Yankel,
Thanks for responding to my post! I appreciate the discussion. However, the points that you made are easily refutable:
A] If one reads the sicha (without preconceived notions and grievances), it is clear that the Rebbe does not hint to himself any more than the other statements I referenced. I challenge you to demonstrate how the sicha implies that the Rebbe was speaking about himself more than the other quotes I brought.
In fact, the sicha was delivered two months after the passing of the Frierdiker Rebbe (and months before the Rebbe even accepted the nesius), and it discusses why people should visit the ohel to receive brochos from the (Frierdiker) Rebbe, even after he is no longer alive! Given this context, how could the Rebbe have been referring to himself!?
Chabad chassidim may indeed apply these words to the Rebbe, just as the talmidim of Reb Elimelech surely applied his words about tzaddikim to him. However, there is no unique implication that the Rebbe was speaking about himself.
If you believe otherwise, please show me where in the Rebbe’s words this implication is made. If not, you should retract your claim.
[On a side note: You wrote “None of them said anything about themselves.” What about Idra Zuta in Zohar: פתח רבי שמעון ואמר בחד קטירא אתקטרנא ביה בקוב”ה… נשמתי ביה אחידא ביה להיטא.
I understand that tanaim may be different (“כגון אנא”), but just pointing this out for accuracy.]
B] I guess there was personal gain for the Rebbe that people wouldn’t bother him for brochos, rather they would go to the Frierdiker Rebbe?
C] This is nonsense, I have never heard any sort of AZ style interpretation from Lubavitchers in this statement, ch”v.
As a matter of fact, this idea (of עצמות אריינגעשטעלט) is quite obscure and almost never mentioned in Chabad circles. This is not a classic topic of discussion.
It is only understood this way and amplified by non-Lubavitchers who are seeking to misinterpret the Rebbe’s words and cause a ruckus.
D] This may or may not be true.
Do Lubavitchers really venerate the Rebbe more than the Jews in the desert venerated Moshe Rabbeinu, or the Jews of Eretz Yisroel venerated Shmuel Hanovi and Dovid Hamelech, or the Jews of Persia venerated Mordechai, or the veneration Rashbi received from his students, or the Arizal from his students, or the Baal Shem Tov from his students, or the veneration of the Chasam Sofer for his Rebbe, or the veneration of chassidei Chabad throughout the generations for their rabbeim?
I’m not sure. We’ll have to talk to an unbiased Jewish historian about that.