B'h

A Critical Review and Rebuttal to Sections Dealing with Moshiach from The Rebbe by Rabbi
Joseph Telushkin
Can the Rebbe be Moshiach after Gimmel Tammuz?
In The Rebbe on p. 415 after !uotin" the !ualifications of Moshiach accor#in" to the Rambam
Rabbi Telush$in %rites 'But if he #oes not succee# to this #e"ree or is slain it is ob&ious he is not the
one promise# in the Torah.' 'urthermore in a footnote on p. 5()*+, Rabbi Telush$in a##s his o%n
%or#s ' . . an incomplete fulfillment of the Messianic mission #urin" one's lifetime #is!ualifies one
from bein" Messiah ho%e&er -sic. one #ies./ 0e continues on p. 41, to claim 'in mainstream 2e%ish
theolo"3 the Messiah %on't #ie.' 0e offers no #ocumente# sources for either of these statements.
These assertions contra#ict authoritati&e sources from the Talmu# an# Classic Rabbinic literature as
%ell as mo#ern pos$im. The Rambam in 0ilchos Melachim chapter 11 e4plicitl3 states that the si"n
that Bar 5och&a %as not the Moshiach %as 'because he %as $ille#.' Conse!uentl3 the Rambam
co#ifie# as a rule the e4clusion of those slain from consi#eration as Moshiach. 6i"nificantl3 his
careful choice of lan"ua"e %as to inclu#e the can#i#ac3 of one %ho #ies an# e4clu#e one %ho is
$ille#. This is reflecte# in the Talmu# 6anhe#rin pa"e )+b in %hich t%o in#i&i#uals are consi#ere# to
be Moshiach7 8Ra& sai# 'If he 9Moshiach: is from the li&in" 9then he is: li$e Rabbeinu 0a$a#osh
9Rabbi ;ehu#a 0anassi:< if he is from the #ea# 9then he is: li$e =aniel the #eli"htful one.' 8 Rashi the
foremost Talmu#ic commentar3 e4plains7 8If Moshiach is from those %ho are ali&e no% 9then: surel3
he is Rabbeinu 0a$a#osh 9Rabbi ;ehu#a 0a>assi: %ho suffers sic$nesses an# is an absolute saint . . .
If he is from those %ho ha&e alrea#3 #ie# 9then: he is =aniel the #eli"htful one %ho %as con#emne#
to suffer in the lions' #en an# %as an absolute saint.8
Maharsha a later fun#amental commentar3 comments that these #escen#ants of 5in" =a&i#
Rabbeinu 0a$a#osh an# =aniel are specifie# as can#i#ates for Moshiach because the3 ha# alrea#3
been lea#ers of the 2e%s of their "eneration #urin" the perio# of e4ile as the Torah sa3s -Genesis
4)71,.7 8The scepter shall not #epart from ;ehu#a.8 ?nother authoritati&e commentar3 Be'er 6he&a
"i&es the same reason. In other %or#s besi#es the con#itions specifie# b3 Rashi the commentaries of
Maharsha an# Be'er 6he&a emphasize that Moshiach %ill be one %ho has been a lea#er of the 2e%s of
his "eneration as %ere Ra& >achman Rabbi ;ehu#a 0a>assi an# =aniel. This helps reconcile
Moshiach's arisin" from the #ea# %ith Rambam's rulin" at the en# of Mishneh Torah7 8If a $in" shall
arise from the 0ouse of =a&i# . . . 8 This mi"ht seem to impl3 that the Moshiach must be a ruler %ho is
one 8of the li&in".8
The scholars %ho %oul# prepare the Rebbe's public a##resses for publication once un#erstoo# him
to ha&e substantiate# this implication but he correcte# their su""este# transcript to rea#7 8This means
that he 9Moshiach: has alrea#3 rule#8 -6efer 0asichos 5(51 p. 4)@ note @@.. In other %or#s Rambam
rules that %hoe&er Moshiach %ill be %hether 8from the li&in"8 or 8from the #ea#A he must be one
%ho has e4ercise# lea#ership o&er fello% 2e%s #urin" his lifetime. 0ere the Rebbe's o%n han#%ritten
note e4plicitl3 #iscusses un#er %hat con#itions Moshiach %ill come from the #ea#7 >amel3 if he is
alrea#3 a '$in"' an# the fulfillment of the criteria for Ches$as -Bresume#. Moshiach is interrupte# b3
his #eath he #oes not lose the status of Bresume# Moshiach.
