Among the seforim on the topic of Geulah and Moshiach, the three-volume Yemos HaMoshiach B’Halachah by Rabbi Avraham Gerlitzky stands out. Spanning over 600 pages and 107 chapters, it provides a masterful analysis of the Rebbe’s teachings and general Torah scholarship on Moshiach.

By Rabbi Aharon Lindenblit

In connection with the Three Weeks, when Chassidim learn about the Beis HaMikdash to hasten the building of the third Beis HaMikdash with the coming of Moshiach, I would like to draw attention to the monumental Moshiach work that I believe doesn’t get the full recognition it deserves.

Yemos HaMoshiach B’Halacha, authored by beloved maggid shiur of Oholei Torah, Rabbi Avraham Gerlitzky, is a comprehensive encyclopedic Torah work dedicated to exploring and analyzing the halachic dimensions of the Geulah and the era of Moshiach. 

Spanning three volumes – with the first published in 5765 (2005) and the third in 5783 (2023) – the series includes over 600 pages and 107 chapters of in-depth halachic discussion on topics relating to Moshiach’s arrival, the Third Beis HaMikdash, yemos haMoshiach, Techiyas HaMeisim, and more. It offers a detailed analysis of the Rebbe’s unique approach and interpretations, alongside a broad survey of views from earlier and later Torah authorities. 

The vast majority of chapters were originally published in the bi-weekly periodical Haoros Ubiurim, where Rabbi Gerlitzky has served as devoted chief editor for over forty years – kein yirbu.

There are several things that make this sefer unique:

Firstly, it approaches the subject of Moshiach from a halachic perspective, which is a novelty considering that it is often considered an Aggadic homiletic topic.

Secondly, it showcases an impressive breadth of knowledge, erudition, and mastery of Torah sources required to produce such a work. The topics often touch on subjects seemingly unrelated to Moshiach but manage to establish connections. To deal comprehensively with each topic necessitates immense bekius.  For instance, general questions on halacha or a psak of the Rambam may have answers tied to the times of Moshiach. Merely finding the topics demonstrates the phenomenal mastery needed to find these hidden connections.

Thirdly, the book explores original questions rather than merely researching and expounding upon issues raised by others. One example is the discussion of whether Purim Katan will be observed after the coming of Moshiach—given that Purim, unlike other Yomim Tovim, will continue to be celebrated. Exploring such unique questions calls for creative analysis and a deeper understanding of the underlying sources.

One of the most striking features of the book is its profound familiarity with and masterful utilization of the Rebbe’s Torah. Nearly every topic is illuminated by the Rebbe’s insights, showcasing the remarkable breadth and depth of his teachings on Moshiach and Geulah. The sefer is thoroughly saturated with the Rebbe’s Torah, drawing extensively not only from what the Rebbe explicitly addressed – often from multiple angles – but also demonstrating how the Rebbe’s approach can be applied to topics he did not directly discuss. 

The author skillfully infers the Rebbe’s perspective by analyzing countless other topics the Rebbe spoke about and masterfully drawing possible connections to Moshiach-related subjects. This level of interpretation reflects deep familiarity and unwavering dedication to the Rebbe’s Torah.

While many people enjoy brief excerpts or focus mainly on reading conclusions from the Rebbe’s sichos about Moshiach, this sefer takes a much deeper and more serious approach to studying the topics of Geulah and Moshiach. It embodies the Rebbe’s wish and instruction to engage thoughtfully and thoroughly with these subjects, going far beyond surface-level or casual study.

An additional insight gained while perusing this sefer is the vastness of Torah itself. The author may possibly not have even realized himself at the outset how much there is to write about Moshiach. It serves as a reminder that Torah is a limitless expanse, broader than the sea.

Lastly, the book offers a glimpse into the Rebbe’s inner world and deep enjoyment of delving into Torah. Even while bearing the immense responsibility of leading and guiding an entire generation, the Rebbe would at times express a quiet yearning to engage in Torah learning – to answer a difficult Rambam or immerse himself in the depths of a complex sugya. 

The renowned mashpia, Reb Meilech Zweibel, often shared a story of a lengthy yechidus night when the Rebbe patiently listened to people pouring out their hearts, sharing their struggles, and providing reports of activities taking place worldwide. As the night drew to a close, Rabbi Avrohom Hirsh Cohen, then the rosh kollel of Kfar Chabad, entered the yechidus room. The Rebbe exclaimed with delight, “Ah, Rabbi Avraham Hirsh! Mit eich ken men reden a vort in lernen,” with you, I can engage in meaningful Torah discussions.

In a similar vein, this sefer provides insight into the Rebbe’s strongest passions and interests and undoubtedly brings great nachas to the Rebbe.

Through his book, Rabbi Gerlitzky has made a valuable contribution to the world of Torah, Chabad, and Moshiach. May he merit to continue publishing his chiddushei Torah in good health for years to come.