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A Critical Review and Rebuttal to Sections Dealing with Moshiach from My Rebbe by Adin Even- Yisroel (Steinsaltz)

Is identifying Moshiach important? In Rabbi Adin Even-Yisroel/Steinsalt's book My Rebbe, on pages 8-9, the author introduces the conept of Moshiach according to the Rambam, the acknowledged authority on the topic. In what becomes a hallmark in his general treatment of the subject of Moshiach, Rabbi Even-Yisroel employs the technique of negation numerous times. For example, he states 'Maimonides . . . places no importance at all on the Mashiach's name and identity.' This is questionable on many levels. Rambam cites in his Mishneh Torah, Laws of Kings and His Wars, chapters 11-12 the criteria to identify who is Moshiach. Given how each word and letter is measured by the Rambam and his work Mishneh Torah is a work of halacha, it is obvious that it was intended for practical application. Indeed, the Rambam provides an example in the text of how Rabbi Akiva identified Bar Kochva as a potential Moshiach in his time. Also, in the Talmud Sanhendrin 98b, the students all described their teacher as being Moshiach. The school of Shilah said Shiloh is his name, and it is written 'until Shiloh comes.' The school of Rabbi Yannai said, Yinun is his name, . . ( . . [thus] each one explained the name of Moshiach after his name) . . In fact, in Sefer Hasichos 5751, pages 496 and 497 on Parshas Tazria Metzora 5751, the Rebbe said 'anan naneh basrei', that chassidim should follow these students' example. The Rebbe over the years, and especially during 5751-52, referred to the Frierdiker Rebbe countless times as the 'leader of the generation, the Moshiach of the generation.'

Later, Rabbi Even-Yisroel returns to the Rambam in discussing what Moshiach achieves to earn the title. Yet, he emphasizes the second of 2 stages of Certain Moshiach when he would have 'returned the Jews to the Land of Israel, brought them back to the observance of mitzvot, and rebuilt the Temple.' It is vital to note that a candidate must first earn the initial title of Presumed Moshiach. Thus, before the final second stage, the results of which are apparent in the Land of Israel, the Presumed Moshiach will work outside the Holy Land. In this context, the Rambam writes: If a king will arise from the House of David who delves deeply into the study of the Torah and, like David his ancestor, observes its mitzvos as prescribed by the Written Law and the Oral Law; if he will compel all of Israel to walk in [the way of the Torah] and repair the breaches [in its observance]; and if he will fight the wars of G-d; - we may, with assurance, consider him Moshiach. If he succeeds in the above, builds the [Beis Ha]Mikdash on its site, and gathers in the dispersed remnant of Israel, he is definitely the Moshiach. He will then perfect the entire world, [motivating all the nations] to serve G-d together, as it is written [Zephaniah, 3:9], 'I will make the peoples pure of speech so that they will all call upon the Name of G-d and serve Him with one purpose.'" The point is that he has the Presumption of being Moshiach until proven otherwise. This is important and especially relevant to our generation to be able to accurately evaluate and identify a candidate given our current status before the complete Redemption.

What is the proper understanding of the Rebbe's Sicha of 28 Nissan?

On page 194, Rabbi Even-Yisroel choice of language to describe the Rebbe's seminal talks renders them altered to the point where they are almost unrecognizable from the original. The urgency, historic nature, and explosion of energy released are replaced with understatement, oversimplification, and vagueness which loses its original meaning. From 28 Nissan 5751, the author recaps: . . . The Rebbe gave a talk that still resonates in the hearts of his Chassidim. With great passion, he explained he had done what he could, but it had been insufficient. Now he was placing the Messianic mission in their hands. This sicha represented a revolutionary shift which shattered the status quo and shook the chassidim to their core. The Chassidim mainly relied on the Rebbe to do what is necessary. Now the Rebbe charged the chassidimwith the mission. The Rebbe issued an order of a completely different magnitude and endowed the chassidim with the spiritual powers to succeed. The Rebbe acknowledged a painful truth. Up to now, the prevailing dynamic was the chassidim relied on the Rebbe to stoke the fire for Moshiach. Now the Rebbe voiced a dissatisfaction from the depths of his heart. The chassidim had not internalized a desire for Moshiach and transformed themselves to the point of initiating and maintaining a fiery soul-longing for the Geula on their own. This was not a lacking on the part of the Rebbe, but rather on the part of Chassidim. The Rebbe's anguish coupled with an urgent request of the chassidim pierced their hearts and aroused them into unprecedented action.

