The Ruling that the Rebbe is Melech HaMoshiach

The ruling that the Rebbe is King Messiah is a halachic ruling written and signed by rabbis of our time in several editions with various halachic reasonings, and signed by hundreds of rabbis from all streams. The ruling determines that according to halacha, the Rebbe is King Messiah and he must reveal himself and redeem Israel. The purpose of the ruling is to hasten and bring about the revelation of the Rebbe to all as King Messiah, in light of the Rebbe's statements on various occasions about the great power of halachic rulings, which supposedly obligate the Heavenly Court.

History

At a "Welcome" gathering organized by Tzeirei Agudas Chabad on 20 Cheshvan 5743 (1982) in Tel Aviv, the idea of making a ruling that the Rebbe is King Messiah was first raised by one of the speakers. After the conference, they wanted to publish that speech in the Kfar Chabad newspaper. When this was reported to the Rebbe, the Rebbe instructed to strongly prevent the speech from being published.

In 5746 (1986), after a visit by the Chief Rabbis and in accordance with the Rebbe's wishes as expressed in the meeting, the rabbis gathered together with members of the Chabad Rabbinic Court in the Holy Land and signed the first ruling that Moshiach must be revealed, but without reference to Moshiach's identity.

On the 10th of Tevet 5747 (1987), within the seven days of celebration for "Didan Notzach" (Our side won), a delegation of rabbis led by Rabbi Yehuda Kalman Marlow presented to the Rebbe a ruling about the revelation of Moshiach which hinted at the fact that the Rebbe is King Messiah. The Rebbe read the ruling in the presence of the delegation and responded with a blessing.

The First Ruling

On 28 Nissan 5751 (1991), the Rebbe delivered a rare talk in which he placed the responsibility for bringing the redemption on the Chassidim. At the end of the talk, the Rebbe said: "I have done my part, and from now on, do all that you can to bring Moshiach Tzidkeinu in actuality." These words created a storm among the Chassidim and generated a wave of initiatives designed to help bring Moshiach. On Saturday night, 30 Nissan, Chabad Chassidim gathered for an urgent meeting in Kfar Chabad organized by Rabbi Zimroni Tzik and Rabbi Shmuel Frumer, who were already known previously as pioneering "Nachshons" with special enthusiasm for the Rebbe's revelation as King Messiah. Rabbi Tzik chaired the meeting and during it, Rabbi Shmuel Frumer suggested that since the Rebbe speaks about the power of a ruling to affect the world, it would be appropriate for the rabbis to rule that the Rebbe is King Messiah. After consultation among the rabbis sitting on the platform of honor, it was decided to do this, and Rabbi David Chanzin took the microphone and verbally ruled, in the name of all the rabbis present, that the Rebbe is King Messiah.

Rabbi David Nachshon thought that an oral delivery of a ruling is not substantial and sufficient enough to present to the Rebbe, and later that Saturday night approached his rabbi of Kfar Chabad and member of the Chabad Rabbinic Court, Rabbi Mordechai Shmuel Ashkenazi, who sat down to draft a written ruling which he handed to Rabbi Nachshon:

"Saturday night of Parshat Tahara, 30th of the month of redemption - Nissan, which is the 1st of Rosh Chodesh Iyar, year of wonders I will show him (5751)

For thousands of years, the Jewish people have been in exile, scattered and dispersed among the nations, and have already suffered troubles, Merciful One save us, not upon us, beyond measure, and all end-times have passed, and their eyes are longing and waiting for the true and complete redemption through our righteous Moshiach.

By the grace of God, our generation, the seventh generation, has merited the final moments of exile, the wellsprings of Chassidus have spread outward and reached every corner of the world through the Rebbe's work for more than forty years.

Hundreds of thousands of Jews, men, women, and children believe with complete faith that only the Rebbe has the power to redeem the Jewish people from the terrible exile and he is the final redeemer.

At this time, after the Rebbe's words regarding the year of miracles and then wonders I will show him have been fulfilled throughout the entire world, we hereby issue a clear ruling that the time of redemption has arrived, in which the Rebbe will immediately be revealed as King Messiah and his kingship will be revealed throughout the entire world without any obstacles or delays, and in actual practice below ten handbreadths now immediately really really really."

