person who speaks. And precisely this innovation will bring about the revelation of the great pleasure that will be revealed in the future.

==== Nullifying the Cause of Exile ====
In the Gemara it is stated that the cause of the destruction of the Beit Hamikdash was due to baseless hatred that existed within it. Accordingly, the Rebbe frequently encouraged that we should increase in Ahavat Yisrael and baseless love, which serves as a rectification for the cause of exile; and when the cause of exile is nullified, the exile itself will automatically be nullified and the Third Beit Hamikdash will be built.

==== Spreading the Wellsprings ====
On Rosh Hashanah 5507 (1746), the Baal Shem Tov ascended spiritually to the chamber of Moshiach, and asked, "When will the master come?" Moshiach replied, "When your wellsprings (the teachings of Chassidut) spread outward."

In light of this, our Rebbeim engaged in spreading the wellsprings to every place in the world, with this work intensifying from generation to generation. In the seventh generation, the Rebbe emphasized this work especially as the primary service of our generation, which is the "gateway" to all other matters. "Spreading the wellsprings" includes spreading Judaism in general, but primarily spreading the teachings of Chassidut.

==== The War of the House of David ====
The Rebbe Rashab, in a special talk to the Temimim students, explained the statement of our Sages, "Anyone who goes out to the war of the House of David writes a bill of divorce to his wife," and explained that this is the role of the Temimim - soldiers of the House of David - to fight against those "who have scorned the footsteps of your Moshiach" and to defeat them.

== Completion of the Exile's Work ==
Since the end of the "Mem" years (5740s/1980s), the Rebbe gradually began to announce the completion of more and more details of the work required in exile: the completion of the work of refinements, doing teshuvah, the victory in the war of the House of David, rectifying the cause of exile, and generally: the completion of all "our deeds and service throughout the duration of exile." Accordingly, the Rebbe explained many times that the work now is not part of the work in exile to bring about the redemption, but rather work to open our eyes and begin to live in accordance with the era of redemption.

== See Also ==
* Exile
* Completion of the Exile's Work
* [[Polishing the Buttons]]

[[Category:Moshiach topics]]
[[he:עבודת הגלות]]

Publicizing Redemption and Moshiach

2025-03-17T19:03:35Z

Tachlis: /* External Links */

[[File:הרבי ושלט משיח בקינגסטון.jpg|thumb]]
In recent decades - in light of the announcements by the Rebbe Rayatz, and later the Rebbe, about the imminent coming of Moshiach - Chabad chassidim have been engaged in publicizing the message of redemption and the identity of the redeemer to the entire world in various ways.

Over the years, the publicizing of this message has spread increasingly, in accordance with the Rebbe's expressions about the proximity of redemption that became increasingly clear. In the years 5751-5752 (1991-1992), when the Rebbe raised awareness about the imminent redemption and announced that Moshiach's revelation had begun, Chabad chassidim launched an extensive campaign that brought this publicity to new heights, under the Rebbe's instruction and encouragement.

In 5753 (1993), the chassidim added to the campaign - with the Rebbe's consent - also the message about publicizing the identity of Moshiach, the Lubavitcher Rebbe.

== Publicizing Moshiach Until 5751 (1991) ==
Beginning in 5701 (1941), shortly after the Rebbe Rayatz's arrival in America, he announced that we are very close to redemption and called upon all of the Jewish people to prepare for the coming of Moshiach Tzidkeinu.

==== During the Period of the Rebbe Rayatz ====
Expanded topic – '''[[Lealtar L'Teshuva Lealtar L'Geula|L'alter L'teshuvah L'alter L'geulah]]''' (Immediate Repentance, Immediate Redemption)

Through the "HaKriah V'HaKedushah" (The Call and Holiness) publication that began to be published by the Rebbe Rayatz, the Rebbe addressed a "call" to all segments of the Jewish people, announcing that the coming of Moshiach Tzidkeinu is very near, and that the war taking place at that time was the birth pangs of Moshiach. The Rebbe called upon all Jewish people to return to teshuvah and strengthen their observance of Torah and mitzvos in preparation for redemption.

The chassidim enthusiastically enlisted to publicize the message of "L'alter L'geulah" (Immediate Redemption) throughout the world. This publicity was done through distributing the "HaKriah V'HaKedushah" publication - where this message ran like a thread through all its sections, and every possible topic was automatically connected to the current message about the coming of Moshiach. Additional methods were also used, such as printing stickers, as well as adding the blessing "L'alter L'geulah" wherever possible - whether in letter signatures, wedding invitations, and much more.[[File:לאלתר לגאולה1.jpg|thumb|The "L'alter L'geulah" (Immediate Redemption) sticker published during the time of the Rebbe Rayatz]]The Rebbe related in a sicha that the chassidim added on their own initiative, along with the call "L'alter L'geulah," they also publicized that the Rebbe is Moshiach.

From that time on, Chabad Chassidus was identified in the public eye as carrying the banner of the imminent coming of Moshiach. The Rebbe once illustrated this by relating at a farbrengen that when the Rebbe Rayatz issued the call "L'alter L'geulah," it received great publicity, with everyone knowing that the Lubavitcher Rebbe speaks a great deal about Moshiach. Things reached the point where once two Jews were traveling on a train and passed by the station near 770, the home of the Rebbe Rayatz, and one Jew said to his friend that here lives the Lubavitcher Rebbe. The second Jew asked: What are Lubavitchers? And the first Jew simply answered: Those are the Jews who believe in Moshiach!

==== In Our Generation ====
Already in his first maamar (discourse) when the Rebbe accepted the leadership, the Rebbe clarified that the task of our generation - the seventh generation, and consequently the task of the leader of the generation, is to bring the Shechinah down to earth - to bring the true and complete Geulah through Moshiach Tzidkeinu. Throughout all the years, the topic of Geulah and the coming of Moshiach very soon occupied an important place in the Rebbe's sichos (talks), more than was customary then in other circles. These holy sichos and ideas that were heard from the Rebbe were published to the wider public by the Chassidim, and Chabad Chassidus became increasingly identified with the topic of Moshiach.

However, there is no record of special publicity and propaganda, in an extraordinary manner, that was conducted on this subject in the early years. When Rabbi Avraham Yitzchak Shemtov proposed, following the Rebbe's call to dedicate the year 5736 as "Year of Education," to give the campaign the name with the acronym: "'''M'''ivtza '''Sh'''nat '''Y'''eled '''Y'''ehudi '''Ch'''inuch" (Campaign for the Year of Jewish Child Education), the Rebbe rejected this and wrote: "This acronym might prevent others from joining this campaign - completely contrary to the goal."

A great awakening and propaganda about Moshiach occurred towards 10 Shevat 5730 (1970). During the farbrengen (gathering) of Shabbos Parshas Va'era 5730, the Rebbe announced that on 10 Shevat, the completion of the Sefer Torah to welcome Moshiach Tzidkeinu would take place, and instructed that now, as at the beginning of the writing of the Sefer, everyone would be able to participate in completing the writing by purchasing a letter. Anash (Chassidim), especially in the Holy Land, launched a massive campaign for all of the Jewish people to purchase letters in this special Sefer, while spreading the message about the coming of Moshiach very soon. This was published in various newspapers, for example, through the efforts of Rabbi Lipa Kurtzweil and Rabbi Moshe Slonim who approached the Yediot Achronot newspaper editorial office and spoke at length with the chief editor about the content and essence of the completion of this Sefer. The next day's newspaper dedicated an entire page to the topic of Moshiach.

In the 1980s, with the establishment of the Tzivos Hashem organization, the Rebbe increased the focus on the topic of Geulah when he established the slogan "We Want Moshiach Now" for the organization. During that period, the Rebbe repeatedly made a commotion about the need to demand from Hashem the coming of Moshiach immediately and about the great faith and anticipation required. In one of his sichos, the Rebbe addressed various claims that were heard on the subject, and expressed amazement at how it's possible that a Chabad Chassid doesn't know how to answer the question of why we need to make a commotion about the coming of Moshiach.

In the sicha of 7 Cheshvan 5746 (1985), the Rebbe spoke at length about the need to publicize the words of the Chida and the Radak about the importance of requesting and demanding the Geulah. Following this, the Rebbe told about a letter he received from a frightened woman, who told about a strange letter full of nonsense that she received, which demanded that she forward the letter to ten people and included threats if she didn't. The Rebbe instructed her to ignore the letter, of course - but added that the matter is by Divine Providence, and the idea should be utilized for holiness: each Chassid should send to ten people a letter containing quotes from the aforementioned sefarim about the Geulah, and ask them to forward it to another ten.

In 5747 (1987), after the victory in the case of the sefarim (books), the Rebbe issued a call: "We must announce and publicize that in our days we find ourselves in a special time (and place), in which nothing remains but one single matter - and a person must speak in the language of his teacher, in the language of my father-in-law the Rebbe: '''Stand ready, all of you, for the building of the future Beis Hamikdash with the coming of David Melech Moshicha'''." The Rebbe added that there is no need to worry about how the world will react to this message, since today the world is ready to accept it.

== In the Years 5751-5752 (1991-1992) ==
'''Extended Article - The Gulf War'''

In the year 5751 (1991), during the Gulf War - when panic from Saddam Hussein's threats was great and security experts predicted doom - the Rebbe calmed everyone's fears and determined that Eretz Yisroel is the safest place. At the same time, the Rebbe instructed to publicize the Midrash in Yalkut Shimoni that, according to it, all these events point to the coming of the imminent Geulah - the time of your redemption has arrived.

At the end of the Midrash, it describes how "at the time when the King Moshiach comes, he stands on the roof of the Beis Hamikdash and announces to Israel saying: Humble ones, the time of your redemption has arrived!" The Rebbe determined that this part of the Midrash was also fulfilled, and attributed the announcement described in the Midrash to his own announcements in his talks from this period. In light of this, Rabbi Zimroni Tzik wrote to the Rebbe: "In light of the Rebbe's words about 'the year in which King Moshiach is revealed' and 'humble ones, the time of your redemption has arrived,' which is the announcement of King Moshiach according to the Midrash - I request permission to publicize that the Rebbe is King Moshiach." The Rebbe's response was: "As discussed at length relatively speaking in the farbrengen, I will mention it at the tziyun (gravesite)."

During the war, Rabbi Yitzchak Springer thought of organizing a charter - a special flight to Eretz Yisroel, to emphasize it being the safest place. To this suggestion, the Rebbe replied: "To publicize '''as written in the Torah''' that the Jewish people here, '''of his city - and he at their head''' will increase in Torah and mitzvos '''simply''', and thank you when you inform me how much they have increased '''in actual deed'''. I will mention it at the tziyun." According to this instruction, Rabbi Springer printed many advertisements in the general press about increasing in Torah and mitzvos, and distributed forms in various languages where Jews were asked to fill in their good resolutions. Later, Rabbi Springer received the Rebbe's approval for the campaign headline "Lend a Hand to the Coming of Moshiach," and later - "Lend a Hand to King Moshiach" with the Rebbe's picture.

