The Rebbe as Melech HaMoshiach: Difference between revisions

Line 1:

The Lubavitcher Rebbe is identified as the ~~King Moshiach~~ who will redeem the Jewish people. The recognition of the Rebbe as King Moshiach was published by Chabad rabbis and others in a halachic ruling based on halachic decisions and the Rebbe's own references to the topic.

The Lubavitcher Rebbe is identified as the Melech HaMoshiach who will redeem the Jewish people. The recognition of the Rebbe as King Moshiach was published by Chabad rabbis and others in a halachic ruling based on halachic decisions and the Rebbe's own references to the topic.

Starting in the years 5751-5753 (1991-1993), during the period defined by the Rebbe as the "revelation of Moshiach" and the beginning of his activities in the world, the belief began receiving public expression through singing "Yechi Adoneinu Moreinu v'Rabbeinu Melech HaMoshiach L'olam Va'ed" (Long live our master, teacher and Rebbe, King Moshiach forever and ever) in front of the Rebbe and in other ways.

Line 5:

The belief that the Rebbe is Moshiach became popular following publicity campaigns through various means that were published (and continue to be published) with the Rebbe's encouragement.

= The Rebbe's Own References to the Topic =

== The Rebbe's Own References to the Topic ==

Starting in the years 5751-5753 (1991-1993), during the period defined by the Rebbe as the "revelation of Moshiach" and the beginning of his activities in the world, the belief began receiving public expression through singing "Yechi Adoneinu Moreinu v'Rabbeinu Melech HaMoshiach L'olam Va'ed" (Long live our master, teacher and Rebbe, King Moshiach forever and ever) in front of the Rebbe and in other ways.

The belief that the Rebbe is Moshiach became popular following publicity campaigns through various means that were published (and continue to be published) with the Rebbe's encouragement.

= Identifying Someone as Moshiach in History =

== Identifying Someone as Moshiach in History ==

In every generation there is someone worthy of being Moshiach, and if the generation merits it, he will redeem the Jewish people from exile. This stems from the belief in the coming of King Moshiach, a human being who will redeem Israel, and from the anticipation that he will come any day - something possible because he has already been born and grown up beforehand.

Line 18:

Based on this, in every generation they searched for who is the Moshiach of that generation. This identification does not guarantee that he will be the Moshiach who will actually redeem Israel, but only to say that at that time he is the most suitable to redeem Israel if indeed they merit it. The Gemara in Tractate Sanhedrin tells about how the students of the Amoraim found hints that their teacher is Moshiach: "What is his name? The school of Rabbi Shila said his name is Shiloh, as it says 'until Shiloh comes.' The school of Rabbi Yannai said his name is Yinon, as it says 'May his name endure forever; may his name be continued (yinon) as long as the sun.' The school of Rabbi Chanina said his name is Chanina, as it says 'I will show you no favor (chanina).' And some say his name is Menachem son of Chizkiya, as it says 'Because the comforter (menachem) that should relieve my soul is far from me'... Rav Nachman said: If he is from the living, he is like me, as it says 'Their leader shall be from among them and their ruler shall emerge from their midst.' Rav said: If he is from the living, he is like Rabbeinu HaKadosh."

Let me translate this text while maintaining its original Judaic terminology and adapting it for a Chabad Chassidic audience.

On these words of the Gemara, Rashi writes: "Each one would expound based on his name." The Rebbe analyzes from this that it wasn't that the students made this interpretation, but rather their teacher interpreted this before them, saying that Moshiach's name needs to be such, and such is his name.

== Throughout the Generations ==

Similarly, throughout the generations, there are many expressions regarding Gedolei Yisroel, where their talmidim anticipated the complete Geulah in their days and the revelation of their Rebbe as Melech HaMoshiach. In the words of the Sdei Chemed: "In this way, they estimated in each generation who it might be." There are also expressions from Gedolei Yisroel about themselves, that their names are like Moshiach's name and that they were worthy to be Moshiach in their generation.

== The Chassidic Era ==

With the revelation of Chassidus, this belief came to expression regarding the Nesiim of Chabad. The Tzemach Tzedek, Rabbi Menachem Mendel Schneerson, and the Previous Rebbe of Chabad, Rabbi Yosef Yitzchak Schneerson, were also seen as those worthy to be Moshiach, and the Rebbe also testified this about his father-in-law.

== The Current Generation ==

Unlike previous generations, where the person identified as worthy to be Moshiach was uncertain whether his generation would merit it, in our generation, upon accepting the Nesius on 10 Shevat 1951, the Rebbe delivered a maamar in which he announced that in his generation the Geulah would come and this is the task of the generation. Throughout the years, he repeated this many times, emphasizing: "It is clear that our generation is the final generation of Golus and the first generation of Geulah." The Rebbe defined his words about the coming of Geulah in our generation as a prophecy according to halacha that must be publicized to all people of the generation. From this, it emerges that the Moshiach of our generation is certainly the one who will redeem Israel, and there is no doubt about this as there was in previous generations.

== The Final Revelation ==

In 1992, in a talk to Shluchim, the Rebbe explained that Hashem had already instructed that same Moshiach of the generation to go out and redeem Israel: "Based on what is known that 'in every generation someone is born from the seed of Yehuda who is worthy to be Moshiach for Israel,' 'one who is worthy from his righteousness to be the redeemer, and when the time comes, Hashem will reveal Himself to him and send him, etc.,' and based on the announcement of my father-in-law, the Rebbe, Nesi Doreinu, the only Shliach in our generation, the only Moshiach in our generation, that they have already completed all the work - it is understood that the 'Send now through whom You will send' begins to be fulfilled, the Shlichus of my father-in-law, the Rebbe."

== Halachic Definition ==

== The Rambam's Signs ==

''Extended entry - '''Bechezkas Moshiach'''''

The Rebbe of Lubavitch - King from the House of David

The Rambam is the only halachic authority who defined the process of Geulah and revelation of Moshiach. The Rambam established that Melech HaMoshiach must be a human being of flesh and blood, born of a woman, descended from King David.

The Rambam's words: "If a king will arise from the House of David who delves in Torah and is occupied with mitzvos like his father David, according to the Written and Oral Torah, and he will compel all of Israel to walk in it and strengthen its breaches, and he will fight the wars of Hashem - this is bechezkas that he is Moshiach. If he succeeded and built the Beis Hamikdash in its place and gathered the dispersed of Israel, then this is Moshiach b'vadai. He will perfect the entire world to serve Hashem together, as it says 'For then I will turn to the peoples a pure language, that they may all call upon the name of Hashem to serve Him with one consent.'"

Unlike the potential Moshiach of every generation who is only worthy to be Moshiach, the status of 'bechezkas Moshiach' means he already has the halachic status of Moshiach and must be related to as such. When Moshiach works to bring the Geulah while still in Golus, before succeeding in his actions and winning his wars, he is still defined as "bechezkas Moshiach." Only when Moshiach succeeds in his actions and wins his wars until bringing about an actual and complete Geulah by building the Beis Hamikdash and gathering the dispersed of Israel, only then "this is Moshiach b'vadai."

The signs of 'bechezkas Moshiach' were given so that during Golus the Jewish people could identify Melech HaMoshiach. The Rebbe, according to these signs, embodies in his character, personality and actions the figure of Moshiach described by the Rambam.

The Rebbe also said that in our generation there is already someone who is 'bechezkas Moshiach'.

== "A King Will Arise from the House of David" ==

''Extended entry - '''King from the House of David'''''

The title "king" is not in the full meaning of the term. Melech HaMoshiach is not a political or governmental king. He is also not an anointed king, since during Golus there is no Sanhedrin to appoint a king. Rather, the intention is to a leader of the Jews who actually conducts himself with the practices of a king who leads the Jewish people. This kingship is a continuation of his being the Nasi HaDor.

This king must be from the seed of David, since the kingdom of David was not nullified even during Golus as the Rambam says "the monarchy will never be cut off from David's seed forever."

This sign is not just about Moshiach's lineage but his essential purpose "to restore the kingdom of the House of David."

The Rebbe Rashab testified about the chain of Chabad Nesi'im that they are continuers of the kingdom of David: "Chassidus will continue until Moshiach... about us it is said that his candle will not be extinguished forever and ever."

The Rebbe is descended from King David both patrilineally and matrilineally. As the Rebbe himself testified: "Our Rebbeim are descended from the House of David from the tribe of Yehuda." Or in another talk (translated from Yiddish): "The lineage of the baal hahilula (Rabbi Levi Yitzchak - the Rebbe's father) is from the seed of David. As is known that he is the seventh generation from the Alter Rebbe, who is the seventh generation from the Maharal of Prague, and the Maharal is descended from the seed of David."

== Delving into Torah ==

The first quality of Moshiach is 'delving into Torah', as Moshiach possesses a Torah-based character and through this power redeems Israel. Through Torah he also nullifies the hands of Esav. Our Sages say that the level of Torah study required of Moshiach is that he innovates new insights after "the Talmud and its commentaries are fluent in his mouth."

When the Hayom Yom was brought to the Rebbe for editing, the Rebbe added to his biographical notes regarding his childhood: "Studies with tremendous diligence and succeeds."

The Rebbe is one of the most prolific and profound teachers and thinkers in Jewish history. In his thousands of maamarim and tens of thousands of sichos and letters, he illuminates all topics related to Judaism.

