yehoshuaahron

The Lubavitcher Rebbe said that although Yiddish originally was spoken to refrain from speaking Lashon Kodesh, since it was used for Torah study and mitzvah observance for over a thousand years it gave it a measure of sanctity beyond other non-Hebrew languages,9 similar to the holiness conferred to a physical object used for a mitzvah.10

9. This is similar to what we find in the Talmud as well as in halachah, that certain languages such as Aramaic and ancient Greek have a certain level of holiness above the average language. See Jerusalem Talmud, Megillah 1:9, and Babylonian Talmud, Megillah 8b.

10. Additionally, by using the language of Yiddish for Torah and spiritual purposes, the rabbis were able to spiritually elevate the language. See Likkutei Sichot, vol. 21, p. 448; Sefer ha-Sichot 5748, vol. 2, Vayeishev, sec. 5.

To me these posts are unbelievable, I never knew the strong contrast of Chassidim and non Chassidim (no offense, but misoch Ahavas Yisroel whoever has such a mentality will never really* taste the sweetness of pure kedusha), I’m a Lubavitcher chossid and anyone in my community even the more modern ones (who might not hold all chasidishe standards at the moment) would agree that’s pass nisht for a Yiddishe home. First it’s bittul Torah, bechukoseyem lo seleichu! How much goyishkeit subconscious influence! I would be embarrassed to have such a book in my house! I’m an open minded person, but my Rebbe, Menachem Mendel Schneerson Z”L taught me Yiddiskeit and chinuch for our children must be 110% pure! Chinuch al taharas a kodesh, The RRebbe was even against having pictures and toys of non kosher animals at home, said chinuch starts in the womb literally.

The first one to send “shluchim” for kiruv purposes was the previous Rebbe, meaning Rabbi Yosef Yitzchok Schneerson (the Rebbe’s father in law). Here is some info I found about this in Wikipedia:
“During the last decade of Rabbi Schneersohn’s life, from 1940 to 1950, he settled in the Crown Heights section of Brooklyn in New York City. Rabbi Schneersohn was already physically weak and ill from his suffering at the hands of the Communists and the Nazis, but he had a strong vision of rebuilding Orthodox Judaism in America, and he wanted his movement to spearhead it. In order to do so, he went on a building campaign to establish religious Jewish day schools and yeshivas for boys and girls, women and men. He established printing houses for the voluminous writings and publications of his movement, and started the process of spreading Jewish observance to the Jewish masses worldwide.

He began to teach publicly, and many came to seek out his teachings. He began gathering and sending out a small number of his newly trained rabbis to other cities – a trend later emulated and amplified by his son-in-law and successor, Rabbi Menachem Mendel Schneerson.”

For whoever List of last names descendants of Dovid Hamelech:
(Some last names there are descendants because a
a person with that last is a descendant of one of the
main families who are part of the list), for example the Altschulers descend from Chajes/Chayut. That’s for
whoever It was that didn’t understand what the point
of the hebrew Wikipedia article on The Rebbe’s yichus was.
Lubavitcher Rebbe – Shalom Shachna Altschuler – Chayut –
Dovid Hamelech. Anyone with knowledge of genealogy knows
the Chayut family are eineklach of Dovid Hamelech,
thats why I didn’t bother to explain it there.

Abarbanel*
Adler
Alter/Rotenberg
(Ger Chassidim)
Altshuler
Ashkenazi
Auerbach
Averels/Everels
Babad/Heschel*
Bach
(descendants of Sirkes)
Bachrach
Beharier
Berdugo
Berlin/Berliner
Bernstein
Biederman
Birnbaum
Breslav Chassidim, Nakhman
Burstein
Caro/Karo
Charif
Charlap*
Chayes/Chayut
Cohen (various families)
Dayan*
Don Yechia/Ibn Yechia*
Edels
Ehrenreich
Ehrlich
Eichenstein
(Zditchov Chassidim)
Elfandari
Enzel
Epstein*
Falman
Fishel
Freidensohn
Frenkel/Frankel*
Frenkel-Teomim*
Friedland
Friedman (Rizhin, Sadagora etc. Chassidim)
Fuchs
Ginzburg/Gunzburg
Glickman
Goldman
Gombiner
Gordon
Halberstam(ZanzChassidim)
Yisroel Karduner Halpern
Meshulam Shraga Feivish Halpern
Yehuda Leibish Halpern
Heilprin/Halperin*
Heller*
Helman
Hertzkes
Heschel/Babad*
Hillel and the Nesi’im*
Horowitz/Hurwitz
(various Chassidim)*
Ish-Zvi
Isserles/Isserlin*
Itinga/Ettinger/Ittingen
Jaffe/Yoffe* / **
Kalb
Kalmankes
Kalonymus*
Karo/Caro*
Katz (Maharal of Prague)
* / **
Katzenellenbogen*
Klauber
Klausner*
Klingberg
Landau
Lau
Levinsohn
Lichtenstadt
Lichtenstein
Lifshutz/Lipshitz
Loeb*
Loewenstam
Lowe*
Lubarsky
Lukashevesky (Lux)
Lurie/Luria*
Maharal of Prague * / **
Malavski
Margolioth
Margulies/Margolis
/Margaliot*
Meisels*
Mintzberg
Mirels
Mirkes
Morgenstern
(Kotzk Chassidim)
Moskowitz
Yisroel Dov Odesser
Oknovski
Openheim
Paprosh
Parnas
Pereles