After the famous talk of 28 Nissan 5751 (1991), when the Rebbe asked each and every person to take responsibility and do everything in their power to bring Moshiach, emotions intensified and the need to act intensively on the Moshiach issue became more tangible than ever. This call of the Rebbe was widely published in the media, and public awareness of the Moshiach issue increased. The spreading of the message of Geulah expanded through the chassidim.

== The Instructions in the Rebbe's Talks ==
In the Rebbe's talks from the end of 5751 (1991), the Rebbe instructed several times clearly and emphatically to publicize about the imminent coming of Moshiach:<blockquote>"To announce and publicize everywhere - with words that come from the heart - that Hashem says (through His servants the prophets) to each and every Jew: 'See, I place before you today a blessing,' to the extent that today we literally see with physical eyes the blessing of the true and complete Geulah"

— Dvar Malchus, talk of Shabbos Parshas Re'eh 5751, section 11</blockquote><blockquote>"We need to publicize to all people of the generation that we have merited that Hashem has chosen and appointed a person with free choice, who is inherently incomparably higher than the people of the generation, to be the 'judges' and 'advisors' and prophet of the generation... Including - the main prophecy - the prophecy that 'immediate redemption' and immediately 'Behold, this one (Moshiach) is coming'"

— Dvar Malchus, talk of Shabbos Parshas Shoftim 5751, section 11</blockquote><blockquote>"And especially according to the well-known saying of our Rebbes regarding publicizing the coming of Moshiach in newspapers, as has been actually fulfilled in the recent period when it was publicized in many newspapers around the entire world (and one should add and publicize even more) that '<nowiki/>'''Behold, this one (King Moshiach) is coming'''<nowiki/>', and immediately - '''has already come''' - in actual reality"

— Dvar Malchus, talk of Shabbos Parshas Nitzavim 5751, 2nd day of Rosh Hashanah and Shabbos Parshas Vayeilech 5752, section 12</blockquote>[[File:מנשר - הרבי מלך המשיח.jpg|thumb|A proclamation published by Rabbi Avraham Pariz in 5725 (1965) about the Rebbe as King Moshiach]]The Rebbe explained that publicizing about the coming of Moshiach serves as a litmus test that the person publicizing is himself properly permeated with the subject. Nevertheless, the Rebbe noted that even when a person feels that he himself is not permeated with Moshiach, he should publicize the message to others - who are not at fault for his lack of permeation; and on the contrary, publicizing to others will help him internalize the subject himself.

The Rebbe repeatedly emphasized that one should not fear the world's reaction or the nations' response when publicizing the message of Geulah - since today the world is already prepared for Geulah, and on the contrary - the world assists and demands from the Jew to be in a state of Geulah.

At the international Kinus Hashluchim (Conference of Emissaries) in 5752 (1991), the Rebbe explained at length in his talk to the shluchim that the work of shlichus (emissary work) until now has been completed, and the only thing remaining on which they should focus is to prepare all the Jews in their surroundings to receive Moshiach Tzidkeinu, by explaining to them the concept of Moshiach.

=== Publication during that period ===

==== Publication of the Tidings ====
In accordance with the Rebbe's instructions, the Chassidim prominently publicized the tidings of Redemption, which was stated as a clear prophecy. The topic of Moshiach prominently filled Chabad publications, and was also extensively covered in general media. It should be noted that the Rebbe himself edited the advertisements about Moshiach, in both Hebrew and English, which were distributed by the "Shofar Association" organization.

In Sivan 5751 (1991), the Association for the True and Complete Redemption was established by Rabbi Zimroni Tzik, the Rebbe's shliach in Bat Yam. The association began publishing the bulletin "The True and Complete Redemption," whose purpose was to present the Rebbe's words about Redemption in loud and prominent headlines that would awaken the general public. The bulletin addressed all current topics - political, educational, economic and more - all connected to the true and complete Redemption. The newspaper received encouragement from the Rebbe, who even took it with him on his way to the Ohel.
[[File:פרסום משיח מגע.jpg|thumb|Rabbi Moshe Bardogo presents to the Rebbe an album of Moshiach publicity from Migdal Ha'Emek]]
In Elul 5751 (1991), the campaign "Prepare for the Coming of Moshiach" was launched in the Holy Land by Tzeirei Chabad (Chabad Youth). The campaign was distributed throughout the country and created significant resonance. An album documenting the "Prepare" signs that were hung throughout Migdal HaEmek was presented to the Rebbe during dollar distribution by Rabbi Moshe Bardugu, and the Rebbe received it with great satisfaction. On Yud Shevat, the Rebbe took the album with him to the Ohel of the Previous Rebbe, where he looked at each page and examined each picture in great detail.

Special shirts were also presented to the Rebbe that were printed by the World Headquarters for Bringing Moshiach, with the inscription (in English) "Moshiach is on the way." The Rebbe inquired how many shirts were printed. When they told the Rebbe that two thousand were currently printed, he answered that he would take one and there would still be 1999 left... and added: "A yasher koach for the shirt."

To a CNN reporter who asked the Rebbe during dollar distribution: "What message do you have for the world about Moshiach?" the Rebbe answered: "I have already published it, it has been printed in newspapers in all countries, and if you wish to repeat it - repeat and say that Moshiach is ready to come now, and what remains for us to do is to increase in goodness and kindness so that he will come." Another journalist who asked the Rebbe what his message was for the entire world was answered (in English): "Publish in your newspaper that Moshiach is about to arrive, and not only that, but that he is already on the way!"
[[File:הגאולה מהדורה מיוחדת.jpg|thumb|The Geulah (Redemption) newspaper published after the Rebbe's talk on Chanukah 5752, to publish a special press edition about the coming of Moshiach]]
To Mrs. Judy Shalom Nir Mozes, one of the owners of the newspaper "Yediot Achronot," the Rebbe said: "Your agency is called 'Latest News' - what will be at the end of all days is that Moshiach Tzidkeinu will come. So prepare an empty space in the newspaper as soon as possible, as this itself will hasten his coming, since he will know that the publicity is already prepared, this will pave the way before him." And after giving her an additional dollar, he said: "For the aforementioned latest news very soon."

In Iyar 5752 (1992), in response to a question from one of the shluchim, the Rebbe confirmed that he wanted propaganda to be made in the world that our time is the time of Moshiach's coming, and also instructed that the main emphasis of the shluchim's activities should be on the matter of Moshiach and not just as part of the rest of their shlichus work. On this occasion, the Rebbe also instructed that the main publicity about Moshiach should be as explained in the Rambam and other sources, and not about the fact that there is a Moshiach in our generation, as through recognition of him the concept of Moshiach in general would be accepted. The secretary Rabbi Yehuda Leib Groner, who shared the content of the response with the Chassidim at a gathering held in 770 on the eve of Rosh Chodesh Sivan 5752 (1992), related that on that occasion he asked the Rebbe whether the Rebbe wanted them to instruct who Moshiach is, and the Rebbe answered negatively.

==== Publishing the Identity of the Moshiach ====
''Expanded article – The Lubavitcher Rebbe as King Moshiach''

In addition to the prophecy of redemption that the Rebbe asked to publish explicitly, Chabad chassidim see great importance in publishing the identity of the Moshiach. The importance of this publication also stems from the need for the people to accept the Moshiach's kingship.
[[File:לג בעומר נא.jpg|thumb|"'''Chabad Chassidim will dedicate Lag B'Omer to bringing Moshiach'''", news report from 5751 (1991)]]
In the years 5752-5754 (1992-1994), the Rebbe allowed many publications that identified him as the Moshiach, sometimes linking this to the approval of the local rabbi or Chabad shluchim and sometimes giving general approval. To shluchim who reported that they were engaged in publishing that the Rebbe is the King Moshiach and encouraging the acceptance of his kingship, the Rebbe responded positively and expressed satisfaction. Even during this period, there were isolated responses in which the Rebbe expressed reservations about this publication.
[[File:הרבי וחולצת משיח.jpg|thumb|The Rebbe receives a shirt with "Moshiach is on the way" writing during dollar distribution]]
The Rebbe's resolute opposition in the past, as opposed to the approval of publication later on, was explained by the Rebbe's chozer (oral transcriber), Rabbi Yoel Kahn: "The command not to say that the Rebbe is the one who will soon be revealed as King Moshiach was initially meant to change. After all, everyone agrees that very soon, when the Rebbe receives instruction and empowerment from Hashem to reveal himself as King Moshiach, to build the Beis Hamikdash, and to gather the dispersed of Israel - certainly it will be possible to say with a full mouth that he is the King Moshiach, and from this it is understood that from the outset this command was destined to change."

Towards the month of Menachem Av 5753 (1993), the Rebbe approved for the first time adding the title "King Moshiach" to his name in the book "Besuras HaGeulah" published by the official Chabad publishing house, Kehot, and later even approved that this title would be printed on all Kehot books.

== Year 5753 (1992-1993) ==
[[File:טנקים נג.jpg|thumb|Tank parade in Chanukah 5753 with the slogan "Welcome King Moshiach"]]
Since Shemini Atzeret 5753, when the Rebbe began to regularly encourage the singing of "Yechi" at every opportunity when he appeared before the public, there was increased awakening among activists in the field of publicizing the message of Redemption to emphasize that the Rebbe is the Moshiach, with the Rebbe's approval. The Chabad weekly magazine Kfar Chabad began printing the "Yechi" declaration on the cover. Following this singing and encouragement, many publications were released by Chassidim and Chabad institutions focusing on identifying the Rebbe as King Moshiach, and many of them even received the Rebbe's approval and blessing.

A significant breakthrough in publicizing the Moshiach's identity came with the launch of the "Welcome King Moshiach" campaign during the Chanukah 5753 Tank Parade, which spread the Rebbe's identity as Moshiach in an unprecedented manner and received many responses.

Towards Yud Shevat 5753, marking forty-three years of the Rebbe's leadership, it was decided to organize a worldwide satellite event where the Rebbe's encouragement of the "Yechi" singing would be broadcast by television networks to the entire world. Initially, Chabad rabbis issued a letter opposing the broadcast, but following the Rebbe's approval, they retracted in a subsequent letter announcing that "after the king's word, nothing remains."
[[File:ברוך הבא מלך המשיח3.jpg|thumb|A sign reading "Welcome King Moshiach" that was hung in front of the Rebbe]]
The event took place at 770 on the eve of Yud Shevat, with thousands of Chassidim participating, and dozens of reporters and photographers broadcasting the event worldwide. This event created significant media attention and exposed the belief in the Rebbe as King Moshiach and his imminent revelation to all segments of the people.

During that period, Rabbi Moshe Bardogo from Migdal HaEmek submitted another album to the Rebbe, documenting his activities in publicizing the Moshiach's identity in Migdal HaEmek. The Rebbe sent out a bottle of mashke through his secretary Rabbi Binyamin Klein, and went out that day for Mincha prayer after a long period of not going out.