Immediately after the meeting, Rabbi Zusha Rivkin and Rabbi Tuvia Peles traveled to the holy court as emissaries of the assembly and of all Anash (Chassidim) in the Holy Land, and on Sunday morning delivered through the secretariat an airline ticket to the Rebbe along with a letter requesting that he come to Israel. In his holy response, the Rebbe reacted negatively to the idea of the airline ticket. The next day, on 1 Iyar after the morning prayers, Rabbi Zusha Rivkin approached the Rebbe before he entered the elevator to go up to his holy room and delivered a letter describing the rabbis' ruling and the crowd's agreement that the Rebbe is the one who will redeem Israel:

"His Honor, King Messiah Shlita. I have arrived here as an emissary of all Israel from the entire Holy Land who decided - the rabbis and all the holy public who gathered in the "Beit Menachem" synagogue from all corners of the Holy Land. The rabbis spoke about how the Gemara counts the names of King Messiah and one of them is Menachem, therefore the entire public proclaimed that Messiah's name is Menachem and they accept that His Honor is King Messiah. And such a public that strives to do and actually does all the campaigns, merits to receive our King Messiah. And since it is assumed that an emissary fulfills his mission (and although His Holy talk on this subject from Shabbat is known and famous, but since I am an emissary I must deliver the mission as given by the senders, and I could not return to the Holy Land until I delivered my mission), and I hope that the mission placed upon me will be fulfilled in actuality below ten handbreadths, and that we will merit today, eve of 2 Iyar - 'Lechatchila Ariber' - the revelation of King Messiah Shlita. And I ask forgiveness for the direct delivery (and not through intermediaries), since I am an emissary from the public, therefore I decided to deliver to His Honor King Messiah in his holy hands."

The Rebbe took the letter and said: "Thank you." Rabbi Zusha said he was returning to Israel that night and the Rebbe blessed him: "Good tidings and much success." Later, a response to the letter was received: "Received with thanks. I will mention it at the gravesite."

On the night of 2 Iyar, Rabbi David Nachshon, Rabbi Avi Taub, and Rabbi Shmarya Harel flew to the Rebbe's court with the aim of presenting the written ruling to the Rebbe. On the morning of 2 Iyar they arrived in New York, and that day four new signatures were added to the ruling: Rabbi Yosef Avraham Heller, member of the Crown Heights Beit Din, Rabbi Gershon Mendel Garelik, rabbi of Milan, Rabbi Levi Bistritzky, rabbi of Tzfat. Rabbi Nachshon waited for the Rebbe near the mikvah, and when the Rebbe arrived, he presented him with the ruling. The Rebbe looked and said with a smile: "Thank you, thank you!" and put the envelopes in his coat pocket. After the Rebbe left the mikvah, the secretary Rabbi Binyamin Klein delivered Rabbi Gedalia Axelrod's signature on the ruling that had arrived in the meantime. The Rebbe asked if this was part of what they had brought earlier, and he seemed pleased and also put this in the inner pocket of his coat.

Afterwards, a delegation went to read the ruling at the grave of the previous Rebbe and at the grave of the Rebbe's wife, Rebbetzin Chaya Mushka. Later, Rabbi Yehuda Kalman Marlow and Rabbi Avraham Azdaba from the Crown Heights Beit Din joined, and their signatures were again delivered to the Rebbe who replied "All this was taken to the grave."

Subsequently, signatures of many more Chabad rabbis were collected for this ruling.

The Second Ruling and the Mission to Proclaim it at the Gravesites of Our Rebbes

On the day after Shavuot 5751 (1991), the many Chabad rabbis who had come from around the world to the Rebbe gathered as customary, and there they reformulated the ruling as a halachic decision based on the Rambam's laws. Among other things, it stated:

"With the help of Heaven. Tuesday, when 'it was good' was said twice, Parshat Naso, the day after Shavuot, 5751 (This shall be a year I will show you wonders).

RULING – Since many of us undersigned have already issued a clear ruling according to the Torah of Truth that Moshiach Tzidkeinu must come and the Third Beit Hamikdash must be built immediately and literally, as all the appointed times have already passed and the Jewish people have already done teshuva, and the other conditions necessary for the coming of Moshiach Tzidkeinu have also been fulfilled, as explained in the aforementioned ruling. And many of the greatest poskim of our generation from all circles and from all corners of the world have joined and signed this ruling –

Therefore, in continuation of this, according to the clear ruling of the Rambam in the Laws of Kings Chapter 11, Law 4: 'If a king will arise from the House of David who delves in Torah and occupies himself with mitzvot like his father David, according to the Written and Oral Torah, and compels all of Israel to walk in it and strengthen its breaches, and fights the wars of Hashem – this one is presumed to be Moshiach. If he did so and succeeded and built the Temple in its place and gathered the dispersed of Israel, then he is certainly Moshiach.'

It is clear according to the law of the Torah of Truth that this law of 'presumed to be Moshiach' applies to the Honorable Holiness of the Rebbe Shlita, as all the conditions enumerated by the Rambam above have been fulfilled in the Honorable Holiness of the Rebbe Shlita.