The scope of the Rebbe's Torah is unprecedented in Torah literature. His teachings span approximately 300 books published to date, containing: analysis and research in all areas of Torah knowledge in halacha, kabbalah, nigleh and chassidus, philosophical writings and thoughts, and responses and advice to questioners, combining all parts of Torah: pshat, remez, drush and sod. The Rebbe's farbrengens before his chassidim sometimes lasted up to seven or eight hours. During this entire time, the Rebbe would pour forth words of Torah, thought and guidance, including hundreds of citations from sources.

The Rebbe's books are found in many Jewish homes. Teams of scholars in various institutes worldwide are engaged in collecting the Rebbe's innovative teachings, publishing dozens of books presenting the Rebbe's perspective on various diverse topics.

== Engaged in Mitzvos Like David His Father ==

The emphasis here is that Moshiach not only fulfills Torah mitzvos completely and with hiddur, but is engaged in them with effort and investment. This is like King David, who preceded with teshuvah and good deeds.

== Compels All Israel to Follow and Strengthen It ==

Another sign of Moshiach is that he compels the people to observe Torah and mitzvos. This compulsion is not through force but through words, pleasant ways, inner influence, and showing them the path of truth. Additionally, he does not do this himself but through his shluchim.

Compelling all Israel is also a rectification for the destruction of the Beis Hamikdash, since one reason for the destruction was that the leaders did not rebuke the sinners.

From the Rambam's language, the Rebbe explains that Moshiach's influence extends even to tzaddikim.

The Rebbe also embodies this sign. Never has there stood a leader for Israel who faced a situation of decline and weakening in Judaism following the Holocaust, and on his first day as Nasi declared that his mission was to spread Judaism everywhere, this mission being the central line of his leadership throughout the years. He took upon himself the responsibility to care for every Jew in every corner of the world through his shluchim, established the largest Jewish outreach operation worldwide, and reached even the most remote Jews to inspire them in Torah and mitzvos through the mivtzoyim he initiated.

== Fighting the Wars of Hashem ==

The final sign the Rambam brings is the wars that Moshiach will wage while still in golus.

The purpose of these wars is "to raise up the true religion and fill the world with righteousness." These wars need not necessarily be fought with arms. In the words of the prophets and midrashim, we find descriptions of waging wars through peace, through speech, and spiritually.

About our generation, the Rebbe testified, "We see in actuality how the 'fighting the wars of Hashem' is accomplished and victorious in several matters, specifically through a war of peace." The Rebbe was referring to the fall of Communism during that period, which happened without war and bloodshed, and since then almost all Jews everywhere in the world are free to observe Torah and mitzvos as they wish.

In 5752 (1992), Russia and the United States signed an agreement to reduce nuclear weapons and transfer funds to education and tzedakah. The Rebbe attributed this event to the beginning of Moshiach's activities (who resides in New York).

== Halachic Ruling (Psak Din) ==

Extended topic - '''The Halachic Ruling that the Rebbe is Melech HaMoshiach'''

The Psak Din that was signed in 1998 (5758), signed by hundreds of Rabbonim

Following the well-known sicha that the Rebbe said on 28 Nissan 1991 (5751), in which he placed the responsibility for bringing the Geulah on the chassidim, an urgent gathering of Chabad chassidim was held in Kfar Chabad on Motzei Shabbos, 30 Nissan, 1 Rosh Chodesh Iyar. At this gathering, Rav Shmuel Frumer suggested writing a Psak Din from Rabbonim stating that the Rebbe is Moshiach (following similar rulings that the Rebbe had initiated regarding Psak Dinim from Rabbonim that the time of Geulah had arrived). The suggestion was accepted, and at that gathering, the secretary of the Chabad Beis Din, Rav Dovid Chanzin, declared in the name of the Rabbonim that the Rebbe is Melech HaMoshiach.

That evening, the Rav of Kfar Chabad, Rav Mordechai Ashkenazi, wrote the complete text of the Psak Din, and in the following days additional Rabbonim joined and signed it: Rav Yosef Avraham Heller, Rav Gershon Mendel Grelick, Rav Levi Bistritsky, and Rav Gedaliah Axelrod. Rav Dovid Nachshon and Reb Avi Taub traveled specially to the Rebbe's court to present him with the Psak, and on Tuesday, 2 Iyar, they presented the Psak to the Rebbe as he left the mikvah. When the Rebbe received the Psak, he looked and said with a smile: "Yasher Koach, Yasher Koach!" and put the envelopes in his sirtuk pocket. Afterwards, a delegation went to read the Psak Din at the gravesite of the Previous Rebbe and at the gravesite of the Rebbe's wife, Rebbetzin Chaya Mushka.

Meanwhile, additional Rabbonim joined the Psak Din, and another version was written by the Rabbonim who came to the Rebbe for Shavuos that year. After Yom Tov, Reb Dovid Nachshon and Reb Avi Taub were sent to the CIS countries to read the Psak Din at the Ohalim of our Rebbeim: the Tzemach Tzedek and Rebbe Maharash in Lubavitch, the Mitteler Rebbe in Nezhin, the Baal Shem Tov in Mezhibuzh, the Maggid of Mezritch in Anipoli, the Alter Rebbe in Haditch, the Rebbe Rashab in Rostov, and the Rebbe's father's Ohel in Alma Ata. They received encouragement from the Rebbe for this journey.

On 11 Nissan 1992 (5752), a third Psak was signed by dozens of Rabbonim, ruling that as Melech HaMoshiach, the Torah's oath "that his candle shall never be extinguished forever and ever" applies to the Rebbe, and he will live eternal life.

In Tishrei 1998 (5758), a fourth version of the Psak was signed, based primarily on the Rebbe's sichos regarding the identity of Moshiach and his prophecy of Geulah. Hundreds of Rabbonim have joined this version over the years, and new Rabbonim continue to join it constantly.

== The Rebbe's Approach ==

On 7 Tammuz 5742 (1982), Chossid Reb Berke Chein wrote to the Rebbe using the title 'Melech HaMoshiach'.

The Rebbe never explicitly declared himself as Moshiach, but gave clear hints about it. In the early years, the Rebbe strongly rejected discussions about publicizing this matter, and some believe that the Rebbe temporarily denied it. However, in later years, the Rebbe did not reject it and even expressed agreement. For example, many Chassidim would address the Rebbe in their letters with the title "Melech HaMoshiach", and the Rebbe received and responded to these letters, sometimes writing his response on the letter itself which contained this title. Throughout the years, many Chassidim said these things to the Rebbe face to face, and the Rebbe did not reject their words.

In the summer of 5751 (1991), the Rebbe welcomed psak dinim from Chabad Rabbonim stating that he was Melech HaMoshiach and that the signs of "b'chezkas Moshiach" as described by the Rambam were fulfilled in him.

Many times when the Rebbe spoke about these matters, he would say it in connection to his father-in-law, the Previous Rebbe, which the Chassidim interpreted as him referring to himself as well.

However, in his sichos throughout the years, he gave clear hints:

* One example is a note at the end of an edited sicha before publication, where the acronym of the word 'miyad' appears with a reference to his name as Moshiach following the names of previous Chabad Rebbes: "According to order of closeness to us '''M'''oshiach ('''M'''enachem is his name) '''Y'''osef '''Y'''itzchak and '''D'''ovber."

* The Rebbe said that the Nasi HaDor is the Moshiach of the generation. On another occasion, the Rebbe said that every Chossid believes with complete faith that the Rebbe of his generation – like the Nasi of our generation – is Moshiach.

* In other sichos, the Rebbe elaborated on the words of Chazal that Moshiach's name is "Menachem" (the Rebbe's first name is Menachem Mendel). In several places, he also adds regarding his second name Mendel, that it equals "Tzedek" in gematria, and "Tzedek" is Moshiach's name.

* The Rebbe also hinted by saying that the number of his house, 770, equals "Beis Moshiach" in gematria, and he also said that Moshiach's declaration will come from outside Eretz Yisroel, based on the words of Chazal.

*

== Publishing the Rebbe's Identity as Moshiach ==

In addition to the prophecy of Geulah that the Rebbe asked to publish explicitly, Chabad chassidim see great importance in publicizing the identity of Moshiach. Although the Rebbe did not instruct this explicitly, the chassidim see it as a kind of hidden instruction or as an initiative and action that came from the chassidim which the Rebbe accepted and encouraged. The importance of publication also stems from the need for all the people to accept the kingship of Moshiach.

== Throughout the Years ==

In the first years of his nesius, the Rebbe generally opposed publishing his identity as Moshiach. The first major publication initiative was in 1965, when Rabbi Avraham Pariz distributed pamphlets which stated: "With great joy we can announce to you that behold the King Moshiach... is already here with us now, he is the holy Rebbe of Lubavitch." Even before publishing the pamphlet, Rabbi Pariz reported this to the Rebbe and received a response that the letter was received. Rabbi Pariz sent the Rebbe a letter after printing the pamphlet with a sample, and wrote again after publication and did not receive a negative response. After the pamphlet was published, someone complained about it, and the Rebbe immediately ordered the secretariat to send an urgent telegram to Rabbi Avraham to stop distributing the pamphlet immediately.