?s for Rabbi Telush$in's ca&alier #ismissal of the Rebbe's can#i#ac3 the Rebbe himself sai# 8Ce
actuall3 see ho% the 9rulin" of Maimoni#es that Moshiach: '%ill %a"e the %ar of 0ashem' has been
fulfille# an# 9the secon# part of that rulin" about the certain Moshiach: 'an# he %ill be &ictorious' has
also been an# is bein" fulfille# in man3 respects.8 -Barshas Cha3ei 6arah 5(51. . 8Dnce %e alrea#3
ha&e 9in the %or#s of the Rambam: the '$in" from the 0ouse of =a&i# #eepl3 absorbe# in the stu#3 of
Torah an# occupie# %ith mitz&os li$e his ancestor =a&i# . . . an# he %ill pre&ail upon all 2e%s to %al$
in 9the %a3 of the Torah: an# repair its breaches an# %ill %a"e the %ar of 0ashem . . .' so 9since %e
alrea#3 ha&e all the abo&e: he is ri"htfull3 presume# to be Moshiach 9b'chez$as shehu Moshiach: %e
shoul# thus imme#iatel3 merit that he alrea#3 become Moshiach b'&a#ai 9#efinitel3 Moshiach:.8
-Barshas 6hemos 5(51... The concept of Moshiach arisin" from the #ea# is also supporte# b3
?barbanel an# 6#ei Cheme#. More recentl3 the Torah "iant Rabbi ?haron 6ole&eichi$ rule# that the
belief in the Rebbe as Moshiach after Gimmel Tammuz Ecan not be #ismisse# as a belief that is outsi#e
the pale of Drtho#o43. A -2e%ish Bress 2une 1+ 1))@. In %hat can onl3 be #escribe# as breathta$in"
au#acit3 Rabbi Telush$in onl3 response to this mountain of scholarship is to label them 'inci#ental
comments.' Fmblematic of his %or$ is an assertion or conclusion %ithout references or sources to
support his claims. Rather he fre!uentl3 relies on comments from in#i&i#uals %ho are not Bos$im
innuen#o anec#otes an# stories %ith no halachic rationale. >aturall3 the reason he cites no sources
for these an# other unsubstantiate# assertions is because none e4ists.
Ch3 #i#n't Guba&itchers al%a3s sa3 the Rebbe coul# be Moshiach after Gimmel Tammuz?
Berhaps sensin" the lac$ of substance to his ar"ument Rabbi Telush$in attempts to then
#eni"rate the belief in the Rebbe a Moshiach after Gimel Tammuz as Mon#a3*mornin"
!uarterbac$in" i.e Hustification after the fact an# attac$in" the character of those %ho belie&e this .
0e states on p. 411 that chassi#im '#i# not tal$ #urin" -the Rebbe's. lifetime of the possibilit3 that he
%oul# soon #ie be resurrecte# an# onl3 then re&eal himself as the Messiah.' ?pparentl3 this
un#erstan#able natural fact arisin" out of the lo&e hope an# respect of chassi#im for the Rebbe
!ualifies as a le"itimate proof in the author's poorl3 constructe# lo"ic. 0e offers no reasonin" as to
ho% this #ispro&es the counter*thesis to his ar"ument. Instea# he offers comments from fine 2e%s
amon" them a shaliach a uni&ersit3 #ean ps3chiatrist an# rosh 3eshi&a %ho not surprisin"l3 share the
author's &ie%s alon" %ith their thou"hts an# feelin"s but alas offer no proof. In a ob&ious bi# at
character assassination on a mass scale Rabbi Telush$in stoops to the le&el of paintin" a portrait of
those %ho belie&e as stran"e o## an# incoherent. 0o% this a#&ances his theor3 is ne&er e4plaine#.
0o%e&er %ith the intellectual sophistication of a bull3 in a school 3ar# the implication is clear7 The
&ie%s of these people are #ifferent an# shoul# be reHecte#. 'or e4ample he sa3s 'amon" reli"ious 2e%s
reference to one %ho has #ie# is follo%e# b3 . . . ala& ha*shalom . . . Messianists %ill not use such
terms %hen %ritin" of the Rebbe . . the3 also refuse to &isit his "ra&e . . . -?.t the -Rebbe's.
funeral . . . -the3. #ran$ l'chaim an# #ance# . . ' In truth this line of reasonin" is a classic a# hominem
attac$ an# has no place in a boo$ purporte# to be a thou"htful #iscourse relate# to beliefs hel# %ithin
the Chaba# communit3. It is remar$able that the author %ho conten#s to be an e4pert on Guba&itch
%oul# #ispla3 i"norance about the hetero"eneit3 in Chaba# on man3 issues inclu#in" the personal
customs of those %ho belie&e the Rebbe is still Moshiach. It is beneath the #i"nit3 of this essa3ist to
respon# to ri#iculous unfoun#e# blan$et "eneralizations in a transparent attempt to smear
Guba&itchers' belief in the Rebbe as Moshiach after Gimmel Tammuz. In realit3 it sa3s much about
the author's le&el of #iscourse an# the len"ths to %hich he %ill "o to attempt to pro&e his thesis.
Chat #i# the Rebbe sa3 about the Bre&ious Rebbe after ;u# 6he&at?