And since according to the law of our Holy Torah, the time of Redemption has already arrived, as ruled by the great poskim of our generation as mentioned above (and the Honorable Holiness of the Rebbe Shlita accepted these rulings as law, as he said several times publicly during farbrengens), this means that the stage (and all the details) of 'presumed to be Moshiach' has already been completed, it is therefore clear that according to the law of our Holy Torah, in practical terms, the time has come for the fulfillment of the continuation of this law, the process of Israel's actual redemption that concludes with the building of the Temple and the ingathering of the dispersed of Israel."

On Friday, Erev Shabbat Parshat Naso, representatives of the rabbis – Rabbi Yehuda Kalman Marlow on behalf of the Beit Din of Crown Heights, Rabbi Shneur Zalman Gurary on behalf of the Lubavitcher Rabbinical Committee, and Rabbi Yitzchak Yehuda Yeruslavski on behalf of the Chabad Rabbinic Court in the Holy Land – wrote a letter of appointment, appointing Rabbi David Nachshon and Rabbi Avi Taub as emissaries to read the ruling at the gravesites of our Rebbes, and submitted it together with the ruling to the Rebbe.

This is the text of the letter of appointment:

"We, the undersigned, appoint Rabbi Yisrael David ben Rabbi Mordechai Nachshon and Rabbi Avraham ben Rabbi Chana Taub as emissaries of the Beit Din to deliver the ruling enclosed herein before the Baal Shem Tov, the Maggid, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Maharash, the Rashab, the Rayatz, and the holy Rabbi Levi Yitzchak Schneerson, of blessed memory, so that they may do everything in their power in the Heavenly Court to implement this ruling in actuality for the revelation of the Honorable Holiness of the Rebbe Shlita, the King Moshiach, before all flesh (according to the ruling of the Rambam at the end of Chapter 11 of the Laws of Kings) below ten handbreadths in a manner of wonders, immediately, literally, literally, literally."

Rabbi David Nachshon also submitted that day a copy of the letter of appointment along with a letter about the journey, and the Rebbe answered: "I will mention it at the gravesite for good tidings regarding the matter, etc."

On Sunday, 13 Sivan 5751 (1991), during the distribution of dollars, when Rabbi Avi Taub passed by, the Rebbe addressed him on his own initiative (without him mentioning anything about it), gave him an additional dollar and said: "A good journey, much success, good tidings." And to Rabbi David Nachshon who passed after him, he said: "This is for the journey."

The next day, they departed on this two-day mission: First they arrived in Moscow, from there they continued to Lubavitch and read the ruling at the graves of the Tzemach Tzedek and the Maharash. During the following days, they visited the graves of the Mitteler Rebbe in Nezhin, the Baal Shem Tov in Mezhibuzh, the Maggid of Mezritch in Anipoli, the Alter Rebbe in Haditch, the Rashab in Rostov, and the grave of the Rebbe's father, Rabbi Levi Yitzchak in Alma Ata. When they had a doubt whether to travel to Mezhibuzh now or wait until they had additional photographs to leave there, they shared their doubt with Rabbi Akiva Marshal, secretary of the Chabad Mobile office in New York, and he conveyed it to the Rebbe. In response, the Rebbe circled and drew an arrow to the words in his letter: "travel to Mezhibuzh now."

On Wednesday, 16 Sivan, the delegation had already returned to 770. When the Rebbe came out of Maariv prayers, he passed by them and made an encouraging motion with his holy hand and continued walking, then immediately turned back and made a gesture of surprise with his hand as if to say "you've already returned?" and immediately continued with a strong gesture of encouragement toward them.

Following this, Rabbi David Nachshon and Rabbi Avi Taub thought it would be appropriate to read the rulings on the 5th of Menachem Av 5751 – the yahrzeit of the Arizal – at his gravesite. Rabbi David Nachshon wrote this idea to the Rebbe and received the response: "I will mention it at the gravesite." On the 5th of Av, Rabbi David Nachshon went up to Tzfat and with a minyan of Chassidim read the text of the ruling. On the report submitted to the Rebbe about the reading and its manner, the answer was: "May it be His will that all these actions accomplish their purpose, etc., and the time is appropriate, etc. I will mention it at the gravesite." On Tisha B'Av, toward the end of the fast, the ruling was read at the Cave of Machpelah, Rachel's Tomb, and the Western Wall.

After the 27th of Adar 5752 (1992), Rabbi David Nachshon and Rabbi Avi Taub traveled again on behalf of Rabbi Yitzchak Yehuda Yeruslavski to the gravesites of our Rebbes in order to read the ruling and pray for the Rebbe's recovery.

