A: In the early years - 5710, 5711 (after the Histalkus of the Rebbe Rayatz) the Rebbe Shlita Melech HaMoshiach constantly used the title "Shlita" when referring to the Rebbe Rayatz. Sources are below.

Even 42 years later, in 5752, during the (taped) conversation with R. Mordechai Eliyahu, then the Chief Rabbi of Eretz Yisroel, again, the Rebbe Shlita MH"M mentioned "Der Rebbe Shlita" referring to the Rebbe Rayatz.

Another, important point: a Lubavitcher Rebbe is not ONLY a great tzaddik.  He IS a Leader of the generation, a Prophet and Judge of the generation, and Moshiach of the generation (and Moshiach simply), as the Rebbe Shlita MH"M himself said in the later Sichos (late 5740's, also 5750-52)

A: There are direct quotes where the Rebbe mentions "alive in a physical body" about the Rebbe Rayatz.

Also look at the source in Gemara for R' Yehuda HaNossi coming back every Friday night and making kiddush - b'gashmiyus, and being Motzi his family with his kiddush, as a living person who is chayev b'mitzveis.

There is another quote from the Rebbe (I didn't see it in the book, but I might have missed it) where the Rebbe (Pesach after 10 Shevat 5710) asked why aren't people trying to go to the Rebbe Rayatz' room for Seder as they used to?  Since the Rebbe Rayatz is there and with him, Eliyahu Hanovi, not as a nitzutz that comes to every Seder, but in a physical body as he can be in only one place.  The Rebbe Shlita continued and said that it's a wonder then how can we farbreng without the Rebbe Rayatz if he is in his room... but it is the Rebbe's will and he can hear us through the intercom. (Implying, not as a Neshomo present in the air, but as physical person listening through the intercom).

A: In the well-known Sicha of Beis Nissan 5748 (Sefer HaSichos 5748, vol. 1, pgs. 350, 351, 354), which marks 68 years since the Frierdiker Rebbe assumed leadership, the Rebbe discusses the concept of a Jewish king. The following are some of the main points of the Sicha.

The relationship between the Melech and the people is manifested in two opposite ways. On the one hand, the Melech is totally exalted above the people which inspires awe and fear of the Melech. On the other hand, the relationship between the nation and the Melech is one of absolute connection. As the Rambam says, the Melech is the heart of the Jewish people. We are the limbs. The connection that exists between the heart and the limbs of the body is the ultimate of closeness. Just like the body receives its life-force from the heart, the Jewish nation receives its life from the Melech.

Not only does the nation receive its life from the Melech, but the entire existence of the Melech is dependent on the nation, as is written, “There is no Melech without a nation.” The fact that the nation is removed from the Melech directly affects his Malchus because true Malchus of a Melech pertains only to those who are removed from him.

Therefore, the Rebbe continues, when the nation announces Yechi HaMelech, as was done in connection to Shlomo HaMelech and Dovid HaMelech, this affects not only the existence of the king, but the life of the Melech as well.

The Rebbe further explains that every year on the day of Beis Nissan, the nation gets an increase in life through the leader of the generation, and the people of the generation increase the life of the Nasi through the declaration Yechi HaMelech. This is all the more so in the year of 5748, which marks 68 (gematria of Chaim) years of the Frierdiker Rebbe’s leadership.

Therefore, when the leader of our generation has attained the completion of Chaim years of his service and deeds, there must be a fundamental increase of life by the act of the people through their declaration Yechi HaMelech — for it expresses the fact that the time has arrived for “Arise and sing, those who dwell in the dust” my honored father-in-law, the Rebbe, Nasi of our generation and up to and including “Arise and sing,” Dovid Malka Meshicha. In fact, these words (except for Dovid Malka Meshicha) were added by the Rebbe with his holy hand when editing the Sicha for publication. This is the general content of the Sicha. It is understood from the Sicha that saying Yechi HaMelech brings about Techiyas Hamaisim.

