Eating on Yom Kippur

[69]

If Mashiach should appear during the Ten Days of Penitence,[70] it is conceivable that people should eat and drink on Yom Kippur, if it falls during the seven days' dedication of the Third Beis HaMikdash.

This was the case with the First Beis HaMikdash, whose dedication began on the eighth of Tishrei, and the people of that time ate and drank on Yom Kippur.[71] How much more would this be the case with the Third Beis HaMikdash, to which the Zohar[72] relates the verse,[73] "The glory of this latter House shall be greater than that of the first." It is reasonable to assume that its greater glory will be apparent not only (as with the Second Beis HaMikdash[74]) in its structure and its duration, but also in its dedication - which at the very least would equal that of the First Beis HaMikdash.

Sefer HaSichos 5749 [1989], Vol. I, p. 12

Isru Chag

A subject for enquiry: If Mashiach were to appear on a day which is Isru Chag in the Diaspora, would this day retain its semi-festive halachic status as the day immediately following a Yom-Tov?

One could argue either way:

1. Since it has now become apparent after the event that the Additional Day of the Festival[75] (which had originally been instituted because of calendric doubt[76]) was in fact not Yom-Tov, there is no justification for applying the laws of Isru Chag to the following day.

2. Since the Additional Day of the Festival was in fact celebrated as such, the following day is accorded the status of Isru Chag, even though we now know that Isru Chag fell on the preceding day.

From a talk of the Rebbe at the first farbrengen of Shabbos Bereishis, 5751 [1990]

The Concluding Grace[77]

It could well be that in the middle of this very farbrengen we will suddenly find ourselves in Eretz Yisrael, and we will conclude the farbrengen there.

And since we will be going there together with this shul, it could well be argued that the transfer will not count halachically as a "change of location" that might interrupt the continuity of the farbrengen, and accordingly we will be able to recite the concluding grace over there.

Sefer HaSichos 5749 [1989], Vol. I, p. 99

The Blessing of Shehecheyanu[78]

With the coming of the future Redemption, when we will behold Mashiach for the first time, it would appear that one would have to recite the blessing of Shehecheyanu, thanking G-d "Who has granted us life, sustained us and enabled us to reach this occasion." For this obligation applies in principle even when one has not seen a friend for thirty days.[79]

From a talk of the Rebbe on the eve of Simchas Torah 5749 [1988]

The Transfer of Synagogues to Eretz Yisrael (i)

"In future time," our Sages teach,[80] "all the synagogues and Houses of Study will be transplanted to Eretz Yisrael."

It could be argued that they will be transferred together with the soil on which they stand. This would avert the halachic prohibition against uprooting a synagogue or House of Study unless such an option was stipulated when it was first established.

Sefer HaSichos 5749 [1989], Vol. I, p. 98

The Transfer of Synagogues to Eretz Yisrael (ii)

The above teaching of the Sages is obviously not restricted to those synagogues and Houses of Study existent at the present moment of the Redemption, but applies equally to those which stood in past generations, even though now destroyed. For even as they protected our people and enabled them to pray and study Torah, they absorbed the holy letters of the prayer and study that were uttered within their walls. Surely, then, the stones and the wood and the dust of which these former sanctuaries were built will receive their just reward, and they too will be duly restored and transplanted in the Land of Israel.

We may be even more certain that the same is true of Mt. Sinai, for it is the very cradle of the entire Torah and its commandments, which are all eternal.

Sefer HaSichos 5748 [1988], Vol. II, p. 464

The Additional Day of Yom-Tov in the Diaspora75

After the future Redemption, when the advent of the New Moon and the proclamation of Rosh Chodesh will once again be determined by the testimony of eye-witnesses,[81] there will no longer be any doubt as to which day was sanctified as such76 because it will then be possible to inform all Jews of this instantly. Despite all this, it could be argued that even then we will continue to celebrate the Diaspora's Additional Day of Yom-Tov - simply because Jews have been accustomed to doing so for so many generations.

For a parallel, note the case of Shavuos. Here there is no calendric doubt, since its timing hinges not on a particular date in the month of Sivan, but on the counting of fifty days from the fifteenth of the earlier month of Nissan.[82] By then, the emissaries from the Beis HaMikdash in Jerusalem were surely able to reach any outlying community and to inform them which day had been sanctified as Rosh Chodesh Nissan (and consequently which day was the fifteenth of Nissan). Nevertheless, even though Shavuos thus involves no calendric doubt, its Additional Day is celebrated as Yom-Tov - simply in order not to discriminate between the Three Pilgrim Festivals,[83] by downgrading it from their accustomed status.