During the satellite broadcast that took place on the 10th of Shevat 5753 (1993), Rabbi Yitzchak Hendel read the ruling

Third Ruling

The third ruling was signed by dozens of prominent rabbis, including Rabbi Pinchas Hirschprung, and was read by Rabbi Yitzchak Hendel at the entrance to the Rebbe's room on the night of 11 Nissan 5752 (1992), during the satellite broadcast on 10 Shevat 5753 (1993), and on other occasions. The content of the ruling is that the Rebbe has the halachic status of "b'chezkas Moshiach" (presumed to be Moshiach), and as such, the Torah oath "that his lamp shall never be extinguished forever and ever" applies to him, and he will live eternal life.

Fourth Ruling

In the month of Tishrei 5758 (1997), Rabbi Gedaliah Axelrod wrote a new ruling. Unlike the previous rulings, which were based on the Laws of the King Moshiach, this ruling is based on the Law of a Prophet that applies to the Rebbe:

The honorable and holy Admor of Lubavitch, in his holy sicha of Parshas Shoftim 5751 (1991), establishes a practical halachic determination that our generation has a prophet and we are obligated to listen to him, as ruled in Rambam's Laws of the Foundations of the Torah, chapter 7.

And these are his holy words: "...We must publicize to all the people of the generation that we have merited that Hashem has chosen and appointed a person with free choice, who from his own essence is incomparably elevated above the people of the generation, to be the 'judge' and the 'advisor' and the prophet of the generation, who will give instructions and advice regarding the service of all the Jewish people... including the main prophecy - the prophecy that 'redemption is imminent' and immediately, literally, 'behold, this one (Moshiach) is coming.'" These are his holy words in the aforementioned sicha.

In the holy sicha of Parshas Vayeira 5752 (1991), the honorable and holy Admor says: "...In our days, all the obstacles and hindrances have been nullified, and since this is so, there exists (not only the reality of Moshiach, but) also the revelation of Moshiach, and now we only need to receive our righteous Moshiach in actual reality." These are his holy words.

In the holy sicha of Parshas Mishpatim 5752 (1992), the honorable and holy Admor says: "...As well as the ruling of the rabbis and halachic authorities of Israel that the time of redemption has arrived, 'a king from the House of David will arise, etc., [who is] presumed to be Moshiach,'" and he further added to the above ruling the words: "and even to the state and condition of 'this is certainly Moshiach,'" and in this sicha the Rebbe clearly alluded to his being the King Moshiach.

We hereby establish a halachic ruling according to our holy Torah - based on the law in Rambam's chapter 7 of the Laws of the Foundations of the Torah, law 1, chapter 9, law 2, and chapter 10, law 1 - that the honorable and holy Admor, the King Moshiach, has the status of a prophet, and it is expressed in his holy sichos that he hints about himself that he is a prophet, and it is understood from his holy sichos that he is the King Moshiach, and he also encouraged the singing of "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed" (Long live our master, teacher and Rebbe, King Moshiach, forever and ever), and he has already stated before all of Israel and before the entire world things that would happen in the future, and his words came true and were fulfilled completely in the 'Six-Day War' and in the 'Gulf War' and more.

Therefore, we are obligated to listen to all that he tells us from the category of obligation to listen to the words of the prophet, including that he is the King Moshiach and will be revealed to us immediately, literally.

The ruling is signed by hundreds of Admorim, rabbis of cities, neighborhoods, and communities from all circles and streams, as well as Chabad rabbis from around the world. The signatures are collected by Rabbi Yitzchak Lipsh, together with Rabbi Shlomo Zalman Levkivker and other shluchim. New rabbis continuously join the ruling.

Journey of the Rabbis - 5777

In the year 5777 (2017), approaching 24 Tevet - the hilula (anniversary of passing) of the Alter Rebbe - a group of twelve rabbis from the Chabad Halacha Institute embarked on an official journey to pray at the gravesites of our Rebbeim. The purpose of the journey was to read a ruling declaring the Rebbe as Melech HaMoshiach (King Messiah) and requesting his revelation - at the gravesites of the Alter Rebbe and the Mitteler Rebbe. During the journey, the rabbis discussed various halachic issues and also visited shluchim (emissaries) and participated in several special events.

