Source material compiled and arranged by Rabbi Shloma Majeski
Translated and presented by Boruch Merkur
PREFACE
It is well known that in Iyar, 5751, the Rebbe MH”M initiated a Mivtza campaign to study Inyanei Moshiach U’Geula, requesting the formation of groups of at least ten people to study these subjects. The Rebbe reiterated this horaa many times in the ensuing months of 5751, and continued to stress its importance during 5752.
As chassidim, it is surely our passionate desire to fulfill the Rebbe’s wishes, and to make every effort to inspire others to do likewise. This is so even if we do not understand the reason. How much more so considering that, in this case, the Rebbe gave us several important explanations about the benefits of learning Inyanei Moshiach u’Geula namely:
A) This is the derech ha’yeshara (the best and most direct way) to bring about the revelation and the coming of Moshiach in actuality.1
B) It will increase the excitement, desire and anticipation for Moshiach’s coming.2
C) By learning about Moshiach and Geula a person will begin to live with the whole spirit and times of Yemos HaMoshiach.3
D) Torah has the power to change a person’s nature. Even if a person has difficulty feeling the imminence of Yemos HaMoshiach, learning about it will lift him to the realm of Geula and he will begin to live with Moshiach.4
From all the above, it is also clear that the more information we master concerning Moshiach and Geula, the more we can deal with doubts, questions, and issues that may bother us or others, for “safek (doubt)” is gematria “Amalek.” As we learn what is explicitly written in the written Torah, in the Oral Torah, and especially in the Sichos of Nasi Doreinu,5 all the “issues” will dissolve into nothingness, and we will be able “to open our eyes” to perceive reality through the eyes of the Rebbe, according to Torah (al pi Torah).
Unfortunately, due to lack of knowledge, many labor under misunderstandings and confusion about Moshiach and Geula. Surprisingly, even heads of yeshivos and great Torah scholars are sometimes almost totally uniformed about the subject, since it is not studied as part of the regular yeshiva curriculum.
It is mindboggling to discover that sophisticated men of learning, who are proficient in many areas of Torah knowledge, can be satisfied to rely on a few pieces of information about Moshiach and Geula which they may have heard when they were young, and even after years of Torah learning, have not added to their knowledge in this area.
The truth is that the only source by which a question in Judaism may be clarified, especially issues of emuna, are words of Torah and the teachings of Chazal. When dealing with issues touching the very foundations of Judaism, we must rely on books of Torah from true Torah leaders, and especially the Sichos and Maamarim of our Rebbeim, especially those of our Rebbe, the Melech HaMoshiach.
For this purpose, copies of various Torah sources have been compiled in this book so that everyone can see for themselves the original source of each key idea. If a person will examine these sources, he or she will then easily be able to draw their own conclusions. The light of Torah will dispel all darkness and confusion.
The material gathered in this collection is arranged in a structured manner that will facilitate its use as a text or basis for a shiur, which every teacher can develop and elucidate in their own way.
Whoever wishes to make copies of these sources as printed herein is welcome and encouraged to do so.
Volume 2 of this series deals with other topics of emuna that are so crucial in our unprecedented times.
Let us hope that in the merit of our unyielding trust in Hashem, and our emuna in the words of Rebbe, we will speedily merit to see the Rebbe Melech HaMoshiach shlita with our eyes of flesh, and he will lead us out of Galus, Teikef U’miyad Mamash!
––Rabbi Shloma Majeski
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1 Seifer HaSichos 5751 pg. 501
2 Seifer HaSichos 5751 pg. 502
3 Seifer HaSichos 5751 pg. 691
4 Seifer HaSichos 5751 pg. 501
5 Seifer HaSichos 5751 pg. 501
Following the histalkus of the Rebbe Rayatz on Yud Shvat 5710, the Rebbe MH”M proclaimed that the Rebbe Rayatz remains alive as before. This approach is immediately apparent in the Rebbe’s sichos of that year, where the Rebbe underscores this point repeatedly. The following are source materials that appear in Rabbi Majeski’s compilation Likkutei M’koros. (Translations of selections that are most relevant to the topic are in bold; the other sections are paraphrased, for the purposes of brevity and clarity. Underlining is by Rabbi Majeski.)