Rabbi Telush$in states on pa"e 411 that the belief in the Rebbe as Moshiach after Gimmel
Tammuz 'ha# ne&er been a si"nificant i#ea amon" Chassi#im -p. 411..' To a##ress his claim an# its
un#erl3in" assumption that this is forei"n to the thin$in" of Chassi#us in this "eneration one nee# onl3
loo$ at the countless times %here the Rebbe referre# to the Bre&ious Rebbe after his passin" as
Moshiach from before his first a##ress as the lea#er of Guba&itch in 1)51 until the time before the
first stro$e in 1))1. 0ere is a small samplin". E. . . an# m3 father*in*la% the Rebbe %ho 8has borne
our sic$nesses an# suffere# our pains an# he %as %oun#e# b3 our sins an# crushe# b3 our mis#ee#s8
9referrin" to Moshiach 6anhe#rin )+b: . . . 6pee#il3 in our #a3s . . . he %ill re#eem his floc$ from both
spiritual an# material e4ile . . . an# ma3 %e be pri&ile"e# to see an# meet the Rebbe #o%n here in a
ph3sical bo#3 an# he %ill re#eem usI8 Dn 6habbos Terumah 5(1, the Rebbe sai# 82ust as until no%
it %as clear to e&er3 one of us that the Rebbe %oul# lea# us to "reet our ri"hteous Moshiach so shoul#
it be clear no%. Chat happene# is onl3 from our material point of &ie%. It is nothin" more than a trial
this bein" one of the tests of the birth*pan"s of Moshiach %hich %ill nee# to occur before the arri&al of
the ri"hteous re#eemer. The sole purpose of these tests is to conceal the truth 9of the %or$in"s of G*# in
the %orl#:. E 8This lea&es us %ith a nee# to un#erstan# %h3 the Torah re!uires us no% to sa3 5a##ish
an# 9similar mournin" practices:.A 8The intent of the test is to #ra% out the po%ers an# stren"th
necessar3 to o&ercome it. This in turn remo&es the concealment an# re&eals the truth. Throu"h
stren"thenin" our connection 9to him: b3 means of stu#3in" his teachin"s an# follo%in" his
instructions %e %ill imme#iatel3 merit -since %e are on the e#"e of the re#emption. to see the Rebbe
a"ain in the material sense an# that he shoul# lea# us to the Re#emption.8 Dn Barshas Ja3eitzei 5(51
the Rebbe sa3s Ein e&er3 "eneration there is someone %ho is #esi"nate# to be Moshiach an# in our
"eneration it is the >asi 0a#or The Rebbe m3 father in la%.A
Chat is consi#ere# mainstream Guba&itch?
Rabbi Telush$in constructs %hat he terms the 'Mainstream Chaba# Jie%A b3 buil#in" on his
s%eepin" baseless "enerations about 'Messianists' . 0e rele"ates to himself the authorit3 to #elineate
%hat is an# is not authentic Chaba#. 0e ne&er re&eals the stan#ar#s he uses to e&aluate %hat is
mainstream the research supportin" these conclusions or ho% he claims to possess the necessar3
e4pertise. There are no footnotes references or cre#entials cite# for this section. Kn#aunte# b3
these #etails he procee#s to buil# a false tautolo"3 characterizin" %hat he consi#ers normal a"ainst
the bac$#rop of %hat he earlier portra3e# as 'Messianist.' ?pparentl3 Rabbi Telush$in fatal mista$e is
to &isualize the people %ho ma$e up Guba&itch in a linear fashion. The customs an# thin$in" of
Chaba#ni$s in relatin" to the Rebbe #o not conform to a simplistic formula. ?lthou"h the Rebbe
#efine# his$ashrus as learnin" his teachin"s an# follo%in" his #irecti&es the !ualit3 of one's
connection to the Rebbe is especiall3 personal an# as such hi"hl3 in#i&i#ualize#. ?## to that the
uncon&entional approach of the Rebbe on man3 subHects there are man3 areas %here one can not
easil3 pre#ict one practice or belief of in#i&i#ual Guba&itchers base# on other practices or beliefs.
This #i&ersit3 is a fact that the Rebbe encoura"e# an# culti&ate# %hich is rather ob&ious to most
Guba&itchers.
;et to an outsi#er li$e Rabbi Telush$in it is un#erstan#able that he %oul# thin$ it possible to
cate"orize Chaba#ni$s as conformin" to neatl3 occurrin" "roups alon" so*calle# part3 lines. 0e
#elineates the mainstream "roup on p. 4L1*LL as 'the maHorit3 of Chaba# chassi#im continue to see him
as the lea#er of the "eneration -nasi ha#or. . . the most influential lea#er of our time . . . ac$no%le#"e#
that he #ie# &isit his "ra&e an# obser&e his 3ahrzeit. . . place little emphasis on %hether he %ill one
#a3 come bac$ as the Messiah an# focus instea# on %hat the3 can #o to hasten the Messiah's arri&al. . .
are a%are of the Rebbe's reaction %hen people ma#e Messianic claims about him an# the3 $no% that he
felt there is no point tr3in" to i#entif3 %ho the Messiah %ill be. . . some interpret sources as
cate"oricall3 rulin" out the Rebbe e&er becomin" the Messiah %hile others sa3 such a possibilit3 can
not be rule# out. . . most of all the3 reco"nize the3 ha&e no %a3 of $no%in" an# it's all simpl3 up to
G*#. . . some Guba&itchers still hope . . . the Rebbe . . to be the Messiah but all Guba&itchers . . recall a
stor3 . . . that the Messiah . . %oul# not be chasi# . . . because the non*Chassi#im %ill not %ant to
Hoin him . . if the Messiah is a non*Chasi# the chassi#im %ill ne&ertheless accept him.' Rather than
correct e&er3 #etail in Rabbi Telush$in's e4ercise in mis"ui#e# ima"er3 it %oul# be far more
pro#ucti&e an# interestin" to a##ress this on a "lobal le&el.
