A Hopeful Sign for Chabad?

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When the Chief Rabbinate decided to reject a convert who accepted all the Commandments but professed the belief that the deceased Lubavitcher Rebbe is the Messiah, we should have expected a debate to follow. The Jerusalem Post took the role of host, giving us the ex-somewhat-Chabad Rabbi Shmuley Botach declaring “Chabad messianists: Wrong, but still Jews,” and Rabbi David Berger replying with “Rabbi Boteach, you’re wrong about Chabad.”

Now, the latest, from Eli Soble: “Our Rebbe is the messiah.” Troubling, to be certain… but how authoritative a representative is this author? He is described only as “a former Chabad rabbinical student and active in the movement’s educational work.” He’s not a Rabbi or a Shaliach, much less a leading figure within Lubavitch. Many self-declared Lubavitcher Chassidim contradict his statements and quotations in the article comments, as well.

On the day the Rebbe died, a reporter for WCBS News radio in New York gave air time to a young Chassid assuring us that the Rebbe will “get up,” that he will rise from the dead as Moshiach. I recall posting on an early Jewish mailing list that we should all respond with empathy to despondent chassidim while rejecting that viewpoint, and having a relatively prominent figure in Chabad’s Internet presence accuse me of causing Jews to waiver in their belief in the Coming of the Messiah. I’m not making this up.

Perhaps the fact that the JPost could find no more prominent an authority than a “former rabbinical student” who is “active in the movement’s educational work” to declare the departed Rebbe the Messiah is a hopeful sign. Meaning even if the belief is still common within Chabad, as I am sure Rabbi Berger would hasten to say, people are more and more reluctant to proclaim themselves adherents. Maybe I’m being too optimistic, but that would be a most welcome development.

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167 Responses

  1. henya laine says:

    I didn’t have a chance to read all the comments, but I read enough to feel that I could respond. I am a Lubavitcher from birth who had private audiences with the Rebbe since I was 6 years old. The Rebbe loved and helped every single Jew without discrimination. A Satmer women told me that she went on Sunday to ask the Rebbe for a Blessing without her husbands knowledge,and the Rebbe smiled and blessed her. She grew up in a home where they only critisized and cursed the Rebbe. Yet when she needed help, she knew in her heart that only the Lubavitcher Rebbe could help her.
    Today we don’t have the z’chus to see the Rebbe every Sunday giving dollars,but many people travel all over the world and take advantage of the infrostructure the Rebbe put together for Jews.
    My children who are on Shlichus in far corners of the world are there for YOU. They strugle with parnoso, they have to send their children away at a young age to learn in a Yeshivah, they have to strugle to get Kosher food,they miss family simchas and much more. All of you complaining about Lubavitch, remember YOU will end up needing US at one time or another. How will you be able to face yoursrlves in the mirror at thaat time?
    How many of your off- the- derech children has Lubavitch saved? Of course we are not perfect but neither are you. I could dig up lots of undesirable thing on every facet of JEWS. But is this what we are here in this world? If we were perfact MOSHIACH would be here! So the evil inclination pushes you to speak loshon hora, to delve on the negetive. Stop and think have you been touched by Chabad? So where is you appriciation(HAKORAS HATOV)? Even Moshe was not permited to hit the earth because it protected him.
    I have more to say but will leave it for another time.

  2. Asher Heber says:

    Malka writes “I have lived among Lubavitch for over 20 years. I know many of the families very well. It is clear to me that Lubavitch has evolved into a splinter group of Judaism with the characteristics of early christianity. Lubavitch is using their dead Rebbe as an intermediary to Hashem and in many cases praying to and asking for help only from their dead Rebbe himself. This is a major violation of halacha and of our fundamental principles. Many Lubavitch communities are secretive and dishonest about their belief in the Rebbe as Moshiach” “They are concerned that if they appear cultish, then they will not be able to insure monetary donations from secular Jewish sources” etc. etc. A hundred sixty three supposedly intelligent posts and we are back to square one . Look at what has come crawling out of the woodwork (the message not the messenger)
    This sounds like a preamble to the “Protocols Of The Elders of Chabad” and one wonders why we go into wagon train mode?

  3. Yaakov says:

    When Chabad people claim that “Chassidus says…”, they typically mean “Chabad Chassidus says…”, seemingly oblivious of different opinions on the topic held by different groups of Chassidim.

