Source material compiled and arranged by Rabbi Shloma Majeski
Translated and presented by Boruch Merkur
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.)
Toras Menachem continues with a letter the Rebbe wrote on Rosh Chodesh Adar 5710, which begins with the terms of consolation from Igeres HaKodesh cited earlier. As the Alter Rebbe describes, the tzaddik lives on, after his histalkus, insofar as he continues to extend vitality to those who are connected with him and whose love for him is true and pure.
Hiskashrus is not limited to those who were adherents of the Rebbe prior to his histalkus, but is attainable by anyone who studies his works and finds inspiration therefrom. Indeed, the Rebbe Rayatz himself writes that the “great yearning for hiskashrus is only sated when one studies the maamarei Chassidus the Rebbe delivers or writes. Face-to-face contact alone does not suffice.” Another letter of the Rebbe Rayatz (the well-known entry of the 9th of Adar Sheini in HaYom Yom) includes among means of hiskashrus: fraternizing with other Chassidim and T’mimim, by learning with them and by farbrenging, as well as saying T’hillim [note: this was written prior to the establishment of Chumash and Tanya as part of the daily study of Chitas], and maintaining regular sessions of Torah study.
And when we study his Torah and sichos, and when we walk in the straight path he directed us in, then, “as water reflects the face…a spirit attracts a spirit and draws down a spirit. His spirit stands literally among us … to the extent that even in this physical world of action – “today to do them” – he is more present [than before].” “And just as here he stands and serves, so too there he stands and serves…”
(Ibid 13)
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On Shabbos Parshas Truma:
The power the Rebbe harnessed through the teachings of Chassidus is extended and given over to us even now, with no change on his part. Even on our part no change has been made that would amount to the Rebbe not being with us, G-d forbid.
Those who knew the Rebbe throughout his thirty years of leadership know that the Rebbe would not abandon his Chassidim, leaving them alone on Shabbos Parshas Zachor, for example, when we need to battle with Amalek…
The only change that is made in us is that in the past a person could have conceived that when he had a private audience with the Rebbe he could tell the Rebbe what he wants to reveal, and omit those things he wishes to conceal from the Rebbe. However, it is clear to everyone now that the Rebbe knows even those things that are concealed within us, insofar as in the past the Rebbe was invested within a physical body, which is no longer the case; now he is beyond the limitations of a physical body and he is entirely spiritual.
From another perspective, since “The righteous who pass on are present in all the worlds more so than when they were alive,” “that even in this world of action [the physical world]…he is more present” – certainly the Rebbe is in charge of the entire world, especially with regard to anash (his Chassidim), arousing great mercy [from Above], etc., as he had been doing until now. In fact, now it is with greater strength and with greater might.
And just as until now it was accepted among every single one of us that the Rebbe will take us to greet Moshiach Tzidkeinu, the same notion must be accepted now as well.
The event that transpired etc. is only [as it appears] to our physical eyes; it is only a test (one of the tests of the “birth pangs of Moshiach” that must take place prior to the coming of the Goel Tzedek, the Righteous Redeemer). The only purpose of this test is to hide and conceal the truth.
It is just that commentary and explanation is still needed regarding why according to Torah it is necessary to say Kaddish now, etc.
The purpose of the test, however, is in order [for us] to prevail and stand firm in the face of it. By doing so, the concealment and obscurity is pushed away and nullified, and the truth is revealed (as explained in the teachings of Chassidus).
Therefore, by means of strengthening hiskashrus through the study of the Rebbe’s Torah and the practical fulfillment of his directives (both the public directives as well as – and especially – the directives that were said face-to-face in yechidus), we shall immediately merit (since we are presently in the Era of Ikvisa D’Meshicha) “to be together with the Rebbe and see him” with physical eyes, and the Rebbe will take us to the Redemption.
(Ibid 16)