Wisdom
From Our Mashpiim
Interview by Shmuel
Alexander
Mashpiim
in Lubavitch yeshivos around the world discuss inyanei
Moshiach and Geula with a focus on questions such as: What is
the source of our absolute bitachon in the immediate
revelation of the Rebbe MH"M? Why is the constant
involvement in the besuras ha’Geula so important? How can we
fortify ourselves during this difficult time?
Part
4
(Click here for
Part 1)
PARTICIPANTS:
Rabbi
Yosef Yitzchok Butman
mashpia Tomchei Tmimim, Lud
Rabbi
Levi Yitzchok Ginsberg
mashpia Tomchei Tmimim, Kfar Chabad
Rabbi
Yitzchok Meir Gurary
mashpia Tomchei Tmimim, Montreal
Rabbi
Yosef Yitzchok Kesselman
mashpia Tomchei Tmimim, South Africa
Rabbi
Pinchas Korf
mashpia Oholei Torah, Crown Heights
Rabbi
Shlomo Zalman Landau
mashpia Tomchei Tmimim, Bnei Brak
Rabbi
Dovid Offen
mashpia Toras Emes, Yerushalayim
Rabbi
Yosef Yitzchok Offen
mashpia Tomchei Tmimim, Tzfas and Yerushalayim
Rabbi
Nachman Shapiro
mashpia Oholei Torah, Crown Heights
(Continued
from issue 298.)
Rabbi
Ginsberg: People who
"live with Moshiach," realizing that the Rebbe is
Moshiach, etc., exhibit greater hiskashrus and genuine
enthusiasm than others.
What
do you base that statement on?
Rabbi
Ginsberg: It’s
obvious. When we educate our talmidim that the Rebbe is
Moshiach, who will imminently redeem us, it makes everything
about the Rebbe very immediate. We’re not talking about a
Rebbe we once had who still continues to guide us, but a Rebbe
whom we will immediately see with our own eyes.
When
you relate to the Rebbe as someone from the past, he becomes, r’l,
part of history. The difference between the Rebbe and other tzaddikim,
especially the other Rebbeim, becomes blurred. The miracles
the Rebbe continues to perform, etc., alone do not
sufficiently underscore the fact that the Rebbe is our Nasi,
now as before.
Do
you think that if someone went to Rostov and asked the Rebbe
Rashab for a bracha it wouldn’t be accepted? Do we
doubt that the bracha would be given? Of course the bracha
would be given (especially since the Rebbe Rashab isn’t just
any tzaddik, but one of the Rebbeim and Nesiim
who are still our Nesiim), but that doesn’t mean the
Rebbe Rashab is our Nasi, the Nasi of this
generation.
Let
me cite an example of what I am talking about. Two bachurim
met after a Gimmel Tammuz farbrengen in their
respective yeshivos. One bachur learned in a yeshiva
in which the subject of Moshiach with all its details,
including the Rebbe’s prophecy of Geula and the fact
that the Rebbe is chai v’kayam, are all commonplace,
while the other bachur learned in a yeshiva
where this isn’t quite so strong. The boys shared their
impressions of the farbrengens they had attended. The bachur
from the more Meshichist yeshiva spoke
enthusiastically about the fact that they spent the night
talking about the Rebbe’s being Melech HaMoshiach,
and that everything the Rebbe said will come to pass. The
other bachur described, also enthusiastically, his farbrengen,
how "they farbrenged the entire night about how we
have to know that even though there was a Gimmel Tammuz, the
Rebbe is still not like the earlier Rebbeim – the Rebbe
belongs to us more..."
Now
you might say, what’s wrong with that? But the answer is
simple. In the first yeshiva they focused on something
positive, which naturally leads to joy and excitement, whereas
in the other yeshiva they also addressed the negative,
which naturally leads to sadness. The fact that you have to
begin explaining the difference between the Rebbe and the
earlier Rebbeim, is a very serious matter. It is a sorry state
if you have to begin farbrenging about that instead of
taking this as a given.