The author further states, It was at this moment when all of the Rebbe's talk about the Mashiach moved from the theoretical to a concrete and physical drive. Previously, the Chasidim might have had some sympathy for the Rebbe's passion; now he was asking them to take actual steps forward. It is not clear what Rabbi Even-Yisroel means by saying the Rebbe's talk was not concrete before. The author saying that Chassidim had 'some sympathy' for the 'Rebbe's passion' (Moshiach) is wholly undeserved. Much of the Rebbe's directives were undertaken by chassidim as a direct result of furthering Moshiach: shlichus, mivtzoim, Tanya printings, mitzvah tanks, mihu yahudi, shleimus ha-aretz. What the Rebbe emphasized is that all of these are only being done because of the command from the Rebbe, rather than feeling the need for this themselves. The author continues, I saw this speech as the Rebbe's desperate move to make a substantive change while he could. If he did not push for the Mashiach now, the opportunity would be lost. This characterization is completely unsupported. There is nothing in the sicha that hints at this being a last chance. On the contrary, the Rebbe conditioned success on there being found at least one person who will know what to do and do it. In fact, a few weeks later, the Rebbe gave one suggestion to accomplish this inner transformation: learning the subject of Moshiach and Geula. Subsequent to 28 Nissan 5751, the Rebbe continued to storm.

Furthermore, Rabbi Even-Yisroel again downplays the historic importance of a sicha when he says that 'the Rebbe directed the sheluchim to help the world greet the Mashiach.' This does not communicate in the least that the Rebbe said the shluchim have completed their task and now a wholly new unique shlichus is present: the only remaining shlichus is to prepare the Jews of his neighborhood, city to greet Moshiach. Rabbi Even Yisroel asserts that the Rebbe said 'We just have to open our eyes and see that everything is here for the Redemption.' If the author would have provided a fuller context, it would make for a more accurate portrayal. Namely, that 'the only thing missing is that a Jew should open his eyes as he should, when he will see that all is ready for the Redemption! There is already the Shulchan Aruch (set table) . . .the Livyosoan, the Shor HaBor and the Yayin Meshumar. The Jewish people already sit by the table . . together with the righteous Moshiach, . . ' (9 Kislev 5752). How to understand the importance the Rebbe places on world changes? On p. 194-95, the author draws heavily on the cataclysmic changes in the twentieth century: wars, advancements in art, science, literature, the rise of a non-Orthodox majority, the Holocaust and the establishment of the State of Israel, to imply that the Rebbe's perspective on Moshiach was a product of his time and environment. It is true that the Rebbe saw these changes as 'heralding an impending birth.' Yet, the author does not note that the Rebbe's singular stress on Moshiach stems from his position as the leader of the generation independent of world events. To demonstrate more emphatically, from the age of a young child the Rebbe began to visualize how the redemption would take form. The reader is left positively underwhelmed by Rabbi Even Yisroel's description of world changes cited by the Rebbe as indicative of the unfolding geula in our time. The fall of the Soviet Union and the help of the exodus of Jews with the help of the nations was described by the Rebbe as 'a taste of redemption . . . miracles and wonders' (5 Teves, 5751) and 'an example of . . . the preparation for . . . the redemption (4 Shevat 5751). The author only says these monumental events 'sparked the enthusiasm of the Rebbe.' The Rebbe said that the First Gulf War was a fulfillment of Midrashic prophecy in which Moshiach would announce that the time of your redemption has arrived, as has been announced lately [by the Rebbe.] The author only describes the Rebbe as 'delighted' with this Midrash. The Rebbe said that the agreement between Presidents Bush and Gorbachav in 1992 (to divert money previously dedicated to the military for agrarian purposes) is the beginning of the fulfillment of the prophecy of Isaiah. Rabbi Even Yisroel said it 'reminded (the Rebbe) of Isaiah's prophecy.' Also absent from My Rebbe is that the Rebbe noted that this agreement was concluded in New York City because this is the city in which Moshiach lives. It is incontrovertible that the author's use of language consistently undervalues the significance and impact of the Rebbe's words and changes their prescience and meaning. What is the Rebbe's position on identifying him as Moshiach? Rabbi Even Yisroel on p. 197-98 cites a farbrengen from 1991 when the chassidim sang a song identifying the Rebbe as Moshiach, to support his assertion that the Rebbe 'tried to quash all speculation' about his 'Messianic role.' The author writes that the Rebbe stopped them quickly and said 'I cannot leave here now, but after hearing such a claim I should leave this room as a protest.' (It should be noted that the word protest as translated by the author does not appear in the original Yiddish and is an error.) The author neglected to mention that at a 1984 farbrengen when a similar song was song, the Rebbe said that the focus on the identify of Moshiach detracts from the work of bringing Moshiach. To understand the error of Rabbi Even Yisroel, it is necessary to explore these 2 farbrengens. The 1991 sicha was completely different than the one in 1984. In 1984, the Rebbe was screaming that the publicizing of the Rebbe as Moshiach goes against and stands in the way of spreading Chassidus and pushes people away. He spoke with a lot of pain and harshness. Conversely, in the sicha of 1991, the Rebbe did not utter one word in that vein. In fact, the Rebbe was smiling and spoke just a few words in a quiet voice when he said 'you sing this song with these words while I sit here by the table. . . I should have walked out. But I won't. . ' There are 2 reasons which were given by the Rebbe which were left out of the book. The first reason is that 'it is not going to help anyway. The Chassidim are going to continue saying what they are saying.' The Rebbe smiled when he said that. Unlike in 1984, there was no anger or talk about destruction. And the second reason the Rebbe gives is 'I don't want to disturb the sheves achim gam yachad.' It is a farbrengen, there is unity among chassidim. He didn't want to do anything that is going to disturb that unity. The book did not point out that he most certainly did not say it is wrong, terrible, or destructive to identify the Rebbe as Moshiach. There was not one word of that nature. All he said is he should have walked out. Because if he is remaining to sit at a public farbrengen while a song identifies him as Moshiach, he is publicly admitting he agrees with its content. At that time, the Rebbe did not publicly acknowledge this. In other words, it wasn't the time yet for the Rebbe to be publicly acknowledge this.

