...In the context of "taking to heart," there is a story related by the Nasi of our generation about someone who came to the Tzemach Tzedek and said to him, "Come and consider the cheshbon of the world." (He should consider what should take place in Lubavitch after he completed his 120 years in this world). (The Rebbe continues) ... This was very surprising to me - why is this story being told to me? Especially since it reflected negatively on the person involved. To preface: It was seen that after this took place, the Rebbe had long and good years, and great success in spreading out his activities as Rebbe and spreading the wellsprings (of chassidus) to the extent that they were well-known also to non-Jews. (and, as was said relative to Yud-Tes Kislev, (that then the dissemination of the well- springs outside had really begun) that the Alter Rebbe, the Ba’al ha-Geula, stressed in his letter, that his redemption was a great and wondrous thing also in the eyes of the (government) ministers and the whole nation, and so he repeated this three times. Since the experience of the Alter Rebbe penetrated the world to the extent of also affecting non-Jews, this is itself a proof that his liberation is connected to the true and complete redemption (through Moshiach) at which time "Kingship will be HaShem’s’" also over all the nations of the earth. Therefore the preparation for this must also come in a similar way, as in the case of the Alter Rebbe’s redemption affecting also non-Jews. This is why this aspect of his experience was stressed several times.) With regard to this (idea of cheshbon), we have also seen that in the case of the Rebbeim, our Princes, that there was the practice of "considering what will be" and these considerations added longevity and quality to their (physical) lives. Anyone who has contemplated (or at least now will contemplate) the stories about the conduct of the Rebbeim, sees this right away, in the intellect of his G-dly soul, penetrating also the intellect of his animal soul. However, since the Rebbe told the story, one must take it to heart, and come and make such considerations. Even though the response to this question is obvious, nevertheless, to remove any doubts (a doubt that comes from Amalek, doubt has the same numerical value as Amalek. and even a doubt that is higher than this, having a place in holiness, as we find in the Torah that there are various questions that remain unresolved and which are a part of Torah- but afterwards the light of Torah illuminates even these doubts) we answer with clear words: The answer is clear (based on our holy Torah, the Torah of truth, the Torah of life) that in all questions such as these, we turn to a Bais Din of Chassidishe Rabbonim. Once-upon-a-time it was necessary to take along a mashpia when consulting a rav. Since the Rav based his response only on the revealed aspects of "Torah, a mashpia was needed to interpret the rav’s ruling in pnimius ha-Torah. But when one inquires of Lubavitcher Rabbonim, both of these qualities are united in one inseparable reality, ....As explained in the drushim about Lag B’Omer, "I separated and I will heal (body and soul)," that the Rashbi removed the wall separating the hidden, inner dimension of Torah, and the revealed Torah, which is also the role of Chassidus Chabad; that the inner dimension of Torah should be taken and digested (intellectually) through understanding in all three intellectual faculties, and not only in the Chabad of the G-dly soul, but also Chabad of the intellectual soul and further, in the Chabad of the animal soul, until it directs the conduct of the physical body, leading to its establishing dominion over the physical word. And we act according to the instructions of the Bais Din as given over by its spokesman. Even though there are issues which because of considerations of modesty or for other reasons, a person cannot speak with three people, the Torah gives him the advantage of speaking only to the gadol among them, making him a shliach to present his case before all of them. Then this same rav goes back to him with the decision after deliberations are concluded. Since the answer comes from a rav who is versed in chassidus, its strength is that much stronger for containing the inner dimension of Torah which then affects the physical world, including the coarseness of the physical world (since it is a psak-din according to the revealed Torah) to the extent that it is strong enough to even have an affect on the nations of the world. (Even though non-Jews, in themselves, have no connection to pnimius ha-Torah, it is only when Moshiach comes that the whole world will be occupied with the knowledge of HaShem, for "the knowledge of G-d will fill the whole earth." Then the goyim will be occupied with " knowing G-d" in the same way that Yidden will " Know the G-d of your father)". Because of the length (of this Sicha), one may lose sight of the point and not realize the main thing (being spoken) (so) it will be repeated again: Since there is this matter of "considering what will be," if there must be a transfer of "considering what will be"; if there must be a transfer (of authority) or when there