THE TZADDIK APPROACHES G-D ON OUR BEHALF
My revered father-in-law, the Rebbe, הריני כפרת משכבו, writes in one of his letters, regarding the histalkus of his father [the Rebbe Rashab], that the righteous are the “protectors of the land” even posthumously: “It is not just that they do not leave their flock; they grovel at the foot of the throne On High, approaching the glory of the great and exalted L-rd, in order to protect Am Yeshurun, the Jewish people.”
All of this is true with regard to my revered father-in-law, the Rebbe זצוקללה”ה נבג”מ זי”ע הכ’’מ.
However, we, on our part, must maintain and strengthen our hiskashrus and our bond with the Rebbe, with greater fortitude and resolve, by means of studying the maamarim, sichos, and letters, and by poring over the directives therein. The same is true with regard to the personal instructions we received. Then we shall go “in the straight path he has taught of his ways, and we shall go in his paths forevermore.”
(Toras Menachem pg. 10, 18 Shvat 5710)
NOTHING STANDS IN THE REBBE’S WAY TO BRING MOSHIACH, EVEN NOW
The Rebbe continues with this approach on Shabbos Parshas Yisro, relating how the Rebbe Rayatz told the story that begins with the promise of the Berditchever Rebbe before his passing:
There were tzaddikim who, prior to their histalkus, promised that they would not enter Gan Eden until they succeeded in bringing Moshiach, but in the end they failed, succumbing to spiritual “bribes” from On High. I, however – the Berditchever Rebbe continues – will not allow that to happen to me.
The fact is, though – the Rebbe Rayatz concludes – that they got the Berditchever too in the end. They said K’dusha in Gan Eden and immediately the Berditchever Rebbe jumped in!
Since the Rebbe Rayatz knew this and related it – the Rebbe MH”M says – he was proclaiming about himself that he would not succumb to the same temptation when it came to his histalkus, and certainly he would bring Moshiach.
The key factor that distinguishes the Rebbe Rayatz from other tzaddikim who made the same claim is that his approach was not tarnished by even the slightest tinge of self-interest (such as, Rebbi Akiva’s glorying in his destiny for martyrdom). The model for the avoda of the Rebbe Rayatz was Avrohom Avinu, who’s goal was to promote the knowledge of G-d in the world at all costs, being prepared to literally give his life for this goal, should that be required of him.
With regard to other tzaddikim, forgoing entrance into Gan Eden is an act of self-sacrifice, something they were prepared to do for the sake of the Jewish people. However, the Rebbe Rayatz had no self-interest at all, being totally given over to the Jewish people. Thus, his mission to bring Moshiach was not an act of self-sacrifice per se, but the expression of his entire purpose.
To that extent, the Rebbe Rayatz is distinguished in that he is not subject to “bribes” of spiritual revelations. Since his personal gratification is not a goal – his only objective is the welfare of the Jewish people – self-sacrifice is not an issue, and the prospect of Divine revelation makes no impact on him. Therefore, it is certain that he will succeed in bringing Moshiach.
The Rebbe continues:
Even after the histalkus, rising to extreme heights, it is vital to the Rebbe Rayatz to bring Moshiach to the world below just as it was for him prior to the histalkus. In fact, after the histalkus, the physical world became even more pertinent, as the Alter Rebbe writes in Igeres HaKodesh in his commentary on the saying in the Zohar, “The righteous who pass on are present in all the worlds more so than when they were alive” – “even in this world of action [the physical world] … he is more present.”
Of course, the Alter Rebbe writes this concept (of being more present in the physical world) in connection with the passing of HaRav HaTzaddik Menachem Mendel Horodoker, who is not counted as one of the leaders of Chabad. From this it is understood how much more this applies to the Rebbe – that after his histalkus he is more present in the physical world than in his life, and what happens here below is extremely relevant to him.
Since this is so, nothing can deter him, and he will surely bring Moshiach Tzidkeinu.
(Ibid pg. 11-12)