עריכת הדף "משתמש:212.76.124.245/The Rebbe From Lubavitch as Moshiach"

The Lubavitcher Rebbe is defined as the future Messianic King who will redeem the people of Israel. The recognition of the Rebbe as the Messianic King was published by the Chabad rabbis and others in a halachic ruling based on the ruling of the Halacha and the Rebbe's own comments on the subject.

Beginning in the years 1991, 1992, and 1993, when the period defined by the Rebbe as "the revelation of the Messiah" began and the beginning of his activity in the world, the faith began to receive public expression in the song "Long live our Lord, our teacher and our Lord, the King of the Messiah forever and ever" in front of the Rebbe and in other ways .

The belief that the Rebbe is the Messiah became popular following advertising campaigns through various means, which were published (and continue to be published) with the encouragement of the Rebbe.

==Identifying Adam as the Messiah in history==

In every generation there is a person who deserves to be a messiah and if the generation is eligible, he will redeem the people of Israel from exile. This stems from the belief in the coming of the Messiah, a man of flesh and blood who will redeem Israel, and from the expectation that he will come every day - which is made possible by the fact that he was already born and raised before [1].

And so the Sealer writes[2]: "From the day the Temple was destroyed, one was immediately born who is worthy of his righteousness to be a Redeemer, and when the time comes God will reveal to him, blessed be He, and He will send... and in our iniquities, because they are many, many have died and we have not been saved, the spirit of the Messiah will fall upon them also because they They deserve it, but the generation didn't deserve it, but when it comes, if God wills, God will reveal to him like Moses did in the bush and send him away." Similar things are written by Shadi Hamed[3]: "And in every generation there must be a talented one lest they win", and more.

On this basis, in every generation they searched for who the Messiah was in the generation. This identification does not guarantee that he will be the Messiah who will actually redeem Israel, but only to say that at that time he is the most suitable to redeem Israel if they do win[4]. The Gemara in the tractate of the Sanhedrin[5] relates that the students of the Amoraim found hints that their rabbi is the Messiah: "What is his name? Debi Rabbi Shila say Shiloh his name, as it is said until Shiloh comes. Debi Rabbi Yanai say Yanun his name, as it is said may his name be forever before the sun Yanun his name Debi Rabbi Hanina said Hanina is his name, as it is said that I will not grant you pardon, and some say Menachem ben Hezekiah whose name is, that it is said that far from me is Menachem, who restores my soul... Rabbi Nachman said, "No man of my life is like Anna, as it is said, and he was more powerful than him and his ruler went out from among him. Rabbi said, "No one from Haya is like our holy Rabbi."
On these words of the Gemara, Rashi writes: "Each one was demanding after his name." The Rebbe clarifies that it is not that the students were so precise, but that their rabbi was so precise before them, saying that the name of the Messiah should be like that, and that is his name[6][7 ].

On this path throughout the ages, there are many expressions in connection with the great men of Israel, whose disciples expected complete redemption in their day and the revelation of their Rabbi as the King of the Messiah[8] and in the language of the greedy demons[3]: "In this way it was assumed by them in every generation who he was." Yes, there are expressions of the great men of Israel about themselves, because their name is like the name of Messiah and they are the ones who deserve to be Messiah in their generation[9].

With the revelation of Hasidism came faith[10] this is expressed in the Chabad presidents. The Rebbe of HaTzemach Tzedek Rabbi Menachem Mendel Schneerson[11] and the previous Rebbe in Chabad, Rabbi Yosef Yitzchak Schneerson[12] were also considered to be worthy of being Messiah and so did the Rebbe's testimony about his father-in-law[13].

Unlike previous generations, in which the person properly identified as the Messiah was in doubt as to whether his generation would be entitled to it, in our generation, upon the acceptance of the presidency of Rabbi B. Shebat 1971, the Rabbi delivered an article in which he announced[14] that in his generation redemption will come and this is the role of the generation. Over the years He repeated this many times, emphasizing: "It is clear that our generation is the last generation of exile, and the first generation of redemption"[15]. The Rebbe defined his words about the coming of redemption in our generation as a prophecy according to the Halacha that should be published to all the people of the generation[16] From this it follows that the Messiah of our generation is surely the one who will redeem Israel and there is no doubt about this as in previous generations.

In 1952, in a conversation with the rabbis, the Rebbe explained that God had already ordered that Messiah in this generation to go forth and redeem Israel: "According to the well-known fact that "in every generation one is born from the seed of Judah who is worthy to be the Messiah for Israel", "one who is worthy of his righteousness to be a redeemer and when the time comes May the Lord, blessed be He, reveal to him, and they will send, etc.", and according to the message of my teachers and father-in-law, the Rebbe of our generation, the only messenger of our generation, the only Messiah of our generation, who have already finished all the work - it is understandable, that the "Send, please send, send[17]" is beginning to take place. The mission of Mori and the Rebbe's father-in-law[18].

==His halachic limit==
'''Rambam's signs'''