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An Editorial by Levi Liberow

Since 5742 (1982), the Rebbe established a custom to give a siman for the coming year based on the Hebrew letters of its gematria. Beginning with “תהא שנת ביאת משיח” (may this year be the year of Moshiach’s arrival), these designations were all connected to Moshiach and Geula.

The progression was remarkable: 5743 brought “גאולת (גילוי) משיח” (Redemption/revelation of Moshiach), 5744 was “דברי משיח” (words of Moshiach), 5745 was “מלך המשיח” (king Moshiach), 5747 was “זו שנת משיח” (this should be the year of Moshiach), 5748 became “חירות (על ידי) משיח” (freedom through Moshiach), 5749 was “משיח טובה” (goodness of Moshiach).

The following decade, starting in 5750 was on the theme of “ניסים” (miracles) and then נפלאות – wonders. Each siman built upon the previous, creating an ascending ladder toward ultimate Geulah.

The Pivotal Year of 5746

However, when we examine the records for 5746 (1985-1986), a remarkable absence emerges. Anyone who searches the Shlshales HaYachas, the Rebbeim’s brief biographies published in the Hayom Yom, the entries within it the Rebbe personally edited until 5751, will find that there is no official siman given by the Rebbe for that year. Upon careful research, it becomes clear that the Rebbe indeed did not provide a siman for this year. It is told that suggestions were made for simanim of that year, but the Rebbe didn’t accept them.

Some suggest this absence was connected to the court proceedings that took place that year regarding the Agudas Chassidei Chabad Library. However, while the precise reason remains unclear, what is certain is that for the first time since establishing this custom, the Rebbe did not provide an official siman.

Yet nature abhors a vacuum, and Chassidim themselves filled this void. They gave their own siman for that year: “משיח ודאי” (Moshiach for certain) – a term drawn from the Rambam’s description of when Moshiach’s work is complete and he is not merely a presumed Moshiach but a certain one.

[I’ve been told that in one of the sefarim published that year by Kehos, the publishers used this siman to date it, and as was the protocol, the Rebbe added the date before the year, thereby lending it a degree of approval. I have not, however, been able to locate which sefer it was. If anyone has any more information, please let us know l’toeles harabim.]

The Story That Illuminates Everything

A well-known story illuminates this transition. The Rebbe Rashab delivered a maamar b’yechidus to his son, the Rebbe Rayatz, mentioning a concept as a possible explanation, “b’derech efshar.” Later, when visiting his father-in-law R’ Avraham in Kishinev, the Rebbe Rayatz was asked to review Chassidus. He reviewed this ma’mar, presenting the concept not as a possibility, but as an accepted conclusion.

When the Rebbe Rashab questioned this, asking “On what source did you base yourself? I mentioned that only as a possible explanation,” the Rebbe Rayatz responded: “An idea that you see as b’derech efshar becomes for me a davar vadai, a certain thing.” (Ma’amar Lecha Dod 5714, fn 11)

The Certainty That Depends on Us

This story provides the key to understanding 5746. Just as the Rebbe Rayatz transformed his father’s possibility into certainty through absolute hiskashrus, the responsibility for maintaining certainty about Moshiach’s coming has been handed to us.

The Rebbe has done everything possible to bring Moshiach – providing tools, teachings, and promises. But one element remains that only we can provide: unwavering certainty, vadaus, that it will happen.

Or to quote the Rebbe on 28 Sivan 5751: “Since in order for Hashem to achieve this goal in a perfected manner, He ‘needs,’ as it were, the participation of every Jew … it is imerative, as it were, that a Jew should agree, and more so: that he must want and proclaim that not only has “the time for your Redemption arrived,” but that the Redemption is actually here, literally speaking!”

This isn’t failure or abandonment – it’s completion of the process. A crucial element of the Geulah is Kabalas haMalchus (acceptance of the king’s authority). Moshiach’s kingship cannot be imposed from above alone; it must be willingly accepted. This is the Jewish way – requiring both divine appointment and popular acceptance.

What the Rebbe could give us – promise, revelation, words of Moshiach – he provided abundantly. The element remaining in our hands is vadaus, the unshakeable faith that transforms possibility into certainty.

This Year’s Mission

This year and decade continues — based on the Rebbe’s traditional pre-Yom Kippur blessing that was always given according to the letters of the Alef Beis — with the theme of פלאות (wonders) or פדות (redemption) – pointing to the extraordinary nature of our current moment. The wonders and redemption we seek are not distant possibilities but present realities waiting for recognition and acceptance. This past years was indeed a year of wonders in the Holy Land and we thank Hashem for this and pray and hope for more.

The responsibility beginning in 5746 with “Moshiach vadai” continues today. We’re called not merely to hope or wait, but to live with absolute certainty that Moshiach’s revelation and the wonder he will bring along with him is imminent. This certainty must permeate our davening, learning, mitzvos, and daily interactions.

Let us embrace this sacred responsibility. Let this year — and the beginning of it — be the that transforms the Rebbe’s words from possibility to absolute certainty. Let us live “Moshiach vadai” not as a slogan, but as fundamental truth shaping every moment.

The Rebbe has given us everything we need. Now it’s up to us to provide what only we can give: unwavering faith and acceptance that will usher in the immediate revelation of the Rebbe Melech HaMoshiach, teikef u’miyad mamash.

השנה תהא שנת פלאות ודאי!

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