Avira…
Looks like a mevazeh Talmidei Chachamim (The Rebbe etc), and mechadesh Torah shelo keHalacha needs help I see:
Mitzad Sukkoh:
It is the singular Mitzvah where a pitur for tzar is brought down..
Note: Tzar is not [limited to] rain, rain is a geder brought designating how broad tzar is, specifically in it being a minute materialistic inconvenience, one that a person may often experience regularly, on their way etc, or working their field etc, by which a kv”ch can serve to include any greater tzar than such minute materialistic irking.
A person who experiences greater irksomeness (i.e. tzar) from rain from another activity they are permitted to refrain, without it constituting being oker the Mitzvah of Sukkah.
That Chabad eats in the Sukkah no matter the downpour and with an even greater Simchas Mitzvah if so demonstrates where you went wrong.
A Chasid, and is more irked by spiritual a spiritual issue regarding sleeping in the Sukkah than you are by the material issue of rain, has just as much Halachic allowance to sleep inside as you have to EAT inside. Even more so, sleeping is more bigeder “shev ve’al ta’aseh”, that you might have to worry that you’re so wholesome that rain wouldn’t cause you tzar, and it ends up you are eating inside without reason to! 🙂
Either way, you make a moot point.
It is not being oker a Halacha, it is following a befeirush Halacha regarding tzar that based on your previous comment you don’t understand. As clearly clarified regarding kv”ch etc, and you were mevazeh Talmidei Chachamim based on your erroneous elementary understanding and materialistic focus. (Rain is painless. Tzar is not from the raindrops, but rather it is in reference to your reaction to them.
Enough time wasted on one fraud of yours.
Rambam says clearly in Perek 12 there that there will be nevuah (possibly before, and accompanying, and) as part of the identity of Moshiach. (He’ll be meyaches Yisroel etc.) He simply says in Perek 11 that this is not a condition or recognizing someone as Moshiach. Note: Also in Hilchos Yeshiva he rules against the opinion of “Ein being olam hazeh..” and cites the opposing position as Halacha. Also the Kesef Mishna states there in Hilchos Melachim that it is apparently not the maskana but a limud for the Halacha he’s supporting there with it. Also in Pirusho on Mishnah Sanhedrin Perek 10 he explicitly states that the Geulah need not and may not follow the position of “ein bein..”. It would follow that ein bein serves two needs, one that Moshiach’s nevuah and mofsim (“kiyemei tzeischa mei’eretz Mitzrayim arenu niflaos”, just like when leaving Mitzrayim, when leaving golus with Moshiach I will show you wonders..) are “on his time or at his discretion, if at all at the outset”, and two that Tzedaka must not cease (as brought in Shabbos 151 relating to the opposing opinion to “ein bein..”.
Hmm, what else did you say..
Oh right, thought a moot point considering the coming sources.. you make up that the reason Rambam listed “im lo hitzliach ad ko oh neherag” doesn’t mean “or..” but rather he was already talking about Yoshke??? and listed multiple reasons that applied to him, ..some other kind of “or”, so it follows the rest of the very same sentence follows the raisha, that he is like all Shleimim and Kosher Davidic Kings??? I think you’re the one inventing interpretations. After all Rambam says he was killed al pi B”D, so obviously not about him. Anyway, on the contrary Rambam is saying you can call someone Moshiach (like was done for ‘King Bar Kochba’ as Rambam calls him, which says a lot, also regarding how he earned the Title King by Rambam’s standard without annointing or Sanhedrin [also Rambam says “ki yaamod Melech”, no Sanhedrin involved until later..], and notwithstanding Rabbi Akiva calling him Moshiach outright even though according to Rambam that would still be bechezkas, but I guess thats enough, if he even did all the chezkas stuff.. important note!!) but only one who finishes the task is the genuine article, and if he is killed, he is not him, after all Rambam says he will fight Milchemes Hashem AND WIN, so that would explain the issue there. See sources that follow below.. You also cite this “and win” as an argument against Milchemes Hashem being an ideological war as opposed to a combat war, yet “and be victorious” would apply no less were the war ideological. Furthermore in Perek 12 Rambam himself says that Eliyahu HaNavi will [may very well] come before Moshiach’s revelation in order to make peace in the world, so it follows that Milchemes Hashem may very well be proactive debates with our now friendly neighbors, and winning them over ideologically.
