Have you ever heard the words "Yechi HaMelech" or "Yechi Adonenu Morenu Verabenu Melech HaMoshiach Leolam Vaed"?

If not, learn about this fundamental statement - that the Lubavitcher Rebbe MH"M Shlit"a said 34 years ago on Beis Nissan to proclaim - in this site!

Moshiach Thought

We can all see (in this year of miracles) how the signs of Redemption mentioned by our Sages have been fulfilled. This includes the sign cited in Yalkut Shimoni (which has been mentioned recently several times): "In the year the King Moshiach will be revealed, the kings of all the nations of the world will struggle with each other... the king of Persia will provoke the Arabian king; the Arabian king will [then] go to Aram for advice... All the nations of the world will be in turmoil and terror... And (G-d) will say to them (Israel), "My children, do not be afraid, all that I have done I have done only for your sake... Do not fear, the time for your Redemption has arrived!'"

The Yalkut then continues: In the hour the King Moshiach arrives he stands on the roof of Beis HaMikdash [alluding to Moshiach's shul in exile -ed.] and proclaims to the Jewish people, 'Humble ones, the time of your Redemption has arrived!"

-Besuras HaGeulah Chapter 2

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This Week's Question
Reprinted from Rabbi Shloma Majesky’s / N’shei Chabad booklet

“Why is Yechi said three times? Why not once?”

Common Questions & Answers

Ask Your Question!

What are the sources for saying Yechi and what does it accomplish?

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.

Why don’t we just say the two words that are mentioned in the Sicha, Yechi HaMelech? Why do we now say Yechi Adoneinu Moreinu VeRabbeinu Melech HaMoshiach LeOlam Vaed?

In the Beis Nissan Sicha, the Rebbe cites Tanach as the original source for saying Yechi HaMelech. When one looks at the original source, it does not only say Yechi HaMelech, but it says Yechi HaMelech Shlomo, adding the name of the Melech. In our case, this would mean that we say Yechi HaMelech and the Rebbe’s name. Since, however, we do not pronounce the Rebbe’s name, [even when called up for an aliya to the Torah, the Rebbe is announced as Adoneinu Moreinu VeRabbeinu ben HaRav Reb Levi Yitzchak], the appropriate expression to use is Yechi HaMelech Adoneinu Moreinu VeRabbeinu.

It should also be pointed out that Yechi Adoneinu Moreinu VeRabbeinu is a phrase that Chassidim have been saying in the Rebbe’s presence for years. During every children’s rally, the children recited the 12 Pesukim and concluded with Yechi. The Rebbe heard the announcement and accepted it. After the Rebbe said to say Yechi HaMelech, it is inconceivable that it meant that it is no longer acceptable to say Yechi Adoneinu Moreinu VeRabbeinu. In fact, it was continued at the rallies after this Sicha.

The words LeOlam Vaed were added because LeOlam was originally used in reference to Dovid HaMelech when Batsheva proclaimed Yechi Adoni HaMelech Dovid LeOlam. The Rebbe refers to this in the Beis Nissan Sicha and in the Sicha of Parshas Toldos 5752 (Sefer HaSichos 5752, vol. 1, p. 133) where the Rebbe explains that Moshiach completes the reign of Dovid HaMelech. When the announcement of Yechi Adoni HaMelech Dovid LeOlam is made, the essence of Melech HaMoshiach is revealed. Only after this can Melech HaMoshiach be revealed through his activities.

The words Melech HaMoshiach are added to Yechi Adoneinu Moreinu VeRabbeinu according to the content of the Sichos of Beis Nissan and Toldos. These Sichos say that the words Yechi HaMelech are intended to bring about the revelation of Melech HaMoshiach and are the coronation of Moshiach. Therefore, the word Moshiach is added to the proclamation. The strongest endorsement that this announcement is proper is the fact that the Rebbe came out after davening, sometimes twice a day, sometimes more, and encouraged the singing of Yechi Adoneinu Moreinu VeRabbeinu Melech HaMoshiach LeOlam Vaed with all of his strength.

It is an Avoda which the Rebbe guided, encouraged and inspired us to do. Once Yechi Adoneinu Moreinu VeRabbeinu Melech HaMoshiach LeOlam Vaed was said in front of the Rebbe and he accepted it and encouraged it time and time again, nothing more is necessary to show that this declaration is appropriate and acceptable.

According to the Sicha of Beis Nissan 5748, doesn’t it say that Ad Mosai includes Yechi HaMelech? If that’s the case, why do we have to say Yechi HaMelech?

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.

Yechi HaMelech sounds like a slogan, isn’t the Rebbe against slogans?

