It may be suggested that the Temple of the future ("it will be revealed and
come from heaven already built and perfected"1) will first
be revealed in the place "That the Temple traveled and settled
there"2 in the time of exile ("The House of our Rebbe in
Bavel"3); from there it will be transported to its place
...Perhaps it can be said that this is alluded to in the Rambam's choice
of words (in Hilchos Melech HaMoshiach4) "And build
the Temple in its place." For apparently [there is a question]: what
is the need to inform us here that the building of the Temple will be in
its place? On the other hand, why isn't the place specified: "And build
the Temple in Yerushalayim?" [It must be] that "in its place" alludes
as well to the place of the king Moshiach in the time of exile (before
[the status of] "behold he is certainly Moshiach"). Therefore, while he is
still in exile (for there he sits5 and waits and
anxiously looks forward to redeeming the Jewish people, and the Divine Presence
with them in exile) the king Moshiach builds a Temple (in microcosm). This
is an illustration and example of the Temple in Yerushalayim (like "the synagogue
of He slipped and settled,"6 "that the Temple traveled
and settled there."). [This settling serves] as a preparation for the future
Temple, which will be revealed there first, and from there return (with G-d
and the Jewish people) to Yerushalayim.
...Perhaps it can be said that the statement in the
Midrash,7 that "at the time when the king Moshiach comes,
he will stand on the roof of the Beis HaMikdash [Temple] and announce
to the Jewish people, saying, Humble ones, the time for your Redemption has
arrived," refers to the roof of the Beis HaMikdash which is the Temple
in microcosm outside the land,8 which takes the place
of the Temple in Yerushalayim ("The Temple traveled and settled there").
[This may be said] because after the future Temple is revealed and descends
to the earth below, there is no need to announce to the Jewish
people that "the time for your Redemption has arrived."
...The above can be applied to "The House of our Rebbe in Bavel" of our
generation, the house (the synagogue and study hall) of my sainted
father-in-law, the leader of our generation:
...In this generation, the last generation of exile and the first generation
of Redemption, "our actions and Divine service during the time of
exile"9 to make the lands of the nations into the land
of Israel even in the lowest possible place, that is, the lower
hemisphere (where the Torah was not given10) has been
concluded and completed. Through the elevation of the lowest possible place
all the other lands of the nations are also elevated.11
This [objective] is achieved through "Beis Rabbeinu" [Our Rebbe's
House] in the lower hemisphere, from which light goes out to all the world,
to make the whole world (until the furthermost corner of the world) into
the land of Israel. This is the concept that "In the future the land of Israel
will extend into all the lands,"12 and "In the future,
Yerushalayim will extend over all the land of
Israel."12 For then there will be established a connection
between all the synagogues and study halls throughout the entire world and
the Beis HaMikdash. [This will occur] in the true and complete Redemption
through our righteous Moshiach, the leader of the generation, who is the
Moshiach (the Redeemer of Israel) of the generation. Further, and this is
also essential, he is the leader of the Torah of
Chassidus,13 since through the spreading outward ("when
your wellsprings spread forth," until there is nothing beyond, to all corners
of the world) is achieved the coming of the king
Therefore the greatness of "Beis Rabbeinu" can be understood. It is the essential
"Temple in microcosm" of the final exile, "that the Temple traveled and settled
there." Therefore, it is the actual place of the Temple of the future; not
only that, but the future Temple will be revealed there, and from there return
to Yerushalayim (as mentioned above).