Chat #efines authentic Guba&itch is the Rebbe not a nice rabbiMauthor %ho is the spiritual lea#er of
the 63na"o"ue of the Berformin" ?rts in Gos ?n"eles. 'irst it shoul# be un#erstoo# that it is a
principle state# b3 the Rebbe that a tza#i$ rules on himself -Gi$$utei 6ichos &ol @ p. 1+L.. Meanin"
that %hate&er a "reat Tza##i$ states concernin" the spiritual le&el of another Tza##i$ is also true about
himself. Thus the Rebbe &ia his #irecti&es re"ar#in" 1, 6he&at is e#ucatin" our "eneration on ho%
%e shoul# &ie% the present situation of Gimmel Tammuz. The Rebbe/s !uotations cite# earlier
re"ar#in" 1, 6he&at state there has been no chan"e in realit3 #espite %hat %e percei&e %ith our
senses. ?"ain on 1, ?#ar 5(1, the Rebbe sai# EThe truth is that the 9Bre&ious: Rebbe/s life is
spiritual life the life of a tza##i$ is not a fleshl3 life but a spiritual life. 'rom this it is apparent that as
far as the 9Bre&ious:Rebbe is concerne# there is no #ifference bet%een the pre&ious situation an# the
present situation. >o% too the Rebbe is %ith us be"ashmi3us -in a ph3sical sense..The 9Bre&ious:
Rebbe use# to sa37 '? bon# %ith me -his$ashrus. is ma#e b3 stu#3in" m3 maamarim of Chassi#us b3
fulfillin" m3 re!uest concernin" the #ail3 recital of Tehillim an# the li$e.' These %or#s of
the9Bre&ious: Rebbe concernin" his$ashrus %ith him still appl3 to#a3.A
This means to relate to the Rebbe as one al%a3s has. ?ccor#in" to the Rebbe's instructions an3
apparent contra#iction is not to affect the relationship. 6o the Rebbe referre# to the 'rier#i$er Rebbe as
ph3sicall3 ali&e still Moshiach an# the >asi 0a#or but &isite# his restin" place re"ularl3 an# %rote
letters after his name that are tra#itionall3 associate# %ith appellations of a tza##i$ %ho passe# a%a3.
'urthermore the Rebbe is reporte# to ha&e ne&er &erbalize# these appellations once. 0o%e&er the
Rebbe %as hear# an# recor#e# sa3in" 'zol "ezunt zein' or 'shlita' e&en more than 4, 3ears after 1,
6he&at 5(1, -;echi#is %ith 0aRa& Mor#ecai Fli3ahu MarChesh&an 5(51. blessin" the 'reier#i$er
Rebbe %ith continue# lon" an# health3 3ears. Thus Chassi#im follo% the lea# of the Rebbe. To#a3 a
chassi# "oes to the Dhel an# belie&es the Rebbe is Moshiach. Rabbi Telush$in ma3 be surprise# to
$no% that there are man3 %ho he %oul# term Messianist' e&en "o to the Dhel on Gimmel Tammuz.
The Rebbe has al%a3s been inclusi&e. Chether a chasi# refers to the Rebbe as >asi 0a=or or
Moshiach -interchan"eable terms. %ith or %ithout appellations the %i#e ran"e of Rebbe's responses
ha&e ma#e either perfectl3 le"itimate. There are a %i#e ran"e of Chaba# institutions schools an#
Chaba# 0ouses throu"hout the %orl# %ho reflect this #i&ersit37 some #ispla3 si"ns in#icatin" the
Rebbe as Moshiach an# others in#icate the Rebbe as >asi 0a#or.
Man3 practices ma3 also be #epen#ent on a chassi#ishe her"esh or feelin"s of the in#i&i#ual %ith
#ifferences bet%een people bein" accepte# as normati&e. 0o%e&er this is not to sa3 that 'an3thin"
"oes'. Chen #ealin" %ith fallible in#i&i#uals errors in un#erstan#in" an# beha&ior occur. The Rebbe
has outline# a se#er reinforcin" respect for or"anization an# proce#ure inclu#in" the re"ular an#
close consultations %ith a mentor to maintain a correct perspecti&e an# a#Hust beha&ior as necessar3.
This self*correctin" mechanism becomes e&en more &ital "i&en the #3namic !ualit3 of Guba&itch. The
constant b3 the Rebbe can be #escribe# as chan"e. The Rebbe has consistentl3 issue# ne% #irecti&es
an# priorities at times creatin" fresh campai"ns %hile at other times re&ersin" pre&ious ans%ers. ?
chasi#'s obHecti&e is fulfill the %ill of the Rebbe to li&e %ith the times -accor#in" to the current
spiritual an# practical nee#. an# to maintain his connection to the Rebbe. Rabbi Telush$in seems to
ha&e o&erloo$e# this aspect especiall3 as it relates to the Rebbe's responses to i#entif3in" him as
Moshiach.
Chat is The Rebbe's position on i#entif3in" him as Moshiach?
This %ill also be a "oo# place to help clear up the confusion of Rabbi Telush$in about the Rebbe's
&ie%s on i#entif3in" him as Moshiach. The importance that the author attaches to this issue is "reat as
he #e&otes the most space in his chapter on Moshiach. Dn pa"es 41L*L1 Rabbi Telush$in ma$es a
len"th3 list of #isparate e4amples inten#e# to support his contention on p. 414 that ' . . . the Rebbe
continue-#. to remain oppose# to such #eclarations throu"hout his life? . . . apparentl3 . . 3es . . as
lon" as he possesse# the abilit3 to communicate clearl3.' Get's e4amine this assertion in li"ht of the
$no%le#"e that the Rebbe has initiall3 #isappro&e# of an action %hile later "i&in" his %hole*hearte#
blessin" to the same proHect. In fact there are man3 e4amples in %hich the Rebbe first %ithhel# his
appro&al for a proHect an# at a later point sai# that no% is the time that it shoul# be #one. This actuall3
%as commonplace an# has ample prece#ent in the the histor3 an# customs of Chassi#us. 'or e4ample
there %as tremen#ous opposition a"ainst the ?rizal %hen he first be"an to teach 5abbalah because it
%as it %as ne&er #one before. To this the ?rizal ans%ere# that %as before but no% the times ha&e
chan"e# an# it is a mitz&ah. The situation repeate# itself %ith the Baal 6hem To& an# the ?lter Rebbe.