You insensibly suggest that “he will compel Israel to follow Torah” cannot apply to The Rebbe because of some half-witted assessment you made up… Umm.. Haha talk about sheker nochalu… Before the Rebbe there was NO kiruv movement!!! It was literally an initiative started by him. Not that no one ever found their way, but introducing to Avodas Hashem that we mikarev our “wayward” brother, rather than write him off.. all the Rebbe. Aish and the rest of the kiruv mushroomings that followed are all following his example. This alone is also “ulichazek bidka” which applies to spurring Tzaddikim etc to improve their cheshbonos, this being a great example that permeated all communities of shtarkers who considered Klal Yisroel only fellow Lomdei Torah etc.. but most varacious was your total ignoring of THOUSANDS of Kehilos established around the world where there was no makom Torah and biTahara but Yidden all over, and now EVERYWHERE there are Yidden who have joined Kehilos Kedoshos, and jokes aside, where Torah kipshuto, not Moshiach “politics” per se, is the main dish. Furthermore, while there is still much to do in Eretz Yisroel, The Rebbe and by extension Chabad are for so many “chiloñi” the only “religious people” they would consider hearing mussar from, or rather positive encouragement, which is also an advent of The Rebbe and Chabad into the Frum world by proxy, setting an example of chinuch al derech Chassidus Chabad/Ahava which is higher than Avoda meyira/mussar. But let’s skips that to avoid your ignorant quip which finally came up since barely coming up with one at the Sukkah segment. Let’s just stick with starting kiruv work, and 1000s of new Kehilos for unaffiliated Yiddin worldwide, oh and also bringing Rambam M”T to prominence. Or maybe you don’t know that not very long ago it wasn’t even considered by most a “fringe Sefer” for whoever looks in it.. if even it was known that Teimanim pasken by it.. And of course bringing Moshiach Torah in general and the very idea of us living in Ikvisa diMishicha and/or the Jewish culture to that level of Moshiach prominence, beyond Chachmei Yisroel whose Moshiach “culture” outside of Shmone Esrei and Uva Letziyon was pretty much from the Ani Maamins and memories of Shabsai Tzvi etc making any real world anything a discomfort, maybe also justifiably so from their perspective, notwithstanding Rambam and B”K and Rabbi Akiva who approve such initiatives etc (when Torah and safety is strengthened). But this is only if you remember or know what it was like before The Rebbe’s influence, transforming a post churban echo of Achake Lo, even after the est of Israel (wtvr?), to the age of excitement for what’s coming “now” soon (esp after the shoah Hashem Yishmor.
So yeah you get all the above in return to your numerous umm let’s just say effortful comments. Umm good job, for the parts that weren’t a bizoyon of your R”Y and parents.
Now to really the only thing I was initially introducing vis a vis OU in ’96 saying this stuff isn’t in Torah ..SMH.., here goes:
Abarbenel:
https://hebrewbooks.org/pdfpager.aspx?req=19605&st=&pgnum=64
Last four lines before Haderech habeis!!!
Notice he not only say exactly what I indicated, but he cites Sanhedrin 98b as the source, supporting that as a basis too, as mentioned previously.
Sidei Chemed:
https://hebrewbooks.org/pdfpager.aspx?req=14146&hilite=f55ab3ea-a118-4369-9af3-c6f1aa804d1e&st=%d7%9e%d7%a9%d7%99%d7%97&pgnum=190
See the right column, the line beginning with parentheses.
Both above it where he discusses Moshiach shebador, and below where he says min hameisim and how it is a higher/better coming of Moshiach.
Radbaz:
https://hebrewbooks.org/pdfpager.aspx?sits=1&req=1952&st=%D7%AA%D7%97%D7%99%D7%95%D7%AA&_rnd=0.8418562216808565
See Shaila 1069 where he is clear about Techiya for Tzaddikim (Moshiach?) before Binyan HaMikdash.
I would have just cited these sources if you didn’t turn this simple referencing of several sources for a basic Jewish concept that you and others call heretical and then proceed to bash any number of Torah hanhagos etc since giving false license with a baseless pisul of the most extreme kind, all out of ignorance and failure to double check one’s self before wholesale branding myriads of Kehilos Kedoshim lehavsil kofrim.
Note: I did not even posit that I thought The Rebbe to be Moshiach. But had I, it seems I would be in good company with Rebbe Akiva vechol Chachmei doro, who Rambam even cites as a valid example to learn from.
Either way, feel free to pick at fringe points that you think are weak, but are valid, while remembering that you did that already, and so far there were three sources that explicitly demonstrate my central points unimpeachable. Add B”K being cited as a King by Rambam, and I think we might even have the original “vote” hypothesis sorted, given he had no Sanhedrin or annointment, just followers and an initiative (the initiative being in relation to Moshiach not Malchus per se, so he may not even have needed that..).
I know this was long winded.
If you have any rebuttal (for your sake I would again advise thoughtful questions, ..was trying to help you there..) please keep them to one comment, and umm consider whether your sources will support the rebuttal I am sure to introduce.
Yasher Koach on ummm being osek baTorah, and trying out some chidushim on me.
Hatzlacha Rabba next time around.