From a talk of the Rebbe on the afternoon of Simchas Torah 5749 [1988]

The Status of Moshe Rabbeinu

A question for inquiry: Once Mashiach comes, and serves as the nasi of the entire Jewish people, what will be the role of all the [resurrected] spiritual leaders of the preceding ages who, beginning with Moshe Rabbeinu, had successively headed their respective generations as nasi?

It goes without saying that the coming of Mashiach will not cause them to slip from their respective spiritual rungs; on the contrary, his coming will upgrade the spiritual status of all things and all people, including these leaders too.

In evidence of this: The Sages teach[84] that in future time Moshe Rabbeinu will come to the Land of Israel "at the head of the people" - at the head of the generation of the wilderness - i.e., as the nasi and shepherd of the Jewish people.

From a talk of the Rebbe on Shabbos Parshas Pinchas, 5745 [1985]

The Chanukah Lights

As is widely known, in future time the legal rulings of the Halachah will follow the view of the School of Shammai.[85] The question thus arises: If Mashiach arrives on the eve of Chanukah, will this reversal in halachic direction take effect immediately, so that on the first evening of the festival we will kindle eight lights?[86]

From a talk of the Rebbe on the eve of Chanukah, 5750 [1989]

The Counting of the Omer[87]

In our present state, in the absence of the Beis HaMikdash, the commandment to count the days of the Omer every year is no longer of Scriptural authority.[88] True, we accompany the daily counting of Sefiras HaOmer with a blessing, but the obligation to count is now merely Rabbinic.[89]

According to this view, which is held by the majority of the halachic authorities, a question arises. What happens if Mashiach comes in the midst of the days of Sefirah? At that time, when the Beis HaMikdash is rebuilt, and we will once again fulfill the commandment as originally ordained, will we be able to continue with the daily recitation of the blessing?

Underlying this query there is a more universal question of principle: Can the performance of a Rabbinic commandment serve to discharge part of an obligation which is Scripturally ordained?

Parallels may be found in two classic queries: What is the status of a bonded servant who gains his freedom (and with it a higher scale of halachic obligation) in the midst of the days of Sefirah? Likewise, if a boy reaches the age of bar-mitzvah during those days, is he able to continue with the daily recitation of the blessing?[90]

Likkutei Sichos, Vol. I, p. 271

Preparing the Red Heifer[91]

When Mashiach comes he will prepare a Red Heifer, the tenth in the series of atonement offerings begun by Moshe Rabbeinu.[92] And since, when the dead of all past generations will be resurrected, Moshe and Aharon will be among them,[93] it may be assumed that it is Aharon who will be entrusted with the actual fulfillment of the detailed laws governing its preparation.

True enough, the first Red Heifer was prepared by Elazar, the son of Aharon ("it was to be prepared by the deputy [to the Kohen Gadol]"[94]). This was because it was intended to atone for the sin of the Golden Calf, which was made by Aharon, and a prosecuting attorney cannot serve as a defense attorney.[95] At the time of the future Redemption, however, when the spiritual blemish caused by the sin of the Golden Calf will have been completely remedied,[96] this reason will of course not apply. Accordingly, Aharon will certainly not forego his prerogative, and he will no doubt prepare the Red Heifer himself.

From a talk of the Rebbe on Shabbos Parshas Sisa, 5747 [1987]

The Reading of the Torah

Suppose Mashiach comes on one of the days preceding the Shabbos on which the Jews in the Land of Israel are preparing to read (for example) the weekly passage called Parshas Behaalos'cha, while the Jews in the Diaspora are preparing to read the weekly passage of the preceding week, Parshas Naso.[97]

A halachic question then arises: In what way will the public reading of the Torah continue? For with the coming of Mashiach, the entire Jewish people will immediately ascend[98] "on the clouds of heaven" to the Holy Land. There, everyone will be reading Parshas Behaalos'cha, while the new arrivals from the Diaspora will not yet have heard the reading of Parshas Naso.