In 1983, Rabbi Moshe Slonim published a collection of Torah insights on matters of Moshiach and Geulah (funded by Rabbi Zusha Rivkin). The collection's focus was explaining accepting the Rebbe's kingship as King Moshiach and included Torah insights from various Chabad rabbis in this direction. Subsequently, Rabbi Slonim published another booklet on educational matters which also referred to the Rebbe with the title 'King Moshiach'. After several chassidim approached the Rebbe claiming that publishing these things would cause chilul Hashem, the Rebbe said to ask the rabbis if the pamphlet could be distributed. After the rabbis ruled that the booklets should not be published publicly, he demanded to stop publishing the booklets, explaining that they cause division with many Jews and the way to bring Geulah is specifically through ahavas Yisroel.

In 1984, Rabbi Sholom Dov Ber Wolpo prepared his book "Yechi HaMelech" for publication, which included an explanation of the signs of King Moshiach according to the Rambam with hints about the Rebbe's identity as Moshiach. When he sent his composition to the Rebbe, he received no response. Afterward, he received the approval of Rabbis Moshe Feinstein and Zalman Shimon Dvorkin and wrote to the Rebbe that he planned to also receive the approval of the Chabad Rabbinic Court in Eretz HaKodesh. After several weeks, he received a phone call from Rabbi Chodakov, who conveyed the Rebbe's response, in which he prohibited him from printing, speaking, or writing about any matters of Moshiach.

Later, when Rabbi Wolpo asked Rabbi Binyamin Klein why when he sent his composition to the Rebbe, the Rebbe didn't answer anything and after several months responded with such a sharp answer, he was told that on the day he received the response, a letter arrived from one of the rabbis in Jerusalem in which he wrote to the Rebbe that he heard Rabbi Wolpo was going to publish a book that would cause chilul Hashem. Subsequently, the Rebbe rejected the publication in public talks as well: On the first night of Sukkos 1985, the Rebbe briefly alluded to rejecting involvement in accepting the kingship of King Moshiach by the people, saying that the required work is to show a living example of a chassid while in this matter one should rely on Hashem. Later, in the Shabbos Bereishis talk, the Rebbe spoke sharply about how as a result of this publication they distanced and distance people from learning Chassidus and through this delay the coming of Moshiach and fight against our Rebbeim and King Moshiach.

During a farbrengen in Montreal on Purim 1988, an initiative was raised, in light of the Rebbe's holy talk about "whoever extends their hand, we give to them," to sign together on a letter to the Rebbe requesting his immediate revelation as King Moshiach. Among the signers was the community rabbi, Rabbi Yitzchak Hendel, who added a note next to his signature that "the Rebbe should hasten the true and complete Geulah." Those present decided that the letter should remain confidential and not be published so there wouldn't be "sustenance for the external forces" and two community members traveled immediately on behalf of the signers to deliver it directly to the Rebbe, but this didn't work out and they gave it to Vaad HaMesader to pass to the Rebbe. In practice, contrary to what was agreed upon at the time of signing, one of the chassidim added at the top of the letter the words: "To Anash in all places" and a copy of the letter also reached other places.

Two weeks later, Rabbi Yehuda Leib Groner called Rabbi Hendel by telephone and conveyed the Rebbe's questions in response to the letter: "1) From where did you judge me? 2) Are all his rulings of this nature?" He also asked whether he thought if this would help spread the wellsprings and added: this will arouse intense opposition. To the question "from where did you judge me?" Rabbi Hendel answered that there is a source for the matters in the 'Laws of King Moshiach' in Rambam that what is written there fits the Rebbe exactly, and regarding the decrease in spreading the wellsprings he answered that according to what was agreed upon at the time of signing, the letter was not intended for publication and it was even sent to the Rebbe directly for this reason. To this the Rebbe answered: "What is the language 'in all places'?" and Rabbi Hendel who didn't know about the later addition replied that he doesn't know about such language in connection with the letter, to which the Rebbe responded: "His signature tells what he knows." The Rebbe also expressed that those who signed the letter (content): "are not from the settlement."

On Purim 1989, Rabbi Yehuda Leib Groner approached Rabbi Tuvia Plass and told him that the Rebbe requested he come in after Mincha prayers. During that yechidus, the Rebbe spoke with great pain and in a very sharp style about activity that someone from Anash did during that period regarding publishing the identity of Moshiach in a way that caused the Rebbe anguish, and the Rebbe gave him a special mission to convey to that person.

== The Years 5751-5752 (1991-1992) ==

Starting in 5751 (1991), Chassidim noticed that a "new period" had begun regarding the Rebbe's approach to publicizing the identity of Moshiach. The first approval during this period was given to Rabbi Zimroni Tzik, director of the Chabad House in Bat Yam. At the end of Marcheshvan 5751, Rabbi Tzik wrote to the Rebbe requesting permission to publicize that the Rebbe is Moshiach, in light of the Rebbe's sichos about "the year that Melech HaMoshiach is revealed" and "humble ones, the time of your redemption has arrived," which is the announcement of Melech HaMoshiach that he now proclaims from outside the land. To this, the Rebbe answered: "As discussed at length in the farbrengen, I will mention it at the Tzion."

During the preceding farbrengen, on Shabbos Parshas Toldos, the Rebbe spoke about publicizing Moshiach with words coming from the heart and that Moshiach had already come and only needed his name to be said.

In the summer of 5751, Rabbi Sholom Dovber Wolpo asked the Rebbe if he could now print his sefer. This time the Rebbe wrote that if he would omit - according to knowledgeable friends - sections that might distance some Jews from learning Chassidus, it would be worthwhile to print it. After the sefer was edited by three Anash, where sections were removed and corrections made while maintaining its general content about the necessity of accepting the monarchy of Melech HaMoshiach and his recognition by the people during golus and that through this we merit the geulah, the sefer was titled 'Yechi HaMelech'. On 19 Cheshvan 5752, the Rebbe acknowledged receipt of the sefer with thanks and requested that when the sefer would be bound, it should be submitted again, thanking in advance.

In late Kislev 5752, the Rebbe responded to Rabbi David Nachshon's letter reporting about his son's bar mitzvah, which was attended by many non-Lubavitchers, during which he spoke about accepting the Rebbe's monarchy as Melech HaMoshiach. He proved this from the Rambam bringing in Sefer Halachos the conduct of Rabbi Akiva who said about Bar Kochba: "Den hu malka Meshicha." To the report, he attached signatures accepting the monarchy from some participants including Knesset member Tzachi Hanegbi and signatures collected during Kiddush Levana in Nazareth Illit. The Rebbe responded: "And may it be fulfilled in them 'one who has 200 wants 400 etc.' I will mention at the Tzion."

On 14 Shevat 5752, the Rebbe answered Rabbi Nachman Meir Bernhard who wrote about his efforts to get the shluchim of "Lubavitch Foundation South Africa" to join, noting South Africa's absence in this matter. Following his urging, Rabbi Mendel Lipsker organized a long meeting with the shluchim a few days prior. The Rebbe responded that it "depends on local conditions, for the local Chabad to determine."

Rabbi Yitzchak Wolf wrote in late Shevat 5752 that students of Chabad schools in Chicago were living with the concept of Moshiach and people in the city were saying that Lubavitch lives Moshiach and that the Rebbe is Moshiach, and it was tangibly evident that when speaking pleasantly and the words come from the heart, they are well-received. The Rebbe responded: "Received with thanks, continue with good news. I will mention at the Tzion."

On 16 Adar I 5752, the Rebbe responded to Anash in Lod who wrote regarding a planned shiur about Moshiach. Some wanted Rabbi Wolpo to speak about the Rebbe being Melech HaMoshiach, while others objected. The letter mentioned that the community's rav, Rabbi Baruch Boaz Yurkowitz, said that for those interested in hearing - since they come specifically for the shiur - there was no problem discussing the topic, though other rabbonim wanted to cancel the shiur. The Rebbe responded: "A judge (local rav) can only rule based on what his eyes see."

However, during this period the Rebbe also expressed various reservations on the matter:

Rabbi David Nachshon wrote to the Rebbe during Chol Hamoed Pesach 5751 about a suggestion from friends that, in light of the sicha of Shabbos Parshas Mishpatim 5751 where it was said that Melech HaMoshiach needs to be accepted by the people, he should publicly announce that the Rebbe is Melech HaMoshiach. To this, the Rebbe wrote: "Completely rejected, obviously."

To the editorial board of the Kfar Chabad magazine who requested the Rebbe's permission to publish an article by Rabbi Yoel Kahan explaining the Chassidim's belief that the Rebbe is Melech HaMoshiach, the Rebbe responded negatively on 16 Iyar 5751.

In early Shevat 5752, Rabbi Yosef Yitzchak Aharonov wrote a weekly report to the Rebbe about Tzeirei Agudas Chabad activities, including a report about media inquiries to the organization's spokesman Rabbi Menachem Brod regarding the signing campaign accepting the Rebbe's monarchy as "Melech HaMoshiach." The letter noted that for the first time, the Itim news agency inquired, and Rabbi Brod told the reporter he didn't want to address it, but several hours later when television reporters requested an interview, he decided to go and explain the signing campaign delicately. The letter detailed the planned explanation points and requested the Rebbe's blessing for success. In response, the Rebbe wrote regarding the initial thought not to respond: "And so should continue in the future," and regarding Rabbi Brod's plan to delicately explain the matter on television, the Rebbe wrote: "Does he truly not understand that once he starts speaking, they will draw him in further?"