Let's examine the assertion that the Rebbe tried to quash all speculation in light of the knowledge that the Rebbe has initially disapproved of actions while later giving his whole-hearted blessing to the same project. In fact, there are many examples in which the Rebbe first withheld his approval for a project and at a later point said that now is the time that it should be done. This actually was commonplace and has ample precedent in the history and customs of Chassidus. For example, there was tremendous opposition against the Arizal when he first began to teach Kabbalah because it was it was never done before. To this the Arizal answered that was before, but now the times have changed and it is a mitzvah. The situation repeated itself with the Baal Shem Tov and the Alter Rebbe. To emphasize this point further, the Alter Rebbe's method of teaching Chassidus even changed from the time prior to his arrest as compared to after his liberation from prison. And similarly from generation to generation, from Rebbe to Rebbe, practices and teachings which were concealed or deemed inappropriate in the previous generation were by necessity revealed and encouraged in a later generation. Another illustration is how the Frierdiker Rebbe gave instructions to publicize the importance of observing a chassidic birthday celebration when it was hidden from the public for generations. Similarly, for generations, Lubavitchers began wearing Rabeinu Tam's tefillin at the age of 18. On Purim 5736, the Rebbe instructed that boys should start putting on Rabeinu Tam's tefillin from the time of their bar mitzvah. A few years later, in 5749, the Rebbe then said that Rabeinu Tam's tefillin should be put on 2 months before bar mitzva as is the practice for Rashi's tefillin. Yet another example is how at first the Rebbe rejected the leadership of Lubavitch in the strongest terms and then later accepted it. The identification of the Rebbe as Moshiach is something which gradually changed, similar to other subjects cited earlier, like the Rebbe's acceptance of the leadership of Lubavitch, Rabeinu Tam's tefillin, birthday celebrations, etc.