That same year, Rabbi Yitzchak Springer upgraded the publication of advertisements in general newspapers, adding the message about identifying the Rebbe as King Moshiach and the need to accept his kingship. The headline of the advertisement was "Long Live the King Moshiach" and the advertisements featured a picture of the Rebbe. In light of opposition to the publication, Rabbi Springer asked to submit the advertisements he published to the Rebbe. Secretary Rabbi Groner showed the Rebbe the advertisements printed in three languages (English, Hebrew, and Yiddish), read their headlines, and the Rebbe nodded his head in the affirmative to his question whether Rabbi Springer could print them.
[[File:עיתון הגאולה 38.png|thumb]]
The Geulah newspaper that was published 3 days after Gimmel Tammuz
[[File:סמל מרכז חב"ד העולמי.jpeg|thumb]]
Later, elements that opposed the publication arose and approached the newspaper management with a notice that no one has permission to publish things in the name of Chabad without their approval (a notice that was principally approved by the Rebbe) as they linked this (on their own accord) to Rabbi Springer's advertisements. Chabad Chassidim vigorously protested this move, which was intended to thwart the publication that had received explicit approval from the Rebbe. The Temimim students at 770 published a strong protest on the matter. A long legal battle began with the goal of restoring the ability to publish the advertisements. Among the vigorous activists on the issue were Rabbi Shnuer Zalman Gourary, a member of Agudas Chassidei Chabad, and Rabbi Rami Antian.
[[File:שלט איילון.jpg|thumb|Mashiach advertising sign on Ayalon Highway, Tel Aviv]]
For more than half a year, the possibility of publishing advertisements in the Rebbe's name was completely prevented. Towards the 28th of Sivan, partial success was achieved, as newspapers agreed to publish advertisements on Moshiach topics in which only "the Rebbe" was written, without explicitly mentioning "the Rebbe of Lubavitch," even though everyone knows which Rebbe is meant. On the 10th of Elul, the Chassidim achieved success in their struggle when the federal court approved the publication of the advertisements in full in the Rebbe's name.

== Merkaz Chabad Ha'olami Lekabbalat Pnei Mashiach ==
'''Merkaz Chabad Ha'olami Lekabbalat Pnei Mashiach''' (Worldwide Chabad Center for Welcoming Mashiach) - is an organization established by Rabbi Menachem Mendel Hendel in 5756 (1996) with the goal of coordinating all Chabad Chassidic activities on the topic of Mashiach.

The director of the center is Rabbi Menachem Mendel Hendel. The center operates under the supervision of a spiritual committee composed of mashpi'im and activists from the Crown Heights neighborhood.

==== Beis Mashiach Weekly ====
The center publishes a worldwide weekly magazine called: Beit Mashiach, which serves as the Chabad spearhead in publishing the message of Geulah.

==== Book Publishing ====
The center has also published many books, primarily on topics of Geulah and Mashiach (such as "Va'ad Sichot Kodesh").

== From Then Until Today ==
[[File:16-30-33-26-06-2024-12-46-22-WhatsApp-Image-2024-06-26-at-14.38.53.jpeg|thumb|Publicizing Mashiach in Shikun Chabad Lod, Sivan 5784 (2024)]]
* 5755 (1995) - Geulah and Mashiach Conventions - Three Hakhel gatherings to publicize the message of Geulah were organized by the Association for the Geulah at the Cinerama Hall, Yad Eliyahu Stadium, and Kings of Israel Square in Tel Aviv. The "Mashiach Flag" was printed for the first time, used for publicizing Mashiach in various variations. The "Sichat HaGeulah" bulletin began publication. Expanded entry – '''Geulah and Mashiach Conventions - 5755 (1995)'''
* 5756 (1996) - On 10 Shvat, a worldwide satellite event for welcoming Mashiach was held, organized by "The Worldwide Headquarters for Bringing Mashiach."
* 5757 (1997) - The Million Fund was established by Rabbi Rami Antian, through which over five million dollars were distributed for activities related to Geulah and Mashiach.
* 5760 (2000) - The bulletin "HaGeulah Me'anyen V'Achshavi" (The Geulah: Interesting and Current) began to appear through the Mashiach Headquarters in the Holy Land. A "Mashiach" card with the Rebbe's picture was printed by the Association for the Geulah. The card has since been distributed in millions of copies.
* 5761 (2001) - Hundreds of Chabad Chassidim began wearing small flags on their suit jackets.
* 5763 (2003) - An advertising campaign about the identity of Mashiach was conducted on buses. The campaign was carried out by Rabbi Yaron Bar Zohar and R' Ilan Chayon.
* 5764 (2004) - The first Geulah and Mashiach rally was held in Bat Yam city to welcome the Rebbe Melech HaMashiach.
* 5773 (2013) - The Geulah and Mashiach Archive was established to make materials for studying the Torah of Geulah and spreading the message of Geulah accessible
[[File:מוניות הגאולה.jpg|thumb|'Taxis of Geulah' campaign by Merkaz Hafatzah Mamash Sign from Mamash Mashiach campaign, 3 Tammuz 5774 (2014)]]
* 5774 (2014) - Geulah Motorcycles were launched by Rabbi Meir Tzemach, the Rebbe's shliach in Netanya. In the month of Nissan, the magazine "Olamot" began publication, conveying Mashiach and Chassidic topics in clear language to the general public. On 3 Tammuz, the campaign "Mashiach - One More Small Deed and He is Here" was launched by Machon Mamash.
* 5776 (2016) - A special website for Geulah and Mashiach classes was launched. On 4 Tammuz, a central, powerful and tremendous Hakhel gathering was held, attended by tens of thousands of people from all segments of the public, in Rabin Square under the slogan "Mashiach in the Square."
* 5777 (2017) - The campaign "Good Deeds Bring Mashiach" was launched by Mashiach Campaign. This campaign continued in 5780 (2020).
* 5778 (2018) - On 25 Iyar, the organization "Zman HaGeulah" was established to spread the message of Geulah and the Redeemer online. For 3 Tammuz, a huge gathering was held in Rabin Square called "Mashiach in the Square" for the third time with tens of thousands of Jews; the gathering was publicized in all media outlets and many flocked to it.
* 5781 (2021) - The course 'Mashiach is Real' was launched.
* 5782 (2022) - The series of videos 'Mashiach on the Web' was published. A campaign from Merkaz Hafatzah Mamash featuring billboards with the slogan "Mashiach, One Small Good Deed and He is Here" was launched.
* 5783 (2023) - Tens of thousands of flyers in English were printed titled: "One good deed will change your world forever - will it be yours?", speaking about the Rebbe, about the true and complete Geulah, and about adding mitzvot and good deeds to hasten the Geulah.

== Prominent Figures Involved in Publicizing Moshiach ==

* Rabbi Zalman Abelsky
* Rabbi Menachem Mendel Hendel
* Rabbi Shmuel Hendel
* Rabbi Yaron Bar Zohar
* Rabbi Ilan Chayon
* Rabbi Lior Malka
* Rabbi Moshe Bardogo
* Rabbi David Nachshon
* Rabbi Rami Antian
* Rabbi Zimroni Tzik
* Rabbi Ben Tzion Frishman

== See Also ==

* The Announcement of Redemption
* Prepare for the Coming of Moshiach
* The Rebbe as King Moshiach
* Welcome King Moshiach
* Flag of Moshiach
* Gatherings of Redemption and Moshiach - 5755 (1995)
* Chabad World Center for Receiving Moshiach
[[File:עוד מעשה קטן.jpg|thumb]]
== Further Reading ==

* Professor Yirmiyahu Branover, '''"Large-Scale Signage Campaign with the Slogan 'We Deserve Moshiach'"''', Beis Moshiach Weekly Magazine, Issue 232 pages 40-41 (5759/1999)
* Mendy Dickstein, '''"If We Had Continued the Approach of Publishing the Rebbe's Identity as King Moshiach Without Hesitation, We Would Have Already Merited Redemption"''', Beis Moshiach Weekly Magazine, Issue 1191 page 14 and onward (5780/2020)
* Nachshon Peretz, '''<nowiki/>'Behind the Scenes' of the Month of Iyar 5751 (1991)''', Beis Moshiach Weekly Magazine, Issue 1312 pages 22-27 (5782/2022)

== External Links ==

* The Rebbe Encourages Activities to Publicize the Announcement of Redemption
* Folder Centralizing Materials for Distributing Matters of Moshiach, from the Geulah and Moshiach Archive
* The Announcement: Collection from Israeli Press during the Years 5751-5753 (1991-1993)
* Don't Retreat in Publishing the Announcement, Move Forward! Rabbi Avraham Shmuel Bukiet, 5753 (1993)
* The Story Behind the Bus - 8 Iyar 5767 (2007)
* About the Moshiach Sign on the Ayalon - 9 Shevat 5773 (2013)
* In Unprecedented Mobilization: Hundreds of Thousands of "Small Deeds" for the Moshiach Campaign of MAMASH - 9 Tammuz 5774 (2014)
* Watch: Moshiach Publicity Returns to Basketball Games - 5 Adar 5775 (2015)
* What Will Be the End? Redemption Is More Real Than Ever - Video from Yahadaton
* Yaakov Broder, '''The World Is Ready!''' Comprehensive Overview of the Trend in the Torah Public to Publicize the Announcement of Redemption, in '''Pensioners' Journal''' by Merkaz Hafatzah Mamash, Issue 7 - Tishrei 5777 (2016)
* '''Nostalgic Document: The Rebbe Agreed to Distribute His Picture with the Title 'King Moshiach'''', on the 'Lachluchiyt Geulatit' Website
* Don't Retreat in Publishing the Announcement • Rabbi Bukiet's Sharp Letter
* Rabbi Lenchner Tells About the Huge Publication in Yediot Achronot Website

[[he:פרסום גאולה ומשיח]]
[[Category:Moshiach topics]]

Donkey of Moshiach

2025-03-17T19:03:15Z

Tachlis: /* External Links */

The donkey of Moshiach is the donkey upon which the King Moshiach will ride, if the redemption comes at its designated time and not before.

== Source ==
The donkey of Moshiach is first mentioned in the book of Zechariah, where it states that the King Moshiach will come riding on a donkey:<blockquote>"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your king comes to you: he is righteous, and victorious; humble, and riding upon a donkey, and upon a colt the foal of a donkey." — Zechariah, 9:9</blockquote>According to Rashi's commentary on the verse: "And Moses took his wife and his sons, and set them upon the donkey," this donkey is the same donkey upon which Abraham rode when he went to the binding of Isaac, and upon which the King Moshiach will ride when he comes to redeem the Jewish people.

However, in the book of Daniel it states, "And behold, with the clouds of heaven, one like a son of man came." This means that the King Moshiach will come upon clouds. Regarding this, it is told in Tractate Sanhedrin that Rabbi Yehoshua ben Levi asked this question, and they answered him that if Moshiach comes before his time—"zachu" (they merit)—due to the merits of Israel's deeds, then he will come on the clouds of heaven, but if he comes "b'itah" (in its time), then he will come riding on a donkey.

== The Legend About the Donkey Being White ==
Later in the Gemara, it states that King Shapur said to the Amora Shmuel that if Moshiach comes on a donkey, he will give him a fine horse. In response, Shmuel answered him, "Do you have a donkey of a hundred colors, like Moshiach has?"

A popular legend claims that the donkey of the King Moshiach will be white, apparently because Shmuel answered King Shapur in the king's language, Persian, in which a donkey is called 'khar,' a word that was later corrupted to 'khivar' (white), and thus the legend of the donkey being white was born.