The Rebbe also says that Yechi HaMelech brings the awakening of Melech HaMoshiach. It is interesting to note that we see a difference with the words that are used about the Frierdiker Rebbe The Rebbe writes “Arise and sing, those who dwell in the dust”, referring to the idea of Techiyas Hamaisim. In reference to Moshiach, the Rebbe did not add “Those who dwell in the dust.” Only the words “Arise and sing” of Dovid Malka Meshicha are used.

The Rebbe also points out that Melech HaMoshiach has a greater connection to the nation than an ordinary Melech since the Neshama of every Jew has the level of Yechida, which is a spark of Mashiach’s Neshama. Therefore, every Jew has the power to achieve the ענין of Yechi HaMelech.

A: Since announcing Yechi gives life to the Melech, and brings about the Techiyas Hamaisim of the Frierdiker Rebbe and the awakening and revelation of Moshiach, how is it possible to even consider not saying Yechi?

On the contrary, during this time when there is a concealment, it is even more important to proclaim Yechi in order to have the revelation and the awakening of Melech HaMoshiach.

There is also another point. We can get guidance on how to act in our time by reading what the Rebbe said in 5710 after the Histalkus of the Frierdiker Rebbe. One central theme which we see clearly in all of the Sichos and all the letters of the Rebbe after 5710 is that there should be absolutely no change in any previous Avoda and no weakness in any Avoda that was done before.

In one of the first letters after Yud Shevat 5710 (Igros Kodesh, vol 3, p. 237) the Rebbe writes… “we are still in total shock about the Histalkus and it is very difficult to write letters... It is certain that the will of the Frierdiker Rebbe is and always was that there should not be, G-d forbid, any weakness in any Avoda that was done under his leadership. And all those that are Mekushar to him should only strengthen and reinforce themselves to continue to do everything as before.”

There is another letter in the same Sefer, p. 327. The Rebbe writes: “It is clear and it is certain that the intention of the Frierdiker Rebbe and his true will is that every kind of Avoda should continue just like before. And not only in the quality and quantity as it was, but as in every Avoda, it should actually advance and develop more than before.”

This is found in the Sichos as well. We especially see this in the Sichos during Tammuz 5710. There is a Sicha from Yud Beis Tammuz printed in Sichos Kodesh, p. 105. And in the Sicha of Shabbos Parshas Shelach, p. 92, the Rebbe says not to change anything that the Frierdiker Rebbe told us. We should not even change the order of the way of what the Frierdiker Rebbe said.

In fact, the Rebbe says that because the Meraglim made a slight change, ultimately, they came to the point of totally rebelling against Moshe Rabbeinu. And therefore, the Rebbe concludes that all the work of the Frierdiker Rebbe should continue as before and nobody should use their Seichel to interfere and make changes.

There are many other Sichos and letters in which the Rebbe talks about not weakening or changing any of the work that was done under the guidance of the Frierdiker Rebbe. Some of the strongest words are found in a letter that is printed in Likkutei Sichos, vol. 19, p. 620. In this letter, someone asked the Rebbe whether or not he should continue doing certain activities. The Rebbe answered how important it is to actually advance and do more even though the person had valid reasons to stop. The Rebbe encouraged him to discuss it with the Lubavitcher Chassidim who work for his community. But the Rebbe says only those that are true community workers and those who are truly Ansah. “And therefore, anybody who will tell you that it is better not to do, or someone who will try to weaken anything that you are doing which is in the spirit of the Frierdiker Rebbe, that person is not considered a community worker and is not considered of Anash of the Frierdiker Rebbe.” There is nothing stronger than this to prove the point.

It is therefore understood that the same applies to us as well. As stated above, since the Rebbe encouraged the singing of Yechi with all of his strength, it is an Avoda which the Rebbe guided us to do. To stop, G-d forbid, or show any weakness in this is going completely against everything that it says in the Sichos. An individual who would even consider showing weakness in saying Yechi must bring sufficient and convincing evidence beyond a shadow of a doubt to justify that thought. The burden of proof, so to speak, lies upon that individual to show that it no longer applies. When one looks into the Sicha of Beis Nissan and it explains what Yechi accomplishes - Techiyas Hamaisim and the awakening of Dovid Malka Meshicha- and it will bring us to see the Rebbe again, face to face, how is it possible for someone to think that it does not apply now?