Upon landing at the airport, the rabbis went to pray at the gravesite of the Alter Rebbe in Haditch. During the journey, the rabbis formulated the final text of the ruling, based on halachic sources and the Rebbe's sichos (talks). After deciding on and proofreading the text of the ruling, all the rabbis signed it. The rabbinical delegation arrived at the gravesite of the Alter Rebbe in Haditch, where the representative of the rabbis, Rabbi Shlomo Zalman Levkivker, one of the heads of the yeshiva in Tzfat and a Moreh Tzedek (halachic authority), read the ruling:

"24 Tevet, the hilula of the Alter Rebbe, 5777, here in Haditch near the holy gravesite. Ruling! ... Therefore, we rule according to our holy Torah based on the halacha in Rambam (Chapter 7 of Hilchos Yesodei HaTorah, Halacha 1, and in Chapter 9, Halacha 2, and in Chapter 10, Halacha 1) that the Rebbe Melech HaMoshiach Shlita is the prophet of the generation and he is the King Messiah... Therefore, we are obligated to listen to everything he tells us and instructs us within the obligation to listen to the voice of a prophet. This includes that he is Melech HaMoshiach... And according to the instruction of the Rebbe Melech HaMoshiach that the time of redemption has arrived, therefore we request that now his kingship be raised before the eyes of all, literally immediately in the complete redemption, now."

Background to the Rulings

Rabbi Yoram Abergel during his visit to 770, where he signed the ruling that the Rebbe is Moshiach

The concept of the ruling is based on words heard from the Rebbe himself in the past, regarding the power of rabbinical rulings through the power of Torah, especially on the topic of redemption. On the night after Yom Kippur 5721 (1960) at a meal in the Frierdiker Rebbe's apartment, the Rebbe turned to the rabbis and asked them to agree that Moshiach should come. One of the rabbis answered: "Do we need to agree? Who are we to agree? Let the Rebbe agree!" The Rebbe's face became serious and he did not respond, but after a few days, on the night of Sukkot, when asked about the second day of Yom Tov in the diaspora - the Rebbe responded: "Second day of Yom Tov in the diaspora? You could have avoided this entirely!"

Similarly, over the years, the Rebbe turned several times to rabbis and other Rebbes to rule that the time of redemption had arrived.

After the signing of the ruling that the Rebbe is Moshiach, the Rebbe addressed this in winter 5752 (1992) - following the signing of an agreement to reduce weapons between Russia and the United States - when he explained that these events are the result of the revelation of Melech HaMoshiach and his actions, and attributed this to the merit of the ruling.

The Rebbe's Public Statements Regarding the Effect of the Ruling and Its Content

Many point to two references in the Rebbe's holy talks that were said after the signing of the ruling in Sivan 5751 (1991), where it is understood that the Rebbe is speaking about this ruling and its content.

At the conclusion of the Shabbat Parshat Shemot talk, 21 Tevet - the day after the Rambam's hilula 5752 (1992), the Rebbe wishes that through the very decision regarding personal strengthening and strengthening the environment in studying Rambam, including according to the Rambam's enactment and especially in the laws of Moshiach in Rambam, "certainly they will immediately receive the reward, the actual fulfillment of the Rambam's words at the end of his book, that after there is already a 'king from the house of David who contemplates Torah and is occupied with commandments like his father David... and he will compel all of Israel to walk in it and strengthen its observance and fight the wars of Hashem' - who is presumed to be Moshiach - that he will immediately be 'definitely Moshiach,' through 'he succeeded and built the Temple in its place and gathered the dispersed of Israel... and perfected the entire world to serve Hashem together, etc.'"

In this, the Rebbe confirms the content of the ruling - that there is already one presumed to be Moshiach.

In the talk of Shabbat Parshat Mishpatim 5752 (1992), where the Rebbe drew attention to Moshiach's activity in the world in reducing wars and budgets for weapons, etc., the Rebbe said that this is from the activity and influence of the leader of the generation who is the Moshiach of the generation - a point that was repeated and emphasized several times in the talk. In this context, he said that this occurred "as a result of the decision and proclamation of 'the kings who are the rabbis' that 'behold, (King Moshiach) is coming'... the ruling of the rabbis and halachic authorities in Israel that the time of redemption has arrived, 'a king will arise from the house of David, etc., who is presumed to be Moshiach' and up to the status of 'this is definitely Moshiach' - a ruling from Sinai that extends and penetrates even into the parameters of the world, to the extent that leaders of the nations decide and proclaim of their own accord (and 'in their courts,' which have the validity of 'the law of the kingdom is law') regarding the status of 'they shall beat their swords into plowshares.'"

Rabbis Who Signed the Ruling

See also category: Rabbis who signed the ruling that the Rebbe is King Moshiach

The following is a partial list in alphabetical order (by last name):

