Gathering of Anash at Beis Chayeinu 770

00:10 Speaker 1 Replay. Eli. The maamarim. The maamarim. The maamarim. Eli, Eli. Eli, Eli. Eli, ah—oh. A gut voch. Can you hear? Yes. A gut voch. First, we’d like to ask everyone—Anash, the Temimim, our honored guests, and the local community—to wash their hands for tonight’s Rambam siyum, which is also the melaveh malkah meal, the meal of David, King Moshiach. Can everyone hear? Yes, yes. Soon; that comes later. First, we’d like to thank those who sponsored tonight’s melaveh malkah: the Gansburg brothers, who are providing tonight’s meal of David, King Moshiach, here in 770. Today was the first yahrzeit of their father, the well-known chossid and tamim, Rabbi Reb Schneur Zalman, son of Rabbi Reb Menachem Mendel Hillel. His first yahrzeit was today, 20 Shvat. We wish that his soul should have an aliyah, and that very soon we should have the great salvation, the true and complete Geulah, now. As usual, we’ll begin with words of Malchus at the melaveh malkah. First, since we were told that people are waiting especially for the replay, we’ll ask to play the replay from this Shabbos Kodesh, from the Rebbe, may he be well. We ask the tamim Eli Winzbach to play the replay from this Shabbos. Thank you. Once again, we ask everyone to sit down at the tables in the meantime and wash their hands, to fulfill the mitzvah of melaveh malkah. Let’s say a few words about vows: “One who says, ‘I am hereby a nazir if I do such-and-such, or if I do not do it’—

02:45 Speaker 1 “is considered wicked. Such naziriteship is the naziriteship of the wicked.” But one who vows to Hashem as a path of holiness—“this is fitting and praiseworthy. Of him it is said, ‘The crown of his G-d is upon his head; he is holy to Hashem.’ Scripture equates him with a prophet, as it says, ‘I raised up some of your sons as prophets and some of your young men as nazirites.’” Thus conclude the Laws of Naziriteship, with the help of Heaven. We’ll say a few words. I think that in the discussion of naziriteship, Elijah is mentioned in the Gemara in connection with melaveh malkah. May he come immediately, and may it all be realized openly for us, amen. The Laws of Valuations and Devoted Property encompass seven mitzvos: five positive mitzvos and two prohibitions. 1. To adjudicate the valuations of people as set out in the Torah; this is the law of human valuations. 2. The law of animal valuations. 3. The law of valuations of houses. 4. The law of valuations of fields. 5. The law of one who devotes his property. 6. That devoted property must not be sold. 7. That devoted property must not be redeemed.

04:20 Speaker 1 And it begins with the first chapter. Chapter One: “Valuations are vows included among vows of consecration, as it says, ‘When a man expressly makes a vow of the valuation of persons to Hashem.’ Therefore, they are subject to ‘He shall not break his word,’ ‘You shall not delay in paying it,’ and ‘He shall do all that proceeds from his mouth.’” Hm? Hm? Okay. We’ll ask Rabbi Yoel Kahn to say a few words.

05:39 Speaker 2 That is to say, a brief thought—and this is [unclear]—perhaps say a little about the kuntres [unclear]. But not a brief thought from the kuntres. The Rebbe speaks here about the virtue of mishpatim: “And these are the ordinances that you shall set before them.” He speaks about mishpatim as a virtue, and about matters connected with them. And this is [unclear], “we return to add to what was said earlier.” Earlier, the discussion was not about intellect. With chukim, one fulfills them because “I have enacted My statutes; I have decreed My decrees.” The virtue of mishpatim is that a person studies and understands them; they enter into his intellect. But [unclear]. Here the Rebbe explains, drawing on the maamar, that what a person studies and understands is connected with his intellect, with his own sense of self. Yet the Torah must also be [unclear]. How can these two things fit together? On the one hand, we say that he must study and understand with his own intellect. On the other, we say that he must have bittul. And the Zohar continues, in that same passage, that after “And these are the ordinances” comes “When you acquire a servant.” Parshas Mishpatim begins with the subject of servants; a servant represents bittul. How do the two fit together? The Rebbe explains the point: when a person studies Torah and understands it with his own intellect, that is not because the Torah is inherently within the reach of his intellect. Torah is the wisdom of Hakadosh Boruch Hu, and His wisdom is above the intellect of created beings. Rather, because Hashem is omnipotent and not limited by any limitations, He has made it possible for a person to study His wisdom with his own intellect and understand it. When one approaches it this way, even though he understands it with his intellect, he does not think that this is because it is inherently within his reach. It remains the wisdom of Hakadosh Boruch Hu, above the intellect of created beings. Since Hashem is omnipotent—

08:12 Speaker 2 [unclear] The point is that intellect is not [unclear]. Before that, [unclear] the intellect of a created being. The Rebbe goes on to explain [unclear] Torah study [unclear]. And especially when it comes to rulings of law, a person must rule according to his own understanding. “We do not heed a heavenly voice.” “My children have prevailed over Me; My children have prevailed over Me.” A ruling may be stated from Above, but the ruling here must follow human understanding. And that remains the law: “My children have prevailed over Me.” [unclear] This is the Torah of Hakadosh Boruch Hu, and at the same time [unclear]. That is the point [unclear]. Sometimes a person may have a good head, or not such a good head. [unclear] What he says is Torah. Always. [unclear] He should know how holy it is: this is Torah. Always. Even if the Gemara says something different from what he said [unclear]. From this we learn. From this we know [unclear] in the Gemara. What he says is

10:42 Speaker 2 Torah is holy; that is something I must speak about. Here the Gemara says otherwise, and from that we draw our conclusion. Unfortunately, it is not a matter of “my children have defeated Me.” The Rebbe entrusted this to human understanding. The Rebbe issued a ruling, but the Rebbe entrusted it to human understanding, because that is what Hashem wants. Where Hashem helps us understand, we understand; and where Hashem says, “My children have defeated Me,” that is where the principle of “My children have defeated Me” applies. [unclear] The Torah simply says otherwise, but the Gemara also says otherwise. [unclear] Unfortunately, unfortunately, people are not inclined to speak about this. But there is the chassidic kind of bittul and the misnagdic kind of bittul. Unfortunately, I see among our own people—there may be only a few individuals—but that does not make it all right. Because a person gets a certain satisfaction from it: first of all, what I hold sacred comes first. There is a great deal that I do not understand, and to me it looks wrong. I mean, to me it looks wrong. And in many, many matters I was prevented from [unclear]. That rosh yeshiva was [unclear], and that rabbi was [unclear]. One need not heed the heavenly voice. But where we say that one need not heed the heavenly voice, one truly does not heed it. Where [unclear], that is not what one says. Start asking questions, but do not fool yourself. There—