It may be added, that this concept is also alluded to in the
name15 of "Beis Rabbeinu" in our generation:
"Rabbeinu" [our Rebbe] - His two names alluded to the Redemption: His first
name - Yosef - "And it shall come to pass that on that day, the L-rd shall
continue to apply [yoseef] His hand a second time to acquire the rest
of His people that will remain from Assyria and Egypt, etc. and from the
islands of the sea, etc, and He shall gather [Asaf] the lost of Israel
and the scattered ones of Judah He shall gather from the four corners of
the earth."16 His second name - Yitzchak - refers to the
laughter and rejoicing that will be complete in the future Redemption, and
which will be completed through our righteous Moshiach. Thus it is
written,17 "Then our mouths will be filled with laughter
[S'chok]. It specifies "then," in the future,18
when they will say to Yitzchak (specifically), "Because you are our
And Beis (Rabbeinu) [The House of our Rebbe] - its number is
seven hundred seventy.20 The name by which "Beis Rabbeinu"
is called by all Jews has been universally accepted to be this number,
"770."21 This number in Gematria is "Paratzta,"
derived from "You shall spread out [U'Faratzta] west and east and north and
south."22 This indicates that from this house light will
go forth to all four corners of the world, in a manner of breaking through
barriers, so that all four corners of the world will be elevated to the
status of the land of Israel. (In the future the land of Israel will extend
to all the lands.) This means in particular that all the synagogues and study
halls throughout the world will be established in the land of Israel and
connected to the Beis HaMikdash in the true and complete Redemption through
our righteous Moshiach. For about him it says,23 "You
have broken barriers for yourself," which our Sages of blessed memory
explain24 as follows: "This is Moshiach, about whom it
is said,25 "The breaker is come up before
...In the completeness of the number seven (seven hundred and seventy) can
also be found an allusion to the completeness of the Divine service of our
Rebbe during his complete lifetime of seven decades, seventy
years (5640-5710). His Divine service was concluded and completed in the
lower hemisphere in the seventh decade (from the house whose number
is seven hundred seventy). [This completeness] includes as well the extension
of his Divine service in the years afterwards, through the seventh
generation - "all sevenths are beloved."27 Through this
[extension] is accomplished the completion of our actions and Divine service
during the time of exile in all seven continents of the world. Immediately
and imminently "the L-rd shall continue to apply [yoseef] His hand
a second time, etc., and He shall gather [Asaf] the lost of Israel,
etc." In this way, "You have broken (in Gematria, seven hundred and
seventy28) barriers for yourself," "The breaker is come up before
All this receives added emphasis in this last period:
The Divine service of spreading Torah and Judaism and the wellsprings outward
from "Beis Rabbeinu" ("770") has continued and expanded with greater vigor
and greater strength, even after (the last ten years of) his life in this
world, for more than forty years (5710-5750). It has done so in a way that
"G-d has given you a heart to know and eyes to see and ears to
hear."29 Thus we find that "Beis Rabbeinu" ("770") is a
"fortress," "the mount that all mouths turn to,"30 for
more than a Yovel of years (5700-5750) - "Forever."31
[That Beis Rabbeinu is a "fortress"] receives further emphasis when we see
with our own eyes the many Jewish people, and the increasing numbers of them,
that come to "Beis Rabbeinu," with greater vigor and greater strength, -
"in the multitude of people is the splendor of the
king"32 (which includes also "Who are the kings? the
rabbis,"33 and specifically the leader (king) of the
generation). [The increase] has made it necessary to enlarge and expand "Beis
Rabbeinu" further. The enlargement and expansion must be in a way that breaks
through barriers, "Paratzta" (770 in Gematria), as if constructing a new
According to what was said previously concerning the pre-eminence of "Beis
Rabbeinu Sh'b'Bavel" - that "the Temple traveled and settled there," and
"this is the place of the actual Temple in the future," so that there the
future Temple will be revealed and from there return to Yerushalayim - the
great merit each and every Jew has in becoming a partner, physically and
monetarily35 (and all who increase are praiseworthy) in
building "Beis Rabbeinu Sh'b'Bavel" is obvious. And this is like a preparation
for the actual descent and revelation of the future Temple, imminently and
(Pamphlet concerning "Mikdash M'at Zeh Beis
Rabbeinu Sh'B'Bavel" - Sefer HaSichos 5752, p, 465)
1. Rashi's commentary and Tosfos on Sukkah 41, end of side a and in other
2. Aruch, entry Shaf (brought in the Chiddushei Aggada MaHaRaSHA,
on Megillah 29a).
3. Megillah 29a. [In Hebrew, "Beis Rabbeinu Sh'B'Bavel". Translator's
4. End of chapter 11.
5. See Sanhedrin 98a: "He is dwelling at the gate of Rome." [In the referenced
passage, Rabbi Yehoshua ben Levi asks Eliyahu HaNavi where Moshiach can be
found. The quotation actually combines the end of the question ("Where is
Moshiach dwelling?") and the answer ("At the gate of Rome"). Translator's
6. Megillah 29a. [The phrase is a reference to the Divine Presence going
into exile with the Jewish people: G-d's Presence slipped away from Jerusalem
and settled in Bavel. Translator's note.]