Activities in 5751-52 whose theme was the public identification and acceptance of the Rebbe as Moshiach received the Rebbe's consent and blessing couched in unusually enthusiastic and positive languge. These are too numerous for this essay, but they are published and available to the public (And He Will Redeem Us pp 59-72). Some noteworthy responses included approval for Halachic Rulings from Beis Din, petition drives, letters of acceptance, Melaveh Malkas, and newspaper advertisements. Also, there is the case of a book written by Rabbi Sholom Ber Wolpe in 1984 which outlines how the halachic criteria for Presumed Moshiach is fulfilled in our time. This book was first rejected by the Rebbe in 1984 and then received an enthusiastic blessing from the Rebbe in 1991. Perhaps most telling was the Rebbe's consent to use the title Melech HaMoshiach in the preface to his works published by Kehos, the official publishing house of Lubavitch, and the Rebbe's public encouragement of the singing of 'Yechi' which identifies the Rebbe as Moshiach, both in 5753. In 5752, the Rebbe disapproved of the distribution of a pamphlet identifying Moshiach. This case illustrates another aspect essential to understanding the Rebbe's responses. Namely, the Rebbe's answer would take into account the approach, tone and phraseology of the question and project. According to the writer of the pamphlet, Rabbi Sholom Dov Ber Wolpe, the women who inquired of the Rebbe regarding distributing the pamphlet phrased their request in the form of a question with a decidedly negative view. Conversely, at the same time, Rabbi Wolpe received strong encouragement from the Rebbe to continue his lectures which identified the Rebbe as Moshiach. Another example is a famous response in Shevat, 5752 to a South African Chabad rabbi asking the Rebbe about collecting signatures on a petition asking the Rebbe to reveal himself as Moshiach: It is contingent on the circumstances of the particular place. The local Chabad institution must clarify this. In general, the Rebbe's responses seem to strike a balance between refraining from lobbying for or obligating others in accepting or publicizing him as Moshiach and supporting activities based on the free choice, willingness and the initiative of others to accept and publicize the Rebbe as Moshiach. In short, answers reflect that acceptance can not be legislated from above, but rather must be at the initiative of the people. Does the Rebbe see himself as Moshiach? On p. 197-98, Rabbi Even Yisroel states that the Rebbe considered it possible that he might be tapped to become the Moshiach and that he could bring the Redemption. Here again the author is understating the Rebbe's actual perspective: that he sees himself unequivocally as Moshiach, as will be shown in the sources. The author concedes that the Chasidim could pick up on the hints that the Rebbe left about his Messianic role. . . he never made the claim outright. The absence of a clear declaration by the Rebbe of his status as Moshiach can be readily understood in light of the previous section. Nevertheless, the remarkable positive responses to activities identifying the Rebbe as Moshiach is proof of both: the Rebbe acknowledges his identity as Moshiach and approves of activities with an acceptable approach to make the public aware. However, there are edited talks of the Rebbe which are unequivocal. They are across the works of the Rebbe and are too numerous to count. Yet, a few are offered for illustrative purposes and to counter the unsubstantiated claims of Rabbi Even-Yisroel. In Kuntres Beis Rabbeinu Sh'B'Bavel, ch. 5, the Rebbe states 'The leader of the generation is also the Moshiach of the generation.' In Sefer Hasichos 5751, vol 2, p. 501, the Rebbe states 'One should especially learn these topics from the teachings of Chassidus, and especially in his Torah (the chassidic discourses and Likkutei Sichos) of the leader of the generation, as a foretaste, example and preparation for the learning of the Torah of Moshiach.' Here the Rebbe openly describes the Nasi Hador's Torah as Likkutei Sichos, which is his own, which when joined with the previous excerpt means he is the Moshiach of the generation. The Rebbe also said that 'the leader of our generation is our Righteous Moshiach' in Sefer HaSichos 5752, vol 2, p. 373.

