Conclusion: Our Beliefs and Behavior Today

by Zalman

It must be said that this entire discussion, as involved and intricate as it may be, is utterly unimportant. Arguably the biggest problem with this whole thing is the amount of attention we’ve given it over the past 20+ years. It really doesn’t make a difference who is Moshiach. And, contrary to others’ claims, it definitely doesn’t bring Moshiach faster if we spew erroneous views all over everybody we meet.

In the meantime, we really lost view of what’s important. The Rebbe wants us to know what the era of Moshiach will be like, what it means to have a Dirah B’tachtonim. The Rebbe wants us to imagine a world perfected over thousands of years of work, in which Hashem resides in a revealed fashion. And then, the Rebbe wants us to figure out what is necessary to be done in order to reach that state.

That said, for the sake of completing this topic, below are my conclusions from my findings in this discussion.

A. The Rebbe Being Moshiach

1. The Rebbe is not Moshiach. Saying that the Rebbe in his current state is Moshiach is simply against Torah, and could possibly be considered heresy, because the only place we see this belief legitimatized is in a different religion. (Those who say not to daven in a minyan with others of such belief may not be so far off…)

2. The Rebbe will not necessarily be Moshiach. Saying the Rebbe will definitely become Moshiach is essentially the same as saying he is currently Moshiach, see 1.

3. Halachically, it is not possible for the Rebbe to ever become Moshiach. Furthermore, it is highly questionable if there is any legitimate source supporting a view that says it’s possible for the Rebbe to be Moshiach, even not Halachically.

4. If you believe that it’s possible for the Rebbe to be resurrected separately from Techiyas Hameisim (even the immediate one) in order to become Moshiach, you are possibly suffering from some form of mental illness (maybe related to Separation Anxiety Disorder), and should see a doctor as soon as possible.

B. Saying Yechi

Saying Yechi before Gimmel Tammuz was bad enough: it “tears the Rebbe to pieces”, is a personal war against the Rebbe and everything he stood for, and chases the Rebbe out of the room. If a chossid were to hear Yechi announced in a public place, short of berating the announcer (which wouldn’t help in any case (as the Rebbe keenly observed)), his blood should boil, and he should get up and leave.

But now, after Gimmel Tammuz, saying Yechi is simply against Halacha and against Torah. The words of Yechi (specifically “Melech Hamoshiach”) are antithetical to Torah and are possibly heretical in nature. No frum Jew should associate himself with anyone who believes these words of Yechi to be true.

But here, it is prudent to make an important distinction:

Most Lubavitchers today who believe these words of Yechi to be true, and who believe the Rebbe is or will be Moshiach, are generally misinformed. They are not aware of the Halacha or the Torah sources, and therefore may be excused on some level for their erroneous beliefs. Even though it says that ignorance is not an excuse for learned people, and there is therefore no excuse for many Lubavitchers not to know these sources thoroughly, nevertheless we believe that Hashem definitely forgives people for their mistakes.

C. Making Moshiach a Reality

Even though this is all very harsh, it is high time for Lubavitch to wake up from our collective stupor and come to our senses about our reality. We have shirked the responsibility that the Rebbe entrusted us with for far too long. The Rebbe told us it’s up to us to make Moshiach a reality. What have we done towards this end? And even as much as we’ve done, it’s obviously not enough.

So here is an interesting exercise, which will hopefully drive home what it is the Rebbe meant for us to do: Take 10 minutes to sit down and concentrate.

Ask yourself: If I were the one in charge of the world right now, and therefore had to present a plan for making the world a Dirah B’tachtonim, what would that plan entail and how long would it take? Even better: If I had to present a plan for making my own home a Dirah B’tachtonim, how long would that take, and what would it entail? What about making my workplace a Dirah B’tachtonim?

Ask yourself: Do I even know what a Dirah B’tachtonim looks like? How does one build something when he has no idea how it’s supposed to look? What does Dirah B’tachtonim even mean?

Anyone who is seriously considering these questions, and is actively pursuing their answers, well, he is on the right path.