To emphasize this point further the ?lter Rebbe's metho# of teachin" Chassi#us e&en chan"e# from the
time prior to his arrest as compare# to after his liberation from prison. ?n# similarl3 from "eneration
to "eneration from Rebbe to Rebbe practices an# teachin"s %hich %ere conceale# or #eeme#
inappropriate in the pre&ious "eneration %ere b3 necessit3 re&eale# an# encoura"e# in a later
"eneration. ?nother illustration is ho% the 'rier#i$er Rebbe "a&e instructions to publicize the
importance of obser&in" a chassi#ic birth#a3 celebration %hen it %as hi##en from the public for
"enerations. 6imilarl3 for "enerations Guba&itchers be"an %earin" Rabeinu Tam's tefillin at the a"e
of 1+. Dn Burim 5(L@ the Rebbe instructe# that bo3s shoul# start puttin" on Rabeinu Tam's tefillin
from the time of their bar mitz&ah. ? fe% 3ears later in 5(4) the Rebbe then sai# that Rabeinu Tam's
tefillin shoul# be put on 1 months before bar mitz&a as is the practice for Rashi's tefillin. ;et another
e4ample is ho% at first the Rebbe reHecte# the lea#ership of Guba&itch in the stron"est terms an# then
later accepte# it.
Rabbi Telush$in on p. 415 cites a farbren"en from 1))1 %hen the chassi#im san" a son"
i#entif3in" the Rebbe as Moshiach. The author %rites that the Rebbe 'respon#e# in a "ra&e manner'.
The author ne"lecte# to mention that at a 1)+4 farbren"en %hen a similar son" %as son" the Rebbe
sai# that the focus on the i#entif3 of Moshiach #etracts from the %or$ of brin"in" Moshiach. To
un#erstan# the error of Rabbi Telush$in it is necessar3 to e4plore these 1 farbren"ens. The 1))1 sicha
%as completel3 #ifferent than the one in 1)+4. In 1)+4 the Rebbe %as screamin" that the publicizin"
of the Rebbe as Moshiach "oes a"ainst an# stan#s in the %a3 of sprea#in" Chassi#us an# pushes people
a%a3. 0e spo$e %ith a lot of pain an# harshness. Con&ersel3 in the sicha of 1))1 the Rebbe #i# not
utter one %or# in that &ein. In fact the Rebbe %as smilin" an# spo$e in Hust a fe% %or#s %hen he sai#
'3ou sin" this son" %ith these %or#s %hile I sit here b3 the table. . . I shoul# ha&e %al$e# out. But I
%on't. . ' There are 1 reasons "i&en b3 the Rebbe %hich %ere left out of the boo$. The first reason is
that 'it is not "oin" to help an3%a3. The Chassi#im are "oin" to continue sa3in" %hat the3 are sa3in".'
The Rebbe smile# %hen he sai# that. Knli$e in 1)+4 there %as no an"er or tal$ about #estruction.
?n# the secon# reason the Rebbe "i&es is 'I #on't %ant to #isturb the she&es achim "am 3acha#.' It is a
farbren"en there is unit3 amon" chassi#im. 0e #i#n't %ant to #o an3thin" that is "oin" to #isturb that
unit3. The boo$ #i# not point out that he most certainl3 #i# not sa3 it is %ron" terrible or #estructi&e
to i#entif3 the Rebbe as Moshiach. There %as not one %or# of that nature. ?ll he sai# is he shoul# ha&e
%al$e# out. Because if he is remainin" to sit at a public farbren"en %hile a son" i#entifies him as
Moshiach he is publicl3 a#mittin" he a"rees %ith its content. ?t that time the Rebbe #i# not publicl3
ac$no%le#"e this. In other %or#s it %asn't the time 3et for the Rebbe to publicl3 ac$no%le#"e this.
This is somethin" %hich "ra#uall3 chan"e# similar to other subHects cite# earlier li$e the Rebbe's
acceptance of the lea#ership of Guba&itch Rabeinu Tam's tefillin birth#a3 celebrations etc.
?cti&ities in 5(51*51 %hose theme %as the public i#entification an# acceptance of the Rebbe
as Moshiach recei&e# the Rebbe's consent an# blessin" couche# in unusuall3 enthusiastic an# positi&e
lan"u"e. These are too numerous for this essa3 but the3 are publishe# an# a&ailable to the public
-?n# 0e Cill Re#eem Ks pp 5)*(1.. 6ome note%orth3 responses inclu#e# appro&al for 0alachic
Rulin"s from Beis =in petition #ri&es letters of acceptance Mela&eh Mal$as an# ne%spaper
a#&ertisements. ?lso there is the case of a boo$ %ritten b3 Rabbi 6holom Ber Colpe in 1)+4 %hich
outlines ho% the halachic criteria for Bresume# Moshiach is fulfille# in our time. This boo$ %as first
reHecte# b3 the Rebbe in 1)+4 an# then recei&e# an enthusiastic blessin" from the Rebbe in 1))1.