In Sichos Kodesh 5752 vol 2, p. 317-18, the Rebbe declares The first redeemer is the last redeemer, the redeemer of our generation, my father in law, leader of our generation, additionally and mainly, since the aspect of 'he was victorious' has already transpired, there must already be the true and complete redemption through our righteous Moshiach, leader of our generation, the Previous Rebbe; the same applies to his successor. Here the Rebbe is referring to himself as Moshiach. In Parshas Mishpatim, 5752, footnote 148, he inserts, And more specifically pertaining to our genertion, the acronym 'MiYaD' indicates the three eras of the Rebbe, my father in law, leader of our generation, from the recent order: Moshiach (whose name is Menachem), Yosef Yitzchak, Dovber (the second name of the Rebbe Rashab. Lastly, in Parshas Chayei Sarah 5751, ch. 12, and footnote 108, the Rebbe says Melech HaMoshiach . . . stands on the rooftop of the Holy Temple and announces to Israel, 'Humble ones, the time of your redemption has arrived' as has been announced and is being announced lately . . This announcement is coming from the diaspora . . . Here, the Rebbe is referencing the numerous times he has stated 'the time of your redemption has arrived' which is a sign of his identity as Moshiach. On Parshas Tazria Metzora 5751 the Rebbe spoke in the sicha that the students in Talmud Sanhedrin p 98b all described their teacher as being Moshiach. Rabbi Even Yisroel references this Gemara on p. 196 absent an important point. Here the Rebbe writes 'anan naneh basrei', that we should follow their example (Sefer Hasichos 5751, pages 496 and 497) . On p. 198, he writes that the Rebbe was swimming against the tide. Pubic imagination needs a human face . . . It was much harder for the chassidim to speak about a faceless Mashiach. . . The author's implication, that it was only the chassidim who were advocating identifying Moshiach, is unsupportable given the above-mentioned section. Do Chassidim see the Rebbe as Moshiach? On p. 198, Rabbi Even-Yisroel states While he was alive, I believed that he could be the Moshiach. I believed in the potential of his candidacy. Here the author's tentative nature and overreliance on understatement separates him from the bulk of Lubavitchers. They have made it clear that the Rebbe satisfies in full the criteria of the Rambam designating him as 'B'cheskas Moshiach.' or Presumption of Moshiach. On Sivan 8, 5751, a legal ruling was issued by Chabad rabbis from around the world that According to the Torah it is clear that this designation [referred to by the Rambam as] cheskas Moshiach applies to the Rebbe, for he has fulfilled all the requirements outlined in the Rambam. Consequently, the Bais Din (Rabbinical Court) of Crown Heights, the Council of Chabad Rabbis in Israel, and the Vaad HaRabbanim HaKlali appointed 2 emissaries to read this ruling at the burial places of the previous Rebbeim in Russia. (Incidentally, the Rebbe gave his blessing for this trip.) Letters and Petition Drives were undertaken for Kabalas HaMalchus, to accept the Rebbe as Moshiach, all over the world with the Rebbe's blessing. One such letter signed by 250 people dated 4 Iyar, 5751 received the following reply from the Rebbe: I received your submission and was delighted. Your work should continue and increase. It is timely. Azkir al haTzion.

Women arranged conferences and Melaveh Malkas with the Lubavitch Women's Organization for the expressed purpose of Kabalas HaMalchus. They too received positive answers. Newspaper ads publicizing that the Rebbe is Moshiach were placed in many languages, including Hebrew, Yiddish and English. Shluchim initiated programs, classes, pamphlets and other material explaining concepts in Geula and how the Rebbe is Moshiach, with the Rebbe's blessings. Perhaps most telling is the request approved by the Rebbe to append the title 'Melech HaMoshiach' in the preface to his works published by Kehos, the official publishing house of Chabad. The range of activities leave no doubt that the chassidim regard the Rebbe as the Moshiach. This has not changed over the last 20 years, with continued activities, including Rabbinic rulings, petitions, classes, written material, etc. In the Rebbe's own words: We are talking about the Moshiach of the generation or the actual Moshiach, the long-awaited Redeemer? Our generation is the final generation of Golus and the first generation of the Geulah . . ." (Parshas Vayigash, 5751) Moshiach himself is literally present, existing now in the world. . . . Now, according to the announcement of the Rebbe, my father-in-law, leader of our generation, Moshiach of our generation, that all areas of our Divine service throughout Golus have been completed and perfected, we are standing ready to greet the righteous Moshiach. This means that all impediments and obstacles have been nullified. As such, not only is the actual bodily existence of Moshiach here, but also the revelation of Moshiach. Now, all one needs to do is actually greet and accept Moshiach!" (Parshas Vayeira, 5752) Can the Rebbe be Moshiach after Gimmel Tammuz? On page 207, Rabbi Even Yisroel asks with the Rebbe no longer alive, might he still be Moshiach? (He answers) His death, indeed, seemed to signal the end of a dream. No evidence is provided for this assertion. This absence is especially glaring given these assertions seem to contradict authoritative sources from the Talmud and Classic Rabbinic literature as well as modern poskim that Moshiach can come from the dead. The Rambam in Hilchos Melachim chapter 11, explicitly states that the sign that Bar Kochva was not the Moshiach was 'because he was killed.' Significantly, his careful choice of language was to include the candidacy of one who dies and exclude one who is killed. This is reflected in the Talmud Sanhedrin page 98b in which two individuals are considered to be Moshiach: "Rav said 'If he [Moshiach] is from the living, [then he is] like Rabbeinu Hakadosh [Rabbi Yehuda Hanassi]; if he is from the dead, [then he is] like Daniel, the delightful one.' " Commentators who explain this further inlcude Rashi, Maharsha, and Be'er Sheva. The concept of Moshiach arising from the dead is also supported by Abarbanel and Sdei Chemed. More recently, the Torah giant Rabbi Aharon Soleveichik ruled that the belief in the Rebbe as Moshiach after Gimmel Tammuz can not be dismissed as a belief that is outside the pale of Orthodoxy. (Jewish Press, June 28, 1996)