After publishing the Yechi HaMelech sefer in winter 5752, Rabbi Wolpo wrote a kuntres about the order of Melech HaMoshiach's revelation according to the Rambam, a summary from the sefer, containing hints about the Rebbe's identity as Moshiach. N'shei Chabad submitted this kuntres to the Rebbe requesting his approval for its printing and distribution. The Rebbe responded on 13 Adar I 5752: "I have already answered him that such articles distance many from learning Chassidus - contrary to spreading the wellsprings outward."

During that period, N'shei Chabad in Crown Heights wrote to the Rebbe about their plan to publicize Moshiach's identity on a global scale. The Rebbe answered that each administration needs to decide according to their understanding and they don't need to ask him but just inform him.

== In the Years 1992-1994 ==

Starting from Simchas Torah 1992, the Rebbe began regularly and publicly encouraging, even in front of media cameras, the Chassidim's singing of "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed" when he would exit to the crowd after prayer. From then on, the Rebbe encouraged and approved many publications about him being Melech HaMoshiach.

In Cheshvan 1993, Rabbi Wolpo published his book "Yechi HaMelech HaMoshiach", as a continuation of his previous book. This book explained how the signs of Moshiach are fulfilled in the Rebbe. The book received approbations from many rabbis, even outside of Chabad, including: the Rishon L'Tzion Rabbi Mordechai Eliyahu, Rabbi Ovadia Yosef, and Rabbi Meir Mazuz. In Kislev 1993, the Rebbe approved for the shliach Rabbi Yoram Ulman from Australia to study from the book with his mekuravim about who is Moshiach and blessed that the learning should be successful. The Rebbe approved Rabbi Tzvi Greenblatt to translate several chapters from the book to Spanish.

Towards Chanukah 1993, Chabad mobile units went out on a campaign with the slogan "Welcome King Moshiach" accompanied by the Rebbe's picture. The campaign received the Rebbe's blessing and consequently the encouragement of Chabad rabbis and received widespread media coverage. After the parade, the plexiglass sign was brought to the Rebbe and the Rebbe responded with an especially broad smile. Such a sticker with the text 'Welcome King Moshiach' was even hung in 770 in 1993 and was visible to the Rebbe. Additionally, a sign with this text was hung facing the balcony where the Rebbe sat on Purim and the Rebbe looked at it.

On 26 Teves 1993, the secretary Rabbi Chaim Yehuda Krinsky asked that since the shluchim are passionately involved in publicizing the message of "The time of your redemption has arrived" etc. - and the whole time the Rebbe nodded his holy head in affirmation - and now there are those who want to renew the matter of publicizing the identity of Moshiach, that there is an obligation to publicize that the Rebbe is Melech HaMoshiach - here the Rebbe stopped nodding his head in affirmation. The secretary asked: Does this mean the Rebbe is not pleased with this matter? And the Rebbe shook his head in negation. The secretary continued and asked: Does this mean the Rebbe doesn't want to answer about this? And the Rebbe nodded in affirmation. He asked again: Does the Rebbe want to answer the question at another time? And the Rebbe shook his head in negation, and again he asked: Does the Rebbe not wish to answer about this? And the Rebbe responded in affirmation. After several minutes the secretary asked again and the Rebbe did not respond to his words. He asked: Is there something to tell the shluchim about this topic? And the Rebbe responded in negation. During that period, the Rebbe approved for many people to publicize his identity as Moshiach in their locations.

That same year towards the month of Menachem Av, the Rebbe approved for the first time to add the title 'Melech HaMoshiach' to his name within the book Besoras HaGeulah that was published by Chabad's official publishing house, Kehot.

The Rebbe's previous firm opposition, versus the approval of publication afterwards, was explained by the Rebbe's chozer, Rabbi Yoel Kahn: "The directive not to say about the Rebbe that he is the one who will soon be revealed as Melech HaMoshiach, was said initially in order to change. After all, everyone agrees that very soon when the Rebbe will receive instruction and empowerment from Hashem to be revealed as Melech HaMoshiach, to build the Beis Hamikdash and gather the dispersed of Israel - certainly it will be possible to say explicitly that he is Melech HaMoshiach, and from this it is understood that initially this directive was meant to change."

Let me translate this document to English while maintaining the Judaic terms and formatting as requested.

== Publication in Newspapers ==

In Teves 1993, Rabbi Yitzchak Springer initiated a worldwide campaign to publicize the Moshiach's identity. As part of this campaign, he published a series of advertisements in the New York Times and other newspapers announcing that the Lubavitcher Rebbe is Melech HaMoshiach, and that to receive him, people should accept his kingship and increase in good deeds. The advertisements were published in English, Yiddish, and Lashon Hakodesh.

Several askanim claimed that worldwide publication about the belief that the Rebbe is Moshiach could damage Chabad's image, and therefore asked Rabbi Springer to receive explicit permission from the Rebbe for publication in the general press. These askanim also claimed that worldwide publication interferes with the activities of other shluchim who may not necessarily want this.

After the advertisements were prepared, he submitted them to the Rebbe, each advertisement separately, and the mazkir Rabbi Yehuda Leib Groner read the advertisements to the Rebbe and showed them to him, and the Rebbe gave his consent to publish each advertisement separately.

To clarify the Rebbe's positive opinion about publishing the advertisements, Rabbi Shneur Zalman Gurary, member of Agudas Chassidei Chabad and the General Lubavitch Rabbinical Committee, requested that Rabbi Groner write an exact description of the Rebbe's consent. Rabbi Groner indeed wrote a description of the publication approval that created waves among Chabad chassidim.

== Kabbalas HaMalchus (Accepting the Kingship) ==

The Background: At the end of galus, when standing on the threshold of geulah, there is a state of sleep in Melech HaMoshiach, and through the people accepting upon themselves the kingship of Melech HaMoshiach, they awaken the renewal of his monarchy. The people do not choose the king, but the people must identify Melech HaMoshiach even before the geulah, already at the end of galus, and accept his kingship as Melech HaMoshiach. The intention in the mitzvah of appointing a king is that through the people's bitul to the king, who is completely batel to Elokus, the bitul to malchus shamayim is strengthened in Bnei Yisrael.

In 1972, following the Rebbe's request to establish 71 new institutions, Rabbi Ben Zion Shem Tov initiated a proposal for Chabad chassidim to study the mitzvah of appointing a king from the sefer Derech Mitzvosecha, hoping that "perhaps we will merit mercy from heaven when they see our desire and will to fulfill the mitzvah of appointing a king. And we will merit to crown soon the Rebbe shlita as Melech HaMoshiach..."

== Announcing and Singing 'Yechi Adoneinu' Before the Rebbe ==

The phrase "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed" became the flagship slogan in Chabad Chassidus. This declaration expresses acceptance of the Rebbe's kingship by those who say it. The declaration was said and sung before the Rebbe many times and received his encouragement.

The first time it was declared before the Rebbe in its complete form was on Shabbos Parshas Tazria-Metzora, 6 Iyar 5751 (1991). Before Shabbos, Rav Nachshon brought a bottle of mashke to the Rebbe's secretariat to receive it from the Rebbe during the farbrengen on Shabbos itself. During the Shabbos farbrengen, the Rebbe called Rav Nachshon to receive the bottle. Rav Nachshon received the bottle from the Rebbe and declared: Since recently there were piskei dinim by rabbonim and batei din in Israel that the time of geulah has arrived, and very recently there are piskei dinim that the Rebbe is Melech HaMoshiach and he needs to be revealed and redeem Am Yisroel, therefore we hereby accept upon ourselves the Rebbe's malchus, to do everything he asks of us with mesirus nefesh, and we all declare: Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed! The crowd was in tremendous excitement from this historic moment and answered after him: Yechi, Yechi, Yechi.

On Motzei Shabbos before Maariv, they declared it again before the Rebbe, this time with the tune that was previously sung with the words "Zol Shoin Zein Di Geulah", the Rebbe encouraged the singing.

On Monday 15 Iyar 5751 (1991) after Mincha, the Rebbe distributed the Dvar Malchus kuntres. At the end of the distribution, they began singing "Yechi Adoneinu" and the Rebbe encouraged the singing with his hand. Also after Maariv that day, when the Rebbe left he strongly encouraged this song.

In 5753 (1993), the Rebbe would sometimes appear to chassidim through the mirpeset (balcony), during these days they sang "Yechi Adoneinu" hundreds of times before the Rebbe and each time the Rebbe encouraged the singing.