    Comment by Bob Miller

    When Rabanim and/or Roshei Yeshivot claim “Halacha says…” [or “the peshat in this matter says…”], they typically mean “My view of halacha, or my possek says…” [or “my view of peshat”], seemingly oblivious of different opinions on the topic held by different groups of poskim.

    Get the point?

  4. Malka says:

    I have lived among Lubavitch for over 20 years. I know many of the families very well. It is clear to me that Lubavitch has evolved into a splinter group of Judaism with the characteristics of early christianity. Lubavitch is using their dead Rebbe as an intermediary to Hashem and in many cases praying to and asking for help only from their dead Rebbe himself. This is a major violation of halacha and of our fundamental principles. Many Lubavitch communities are secretive and dishonest about their belief in the Rebbe as Moshiach. They are concerned that if they appear cultish, then they will not be able to insure monetary donations from secular Jewish sources. Outreach and kiruv is a wonderful thing but not when ignorance is misleading Jews. If the Lubavitchers are waiting for the Rebbe to come back from the dead to save the world they will be waiting forever just as the christians are waiting for jc. I implore Lubavitchers all focus on learning the Torah meant for this world. Study the principles of our faith, learn about the criteria of moshiach and the messianic era. This a difficult problem because the belief in the Rebbe as Moshiach is so pervasive and ingrained that many Lubavitchers have lost the ability to listen to and understand the truth. They should stop making excuses for and defending themselves on the matter. They should stop grouping themselves with all other Chassidic sects as a way of validating their position.

  5. a k says:

    “Readers from other segments of the chareidi world had better view Chabad as a lesson–such issues are already happening, on a smaller scale, in your communities.” Comment by Sholom — February 26, 2008 @ 10:19 am

    This has to be the most frightening post to date. Does anyone have a countervailing opinion?

  6. Sholom says:

    “I have also heard some Lubavitchers state with equal conviction that not only other chassidim, but also Litvaks and Sefardim, believe that their Rosh Yeshiva or their Rav is Moshiach, and they bring a Gemara to “prove” that ALL Jews have ALWAYS believed their rebbe/rav/leader is Moshiach. And again, the only argument is, who has the best claim among all the competing candidates?”

    I have spent a significant amount of time amongst Lubavitchers, even living (and learning) in Crown Heights for a period of time. I too have heard these arguments. Unfortunately you are correct.

    But be aware that part of the fanaticism over the “Rebbe being the messiah” extends from troubling aspects of chareidi Judaism in general–most significantly the treatment of your Rebbe, Gadol, whatever, as effectively infallible.

    When the Rebbe made statements suggesting that he viewed himself to be the messiah (or at least a prophet), few people in Lubavitch were prepared to think otherwise, because, hey, the Rebbe is as close to infallible as your going to get, right?

    With all the book bannings, and decrees made by the predominantly Israeli chareidi leadership, legitimate voices in halachah are effectively silenced. Thus it’s now “Daas Torah” to view Talmudic science as infallible, even though there were Gaonim, Rishonim, and Acharonim–of greater stature than our current Gadolim, who thought otherwise. But because of the religion of “Daas Torah” Jews can’t even consult authentic Jewish sources from within out own masorah to investigate legitimate issues of hashkafic, or halachic, import.

    Time was it when we could look to the responsa literature from our great poskim to at least understand their basis for ruling in a particular fashion. Now we are left with flyers that discuss the “fear and trembling” of our leaders at the “breach in our community” but with little content or reasoning justifying the position, as well as its parameters.

    An Adam Gadol is entitled to his opinion, but we Jews are also allowed a healthy skepticism, at the very least if it’s backed up by legitimate Torah sources. Readers from other segments of the chareidi world had better view Chabad as a lesson–such issues are already happening, on a smaller scale, in your communities. And they will eventually become massive issues for the Jewish people, as the most right wing segments of orthodoxy achieve numeric hegemony.

  7. Bob Miller says:

    The comment by Lawrence M. Reisman — February 25, 2008 @ 12:18 pm leads into a related subject. When Chabad people claim that “Chassidus says…”, they typically mean “Chabad Chassidus says…”, seemingly oblivious of different opinions on the topic held by different groups of Chassidim.

  8. Lawrence M. Reisman says:

    Dr. Klafter writes that “in a Hassidic framework, … the “Nasi HaDor” (the leader of the generation, or THE godol ha-dor) is automatically the Moshiach she-be-dor.”
    Outside of Chabad, where does he find this? I’ve never heard of it in any other chassidus.