12:48 Speaker 2 Where it was entrusted to us, it was entrusted to us. Where I was given [unclear], then if I understand it this way or that, that is what it is. But here in particular, the Rebbe said something different at a farbrengen. We have to know what he meant, what the meaning is, and how the Gemara is learned. [unclear] Where it was given to us and entrusted to us, “we do not heed a heavenly voice”; but this is different. Where it was not entrusted to us, we call ourselves Chabadniks—Chabad, chochmah, binah and daas—but we must not make intellect [unclear]. The first approach is to know that this is what it is. That is the first approach. One cannot learn an interpretation that says otherwise. Then again, there are matters where the first thing is to fulfill them: “It is a decree I have decreed.” Chabad, with its emphasis on pnimiyus, [unclear]: the first approach is to know that this is what it is. Afterward, if you really want to be a pnimi in Chabad, go and understand it. And what do you understand? [unclear] But in this they are fundamentally different. [unclear]

15:21 Speaker 2 [unclear] And then you have an answer. And then you will have an answer. That is the point. [unclear] The rabbi wrote this. [unclear] If he wants to be obligated, is he obligated or not? [unclear] I want to get to the point of understanding the Rebbe’s practice—what the Rebbe’s position was. That is missing; it needs to be made clear. Regarding the minyan, [unclear]. Regarding the actual question of a minyan, I am one hundred percent certain. But as for how one brings oneself into it, [unclear]. Regarding the minyan, [unclear] every ten and ten, [unclear]. One should not leave it at that. What is missing is clarity about the Rebbe’s practice. Similarly, regarding a minyan, [unclear]. I asked [unclear] whether this is [unclear] in its proper time. If it is [unclear], but in practice it is a minyan. Even if Rabbi Chiyun had said something, even if [unclear] had said something—yes, but the question of the minyan is still missing. The actual question of the minyan needs to be clarified. And then there is how one brings oneself into it, how one does so with every ten. [unclear]

17:59 Speaker 2 [unclear] But this is something one has to decide in the proper way. And this is not a holiday [unclear]. I do not want this to become a dispute in this beis midrash, in 770, in Beis Rabbeinu, in Beis Chayeinu. I do not want anyone to come away with a curse. No one should [unclear] the proud name of Lubavitch—not on this side and not on that side. This is a story about a young man from Crown Heights. [unclear] And a story of misconduct by a young man from Crown Heights is being discussed. This is because there are two introductions, two premises. Yes, these two premises may even seem to contradict each other. I have said what I mean. We need to address this matter, but speaking about it only in general terms leaves it hanging in the air. We need to address the matter through a number of practical halachos. First, they have to address themselves; there need to be two stages—addressing oneself and addressing someone else. First of all, the general point is to bring as much strength as possible into the matter of Moshiach’s coming. That is the first thing. And I do not want to put anything down; I only want to reconsider what is written, what the Rebbe [said]. Either it is printed [unclear], or [unclear] what the Rebbe Maharash [said].

20:06 Speaker 2 He said: A kuntres has just come out, Likkutei Sichos on Geulah and Moshiach, volume two. The introduction is a delight. It is a delight to the mind. And remember, an introduction is a foreword; it sets out what the subject is. The Rebbe says that there must be an increase in Torah study in general, and especially in matters of Geulah and Moshiach. Why must we do this? Not only as a segulah to bring Moshiach and the Geulah sooner, but also, and primarily, so that we begin to live with Moshiach and the Geulah. It is not just a segulah for bringing them closer; we must live with them. We must live with the times—the times of Moshiach. And that itself is a segulah, because it brings the subject of Moshiach into our lives. This happens when the mind becomes filled and permeated with an understanding and comprehension of the Torah’s teachings on Moshiach and Geulah. From the mind, it spreads and penetrates the feelings of the heart, and then our conduct in practice—thought, speech, and action—becomes fitting for this special time, when we stand on the threshold of the Geulah and can point a finger and say, “Here, Moshiach is coming.” In other words, the Rebbe brings it down to the point that this is something we can do. It is not something distant. We need only open our eyes. The Rebbe says this many times about this world: we need only open our eyes. If I remember correctly, the Rebbe said we must open our eyes. That is what remains for us to do. From the perspective of what has been accomplished, it is already here.

22:39 Speaker 2 The Rebbe means that this is already here. From Above, and through all that the Rebbe and the chassidim have done throughout the generations—and particularly through what the Rebbe has done—the highest things have been drawn down here below. They have been drawn down here. But a person walks around with his eyes closed, literally with his eyes closed. It is not that these things are somewhere up in heaven; they have been drawn down here below. So what difference does it make? If he is walking around with his eyes closed, he does not see them either way. What difference does it make whether they are still in heaven or have actually been drawn down below, if his eyes are closed? The difference is simple: if they are already here, all he has to do is open his eyes. Someone can have a window right in front of him. What does he need to do? Open the window. But because he is preoccupied with other things, he may put it off until tomorrow. So what is the advice? Start thinking about it. The Rebbe gives us advice: study these subjects and make them our own. Immerse yourself in studying them. The window is right there; why don’t you feel what is on the other side? Because you are thinking about something else. Once you turn your thoughts to it and study these subjects, you will begin to feel