== The Rebbe's Response to the Signatures ==

In Iyar 5751 (1991), following the famous sicha, the World Headquarters to Bring Moshiach was established in Crown Heights. With the organization's founding, a meeting was held in 770, during which 250 Chabad chassidim signed a form accepting the Rebbe's malchus:

"Admor Melech HaMoshiach Shlita, we the undersigned hereby accept upon ourselves his malchus, to do everything he wants from us in everything he asks from us and in all matters, and to do all this with mesirus nefesh"

@@ Line 1: / Line 1: @@
-The Lubavitcher Rebbe is identified as the King Moshiach who will redeem the Jewish people. The recognition of the Rebbe as King Moshiach was published by Chabad rabbis and others in a halachic ruling based on halachic decisions and the Rebbe's own references to the topic.
+The Lubavitcher Rebbe is identified as the Melech HaMoshiach who will redeem the Jewish people. The recognition of the Rebbe as King Moshiach was published by Chabad rabbis and others in a halachic ruling based on halachic decisions and the Rebbe's own references to the topic.
 Starting in the years 5751-5753 (1991-1993), during the period defined by the Rebbe as the "revelation of Moshiach" and the beginning of his activities in the world, the belief began receiving public expression through singing "Yechi Adoneinu Moreinu v'Rabbeinu Melech HaMoshiach L'olam Va'ed" (Long live our master, teacher and Rebbe, King Moshiach forever and ever) in front of the Rebbe and in other ways.
@@ Line 5: / Line 5: @@
 The belief that the Rebbe is Moshiach became popular following publicity campaigns through various means that were published (and continue to be published) with the Rebbe's encouragement.
-= The Rebbe's Own References to the Topic =
+== The Rebbe's Own References to the Topic ==
 Starting in the years 5751-5753 (1991-1993), during the period defined by the Rebbe as the "revelation of Moshiach" and the beginning of his activities in the world, the belief began receiving public expression through singing "Yechi Adoneinu Moreinu v'Rabbeinu Melech HaMoshiach L'olam Va'ed" (Long live our master, teacher and Rebbe, King Moshiach forever and ever) in front of the Rebbe and in other ways.
 The belief that the Rebbe is Moshiach became popular following publicity campaigns through various means that were published (and continue to be published) with the Rebbe's encouragement.
-= Identifying Someone as Moshiach in History =
+== Identifying Someone as Moshiach in History ==
 In every generation there is someone worthy of being Moshiach, and if the generation merits it, he will redeem the Jewish people from exile. This stems from the belief in the coming of King Moshiach, a human being who will redeem Israel, and from the anticipation that he will come any day - something possible because he has already been born and grown up beforehand.
@@ Line 18: / Line 18: @@
 Based on this, in every generation they searched for who is the Moshiach of that generation. This identification does not guarantee that he will be the Moshiach who will actually redeem Israel, but only to say that at that time he is the most suitable to redeem Israel if indeed they merit it. The Gemara in Tractate Sanhedrin tells about how the students of the Amoraim found hints that their teacher is Moshiach: "What is his name? The school of Rabbi Shila said his name is Shiloh, as it says 'until Shiloh comes.' The school of Rabbi Yannai said his name is Yinon, as it says 'May his name endure forever; may his name be continued (yinon) as long as the sun.' The school of Rabbi Chanina said his name is Chanina, as it says 'I will show you no favor (chanina).' And some say his name is Menachem son of Chizkiya, as it says 'Because the comforter (menachem) that should relieve my soul is far from me'... Rav Nachman said: If he is from the living, he is like me, as it says 'Their leader shall be from among them and their ruler shall emerge from their midst.' Rav said: If he is from the living, he is like Rabbeinu HaKadosh."
+Let me translate this text while maintaining its original Judaic terminology and adapting it for a Chabad Chassidic audience.
+On these words of the Gemara, Rashi writes: "Each one would expound based on his name." The Rebbe analyzes from this that it wasn't that the students made this interpretation, but rather their teacher interpreted this before them, saying that Moshiach's name needs to be such, and such is his name.
+== Throughout the Generations ==
+Similarly, throughout the generations, there are many expressions regarding Gedolei Yisroel, where their talmidim anticipated the complete Geulah in their days and the revelation of their Rebbe as Melech HaMoshiach. In the words of the Sdei Chemed: "In this way, they estimated in each generation who it might be." There are also expressions from Gedolei Yisroel about themselves, that their names are like Moshiach's name and that they were worthy to be Moshiach in their generation.
+== The Chassidic Era ==
+With the revelation of Chassidus, this belief came to expression regarding the Nesiim of Chabad. The Tzemach Tzedek, Rabbi Menachem Mendel Schneerson, and the Previous Rebbe of Chabad, Rabbi Yosef Yitzchak Schneerson, were also seen as those worthy to be Moshiach, and the Rebbe also testified this about his father-in-law.
+== The Current Generation ==
+Unlike previous generations, where the person identified as worthy to be Moshiach was uncertain whether his generation would merit it, in our generation, upon accepting the Nesius on 10 Shevat 1951, the Rebbe delivered a maamar in which he announced that in his generation the Geulah would come and this is the task of the generation. Throughout the years, he repeated this many times, emphasizing: "It is clear that our generation is the final generation of Golus and the first generation of Geulah." The Rebbe defined his words about the coming of Geulah in our generation as a prophecy according to halacha that must be publicized to all people of the generation. From this, it emerges that the Moshiach of our generation is certainly the one who will redeem Israel, and there is no doubt about this as there was in previous generations.
+== The Final Revelation ==
+In 1992, in a talk to Shluchim, the Rebbe explained that Hashem had already instructed that same Moshiach of the generation to go out and redeem Israel: "Based on what is known that 'in every generation someone is born from the seed of Yehuda who is worthy to be Moshiach for Israel,' 'one who is worthy from his righteousness to be the redeemer, and when the time comes, Hashem will reveal Himself to him and send him, etc.,' and based on the announcement of my father-in-law, the Rebbe, Nesi Doreinu, the only Shliach in our generation, the only Moshiach in our generation, that they have already completed all the work - it is understood that the 'Send now through whom You will send' begins to be fulfilled, the Shlichus of my father-in-law, the Rebbe."
+== Halachic Definition ==
+== The Rambam's Signs ==
+''Extended entry - '''Bechezkas Moshiach'''''
+The Rebbe of Lubavitch - King from the House of David
+The Rambam is the only halachic authority who defined the process of Geulah and revelation of Moshiach. The Rambam established that Melech HaMoshiach must be a human being of flesh and blood, born of a woman, descended from King David.
+The Rambam's words: "If a king will arise from the House of David who delves in Torah and is occupied with mitzvos like his father David, according to the Written and Oral Torah, and he will compel all of Israel to walk in it and strengthen its breaches, and he will fight the wars of Hashem - this is bechezkas that he is Moshiach. If he succeeded and built the Beis Hamikdash in its place and gathered the dispersed of Israel, then this is Moshiach b'vadai. He will perfect the entire world to serve Hashem together, as it says 'For then I will turn to the peoples a pure language, that they may all call upon the name of Hashem to serve Him with one consent.'"
+Unlike the potential Moshiach of every generation who is only worthy to be Moshiach, the status of 'bechezkas Moshiach' means he already has the halachic status of Moshiach and must be related to as such. When Moshiach works to bring the Geulah while still in Golus, before succeeding in his actions and winning his wars, he is still defined as "bechezkas Moshiach." Only when Moshiach succeeds in his actions and wins his wars until bringing about an actual and complete Geulah by building the Beis Hamikdash and gathering the dispersed of Israel, only then "this is Moshiach b'vadai."
+The signs of 'bechezkas Moshiach' were given so that during Golus the Jewish people could identify Melech HaMoshiach. The Rebbe, according to these signs, embodies in his character, personality and actions the figure of Moshiach described by the Rambam.
+The Rebbe also said that in our generation there is already someone who is 'bechezkas Moshiach'.
+== "A King Will Arise from the House of David" ==
+''Extended entry - '''King from the House of David'''''
+The title "king" is not in the full meaning of the term. Melech HaMoshiach is not a political or governmental king. He is also not an anointed king, since during Golus there is no Sanhedrin to appoint a king. Rather, the intention is to a leader of the Jews who actually conducts himself with the practices of a king who leads the Jewish people. This kingship is a continuation of his being the Nasi HaDor.
+This king must be from the seed of David, since the kingdom of David was not nullified even during Golus as the Rambam says "the monarchy will never be cut off from David's seed forever."
+This sign is not just about Moshiach's lineage but his essential purpose "to restore the kingdom of the House of David."
+The Rebbe Rashab testified about the chain of Chabad Nesi'im that they are continuers of the kingdom of David: "Chassidus will continue until Moshiach... about us it is said that his candle will not be extinguished forever and ever."
+The Rebbe is descended from King David both patrilineally and matrilineally. As the Rebbe himself testified: "Our Rebbeim are descended from the House of David from the tribe of Yehuda." Or in another talk (translated from Yiddish): "The lineage of the baal hahilula (Rabbi Levi Yitzchak - the Rebbe's father) is from the seed of David. As is known that he is the seventh generation from the Alter Rebbe, who is the seventh generation from the Maharal of Prague, and the Maharal is descended from the seed of David."