דוד אלטשולר – ויקיפדיה

“סיבת כנוי המשפחה הזאת אלטשולר, והיא כי כולם היו גאוני וחסידי דור דור, ומקום מולדתם היה בפורטוגאל; ואחרי אשר גלו משם בעת הגירוש, נשאו עימם אבנים מבתי כנסיות שבה, לקיים “כי רצו עבדיך את אבניה”. וכאשר באו לפראג וקבעו משכנם בה … בנו להם בית כנסת, ושמו בעצמם לתוך הבנין [את] האבנים אשר הביאו איתם. ויען היו האבנים מבתי כנסיות ישנים, לכן נקראו אלטשולר [אלט – ישן, שול – בית כנסת]; ומשם נפצו על פני הארץ.”

הכוונה, ככל הנראה, לבית הכנסת “אלטנוי שול” הידוע שבפראג[3].

משפחתו של ר’ דוד הייתה מיוחסת למשפחת חיות – הוא היה נכדו של ר’ מנחם מאניש חיות, רבה של ווילנא, שהיה בנו של ר’ יצחק חיות הראשון, מחבר ספר “אפי רברבי” (“פני יצחק”) ורבן של לבוב (למברג), קראקא ופראג; גם סבו של ר’ יצחק, ר’ פתחיה חיות, היה אב”ד פראג. עוד התייחסה המשפחה לרבי יוסף כ”ץ רבה של קראקא (ה’רע”א, 1510 – ה’שנ”א, 1591), מחבר ספר “שארית יוסף”; לרבי יחיאל מיכל מנמירוב, רב בנמירוב ומחבר הספר ההלכתי שברי לוחות, אשר נרצח בגזירות ת”ח ות”ט (1648); ולבעל הש”ך (ה’שפ”ב, 1622 – ה’תכ”ג, 1663). המקור הקדום של המשפחה הוא בפרובאנס שבצרפת.

אביו של ר’ דוד, ר’ אריה ליב אלטשולר בנו של ר’ פתחיה מפראג, היה מחשובי העיר יאברוב, וככל הנראה היה אחיו של ר’ יחיאל מיכל אלטשולר, בעל ספר “משנת לחם”. גם ר’ דוד שימש בתפקיד נכבד ביאברוב, וכבר בשנת תפ”ו (כשהוא פחות מבן ארבעים) הוא נזכר כדיין או רב בעיר. נראה שלאחר מכן המשיך במסורת המשפחתית וכיהן גם כרבה של פראג.

The Rebbe is ben achar ben from Dovid Hamelech through Shalom Shachna Altschuler (Tzemach Tzedek’s father) , an ainekel of the Metztudas Dovid (Dovid Altschuler), who in turn is ben achar ben from Dovid Hamelech.

Anyusernameopen?:
By the way, in reality the Rebbe himself from the beginning in fact the first day (1951 in Basi leGani) and throughout his whole nessius spoke of Moshiach min Hameisim when saying Vehu Yigalenu in reference to the Frierdiker Rebbe. It wasn’t until gimmel Tammuz that Moshiach min Hameisim was spoken about in Lubavitch.