25:03 Speaker 2 what is already there. That is the simple meaning. This is how a person brings it home to himself. And what about his relationship with others? That, too, is addressed in the same kuntres. The Rebbe speaks about the shluchim. And he does not mean only the familiar, official shluchim. In the sicha, the Rebbe explains that every Jew is a shliach of the leader of our generation, with a mission to spread Torah and Yiddishkeit and the wellsprings of Chassidus outward. So every Jew is a shliach. And the Rebbe says that all the individual details of this mission come down to one point: to greet Moshiach Tzidkeinu. What does this mean in plain terms? Every shliach must prepare himself and prepare all the Jews in his place and in his city to greet Moshiach Tzidkeinu. How? By explaining the subject of Moshiach as it is presented in the Written Torah and the Oral Torah, in a way that people can understand. That point is emphasized: in a way they can understand, through reason and comprehension, and especially through studying the subjects of Moshiach and Geulah with chochmah, binah, and daas. Since this is the work of our time, it applies to Jews everywhere. What does that mean in simple words? Let’s put it simply. If you look back a little, my work, or Berl’s work, or Shmerel’s work—all of us are shluchim, each in his own place—

28:20 Speaker 2 might once have consisted of helping another Jew put on tefillin. Or I might have a friend with whom I could talk about tefillin and help him put them on. Or I might have a friend with whom I could study a chapter of Tanya. We knew that all this would help bring the Geulah closer. That was why I would speak with him and study with him. Here the Rebbe says what the point is: to prepare all Jews to greet Moshiach. How do I prepare this Jew to greet Moshiach? By explaining Moshiach to him in a way he can accept. What has been overlooked lately? Think of yourself: the Rebbe says that it is all already here. The only thing lacking is that a person stands with his eyes closed, thinking about something else, and so he does not feel it. When he studies these subjects, he opens his eyes and begins to feel it. I think that just as this applies to oneself, it applies to our fellow Jews. We need to speak with each of them about Moshiach and help them see that this is a good thing. Another person may be quite distant, so you have to help him understand that it is good, that everyone will benefit, and that it is good both materially and spiritually. And bittul,

30:13 Speaker 2 Visitors themselves need to know this, and the wider world is missing it. Older people and young people need to talk about it. Today there is little talk about it. People speak about davening and, hopefully, about having kavanah. But anyone who talks about davening needs to bring this into the conversation too. Today we need to speak openly about it. That is one point. I have been speaking for too long, but I think we have overlooked this. That is one point concerning the coming of Moshiach in general. Young people themselves should learn more about these subjects, study them together in groups, and speak about them with other people. Just as we speak about davening and about learning a chapter of Tanya, we should speak openly about Moshiach, including at a public gathering, as the Rebbe emphasizes. Not only at a public gathering—especially at a public gathering. What does that mean? Of course, each person has his own way of speaking to different people. With one person you speak one way, with another person another way—you understand what I mean. But we must not hide or conceal the subject. We should speak openly about the coming of Moshiach. That is the first point, clearly. Now for the second point: whether to speak about it, and in what manner. As for the first point, unfortunately, we really are not doing it. We are not learning these subjects enough or delving into them enough. And as for the second point—

32:17 Speaker 2 The second point is already somewhat more complicated. [unclear] How should it be done? [unclear] Moshiach may come; he may come for the entire Jewish people. [unclear] I am not familiar with those circles, but [unclear]. I speak with Jews, [unclear]. But first of all, let us clarify something about the Rambam and the idea of Moshiach. [unclear] I simply do not understand that argument at all. [unclear] “And I will await his coming every day.” Well, what do you mean? If you say that he has not even been born yet, what do you mean? There is a source in a sefer for that too. But if you believe he can come tomorrow, then how do you explain it? Say he is a child before bar mitzvah—how do you explain it? That is not all that is written there—

34:33 Speaker 2 It also says there that he is the tzaddik of the generation. And again, which sefer brings us this? Which sefer is that teaching from? But hold on: now you are swearing by words. Which sefer, as I said, brings that teaching? Hold on: now you are swearing that it says so there. What am I supposed to do when you laugh at the very name? Then I need say no more; that says it all. And not to mention making someone into a figure for propaganda. One person states my views; another tells a different story. [unclear] Say, these are my views. Why should that not be said? Not a figure for propaganda. The propaganda figure goes on doing that. But when an opportunity arises today, people make an opportunity of it. They can create an opportunity. [unclear] Who does not understand that? Everyone understands it. [unclear] I am not talking about the die-hard lunatics; there is no point discussing them. Or that well-known [unclear]—I have no other name for him—who wrote and published: “How can Chabad chassidim say that any person in our generation is Moshiach?” He actually printed the words “any person in our generation is Moshiach” and called it “open heresy.” [unclear]

36:40 Speaker 2 He says, “any person in our generation.” That is the well-known [unclear], and the second one is worse. [unclear] But Jews who believe in the Torah of Moshe and believe in the coming of Moshiach—[unclear]. Understand what follows from saying “no person in our generation” can be Moshiach, while saying, “I await his coming every day.” What sort of person are you imagining, then? [unclear] It is an interesting point. It is foolishness, but it is very interesting: it reveals a person’s character. [unclear] Chassidim say that Moshiach [unclear], and other people say [unclear]. I would like to know [unclear], chas veshalom. We need to bring Jews closer, and speak the truth. They make a very good argument. Tell me: what is accomplished by talking about the Rebbe as Moshiach? On the other hand, talking about Moshiach in general [unclear]. But that much I understand. [unclear] If, before the new month, he does not come [unclear]. It is a good argument. It is an argument [unclear]

39:06 Speaker 2 [unclear]. Why? [unclear]. That is the point. It can lead to despair. What can lead to despair? [unclear]. Even for a person, it can bring despair, and despair can lead to other things. I remember [unclear]. Is that what it means? [unclear] pointing a finger at someone—that is the point. That can lead to despair, even if at first it seemed like nothing. And when you point a finger, it becomes something real. A person takes it seriously. And you know, even for someone who does take it seriously, it must not, G-d forbid, lead to despair. [unclear]. And this is the question. You ask: What practical difference does it make? Oh, it makes a difference. If a person takes it seriously, it affects his thoughts: how will it happen, how will it be? [unclear]. It is something that draws him in. What does that mean? Look, first of all, this is something that comes up. You understand? [unclear]. He does not want it to be merely abstract, merely in the mind. What does he say about that? [unclear]. What is the reason? The reason—