Berhaps most tellin" %as the Rebbe's consent to use the title Melech 0aMoshiach in the preface to his
%or$s publishe# b3 5ehos the official publishin" house of Guba&itch an# the Rebbe's public
encoura"ement of the sin"in" of ';echi' %hich i#entifies the Rebbe as Moshiach both in 5(5L.
In 5(51 the Rebbe #isappro&e# of the #istribution of a pamphlet i#entif3in" Moshiach. This
case illustrates another aspect essential to un#erstan#in" the Rebbe's responses. >amel3 the Rebbe's
ans%er %oul# ta$e into account the approach tone an# phraseolo"3 of the !uestion an# the proHect.
?ccor#in" to the %riter of the pamphlet Rabbi 6holom =o& Ber Colpe the %omen %ho in!uire# of
the Rebbe re"ar#in" #istributin" the pamphlet phrase# their re!uest in the form of a !uestion %ith a
#eci#e#l3 ne"ati&e &ie%. Con&ersel3 at the same time Rabbi Colpe recei&e# stron" encoura"ement
from the Rebbe to continue his lectures %hich i#entifie# the Rebbe as Moshiach. ?nother e4ample is a
famous response in 6he&at 5(51 to a 6outh ?frican Chaba# rabbi as$in" the Rebbe about collectin"
si"natures on a petition as$in" the Rebbe to re&eal himself as Moshiach7 EIt is contin"ent on the
circumstances of the particular place. The local Chaba# institution must clarif3 this.A In "eneral the
Rebbe's responses seem to stri$e a balance bet%een refrainin" from lobb3in" for or obli"atin" others in
acceptin" or publicizin" him as Moshiach an# supportin" acti&ities base# on the free choice
%illin"ness an# the initiati&e of others to accept an# publicize the Rebbe as Moshiach. In short
ans%ers reflect that acceptance can not be le"islate# from abo&e but rather must be at the initiati&e of
the people.
=oes the Rebbe consi#er himself to be Moshiach?
Dn p. 415 Rabbi Telush$in #i"resses from the subHect of the Rebbe "i&in" consent an# be"ins to
buil# his case that the Rebbe #i# not e&en consi#er himself to be the Moshiach. I"norin" the Rebbe's
clear e#ite# public statements an# responses he a"ain pro&i#es stran"e references7 an obscure
ne%spaper article 1 response to a chasi# %ho a##resse# the Rebbe as Melech 0aMoshiach an#
perhaps most bizarrrel3 the famous 1+ >issan 5(51 sicha an# the %ritin" of a %ill b3 the Rebbe as
proofs. 0e !uotes the sicha sa3in" 'Chat more can I #o . . ?ll that has been #one until no% has not
helpe#. . . I ha&e #one e&er3thin" I can. 'rom no% 3ou must #o e&er3thin" 3ou can. . . to actuall3
brin" Moshiach . . ' Cith this Rabbi Telush$in reasons a priori 'these %or#s #o not soun# li$e the
pronouncement of a man %ho feels that he himself is the Messiah.' Rabbi Telush$in apparent hol#s his
abilit3 to intuit so stri$in" as nee#in" no e4planation as he belie&es it to be be3on# reproach. The
rea#er is left to accept this postulate on faith %ith no reasonin" an# a true nonse!uitor. The author/s
po%er of intuition continues to flo%. ?fter !uotin" form the Rebbe's %ill on p. 41( he sa3s '=oes
an3one %ho rea#s this %ill feel that it soun#s li$e it %as %ritten b3 man %ho re"ar#e# himself as the
Messiah? . . -the. reason -is. because the Rebbe #i#n't thin$ so.' 0ere Rabbi Telush$in completel3
aban#ons an3 scholarl3 attempt to lo"icall3 pro&e his point an# shamelessl3 a#opts circular reasonin".
'eelin" that he has #u" himself into a hole for if his unpro&en assertion of ho% the Rebbe sa% himself
is accepte# Rabbi Telush$in belie&es it necessar3 to e4plain '%h3 the Rebbe #i# not issue a public
statement #en3in" it -his i#entit3 as Moshiach.?' This is one the of the fe% obser&ations %hich are
%orth%hile because the3 are base# on the truth. 0e then a#mits that an3 ans%er %oul# be pure
speculation but then "oes on ramblin" for the ne4t L pa"es in a faile# #esperate attempt to soun#
plausible. The author's poor un#erstan#in" of the Rebbe is apparent as he paints a portrait of the
Rebbe as bein" fearful of appearin" 'peculiar' arro"ant an# intimi#ate#.
The remar$able positi&e responses to acti&ities i#entif3in" the Rebbe as Moshiach is proof of both7
the Rebbe ac$no%le#"es his i#entit3 as Moshiach an# appro&es of acti&ities to ma$e the public a%are
%ith an acceptable approach. 0o%e&er there are e#ite# tal$s of the Rebbe %hich are une!ui&ocal.
