Kuntres Beis Rabbeinu Shebebavel: Difference between revisions
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[[File:בית רבינו שבבבל.jpg|thumb]] | [[File:בית רבינו שבבבל.jpg|thumb|The Cover Page of The Kuntres]] | ||
This is a kuntres (pamphlet) that [[The Rebbe|the rebbe melech hamoshiach shlita]] published on motzei shabbos parshas vayeira, 18 marcheshvan 5752 (1991) in an 'edited' form. In it, the extraordinary qualities of [[770 Eastern Parkway|770]] are explained - the place of the nasi hador who is the moshiach of the generation (section 4 in the kuntres). On 20 cheshvan, the kuntres was printed, and on that same day, the rebbe took it with him when traveling to the ohel. Since the publication of the kuntres, the rebbe kept it inside his siddur, and as far as is known - he never removed it. | This is a kuntres (pamphlet) that [[The Rebbe|the rebbe melech hamoshiach shlita]] published on motzei shabbos parshas vayeira, 18 marcheshvan 5752 (1991) in an 'edited' form. In it, the extraordinary qualities of [[770 Eastern Parkway|770]] are explained - the place of the nasi hador who is the moshiach of the generation (section 4 in the kuntres). On 20 cheshvan, the kuntres was printed, and on that same day, the rebbe took it with him when traveling to the ohel. Since the publication of the kuntres, the rebbe kept it inside his siddur, and as far as is known - he never removed it. | ||
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The rebbe further adds that the main significance of the house of our rebbi in babylon is the geulah (redemption) and the gathering of all synagogues to [[Eretz Yisroel|eretz yisrael]] - it is the place of the future temple itself, and in it the future temple will be revealed and from there it will return to jerusalem. | The rebbe further adds that the main significance of the house of our rebbi in babylon is the geulah (redemption) and the gathering of all synagogues to [[Eretz Yisroel|eretz yisrael]] - it is the place of the future temple itself, and in it the future temple will be revealed and from there it will return to jerusalem. | ||
In this, the rebbe effectively established that until the moment when the third beis hamikdash will descend, connect to 770, and continue together with it to jerusalem - 770 continues to be the main mini-sanctuary of the time of [[Galus (Exile)|exile]], in which the shechinah dwells and is revealed in a manner similar to its dwelling in the beis hamikdash in jerusalem. | In this, the rebbe effectively established that until the moment when the [[The Third Temple|third beis hamikdash]] will descend, connect to 770, and continue together with it to jerusalem - 770 continues to be the main mini-sanctuary of the time of [[Galus (Exile)|exile]], in which the shechinah dwells and is revealed in a manner similar to its dwelling in the beis hamikdash in jerusalem. | ||
There are other explicit statements about the eternal holiness of this place: "the permanent place of 'beis rabbeinu,' his synagogue and study hall, the center of lubavitch during the last ten years (a complete period) ('everything follows the conclusion') of the previous rebbe, the nasi of our generation, during his lifetime in this world, and even after his passing the holiness has not moved from its place, and on the contrary, in a manner of 'ascending in holiness,' 'continuously increasing,' until the coming of the righteous redeemer." And further: "the work of spreading torah, judaism, and chassidus outward from 'beis rabbeinu' ('770') continues and with greater vigor and strength... and thus 'beis rabbeinu' ('770') is in the category of 'talpiyos,' 'a hill to which all mouths turn,' for more than fifty years (5700-5750/1940-1990), 'forever.'" | There are other explicit statements about the eternal holiness of this place: "the permanent place of 'beis rabbeinu,' his synagogue and study hall, the center of lubavitch during the last ten years (a complete period) ('everything follows the conclusion') of the previous rebbe, the nasi of our generation, during his lifetime in this world, and even after his passing the holiness has not moved from its place, and on the contrary, in a manner of 'ascending in holiness,' 'continuously increasing,' until the coming of the righteous redeemer." And further: "the work of spreading torah, judaism, and chassidus outward from 'beis rabbeinu' ('770') continues and with greater vigor and strength... and thus 'beis rabbeinu' ('770') is in the category of 'talpiyos,' 'a hill to which all mouths turn,' for more than fifty years (5700-5750/1940-1990), 'forever.'" | ||
A central part of the explanation in the kuntres is devoted to the fact that the nasi hador who is the head of chassidic teachings is the moshiach and redeemer of the jewish people in the generation, which the rebbe explains according to chassidus and according to the revealed aspects of torah, including citing the sdei chemed regarding the speculation in each generation about who is worthy to be moshiach. | A central part of the explanation in the kuntres is devoted to the fact that the nasi hador who is the head of chassidic teachings is the moshiach and redeemer of the jewish people in the generation, which the rebbe explains according to [[Toras HaChassidus|chassidus]] and according to the revealed aspects of torah, including citing the sdei chemed regarding the speculation in each generation about who is worthy to be moshiach. | ||
On this matter, the rebbe innovates that as preparation for building the third beis hamikdash, moshiach builds a mini-sanctuary in his place during the time of exile, as alluded to in the rambam's words. From there, light goes out to the entire world through spreading the wellsprings of chassidus and making the entire world like eretz yisrael. From there, he announces the news of redemption at "the hour when the king moshiach comes" as stated in the midrash that moshiach announces the news of redemption from the "roof of the beis hamikdash" - the beis hamikdash that is in the category of "roof" is the beis hamikdash outside of eretz yisrael, which does not have the same sanctity as eretz yisrael, similar to the difference between the roof of the temple and the temple itself, as "roofs were not sanctified." In footnote 92, the rebbe writes: "Note that 'beis moshiach' has the same gematria as 'paratzta' (770). And this requires careful consideration." | On this matter, the rebbe innovates that as preparation for building the third beis hamikdash, moshiach builds a mini-sanctuary in his place during the time of exile, as alluded to in the rambam's words. From there, light goes out to the entire world through spreading the wellsprings of chassidus and making the entire world like eretz yisrael. From there, he announces the news of redemption at "the hour when the king moshiach comes" as stated in the midrash that moshiach announces the news of redemption from the "roof of the beis hamikdash" - the beis hamikdash that is in the category of "roof" is the beis hamikdash outside of eretz yisrael, which does not have the same sanctity as eretz yisrael, similar to the difference between the roof of the temple and the temple itself, as "roofs were not sanctified." In footnote 92, the rebbe writes: "Note that 'beis moshiach' has the same gematria as 'paratzta' (770). And this requires careful consideration." | ||
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* Rabbi Moshe Kornwitz, '''Ears to Hear''', podcast produced by World Igud Talmidei HaYeshivos, Elul 5783 (2023) | * Rabbi Moshe Kornwitz, '''Ears to Hear''', podcast produced by World Igud Talmidei HaYeshivos, Elul 5783 (2023) | ||
* Rabbi Menachem Mendel Friedman, '''Ears to Hear''', podcast produced by World Igud Talmidei HaYeshivos Elul 5783 (2023) | * Rabbi Menachem Mendel Friedman, '''Ears to Hear''', podcast produced by World Igud Talmidei HaYeshivos Elul 5783 (2023) | ||
[[he:קונטרס בית רבינו שבבבל]] | |||