41:03 Speaker 2 is simple. It might remain an abstract, purely theoretical idea. Theoretical ideas—[unclear]. But a person wants to know what it means in concrete terms. And that, too, is not just a name; it is something powerful, something deeply felt by chassidim. We have become accustomed to speaking about it as something that applies in actual practice. In the meantime, [unclear], but the fact remains. Moshiach means an actual fact, an actual person in our generation, and that he will come soon. This is something real. [unclear]. There is a point here: it says in the sefarim that in every generation there is a person who is worthy of being Moshiach, should the time come. When the time comes, and Hakadosh Boruch Hu brings the Geulah, there must be a Jew ready for it. That is one matter. Then there is what the Rambam says about how the Geulah will take place. The Rambam is stating a law, a straightforward halachah: when a Jew actually does such and such, the halachah is that he is presumed to be Moshiach. That is a halachah. But these are two different concepts. Here we are saying that in every generation there is a person, a Jew, who is worthy of being Moshiach when the time comes. The Rambam is not saying that this applies in every generation. Rather, when Moshiach actually comes,

43:45 Speaker 2 there is an order to it. Broadly speaking, it proceeds in two stages. The first stage is that when a Jew comes and does such and such, the Torah establishes a halachic status: he is presumed to be Moshiach. After that comes a second stage, with its own requirements under Torah law. What are the defining signs? Go through the Rambam. [unclear]. The question is simple: what follows from this? [unclear]. If someone holds that there is a presumption, while someone else holds that, according to halachah, this person has not met the requirements, he does not have to accept him as king. [unclear]. But the starting point is what the Rambam says. There are several details here. [unclear]. Someone wrote a work on this. [unclear] wrote a work. He argues that he has a proof from the Rambam, a halachic proof. He says that Rabbi Akiva was his arms-bearer. What does it mean that Rabbi Akiva was his arms-bearer? Rabbi Akiva [unclear]. Did he actually carry his weapons? [unclear]. He takes the expression “his arms-bearer” and explains it [unclear]. He gives his own explanation and lectures on it, and turns it into “Rabbi Akiva’s arms-bearer.” [unclear].

46:50 Speaker 2 If I hold that this Jew is Melech HaMoshiach, then I have to know on what basis, and how that conclusion was reached. That is a straightforward question. A Jew wants to know. [unclear]. And then there is the account of Rabbi Akiva, and several details that he wants to establish from the Rambam as halachah. I do not know. But I want to ask a Jew who has written a work on this: [unclear]. And all those learned people who have written works on it: [unclear]. If he goes around saying this, I know—I know one thing: [unclear]. “This is the way of Torah.” [unclear]. Afterward, all those learned people who came out with a ruling [unclear]—that was a ruling they issued. [unclear]. All right, I want to understand what you are expounding. [unclear]. Let us have a ruling. Let us go through the sources; let us go through the Beis Din. Let us go through it and see whether this is a new ruling, and whether this is the halachah concerning “presumed to be Moshiach.” These are new practical implications. Not merely something said in passing, or a ruling given as a prayer. A ruling is a ruling—not like a rabbi answering a question about meat and milk, or a question about [unclear]. This concerns the life of a Jew [unclear]. Let us examine what can be learned. Let us go through it.

01:28 Speaker 1 I contacted him. I asked him, and they told him how he had ruled for them that this was a matter of accepting [unclear], that it was something that should guide them. He said, “The Rebbe ruled.” Rabbi Yaakov Alter asks: What does this have to do with a sicha? What practical bearing does it have on what a chossid should do? He says that if someone asks, he should ask clearly and receive a clear answer. But here, two things are at issue. If the ruling is not that way, then what should a chossid do? And if the ruling is that way, then the rabbonim should issue a clear ruling. If the halacha is otherwise, then the halacha is otherwise, and that settles it. But even if one does not have to accept [unclear], chassidim hold that way. I am not saying otherwise. But these are all things we need to talk about—all these points. It is time to begin working, with all our strength, on the very substance of Moshiach’s coming. All these things: begin with yourself and begin with someone else. Begin with the essentials—what they are and what they teach us—and live freely with them. There is light in this. These things already exist down here in the physical world; the trouble is that the world closes its eyes and does not look. But if you open your eyes to it, you see that it is not far away at all. You see what is already here below, and from this—

03:39 Speaker 1 it all falls into place. Begin with yourself and begin with someone else. Speak about it, think about it, and get involved in it. Speak clearly, to the point that Moshiach’s coming becomes something present to you. Begin speaking about it in a practical way. Even [unclear], speak about it. But not as propaganda—propaganda drives people away. Speak to people in a way they can accept, not as propaganda and not for the sake of arguments. How can a person speak to people he meets? Should he speak only when he has a spare moment? Should he speak with his companions, his friends, with people he meets? Who should one speak with? Whoever is there—that is who one should speak with about it. This is something to talk about all the time. But one has to learn and take to heart what to say about it, and live with it, both oneself and with others. And when the opportunity comes, one should be ready to speak. We should truly open our eyes and see what is right before us.

04:58 Speaker 2 Thank you, Rabbi Yoel. I would also like to dedicate today’s gathering to the memory of the Ginsburg brothers [?]. They are no longer with us. Their father, my brother-in-law, Reb Shneur Zalman, and Reb Nachman Hillel, whose first yahrzeit is today, 22 Shvat. And now we ask Rabbi Heller, a dear friend, to say a few words.

05:37 Speaker 3 I just want to say briefly, following what Reb Yoel said here, that we should be aware of this matter from the standpoint of halacha as well—the law concerning accepting kingship [unclear]. I have not seen—I did not have the time or the patience to read Reb Shalom Ber Wolpo’s book—but in the summer, before the Rebbe instructed us to study the subject of Moshiach during those years, I examined the matter for myself. I wrote a booklet, though I did not have the money to print it. And it is absolutely clear that there is a positive commandment to accept his kingship. And now we ask someone who is a colleague—Rabbi Heller, Rabbi... Rabbi Yoel Kahn spoke earlier about accepting the kingship, the whole matter of accepting Melech HaMoshiach as Melech HaMoshiach. People ask whether this is necessary at all. Rabbi Yoel Kahn explained that, first of all, for a Lubavitcher chossid it is not a question, because the Rebbe says clearly in his sichos that we must declare our acceptance of Melech HaMoshiach as Melech HaMoshiach. The question is: What is the basis for it in halacha? Rabbi Yoel Kahn said that he is not a rav. Rabbi Heller, who is a rav, said that he had examined the matter and that it is one hundred percent clear that, from the standpoint of nigleh, halacha definitely requires us to accept upon ourselves the kingship of

07:30 Speaker 3 Melech HaMoshiach. Before you leave, there will be someone outside at a table where you can add your signature. Now we ask a member of the general Vaad Rabbonei Lubavitch and of Agudas Chassidei Chabad, one of the senior rabbonim and communal activists of Anash, Rabbi Shneur Zalman Gurary, to say a few words.