Think
about what could happen if a bachur takes his
experience of Gimmel Tammuz b’p’shitus (the simple
reality) and "our Rebbe" b’hischadshus (a
new approach to conceiving reality). For this reason, it is
important to constantly stress that the Rebbe said that in our
generation there won’t be a histalkus, as
there was in the previous generation, and that the Rebbe is shlita
kepshuto (literally).
Some
say, alright, the Rebbe said that, but why do you have to
repeat it over and over? The answer is that when it’s clear
that the Rebbe is shlita, then the Rebbe is someone we
live with in the present, not someone who is part of past
history, ch’v.
Lately,
many people speak of the Rebbe as Moshiach. Many Chassidim use
this title when referring to the Rebbe and write it in their pidyon
nefesh. What is the purpose of this? Was there a time we didn’t
know the Rebbe was Moshiach? The Rebbe is Rebbe, so of
course he’s Moshiach!
Rabbi
Korf: Originally, the
fact that the Rebbe is Moshiach was experienced within the
realm of emuna. Since the Rebbe didn’t say so
explicitly, there was a noticeable distinction between
referring to the Rebbe as "Adoneinu Moreinu v’Rabbeinu,"
or even "Nasi doreinu," and "Melech
HaMoshiach." There used to be those who had a koch
in this area, such as R’ Avrohom Pariz, R’ Berke
Chein, and others, and they wrote letters using the title Melech
HaMoshiach long ago. But they were singular individuals.
Once the Rebbe began talking about it openly – starting from
Simchas Torah 5746, and especially after Chaf-Ches Nissan
5751, when the Rebbe often referred to the "Moshiach of
the generation" – since the king himself was talking
about it, we began using this term, too.
Rabbi
Gurary: As said
before, connecting with the Rebbe as Melech HaMoshiach is a
higher degree of hiskashrus, one that includes within
it far loftier kochos, along with great demands –
"Do all that you can." Thus, emphasizing that the
Rebbe is Moshiach stresses the point that today our hiskashrus
to the Rebbe is not just on the level of "Adoneinu
Moreinu v’Rabbeinu," but also on the level of
"Melech HaMoshiach."
Rabbi
Shapiro: As
emphasized earlier, hiskashrus means Chassidim kochen
zich in what the Rebbe kocht zich. We saw the Rebbe
constantly mentioning that the leader of the generation is the
Moshiach of the generation, and it says explicitly in a note
to a sicha of Tazria-Metzora 5751 that we Chassidim
follow their example, referring to the disciples of various Amoraim,
who pointed to their Rebbes as Moshiach.
In
the early years the Rebbe barely mentioned Moshiach’s
identity, aside from the Purim sicha of Naso 5720, when
the Rebbe said that when the Rebbe Rayatz made his
proclamation about Moshiach, the Chassidim immediately began
saying that it was the Rebbe [Rayatz]. There were other
isolated comments over the years, but besides that, the Rebbe
did not elaborate on the matter. However, when the Rebbe made
Moshiach the number one topic and began speaking of his
arrival as something imminent, the Rebbe began stressing the
point that the leader of the generation is the Moshiach of the
generation.
The
most outstanding point is that starting from 5753, the Rebbe
encouraged the singing of "Yechi" hundreds
and thousands of times. "Yechi" stresses that
"our master, our teacher and our Rebbe" is Melech
HaMoshiach. Naturally, this became our koch.
When
the Rebbe began openly encouraging the singing of "Yechi,"
the members of the Vaad L’Hafotzas Sichos decided to ask the
Rebbe whether we could add the title "Melech
HaMoshiach" in his sfarim. The Rebbe
agreed. This means that the Rebbe saw fit to present himself
not just as a Rebbe but as Moshiach. Shouldn’t we do the
same?
In
our relationship with Melech HaMoshiach, more hiskashrus
and more bittul is required, in accordance with our
loftier goals. We see today that the Rebbe’s demands are
greater than ever. There is a great concealment and we need
the kochos of Moshiach to overcome them.