+== Delving into Torah ==
+The first quality of Moshiach is 'delving into Torah', as Moshiach possesses a Torah-based character and through this power redeems Israel. Through Torah he also nullifies the hands of Esav. Our Sages say that the level of Torah study required of Moshiach is that he innovates new insights after "the Talmud and its commentaries are fluent in his mouth."
+When the Hayom Yom was brought to the Rebbe for editing, the Rebbe added to his biographical notes regarding his childhood: "Studies with tremendous diligence and succeeds."
+The Rebbe is one of the most prolific and profound teachers and thinkers in Jewish history. In his thousands of maamarim and tens of thousands of sichos and letters, he illuminates all topics related to Judaism.
+The scope of the Rebbe's Torah is unprecedented in Torah literature. His teachings span approximately 300 books published to date, containing: analysis and research in all areas of Torah knowledge in halacha, kabbalah, nigleh and chassidus, philosophical writings and thoughts, and responses and advice to questioners, combining all parts of Torah: pshat, remez, drush and sod. The Rebbe's farbrengens before his chassidim sometimes lasted up to seven or eight hours. During this entire time, the Rebbe would pour forth words of Torah, thought and guidance, including hundreds of citations from sources.
+The Rebbe's books are found in many Jewish homes. Teams of scholars in various institutes worldwide are engaged in collecting the Rebbe's innovative teachings, publishing dozens of books presenting the Rebbe's perspective on various diverse topics.
+== Engaged in Mitzvos Like David His Father ==
+The emphasis here is that Moshiach not only fulfills Torah mitzvos completely and with hiddur, but is engaged in them with effort and investment. This is like King David, who preceded with teshuvah and good deeds.
+== Compels All Israel to Follow and Strengthen It ==
+Another sign of Moshiach is that he compels the people to observe Torah and mitzvos. This compulsion is not through force but through words, pleasant ways, inner influence, and showing them the path of truth. Additionally, he does not do this himself but through his shluchim.
+Compelling all Israel is also a rectification for the destruction of the Beis Hamikdash, since one reason for the destruction was that the leaders did not rebuke the sinners.
+From the Rambam's language, the Rebbe explains that Moshiach's influence extends even to tzaddikim.
+The Rebbe also embodies this sign. Never has there stood a leader for Israel who faced a situation of decline and weakening in Judaism following the Holocaust, and on his first day as Nasi declared that his mission was to spread Judaism everywhere, this mission being the central line of his leadership throughout the years. He took upon himself the responsibility to care for every Jew in every corner of the world through his shluchim, established the largest Jewish outreach operation worldwide, and reached even the most remote Jews to inspire them in Torah and mitzvos through the mivtzoyim he initiated.
+== Fighting the Wars of Hashem ==
+The final sign the Rambam brings is the wars that Moshiach will wage while still in golus.
+The purpose of these wars is "to raise up the true religion and fill the world with righteousness." These wars need not necessarily be fought with arms. In the words of the prophets and midrashim, we find descriptions of waging wars through peace, through speech, and spiritually.
+About our generation, the Rebbe testified, "We see in actuality how the 'fighting the wars of Hashem' is accomplished and victorious in several matters, specifically through a war of peace." The Rebbe was referring to the fall of Communism during that period, which happened without war and bloodshed, and since then almost all Jews everywhere in the world are free to observe Torah and mitzvos as they wish.
+In 5752 (1992), Russia and the United States signed an agreement to reduce nuclear weapons and transfer funds to education and tzedakah. The Rebbe attributed this event to the beginning of Moshiach's activities (who resides in New York).
+== Halachic Ruling (Psak Din) ==
+Extended topic - '''The Halachic Ruling that the Rebbe is Melech HaMoshiach'''
+The Psak Din that was signed in 1998 (5758), signed by hundreds of Rabbonim
+Following the well-known sicha that the Rebbe said on 28 Nissan 1991 (5751), in which he placed the responsibility for bringing the Geulah on the chassidim, an urgent gathering of Chabad chassidim was held in Kfar Chabad on Motzei Shabbos, 30 Nissan, 1 Rosh Chodesh Iyar. At this gathering, Rav Shmuel Frumer suggested writing a Psak Din from Rabbonim stating that the Rebbe is Moshiach (following similar rulings that the Rebbe had initiated regarding Psak Dinim from Rabbonim that the time of Geulah had arrived). The suggestion was accepted, and at that gathering, the secretary of the Chabad Beis Din, Rav Dovid Chanzin, declared in the name of the Rabbonim that the Rebbe is Melech HaMoshiach.
+That evening, the Rav of Kfar Chabad, Rav Mordechai Ashkenazi, wrote the complete text of the Psak Din, and in the following days additional Rabbonim joined and signed it: Rav Yosef Avraham Heller, Rav Gershon Mendel Grelick, Rav Levi Bistritsky, and Rav Gedaliah Axelrod. Rav Dovid Nachshon and Reb Avi Taub traveled specially to the Rebbe's court to present him with the Psak, and on Tuesday, 2 Iyar, they presented the Psak to the Rebbe as he left the mikvah. When the Rebbe received the Psak, he looked and said with a smile: "Yasher Koach, Yasher Koach!" and put the envelopes in his sirtuk pocket. Afterwards, a delegation went to read the Psak Din at the gravesite of the Previous Rebbe and at the gravesite of the Rebbe's wife, Rebbetzin Chaya Mushka.
+Meanwhile, additional Rabbonim joined the Psak Din, and another version was written by the Rabbonim who came to the Rebbe for Shavuos that year. After Yom Tov, Reb Dovid Nachshon and Reb Avi Taub were sent to the CIS countries to read the Psak Din at the Ohalim of our Rebbeim: the Tzemach Tzedek and Rebbe Maharash in Lubavitch, the Mitteler Rebbe in Nezhin, the Baal Shem Tov in Mezhibuzh, the Maggid of Mezritch in Anipoli, the Alter Rebbe in Haditch, the Rebbe Rashab in Rostov, and the Rebbe's father's Ohel in Alma Ata. They received encouragement from the Rebbe for this journey.
+On 11 Nissan 1992 (5752), a third Psak was signed by dozens of Rabbonim, ruling that as Melech HaMoshiach, the Torah's oath "that his candle shall never be extinguished forever and ever" applies to the Rebbe, and he will live eternal life.
+In Tishrei 1998 (5758), a fourth version of the Psak was signed, based primarily on the Rebbe's sichos regarding the identity of Moshiach and his prophecy of Geulah. Hundreds of Rabbonim have joined this version over the years, and new Rabbonim continue to join it constantly.
+== The Rebbe's Approach ==
+On 7 Tammuz 5742 (1982), Chossid Reb Berke Chein wrote to the Rebbe using the title 'Melech HaMoshiach'.
+The Rebbe never explicitly declared himself as Moshiach, but gave clear hints about it. In the early years, the Rebbe strongly rejected discussions about publicizing this matter, and some believe that the Rebbe temporarily denied it. However, in later years, the Rebbe did not reject it and even expressed agreement. For example, many Chassidim would address the Rebbe in their letters with the title "Melech HaMoshiach", and the Rebbe received and responded to these letters, sometimes writing his response on the letter itself which contained this title. Throughout the years, many Chassidim said these things to the Rebbe face to face, and the Rebbe did not reject their words.
+In the summer of 5751 (1991), the Rebbe welcomed psak dinim from Chabad Rabbonim stating that he was Melech HaMoshiach and that the signs of "b'chezkas Moshiach" as described by the Rambam were fulfilled in him.
+Many times when the Rebbe spoke about these matters, he would say it in connection to his father-in-law, the Previous Rebbe, which the Chassidim interpreted as him referring to himself as well.
+However, in his sichos throughout the years, he gave clear hints:
+* One example is a note at the end of an edited sicha before publication, where the acronym of the word 'miyad' appears with a reference to his name as Moshiach following the names of previous Chabad Rebbes: "According to order of closeness to us '''M'''oshiach ('''M'''enachem is his name) '''Y'''osef '''Y'''itzchak and '''D'''ovber."
+* The Rebbe said that the Nasi HaDor is the Moshiach of the generation. On another occasion, the Rebbe said that every Chossid believes with complete faith that the Rebbe of his generation – like the Nasi of our generation – is Moshiach.
+* In other sichos, the Rebbe elaborated on the words of Chazal that Moshiach's name is "Menachem" (the Rebbe's first name is Menachem Mendel). In several places, he also adds regarding his second name Mendel, that it equals "Tzedek" in gematria, and "Tzedek" is Moshiach's name.
+* The Rebbe also hinted by saying that the number of his house, 770, equals "Beis Moshiach" in gematria, and he also said that Moshiach's declaration will come from outside Eretz Yisroel, based on the words of Chazal.
+*
+== Publishing the Rebbe's Identity as Moshiach ==
+In addition to the prophecy of Geulah that the Rebbe asked to publish explicitly, Chabad chassidim see great importance in publicizing the identity of Moshiach. Although the Rebbe did not instruct this explicitly, the chassidim see it as a kind of hidden instruction or as an initiative and action that came from the chassidim which the Rebbe accepted and encouraged. The importance of publication also stems from the need for all the people to accept the kingship of Moshiach.
+== Throughout the Years ==
+In the first years of his nesius, the Rebbe generally opposed publishing his identity as Moshiach. The first major publication initiative was in 1965, when Rabbi Avraham Pariz distributed pamphlets which stated: "With great joy we can announce to you that behold the King Moshiach... is already here with us now, he is the holy Rebbe of Lubavitch." Even before publishing the pamphlet, Rabbi Pariz reported this to the Rebbe and received a response that the letter was received. Rabbi Pariz sent the Rebbe a letter after printing the pamphlet with a sample, and wrote again after publication and did not receive a negative response. After the pamphlet was published, someone complained about it, and the Rebbe immediately ordered the secretariat to send an urgent telegram to Rabbi Avraham to stop distributing the pamphlet immediately.