The Rebbe himself in Sefer Hasichos 5751, p. 496, note 66 further explains that this includes one who must have exercised leadership over fellow Jews during his lifetime. Here the Rebbe's own handwritten note explicitly discusses under what conditions Moshiach will come from the dead. Namely, if he is already a 'king' and the fulfillment of the criteria for Cheskas (Presumed) Moshiach is interrupted by his death, he does not lose the status of Presumed Moshiach. More recently, on Parshas Chayei Sarah, 5752, the Rebbe said "We actually see how the [ruling of Maimonides that Moshiach] 'will wage the war of Hashem' has been fulfilled and [the second part of that ruling about the certain Moshiach] 'and he will be victorious' has also been and is being fulfilled in many respects." On Parshas Shemos, 5752, "Once we already have [in the words of the Rambam] the 'king from the House of David, deeply absorbed in the study of Torah and occupied with mitzvos, like his ancestor David . . . and he will prevail upon all Jews to walk in [the way of the Torah] and repair its breaches, and will wage the war of Hashem . . .,' so [since we already have all the above] he is rightfully presumed to be Moshiach [b'chezkas shehu Moshiach], we should thus immediately merit that he already become Moshiach b'vadai [definitely Moshiach]." What is considered mainstream Lubavitch? Rabbi Even Yisroel continues by describing 'those who did not give up hope in the Rebbe as Mashiach . . . believe . . . (he) will be revealed as the Mashiach . . . and even proclaim that he is alive . . . as far more emotional even fanatical.' This is contrasted to what the author terms 'Mainstream Lubavitch (who) is not concerned . . . with who will be Mashiach . . . (but it is) only important that (he) will come . . . and (lastly they) accept the new reality of a world without the Rebbe as the Mashiach.' He admits that even among the 'mainstream' there are those who believe this to be a 'possibility' and 'only speculation.' He determines what is and is not authentic Chabad without sharing his sources or expertise on how he came to this decision. The Rebbe is the one who defines what is genuine hiskashrus, a soul connection. Namely, this is learning his teachings and following his directives. Let's explore some of the relevant teachings and directives. One need only look at the countless times where the Rebbe referred to the Previous Rebbe, after his passing, as Moshiach, from before his first address as the leader of Lubavitch in 1951 until the time before the first stroke in 1992. Here is a small sampling. . . and my father-in-law, the Rebbe, who "has borne our sicknesses and suffered our pains, and he was wounded by our sins and crushed by our misdeeds" [referring to Moshiach, Sanhedrin 98b] . . . Speedily in our days . . . he will redeem his flock from both spiritual and material exile . . . and may we be privileged to see and meet the Rebbe down here in a physical body, and he will redeem us!"

On Shabbos Terumah 5710, the Rebbe said "Just as until now it was clear to every one of us that the Rebbe would lead us to greet our righteous Moshiach, so should it be clear now. What happened is only from our material point of view. It is nothing more than a trial, this being one of the tests of the birth-pangs of Moshiach which will need to occur before the arrival of the righteous redeemer. The sole purpose of these tests is to conceal the truth [of the workings of G-d in the world]. "This leaves us with a need to understand why the Torah requires us now to say Kaddish, and [similar mourning practices]. "The intent of the test is to draw out the powers and strength necessary to overcome it. This in turn removes the concealment and reveals the truth (as explained in Chasidic teaching). Through strengthening our connection [to him] by means of studying his teachings and following his instructions, we will immediately merit (since we are on the edge of the redemption) to see the Rebbe again, in the material sense, and that he should lead us to the Redemption." On Parshas Vayeitzei 5752, the Rebbe says , in every generation, there is someone who is designated to be Moshiach, and in our generation, it is the Nasi Hador, The Rebbe my father in law.