The announcement of Yechi is no different from the announcements of ad Mosai or Moshiach Now! or Daloi Golus (the end of Golus - in Russian) which the Rebbe himself endorsed. Why should this announcement of Yechi be looked upon differently and considered a slogan?

Even if - for whatever reason - one would like to describe these announcements as slogans, the premise that the Rebbe is against slogans is unfounded. According to the Rebbe, anything that brings positive results should be utilized to inspire and encourage people to do good, or to improve the good which they are currently doing.

In fact, the Rebbe himself made a point specifically to use the term “slogan”! In 5718 and 5719, the Rebbe presented the idea of U’faratzta. Lubavitch is identified with the words and the song, U’faratzta, Yama, VaKeidma, Tzafona, Vanegba. The Rebbe himself referred to these words as a slogan in a number of places. Two examples are in Igros Kodesh. One is from Adar Sheini, 5719, letter number 6,768. In that letter, the Rebbe writes, “I am sure you are increasing according to the slogan of this year, U’faratzta Yama, VaKeidma, Tzafona, Vanegba.

In the same Sefer from the third of Iyar, 5719, letter number 6,836, the Rebbe writes, “the slogan of this year is נחלה בלי מצרים and U’faratzta, Yama, VaKeidma, Tzafona, Vanegba. Premise that the Rebbe is against slogans is unfounded. On the contrary, unique phrases that only the Rebbe used are very precious to Chassidim. If it is in fact the Rebbe’s חידוש to use the term “slogan”, that makes it more precious, as explained in the famous Sicha regarding the phrase כיון דנפיק מפומי' דרב כהנא (Likkutei Sichos, vol. 22, p. 31).

So, if it were true that Yechi HaMelech became a slogan, it is not an embarrassment, it is our pride and inspiration!

Shouldn’t Yechi HaMelech be said only if it is truthful and from the depth of the heart?

The answer is absolutely no!

First of all, there is a general rule in Torah that a person should engage themselves in Torah and mitzvot even if it is Shelo Lishma not truthful and not from the depth of his heart because Mitoch Shelo Lishma Ba Lishma.

In Chassidus there is a deeper understanding of this phrase. Deep inside, subconsciously, a person’s intention is Lishma, i.e. truthful. And that is the meaning of Mitoch Shelo Lishma -- the inside of the Shelo Lishma is the Lishma. Deep inside, everyone has faithful intention in their Avodas Hashem.

In addition to the above, the Rebbe’s approach in particular is to act even when it is not from the depths. This a common thread throughout all the Sichos and letters of the Rebbe. It is also consistent regarding all the Mivtzoim.

When people approach other people about changing their lives with Kashrus, Mezuzah, Tefillin, or any other Mivtzoim, did the Rebbe ever make a condition that the only way to talk to another person is if it is meant truthfully, and otherwise, do not approach the person -- don’t do the Mivtza don’t do the Shlichus? On the contrary, the Rebbe always speaks about the argument which comes from sources outside of Chabad which justify their involvement only with themselves by saying that they don’t engage in influencing others until they are perfect themselves - Keshot Atzmecha Veachar Kach Keshot Acheirim. The Rebbe often repeats the quote of the Rebbe Rashab: “Chatof V’echol Chatof U’tshisi”, meaning there is no time to wait do whatever you can with others regardless of your own personal spiritual deficiencies. And with the power of our Rabbeim the משלח - one will certainly succeed (Likkutei Sichos, vol. 9, p. 300, Likkutei Sichos, vol. 14, p. 294, and many others).

The declaration which preceded Yechi HaMelech was ad Mosai, did anyone ever hear the Rebbe say that one should not say ad Mosai unless it is meant truthfully, from the depth of the heart? Many times, the Rebbe asked Chassidim by the farbrengen to shout ad Mosai. Not once in all the years did the Rebbe make a condition that only those that mean it from the heart should shout ad Mosai.

In reference to Moshiach, the Sicha of Parshas Re’ah (Sefer HaSichos 5751, p. 778) discusses publicizing the imminent coming of Moshiach even if one is uncertain about any aspects of the topic. The Rebbe says that this should be publicized even by those people who do not really feel it themselves. Not that the person lacks the desire for Moshiach, but even if he lacks the belief that Moshiach’s coming is truly imminent! Even that person, the Rebbe says, should go out and tell other people that Moshiach’s coming is imminent. Why? The Rebbe says that other people do not have to suffer because someone is not the way he should be. No matter how one personally feels, one will still succeed in bringing the message to other people. The Rebbe adds that when one speaks to another and sees how that person is strengthened with the belief in Moshiach, ultimately this itself will strengthen the first person and bring out the Emunah that is already within.