08:03 Speaker 4 After that note, the letter that was sent to Africa, as I understand it, something opened up. One could say it marked a new era. Although the letter was addressed only to Africa, the Rebbe certainly knew and understood, even without [unclear], that the letter would spread throughout the world. This means that a new opportunity has arisen, one that did not exist until now, and now its time has come. That is the simple meaning. And as Reb [unclear] said earlier, we need to know clearly whether the Rebbe said it. If he did, then for us it is an instruction—an instruction that this must be done now, that it can be done, and that it has to be done. Things that seemingly were not desirable at one time—and I am speaking about every period—are today an instruction for us. Not merely something desirable, but an instruction. Why is it appropriate now when it was not before? We need not be fools and ask, and we do not have to explain it away. Everyone can offer his own ideas. Perhaps the Rebbe himself saw that chassidim had begun doing more in this matter. And perhaps, speaking according to my own foolish understanding, [unclear]. But the point is that what was done earlier has made this a matter that, seemingly, we had not given so much thought to before. And the Rebbe did not give any negative reply. On the contrary, the replies received once, twice, and three times,

10:53 Speaker 4 It was very positive, and naturally that brought about an upheaval. But we have to think, speak, and act with the understanding that Moshiach is coming—not that he will come someday, but today! It may be that the Rebbe very much wants this and sees that it is moving forward, and that if chassidim had acted this way [unclear], the time would have come. In any case, we must know that the note clearly placed a directive upon us. It is a directive concerning a general matter, as Rabbi Yoel called it earlier. That means we have to do much, much more about this, including things that perhaps would not have received a response before. At the same time, the Rebbe expressly wrote that it depends on the conditions of each place. If that were all, we could simply continue doing what we discussed earlier. All those things can be done. But the Rebbe wrote that it depends on local conditions, which indicates that beyond what we can already do, we have to do something else as well. As I understand it, the Rebbe means that we must do things according to the conditions of each place. [unclear] But we certainly have to act, and that action must be a little more, or deeper, or somewhat greater—I do not know quite how to put it, but that is—

13:33 Speaker 4 There has to be a limit. But that should not stop us from doing more. Accordingly, guidelines must be established about what to do and what not to do. Just as we have to work out what should be done, we have to work out what should not be done. I—

14:01 Speaker 5 Gentlemen, [unclear]. This is a serious matter, and [unclear]—not merely to talk and [unclear].

14:14 Speaker 4 First of all, regarding this gathering, there is something important to say. I received an instruction from the Rebbe not to hold a gathering of this sort, one that merely tells people about what is happening in the world. He asked that we sit down seriously and think about what he requested. When the Rebbe called for a gathering, he asked for a gathering that would think about what to do. We held two gatherings; we held one and then came back again. But if we did not think about what to do, and came only to report on what was happening in the world and to accord honor, that is something else. The Rebbe asked that the gathering sit down properly and think about what to do. Whether it is popular or not, whether it helps or not, that is where they began. The purpose of this gathering, and of any later one, must be to sit down seriously and think about what to do. We should not do things we have not first thought through and decided ought to be done. We need to ask the relevant questions, not just offer advice. [unclear] The note is very clear. It does not mean that everything discussed earlier is not very good. But as I have repeated, it says that this matter depends on the conditions of the place. Therefore, a person needs to think about and do what is appropriate there—but that is not all. What more can be done? What can he take upon himself? Chabad cannot simply give a blanket answer. We have to consider what can be done, what can be discussed, what can be written, and what can be said. So—

17:12 Speaker 4 To my mind, [unclear]. I had never believed the Rebbe would make such a thing possible in the way it is written there, because all along people had been very, very apprehensive. But the Rebbe did not issue carte blanche to do anything whatsoever. For other reasons, he did not do that. [unclear] What does it mean that things are better, even a little better? That is a major thing. The time has now come in a way it had not before. And this places upon us what I mentioned earlier: an obligation toward Hashem, an obligation toward the Jewish people, and an obligation toward Moshiach, to do our part so that Moshiach will come. The Rebbe said clearly, once again, that now we have a great deal to do. As for what to do, where we were apprehensive before, we now see [unclear] more clearly. On the other hand, developments have taken place, and that does not mean we should simply do things that were not decided upon before. Those who need to make the decisions should make them, but we must act. For if we simply do whatever we wish, that would run counter to what the Rebbe says. The Rebbe says that Chabad should speak about this, but not in just any way or to just anyone. We must exercise care and judgment in saying it.

19:21 Speaker 6 Thank you, Rabbi [unclear]. I’ll now ask Rabbi Bell, the director of Machon Chaya Mushka in Montreal, to say a few words in English. I’m not sure how much to repeat from what was said before, because I’m not sure how many understand only English. I think I’ll take a few points that weren’t said before, and perhaps a few that were. The answer from the Rebbe has been discussed a few times already, and just thinking about it, the question is very important to know in order to properly explain exactly what the Rebbe said. Part of the question was: Is the Rebbe happy with this? And at the end: Is the time right? Is this the proper time? Have the times changed? The Rebbe answered that it does not depend on the person now. That is not the question. It does not depend on the time now either. The only thing it depends on is the place. In this place it has to be like this, and it depends on the conditions prevailing in each particular area. It seems to me that one way of understanding this is the same way we understand any other mivtza. When it comes time for Mivtza Mezuzah or Mivtza Tefillin, it’s not a question of whether Hashem wants every Jew to put on tefillin. It’s not a question of whether the time is right for a mezuzah. The only question is: How do we explain this to people? How do we bring it to them? And there are a number, as Rabbi Yoel said before, this is a gathering for

