IT’S OBVIOUS WHO MOSHIACH IS

“Moshiach already exists and is ready to usher in the redemption. You know inside that you are not Moshiach, and I know that it is not I. But somebody must be Moshiach… Why does it bother you that it is the Lubavitcher Rebbe?!”

Translated by Boruch Merkur

THE WHO’S WHO OF JEWISH LEADERS

If this was obvious of the earlier generations … how much more is this the case now: In our generation, “who’s who” (identifying the “Moshe Rabbeinu”) is certainly something that is obvious, etc. It says in the Zohar that there is “a manifestation of Moshe in every generation.” As with all topics in the esoteric dimension of the Torah, this concept also finds expression in the revealed part of Torah. Indeed, it states in the Midrash (B’Reishis Rabba 6:7): “There is no generation without someone in it like Moshe and like the Avos (the Patriarchs of the Jewish people).”

All Jews, being believers in the words of our Sages, accept this as fact. The only question is: who’s who? [who is the “Moshe Rabbeinu,” etc., of our time?] It is clear that in the generation of the Baal Shem Tov, the Baal Shem Tov was the “Moshe Rabbeinu,” then [in the next generation, it was] the Maggid, the Alter Rebbe, etc., until our generation – the Rebbe of our generation is my revered father-in-law.

If this was obvious of the earlier generations [as described earlier in this talk that the Alter Rebbe said, “Everyone knows that there is a Rebbe. However, it is necessary to know that [in the previous generation] the Rebbe was the Baal Shem Tov, and in this generation it is the Maggid”] … how much more is this the case now: In our generation, “who’s who” (identifying the “Moshe Rabbeinu”) is certainly something that is obvious, etc.

THE OBVIOUS ANSWER: “IT IS HE!”

When the Rebbe issued the public proclamation, “immediately to t’shuva (returning to G-d, repentance), immediately to redemption,” the Chassidim at the time spread the word, adding the “who’s who” [i.e., identifying the Rebbe Rayatz as Moshiach]. (Regarding the expression “who’s who,” see Sota 13a, Tosafos dibbur ha’maschil “Serach.” Also, see Hisvaaduyos 5747 Vol. 1 pg. 266: “The meaning of the name Tzemach Tzedek alludes to Moshiach Tzidkeinu … indicating that this name expresses the faith of Chassidim, for every Chassid believes with utter faith that the Rebbe of his generation – the leader of the generation incarnate – is Moshiach.”)

A complaint was made about this at the time, directed to a “gutte id,” a rebbe from one of the Chassidic dynasties of Poland: How can this be?! How were the Chassidim permitted to publicize this [radical] proclamation, and what’s worse, to make such a brazen claim [identifying Moshiach as the Lubavitcher Rebbe]?!

The gutte id answered: Consider this. We believe [in Moshiach and we are in eager anticipation] “every day that he should come.” There are those who articulate this statement of faith verbally and there are those who fulfill their obligation in thought alone. In any event [since Jews believe with perfect faith that Moshiach can come today, therefore], Moshiach already exists [and is ready to usher in the redemption]. You know inside that you are not Moshiach, and I know that it is not I. But somebody must be Moshiach… Why does it bother you that it is he?!

The same reasoning applies to our discussion. There is presently a Rebbe, for indeed, it says so in the Zohar and Midrash, quoted above. And since there is no one [else] to ascribe this title to, then, when the question arises, “who’s who?” – the obvious answer is “it is he!” At first it was the Baal Shem Tov, then the Maggid, the Alter Rebbe, etc., until the Rebbe Rayatz, my father-in-law.

HOW THEY ERRED IN OPPOSITION

From this we derive a lesson regarding spreading the teachings of Chassidus outward. There are those who maintain that it is impossible to go out openly and spread the wellsprings of Chassidus in the face of the opposition that still exists against it – but that is not the truth.

The antagonism of previous generations came about as a result of mistakenly perceiving a possible source in the Torah for opposing Chassidus. For in light of the dangerous movements of the time, it was possible to err, etc., [with regard to Chassidus, mistaking it to be a similar threat] albeit inadvertently – or at least not deliberately.

Whereas today, everyone knows, even the man on the street, even Gentiles, l’havdil, that when they identify Jews as adherent of Chassidus, the intent is [benign, namely] that they don two pairs of t’fillin, they have full beards, they wear tzitzis that are folded over to total 8 strands per corner, and so on and so forth. The sole argument against the Chassid is that he is a batlan, meaning that he doesn’t have a job in the workforce, as he davens at length and wears two pairs of t’fillin [and of consequence, he has no time for a nine-to-five job]. In short, he is scrupulous in all the Mitzvos! Therefore, according to the Torah, there is no room to oppose this approach to Judaism in any way, were it not for “the deed of their fathers is in their hands” [i.e., they blindly follow the opposition of their fathers against Chassidim]. And since this position holds no weight according to Torah, it is no more than a nisayon, a challenge; it is but a chimera, having no real existence. (See Seifer HaSichos 5747, Vol. 1 pg. 264-266).

Thus, Chassidim can spread the wellsprings in full force – so long as they do so in the ways of pleasantness and the ways of peace – to awaken the inner aspect of the Jew’s soul through the inner dimension of the Torah, thereby connecting the Jew with the inner aspect of the Alm-ghty. And from there he draws down G-dliness into the revealed aspect of G-d, which is the source of the entire Seider Hishtalshlus, the Natural Order of the universe. And drawing down the inner aspect of G-dliness into the world gives rise to abundance in whatever is needed – in family, health, and sustenance.

(From the address of Shabbos Parshas Naso 5720, bilti muga)