The3 are across the %or$s of the Rebbe an# too numerous to count. ;et a fe% are offere# for
illustrati&e purposes an# to counter the unsubstantiate# claims of Rabbi Telush$in. In 5untres Beis
Rabbeinu 6h'B'Ba&el ch. 5 the Rebbe states 'The lea#er of the "eneration is also the Moshiach of the
"eneration.' In 6efer 0asichos 5(51 &ol 1 p. 5,1 the Rebbe states 'Dne shoul# especiall3 learn these
topics from the teachin"s of Chassi#us an# especiall3 in his Torah -the chassi#ic #iscourses an#
Gi$$utei 6ichos. of the lea#er of the "eneration as a foretaste e4ample an# preparation for the learnin"
of the Torah of Moshiach.' 0ere the Rebbe openl3 #escribes the >asi 0a#or's Torah as Gi$$utei
6ichos %hich is his o%n %hich %hen Hoine# %ith the pre&ious e4cerpt means he is the Moshiach of the
"eneration. The Rebbe also sai# that 'the lea#er of our "eneration is our Ri"hteous Moshiach' in 6efer
0a6ichos 5(51 &ol 1 p. L(L. In 6ichos 5o#esh 5(51 &ol 1 p. L1(*1+ the Rebbe #eclares EThe first
re#eemer is the last re#eemer the re#eemer of our "eneration m3 father in la% lea#er of our
"eneration a##itionall3 an# mainl3 since the aspect of 'he %as &ictorious' has alrea#3 transpire# there
must alrea#3 be the true an# complete re#emption throu"h our ri"hteous Moshiach lea#er of our
"eneration the Bre&ious Rebbe< the same applies to his successor.A 0ere the Rebbe is referrin" to
himself as Moshiach. In Barshas Mishpatim 5(51 footnote 14+ the Rebbe inserts E?n# more
specificall3 pertainin" to our "eneration the acron3m 'Mi;a=' in#icates the three eras of the Rebbe m3
father in la% lea#er of our "eneration from the most recent in or#er7 Moshiach -%hose name is
Menachem. osef itzcha$ Do&ber -the secon# name of the Rebbe Rashab.A Gastl3 in Barshas
Cha3ei 6arah 5(51 ch. 11 an# footnote 1,+ the Rebbe sa3s EMelech 0aMoshiach . . . stan#s on the
rooftop of the 0ol3 Temple an# announces to Israel '0umble ones the time of 3our re#emption has
arri&e#' as has been announce# an# is bein" announce# latel3 . . This announcement is comin" from the
#iaspora . . .A 0ere the Rebbe is referencin" the numerous times he has state# 'the time of 3our
re#emption has arri&e#' as a si"n of his i#entit3 as Moshiach. Dn Barshas Tazria Metzora 5(51 the
Rebbe spo$e in the sicha that the stu#ents in Gemara 6anhe#rin p )+b all #escribe# their teacher as
bein" Moshiach. 0ere the Rebbe %rites 'anan naneh basrei' that Chassi#im shoul# follo% their
e4ample -6efer 0asichos 5(51 pa"es 4)@ an# 4)(. .
Chat #o Guba&itchers mean %hen the3 sa3 the Rebbe is Moshaich?
In li"ht of the abo&e the author's primar3 theses can no% be properl3 e&aluate#. Dn p. 414 Rabbi
Telush$in states he %ill pro&e that '%hen Guba&itchers use the %or# Messiahin referrin" to the Rebbe
the3 #o not mean %hat people thin$ the3 mean.' Rather the author asserts on p. 41+ that EBecause of
the #epth of his achie&ements an# his "reat stature . . chassi#im sa% him as a 'potential Messiah' an#
"i&en that the3 alrea#3 belie&e# that a messianic comin" %as imminent if G*# #eeme# the time ri"ht
ur"entl3 hope# that he'# be appointe# b3 G*# to become the actual Messiah. It is in this sense of
'Messiah' that man3 of the Guba&itchers inten#e# %hen the3 spo$e of Rabbi Menchem Men#el
6chneerson as the Messiah. The3 %ere a%are * ho% coul# the3 not be?*that he ha# not complete# the
tas$s set forth in Maimoni#es. . . E The author a##s that the phenomenon of Chassi#im from other
Chassi#ic "roups also re"ar# their Rebbes as the 'lea#er of the "eneration or the tza##i$ of the
"eneration' an# as such the best can#i#ate to be the '"eneration's potential Messiah'. -0o%e&er he
#oes not brin" an3 e4amples.. In short Rabbi Telush$in posits that Guba&itchers #i# not mean the
actual Moshiach but instea# %ere spea$in" of a potential Moshiach. The presumption upon %hich his
conclusion rests is cate"oricall3 %ron". Guba&itchers ha&e ma#e it clear that the Rebbe satisfies in full
the criteria of the Rambam #esi"natin" him as 'B'ches$as Moshiach.' or Bresumption of Moshiach. Dn
6i&an + 5(51 a le"al rulin" %as issue# b3 Chaba# rabbis from aroun# the %orl# that E?ccor#in" to the
Torah it is clear that this #esi"nation 9referre# to b3 the Rambam as: ches$as Moshiach applies to the
Rebbe for he has fulfille# all the re!uirements outine# in the Rambam.A Conse!uentl3 the Bais =in
-Rabbinical Court. of Cro%n 0ei"hts the Council of Chaba# Rabbis in Israel an# the Jaa#
0aRabbanim 0a5lali appointe# 1 emissaries to rea# this rulin" at the burial places of the pre&ious
Rebbeim in Russia. -Inci#entall3 the Rebbe "a&e his blessin" for this trip..