  9. nachum klafter, md says:

    I must agree with every detail of what Dovid has written above in his lengthy responses to Elie Sobel.

    I find it exhausting and counterproductive to bother debating each point with the meshichistim. Their belief is not based on their best attempt to understand sources. It is based on a wish for something to be true. Therefore, all plausible rules of study and interpretation are suspended. Wild midrashim are taken literally like the halakhic prose of the Rambam, but the clear halakhic prose of the Rambam becomes a medrash to interpret wildly. The reason for this is because they are attempting to deny reality, and to construct an alternative metziyus.

    We are not redeemed. There is no beis ha-mikdash. There has not be a kibutz galuyos accomplished by the Rebbe. There have not even been milchamos Ha-Shem fought. There was not nitzach kol ha-umus she-sevivav. There is no nevu’ah. There was a histalkus. He was not yakof kol yisroel leilech ba u-lechezk bidka. In fact he was not a melekh and did not evern have the power of kefiya at all.

    To add to Dovid’s points: It is clear that the Rebbe did not fulfill Chezkas Moshiach in his lifetime. But even if an individual does fulfill chezkas moshiach in his lifetime, this “chazaka” means that we may presume that he will go onto fulfilling the prophecies of the redemption which are outlined in the “vaday” requirements. Once that individual passes away without having fulfilled them, the “chezaka” is no longer applicable. The “Melekh” must be a normal, human, living functioning king in order to be in the ballpark of being “presumed” to be the Moshiach. Once that king dies, the idea of retaining a “chazaka” is meaningless. It is like saying that Reb Moshe Feinstein ztz”l retains his chazaka as the rosh yeshiva of Tiferes Yerushalayim, or Rashi is still the legal owner of his vineyard, or that Rambam retains his chazaka as the Sultan’s physician or as the leader of Egyptian Jewry.

    Even the whole idea of a “moshiach she-be-dor” (the potential Messiah-in-waiting, who exists in every generation), which is a Hassidic term, is based on the idea that Moshiach MUST be from the living. It follows like this: Since Moshiach could come at any moment (akhishena) if we merit it, and since we know that Moshiach must be from the living, it follows that at every moment there must be a tzadik in the world who, if our generation merits redemption, is capable of being the Moshiach. That individual is the Messiah of the Generation (moshiach she-be-dor).

    This concept has no meaning if Moshaich can come from the dead. If so, then there is no such thing as a Moshiach she-be-dor. If Moshiach might be Dovid Ha-Melekh, then it no longer follows that there must be a potential Moshiach in our generation. A “deceased Moshiach she-be-dor” is an oxymoron.

    It is therefore very puzzling to me that Reb Yoel Kahan, allegedly an anti-Meshichist, would still consider the Rebbe the Moshiach she-be-dor. This term has no meaning for a deceased Jewish leader. The Moshiach she-be-dor is an individual who is alive in a normal human sense. Reb Yoel is a ga’on muflag and what I am saying cannot possibly be a hiddush to him. It is, however, a vivid demonstration of the implausible acrobatics necessary to maintain the Rebbe’s messiah status 14 years after his histalkus.

    Finally, there is an idea or argument that is mentioned above. The claim has been made, “If it’s not the Rebbe, who is it?” That claim is valid only in a Hassidic framework, where the “Nasi HaDor” (the leader of the generation, or THE godol ha-dor) is automatically the Moshiach she-be-dor. From the Rambam’s Iggeres le-Teiman, it is clear that the Messiah may himself not realize that he is the Moshiach until he receives a nevu’a which informs him as such. Therefore, there is no halahkic basis to assume that the potential Moahiach must be the “Nasi Ha-Dor”. That is a totally seperate hassidic idea, which has no bearing on the halakha. Those who are educated with a Hassidic mesorah should realize that this idea is foreign to the rest of the Jewish world.

    However, non-Hassidim should have some respect for the fact that this assumption that the Nasi Ha-Dor is the potential Moshiach is part of their ABC’s in hashkafa. It is actually quite reasonable to imagine that the individual who emerges as our Moshiach might already be a dynamic, inspiring spiritual leader. The Rebbe urged them to cultivate a belief in the imminence of the ge’ula. It is only natural that the Rebbe became the subject of their messianic dreams. It should have all stopped on 3 Tammuz.