== Its Purpose ==
Rashi explains that "riding on a donkey" symbolizes the humility of the King Moshiach, and other commentators explain similarly. Some interpret "riding on a donkey" to mean that he will come when least expected, since the generation is not worthy of Moshiach, and the Satan will delay his coming. Therefore, he diverts the Satan's attention and comes on a donkey, as Satan does not think it fitting for Moshiach to come on a donkey rather than a horse.

The Shach explained that "donkey" refers to Torah scholars, meaning that King Moshiach will come in the merit of those who study Torah.

The Maharal of Prague explained that because the donkey is the simplest animal, the fact that the King Moshiach rides upon it demonstrates Moshiach's greatness, showing that he is elevated above all. The Rogatchover wrote that this donkey is the same as Bilaam's donkey, because Bilaam prophesied about the days of Moshiach.

== In Chassidic Teachings ==
The Rebbe explains in a sicha the concept of "the donkey of King Moshiach." In this talk, the Rebbe quotes Rashi's words and raises several questions: Why did Moses specifically take Abraham's special donkey for his wife and children rather than just a horse or camel? And why doesn't he mention what is stated in the Midrash that this is the donkey that was created during twilight? The Rebbe explains that Moses took the donkey to Egypt because this donkey has a decisive role in the process of bringing the redemption, and therefore he brought the Midrash that this is the donkey upon which King Moshiach will be revealed.

At first, Moses refused to take on the role of redeeming the Jewish people from Egypt, claiming to Hashem that he was not qualified or worthy, saying "Please send through the one You will send" – send through Moshiach Tzidkeinu. Hashem's answer to this is hinted at in Moses's arrival with the donkey, indicating that the redemption from Egypt and the future redemption are not two separate redemptions but one continuous process of the complete redemption. And regarding Moses's thought that he wasn't worthy, the answer to this is also hinted at by sending him with Moshiach's donkey, since the donkey symbolizes Moshiach's quality of humility. With this, Hashem hints to Moses that precisely because of his self-nullification, he is worthy to be the savior of Israel.

With Abraham it says he "saddled the donkey," with Moses "he placed them on the donkey," and with Moshiach it is written "destined to be revealed upon it." These differences point to three stages and levels in drawing down holiness into the world, in the periods of Abraham, Moses, and Moshiach.

This donkey hints at the materiality of the body and the world. This is the connection between redemption and the donkey, because the essence of redemption is to reveal Hashem's light and thereby refine and nullify materiality.

In another talk, the Rebbe explains Jacob's words "I have acquired ox and donkey," that with Laban he dealt with physical and material matters, and specifically through this work Moshiach will come on the donkey, which is an even greater level than the "heavenly clouds". The Rebbe explains elsewhere that every Jew can reach this level of "poor and riding on a donkey".

== External Links ==

* '''Moshiach's Donkey''' The perfection of subjugating physicality to holiness through Moshiach. A talk by the Rebbe. Hiskashrus Issue 1013
* Rabbi Menachem Brod, '''A King Riding on a Donkey''' Will Moshiach really appear riding on a white donkey? On Tzeirei Chabad website
* Rabbi Shneur Ashkenazi, '''Moshiach's Donkey''' on Chabad House website
* '''A Donkey 5000 Years Old and More'''
* R' Yosef Abramovitz, '''Change of Plan: Moshiach Is Not Coming on a White Donkey''', Geulah Newspaper No. 41 Page 12

[[Category:Moshiach topics]]

Polishing the Buttons

2025-03-17T19:02:52Z

Tachlis: /* See Also */

'''Polishing the Buttons''' (or in Yiddish - '''putzn di kneplech''') is a metaphor that the Frierdiker Rebbe (Rebbe Rayatz) used to define our avodah in our generation, which is close to the time of Geulah. The work of refining the world is compared to a button, just as a button connects two parts of a garment, so too a person's avodah is to connect the world with Elokus. However, despite this, the button connects two things that are essentially separate; polishing it (in avodas Hashem) means nullifying the world to Elokus in an absolute way, to the extent that it was never a separate existence to begin with.

The Rebbe often quoted this metaphor in relation to the avodah of our generation, but in his later years he added that even the time for polishing is limited, and in our time we have completed even this avodah, and today's avodah is to live Moshiach.

== Its Origin ==
During a farbrengen on Simchas Torah 5689 (1928), the Frierdiker Rebbe spoke about the avodas Hashem required in our generation. Among other things, he expressed that while we have not yet completed the avodah, the Jews of Russia are completing the avodah and are already worthy to receive the light of Moshiach. He compared their avodah to polishing military uniforms and polishing the buttons of the garments ("They are already polishing the uniform to go toward Moshiach, they are polishing the buttons of the garments to go toward Moshiach"). He concluded that when we also make ourselves vessels for Elokus as they do, we will merit the light of Moshiach. The Rebbe quoted this sicha many times in relation to the avodah in our generation to complete the work and bring Moshiach. In many sichos, he also connected this to the expression "Stand ready, all of you" that was said by the Frierdiker Rebbe in defining the avodah of our generation, which is about preparing for the coming of Moshiach.

== Meaning of the Metaphor ==
A person's avodah in tikkun olam and transforming it into a holy reality is alluded to in the metaphor of buttons because the purpose of a button is to connect the two parts of the garment, the right and left sides. The connection of the garment is made by sewing the button on the left side and making holes on the right side, thus connecting the two sides with the right side over the left side (and the connection of both sides together (including the left side) makes up the completeness of the garment, because through the revelation of light (right), there is the advantage of light coming from darkness (left). This is also the avodah of the Jewish people to connect matters of the world expressed in the 'left' side to the right side - the side of kedushah. The emphasis that we're talking about military uniforms is because all of Israel are soldiers, "everyone who goes out to the army in Israel," and together they all go out in the Geulah to greet "Hashem Elokei HaTzvaos" with polished military uniforms.

Polishing the button is done to remove the dust (sitra achra) on it, and the hint to this by way of tzachus (wordplay) is that the translation of dust to English is "dust" - an acronym for '''Da''' '''St'''ra '''A'''chra (translation: This is sitra achra).

For further explanation in avodas ha'adam, the Rebbe explained: According to what is known, there are generally two approaches in avodas ha'adam: 1. The world is significant and has existence, but the person recognizes and knows there is a Master to the world and he must serve Him (alluded to in the Mishnah: "I was created to serve my Creator" in the common wording). 2. In his perception, the world has no significance at all; from the outset he recognizes and feels that "there is nothing besides Him." Consequently, his entire existence from the beginning is only to serve Hashem (alluded to in the wording: "I was not created... except to serve my Creator...!!") This is the meaning of the avodah of polishing the button. The button comes to connect two parts that are not inherently connected and only become connected through an action, and this is a metaphor for the first approach. However, the main avodah in our generation is to "polish" the button, meaning to "elevate" in this avodah, until one feels in their perception that there is truly nothing besides Him, and from the outset there is no possibility of separation between the world and Hashem.

== Siyum Ha'avodah (Completion of the Work) ==
The emphasis in the words of the Rebbe Rayatz is: that only the "polishing" of the buttons remains, because even the attachment of the buttons - the secondary part of the garment - already exists. The only thing left to do is to shine and polish the buttons. The analogy is: the work of refining and purifying the world to prepare it for the Redemption has already been performed and is almost complete, and all that remains for completion is just a very small action.

When the Rebbe spoke about our closeness to the time of Redemption, he expressed that since only the polishing remains, and we can see tangibly that when a button is polished too much, it loses its perfection - certainly, certainly the Holy One, Blessed be He, is bringing the Redemption closer.

In later years, the Rebbe expressed several times that the work of refining the world and its rectification has been completed, and even the work of "polishing the buttons" has already been done. What remains is "Stand ready, all of you, to receive Moshiach" and to live the Redemption even in exile, and thus bring the Redemption in actuality.

== See Also ==

* [[Avodat HaGalut|Avodas HaGalus]] (The Work of Exile)
* Besoras HaGeulah (The Announcement of Redemption)
* Lihyos Geulah (Living Redemption)

[[Category:Moshiach topics]]

Polishing the Buttons

2025-03-17T19:02:16Z

Tachlis: /* See Also */

'''Polishing the Buttons''' (or in Yiddish - '''putzn di kneplech''') is a metaphor that the Frierdiker Rebbe (Rebbe Rayatz) used to define our avodah in our generation, which is close to the time of Geulah. The work of refining the world is compared to a button, just as a button connects two parts of a garment, so too a person's avodah is to connect the world with Elokus. However, despite this, the button connects two things that are essentially separate; polishing it (in avodas Hashem) means nullifying the world to Elokus in an absolute way, to the extent that it was never a separate existence to begin with.

The Rebbe often quoted this metaphor in relation to the avodah of our generation, but in his later years he added that even the time for polishing is limited, and in our time we have completed even this avodah, and today's avodah is to live Moshiach.

== Its Origin ==
During a farbrengen on Simchas Torah 5689 (1928), the Frierdiker Rebbe spoke about the avodas Hashem required in our generation. Among other things, he expressed that while we have not yet completed the avodah, the Jews of Russia are completing the avodah and are already worthy to receive the light of Moshiach. He compared their avodah to polishing military uniforms and polishing the buttons of the garments ("They are already polishing the uniform to go toward Moshiach, they are polishing the buttons of the garments to go toward Moshiach"). He concluded that when we also make ourselves vessels for Elokus as they do, we will merit the light of Moshiach. The Rebbe quoted this sicha many times in relation to the avodah in our generation to complete the work and bring Moshiach. In many sichos, he also connected this to the expression "Stand ready, all of you" that was said by the Frierdiker Rebbe in defining the avodah of our generation, which is about preparing for the coming of Moshiach.

== Meaning of the Metaphor ==
A person's avodah in tikkun olam and transforming it into a holy reality is alluded to in the metaphor of buttons because the purpose of a button is to connect the two parts of the garment, the right and left sides. The connection of the garment is made by sewing the button on the left side and making holes on the right side, thus connecting the two sides with the right side over the left side (and the connection of both sides together (including the left side) makes up the completeness of the garment, because through the revelation of light (right), there is the advantage of light coming from darkness (left). This is also the avodah of the Jewish people to connect matters of the world expressed in the 'left' side to the right side - the side of kedushah. The emphasis that we're talking about military uniforms is because all of Israel are soldiers, "everyone who goes out to the army in Israel," and together they all go out in the Geulah to greet "Hashem Elokei HaTzvaos" with polished military uniforms.

Polishing the button is done to remove the dust (sitra achra) on it, and the hint to this by way of tzachus (wordplay) is that the translation of dust to English is "dust" - an acronym for '''Da''' '''St'''ra '''A'''chra (translation: This is sitra achra).

For further explanation in avodas ha'adam, the Rebbe explained: According to what is known, there are generally two approaches in avodas ha'adam: 1. The world is significant and has existence, but the person recognizes and knows there is a Master to the world and he must serve Him (alluded to in the Mishnah: "I was created to serve my Creator" in the common wording). 2. In his perception, the world has no significance at all; from the outset he recognizes and feels that "there is nothing besides Him." Consequently, his entire existence from the beginning is only to serve Hashem (alluded to in the wording: "I was not created... except to serve my Creator...!!") This is the meaning of the avodah of polishing the button. The button comes to connect two parts that are not inherently connected and only become connected through an action, and this is a metaphor for the first approach. However, the main avodah in our generation is to "polish" the button, meaning to "elevate" in this avodah, until one feels in their perception that there is truly nothing besides Him, and from the outset there is no possibility of separation between the world and Hashem.