Rabbi Even Yisroel opines that the so-called 'dispute' between what he terms 'mainstream' and 'messianist' 'stems from differences in personality, in the ability to be flexible, to have a rational outlook, and to see new possibilities.' It is now clear that the belief that the Rebbe is Moshiach after Gimmel Tammuz is rational, based on classical Torah sources and the Rebbe's teachings and directives. What the Rebbe has said is clear. Rather than seeing a dispute, the Rebbe appreciated individual differences that created a pluralism and range of distinctive acceptable practices. The author's forced categorization of Chabadniks does not take into account the reality that each Lubavitcher's connection to the Rebbe is highly personal and individualized. Thus, Chassidim follow the lead of the Rebbe. Today, a chassid goes to the Ohel and believes the Rebbe is Moshiach. Rabbi Even Yisroel may be surprised to know that there are many who he would term Messianist' even go to the Ohel on Gimmel Tammuz. The Rebbe has always been inclusive. Whether a chasid refers to the Rebbe as Nasi HaDor or Moshiach (interchangeable terms), with or without appellations like obm, the wide range of Rebbe's responses have made either perfectly legitimate. There are a wide range of Chabad institutions, schools, and Chabad Houses throughout the world who reflect this diversity: some display signs indicating the Rebbe as Moshiach and others indicate the Rebbe as Nasi Hador. That is because many practices may also be dependent on a chassidishe hergesh or chassidic feeling, with differences between people being accepted as normative. However, this is not to say that 'anything goes'.

When dealing with fallible individuals, errors in understanding and excesses in behavior occur. The Rebbe has outlined a seder, reinforcing respect for organization and procedure, including the regular and close consultations with a mentor to maintain a correct perspective and adjust behavior as necessary. This self-correcting mechanism becomes even more vital given the dynamic quality of Lubavitch. The constant by the Rebbe can be described as change. The Rebbe has consistently issued new directives and priorities, at times creating fresh campaigns while at other times, reversing previous answers. A chasid's objective is fulfill the will of the Rebbe , to live with the times (according to the current spiritual and practical need) and to maintain his connection to the Rebbe. Rabbi Even Yisroel seems to have overlooked this aspect especially as it relates to the Rebbe's responses to identifying him as Moshiach.

Why is there no successor to the Rebbe? On pages 206-07, Rabbi Even-Yisroel discusses as a serious possibility the need for an appointment of an 'eighth Rebbe' after Gimmel Tammuz. This is a common question from those outside of Chabad. It is utterly astonishing that an individual who presumably considers himself a Lubavitcher chasid would seriously entertain the possiblity of a new Rebbe, but that is exactly what he does. The author writes 'it seemed as everything was gone' . . . the Rebbe was utterly irreplaceable. To this day, there is no eighth Rebbe. . . Some chasidic groups have a council . . . to choose a new rebbe. It soon became apparent that there was no possibility of consensus, not only about a new rebbe but even on any kind of substitute or interim leader. . . there was no obvious heirs . . .no senior leadership to handle the search authoritatively . . . and . . . perceived . . . there was no suitable replacement for him. . . it is possible . . . the Rebbe did not want a successor. In trying to make sense out of his confusion, the author proffers a possible reason: 'he followed the sixth rebbe in most things, it may be that he did here as well.' If he would have pursued that line of thinking, he may well would have discovered the real reason according to the Rebbe: there is no need for the Rebbe is still leading us.

