"Birth Pangs of the Days of Moshiach" the world is now going through.

Blessed be His Name, always and forever.

May we merit the complete and true redemption, speedily in our days, Amen.

By: Yosef Edry,

Advisor to the Sanhedrin Initiative

“Birth pangs like those of labor” — This concept is brought in Yalkut Shimoni, which the Rebbe cites many times in his talks; see there at length.

In my humble opinion, this concept is a metaphor.

Just as the essence of the child's existence in its mother's womb is entirely incomparable to its state after birth, so too the essence of the Jewish people during exile is entirely different from the time of the Messianic era.

During exile, we "breathe" directly from our "mother's womb" — and “mother” represents “Torah,” as it is written: “Do not forsake the Torah of your mother.”

The whole matter of the baby’s “air” or “spirit” (Ruach) is on an entirely different level before birth compared to after.

This parallels the difference between exile and the days of Moshiach.

After all, “spirit” (Ruach) refers to “the voice is the voice of Jacob,” and also “Let every soul praise G-d, hallelu-Yah” — referring literally to every breath we take: the voice of Torah and the voice of Jewish prayer.

In the natural world, we see that a fetus breathes through the density of its blood in such a way that it draws air from the blood in the mother’s womb, without needing the outside world’s air at all.

In the spiritual metaphor — during exile — it is through Torah study and deep connection with our “mother” (the Torah), and through holiness (“you shall be holy”), that we detach from the world’s “air” (i.e., from the impure influences of the nations), and draw our spiritual “breath” — our connection to the Creator — through the soul, by means of Torah and prayer.

In actual practice: during prayer, we first say Pesukei DeZimra, which is Torah-based praise and awakening of the soul, then meditate on the greatness of the Creator, leading to self-nullification — a direct connection with Hashem. This is the “air” of life.

In Chabad Chassidus, especially in the teachings about love for G-d.

How can one be commanded to love, when love is an emotional response?

The answer is: the commandment is to meditate on G-d's greatness through Torah study, which then awakens a burning love for G-d. This is the soul’s breath — prayer — and it stems from Torah.

And all this takes place in exile, in a state of “we were as dreamers,” like a fetus in the womb.

But “at the moment when Moshiach comes,” all the nations will tremble and panic… “and they will be gripped by birth pangs like those of a woman in labor.”

This pain leads to great growth.

Suffering is the vessel to receive more light — a descent for the sake of ascent.

Precisely at the time of suffering, complete faith is most crucial — trusting in divine providence, believing “this too is for the good,” and that no evil descends from above — “all that the Merciful One does, He does for the good.”

In practice, it could be said that this very transformation was what the spies feared — they knew that entering the Land of Israel was not just a change in location, but a change of existential reality.

It involved a spiritual “birth” and a change in how one serves G-d — from a womb-like cocoon of Torah and miracles, to full exposure to the world’s “air,” requiring a new way of connection with G-d.

The mitzvah of ascending to the Holy Land has been cherished by all tzaddikim through the generations.

Even the first Chabad Rebbe, Rabi Shneor Zalman OBM The Alter Rebbe, yearned to make aliyah, but refrained for the sake of his students.

It is worth examining this mitzvah, because many Torah commandments cannot be fulfilled outside of the Land of Israel.

And regarding the “air” of creation that one experiences upon leaving the womb — “For from Zion shall go forth the Torah and the word of Hashem from Jerusalem” — the revelation of G-d’s sovereignty over all of humanity is fully revealed in the Redemption.

Only the Jewish people stood at Sinai and received the entire Torah.

Seemingly, in exile, the Jewish people are not obligated to teach the nations about the oneness of G-d.

But in the Messianic era, when “Moshiach comes,” a new reality emerges: “The earth will be filled with the knowledge of G-d as the waters cover the sea,” as Rambam states.

To prepare for this, the Lubavitcher Rebbe King Moshiach May He live Forever, in his life commanded his followers and tried to use all the tools in the world he could - to declare and publicize a new era, in which the Divine service of the Jewish people is not just individual, but in full outward expression — “spreading the wellsprings outward,” even to the most distant and lowest places — until “there is no place devoid of Him,” in full revelation, using vessels of Tikkun (rectification).

We also saw that Torah study in exile differs greatly from study in the Holy Land. The Babylonian Talmud says, “Pray for the welfare of the government, for were it not for fear of it, people would swallow each other alive.” Seemingly, praying for the wicked kingdoms that rule over and oppress the Jewish people goes against the will of the Creator. But in exile, Israel lives in a state of dreaming, like an unborn child — so their understanding of Redemption and G-d’s kingship is not complete, and often inverted.