A: There are two ways to answer this question. One possibility is that we really should have begun to say Yechi HaMelech every day.

During one famous Shavuos Farbrengen in 5724, the Rebbe spoke about Russian Jews. Then the Rebbe stopped and said “Nu?” Nobody in the crowd understood what the Rebbe wanted. And the Rebbe was very upset and said again, louder, “Nu?” And again, nobody realized. Nobody knew what the Rebbe wanted. Finally, the Rebbe said that if the crowd would have said L’Chaim for the Yidden in Russia, it would have made it possible for all the Yidden who lived in Russia at the time to leave the country. “Tomorrow,” the Rebbe said, “people are going to write all kinds of questions- should I send this type of package to Russia or that type? If you would have all just said L’Chaim at this opportune time, it would have accomplished the release of all Yidden from Russia.” Because we were unaware of that great opportunity, the moment was lost.

Likewise, it is very possible that when the Rebbe said the Sicha about Yechi, we should have said it from that point and on.

There is also another possibility. After the Histalkus of the Rebbetzin, the Rebbe said the famous Sicha בואו ונחשוב חשבונו של עולם on Motzei Shabbos Parshas Terumah, Beis Adar. This Sicha is available on tape, in writing, and on video. The Rebbe discusses what to do if there would be a similar situation. The Rebbe makes it clear in the Sicha that there is no doubt that if such a time comes, people with questions should turn to the local Chassidishe Beis Din of their communities. The implication is clear that there should be no one to replace the Rebbe, G-d forbid. There should not be any kind of centralized authority in control of all of Lubavitch. It is clear that in 5748, the Rebbe was addressing a future situation.

So, too, it could also be that in the Sicha where the Rebbe talks about saying Yechi that this is something which gives life and health to the king- the Rebbe was mainly talking about something related to the future. The Chassidim first thought to reintroduce the declaration of Yechi following the famous Sicha of the 28th of Nissan, 5751, in which the Rebbe said to do everything you can to bring the revelation of Moshiach. This was further reinforced after the 27th of Adar, 5752. Chassidim were brain storming about what to do to bring more life and health to the Rebbe, and they realized that the Rebbe had said that saying Yechi adds more life to the Nasi. Perhaps we should have said Yechi when the Rebbe was well, but we didn’t realize the necessity then. Therefore, it was begun only that night after the Sicha. Possibly the Rebbe intended the announcement mainly for the time in the future when it would be relevant. What is definitely clear: once we began to say it regularly in 5753 and the Rebbe endorsed it, we know it is now relevant and must be continued.

A: This question can only come from someone who heard about the Sicha but never read it inside. The Sicha begins by saying explicitly (p. 350) that the time has now come to say Yechi HaMelech! The Sicha ends by stating explicitly (p. 354) the Hora’a pertaining to practical action- we are to end the Avoda of Golus with the announcement of ad Mosai and Yechi HaMelech! How can one conclude from this the reverse, i.e., not to say Yechi HaMelech?!

What then does it say in the Sicha? The Rebbe says that in recent years, he has repeatedly spoken about announcing ad Mosai because it is a way of telling Hashem that we want the Golus to end. In this Sicha, for the first time, the Rebbe reveals that besides expressing our desire for Geula, the words ad Mosai actually are the coronation of Melech HaMoshiach, as are the words Yechi HaMelech [when we are asking for Geula to come, in essence we are asking for the Malchus of Melech HaMoshiach]. Implicit in the meaning of ad Mosai is the idea of Yechi HaMelech, which is another reason why the Rebbe had told us to announce ad Mosai [although this was unknown to us.] Now is the time, says the Rebbe, to start saying Yechi HaMelech as well as ad Mosai. In other words, the Rebbe is saying that not only is he telling us now to say Yechi HaMelech for Hachtaras HaMelech [coronation of the king], but throughout all the years that we have been announcing ad Mosai, these words contained within them the idea of Hachtaras HaMelech. The point is clearly “What you are being told to do now had actually begun a long time ago,” not “Don’t do it now!” The following explains this fundamental point of the Rebbe which is well known to all those who are familiar with the Rebbe’s Sichos:

In every generation, there are new ideas of Torah that are introduced that were not known before. The Rebbe explains (Likkutei Sichos, vol. 7, p. 206) thatכל מה שתלמיד ותיק עתיד לחדש ניתנה למשה מסיני. This means that innovations in Torah are not totally new, Chas VeShalom, but hidden and included in the teachings which we previously had.

However, הכל עשה יפה בעתו, there comes a time when a detail which was hidden and included in the earlier teachings becomes revealed as a separate and independent concept, and remains that way from that point on.

A case in point is the revelation of Chassidus itself. Since all of the concepts of Chassidus are found in Torah and are not something new, G-d forbid, one could think that perhaps it is not necessary to learn Chassidus. After all, the ideas are there, albeit hidden in Zohar, Tehillim, Chumash and Gemara. Maybe we should continue learning only Nigleh, as was done in the past,  and inherently, the teachings of Chassidus would be learned. Of course, this makes no sense, because in that case, what was the whole point of the Baal Shem Tov and his teachings? Obviously, the innovation of the Baal Shem Tov is that the time had come to study Chassidus openly and explicitly as a separate subject of Torah.

A more specific illustration of this is found in the second volume of Tanya, Shaar HaYichud V’HaEmunah, chapter 1. The Alter Rebbe bases this entire volume on the words of the Baal Shem Tov’s interpretation of the Posuk לעולם ה’ דברך ניצב בשמים.

The Rebbe brings the question that the Baal Shem Tov’s interpretation is already found in the Midrash on Tehillim. The Rebbe answers by saying that the interpretation was unknown and the Baal Shem Tov was the one to publicize, elaborate and form the ideas of Chassidus based on the interpretation of the Midrash. This is the meaning of the words in Tanya ופירוש הבעש”ט. It does not only mean that the Baal Shem Tov explained this interpretation, but the Baal Shem Tov spread it out, i.e., publicized and developed it (Likkutei Sichos, vol. 3, p. 64).

One could therefore ask, “Why learn Shaar Ha Yichud V’HaEmunah? Let’s learn the Midrash which includes within it the ideas of Shaar HaYichud V’HaEmunah?!” Of course, this is not a question because the time has come to bring out openly, and develop separately, that which used to be hidden in the Midrash.

Another example of this is אימתי קאתי מר לכשיפוצו מעיינותך חוצה. The Sicha of Parshas Ki Saitzei (Sefer HaSichos 5748, p. 629), discusses that from the times of the Baal Shem Tov and on, people were aware that the whole purpose of teaching and spreading Chassidus is to bring Moshiach. Everyone knew that Moshiach had told the Baal Shem Tov that when his wellsprings would spread forth, Moshiach would come. But this was not emphasized. It was somewhat concealed. The emphasis was on teaching and spreading Chassidus because of the benefits which it brings in one’s personal spiritual life.

The idea of לכשיפוצו מעיינותך חוצה קאתי מר דא מלכא משיחא was seldom mentioned. When the Frierdiker Rebbe announced “LeAlter LeTeshuva, LeAlter LeGeulah,” that is when the connection was openly emphasized between Chassidus and bringing Moshiach. From that point on, this emphasis became progressively stronger and more open. The connection between spreading the well springs and bringing Moshiach was not emphasized in years past. It was hidden and included in the other reasons given for learning Chassidus. Should we therefore not emphasize it now?! It is understood that we have progressed to the point that from now on, this should be emphasized openly and explicitly.

This reminds one of the stories of the Alter Rebbe. Before he became Rebbe, his in-laws gave him a very difficult time because he lived according to the teachings of Chassidus. They connected him and frequently demanded the Rebbetzin to divorce him.

