Editing The Rebbe (section)

== His Torah and and Teachings ==

==== His Seforim ====
''Extended articles - The Rebbe's Seforim, The Rebbe's Learning Method''

Hundreds of seforim document the Rebbe's teachings, some based on the divrei Torah he spoke for hours during his public appearances on Shabbos, Yomim Tovim, and special occasions, and others are collections from his letters on various topics. Most of the Rebbe's words were documented and written by the 'chozrim' - a group of Chassidim with exceptional memory, who would transcribe the Rebbe's words. These sichos were printed in the Sichos Kodesh series and later translated to Hebrew in the Divrei Moshiach and Toras Menachem - Hisvaaduyos series.

Many sichos were edited and reviewed by the Rebbe and printed in Likkutei Sichos (comprising about 40 volumes) and in Sefer HaSichos (comprising about 12 volumes). These sichos contain the Rebbe's Torah chiddushim in various areas - in Chassidus, Kabbalah, Gemara, and even in the simple meaning of Rashi's commentary on the Torah, as they are explained through pshat, drush, remez, and sod, and as was the Rebbe's custom to connect things to the time they were said. Many of the sichos also dealt with instructions for Chassidim and explained his perspectives on world events.

The Rebbe's maamarim (Chassidic discourses) were printed in Sefer HaMaamarim arranged by parsha, and some were edited by the Rebbe and printed in [[Sefer HaMaamarim - Melukot|Sefer HaMaamarim - Melukat]]. Some of his letters containing instructions, advice, and brachos were printed in the Igros Kodesh series.

==== Torah and Science ====
The Rebbe supported the view that science does not contradict religion, arguing that science's role is merely to hypothesize, and therefore should not be considered against the certainties of Torah. The Rebbe even expressed displeasure with observant scientists who tried to hide Torah views in the face of "scientific hypotheses."

In a private audience with one professor, the Rebbe used as an example the discussion regarding the position of the sun relative to Earth, noting that while 150 years ago most scientists were certain their revolutionary view was "scientific fact," Einstein's Theory of Relativity proved otherwise, and in such matters we have no way to know what truly revolves around what.

The Rebbe also believed that since "everything that God created in His world, He created only for His glory," all scientific discoveries that have been innovated and revealed in recent years are intended to add to God's glory through their utilization for Torah and holiness. Over the years, the Rebbe was careful to harness technology for holiness, encouraged Tanya classes on radio, and even broadcast his gatherings live several times.

==== Hafatzat HaMayanot (Spreading the Wellsprings) ====
Extended entry – '''Spreading the Wellsprings Outward'''

The Rebbe transformed the concept of Hafatzat HaMayanot into the work of the seventh generation, and even expressed several times that this is the most general matter in our generation, and the special mitzvah in which the people of our generation need to be 'especially careful'. For this purpose, the Rebbe established the Shluchim (emissaries) project and Chabad Houses, which brought Chassidic teachings to every place.

The Rebbe expressed that spreading the wellsprings takes precedence over spreading Judaism, since it is in the category of "a mitzvah that cannot be performed by others," and particularly because generally, spreading the wellsprings naturally leads to changes in the world of those who study it, also in matters of observing Torah and mitzvot.

In recent years, the Rebbe announced that the work of spreading the wellsprings has been completed, and there is no longer anything delaying the coming of the Redemption, and we only need to prepare the people of the generation and the world to receive Moshiach.

==== Study of Secular Knowledge ====
Extended entry – '''Secular Knowledge'''

The Rebbe studied foreign languages in his childhood during times when he stayed in places where Torah study was forbidden. In his youth, he studied additional general subjects for matriculation exams, during times that did not detract at all from his extensive holy studies. After his marriage, he studied academic subjects under the instruction of his father-in-law, the Rebbe Rayatz. The Rebbe focused mainly on studying natural sciences, and it is known that he received degrees in engineering and physics. The Rebbe used the knowledge he acquired at university to prove his halachic opinion regarding halachic-technological questions.

However, many times the Rebbe firmly expressed his view opposing study in college, for several reasons: a. The atmosphere in these studies is permeated with denial of G-d and His providence. b. Academic studies incorporate subjects that are in the category of idol worship. c. The atmosphere on campuses is one of complete immodesty and contrary to tzniut.

In a letter to a young man who served as a shliach and wanted to study in college, the Rebbe elaborated on the severity of the matter, particularly as the Rebbe's emissary, that when he goes to study in college, he takes the Rebbe there with him.

==== Relationship to the State and Land of Israel ====
Extended entries – '''State of Israel • Land Integrity • Requests for the Rebbe to come to Israel and the Responses'''

The Rebbe, like previous Chabad Rebbes (the Rebbe Rashab and the Rebbe Rayatz), opposed the Zionist idea, yet they viewed the State of Israel as a "miracle of salvation", though he recognized it "de facto" (in practice) and not "de jure" (in principle).

The Rebbe also showed active involvement in the life of the state, and met with state leaders, IDF officers, and heads of the Israeli security system. He firmly opposed giving territories to Arabs, and presented the opinion of military experts that giving away territories could lead to danger to life. The Rebbe based his opposition on the Shulchan Aruch and repeated the halacha that non-Jews who approached Jewish towns near the border, even if they only want to come for the purpose of gathering straw and hay, we desecrate Shabbat for them, lest they capture the city and from there the land would be easy to conquer.

Nevertheless, the Rebbe never went to Israel. When asked about this, he gave several answers, including that he wanted to be close to the resting place of his father-in-law, the Rebbe Rayatz. In a public talk in 5719 (1959), the Rebbe explained this by saying: "There are those who ask why I myself do not travel to settle there. Well, this is a matter that does not depend on me, and meanwhile I cannot do this, but this has no relevance to everyone else, except for me. I don't know if they imagine what is holding me back, and if it matters whether they know or not, but in any case, that is not what we are discussing now."

To those who suggested that he fly and even said they were willing to pay for the ticket, he said he could not.
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