21:40 Speaker 6 Crown Heights. And the way I envision it, there are different aspects, if you want to put it that way, to this campaign. One of the things brought down in the sefer Yechi Hamelech is that when King David, after he was first anointed by the prophet, asked Hashem where to go, Hashem told him it was not yet time to go to all of the Jewish people. It was time to go to the people of his own tribe, to the people of Yehudah. First came the acceptance of the people of Yehudah. His own tribe accepted him, and only afterward did he go to the rest of the tribes, when he was anointed for a third time. To bring this matter home among our own chassidim, as Reb Yoel explained earlier: the fact that the Rebbe said it is enough, whether we understand it or not. If some claim they don't think the Rebbe really holds this way, it's simple enough to open the sichos and learn them. Some of these things have been said before, but I'd just like to point out that last year, on Shabbos Parshas Mishpatim—a year ago now—an edited sicha from the Rebbe came out. I remember when it came out. In Montreal, we have a regular practice every year of repeating the edited sicha in shul on Shabbos. At the very end of that edited sicha, it says that everything is already here. The only thing necessary now is to accept

23:20 Speaker 6 upon ourselves the sovereignty of Moshiach. That's the only thing left. What happened then in our shul? People raised their eyebrows. “Did you see this?” They spoke about it for an hour, some for half an hour, some for a day, some for two days, and then it was forgotten. Then came 28 Nissan. The Rebbe said—everyone remembers the sicha—that he could do no more. Now it was up to the chassidim to act. People wondered what would happen. No more farbrengens? What would be? No more Likkutei Sichos? No more maamarim? What would happen? Everything continued, even with greater force. One thing that very clearly has to be done by the chassidim is the acceptance of a king. That is something the king cannot do by himself. At the Kinus Hashluchim, the Rebbe said very clearly that the only thing remaining in the work of shlichus—which, as the Rebbe has said many times, includes every single Jew—is to actually greet our righteous Moshiach. Why? So that he can actually fulfill his shlichus and take all the Jews out of galus. For Moshiach to be able to fulfill his shlichus and take the Jews out of galus, there must be acceptance of his sovereignty. This is basically the thesis of the sefer Yechi Hamelech. I've spoken to a number of people about the sefer, and I'm sure there are many

25:00 Speaker 6 whom I haven't reached who have gone through it. But especially when there was a sefer that was not allowed to be printed and later came out with such encouragement to print it—and the point of the sefer is how, according to halachah, to bring about the revelation of Moshiach in the world. Its central point is that to move from the stage of “presumed to be Moshiach”—which, by the way, means “presumed that he is Moshiach”; some people say, “Well, we'd be willing to accept that he's a presumed Moshiach,” but that's not what it says: it says “presumed that he is Moshiach”—to the stage of “certainly Moshiach,” there must be a people. A king must have a people. To be a king, there must be a people following him. To carry out a mitzvah, explaining the Rebbe's answer is important. Going through the sichos is important, but there must also be easy ways to bring this out. Some things I've found helpful in speaking to different people have been distributed on the sheets that have been circulating. Some are hanging on the wall. There's a maamar by the Rebbe Rashab in the Ayin Beis series, Parshas Vayigash. And as Rabbi El[unclear] said earlier, it isn't relevant whether we understand or don't understand, but there are certain Jews who won't do something unless they understand it. Just as with tefillin and mezuzah, some people—if they don't understand how it

26:35 Speaker 6 works, they won't do it. And so too here, there are many explanations of this. One explanation given by the Rebbe Rashab addresses the general question: What does “there is no king without a people” mean? A king who is essentially a king is himself a king even without a people. So why must the people accept him? The Rebbe Rashab explains: indeed, he is a king even without the people accepting him. But there are two different levels: hod and hadar. “You are clothed in hod and hadar.” The hod of kingship is something the king has without a people. But hadar comes specifically through the people, through their acceptance. That is why it is specifically “in the multitude of the people is the king's hadar.” Hadar exists only when there is a people. And when the people accept him, this reveals within the king what had previously been concealed. He was a king, a king in essence, but it was concealed. To bring it into the open—the revelation of Moshiach—there must be the people's acceptance. Learning about Moshiach, as Rabbi El[unclear] said earlier, quoting the Rebbe's sichos, is the way to bring it about. People should live with Moshiach. I was hoping that when I came to Crown Heights, wherever I went I'd hear people speaking about Moshiach and speaking about the signatures. Speaking

28:12 Speaker 6 Against it, speaking for it—but speaking about it. After this letter came, after the answer came on Sunday, I said, “Well, this is it for sure.” Everybody has been deeply involved in the subject of Moshiach and the subject of Chassidus. And as Rabbi [unclear] said before, the thing about accepting the Rebbe as Moshiach is that it makes it real. I don’t know how you felt the first time you saw on a piece of paper, “His Holiness the Rebbe shlita, King Moshiach.” I know what I felt: this is for real. We’re hearing about Moshiach. “This is the spirit of Moshiach, hovering”—[unclear] created the world and thought about the Rebbe, [unclear] said. This is for real. And not only is it for real, but the time has come. Now is the time, and it’s for real. Learning about Moshiach makes it a reality for all of us, when we see that it’s not tied to miracles and that it’s something people can understand. There’s an interesting Midrash. Some of you are probably aware of it. In the Pesikta, when Moshe Rabbeinu came to the Yidden, he said, “This month shall be for you”—Yidden, it’s time to leave galus. And the Yidden said, “We’re not ready. How can we be leaving galus? We don’t see it. Hashem said we have to be in galus for four hundred years, and it’s only been two hundred and ten.” Moshe Rabbeinu says, “Don’t worry about it. Hashem will make the calculations. He wants to take you out of galus.” And it describes the different objections the Yidden raised.