Clearly the Rebbe says that everyone should participate in activities that bring Moshiach. Even when it involves telling people that Moshiach’s coming is imminent, everyone should participate, including those that don’t mean it truthfully. Certainly, the same applies to saying Yechi HaMelech, which is only between the individual and the Rebbe. Even if one does not mean it truthfully, it should be said anyway.

In fact, there is a Sicha from the Rebbe in reference to Rosh Hashana (second day of Rosh Hashana, Sichos Kodesh 5737). The Rebbe says that according to the teachings of Chassidus and Kabbalah, kingship is the idea of speech. He explains that when it comes to crowning the king, the main thing is not thought but speech - to verbalize Yechi HaMelech.

From this it is understood that in crowning Melech HaMoshiach, the main thing is to actually say the words, although we try to enhance them by bringing in as much depth as we can, Similarly when people daven on Rosh Hashana, they try their best to make their commitment to Hashem come from the depths of their soul. But G-d forbid to say that they will not blow Shofar until that happens that they won’t say the words המלך הקדוש and המלך המשפט and all of the other words of kingship unless they really feel them. The Halacha is that the words have to be said; the Shofar must be heard. Through the actions and the words, Hachtaras HaMelech is accomplished. The feeling and depth contribute only to its enhancement.

There is also another remarkable Sicha where the Rebbe speaks about this subject. Although it is not about Yechi HaMelech of Melech HaMoshiach, it concerns the identical subject, crowning Hashem as a Melech. After all, the ultimate purpose of the Malchus of Moshiach is that the Malchus of Hashem be revealed, as explained at length in Derech Mitzvosecha, Mitzvas מינוי מלך, p. 108.

The Sicha is from Vov Tishrei (Likkutei Sichos, vol. 19, pgs. 294-297) which the Rebbe said on Rosh Hashana 5736. Many will remember when the Rebbe said the Sicha it was said with so much emotion that the walls were roaring. The subject was what should be on a person’s mind when asking Hashem to become the Melech. The Rebbe explains the dialogue between Chana and Eli HaKohen. She came to pour out her heart before Hashem on Rosh Hashana, asking for a child. The Rebbe explains that Eli’s complaint to Chana was that standing before Hashem in the Bais HaMikdash on Rosh Hashana, when one is supposed to be crowning Hashem as King, is not the appropriate time to be asking for physical needs. Therefore, he called her a drunken woman. Chana’s opinion was exactly the opposite. It is appropriate standing before the Melech, involved in the Avoda of Hachtaras HaMelech, to ask the Melech for Gashmiyus! The Rebbe says that ultimately Eli agreed with Chana and blessed her because she was right. One must read the Sicha at length to fully appreciate this idea.

To conclude, even if a person says Yechi HaMelech without full sincerity, but does want Moshiach to come in order to end the suffering of Golus, to end sickness, poverty and pain of all types, according to the Rebbe, it is precisely this that should be thought of when asking for Hachtaras HaMelech!

Why say Yechi publicly when the Rebbe never said to publicize the identity of Moshiach and never said to publicize that he is Moshiach?

The Rebbe encouraged the singing of Yechi HaMelech in public and in the presence of cameras, as explained in answer 2. These actions speak louder than words!

But the Rebbe did more than tell us to publicize, The Rebbe himself personally publicized the identity of Moshiach that he himself is Moshiach. The farbrengens of the year 5751 and 5752 were edited by the Rebbe himself (unlike all farbrengens prior to 5748, which is when the Rebbe began editing them). The Rebbe edited the Sichos specifically to be publicized in the media Kfar Chabad magazine and the Algemeiner Journal as stated in the preface of Sefer HaSichos 5751, vol. 23 and Sefer HaSichos 5752, vol. 1. It is in these Sichos that the Rebbe stated explicitly that he is Moshiach either by saying l) the Nasi HaDor is the Moshiach of the generation, 2) the Rebbe, my father-in-law, Nasi HaDor, is Moshiach of this generation, and 3) that the name of Moshiach is Menachem Mendel.

In addition, there are many other indirect statements, such as “770 is gematria ‘the House of Moshiach’”, and similar statements.

The following is a partial list of references where these statements of the Rebbe were publicized - Sefer HaSichos 5751: p. 497, p. 596. And Sefer HaSichos 5752: p. 95, p. 111, p. 152, p. 243, p. 341, p. 365, p. 373, p. 376, p. 400, p. 470, p. 472, p. 473.

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