There is a particularly famous story with his father-in-law. He did not approve of the way the Alter Rebbe davened late. One Shabbos, he hid all the wine and Bechers so the Alter Rebbe would not be able to make Kiddush. When the Alter Rebbe finished davening, he could not find any wine, but he found Mashke. He also could not find a Becher, but he found a soup bowl. So, he made Kiddush on the Mashke using the soup bowl. After Kiddush, he began to learn. His father-in-law taunted his daughter commenting that the Alter Rebbe had been unable to make Kiddush. She explained to him how, in fact, he had made Kiddush. When her father replied that the Alter Rebbe must therefore be sleeping under a bed somewhere, she showed him that the Alter Rebbe was sitting and learning- his face flaming red, completely oblivious to everything going on around him, her father was impressed but still did not change his ways.

When the Alter Rebbe later became Rebbe, his father-in-law was no longer alive. His mother-in-law, still alive, apologized and begged the Alter Rebbe and the Rebbetzin to move into her home so she could support them and make up for the past mistreatment. But he refused, explaining himself with the following analogy. Before a baby is born, it is inside his mother. It learns Torah with an angel and lacks nothing. But once the baby is born and starts to become independent, it does not want to return to its former place despite the positive aspects, because it grew out of that space. The Alter Rebbe had grown out of that space/stage and could not go back to live in her home.

Likewise, any matter in Chassidus which for years was hidden and then becomes revealed means that it has reached a new stage. It has been “born” and from that point on, has a life of its own. The Rebbe says that in the past, we did not say Yechi HaMelech explicitly because it was included in ad Mosai. Now the time has come to say Yechi HaMelech in an open way. It therefore directly opposes the whole point of the Sicha to go “back” and Say Yechi HaMelech via ad Mosai.

A: There are two main points in answer to this question. The first is that if Yechi is acceptable as a song, it is also acceptable as an announcement. Secondly, in the Sichos of Beis Nissan 5748 and Parshas Toldos 5752, the Rebbe specifically chooses the term announcement when discussing Yechi HaMelech.

In order to better understand Yechi as an announcement, it is necessary to clarify the facts.

Yechi was first sung in front of the Rebbe by the farbrengen of Tazria-Metzora 5751. Although the Rebbe did not encourage the singing, he did not discourage it. On the 15th of Iyar, 5751, the Rebbe actually encouraged the singing. There is a video which shows the Rebbe leaving Shul after Ma’ariv while the Chassidim are singing Yechi HaMelech and the Rebbe is encouraging the singing with his holy hand.

The first time that Yechi became a permanent Avoda was Simchas Torah, 5753. During Hakafos, the Rebbe was sitting on the porch with the Sefer Torah in his holy hand. At the seventh Hakafa, Yechi Adoneinu Moreinu VeRabbeinu Melech HaMoshiach LeOlam Vaed was announced four times with no reaction from the Rebbe. The Rebbe then nodded with his holy head, stronger and stronger, encouraging it to be said again and again. People began to shout louder and louder and eventually it evolved into singing.

We see that the first time the Rebbe gave his encouragement for Yechi to be sung in his presence on a regular basis, which was the opening of this new era, was when Yechi HaMelech was announced on Simchas Torah 5753.

A: In the years preceding Yechi HaMelech, the Rebbe emphasized that Chassidim should be shouting ad Mosai -- We Want Moshiach Now! In reference to these announcements, the Rebbe constantly asked Chassidim to shout, beg and plead. The Rebbe used the phrase “pounding on the table and shouting ad Mosai.” This can be found in hundreds of Sichos.

If one would listen to a tape from a farbrengen where the Rebbe talks about ad Mosai and talks about saying We Want Moshiach Now, one would hear that the Rebbe’s voice is loud and excited, and the Rebbe clearly speaks about shouting the words. Many Sichos conclude with the Rebbe saying that the crowd should shout ad Mosai. We understood that there was a point in shouting the words and not just saying them. The same applies to Yechi HaMelech. The following are points from three particularly relevant Sichos.