7. Yalkut Shimoni, Yeshayahu, remez 499.
8. Accordingly, the expression "He stands on the roof of the Beis HaMikdash"
becomes clarified; that "roofs... do not become sanctified" (Rambam, Hilchos
Beis HaBechirah, chapter 6, halacha 7). Hence this alludes to the lands outside
of Israel in comparison to the holiness of the land of Israel.
9. Tanya, beginning of chapter 37.
10. See Igros Kodesh of the Rebbe RaYaTZ, vol. 2, p. 492 ff. See there
11. "As in raising the walls of a house, it is necessary to raise the lower
beam and then the uppers beams will be raised automatically; this is not
the case if one begins in the middle of the wall, one does not raise the
lower beams" (Torah Or Bereishis 4, beginning of side a).
12. See Sifrei Devarim at the beginning. Pesikta Rabbasi, Parshas
Shabbos v'Rosh Chodesh. Yalkus Shimoni, Yeshayahu, remez
13. One should note that the Torah of Chassidus is the aspect of the Yechida
in Torah (See the pamphlet concerning "On the essence of Chassidus), which
is connected with the aspect of Yechida in Israel - the soul of our righteous
Moshiach (RaMaZ on Zohar vol. 2, 40b and other sources).
14. Igros Kodesh of the Baal Shem Tov - Kesser Shem Tov at
15. As is well-known, the name indicates the content and nature of the thing
called with that name (Tanya, "Shaar HaYichud v'HaEmunah,"
end of chapter 1. See at length Teshuvos u'Be'urim (Kehos, 5734),
section 1 and the cross references there).
16. Yeshayahu 11:11-12.
17. Tehillim 126:2.
18. Which is not the case during the time of exile, when "it is forbidden
for an individual to be completely joyful [literally, fill his mouth with
laughter] in this world, since it is written that "Then our mouths will be
filled with laughter [we will be completely joyful]" (Brochos 31a).
19. Yeshayahu 63:16. Shabbos 89b.
20. One should note the customs of the leaders of the Jewish people, who
learned allusions and lessons in Divine service from secular matters as well
(for example, the number of wagons in the train, which is incidental, and
all the more so in regard to an established dwelling). This is particularly
true in our case, when the number becomes the name of the house, as
21. Whether in Hebrew, Yiddish or English - "Seven Seventy."
22. VaYeitze 28:14.
23. VaYeshev 38:29.
24. Aggados Bereishis, end of chapter 63. See Bereishis Rabba,
end of chapter 85 and Rashi's commentary on it.
25. Micha 2:13.
26. One should note that "Beis Moshiach" in gematria is "Paratzta" (770).
Consider this carefully. [Gematria is the numerical analysis of words.
27. Vayikra Rabba, ch. 29:11. See the discourse Basi L'Gani
of the year 5750 at the beginning. Also at length, the same-named discourse
28. [The letters of the word "Paratzta" have the numerical value of 770:
Peh=80; Reish=200; Tzadik=90; Tuv=400. Translator's note.]
29. Tavo 29:3.
30. Brochos 30a.
31. Shmuel I 1:22 and Rashi's commentary. Yerushalmi Brochos,
chapter 4, halacha 1. See Kiddushin 15a. Mechilta and Rashi's
commentary on Mishpatim 21:6.
32. Mishlei 14:28.
33. See Gittin 62, end of first side. Zohar, vol. 3, 253b in
34. Including the laying of the corner stone. [On the eve of 18 Elul 5748
was arranged the laying of the cornerstone for (increasing and expanding)
the synagogue and study hall of Lubavitch in Lubavitch. The Rebbe placed
the cornerstone with his holy hands. Publisher's note.]
35. Following the example of the Beis HaMikdash, that "everyone is obligated
to build and support it themselves and with their money, etc."
(Rambam, Hilchos Beis HaBechirah, chapter 1, halacha 12).