A

Rabbi David Abuchatzeira - Rabbi of Kiryat Eliezer neighborhood - Haifa Rabbi Eliyahu Abuchatzeira Rabbi Gershon Menachem Mendel Abzon Rabbi Zalman Abelsky Rabbi Eliyahu Abergel Rabbi Yoram Abergel Rabbi Yosef Avraki Rabbi Yehoshua Adot Rabbi Yaakov Yisrael Ifergan Rabbi Binyamin Adrei Rabbi Yaakov Adrei Rabbi Yashar Adrei Rabbi Chaim Adrei Rabbi Natan Yitzchak Oirechman Rabbi Yehoram Ulman Rabbi David Ofen Rabbi Yosef Yitzchak Ofen Rabbi Doron Chaim Eisenman Rabbi Yeshaya Asher Eichenstein of Ziditshov Chacham Raphael Alashvili Rabbi Yehuda Alcharar Rabbi Mordechai Dov Altein Rabbi Shaul Moshe Elitov Rabbi Shimon Almaliach Rabbi Yosef Almashaeli Rabbi Shlomo Amsalem Rabbi Yosef Angel Rabbi Moshe Antizdah Rabbi Eliyahu Asulin Rabbi Zalman Leib Astolin Rabbi Naftali Astolin Rabbi David Asayag Rabbi Gedaliah Axelrod Rabbi Yehoshua Zelig Aharonov - Mashpia in Florida Rabbi Gavriel Arbov Rabbi Mordechai Shmuel Ashkenazi Rabbi Moshe Ashkenazi Rabbi Chaim Ashkenazi Rabbi Azriel Zelig Ashkenazi

B

Rabbi Yosef Bagad Rabbi Shmuel Pesach Bogomilsky Rabbi David Raphael Banon Rabbi Eliyahu David Borenstein Rabbi Yosef Baumgarten Rabbi Raphael Busi Rabbi Yehonatan Borgen Rabbi Yonatan Boruchov Rabbi Meir Borenstein Rabbi Yaakov Yitzchak Biderman Rabbi Moshe Mordechai Biderman[25] Rabbi Yosef Chaim Bitton Rabbi Shimon Bitton Rabbi Shmuel Chaim Blooming Rabbi Yaakov Yisrael Blumenfeld Rabbi Yitzchak Yaakov Blatner Rabbi Baruch Blizhinsky Rabbi Mordechai Blinov Rabbi Moshe Ben Abu Rabbi Yosef Ben Zacharia Rabbi Rachamim Benin Rabbi Aharon Begon Rabbi Elazar Bakshi Rabbi Noam Bartov Rabbi Shraga Brawde Rabbi Moshe Aharon Broida Rabbi Baruch Adler Rabbi Yosef Yeshaya Braun Rabbi Natan Nota Brachahan Rabbi Chai Brachatz Rabbi Yeshaya Berkowitz Rabbi Shlomo Zalman Berkowitz

G

Rabbi Noach Gansbourg Rabbi Eliyahu Gabai Rabbi Masoud Gabai Rabbi Yechiel Gabra Rabbi Shalom Dovber Gutnick Rabbi Shlomo Daniel Goldfarb Rabbi Yitzchak Goldstein Rabbi Shimshon Goldstein Rabbi Amos Guetta - Rabbi of Ramat Herzl and Market area Netanya[26] Rabbi Yochanan Gourarie Rabbi Shneur Zalman Gourarie Rabbi Abba David Gurevitch Rabbi Shmuel Gurevitch Rabbi Zechariah Guri Rabbi Ariel Goren Rabbi Moshe Gorkov Rabbi Yerocham Fishel Jacobs Rabbi Yosef Ginzburg Rabbi Yitzchak Feivish Ginzburg Rabbi Menachem Mendel Gluchovsky Rabbi Daniel Gansia Rabbi Shneur Zalman Gafni Rabbi Daniel Grabsky Rabbi Chaim Tzvi Groner Rabbi Yaakov Grenstat Rabbi Sasson Greidi Rabbi Daniel Green Rabbi Meir Greenberg Rabbi Aryeh Greenberg Rabbi Gershon Mendel Gerlick Rabbi Yisrael Gershtenhorn

D

Rabbi Eliyahu Dahan Rabbi David Debrasser Rabbi Eliezer Lipman Dubrawsky Rabbi Aryeh Leib Dudavitz Rabbi Shlomo Didi - Regional Rabbi of Jordan Valley Rabbi Akiva Eliyahu Diwick Rabbi Mordechai Diyi Rabbi Noam Dekel Rabbi Meir Shimon Drori Rabbi Yisrael Shalom Deri

H

Rabbi Moshe Havlin Rabbi Moshe Hochberg Rabbi Zusha Horowitz Rabbi Aryeh Leib Heintz Rabbi Yeshaya Elazar HaCohen Rabbi Yisrael Halperin Rabbi Yitzchak Hendel Rabbi Yisrael Yosef Hendel Rabbi Yehoshua Hecht Rabbi Yitzchak Hecht Rabbi Sagi Har Shefer Rabbi Avraham Heronien Rabbi Yeshayahu Hertzl Rabbi Pinchas Leibush Hertzl Rabbi Yitzchak Hershkowitz Rabbi Yisrael Hershkowitz