29:51 Speaker 6 Then the Pesikta continues and says that when the time comes for the true and complete Geulah, Moshiach will come to the Yidden and say, “This month shall be for you—the time has come.” And the Yidden will answer as follows: “Our teacher, King Moshiach.” They’ll speak to him and call him King Moshiach. They accept that he’s Moshiach, and they call him “our teacher.” But they say, “How can we come out of galus? You say the time has come to leave galus, but we don’t feel it yet. We still have to go through subjugation to the seventy kingdoms. We’re not ready yet.” And Moshiach will give them two answers. The answers aren’t as relevant here as understanding that Moshiach could be standing before you and telling you, “The time of your redemption has arrived,” and a group of Yidden could be saying, “Our teacher, King Moshiach, we don’t feel it yet.” But the point is actual action, and the action here is the people’s acceptance. Speaking about tefillin all day is not the same as actually putting on tefillin. And what we’re speaking about here is the people’s acceptance. Many times, when you speak to people about this, everything goes fine. They don’t get upset. They have no questions until you take out a piece of paper and say, “Sign.” The same thing happens on the shlichus front. You can talk about tefillin, talk about kashrus, and then you make an appointment: “We’re kashering your kitchen on Thursday at two o’clock.” Then the questions start.

31:20 Speaker 6 I’d like to conclude with a couple of practical suggestions for making this real. The Rebbe spoke today about every person speaking with vitality about these matters, with all ten faculties of the soul, and speaking to ten other Yidden. I once heard an answer—I’m not sure how exact it is—regarding a written declaration of hiskashrus. I once heard a thought, again without vouching for it, that the Rebbe said that if you’re really serious about this, written declarations of hiskashrus will come in from all over the world. If you’re serious about it, and you mean it, and it matters to you, then you speak about it with other people. And if you don’t have an explanation, ask somebody else for one. If you don’t have one, sit down and learn the sefarim. The Rebbe distributed kuntreisim, Dvar Malchus. Another kuntres has come out now. There’s a sefer, Yechi HaMelech, for sitting down and learning these subjects. There are tapes available explaining Moshiach to non-observant people too—just the idea of accepting his kingship. One thing I’ve heard from many, many shluchim is that it goes down much easier with non-observant people than with frum people. For someone first coming to Yiddishkeit, the idea of Moshiach is no stranger than Shabbos and tefillin. “Tefillin? You mean I’m actually supposed to wrap these around my arm? Really, you don’t drive, you don’t answer the phone on Shabbos?” “Yeah, and not only that, but Moshiach is coming too, and there’s going to be world peace.”

32:59 Speaker 6 Yes, it follows naturally. The Torah says you have to put on tefillin? Yes. The Torah says Moshiach is like this? Yes. Who fits these descriptions? There’s no question about it. You’re supposed to accept Moshiach? I’m ready. It’s not a problem. And it’s something that can be discussed in an educational way. Speaking to people about it, learning the halachos and learning these subjects—that’s how it can be done. In many homes in Montreal, people are learning about Moshiach. Now the shluchim’s office has put out material about Moshiach to learn with children every day for the 90 days from Yud Shvat to 11 Nissan, so that every day they can learn something about Moshiach. The seminary in Montreal put out material about Moshiach for the weekly parsha: seven teachings from Midrashim. Everything is from Midrashim. There are some non-Chassidic yeshivos using it too. How much they use it, I don’t know, but they request it, at any rate. The idea is to learn something about Moshiach every day as a family. It should be an unbreakable rule that no day goes by for any family or any person without learning about Moshiach, so they can live with these ideas. When a person has a vitality in it, others feel that vitality; they speak to others with that vitality and give them the same vitality. Thank you, Rabbi [unclear], [unclear], chairman of the Committee for the Dissemination of Chassidus,

34:35 Speaker 6 vice-chairman of the central organization of Tomchei Temimim Lubavitch yeshivos, Rabbi Reb Yosef Halevi Weinberg. I’ll ask once again: those in the back, please be quiet, because the noise there is distracting. Shh. Rabbi Weinberg. Huh? Ah. So, after Rabbi Weinberg, Rabbi Reb Leibel Raskin, the Rebbe’s shliach in Morocco, will speak shortly, in the Holy Tongue. Rabbi Raskin will speak in the Holy Tongue too. Hebrew.

35:24 Speaker 7 Reb Yoel spoke earlier about one’s own obstacles and so on, and how one has to overcome them. I want to mention that I myself had those same obstacles. At this microphone, at the first gathering called after the Rebbe, may he be well, made the great stir on 28 Nissan, I said at the time that we should speak about matters of Moshiach and identify Moshiach, but not point a finger at the Rebbe, may he be well. Why? Because the Rebbe himself had said that there are Jews who [unclear] a word of Chassidus. And that was my position. Then a note was put up here on the wall, and chassidim sent it in to the Rebbe, may he be well. The Rebbe gave a positive response: “The message has been received...” We understand very well that the Rebbe knew all the consequences that could come of this. When the Rebbe answered the note that way, it changed the whole matter for me. I began to think that perhaps it was a good, bold idea. For the young people, the women and others, perhaps it would work better for them. And as ... said, he wanted to come to me, [unclear]. I was still very, very troubled by it. I had not found a source for the idea that Moshiach has to be appointed, and so on. Today, I no longer have to look. But at the time I had not found such a source, although one

37:39 Speaker 7 can point to one. There is another detail that I do not want to go into here—how it happened—because people will laugh at me. Perhaps they will think [unclear]; let them laugh. But in actual fact, another detail was that the verse came to mind: “And they shall seek Hashem their G-d and David their king.” I had to look into it right then. I looked up the verse in Tanach and saw that Rashi cites the teaching of our Sages: “Three things Israel rejected in the days of Rechavam: Hakadosh Boruch Hu, the kingship of the House of David, and the Beis Hamikdash. And Hakadosh Boruch Hu will not show Israel a good sign until they seek all three.” Metzudos explains that they will appoint someone from the House of King David over themselves: Moshiach, a descendant of David, whom they will appoint over themselves. One can point to other passages and qualifications, but from what our Sages say—“until they seek all three”—this much is clear. On that basis, I took a further step and spoke plainly on the radio about the matter of someone presumed to be Moshiach, and about the Rebbe, may he be well, as one presumed to be Moshiach. The Rebbe heard it. On Sunday morning I asked whether there had been any reaction. There had been none. I know from experience that when I say something to which the Rebbe reacts, [unclear]. On Sunday morning there had been no reaction. But ... had quoted that teaching of our Sages, and the Rebbe, may he be well, was not pleased with the source I had given for it. ... a note ... the full force of ... “Jew,” the Rebbe wrote to me, ... “an actual Jew.” I had spoken several times and quoted that teaching of our Sages in public. I was