Rabbi
Ginsberg: The answer
to this is contained within the last sicha to the Kinus
HaShluchim, in which the Rebbe MH"M set the agenda
for the shlichus in this time period. I will quote from
the sicha:
"The
additional chiddush lately in the avodas ha’shlichus
is: to greet Moshiach Tzidkeinu with the true and complete
Redemption ... This is a general and primary chiddush
which is not merely a detail or even a general aspect of shlichus,
but a general and primary point, to the extent that it is the
most all-encompassing point in Judaism – preparing for the
coming of Moshiach Tzidkeinu, which includes all the aspects
and details of avodas ha’shlichus…
"Since
the shluchim have some time ago reached the point of
being after the fulfillment of the beginning of the avodas
ha’shlichus in hafatzas ha’Torah and Yiddishkeit
and spreading the wellsprings outward – and some time
ago reached the point after the middle of avodas ha’shlichus,
until the shlichus has already been completed – and yet the
true and complete Redemption still hasn’t actually come, one
has to say that there still remains something to do in order
to actually bring the Geula.
"This
is based on the knowledge that ‘in every generation there is
born one who is of the seed of Yehuda who is fitting to be
Moshiach for Yisroel,’ one who, due to his righteousness,
deserves to be the redeemer, and when the time comes Hashem
will reveal Himself to him and send him." According to
the proclamation of my father-in-law, the Rebbe, Nasi
Doreinu, the singular shaliach in our generation
and the singular Moshiach in our generation, that all the avoda
has already been completed, it is understood that the ‘send
please with the one You will send," has begun to be
fulfilled, the shlichus of the Rebbe, my father-in-law.’
Therefore, it is understood that the only thing remaining in
the avodas ha’shlichus is to actually greet Moshiach
Tzidkeinu, in order for him to be able to fulfill his mission
and take all the Jewish people out of Galus!"
In
other words, the Rebbe is saying that the most fundamental
thing in Judaism is greeting Moshiach – so that the Moshiach
of the generation, who already began his mission, can take the
Jewish people out of Galus. Put in yet other words, all
the avoda today is connected with Moshiach’s
identity!
Rabbi
Butman: This question
can be divided into two parts: 1) Why is it only lately that
people have stressed that the Rebbe is Moshiach? 2) Why is it
important to emphasize that the Rebbe is Moshiach?
The
answer to the first question is as was explained at length
above, that today, as we stand on the threshold of Geula,
the fact that the Rebbe is Moshiach has become more real, and
therefore, is more greatly emphasized. More importantly,
though, is that we saw this in the Rebbe’s own conduct!
An
example of this can be taken from the previously mentioned
Purim farbrengen 5720. The Rebbe said that when the
Rebbe Rayatz announced "l’alter l’t’shuva, l’alter
l’Geula," the Chassidim immediately began saying
that the Rebbe was Moshiach. This shows that the very speaking
about Moshiach as something real immediately arouses talk
about who Moshiach is.
I
think the person who asks why we must emphasize that the Rebbe
is Moshiach feels that the most important point is that the
Rebbe is Rebbe, and does not understand how the fact that the
Rebbe is Moshiach is relevant. I think he is asking: Why do I
have to emphasize that the Rebbe is Moshiach? What’s
important to me is that he is the Rebbe.
To
such a person, the concept of Nasi Doreinu is actually
not that important either. If the way he views the Rebbe is
based on what he gets from the Rebbe – that the Rebbe tells
him sichos, the Rebbe gives him dollars, etc., then
clearly the entire subject of the Rebbe’s being Moshiach is
of no interest to him. It just causes trouble. This is because
the concept of Rebbe expresses a personal connection to
Chassidim, whereas the concept of Nasi HaDor, and more
especially Moshiach, refers to the entire generation and to
all generations.
However,
we should view the Rebbe as the Rebbe sees it. The
Rebbe has constantly stressed that the Rebbe is the Nasi
HaDor, and the revelation of the yechida of the
Jewish people, which is what Moshiach is all about. When we
reach the stage that the lofty status of Moshiach is openly
revealed in the Rebbe, it obviously becomes something
important to be emphasized.
(To
be continued.)
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