Therefore, the Rebbe directed his emissaries to transform the world, to prepare for Moshiach, to devise strategies, and to understand in depth the differences between serving G-d in exile versus in Redemption.

Ultimately, the whole world must come to know G-d. This goes beyond the Seven Noahide Laws — it's a new essence for all of reality: the Creator as King, and Torah as Law.

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Now, to add to this understanding of the life of a tzaddik, here are a few more thoughts:

Why, if the Rebbe is alive, was his body embalmed and buried on Gimmel Tammuz? Unlike with Yaakov Avinu, where they didn’t realize he was alive, in the Rebbe’s case — according to you — they knew he was alive. So why bury him like a dead person?

Alternatively: what's the practical difference?

If one says the Rebbe is alive physically, but according to Jewish law we must still bury him — then what’s the point?

And if you say the Rebbe is alive according to the truth of Torah, but according to halachah in this physical world he passed away — then that would make sense. Because Pirkei Avot says, “The world stands on three things: on justice, on truth, and on peace.”

But if you say he is physically alive according to halachah — then why did they bury him on Gimmel Tammuz as a deceased person? Does the Torah ever permit burying a living person?

You might say “Yaakov Avinu did not die,” since “just as his descendants live, so does he.” But that, too, is only according to truth, not necessarily halachah. Because in practice, we bury even tzaddikim who are “called alive” — like Moshe Rabbeinu, Yaakov, David HaMelech, etc.

Saying that “tzaddikim are called alive even in death” permits calling them alive — saying “Yechi HaMelech HaMoshiach,” “David King of Israel lives and endures,” etc. But claiming that the tzaddik is halachically alive in a physical body seems questionable.

If you argue that no one saw Moshe actually die, and therefore suggest a miraculous body swap occurred, and perhaps the same happened with the Rebbe — then halachically we still require two witnesses to establish such facts. “On the testimony of two witnesses, a matter is established.”

And maybe we should also apply the principle: “The Torah is not in Heaven,” and “We don’t derive halachah from miracles” — meaning that even if such a miracle occurred, halachah does not rely on such speculative truths.

So in my opinion, there’s still a halachic difficulty here.

And perhaps the deep desire of Chabad chassidim to say the Rebbe is alive in body stems from pure chassidic love that surpasses reason or halachic judgment — reaching the level of keter (the super-conscious). That’s why reason cannot reconcile it — as it says, “Do not rely on your own understanding.”

Still, this love and devotion shows true connection to the Rebbe — just like children to a father — and since tzaddikim are called alive even after death, discussing this is part of Torah learning.

Nonetheless, the Rebbe’s mission was not about longing for him or trying to bring techiyat hameitim (resurrection) early. Rather, it was to strategize how to receive Moshiach and bring the Redemption. The Rebbe, a chassid of the Previous Rebbe, saw him as Moshiach, and for us, the Rebbe is our Moshiach.

Indeed, he is the Moshiach for us, possibly even for the majority or entirety of the Jewish people.

There’s no doubt that the Rebbe’s actions are in the category of “Moshe of the generation.” On that, there’s no argument.

But regarding his physical life according to halachah — I still remain unsure.

It says: “Who is wise? One who learns from every person.” And regarding Amalek: “Remember what Amalek did to you... do not forget.” Which implies forgetting is something that can happen. Perhaps the pain of remembering tragedy causes the body to desire forgetfulness just to survive.

Therefore, when goodness from the hidden letters of G-d’s Name (Y-H) is revealed — from a concealed world — it may not be visible in this world, and may even cause pain to the “small believers” among us.

Thus, I believe great pain was caused to the chassidim — who are therefore not objective and cannot serve as witnesses in this matter.

Moreover, the laws of mourning are numerous and profound in Torah. Fulfilling them in practice is a very great mitzvah — and also a pathway to redemption.

We saw that leaving Egypt wasn’t just geographical — it was a journey out of the 49 gates of impurity, through 42 journeys. The Israelites only moved on once they fulfilled their task in each stage — as with the story of Miriam and lashon hara — once that was resolved, they continued.

Therefore, I am exceedingly careful in this matter and adhere to Torah’s guidance — mind ruling over heart — despite my longing for the Rebbe, to remain steadfast in his instructions as his emissary, chassid, and “tamim.”

And I do not follow just my heart.

With blessings of success to all those who fear Hashem and go in the path of the Torah.

Rabbi Yosef Edery

Sanhedrin Initiative Advisor