must be a transfer, it should be considered both ways - as we find that Moshe Rabbeinu, even in his lifetime (and even before matan Torah) gave over to his talmid, Yehoshua bin Nun the responsibility of going to war with Amalek. (With respect to receiving the Torah (the central role of Moshe), "Moshe received the Torah and (immediately, at that time), gave it over to Yehoshua, and afterward, when there were additional instructions received by Moshe"at the time they were given to him, they were also transmitted to Yehoshua, and later, this practice was followed up to the time of the Anshei Knesses HaGedola). The answer is clear that we consult three Chassidishe Rabbonim (either through one of them or through all three simultaneously) and their spokesman (or all three together) gives the decision. This means that, in addition to what was spoken recently about "Make for yourself a Rav" and that "help comes from much advice" (meaning with regard to health matters one should consult a doctor, etc.), this matter of "considering what will be" is stronger, in that when a question cannot be resolved in the ways mentioned above, the clear response, in a way that leaves no room for doubt, is that the matter belongs to three Rabbonim. Since this is being spoken to many cities and many countries, and in each place there is a committee of Chassidishe Rabbonim (either from the community, or city or country) and "each place has its own methods, there, where there are three Rabbonim, they are the Bais-din, and where there are less than three, they can join to themselves Rabbonim from another place. (according to what is stated even concerning the Sanhedrin Gedola) It is given over to their power, and they have the shlichus and the "nesinas coach" to issue rabbinic judgments in their respective places, with joy and gladness of heart. In truth, a psak-din is not a subject of judgment, of severity, but it is a privilege; a very great privilege in the sense that "a mitzvah is a candle and the Torah is light."(including that privileged means "worthy, clear and pure") and the privilege of attachment (to the Rebbe) to the extent of attachment in the way that Israel, Torah and Hashem are all One. As was said above, this is said clearly, and leaves no doubt (even a doubt from holiness) and leaves no place to ask again - it was already given over (and it is like a decision already made). It becomes clear how one should conduct oneself to (achieve) a long and good life, not allowing any room for confusion. Should anyone still have a question as to how things should be, the answer is already prepared from the first, through a bais-din of Chassidishe Rabbonim. These matters are also connected with the answers of the Nifteres that "My father (the Rebbe) together with his books and all his things belong to the Chassidim"- a response spoken to the nations of the world, and so it should be - to the extent that secular authorities should make it their judgment. Therefore it is understood that all Chassidim, and those who have a connection to Chassidim, with all that pertains to them, belong to the general category of Chassidim who are represented through a Chassidishe bais-din by which all matters will be clarified by clear halachic rulings permeated with chassidus, the revealed Torah together with the teachings of the inner Torah, and specifically with Chassidus Chabad. Being that the Bais Din Tzedek of Chassidishe Rabbonim in every place is connected to all the Chassidim and all B’nei Yisroel in that place; the "malchai Rabbonim" are their bais din tzedek. (And as is explained in Tanya, that even (the wicked) are connected to the heads of the community of Israel, only they receive from the aspect of "nails,"that is to say, that nails are a sign of growth, but one has to be careful that they not be an "intervening object" when washing the hands, or when immersing in a mikveh. (toivel having the same letters as bitul, as explained at length elsewhere). And may it be His will that this should immediately remove any doubts and questions, etc. Since the "consideration of the future" comes through the Ner mitzvah and Torah Or. (As it is known that wisdom is connected to cheshbon, and specifically as it comes in the s’fira of malchus), it will be an accounting that will add life, as it is written, "there is no accounting...(in the grave)", and since life negates a conduct that is without accounting, it is connected specifically with an accounting that should be holy; which does not limit blessing, but, on the contrary, adds to it.

...And the nullification of all doubts should also bring about the nullification of the doubt of when will Moshiach come. So that he should come already and we should see him with fleshly eyes and point with a finger and say, "This (is Moshiach). And since there is no joy like the joy of clarifying that which is doubtful, it is with a peaceful soul and with great joy that we come to surety in all matters. Surety- as an abbreviation for "And Dovid blessed Hashem."(As written in the writings of the Ari z’1) surety is connected with Dovid, a holy matter, to the point of Atzmus and Malchus- "Sure is His Name, likewise His praise."