Getters an# Betition =ri&es %ere un#erta$en for 5abalas 0aMalchus to accept the Rebbe as
Moshiach all o&er the %orl# %ith the Rebbe's blessin". Dne such letter si"ne# b3 15, people #ate 4
I3ar 5(51 recei&e# the follo%in" repl3 from the Rebbe7 EI recei&e# 3our submission an# %as
#eli"hte#. ;our %or$ shoul# continue an# increase. It is timel3. ?z$ir al haTzion.A Comen arran"e#
conferences an# Mela&eh Mal$as %ith the Guba&itch Comen's Dr"anization for the e4presse# purpose
of 5abalas 0aMalchus. The3 too recei&e# positi&e ans%ers. >e%spaper a#s publicizin" that the
Rebbe is Moshiach %ere place# in man3 lan"ua"es inclu#in" 0ebre% ;i##ish an# Fn"lish. 6hluchim
initiate# pro"rams classes pamphlets an# other material e4plainin" concepts in Geula an# ho% the
Rebbe is Moshiach %ith the Rebbe's blessin"s. ?s mentione# before perhaps most tellin" is the
re!uest appro&e# b3 the Rebbe to appen# the title 'Melech 0aMoshiach' in the preface to his %or$s
publishe# b3 5ehos the official publishin" house of Chaba#. The ran"e of acti&ities lea&e no #oubt
that the chassi#im re"ar# the Rebbe as Moshiach. This has not chan"e# o&er the last 1, 3ears %ith
continue# acti&ities inclu#in" Rabbinic rulin"s petitions classes %ritten material etc. In the Rebbe's
o%n %or#s7 ECe are tal$in" about the Moshiach of the "eneration or the actual Moshiach the lon"*
a%aite# Re#eemer? 8Dur "eneration is the final "eneration of Golus an# the first "eneration of the
Geulah . . .8 Barshas Ja3i"ash 5(51) 8Moshiach himself is literall3 present e4istin" no% in the
%orl#. . . . >o% accor#in" to the announcement of the Rebbe m3 father*in*la% lea#er of our
"eneration Moshiach of our "eneration that all areas of our =i&ine ser&ice throu"hout Golus ha&e
been complete# an# perfecte# %e are stan#in" rea#3 to "reet the ri"hteous Moshiach. This means that
all impe#iments an# obstacles ha&e been nullifie#. ?s such not onl3 is the actual bo#il3 e4istence of
Moshiach here but also the re&elation of Moshiach. >o% all one nee#s to #o is actuall3 "reet an#
accept MoshiachI8 -6habbos Ja3eira 5(51.
Is Moshiach an important issue an3%a3?
'inall3 let's e4amaine Rabbi Telush$in's secon# conclusion Ethat the Messiah issue is in the final
anal3sis a nonissue. . . nothin" has chan"e#.A This is to be un#erstoo# in the conte4t of mitz&ah
obser&ance an# halachic rulin"s. >amel3 that Guba&itchers can still be counte# %ithin the boun#s of
practicin" normati&e 2u#aism. Chen couple# %ith his other conclusion that Guba&itchers belie&e that
the Rebbe %as a potential Moshiach but not T0F Moshiach it becomes clear ho% the author coul# be
so %ron" on so man3 obser&ations aroun# the issue of the i#entit3 of Moshiach. EThe3 #o not mean
%hat people thin$ the3 mean.A Ch3 %oul# an intelli"ent best*sellin" author construct a chapter
#ealin" %ith perhaps the most critical issue %hich can be so easil3 #econstructe# an# re&eale# to be
false? Because Rabbi Telush$in's tar"et au#ience is the court of public opinion not scholars. Chether
he is conscious of it or not Rabbi Telush$in's main thrust in his treatment of Moshiach is to remo&e
%hat he percei&es as Chaba#'s sti"ma. 0e &ie%s the Rebbe's i#entit3 as Moshiach as a public relations
problem. This is %h3 there are no sources references footnotes for his assertions. There is no nee# in
or#er to cleanse in the public e3e. Bublic relations has its ri"htful place but not as the #eterminant of
truth. It seems that %hat he %ante# to #o %as to ma$e Moshiach safe for Guba&itch -sa3in" their
Rebbe is Moshiach Hust li$e e&er3 Chassi#ic "roup. an# ma$e Guba&itch safe for the %orl#
-#eterminin" %hat is an# is not "enuine mainstream Guba&itch .. To accomplish this he ha# to i"nore
#iscount or #istort 4,N 3ears of the Rebbe's %or$s an# classic 2e%ish teachin"s. In recreatin"
Moshiach in his o%n ima"e Rabbi Telush$in has un%ittin"l3 ta$en from the 2e%ish nation an# the
%orl# at lar"e an important facet of the Rebbe. The author sa3s that Moshiach is a Enon*issueA an#
Enothin" has chan"e#.A Dn the contrar3 it can not be business as usual. In#ee# the Rebbe's point is
that the %a3 %e #o Torah an# mitz&os the %a3 %e raise our families treat our nei"hbors "o&ern our
countries an# heal the %orl# has to reflect the ne% realit37 Ce all must stan# rea#3 to "reet Moshiach
Dur Rebbe >o%.