V/W

Rabbi Noam Wagner Rabbi Yosef Yitzchak Wilschansky Rabbi Menachem Mendel Wilschansky Rabbi Raphael Wilschansky Rabbi Moshe Weiner Rabbi Moshe Yaakov Weiss Rabbi Moshe Nissan Wolbosky Rabbi Yosef Yitzchak Wolosov Rabbi Menachem Mendel Wolpe Rabbi Shalom Dovber Wolpe Rabbi David Wolfman Rabbi Aryeh Weg Rabbi Shlomo Wilhelm Rabbi David Vaknin Rabbi Machluf Vaknin Rabbi Asher Vaknin

Z

Rabbi Menashe Zacharihu Rabbi Yosef Yitzchak Zaltzman Rabbi Asher Zamel

CH

Rabbi Yitzchak Chaviv Rabbi Yeshua Chadad Rabbi Baruch Churi Rabbi Moshe Chazan Rabbi Levi Chizkiya Rabbi Azriel Chaikin Rabbi Shimon Chirik Rabbi Aharon Chen Rabbi David Chanzin Rabbi Shmaryahu Charitonov

T

Rabbi Dov Tvardovitz Rabbi Shlomo Tovim Rabbi Yaakov Twerski Rabbi Elazar Turin Rabbi Tzvi Elimelech Turnheim of Lokva Rabbi Yosef Tayeb Rabbi Chaim Menachem Teichtel Rabbi Dov Teichman Rabbi Tzvi Hirsh Telzner Rabbi Gershon Tenenbaum

Y

Rabbi Yitzchak Yadgar Rabbi Menashe Yom Tov Rabbi Yaakov Yosef (son of the Gaon Rabbi Ovadia) [Rabbi of Givat Moshe neighborhood, and head of Chazon Yaakov kollel, Jerusalem] Rabbi Baruch Boaz Yurkevitz Rabbi Zalman Yafe Rabbi Avraham Yifrach Rabbi Mordechai Yitzhari Rabbi Mordechai Yitzchaki

C/K

Rabbi Eliyahu Cohen Rabbi Binyamin Cohen Rabbi Yosef Cohen Rabbi Noam Shimon Cohen Rabbi Chanan Kochonovsky Rabbi Yigal Caspi Rabbi Zechariah Caspi Rabbi Yirmiyahu Menachem Cohen, a prominent Belz dayan and former Av Beit Din of Paris and member of the Beit Din of the French Rabbinical Union

L

Rabbi Yosef Yitzchak Lebkowski Rabbi Yona Leib Label Rabbi Baruch Labkibker Rabbi Shlomo Zalman Labkibker Rabbi Yisrael Nissim Lugasi[28] Rabbi Shlomo Levi Rabbi Shalom Dovber Levitan Rabbi Moshe Levin Rabbi Shlomo Zalman Landa Rabbi Shlomo Dovber Pinchas Lazar Rabbi Yechiya Lechiani Rabbi Alexander Sender Liberow Rabbi Shneur Zalman Liberow Rabbi Zevulun Lieberman Rabbi Aharon Yechiel Leiffer, the Admor of Nadvorna Rabbi Avraham Leib Lipsker Rabbi Baruch Lipkin Rabbi Shlomo Lipsh Rabbi Yitzchak Meir Lipschitz Rabbi Yisrael Lamberger Rabbi Yosef Yitzchak Lasri - Rabbi of Beit Shean[29]

M

Rabbi Meir Meiri Rabbi Yehuda Kalman Marlow Rabbi Yitzchak Moalem Rabbi Avraham Chaim Mizrachi Rabbi Shlomo Mizrachi Rabbi Menachem Mendel Matusof Rabbi Goel Yisrael Myers Rabbi Avraham Michaelshvili Rabbi Ben Tzion Michaelshvili Rabbi Moshe Michaelshvili Rabbi Yitzchak Michaelshvili Rabbi Chaim Miller Rabbi Mordechai Malubani Rabbi Chaim Malul Rabbi Michael Malka Rabbi Shlomo Maman Rabbi Yaakov Mendelson Rabbi Saadia Maatuf Rabbi Shalom Maatuf Rabbi Betzalel Maayani Rabbi Aharon Margolin Rabbi Yosef Margi Rabbi Eliyahu Shimon Marciano, judge in the Monetary Court of Safed - Meron

N

Rabbi Menachem Neuman Rabbi David Nussbaum Rabbi Yosef Yitzchak Nafrastak Rabbi Chaim Naftalin Rabbi Yosef Yitzchak Naki