The Rebbe states in Likkutei Sichos vol. 6, p. 283 that a Tzaddik rules on himself, meaning what a great Tzaddik says about another Tzaddik is also true about himself. Thus, the Rebbe via his directives regarding 10 Shevat shows how to view the present situation of Gimmel Tammuz. On 10 Adar 5710, the Rebbe said, The truth is, that the [Previous] Rebbes life is spiritual life, 'the life of a tzaddik is not a fleshly life, but a spiritual life.' From this it is apparent that as far as the [Previous]Rebbe is concerned, there is no difference between the previous situation and the present situation. Now, too, the Rebbe is with us begashmiyus (in a physical sense).The [Previous] Rebbe used to say: 'A bond with me (hiskashrus) is made by studying my maamarim of Chassidus, by fulfilling my request concerning the daily recital of Tehillim, and the like.' These words of the[Previous] Rebbe, concerning hiskashrus with him, still apply today. This means to relate to the Rebbe as one always has. According to the Rebbe's instructions, any apparent contradiction is not to affect the relationship. The Rebbe referred to the Frierdiker Rebbe as physically alive, still Moshiach and the Nasi Hador, but visited his resting place regularly and wrote letters after his name that are traditionally associated with appellations of a tzaddik who passed away. Furthermore, the Rebbe is reported to have never publicly verbalized these appellations once. However, the Rebbe was heard and recorded saying 'zol gezunt zein' or 'shlita', even more than 40 years after 10 Shevat 5710 (Yechidus with HaRav Mordecai Eliyahu, MarCheshvan, 5752), blessing the Freierdiker Rebbe with continued long and healthy years. Thus, Chassidim follow the lead of the Rebbe today. There has been no change in reality, despite what we perceive with our senses. What effect did the strokes have on the Rebbe? On p. 202, Rabbi Even Yisroel refers to the period after the first stroke on 27 Adar II 5752 as we cannot know how aware the Rebbe was. He admits that the Rebbe was capable of communicating and 'Chassidim kept asking the Rebbe questions. Yet, the author is in doubt as to whether the Rebbe 'approved' of being brought out to the balcony during prayer and whether the Rebbe had the ability to manage the movement of his limbs. He concludes there may never be answers to the questions. His assertion becomes important because on p. 203, he links the efforts to identify the Rebbe as Moshiach to his statement that the Rebbe (is) no longer able to control his Chassidim. Rabbi Even Yisroel points to what had been discussed privately, that the Rebbe . . . was Mashiach, became something to be proclaimed in public. Yet, the author neglects to mention that activities identifying the Rebbe as Moshiach had already been in full swing, as cited earlier, with the blessing and approval of the Rebbe. Rabbi Even-Yisroel's observation that the fervor increased after the stroke is correct. However, the stroke did not convince the Chassidim that it was now an urgent possibility that the Rebbe himself might be the Mashiach, as the author states. The Chassidim's knowledge of the Rebbe's status as the Moshiach was firmly established for many decades. The process of the revelation of Moshiach could be tangibly seen in light of the description of Moshiach as a suffering servant in the Gemara (Sanherin 98b) and the Rebbes allusion to a time when the power of speech of the Nasi would be impaired before the first stroke .(Parshas Bo 5752) The fact that the second stroke occurred on the same calendar date, 27 Adar, 2 years later was more evidence that the Rebbe's stroke seemed much more than an ordinary, naturally occurring event. The author chooses to relate to the period of the stroke according to the laws of nature. In unfortunate characteristic style, his tentative approach plays down the G-dly aspect and the central tenet in chassidic philosophy that the life of a tzaddik is primarily spiritual not physical. The author omitted in My Rebbe another vitally important point. Namely, that the Rebbe notes in sichos and letters that a Nasi must consent before G-d places him in difficult circumstances. Meaning that the Rebbe had to have agreed to accept being stricken with the strokes (rl). Furthermore it is clear from Chassidic writings that what appears to be natural physical limitations does not affect the tzaddiks inherent supra-rational spiritual powers. For example, the 3rd Lubavitcher Rebbe, during a period of incapacitation was spied leaving his sick bed and ascending a ladder to retrieve a holy book while his aide was thought to be sleeping.

Rabbi Even Yisroel's uncertainty notwithstanding, there is no doubt among Chassidim that the Rebbe's spiritual and mental abilities remained the same as they were before the stroke. The implication that there could be a deficiency is outside the bounds of normative chassidic thought. The author states the Rebbe would nod when chassidim would sing Yechi Adoneinu (expressing that the Rebbe is Moshiach) is a gesture (which) indicated that he approved of the song, or just liked the melody, is something we will never know. Torah defines our reality. As such, there is no doubt whatsoever that the Rebbe's nodding, gesticulating, and extended presence during the singing of Yechi is consistent with the approval given to many prior activities which promoted the identification of the Rebbe as Melech HaMoshiach.