  10. Dovid says:

    Eli wrote:

    “The citation’s from Igrot Moshe and Metzudas Dovid were to illustrate that Milchemes Hashem and the wars related to our soon to be seen redemption are not defined, initiated or won solely on a physical battlefield in the traditional sense”,

    They may not necessarily be won *solely* on the battlefield; but they clearly *must* entail the fight and victory over the *enemies of the Jewish* people! and it must be visible and perceived by *all* (mainly the enemy) that the one who fought him was the Mashiach. If there is no battle to destroy Arafat, Nassrallah etc. the person is lacking the qualities to be “cheskat mashiach”. (Whether or not there may *additional* “milchamot Hashem in the realm of Halcha and in the meaning of the Rambam can be debatable but there can be no interpretation that excludes this fight as being the main theme of Milchmamot Hashem of Rambam in his halachik language).

    ELi writes: ” It is the Rambam who separates the initiation of milchemet Hashem into the period of chezkas as apposed to the full victory of milchemes hashem and the war of “conquering all the surrounding nations” which is in the period of v’dai”.

    The difference is only: that cheskat M. represents the *beginning* and attempts of the candidate to win the wars, and mashiach vaday represents the victory of the *same wars* that were initiated by the one who was deemed “cheskat mashiach.

    Eli writes: ” In fact the words “Im Asa V’hitzliach” refer to the completion of all items in chezkas including milchemas hashem and then comes the item of -”vnitzach kol hoomos shbsivuv” both are part of the items of V’dai together with building the bais hamikdosh and ingathering the Jewish nation”

    Wrong! ” veim ossoh, vehitzliach venitzach umos shebisvivov. ubonoh mikdash bimkomoy…”‘ are not two separate things; the “venitzach is the description of the “hatzlacha” in the milchamot that he wages: If the was successful in the *previous wars* that he initiated and brought them to their final outcome (destroying ALL ENEMIES SuRrOUNDING THE JEWS!) then he is the messiah vaday. To be cheskat mashiach he must wage war to DESTROY ALL ENEMIES SURROUNDING THE JEWS!

    Eli wrote: “chezkas is initiation and V’dai is victory.”

    Here you got it right: cheskat is initiation of the wars against the (all) enemies that surround the jews; vaday: is the victory of *these SAME * wars!

    Eli writes: “the Rebbe also said clearly these wars have started to take place and some victories have been won’.

    The Rebbe did not say that we have *Halachik* *cheskat mashiach*. This is Similar to a statement by the Lubavitcher Rebbe that we had “”kbbutz galuyot” where it did NOT mean that the *halachik* kibutz galuyot made by *mashiach* has happened, but this relates to events “meeyn” similar to those which will actual happen by Messiah, but he did NOT write that we have reached the times of the Wars needed to become “cheskat mashiach” which will be *fought* by mashiach and the enemy will *perceive* that mashiach is fighing these wars! (not that he needs ELie Soble to tell Nassralah that a certain person is fighting against him).

    Eli writes:”In terms of Moshiach being concealed/interrupted before he finishes his whole mission. I will quote a few items that I think will illustrate this pretty clearly”.

    They have no bearing on messiah being deceased.

    Eli quoted from Sichos: “…and we see in actuality how it has already been accomplished the “ and he will fight the wars of hashem “ and has been victorious in many many inyanim – and specifically through a war (milchomo) of peace (shalom). And this victory is also from the language of everlasting (netzach-nitzchius) connected to the revelation of “netzach” nun = revelation of the 50th gate , tzadik = the 90th year (as the jewish people are calling this year , [the 90th year of the Rebbe] and ches – the revelation of Moshiach Tzidkeinu connected to the number 8…”

    Dovid writes: He does NOT write that we have reached the Halachik level of someone who *is* cheskat mashiach halachikally, as Shnat Hatzadik does not describe mashiach kposhutoy in halachik lvel, as Shar HaNun does not describe the mashiach person kpsutoy in halachik level, so too is the language employed in the other part of sentence not talking about the *literal halachik* description of the person who is “cheskat mashaich* but only about accomplishments similar to those which will be accomplished by the one who has the title of “cheskat mashiach”.

    It is ironic how you can bring statements that were not said and written to be meant literally in the world of halacha and will not think for a moment: where in all talks of 5751-2 do you find a statement like: “…we have already reached a time where we have a person who is a cheskat mashiach that the Rambam codified as halacha…”. Let me ask you better. You probably know the Kuntress Beys Rabbeynoo Shebavel by heart, I assume: How come he does not write there, that we have already someone that is not only assumed to be messiah like the talmidim of cheskiyah etc. but actually we have now already a person who is cheskat mashiach! Nothing, but nothing about it in kuntress beys rabbeyno shebebavel. The most you have there is the talmud in sanhedrin where one could have assumed during the lifetime of Rabbeynu HaKodosh that he would become the mashiach (if it would arrive in his lifetime!). But why does he not write *one* sentence about *cheskat mashiach*?