== Siyum Ha'avodah (Completion of the Work) ==
The emphasis in the words of the Rebbe Rayatz is: that only the "polishing" of the buttons remains, because even the attachment of the buttons - the secondary part of the garment - already exists. The only thing left to do is to shine and polish the buttons. The analogy is: the work of refining and purifying the world to prepare it for the Redemption has already been performed and is almost complete, and all that remains for completion is just a very small action.

When the Rebbe spoke about our closeness to the time of Redemption, he expressed that since only the polishing remains, and we can see tangibly that when a button is polished too much, it loses its perfection - certainly, certainly the Holy One, Blessed be He, is bringing the Redemption closer.

In later years, the Rebbe expressed several times that the work of refining the world and its rectification has been completed, and even the work of "polishing the buttons" has already been done. What remains is "Stand ready, all of you, to receive Moshiach" and to live the Redemption even in exile, and thus bring the Redemption in actuality.

== See Also ==

* Avodas HaGalus (The Work of Exile)
* Besoras HaGeulah (The Announcement of Redemption)
* Lihyos Geulah (Living Redemption)

[[Category:Moshiach topics]]

Portal:Rebbes of Chabad/The Mitteler Rebbe

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Tachlis: Created page with "100px| '''Rabbi Dovber Schneuri of Lubavitch''' (the Mitteler Rebbe) - the second of the Seven Rebbes of Chabad, was the son and successor of the Alter Rebbe, the founder of Chabad Chassidus. The Mitteler Rebbe authored many works Chassidus published during his lifetime and after his passing. Born on Tes Kislev (9 Elul) 5534 and was ''nistalek'' on Tes Kislev 5588. He was the u..."

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'''[[the Mitteler Rebbe|Rabbi Dovber Schneuri of Lubavitch]]''' (the Mitteler Rebbe) - the second of the [[Seven Rebbes of Chabad]], was the son and successor of [[the Alter Rebbe]], the founder of [[Chassidus|Chabad Chassidus]]. The Mitteler Rebbe authored many works Chassidus published during his lifetime and after his passing. Born on Tes Kislev (9 Elul) 5534 and was ''nistalek'' on Tes Kislev 5588. He was the uncle and father-in-law of [[the Tzemach Tzedek]] who became the third Rebbe of Chabad.
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Chitzon (External/Superficial Person)

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Tachlis: /* Sources */

A person has three garments through which they serve their divine service. This service (in this manner) is only in the '''externality''' of the person.

The '''Chitzon''' (externally-focused person) is one whose entire service is done in an external and superficial way, but does not serve in their innermost being and fundamentally, meaning, without changing their inner powers and refining their character traits. Therefore, they are also called "light-minded."

Therefore, the Chitzon can do things that are above their spiritual level, even though these things require internality which they lack.

This mode of service is "lip-service," since it does not come from the point of their heart. Therefore, a person can quickly reach excitement in their prayer, even without proper contemplation. They are also not disturbed by the "left side" since it comes from within them.

This mode of service is "encompassing," and therefore stronger than internal service in its excitement etc. However, it is only aroused for peripheral matters and does not work in an orderly fashion (for example: becoming inspired to repentance during Elul etc., but afterwards it passes and disappears, unlike the internal person for whom Elul is year-round etc.).

Their actions are for others to see that they are "spiritually accomplished" and a "server of Hashem."

"Fulfilling mitzvot for the sake of spiritual remedies and receiving reward is - in truth - the order of a 'Chitzon.' A 'Chitzon' is not devoted to the matter itself. While doing one thing - they think during the act about something else".<ref>Sicha of Shavuos 5715 (1955) - edited and printed in Likkutei Sichos Vol. 2.</ref>

In The sichos it is brought that the Chitzon is not a liar, but mistaken, since they don't know they have a problem.

[[The Rebbe Rashab]] says: The way to fall into this is when one does not pay attention to details, for example: when learning without depth, but getting used to passing over the learning superficially, similarly in divine service it causes the person to relate to it superficially. Therefore, to escape this one needs to get accustomed specifically to learning with depth.

Although generally Chassidim were averse to externality, [[the Rebbe]] noted that in our generation there are things where specifically investing in their external beauty and the like influences the overall attitude toward them and even to the most essential and internal matters.

== Sources ==
* The Previous Rebbe's sicha's
* Likkutei Dibburim

== See also ==
* [[Klipah]]

Klipah

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Tachlis:

'''Klipah''' is a concept in [[Kabbalah]], frequently discussed in Chabad Chassidic teachings, serving as a comprehensive term for the existence of evil and impurity in the world. Klipah is also known as "Sitra Achra" (Aramaic: the other side, which is not the side of holiness) or "Chitzonim" (the external forces). The term Klipah, meaning shell, is used because evil is comparable to the shell of a fruit - covering the fruit itself, though it is merely worthless waste. Similarly, impurity and evil are apparent in the world, despite not being the true reality, but rather a covering over the divine holy reality. Through breaking the shell, one reveals the truth and goodness in the world.

== Types of Klipot ==
Specifically, there are several types and levels of Klipot, which generally divide into two categories: Klipat Nogah - which contains a mixture of good and evil, and the three impure Klipot - which contain only evil.

== Nature and Purpose ==
With the creation of the world by the Holy One, Blessed be He, and His contraction of divine flow, many events occurred in the spiritual worlds. Among them was the "Breaking of the Vessels," where many supreme lights began to serve in opposition to the lights of holiness, constituting the power of the Sitra Achra in this world. Thus, it became possible for the world to conceal the divinity within it, and the creation of the Holy One would not be openly recognizable as such.

This fact, that an unholy force conceals the divine force and divine spark existing in everything, is called in Kabbalah and Chassidut "Klipah," just as a shell covers the fruit within it.

The role and purpose of Klipah is to assist a Jew in their work to establish divinity in this world, according to the will and desire of the Holy One to have a dwelling place in the lower worlds.

== Formation of the Worlds of Klipot ==
In holiness, the higher something is, the more revelation of lights it contains. In Atzilut, all ten Sefirot shine, as supernal Abba, which is the Sefirah of Chochmah, along with the other Sefirot, nests in Atzilut. In Beriah, Chochmah does not shine, only Binah and the lower Sefirot shine. In Yetzirah, even Binah doesn't shine, only Zeir Anpin alone, and in Asiyah, even Zeir Anpin doesn't shine, only the aspect of Ofan alone.

However, in the worlds of Klipot, the order is reversed. In the Atzilut of the opposing side, there are only seven lower aspects. In the Beriah of the opposing side, there is also Chochmah and Binah, which is the aspect of Ammon and Moab. In the Yetzirah of the opposing side, there is also Keter of the opposing side, "You are the golden head," and in the Asiyah of the opposing side, there is even the aspect of Atik Yomin of Klipah, which is the strongest Klipah, to the point that it is called Atik, meaning it is removed even from the Klipot due to the great strength of the Klipah within it.

== The Olive as a Metaphor ==
The olive serves as one of the metaphors for the bitterness of Klipah, as it is bitter, as our Sages said, "May my food be bitter as an olive." Therefore, the olive also causes one to forget seventy years of learning, as forgetfulness comes from the world of Klipot. Through crushing the olive, meaning the subjugation of the Sitra Achra, the oil is revealed, representing the aspect of Chochmah; meaning nullification to divinity (as Chochmah represents nullification, for the word Chochmah also means: the power of "what is" - nullification).

Bringing Moshiach

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Tachlis:

As a fundamental part of Jewish belief in the coming of Moshiach and anticipation for it, all of Israel bears the obligation and responsibility to act through their deeds and service to '''bring Moshiach''', and they have the power to succeed and indeed bring the true and complete redemption.

The responsibility of every Jew to bring Moshiach - which has existed throughout all the years of exile - is especially strengthened in the current generation, the final generation of exile, and especially towards its conclusion. An important turning point in this responsibility came with the famous sicha that the Rebbe delivered on 28 Nissan 5751 (1991), in which he transferred this responsibility to each and every individual.

== The Essence of the Work ==
''Expanded topic – '''The Work of Exile'''''

The inner purpose of exile is that through the descent into it and overcoming the difficulties and tests in divine service, the Jewish people will reveal a higher divine light, thereby bringing the true and complete redemption. Therefore, in truth - all the work of the Jewish people in exile is directed toward this goal, bringing Moshiach.

== The Personal Action of Every Jew ==
''Notice for an emergency gathering to bring Moshiach that took place in Kfar Chabad following the famous sicha''

The work to bring Moshiach is the service of each and every Jew. Although the leader of the generation can accomplish this through his own powers, nevertheless, he involves all the people of the generation in this work.

The service of a Jew accomplishes not only the bringing of Moshiach but all the wonderful revelations that will exist in the redemption - including those that in themselves are beyond any connection with created beings and their service.

When Moshiach comes, he will thank every Jew for their work and actions during exile for bringing the redemption.

==== The Power of Every Jew to Bring Moshiach ====
The Rambam rules:<blockquote>"Every person should see himself throughout the entire year as if he is half meritorious and half guilty; and likewise the entire world, half meritorious and half guilty...

If one performs a single mitzvah - he has tipped the scale for himself and for the entire world to the side of merit, and caused salvation and deliverance for them."</blockquote>The Rebbe quoted these words of the Rambam in his sichos countless times and explained them. The Rebbe explains the power that every Jew has through one action to bring Moshiach, since through this action he reveals the essence of his soul - the level of yechidah, and to this applies the principle that "when you grasp part of the essence, you grasp it entirely"; thus it is clear that this revelation brings about the general revelation of the essence in the redemption; and furthermore, the question arises in the opposite direction - how is it possible that after such a revelation of the essence, the redemption has still not come?

In another place, the Rebbe compares this to an atomic bomb, which even a small person who does not understand and know its nature can activate, and in one moment cause destruction throughout the world - and the measure of goodness is greater, from which one can understand '''with human intellect''' (and not just with faith) how one action of a Jew can bring redemption to the entire world.

In our generation, which is the generation of the footsteps of Moshiach and the lowest among all those that preceded it - the question may arise even more strongly: how can such a lowly generation bring Moshiach? To this, the Rebbe explains that this is like the parable of a dwarf on the shoulders of a giant - although the dwarf sees for a short distance, much less than the giant, nevertheless when standing on the giant's shoulders he can see farther, even more than the giant. Similarly, in our generation, the powers that were generated through the service of all previous generations accumulate, and one action from our generation is sufficient to bring Moshiach.

Another point the Rebbe notes is that '''precisely because''' we are the lowest generation, we have the power to elevate all the generations before us, since through the elevation of the lowest, all the parts above are automatically elevated.