+In 1983, Rabbi Moshe Slonim published a collection of Torah insights on matters of Moshiach and Geulah (funded by Rabbi Zusha Rivkin). The collection's focus was explaining accepting the Rebbe's kingship as King Moshiach and included Torah insights from various Chabad rabbis in this direction. Subsequently, Rabbi Slonim published another booklet on educational matters which also referred to the Rebbe with the title 'King Moshiach'. After several chassidim approached the Rebbe claiming that publishing these things would cause chilul Hashem, the Rebbe said to ask the rabbis if the pamphlet could be distributed. After the rabbis ruled that the booklets should not be published publicly, he demanded to stop publishing the booklets, explaining that they cause division with many Jews and the way to bring Geulah is specifically through ahavas Yisroel.
+In 1984, Rabbi Sholom Dov Ber Wolpo prepared his book "Yechi HaMelech" for publication, which included an explanation of the signs of King Moshiach according to the Rambam with hints about the Rebbe's identity as Moshiach. When he sent his composition to the Rebbe, he received no response. Afterward, he received the approval of Rabbis Moshe Feinstein and Zalman Shimon Dvorkin and wrote to the Rebbe that he planned to also receive the approval of the Chabad Rabbinic Court in Eretz HaKodesh. After several weeks, he received a phone call from Rabbi Chodakov, who conveyed the Rebbe's response, in which he prohibited him from printing, speaking, or writing about any matters of Moshiach.
+Later, when Rabbi Wolpo asked Rabbi Binyamin Klein why when he sent his composition to the Rebbe, the Rebbe didn't answer anything and after several months responded with such a sharp answer, he was told that on the day he received the response, a letter arrived from one of the rabbis in Jerusalem in which he wrote to the Rebbe that he heard Rabbi Wolpo was going to publish a book that would cause chilul Hashem. Subsequently, the Rebbe rejected the publication in public talks as well: On the first night of Sukkos 1985, the Rebbe briefly alluded to rejecting involvement in accepting the kingship of King Moshiach by the people, saying that the required work is to show a living example of a chassid while in this matter one should rely on Hashem. Later, in the Shabbos Bereishis talk, the Rebbe spoke sharply about how as a result of this publication they distanced and distance people from learning Chassidus and through this delay the coming of Moshiach and fight against our Rebbeim and King Moshiach.
+During a farbrengen in Montreal on Purim 1988, an initiative was raised, in light of the Rebbe's holy talk about "whoever extends their hand, we give to them," to sign together on a letter to the Rebbe requesting his immediate revelation as King Moshiach. Among the signers was the community rabbi, Rabbi Yitzchak Hendel, who added a note next to his signature that "the Rebbe should hasten the true and complete Geulah." Those present decided that the letter should remain confidential and not be published so there wouldn't be "sustenance for the external forces" and two community members traveled immediately on behalf of the signers to deliver it directly to the Rebbe, but this didn't work out and they gave it to Vaad HaMesader to pass to the Rebbe. In practice, contrary to what was agreed upon at the time of signing, one of the chassidim added at the top of the letter the words: "To Anash in all places" and a copy of the letter also reached other places.
+Two weeks later, Rabbi Yehuda Leib Groner called Rabbi Hendel by telephone and conveyed the Rebbe's questions in response to the letter: "1) From where did you judge me? 2) Are all his rulings of this nature?" He also asked whether he thought if this would help spread the wellsprings and added: this will arouse intense opposition. To the question "from where did you judge me?" Rabbi Hendel answered that there is a source for the matters in the 'Laws of King Moshiach' in Rambam that what is written there fits the Rebbe exactly, and regarding the decrease in spreading the wellsprings he answered that according to what was agreed upon at the time of signing, the letter was not intended for publication and it was even sent to the Rebbe directly for this reason. To this the Rebbe answered: "What is the language 'in all places'?" and Rabbi Hendel who didn't know about the later addition replied that he doesn't know about such language in connection with the letter, to which the Rebbe responded: "His signature tells what he knows." The Rebbe also expressed that those who signed the letter (content): "are not from the settlement."
+On Purim 1989, Rabbi Yehuda Leib Groner approached Rabbi Tuvia Plass and told him that the Rebbe requested he come in after Mincha prayers. During that yechidus, the Rebbe spoke with great pain and in a very sharp style about activity that someone from Anash did during that period regarding publishing the identity of Moshiach in a way that caused the Rebbe anguish, and the Rebbe gave him a special mission to convey to that person.
+== The Years 5751-5752 (1991-1992) ==
+Starting in 5751 (1991), Chassidim noticed that a "new period" had begun regarding the Rebbe's approach to publicizing the identity of Moshiach. The first approval during this period was given to Rabbi Zimroni Tzik, director of the Chabad House in Bat Yam. At the end of Marcheshvan 5751, Rabbi Tzik wrote to the Rebbe requesting permission to publicize that the Rebbe is Moshiach, in light of the Rebbe's sichos about "the year that Melech HaMoshiach is revealed" and "humble ones, the time of your redemption has arrived," which is the announcement of Melech HaMoshiach that he now proclaims from outside the land. To this, the Rebbe answered: "As discussed at length in the farbrengen, I will mention it at the Tzion."
+During the preceding farbrengen, on Shabbos Parshas Toldos, the Rebbe spoke about publicizing Moshiach with words coming from the heart and that Moshiach had already come and only needed his name to be said.
+In the summer of 5751, Rabbi Sholom Dovber Wolpo asked the Rebbe if he could now print his sefer. This time the Rebbe wrote that if he would omit - according to knowledgeable friends - sections that might distance some Jews from learning Chassidus, it would be worthwhile to print it. After the sefer was edited by three Anash, where sections were removed and corrections made while maintaining its general content about the necessity of accepting the monarchy of Melech HaMoshiach and his recognition by the people during golus and that through this we merit the geulah, the sefer was titled 'Yechi HaMelech'. On 19 Cheshvan 5752, the Rebbe acknowledged receipt of the sefer with thanks and requested that when the sefer would be bound, it should be submitted again, thanking in advance.
+In late Kislev 5752, the Rebbe responded to Rabbi David Nachshon's letter reporting about his son's bar mitzvah, which was attended by many non-Lubavitchers, during which he spoke about accepting the Rebbe's monarchy as Melech HaMoshiach. He proved this from the Rambam bringing in Sefer Halachos the conduct of Rabbi Akiva who said about Bar Kochba: "Den hu malka Meshicha." To the report, he attached signatures accepting the monarchy from some participants including Knesset member Tzachi Hanegbi and signatures collected during Kiddush Levana in Nazareth Illit. The Rebbe responded: "And may it be fulfilled in them 'one who has 200 wants 400 etc.' I will mention at the Tzion."
+On 14 Shevat 5752, the Rebbe answered Rabbi Nachman Meir Bernhard who wrote about his efforts to get the shluchim of "Lubavitch Foundation South Africa" to join, noting South Africa's absence in this matter. Following his urging, Rabbi Mendel Lipsker organized a long meeting with the shluchim a few days prior. The Rebbe responded that it "depends on local conditions, for the local Chabad to determine."
+Rabbi Yitzchak Wolf wrote in late Shevat 5752 that students of Chabad schools in Chicago were living with the concept of Moshiach and people in the city were saying that Lubavitch lives Moshiach and that the Rebbe is Moshiach, and it was tangibly evident that when speaking pleasantly and the words come from the heart, they are well-received. The Rebbe responded: "Received with thanks, continue with good news. I will mention at the Tzion."
+On 16 Adar I 5752, the Rebbe responded to Anash in Lod who wrote regarding a planned shiur about Moshiach. Some wanted Rabbi Wolpo to speak about the Rebbe being Melech HaMoshiach, while others objected. The letter mentioned that the community's rav, Rabbi Baruch Boaz Yurkowitz, said that for those interested in hearing - since they come specifically for the shiur - there was no problem discussing the topic, though other rabbonim wanted to cancel the shiur. The Rebbe responded: "A judge (local rav) can only rule based on what his eyes see."
+However, during this period the Rebbe also expressed various reservations on the matter:
+Rabbi David Nachshon wrote to the Rebbe during Chol Hamoed Pesach 5751 about a suggestion from friends that, in light of the sicha of Shabbos Parshas Mishpatim 5751 where it was said that Melech HaMoshiach needs to be accepted by the people, he should publicly announce that the Rebbe is Melech HaMoshiach. To this, the Rebbe wrote: "Completely rejected, obviously."
+To the editorial board of the Kfar Chabad magazine who requested the Rebbe's permission to publish an article by Rabbi Yoel Kahan explaining the Chassidim's belief that the Rebbe is Melech HaMoshiach, the Rebbe responded negatively on 16 Iyar 5751.