    You know why? Because it has got NOTHING to do with the halachik cheskat mashaich. Go and learn again that sicha! and the rambam as it would be learned by anyone who studied other parts of the rambam and find one Rabbi who agrees with your interpretation of it (i mean find a rabbi who is not from chabad and tell us his name and tell us that he agreed with your interpretation in the exact halachik meaning of “milchamot Hashem” and report to us back with the rabbis name etc.).

    Eli wrote: “…that it is crucial to learn the edited and checked sichos of the Rebbe from 5751/5752. From these, in full, you will be able to determine the opinion of Chabad, what our belief is and what we should be telling the world …”:

    Dovid writes: Yes, and when you learn them without the “interpretations” of the …you will see that *NOTHING* of what they AND YOU write were actually said by him and they are NOT the opinion of Chabad!

    Eli writes:
    Moshiach Now! Have a good Shabbos.”

    Dovid writes:
    amein VeAmein!!

  11. eli soble says:

    The editors wrote me a post where I quoted the sichos of the Rebbe was too long to be posted so I will only bring the quote that is most relevant to A.K’s question (if I can condense the old post enough I will send the quotes relevant to our entire discussion) – this is from a sicha checked and edited by the Rebbe from 5752 parshat chai sara said to the national convention of shluchim. You can see the original full sicha yourself at http://www.otzar770.com under the section called hisvadious. []indicate my words.

    “…and we see in actuality how it has already been accomplished the “ and he will fight the wars of hashem “ and has been victorious in many many inyanim – and specifically through a war (milchomo) of peace (shalom). And this victory is also from the language of everlasting (netzach-nitzchius) connected to the revelation of “netzach” nun = revelation of the 50th gate , tzadik = the 90th year (as the jewish people are calling this year , [the 90th year of the Rebbe] and ches – the revelation of Moshiach Tzidkeinu connected to the number 8…”

    We see the Rebbe clearly said this aspect of chezkas has been fulfilled.

    There is alot of hearsay on both sides of this discussion. Thats why for anyone who has a sincere interest to come to an objective understanding, it is my humble opinion, that it is crucial to learn the edited and checked sichos of the Rebbe from 5751/5752. From these, in full, you will be able to determine the opinion of Chabad, what our belief is and what we should be telling the world (and by no means does that make the teachings/directives in any other of the Rebbe’s works or years any less important – this is only a reference for out current topic).

    Moshiach Now! Have a good Shabbos.

  12. eli soble says:

    Hi A.K

    The citation’s from Igrot Moshe and Metzudas Dovid were to illustrate that Milchemes Hashem and the wars related to our soon to be seen redemption are not defined, initiated or won solely on a physical battlefield in the traditional sense.

    Yes physical wars against the nations are part of the process but there is also ideological wars (kiruv , sanctity of the land of Israel, who is a Jew, spreading the monotheistic tenets of Judaism and 7 noahide laws to the outside world etc.) and they can and will be initiated and won using spiritual weapons , i.e. prayer , call to teshuva, shluchim etc.

    It is the Rambam who separates the initiation of milchemet Hashem into the period of chezkas as apposed to the full victory of milchemes hashem and the war of “conquering all the surrounding nations” which is in the period of v’dai. In fact the words “Im Asa V’hitzliach” refer to the completion of all items in chezkas including milchemas hashem and then comes the item of -” vnitzach kol hoomos shbsivuv” both are part of the items of V’dai together with building the bais hamikdosh and ingathering the Jewish nation.

    chezkas is initiation and V’dai is victory.

    So by spiritual war – I mean physical and religious battles fought and won without weapons as I think the sources I brought illustrate.

    This all relates to the aspect of the psak din of chezkas moshiach. That to qualify the candidate must exhibit fighting the wars of Hashem and not complete victory, which the Rabonim who signed the psak din regarding the Rebbe determined took place. And as you can see from the quote in my previous post (I dont see my previous post , I am not sure if they removed it) , the Rebbe also said clearly these wars have started to take place and some victories have been won.