==== Responsibility of Every Jew to Bring Moshiach ====
A sign from a Moshiach publicity campaign, calling on Jews to act to bring Moshiach

In addition to the fact that every individual has the power to bring Moshiach, they must know that this is their responsibility, and not place the work on others; similarly, they should focus on their own personal work, in the situation in which they find themselves, and not think about what they could have done if they were in a different place or situation - since specifically by transforming their personal matters into redemption, they will bring about the general redemption.

This responsibility increases as we get closer to the redemption. A special and significant turning point occurred when the Rebbe delivered the famous sicha on 28 Nissan 5751 (1991), in which he transferred the responsibility of bringing Moshiach to the Chassidim, saying: "Do everything in your power - matters that are in the manner of 'lights of Tohu,' but in 'vessels of Tikun' - to bring Moshiach Tzidkeinu immediately and literally now! ... I have done my part, and from now on, you do everything in your power."

In several sichos, the Rebbe sharply addressed the approach that supposedly there is no need to act to bring Moshiach - since this is Hashem's role and therefore His "calculation," and there is no halachic requirement for a Jew to act with the goal of bringing Moshiach. The Rebbe referred to this as galut-thinking of a Jew immersed in himself and fulfilling his own desires, and this is the reason he does not care that the Shechinah and the Jewish people are in exile, and must leave this situation as quickly as possible.

The Rebbe emphasized that this work of bringing Moshiach does not contradict the prohibition of Chazal "not to force the end" - because it does not involve actions such as adjuring angels and the like, but rather adding to the observance of Torah and mitzvot, just with the intention to hasten the redemption.

== Matters of Service in Exile that Draw Down Revelations in the Redemption ==
In the Tanya, it is explained:<blockquote>"The ultimate perfection of the Messianic Era and the Resurrection of the Dead, which is the revelation of the Infinite Light in this physical world, depends on our actions and service throughout the period of exile"

— Tanya, beginning of Chapter 37</blockquote>Based on this foundation, the Rebbe explains many times that every revelation that will occur in the future is drawn down through similar service in the present time. For example:

* Through studying Chassidus with understanding and comprehension, as well as through self-sacrifice that transcends understanding - we draw down the revelations that Melech HaMoshiach will reveal as both "teacher" and "king". Through self-nullification, acceptance of the yoke, and self-sacrifice in our service during exile, in a manner where the service is not from the person's understanding and existence but from the Godliness - we cause the future revelations to be in a manner of limitlessness while still penetrating the physical flesh and body
* Through service in two directions - from below to above and from above to below (expressed in services of: prayer and Torah, Written Torah and Oral Torah, and more) - we draw down the revelation that will be in the future "And I will make your windows of kadkod (precious stones)".
* Through fulfilling mitzvot with actual deed, and the service of accepting the yoke, we draw down the revelation that will be in the future "deed is greater".
* Through revealing the Yechidah as possible now, we draw down the revelation of the general Yechidah that will be complete in the future.
* Through offering the sacrifices of Sukkot in the Beit HaMikdash (and reciting the corresponding verses during exile), which correspond to the nations of the world - we draw down the revelation that will be in the future "And kings shall be your nurturers".

= Matters That Are Conducive to Bringing Moshiach =
Although every aspect of Torah and mitzvot hastens the Redemption, there are certain matters which are explained to have a special power to bring Moshiach. In general, among all Torah subjects, those directly connected to Redemption stand out in that they hasten the Redemption even more.

Below are some of the matters that are explained to hasten the Redemption:

==== Anticipating and Demanding the Redemption ====
Expanded topics – '''Anticipation of Redemption, Until When'''

Many times the Rebbe emphasized the importance of anticipating the Redemption and demanding it, and quoted the words of the Chida regarding how anticipation and requesting the Redemption have the power to bring it:<blockquote>They said in the Yalkut... even if Israel has nothing but hope, they are worthy of Redemption as reward for their hope... And with this, the great Rabbi Yosef David of blessed memory explained... the wording of the blessing "May You speedily cause the offspring of David Your servant to flourish, and enhance his pride through Your salvation, for we hope for Your salvation all day long." The phrase "'''for''' we hope for Your salvation" is not understood: What reason does it give? If by law - we would merit without hope, and if not - what good is hope? But according to what was said, it is well understood, and this is its interpretation: May the offspring of David etc., and should you say that we have no merit, nevertheless cause it to flourish, for we hope for Your salvation, and we have hope, and as reward for our hope, it is fitting that You redeem us

— Midbar Kedemot, section Kuf, letter 16</blockquote>The Rebbe requested to publicize these words, as well as additional sources from great Jewish leaders about the power of requesting the Redemption and anticipating it; and he went so far as to express that the only thing being awaited is another cry, demand and request from a Jew saying "until when".

==== Living Redemption ====
'''Expanded article - Living Redemption'''

The Rebbe explained extensively several times that the way to bring the Redemption is through a person placing themselves even now - on the threshold of Redemption - in a state and feeling of Redemption. By doing so, one essentially introduces the Redemption into the exile, revealing that exile is only an illusion and that in its essence, it too is Redemption.

==== Torah Study ====
Regarding Torah study, the Rebbe expressed that it is the "direct path," "the easiest and quickest among all Torah paths," to bring about the revelation and coming of Moshiach. This is due to the special quality of Torah, which has the power to connect lights and vessels - which is the inner content of Redemption - and to prepare the way for Moshiach's role as teacher and king.

On that occasion, and on additional occasions, the Rebbe detailed certain parts of Torah about which it is explained that they have a special power to bring Redemption:

* '''Study of Mishnayot''': The Sages said, "All these exiles are gathered only by virtue of Mishnayot." The reason for the special quality of Mishnayot is because in the Mishnah part of Torah, the unity among all Israel is more emphasized, and therefore it nullifies the cause of exile - baseless hatred. In Chassidic teachings, the virtue of Mishnayot is explained in the inner dimensions - that they are related to the level of Chochmah (wisdom), which has the power to accomplish the work of refinement, and this work brings about the inner ingathering of exiles - the gathering of the sparks of holiness.
* '''Study of the inner dimensions of Torah, especially the study of Chassidut''': The virtue of studying the inner dimensions of Torah as a way to bring Redemption is already explained in the Zohar, where it says: "Through this composition of yours, which is the Book of Zohar... they will leave exile with mercy." Rabbi Chaim Vital also wrote strong words about the necessity to study the inner dimensions of Torah, emphasizing that refraining from this study delays the Redemption. In Chassidic teachings, the importance of this study for bringing the Redemption and as preparation for it is increasingly emphasized, with the additional clarification - that studying the inner dimensions of Torah in a way of understanding as required without concern, can only be done through Chabad Chassidut.
* '''Study of matters of Redemption and Moshiach''': The Rebbe specifically expressed that this study is the "direct path" to bringing Moshiach - especially when it is done publicly. The Rebbe asked to publicize these matters.
* '''Study of Torah Or and Likkutei Torah''': Through the decision to study all parts of these two books until their completion, we hasten the drawing down of the Redemption in actuality.
* '''Creating new Torah insights''': When a Jew creates new insights in Torah, he brings out a part of Torah that was until now concealed and reveals it; and by doing so, he hastens the complete revelation of all concealed parts of Torah, which will be revealed in the "new Torah that will come forth from Me" in the Redemption.

==== Spreading the Wellsprings ====
'''Expanded article - Spreading the Wellsprings'''
[[File:הפצת המעיינות.jpg|thumb|A campaign by The ATA"H Center in the Holy Land to encourage the study of Chassidut to bring the Redemption]]
On Rosh Hashanah 5507 (1746), the Baal Shem Tov conducted a soul ascension to the chamber of Moshiach, and so he related:<blockquote>And I asked Moshiach: When will the Master come? And he answered me: By this shall you know, at the time when your teachings become famous and revealed in the world and your wellsprings spread outward, what I have taught you and you have comprehended, and they too will be able to perform unifications and ascensions like you, then all the kelipot will be destroyed and it will be a time of favor and salvation.</blockquote>Since then, spreading the wellsprings of Chassidic teachings throughout the world, in order to bring Moshiach, has become a central goal in Chabad Chassidut, which grew stronger through the generations - until in our generation it has become the most general matter. Subsequently, the Rebbe announced that the work of spreading the wellsprings has already been completed, and they have reached everywhere - therefore the work now is to prepare to greet our righteous Moshiach.

==== Tzedakah (Charity) ====
''Extended Article - Tzedakah''
[[File:36257.jpg|thumb|The Rebbe distributing dollars. The Rebbe said that through this distribution, we hasten and bring the Geulah immediately.]]
Regarding the mitzvah of tzedakah, our Sages said, "Great is charity for it brings the Geulah closer," to the extent that the Rambam ruled, "Israel will be redeemed only through tzedakah." The Rebbe mentioned this many times - especially when distributing dollars at the end of his talks, explaining that this was done to hasten the Geulah. The Rebbe said that when giving tzedakah, one should specifically intend that this giving is to hasten the Geulah. The Rebbe even stated that "it's possible that the only thing lacking to bring the Geulah is simply giving a few coins to charity!..."

==== Additional Mitzvot and Practices ====

* '''Faith and Trust''': Our Sages say that "the exiles will gather only as a reward for faith... our ancestors were redeemed from Egypt only in the merit of faith." The Rebbe says that so too will it be with the future Geulah, which will come in the merit of the faith and trust of the Jewish people in the Geulah. Nevertheless, this faith should also penetrate internally through studying Chassidic teachings.
* '''Joy''': The power of joy can bring the Geulah, since it expresses our trust in the Geulah, and through this trust we "compel" Hashem, as it were, to fulfill it and bring the Geulah. The Rebbe especially emphasized the need to increase in joy not for a secondary purpose, but "pure joy" for bringing Moshiach, through which we will certainly succeed in bringing him.
* '''Ahavat Yisrael (Love of Fellow Jews)''': Our Sages said that the destruction of the Second Temple and the beginning of the final exile occurred because of baseless hatred. In light of this, the Rebbe explains many times that the correction that will bring the Geulah is baseless love. However, in 5751 (1991), the Rebbe announced that the cause of the exile had already been corrected, and therefore the special Ahavat Yisrael in our time is already a taste of the unity that will exist in the Geulah - and not to correct the exile.
* '''Be Fruitful and Multiply''': Our Sages said that "the son of David will not come until all the souls in the 'guf' (body) are used up," meaning that in Heaven there is a treasury of souls called "guf" and these souls need to descend to the world. The Rebbe repeated this many times and emphasized in light of this the importance of the birth of every Jewish child, and the rejection of family planning.
* '''Thanking Hashem for Miracles''': Our Sages relate that Hashem wanted to make King Chizkiyahu the Moshiach, but the reason He did not do so was because Chizkiyahu did not thank Hashem for the miracles He performed for him. In light of this, the Rebbe emphasized the importance of thanking Hashem for the miracles that happen to us, and publicizing them, in order to bring the Geulah.
* '''Kiddush Levanah (Sanctification of the Moon)''': On Shabbat Parshat Noach, the Rebbe encouraged that part of the spiritual accounting to bring the Geulah should be expressed in additional care and enhancement in Kiddush Levanah, since it alludes to the Geulah. Therefore, one should conduct this ceremony in important and beautiful clothes, in the street and with a large crowd to honor the King, with special intention to hasten and bring Moshiach immediately, through adding in the demand and request for the Geulah.