+In early Shevat 5752, Rabbi Yosef Yitzchak Aharonov wrote a weekly report to the Rebbe about Tzeirei Agudas Chabad activities, including a report about media inquiries to the organization's spokesman Rabbi Menachem Brod regarding the signing campaign accepting the Rebbe's monarchy as "Melech HaMoshiach." The letter noted that for the first time, the Itim news agency inquired, and Rabbi Brod told the reporter he didn't want to address it, but several hours later when television reporters requested an interview, he decided to go and explain the signing campaign delicately. The letter detailed the planned explanation points and requested the Rebbe's blessing for success. In response, the Rebbe wrote regarding the initial thought not to respond: "And so should continue in the future," and regarding Rabbi Brod's plan to delicately explain the matter on television, the Rebbe wrote: "Does he truly not understand that once he starts speaking, they will draw him in further?"
+After publishing the Yechi HaMelech sefer in winter 5752, Rabbi Wolpo wrote a kuntres about the order of Melech HaMoshiach's revelation according to the Rambam, a summary from the sefer, containing hints about the Rebbe's identity as Moshiach. N'shei Chabad submitted this kuntres to the Rebbe requesting his approval for its printing and distribution. The Rebbe responded on 13 Adar I 5752: "I have already answered him that such articles distance many from learning Chassidus - contrary to spreading the wellsprings outward."
+During that period, N'shei Chabad in Crown Heights wrote to the Rebbe about their plan to publicize Moshiach's identity on a global scale. The Rebbe answered that each administration needs to decide according to their understanding and they don't need to ask him but just inform him.
+== In the Years 1992-1994 ==
+Starting from Simchas Torah 1992, the Rebbe began regularly and publicly encouraging, even in front of media cameras, the Chassidim's singing of "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed" when he would exit to the crowd after prayer. From then on, the Rebbe encouraged and approved many publications about him being Melech HaMoshiach.
+In Cheshvan 1993, Rabbi Wolpo published his book "Yechi HaMelech HaMoshiach", as a continuation of his previous book. This book explained how the signs of Moshiach are fulfilled in the Rebbe. The book received approbations from many rabbis, even outside of Chabad, including: the Rishon L'Tzion Rabbi Mordechai Eliyahu, Rabbi Ovadia Yosef, and Rabbi Meir Mazuz. In Kislev 1993, the Rebbe approved for the shliach Rabbi Yoram Ulman from Australia to study from the book with his mekuravim about who is Moshiach and blessed that the learning should be successful. The Rebbe approved Rabbi Tzvi Greenblatt to translate several chapters from the book to Spanish.
+Towards Chanukah 1993, Chabad mobile units went out on a campaign with the slogan "Welcome King Moshiach" accompanied by the Rebbe's picture. The campaign received the Rebbe's blessing and consequently the encouragement of Chabad rabbis and received widespread media coverage. After the parade, the plexiglass sign was brought to the Rebbe and the Rebbe responded with an especially broad smile. Such a sticker with the text 'Welcome King Moshiach' was even hung in 770 in 1993 and was visible to the Rebbe. Additionally, a sign with this text was hung facing the balcony where the Rebbe sat on Purim and the Rebbe looked at it.
+On 26 Teves 1993, the secretary Rabbi Chaim Yehuda Krinsky asked that since the shluchim are passionately involved in publicizing the message of "The time of your redemption has arrived" etc. - and the whole time the Rebbe nodded his holy head in affirmation - and now there are those who want to renew the matter of publicizing the identity of Moshiach, that there is an obligation to publicize that the Rebbe is Melech HaMoshiach - here the Rebbe stopped nodding his head in affirmation. The secretary asked: Does this mean the Rebbe is not pleased with this matter? And the Rebbe shook his head in negation. The secretary continued and asked: Does this mean the Rebbe doesn't want to answer about this? And the Rebbe nodded in affirmation. He asked again: Does the Rebbe want to answer the question at another time? And the Rebbe shook his head in negation, and again he asked: Does the Rebbe not wish to answer about this? And the Rebbe responded in affirmation. After several minutes the secretary asked again and the Rebbe did not respond to his words. He asked: Is there something to tell the shluchim about this topic? And the Rebbe responded in negation. During that period, the Rebbe approved for many people to publicize his identity as Moshiach in their locations.
+That same year towards the month of Menachem Av, the Rebbe approved for the first time to add the title 'Melech HaMoshiach' to his name within the book Besoras HaGeulah that was published by Chabad's official publishing house, Kehot.
+The Rebbe's previous firm opposition, versus the approval of publication afterwards, was explained by the Rebbe's chozer, Rabbi Yoel Kahn: "The directive not to say about the Rebbe that he is the one who will soon be revealed as Melech HaMoshiach, was said initially in order to change. After all, everyone agrees that very soon when the Rebbe will receive instruction and empowerment from Hashem to be revealed as Melech HaMoshiach, to build the Beis Hamikdash and gather the dispersed of Israel - certainly it will be possible to say explicitly that he is Melech HaMoshiach, and from this it is understood that initially this directive was meant to change."
+Let me translate this document to English while maintaining the Judaic terms and formatting as requested.
+== Publication in Newspapers ==
+In Teves 1993, Rabbi Yitzchak Springer initiated a worldwide campaign to publicize the Moshiach's identity. As part of this campaign, he published a series of advertisements in the New York Times and other newspapers announcing that the Lubavitcher Rebbe is Melech HaMoshiach, and that to receive him, people should accept his kingship and increase in good deeds. The advertisements were published in English, Yiddish, and Lashon Hakodesh.
+Several askanim claimed that worldwide publication about the belief that the Rebbe is Moshiach could damage Chabad's image, and therefore asked Rabbi Springer to receive explicit permission from the Rebbe for publication in the general press. These askanim also claimed that worldwide publication interferes with the activities of other shluchim who may not necessarily want this.
+After the advertisements were prepared, he submitted them to the Rebbe, each advertisement separately, and the mazkir Rabbi Yehuda Leib Groner read the advertisements to the Rebbe and showed them to him, and the Rebbe gave his consent to publish each advertisement separately.
+To clarify the Rebbe's positive opinion about publishing the advertisements, Rabbi Shneur Zalman Gurary, member of Agudas Chassidei Chabad and the General Lubavitch Rabbinical Committee, requested that Rabbi Groner write an exact description of the Rebbe's consent. Rabbi Groner indeed wrote a description of the publication approval that created waves among Chabad chassidim.
+== Kabbalas HaMalchus (Accepting the Kingship) ==
+The Background: At the end of galus, when standing on the threshold of geulah, there is a state of sleep in Melech HaMoshiach, and through the people accepting upon themselves the kingship of Melech HaMoshiach, they awaken the renewal of his monarchy. The people do not choose the king, but the people must identify Melech HaMoshiach even before the geulah, already at the end of galus, and accept his kingship as Melech HaMoshiach. The intention in the mitzvah of appointing a king is that through the people's bitul to the king, who is completely batel to Elokus, the bitul to malchus shamayim is strengthened in Bnei Yisrael.
+In 1972, following the Rebbe's request to establish 71 new institutions, Rabbi Ben Zion Shem Tov initiated a proposal for Chabad chassidim to study the mitzvah of appointing a king from the sefer Derech Mitzvosecha, hoping that "perhaps we will merit mercy from heaven when they see our desire and will to fulfill the mitzvah of appointing a king. And we will merit to crown soon the Rebbe shlita as Melech HaMoshiach..."
+== Announcing and Singing 'Yechi Adoneinu' Before the Rebbe ==
+The phrase "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed" became the flagship slogan in Chabad Chassidus. This declaration expresses acceptance of the Rebbe's kingship by those who say it. The declaration was said and sung before the Rebbe many times and received his encouragement.
+The first time it was declared before the Rebbe in its complete form was on Shabbos Parshas Tazria-Metzora, 6 Iyar 5751 (1991). Before Shabbos, Rav Nachshon brought a bottle of mashke to the Rebbe's secretariat to receive it from the Rebbe during the farbrengen on Shabbos itself. During the Shabbos farbrengen, the Rebbe called Rav Nachshon to receive the bottle. Rav Nachshon received the bottle from the Rebbe and declared: Since recently there were piskei dinim by rabbonim and batei din in Israel that the time of geulah has arrived, and very recently there are piskei dinim that the Rebbe is Melech HaMoshiach and he needs to be revealed and redeem Am Yisroel, therefore we hereby accept upon ourselves the Rebbe's malchus, to do everything he asks of us with mesirus nefesh, and we all declare: Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed! The crowd was in tremendous excitement from this historic moment and answered after him: Yechi, Yechi, Yechi.
+On Motzei Shabbos before Maariv, they declared it again before the Rebbe, this time with the tune that was previously sung with the words "Zol Shoin Zein Di Geulah", the Rebbe encouraged the singing.
+On Monday 15 Iyar 5751 (1991) after Mincha, the Rebbe distributed the Dvar Malchus kuntres. At the end of the distribution, they began singing "Yechi Adoneinu" and the Rebbe encouraged the singing with his hand. Also after Maariv that day, when the Rebbe left he strongly encouraged this song.
+In 5753 (1993), the Rebbe would sometimes appear to chassidim through the mirpeset (balcony), during these days they sang "Yechi Adoneinu" hundreds of times before the Rebbe and each time the Rebbe encouraged the singing.
+== The Rebbe's Response to the Signatures ==
+In Iyar 5751 (1991), following the famous sicha, the World Headquarters to Bring Moshiach was established in Crown Heights. With the organization's founding, a meeting was held in 770, during which 250 Chabad chassidim signed a form accepting the Rebbe's malchus:
+"Admor Melech HaMoshiach Shlita, we the undersigned hereby accept upon ourselves his malchus, to do everything he wants from us in everything he asks from us and in all matters, and to do all this with mesirus nefesh"