The first is from a Sicha from 5741 in Likkutei Sichos, vol. 20, p. 458. This Sicha was said during Chanukah. The Rebbe is discussing the idea of the war against the learning & Torah which exists in every generation. In our time, says the Rebbe, there is a special emphasis to fight the war with the phrase “We Want Moshiach Now!” as was announced with a loud voice after the Pesukim were recited [before the Sicha began]. In footnote 16 of the Sicha, concerning the words ‘in a loud voice’, the Rebbe refers to the 11th Maamar in Kuntres U’Mayon This Maamar discusses davening in a loud voice. The following is an excerpt from this Maamar:

(Nechemia 9:4) What, we may wonder, is the meaning of “great voice?” The Talmud cautions us (Berachos 24a) that those who worship with loud voices are “small in faith”, and whoever raises his voice in prayer is of the “false prophets!” Rashi supports this with ‘They called with great voice (I Kings 18:28). Still it is customary to worship aloud on Rosh Hashana and Yom Kippur, as Bais Yosef (Orach Chaim 101) States. In Magen David by Radvaz, No. 9, “Let me tell something wondrous I derived from our sages’ words. Words man utters leave an impression in the atmosphere. They pierce the air and heavens to rise. If the words are good and proper, and are uttered in sanctity, they are presented to Him ‘who spoke and created the world’. Therefore all Israel are accustomed, when crying out in distress, to call in strong voice, to make a strong impression, to pierce the atmosphere... But the scornful strictures of the sages about prayers out loud? Rashi explains that it appears from the shouting that the worshipper is uncertain whether Hashem can hear a whispered prayer, so he feels it is safer to shout, therefore the sages describe this person as “small in faith”. Another simple reason is that loud prayers disturb others in worship. All this applies to regular worship which should be whispered. But in a time of distress the inward spark that binds man to Hashem is revealed in every man in simple faith in Hashem who works wonders. The fear of disturbing others is no concern here, for if anything, one’s spirited and impassioned worship will move others, arouse them to repent as well. This sort of prayer must be with “great voice”. Rosh Hashana and Yom Kippur are designated to awaken the inwardness, the essence, as is explained elsewhere, and worship must then be with an inward awakening of the heart and great voice”.

Since Moshiach is something which we cannot live without, and there is no greater distress and pain than the pain of Golus, shouting is the most appropriate thing at such a time.

Another significant Sicha on this subject is found in Likkutei Sichos, Parshas Tetzaveh, vol. 16, p. 341. The Rebbe discusses the fact that at the bottom of the garment which the Kohen Gadol wore, there were bells which made noise. The Rebbe discusses the spiritual significance of this. At the end of the Sicha, the Rebbe says that people have a question [which does not relate specifically to Moshiach, but to Mivtzoim in general. This can be related to the tumult about Moshiach as well]. Although it is understood that we have to go out to the streets to bring people closer to Yiddishkeit, people ask why this has to be with so much noise and with so many announcements. [The idea of using the Mivtza tanks which make so much commotion and attract so much attention does not seem to be in line with the traditional Torah way of acting.] The Rebbe answers this question by saying that we are now at the end of Golus. This era can be compared to the bottom of the Kohen Gadol’s garment. Just as there must be bells at the bottom of the garment which make a lot of noise, so too, at the end of Golus, we must make a lot of noise.

The way to bring a Jew to Kedusha is by going out to the streets with a loud noise. By making a commotion in Kedusha, this counteracts all of the noise which exists in the world related to unholy matters.

We therefore see that this is something which was not just recently initiated by some “extremists”, but the Rebbe has always emphasized the idea of going out to the world with a commotion and a tumult. This is the Rebbe’s unique approach to end Golus.