== See also ==
*[[Ketz HaGalut]]

== External Links ==

* '''It is Possible to Hasten the Coming of Moshiach''' on the Tzeirei Chabad website

Ketz HaGalut

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Tachlis: /* See Also */

'''Ketz HaGalut''' (the end of exile), is the time about which it is said "b'itah achishenah" (in its time I will hasten it), and our Sages explained: if they don't merit - b'itah (at its appointed time), if they merit - achishenah (I will hasten it).

Ketz HaGalut is mentioned in the Book of Daniel. There is a disagreement among the early commentators about what is the time of the Ketz according to the interpretation of the verse. However, all the times mentioned there have already passed.

== Pushing the End (Dchikat HaKetz) ==
In several places, the prohibition against calculating the end [of exile] and pushing the end appears. For example: Rashi in Tractate Ketubot writes that Hashem made the Jewish people take an oath not to push the end, meaning they should not excessively plead for it. Many great Poskim discuss these words and explain why this does not contradict the expectation and request for Moshiach:

* After five thousand five hundred years, it is not considered pushing the end but rather the time of the end.
* Today it is not only permitted but obligatory to increase in supplications, and it is a great mitzvah.
* The prohibition written in the Gemara is pushing the end through kabbalistic actions and the like.

== The Work in Ikvesa D'Meshicha ==
The Rebbe said regarding the "end times" mentioned by our Rebbeim: "All the end times have passed," including also the end times of the great leaders of Israel in recent generations, such as the "end" of the Tzemach Tzedek for the year 5608 (1848), the "end" of the Rebbe Rashab for the year 5666 (1906), and the "end" of my father-in-law the Rebbe for the year 5703 (1943). They also say in the name of my father-in-law the Rebbe also about the years 5701 (1941) and 5704 (1944) - all these end times have already passed.

And what they said that "the matter depends only on teshuva" - the matter of teshuva has already been done, and according to the words of my father-in-law the Rebbe, and also in the name of the Rogatchover Gaon, that a sigh of a Jew is the highest form of teshuva, and if so, it is already the time for the coming of Moshiach.

All matters have already been completed in the generations before us, and for us remains only the work of the "heels" (final stages), and even this work has already been done, and all that remains is a small thing - "a kleinigkeit," and when this is completed - the complete redemption will come.

It should be added that although the work now is only at the level of the heel, in addition to the fact that the completeness of the work of all generations depends on this, one should know that there is a special advantage in the work that is specifically at the level of heel of heel. And as is known that the main advantage is not in the unification of Abba and Imma, but specifically in the unification of Ze'er Anpin and Nukva.

== Ruling to Bring Moshiach ==
This chapter is incomplete. Please contribute to Chabadpedia and complete it. There may be details on the talk page.

Several times the Rebbe turned to rabbis with a demand to write a ruling that Moshiach must already come. At the meal following Yom Kippur in 5721 (1961), the Rebbe turned to rabbis who had arrived from Israel to rule that Moshiach should come immediately. One of the rabbis answered: "Do we need to agree? Who are we to agree? Let the Rebbe agree!" After a few days, at the meal on the night of Sukkot, that rabbi asked the Rebbe about how those coming to the Rebbe's court should conduct themselves on the holiday, whether they should celebrate the second day of Yom Tov observed in the diaspora. The Rebbe answered: "Second day of Yom Tov in the diaspora? You could have saved that completely!..."

In 5747 (1987), the Rebbe approached Rabbis Mordechai Tzemach Eliyahu and Rabbi Shapira (who agreed).

When the Rebbe approached the great Gaon Rabbi Moshe Stern to write a ruling about the coming of Moshiach, and Rabbi Moshe did not give a clear answer, the Rebbe said to him with pain: "All the end times have passed! Rule that Moshiach should come!"

== See Also ==
* [[Bringing Moshiach]]
* Ketz HaYomim and Ketz HaYamin

== Further Reading ==

* Rabbi Shneur Zalman Hertzl, '''The End''', The End of Exile in light of the holy talks of the Rebbe and the words of great Jewish leaders, Sivan 5760, Crown Heights, New York.
* 10 facts about the rulings on the Redemption and the King Moshiach
* '''A rare expression of the Rebbe Rayatz: 'In my days Judah and Israel will be saved'''', on the website 'Lachluchiyt Geulatit'

Mishneh Torah of the Rambam

2025-03-11T19:15:19Z

Tachlis:

[[File:הרבי עם רמבם לעם.JPG|thumb|The Rebbe standing at the entrance of the sukkah holding the "Rambam La'am" edition of the Rambam's sefer in his hand.]]
'''Mishneh Torah''' (also known as 'the Yad HaChazaka') is the great work of [[The Rambam|Rabbi Moshe ben Maimon]], and is a halachic sefer encompassing all the laws of the Torah, including those not practiced today. The sefer is divided into eighty-three topics ("halachos") in fourteen books.

The Rebbe established a daily study schedule in the sefer with the goal of uniting Am Yisroel in the study of Torah SheBaal Peh.

== Structure of the Sefer ==
The sefer consists of fourteen parts, and each part is divided into "Halachos", the Halachos are divided into chapters, and each chapter is divided into "small halachos" (called "halachos").

At the beginning of the sefer, the Rambam wrote an introduction in which he writes about the order of transmission of the mesorah, the need for the sefer, a list of positive and negative mitzvos, and the titles of the books and halachos.

== Content of the Sefer ==
'''Sefer HaMada''' (ספר המדע):

* Hilchot Yesodei HaTorah
* Hilchot Deot
* Hilchot Talmud Torah
* Hilchot Avodah Zarah
* Hilchot Teshuvah

'''Sefer Ahavah''' (ספר אהבה):

* Hilchot Keriyat Shema
* Hilchot Tefillah
* Hilchot Tefillin
* Hilchot Mezuzah
* Hilchot Sefer Torah
* Hilchot Tzitzit
* Hilchot Berachot
* Hilchot Milah

'''Sefer Zmanim''' (ספר זמנים):

* Hilchot Shabbat
* Hilchot Eruvin
* Hilchot Shevitat Asor
* Hilchot Yom Tov
* Hilchot Chametz U'Matzah
* Hilchot Shofar, Sukkah, V'Lulav
* Hilchot Shekalim
* Hilchot Kiddush HaChodesh
* Hilchot Taaniyot
* Hilchot Megillah V'Chanukah

'''Sefer Nashim''' (ספר נשים):

* Hilchot Ishut
* Hilchot Girushin
* Hilchot Yibum V'Chalitzah
* Hilchot Na'arah Betulah
* Hilchot Sotah

'''Sefer Kedushah''' (ספר קדושה):

* Hilchot Issurei Bi'ah
* Hilchot Maachalot Asurot
* Hilchot Shechitah

'''Sefer HaPlayah''' (ספר הפלאה):

* Hilchot Shevuot
* Hilchot Nedarim
* Hilchot Nezirut
* Hilchot Arachin V'Charamim

'''Sefer Zera'im''' (ספר זרעים):

* Hilchot Kilayim
* Hilchot Mattanot Aniyim
* Hilchot Terumot
* Hilchot Ma'asrot
* Hilchot Ma'aser Sheni V'Neta Revai
* Hilchot Bikurim
* Hilchot Shemittah V'Yovel

'''Sefer Avodah''' (ספר עבודה):

* Hilchot Beit HaBechirah
* Hilchot Kli HaMikdash
* Hilchot Biat HaMikdash
* Hilchot Issurei Mizbeach
* Hilchot Ma'aseh HaKorbanot
* Hilchot Tamidim U'Musafin
* Hilchot Pesulei HaMukdashim
* Hilchot Avodah B'Yom HaKippurim
* Hilchot Me'ilah

'''Sefer Korbanot''' (ספר קרבנות):

* Hilchot Korban Pesach
* Hilchot Chagigah
* Hilchot Bechorot
* Hilchot Shegagot
* Hilchot Mechusei Kaparah
* Hilchot Temurah

'''Sefer Taharah''' (ספר טהרה):

* Hilchot Tumat Met
* Hilchot Parah Adumah
* Hilchot Tumat Tzara'at
* Hilchot Mitamei Mishkav U'Moshav
* Hilchot She'ar Avot HaTumah
* Hilchot Tumat Ochlin
* Hilchot Kelim
* Hilchot Mikvaot

'''Sefer Nezikin''' (ספר נזיקין):

* Hilchot Nezeki Mammon
* Hilchot Geneivah
* Hilchot Gezeilah V'Aveidah
* Hilchot Chovel U'Mazik
* Hilchot Rotzeach V'Shmirat Nefesh

'''Sefer Kinyan''' (ספר קניין):

* Hilchot Mechirah
* Hilchot Zechiyah U'Matanah
* Hilchot Shechanim
* Hilchot Shelichin V'Shutafin
* Hilchot Avadim

'''Sefer Mishpatim''' (ספר משפטים):

* Hilchot Sechirut
* Hilchot She'eilah U'Pikadon
* Hilchot Loveh V'Malveh
* Hilchot Toehn V'Nitan
* Hilchot Nechalot

'''Sefer Shoftim''' (ספר שופטים):

* Hilchot Sanhedrin
* Hilchot Edut
* Hilchot Mamrim
* Hilchot Avel
* Hilchot Melachim U'Milchamoteihem

== Its Name ==
The name of the sefer, Mishneh Torah, was established because it includes the entire Torah SheBaal Peh.

The Raavad and other gedolei Yisroel were concerned about the name of the sefer, from which it appears to be second to the Torah.

For this reason, the additional name of the sefer - the Yad HaChazaka - is more commonly used, referring to the fourteen books included in it, and like the name of the last pasuk in the Torah "and for all the strong hand and all the great awe that Moshe did before the eyes of all Yisroel."

== Its Purpose ==
In the introduction to the work, the Rambam explains the purpose of writing the sefer:

"And in this time additional troubles have increased, and the hour has pressed everyone, and the wisdom of our Sages has been lost, and the understanding of our wise men has been hidden; therefore those interpretations and responses and laws that the Geonim composed, and saw that they were clear matters, have become difficult in our days, and only few in number properly understand their matters... Therefore I girded my loins, I Moses the son of Maimon the Sephardi... and I saw fit to compose clear matters from all these works, regarding what is forbidden and permitted and pure and impure with other laws of the Torah: all in clear language and brief way, until the entire Torah SheBaal Peh will be arranged in everyone's mouth, without question and without solution, and not this one saying thus and this one saying thus, but clear matters close and correct..."

== Its Style ==
The Rambam wrote the sefer in the style of the Mishnah. This style is expressed in several aspects:

A. The order of the Mishnah, as sections, halachos chapters and small halachos.

B. The language of the Mishnah, as he writes in his introduction: "And I saw fit not to compose it in the language of the holy writings... also not in the language of the Talmud... but to compose it in the language of the Mishnah."

C. Not relying on any other sefer, and without citing sources.

== Its Sources ==
The Rambam did not cite his sources in his sefer, but rather brought only decided halacha.