From a talk of the Rebbe on the Second Day of Shavuos, 5749 [1989]

New Dimensions in the Torah

There are a number of different ways in which one can anticipate the fulfillment of the promise of the Midrash[99] regarding the new dimensions within the Torah which will become manifest in the days of Mashiach, Torah chadoshah mei'iti teitzei - "A new Torah will come forth from Me" :

1. By G-d Himself ("from Me");

2. By Mashiach (for Mashiach, as explained in Chassidus, will teach Torah to the entire Jewish people, including the Patriarchs and Moshe Rabbeinu[100]);

3. By Moshe Rabbeinu (for the title Rabbeinu - "our teacher" - is valid at all times, including the Era of the Redemption).[101]

A further question: Will this future revelation of new dimensions in the Torah be restricted to the Beis HaMikdash? For concerning the Mishkan in the wilderness it is written,[102] "And there I will meet with you and will speak with you."

From a talk of the Rebbe on Shabbos Parshas Tazria-Metzora, 5747 [1987]

   

Notes:

69. (Back to text) In the original (singular), hilchesa liMeshicha (Sanhedrin 51a).

70. (Back to text) I.e., Aseres Yemei Teshuvah, beginning with Rosh HaShanah on 1-2 Tishrei and culminating with Yom Kippur on 10 Tishrei.

71. (Back to text) Moed Katan 9a.

72. (Back to text) I, 28a.

73. (Back to text) Chagai 2:9.

74. (Back to text) Bava Basra 3b.

75. (Back to text) In the Heb. original, Yom-Tov Sheni [shel Galuyos] - lit., "the Second Day of the Festival [in the Diaspora]."

76. (Back to text) In the Aram. original, sfeika deyoma.

77. (Back to text) In the Heb. original, berachah acharonah (Siddur Tehillat HaShem, p. 94).

78. (Back to text) Ibid., p. 87.

79. (Back to text) Rambam, Hilchos Berachos 10:2.

80. (Back to text) Megillah 29a.

81. (Back to text) In the original, al pi hare'iyah; i.e., as formerly, in Temple times (Rosh HaShanah 1:3; Rambam, Hilchos Kiddush HaChodesh 1:1ff.).

82. (Back to text) Vayikra 23:15-21; Devarim 16:9-10.

83. (Back to text) Rambam, Hilchos Kiddush HaChodesh 3:12.

84. (Back to text) Devarim Rabbah 2:9, and see the commentary of Maharzu there.

85. (Back to text) I.e., as opposed to the current predominance of the halachic views of the School of Hillel. See Mikdash Melech on Zohar I, 17b.

86. (Back to text) Shabbos 21b.

87. (Back to text) Siddur Tehillat HaShem, p. 341.

88. (Back to text) In the Aram. original, deoraysa.

89. (Back to text) In the Aram. original, derabbanan.

90. (Back to text) Cf. Minchas Chinuch, mitzvah 306; Tziyunim LaTorah, klal 12.

91. (Back to text) Bamidbar 19:1-22.

92. (Back to text) Rambam, Hilchos Parah Adumah 3:4.

93. (Back to text) Cf. Yoma 5b; Tosafos to Pesachim 114b, s.v. echad.

94. (Back to text) Rashi on Bamidbar 19:4.

95. (Back to text) Rashi on Bamidbar 19:22, borrowing a Talmudic idiom, which in this context means that Aharon's involvement in the making of the Golden Calf disqualified him from righting that wrong by preparing the Red Heifer.

96. (Back to text) In the original, "when the tikkun of the spiritual blemish caused by the sin of the Golden Calf will be complete."

97. (Back to text) If at any time Shabbos coincides with one of the Additional Festive Days in the Diaspora (Yom-Tov Sheni shel Galuyos), communities there read a Torah passage appropriate to the current festival (mei'inyanei deyoma). By the time they resume the regular weekly sequence of readings (parshas hashavua) on the following Shabbos, their fellow Jews in the Holy Land are already one week ahead. This discrepancy is eventually corrected on one of the specified Shabbosos during which the Diaspora communities cover two adjoining weekly readings, while their brethren in the Holy Land mark time by reading only one.

98. (Back to text) Daniel 7:13.

99. (Back to text) Vayikra Rabbah 13:3, interpreting Yeshayahu 51:4.

100. (Back to text) See the above passage entitled "Teaching the Innermost Dimension of the Torah" (iii).

101. (Back to text) Cf. the above passage entitled "The Status of Moshe Rabbeinu."

102. (Back to text) Shmos 25:22.