The third relevant Sicha is found in Sefer Hisvaaduyos, Shabbos Parshas Tzav, 5748. The Rebbe speaks specifically about the idea of screaming and shouting We Want Moshiach Now because we cannot live without Moshiach. One should not only scream and shout to Hashem, but to people as well. The Rebbe says that when someone walks over to another person, the first thing to do is shout Moshiach Now! It should be shouted so loud that the other person screams it also. This may raise a question, says the Rebbe. We know that if we want to have influence over someone, it is best to act in a calm way. First one should say hello. Then he should ask about the welfare of the person and his family. He should then inquire about his business, and only then discuss the elementary issues of Yiddishkeit. Finally, one can talk about the end of days and behold, Moshiach is coming! But to walk over to someone and immediately shout Moshiach Now! seems to contradict the saying, “The wise speak gently.” What kind of impression will this make? The Rebbe says that when someone hears a normal person suddenly shout Moshiach Now, this will bring out the depths of that person’s Neshama, and he will also shout Moshiach Now because he will see how much one cannot live without Moshiach.

From this we see that despite those who say that shouting about Moshiach disturbs people, the Rebbe’s approach is that shouting will have an influence on others making them realize the urgency of the matter, and they themselves will begin to shout.

A: When Yechi Adoneinu Moreinu VeRabbeinu was said at the end of every children’s rally in the Rebbe’s presence, it was said three times. Therefore, it is difficult to understand why one would have a problem with saying it three times if the Rebbe himself endorsed it already. Furthermore, it is absurd to consider reducing the amount of times it is said simply because we add the words Melech HaMoshiach!

In addition to the above, repeating something three times is a common practice for Yidden in general, and especially for us. So many phrases in davening are repeated three times. We say Dovid Melech Yisroel Chai V’Kayam three times at Kiddush Levana when we bless the new moon. We say קול מבשר מבשר ואומר three times. And we say חזק חזק ונתחזק three times in Shul upon completing a Sefer of the Torah. Many will remember when the Rebbe told Chassidim to shout three times: Tzemach, Tzemach, Tzemach to bring Moshiach by calling his name, The Rebbe would say the Posuk U’faratzta during Ata Haraisa and the Posuk Hoshia Es Amecha three times. And there are many other examples of expressions we say specifically three times.

The Rebbe himself explained on many occasions that three is the idea of Chazaka, and when something is repeated three times, it expresses and gives strength and permanence to the phrase or Posuk.

A: Once again, {continuation from previous question - "Aren't those who say Yechi after Gimmle Tammuz implying that nothing happened, and therefore they continue saying Yechi HaMelech now just like before?"} this question can only come from a person who did not look at the Sicha inside and creates his own interpretation of Yechi HaMelech.

When reading the Sicha, one sees how the Rebbe, who initiated this announcement, explained the meaning of Yechi HaMelech with the points mentioned above. So how could one even think that the content of Yechi HaMelech means that what is going on now should, Chas VeShalom, go on forever?!

A: This is like the question asked that if Yiddishkeit is so beautiful, how do so many millions of people have a negative attitude towards it? If Chabad Chassidus is so beautiful, how could so many people have a negative attitude towards Chabad? The answer is “lack of knowledge” or “distorted information.” There was once a Shul that advertised for Torah classes by putting up a sign which said “Let My People Know!”

When the Mitteler Rebbe first became Rebbe, the committee of Misnagdim committed to fight Chassidim thought the Mitteler Rebbe was not as dynamic as his father and it would therefore be the perfect time to launch an aggressive campaign to crush the Chassidim and the Chassidic movement. The Mitteler Rebbe, well aware of this, gave strict orders to his Chassidim. One order was not to engage in arguments with the Misnagdim the other was that any Chassid traveling from Lubavitch must publicly review the Chassidus he heard in Lubavitch wherever he goes, thus exposing thousands of people to Chassidus. The result was not only that the Misnagedim did not succeed in weakening the Chassidim, but 15,000 Misnagdim became Chassidim that year!

Therefore, it is our responsibility to publicize the Sichos as much as possible. As the Rebbe said right from the start: the straightest and clearest way to bring Moshiach is by learning about Moshiach -learning all the sources and learning Likkutei Sichos of Nasi Doreinu (Sefer HaSichos 5751, vol. 2, p. 501). When one learns the Sichos of the Rebbe on this subject, it not only answers all of the questions, but makes it clear that the questions don’t even begin to exist.