In one of his letters, the Rambam writes about this:

"The righteous dayan came to me with a booklet from the work in his hand, containing hilchos rotzeach from Sefer Nezikin, and showed me one halacha, saying to me: 'Read this.' I read it. I said to him: 'What doubt is there in this?' He said to me: 'In which place were these things said?' I said to him: 'In their place, either in Eilu Hen HaGolin or in Sanhedrin in the laws of a murderer.' He said to me: 'I have already gone through everything and did not find it.' I said to him: 'Perhaps in the Yerushalmi?' He said to me: 'I searched and did not find it, not in the Yerushalmi and not in the Tosefta.' I was astounded for about an hour, and I said to him: 'I remember that in a certain place in Gittin these matters were explained.' I took out Gittin and searched but did not find it. I wondered and was bewildered and said: 'Where were these things said? Leave it now until I remember their place.' He left, and I remembered. I sent a messenger and brought him back, and showed him the matters explicitly explained in the Gemara Yevamos incidentally. He was amazed and left. And so I am always in pain from this, that the questioner will come and ask: 'Where were these things said?'... And if this happened to me, and I am the author, what will happen to other people?"

Later in the letter, the Rambam announces that he decided to cite sources only if the source for the halacha is not in the masechta dealing with the topic, because regarding sources in the masechta dealing with the topic, one who comes to clarify the source of a halacha needs to be expert in the relevant masechtos.

However, despite this, the Rambam did not manage to complete this task.

== Opposition to the Sefer ==
After the sefer was published, several opponents arose, with one of the main arguments of the critics being the fact that the Rambam did not cite the sources on which he relied.

The opponents also feared that the sefer would lead to cessation of Talmud study, because the Rambam writes the final ruling without the give and take that preceded them. Claims also arose about the Rambam bringing only his opinion, without referring to different opinions or rulings that had taken root in different Jewish communities.

Many opponents arose to Sefer HaMada, because of the involvement in matters of faith, which was not accepted then.

== Contemporary Editions ==

===== Rambam La'am =====
Rambam La'am is the common edition of the Rambam, published by Mosad HaRav Kook.

The edition is fully vowelized, with commentary in popular style and references to the Rambam's sources.

The Rebbe most often uses this edition.

===== Kapach Edition =====
Rabbi Yosef Kapach's edition is composed from ancient Yemenite manuscripts, and is considered one of the accurate editions, since according to them it includes the Rambam's corrections in the later editions of his sefer.

The edition was newly translated by Rabbi Kapach, and includes commentaries on the Rambam's words from Rabbi Kapach and from ancient manuscripts.

The Rebbe greatly encouraged the publication of this edition, and some of the seforim are even dedicated to the Rebbe.

===== Frankel Edition =====
Distinguished by comparison to old editions and correction of errors caused by censorship. Includes an index to Mishneh Torah, sources for the Rambam's words and collection of commentaries. Much criticism arose because they omitted many commentators including the Rebbe's explanations. As a result, many Chabad chassidim avoid using this edition.

====== Additional Editions ======

* '''Complete Rambam''' published by Machon Chazak
* '''Eshkol Edition''' - A pocket edition, divided according to the daily study schedule.
* '''Yad Peshuta Edition''' - An annotated edition published by Rabbi Nachum Eliezer Rabinovitch.
* '''The Precise Rambam''' - A precise edition based on ancient manuscripts. Edited by Rabbi Yitzchak Shilat.
* '''Chazak Edition''' - A special edition with references to the Shulchan Aruch of the Alter Rebbe and the Rebbe's sichos.
* '''The Complete Rambam''' - A comprehensive edition including commentaries of the Rishonim on each halacha, with the Rebbe's explanations and references. The edition is being prepared by 'The Complete Rambam Institute', headed by Rabbi Shalom DovBer Wolpo.
* '''Mishneh Torah Project''' - An edition with added straightforward explanation and illustrations, with great emphasis on finding the original text from the Rambam's manuscript.

== The Takanas Limud HaRambam ==
At the farbrengen of Acharon shel Pesach 5744, the Rebbe initiated daily study of Rambam to unite all Jews in learning the entire Torah SheBaal Peh.

Three study cycles were established:

* Three chapters daily - completing Mishneh Torah in eleven months
* One chapter daily - completing in two years and ten months
* Sefer HaMitzvos - parallel to three chapters track

== Books on Mishneh Torah ==

===== Marei Mekomos =====
On 15th of Av 5744 the Rebbe instructed the Kollel Avreichim to publish a reference work on the Yad. Published after two weeks with over 950 pages. Later supplemented with six additional volumes.

===== Yein Malchus =====
Collection of the Rebbe's sichos on the Rambam, first published in 5751 in two volumes, later in 5776 in three volumes by Kehot Publication Society.

===== Hadranim on Shas and Rambam =====
Contains the Rebbe's Hadranim connected to Rambam completions since 5745, published by Kehot.

===== Klalei Rambam =====
Collection of study principles based on the Rebbe's sichos.

== Additional Reading ==

* Rabbi Shalom DovBer Wolff, '''Learning the Rambam''' - Hisachdus HaChassidim, 2021

Chezkat Mashiach

2025-03-11T19:14:15Z

Tachlis:

'''Chezkat Mashiach''' (presumed Mashiach) is a definition in the [[Mishneh Torah of the Rambam|Rambam's Mishneh Torah]] for Mashiach during galut at the beginning of his revelation, before he redeems Israel.

== Definition ==
Generally, there are three periods for Melech HaMashiach: Before his revelation - worthy to be Mashiach. Beginning of his revelation - presumed Mashiach (Chezkat Mashiach). After the revelation - definite Mashiach (Mashiach Vadai).

The Rambam in his sefer defines the two stages of his revelation—presumed Mashiach and definite Mashiach—with clear definitions and distinguishes between them. This is how he defines being presumed Mashiach:<blockquote>"And if a king will arise from the House of David who delves in Torah and is occupied with mitzvot like David his father, according to the Written and Oral Torah, and he compels all Israel to walk in it and strengthen its breaches, and he fights the wars of Hashem—this one is presumed to be Mashiach." — Rambam, Hilchot Melachim Chapter 11, Halacha 4.</blockquote>This means that during this time, his actions are not the actions of Mashiach to redeem Israel, but rather during this period he is primarily establishing his kingship.

'Chezkat Mashiach' is identified with his kingship over Am Yisrael and his actions to strengthen and fortify religion in the observance of Torah and mitzvot by Am Yisrael and his war with the nations. This is the first part of 'his revelation to all through his actions,' which prove to us already during galut that he is the Mashiach chosen by HaKadosh Baruch Hu.

== Simanei Chezkat Mashiach (Signs of the Presumed Mashiach) ==

==== Yaamod Melech MiBeit David (A King from the House of David Will Arise) ====
The beginning of his revelation will be that he will arise as a king over Israel, meaning that while still in the time of galut, Melech HaMashiach will arise and be king over the people (only that he will not be over all of Israel, since this will be before the ingathering of exiles). However, his kingship will not be through a prophet and Sanhedrin, and therefore he will not yet have the full status of king. Although generally he must have the status of king because his being king is a prerequisite for all his other actions as presumed Mashiach (for the war against Amalek is part of the signs of presumed Mashiach and must be conducted by a king).

The beginning of his revelation is that he "stands as king." And even though this is before his other actions in compelling the people, in wars, and certainly before the redemption itself which he will accomplish as definite Mashiach, specifically in this ("he will arise as king") the depth of Mashiach's essence is revealed.

The explanation for this is: The innovation and virtue of Mashiach is one with his very essence—his virtues are not additions to his essential existence but are within himself. Similar to his kingship which will be in a most elevated manner, it is not that through the nullification of the people and his leadership that his kingship is created, but rather he is "essentially a king"—his exaltedness is intrinsic and does not depend on or result from actions.

The reason for this is: because all his virtues stem from his neshamah, which is at the level of Yechidah, and therefore his kingship is a "result" of his neshamah at the level of Yechidah, whose characteristic is not that it elevates itself above all levels, but that it is "inherently separate" from other levels and from the outset its very essence is distinct from them and not in their category at all. Therefore, his kingship is also in his very essence, for he is inherently exalted and elevated above all the people.

Therefore, in his kingship that is revealed through his actions, the depth of his kingship is not revealed (since this only reveals the kingship from the perspective of actions), and specifically in his "standing as king"—before the actions—his essential kingship is revealed. And through this revelation, his subsequent actions are meant to draw this aspect into the world.

This level is called the aviro (spirit) of Melech HaMashiach, which is the very essence of Mashiach. And it is above the oro (light) of Mashiach, which refers to the revelation (light) of Mashiach through his actions.

==== Immersed in Torah and Engaged in Mitzvot Like David His Father ====
This chapter is incomplete. Please contribute to ChabadPedia and complete it. There may be details about this in the discussion page.

==== And He Will Compel All of Israel to Follow It and Strengthen Its Foundation ====
With the term "compel," the Rambam did not intend to express coercion by force, but rather the main point is the action—that he will influence all the people to fulfill the Torah, and not necessarily that it will be done by him directly; it could be through his emissaries. This action of Mashiach will be through battle and determination without being affected by the free spirit blowing in the world, since he will recognize only the divine truth that was transmitted by the Holy One, blessed be He, in Torah and mitzvot, and he will forcefully prove that everything opposite to it is contrary to justice and righteousness.

The compelling of all Israel is a correction for the matter of the destruction, because one of the reasons for the destruction was that the leaders did not rebuke the sinners.

==== And He Will Fight the Wars of Hashem ====
These wars will be physical wars against the enemies of Israel. However, it is possible that they will occur in a peaceful manner, and in a miraculous way through speech alone, as it is said about Mashiach: "He will strike the earth with the rod of his mouth, and with the breath of his lips he will slay the wicked." For example: They say to Mashiach: A certain country has rebelled against you! He says: Let locusts come and consume it—and not through an army.

Among his wars will also be the wars to cut off the seed of Amalek, as Mashiach will clarify who is the seed of Amalek and fight with them and cut them off. And after he brings peace in the world from all enemies, the next stage will arrive—certain Mashiach—he will build the Holy Temple and gather the dispersed of Israel. The spiritual aspect of Mashiach's war against Amalek in divine service is the spiritual battle of the Jewish people at the end of the time of exile. This war is against the coldness that the klipah of Amalek tries to instill in Jews, from which stems the claim that involvement in worldly matters should be with consideration for the world and nature.

In the year 5752 (1992), the Rebbe said: "Mashiach has already begun these wars, and in several matters he is already victorious."

== See Also ==

* King Mashiach
* The Kingship of King Mashiach
* The Rebbe as King Mashiach

== Further Reading ==

* Pardes Chabad Issue 1, page 45 - The Kingship of King Mashiach during the time of exile and more.
* Rabbi Baruch Oberlander - Kovetz Hearot V'biurim Ohalei Torah 729, page 12 and onward - The Kingship of King Mashiach during the time of exile and more.

== External Links ==

* Home page of the Ruling
* Signs of the Rambam regarding King Mashiach - Video film showing how all these signs have been fulfilled in the Rebbe
* Collection 'The Facts Behind the Ruling', a collection detailing the history and development of the rulings that were signed over the years, defining the Rebbe as King Mashiach

[[Category:Moshiach topics]]