Joseph: 2 answers:
1. A Talmid should believe his Rebbe is Moshiach. (Sanhedrin 98b) where the Gemara relates the opinions of four schools, each of whose Talmidim thought that their Rebbe is Moshiach.
2. On Sanhedrin 98b, the MaHaRSha, comments that Rebi and Daniel are specifically mentioned as examples as candidates for Moshiach because they had already been leaders of the Jews of their generation during the period of exile, (Bereishis 49:10): “The scepter [of rulership] shall not depart from [the tribe of] Yehuda.” The, Be’er Sheva, gives the same reason for Rav Nachman (Amorah) saying, in the above Talmudic passage, quoting a Scriptural verse (Jeremiah 30:21) to prove that if Moshiach is one of those living in his time, it would be he.
In other words, besides the conditions specified by RaShI, MaHaRShA and Be’er Sheva emphasize that Moshiach will be one who has been a leader of the Jews of his generation, as were Rav Nachman, Rabbi Yehuda HaNassi and Daniel.
The Rebbe has fulfilled all these conditions . . . Not all great Tzaddikim were “Nessiim”. Obviously according to this lav-davka only The Rebbe, but it does narrow it down to certain Tzaddikim.
So Meshichistim believe (emphasis on believe) being that The Rebbe was the Nossi of OUR dor it makes sense he would be the appropriate Goel if Moshiach’s time is now (specially in light of what Chazal say about Shimshon, in which case The Rebbe could still be considered the current Nossi as his presence is strongly felt, batei Chabad, The Rebbe’s Shluchim, Hafatzas Hamayanos etc…) So, The Rebbe, in contrast to other great talmidei chochomim was chezkas Moshiach not just because of his Torah and Yichus.

Did you even learn Basi legani!? Why don’t you learn some Chasidus and befriend some Chassidishe Lubavitchers before being motzi shem-rah on kesherim shleimim un Yereim! This is a quote from Basi Legani, the Rebbe says the Frierdiker Rebbe is should be Moshiach and that’s AFTER his histalkus. The Rebbe never saw himself as Rebbe, he always refered to the Frierdiker Rebbe as the Nosi Hador (after his histalkus).
“All the above is accomplished through the passing (histalkus) of tzaddikim, that is even harsher than the destruction of the Beis HaMikdash. Since we have already experienced all these things, everything now depends only on us — the seventh generation. May we be privileged to see and meet with65 the Rebbe here in this world, in a physical body, in this earthy domain — and he will redeem us.
65. See end of Sefer Chassidim (quoted in Gilyon HaShas, Kesubbos 103a); Bamidbar Rabbah 19:13.”
Once the Rebbe was asked how he could say the Frierdiker Rebbe is Nosi after his histalkusand said that there’s stira of two pesukim – about shimshon in shoftim :
in the first posuk it says that shimshon had judged Klal Yisroel for 20 years, but another posuk says that he judged them for 40 years. Chazal answer the stira saying that since the Pelishtim feared the Yidden for 29 years after shimshon was nistalek, he was considered the Nossi for those next 20 years. Meaning that in some cases the Nossi continues after his histalkus if his Hashpoho is still felt in the world. (The nossi Hador is moshiach shebador).
Also the Zohar haKadosh (See Zohar I, 140a; Chiddushei Ritva on Rosh HaShanah 16b; Responsa of Radvaz, Vol. III, sections 1069, 644; Migdal David, p. 83a; Biurei HaZohar of the Tzemach Tzedek, p. 134. See also Sichos Kodesh 5710 (Kehot), p. 100, and Likkutei Sichos, Vol. II, p. 518.) says that certain Tzaddikim will have Techias Hamesim before the main Techias Hamesim hakloli, the Rebbe explains that if Moshiach is Min Hamesim then he would have Techia amongst those special Tzaddikim. (This explains how Moshiach can be min Hamesim if Techia is after Moshiach reveals himself). Moshiach Min Hameisim mekoros:
Sanhedrin 98b. Abarbanel, Yeshuos Meshicho p. 104. He cites a passage from Tractate Derech Eretz Zuta: “Nine people entered the Garden of Eden alive …Mashiach.” He explains that according to this view, a righteous individual deemed to be the Mashiach will live, then die on account of the sins of his generation, but will eventually be resurrected.
Sdei Chemed, Pe’as HaSadeh, Maareches Alef, footnote 70.
R. Chizkiyah Medini states that if Israel is exceedingly meritorious, Mashiach will be resurrected from the dead in a miraculous manner.
See also Or HaChaim, Parshas Balak, on the verse (Bamidbar 24:17), “A star shall shoot forth from Yaakov”: “If Israel are found worthy, Mashiach will be revealed from heaven.” See also: Zohar I, 203b; Arba Meios Shekel Kessef (by R. Chaim Vital), p. 68; Shaar HaGilgulim, ch. 13; Meorei Tzion, ch. 97; Biurei Zohar by the Alter Rebbe, p. 106b; Biurei Zohar by the Tzemach Tzedek and Yahel Or of the Tzemach Tzedek on Tehillim 82; Or HaChamah on Zohar I, 7b, and I, 212a. Note the closing phrase (“and he will redeem us”) of the first maamar of the Rebbe (entitled Basi LeGani 5711 [1951]), translated by Sichos In English in Basi LeGani: Chassidic Discourses (Kehot, N.Y., 1990), p. 103.