    In terms of Moshiach being concealed/interrupted before he finishes his whole mission. I will quote a few items that I think will illustrate this pretty clearly.

    First the Chasam Sofer

    ” Why have you sent me? Moshe made this dependant on his own sin as if he wasn’t worthy thats why he asked Hashem why have you sent me. But in truth the the atonement for the sin of Israel was not complete and this was a great test that Moshe was concealed for 6 months, and so it will be with Moshiach Tzidkainu , he will be hidden after his revelation…”

    how long can concealment last?

    As Rashi brings on Daniel 12:12 based on the piyut of R’ Eliezer Klar Moshiach will be hidden “shvuim shiva” (G-d please hasten it) – R’ Yackov Emden in his pirush explains this can be literally 7 shmito’s. That certainly is quite an interruption between the beginning of his mission and completion. May it be G-d’s will, they should be no more delay!

    There is a sefer called Pirkei Teshuva Ugeula written by R’ Shachna Zohn – he explains the process of Moshiach’s revelation in a manner of steps based on the neviem and the Rambam, in it he writes that he asked R’ Moshe Feinsten Z’T’L since all the signs for the time of Moshiach are here why dont we see Moshiach , he records the answer by R’ Moshe Feinstein Z’T’L “Er is Shoin Gevis Da” = “he already is surely here” – see that sefer in depth for the very nice explanation.

    As far as R’ Moshe’s post and those that take his line of reasoning – I dont think anything productive will come If I respond to them point by point at this juncture. It is my hope that we can turn down the rhetoric and dramatic accusations (which can easily go both ways) and return to an objective analysis of the full and complete directives of the Rebbe regarding the imminent coming of Moshiach and redemption.

    Moshiach now!

  13. Yaakov says:

    Though everything has already been said and clarified, demonstrating beyond a shadow of doubt (citing the actual sources, chapter and verse)the Lubavitcher Rebbe’s view on the issue (which tuns out to be the very opposite of the claims made by the “meshichists” and their allies/kindred spirits, i.e., the perennial Chabad-bashers),I woud like to ad just one more anecdote of another incident occuring during dollar-distribution – and verifiable by the extant video-tape thereof:

    Someone handed the Rebbe an envelop addressed to “kvod kedushas admu”r melech hamoshiach shlit’a.” The Rebbe looked at it, did not open it and said to the man: “When Moshiach will come I will pass it on to him!”

    Yaakov

  14. abba says:

    Comment by Moshe — February 19, 2008 @ 9:00 pm
    “The Rebbe didn’t ask to promote the Rebbe as Moshiach.
    So many times the Rebbe was upset when people did these things and now you have decided YOU know best what the Rebbe wanted! Are you a Rov? A Posek? Such Chutzpa! Now the rest of Chabad has to spend energy fixing the damage that you have caused.”

    Where is clear coherent publicly documented evidence of any official Chabad spokesman spending energy to decry, for example, this psakdin?

    http://www.beismoshiach.org/Moshiach/moshiach269.htm

    Or do you maintain that none of the signatories are Rabonim/poskim etc. ?

  15. Chaim Wolfson says:

    Thanks to Eli Soble and others who have been considerate enough to take the time to clarify their positions, I realize that I have been grossly mistaken about the “Meshichistin”. None of them (except for a few “crazies”) believes that the Rebbe is moshiach. Rather, the Rebbe is “b’chezkas moshiach vadai mi’safek”; i.e., he is possibly the presumed definite moshiach.

    March 4 cannot come soon enough for me.

  16. A K says:

    Eli Soble continued “also see metzudas Dovid in zacharia 9:10”

    I did. It seems quite clear that Moshiach will subdue all nations, but rather than with military force, through his words. BUT, nowhere is there any allusion to a ‘cheskas’ period or a Moshiach who won’t complete his whole mission.

    Or am I missing something?

  17. A K says:

    Eli Soble wrote “In the sichos of 5752 the Rebbe spoke and recorded in writing that the wars of G-d the Rambam speaks of in the chezkas portion are spiritual. This can also be found in igrot Moshe of R’ Moshe Feinstein orach chaim chelek 4 simon 81′

    I read through Rav Moshe Z”TL’s teshuva, and I could not find the above there. All I did find that the (real, physical)wars will be won without humans needing weapons.
    Where do you see more than that?

    Also, would you kindly give a precise quote of where the Lubavitcher Rebbe Z”TL says that the wars won’t be physically?

    Thank you