40:08 Speaker 7 asked to check that I had cited it correctly. And I had not cited the teaching of our Sages correctly. A note came from a Jew, [unclear], on Sunday morning. I immediately wrote a note afterward and asked the Rebbe what he had meant. The Rebbe himself cites teachings of our Sages in several maamarim without giving that source. The Frierdiker Rebbe cites them in several maamarim without giving that source. What had he meant? On the contrary, checking a teaching of our Sages when quoting it is part of mivtza Torah. It seems that this was part of the matter. But I know that if the Rebbe had wanted to say something else, he would have done so. So I said on the radio that if, G-d forbid, the Rebbe were to tell us to do something not in accordance with Torah, we would not have to do it. Why? [unclear]. What do I mean? All the Rebbe’s directives are in accordance with Torah, as they must be. The Rebbe immediately wrote: “It is a pity those things were said. A pity. Why give an opening to those who [unclear]?” I asked Leibel: “Has there been a reaction?” He said, “Nothing.” No reaction was conveyed to me. Late Tuesday afternoon I received word that the Rebbe, may he be well, had said there would be a gathering that evening. Weinberger could speak there, but I should be told to stop—to stop speaking about this, even by allusion. I immediately understood “stop” to mean not giving up entirely, but taking a break. A time would come when we could speak about it. And today is the first time in all this time that [unclear]. But from the outset, it was as clear as day to me that at the time

42:27 Speaker 7 it was [unclear]. If the Rebbe answered one note one way and another note another way, it was clearly [unclear]. But people made a commotion. On Tuesday a storm came from Eretz Yisroel, saying that the commotion must not be allowed to [unclear]. Huh? It matters. [Unclear.] It matters. It matters. It matters. It matters. It matters. It matters very much. He says there was a storm; this caused a commotion, that caused a commotion. So we changed course; that is no difficulty. If [unclear], one could, G-d forbid, cause a commotion. Thank G-d, that commotion lasted only a few months. Because [unclear], it could have lasted a long time. One student said he had to go home and tell his wife—to ask his wife what she made of these stories. And through it all, those who had previously written to the Rebbe, “His Holiness the Rebbe shlita, King Moshiach,” received replies from the Rebbe. The Rebbe did not respond negatively. At that time, amid the storm, the Rebbe wrote that when he comes, he would pass the letter on to King Moshiach, who would answer him. That happened on that occasion. But it did not happen on other occasions. The same boys continued writing, and the Rebbe did not react to it. That is clear, as clear as day. But I want to make one point.

44:15 Speaker 7 The young man who wrote to the Rebbe—I sat with him in Johannesburg about two weeks ago. We were invited to his home for supper, because, boruch Hashem, I had a considerable part in bringing him closer. I met him once in a city and worked with him. He quoted to me exactly what the other side, the sitra achra, had said, and so on. I heard something from Leibel that made a tremendous impression on me. He had spoken with the Rebbe about this matter, and the Rebbe, may he be well, told him that Moshiach himself does not know he is Moshiach until the very last moment, when he must be revealed. He brought a proof from King David: until then, he, too, did not know what was to come. But at first, when the Rebbe, may he be well, did not want to accept the leadership, he made the same argument: “No one has the authority.” He told me himself, when I arrived—I had not been there at the histalkus—and spoke with him about it. At that time, he told me, “None of you has the authority, but young people need to have more authority.” So at one of the meetings, a decision was made—

46:01 Speaker 7 They decided that, since no one had instructions concerning this argument, a minyan should go to the Ohel. A minyan went to the Ohel. Reb Tanna [?] remembers; we were among the two youngest. Reb Simpson and Reb Jacobson, a"h, went too, and we said Tehillim. When we reached the grave—there was not yet an Ohel—the grave was a little sunken in. We were alarmed: What had happened? Reb Simpson asked forgiveness. Later we realized that a Polish chossid had performed hishtatchus there. When visiting the graves of tzaddikim, one lies down; he had simply lain down and pressed in the earth over the grave. But first we asked forgiveness, and afterward we said Tehillim, saying that we had been left “like sheep without a shepherd.” We presented the whole matter concerning the young man, the Rebbe, may he be well: the argument was that there were no instructions, and if instructions were needed, there should be instructions. After that, we heard no more from the Rebbe, may he be well, of the whole argument about instructions. Perhaps it would not have happened had a minyan not gone to the Ohel as representatives of Anash. And now it is fifty years since the Rebbe issued the call, “Immediately to teshuvah, immediately to Geulah”—fifty years, a jubilee. This has certainly had its effect; it only needs to become openly visible. There are many matters hinted at in the holiest sources, in the words of the Avos, indicating that Moshiach was meant to come from the outset. And by going to the Ohel, that—

47:55 Speaker 7 —he should go [unclear], though at first unnoticed. Later, when he comes, people realize it and say they should have welcomed him with a golden carriage, a golden wagon. But at the time, when the Rebbe, may he be well, came to America in those years, he came unnoticed. We did not see it in the newspapers, did we? The Rebbe did write a letter to friends, to [unclear] Rabinowitz [?], but to all appearances he came unnoticed. There is no doubt, because the Rebbe worked so hard and did so much for “Immediately to teshuvah, immediately to Geulah.” And now, after fifty years, a jubilee, we must put his instructions into practice and bring his revelations into the open, by going to the Ohel. This is simply a thought; others may see it differently. But the point is that if we hear from the Rebbe language of advice, as I recall the wording we heard then, when we were considering that minyan, would that not be a reasonable thought? I feel there is another point here: when everyone is excited about Moshiach, and there are all sorts of ways to talk about it, it must sink in and become real for us. I once heard an explanation from the Rebbe at a farbrengen. While the Rebbe was speaking strongly about Moshiach, someone approached him and said, “After all, all the Yidden here believe in Moshiach.” The Rebbe pointed to a Yid from Montreal and asked him, “Do you know this Yid?”

49:50 Speaker 7 He said, “Yes, of course I know him. He’s from Montreal.” “Would you lend him a $6,000 interest-free loan?” “Yes, [unclear].” “Would you lend him a $6,000 interest-free loan until Moshiach comes? When Moshiach comes, would you lend it to him?” He stood there and did not answer. [unclear]