S

Rabbi Menachem Mendel Sabag Rabbi Yoel Suissa Rabbi Meir Suissa Rabbi Shimon Sofer (Av Beit Din of Erloi Safed) Rabbi Yosef Yitzchak Silverman Rabbi Shalom Mendel Simpson Rabbi Baruch Slonim Rabbi Chaim Slonim Rabbi Shneur Zalman Slonim Rabbi Yosef Shimon Smiarak

A

Rabbi Rachamim Amrusi Rabbi Shamai Ende Rabbi Binyamin Arad Rabbi Nachum Erntroy

P/F

Rabbi Chaim Paro Rabbi Hillel Pevzner Rabbi Yosef Yitzchak Pevzner Rabbi Yigal Pizam Rabbi Moshe Zeev Pizam Rabbi Shimshon Pizam Rabbi Yosef Yitzchak Pinson Rabbi Shmuel Plotkin Rabbi Yehuda Friedman Rabbi Menashe Perman Rabbi Peretz Partush Rabbi Aryeh Perkash Rabbi Pinchas Gedaliah Pashter Rabbi Eliezer Dov Friedman (Rabbi of Belz Beit Midrash and Rabbi of Belz Chassidim - Machnovka, London) Rabbi Nissim Peretz

TZ

Rabbi Reuven Tzofin Rabbi Yehoshua Herzl Chitelniker Rabbi Rachamim Raphael Tsikashvili Rabbi Avraham Tzemach

K

Rabbi Pinchas Korf Rabbi Yehuda Koblkin Rabbi Yitzchak Kogen HaCohen Rabbi Avraham Kot Rabbi Alter Betzalel Kopchik Rabbi Neta Kuperman Rabbi Chaim Kizner Rabbi Avshalom Kill Rabbi Meir Kirsh Rabbi David Ben Tzion Klein Rabbi Ari Kedem Rabbi Yechiel Menachem Mendel Kalmanson Rabbi Meir Simcha Kalmanson Rabbi Shalom Dovber Kalmanson Rabbi Shmuel Kaminetsky Rabbi Mordechai Kanalsky Rabbi Yosef Yitzchak Kaselman Rabbi Yosef Yitzchak Kaplan Rabbi Shaul Yaakov Katzin Rabbi Machluf Aminadav Krispin Rabbi Alexander Mendel Karlebach

R

Rabbi Mordechai Avraham Radal Rabbi Yaakov Menachem Rabinowitz of Biala Rabbi Lior Rosenboim Rabbi Yosef Chaim Rosenblatt Rabbi Shaul Rosenblatt Rabbi Aharon Rosenfeld of Pinsk Karlin Rabbi Yitzchak Reutman Rabbi Nissan Mendel Rofo Rabbi Yehoshua Raskin Rabbi Menachem Mendel Raskin

SH

Rabbi Yoshiyahu Shamah Rabbi Shimon Shaer Rabbi Daniel Shahino Rabbi Aharon Yaakov Shvei Rabbi Avraham Leib Shochet Rabbi David Shuedik Rabbi Shalom Dovber Shtek Rabbi Eliyahu Stern Rabbi Yisrael Stern of Neshchiz Rabbi Yehuda Yirmiya Shildkraut Rabbi Yaakov David Shechter Rabbi Nechemia Shmerling Rabbi Eliyahu Shmuel Shmerler Rabbi Yitzchak Springer Rabbi Yishai Sharabi

T

Rabbi Avinoam Taizi Rabbi Yosef Yitzchak Taizi

See Also

• The Rebbe as Melech HaMoshiach (King Messiah)
• Prophecy
• Prophets

External Links

• The Psak Din (Halachic Ruling) - Updated to the month of Tammuz 5784 (2024)
• Rabbi Axelrod reading the Psak Din that the Rebbe Shlita is Melech HaMoshiach on the website
• 'The Facts Behind the Ruling', a compilation detailing the history and development of the Piskei Din (Halachic Rulings) signed over the years, defining the Rebbe as Melech HaMoshiach
• Va'abita Niflaot: The Urgent Response on the Way to the Secret Mission - Video documentation from the journey of Rabbi David Nachshon and R' Avi Taub in 5751 (1991) to read the Psak Din that the Rebbe is Melech HaMoshiach at the gravesites of our Rebbeim
• Rabbi David Nachshon, the story of the development of the Psak Din, on the Geulah website
• Nissan 5754 (1994) Awakening Convention - Mashpia Rabbi Pinchas Leibush Hertzel reading the Psak Din that the Rebbe is Melech HaMoshiach
• Rebbe for Children: Psak Din • Moshiach
• 10 Facts About the Piskei Din on the Geulah and Melech HaMoshiach, in the Beit Moshiach weekly magazine Parshat Vayechi 5780 (2020)
• "Ears to Hear" 18: Behind the Scenes of the Historic Psak Din