The Mitteler Rebbe writes that the Shofar Gadol will be sounded at the advent of the coming of Moshiach. Many Jewish souls will hear the sound and will yearn to return to Hashem.
In the early years of shlichus, in the 1950s, the Rebbe said, “Many Jewish souls want to return to Hashem; we just have to be there to show them how.”
The Mitteler Rebbe, Admor Dov Ber, the second Chabad Rebbe, was Rebbe from 5573/1813 to 5588/1827. So, this was written about 200 years ago. The 20th of Cheshvan is the yom huledes of the RaSHaB, Admor Shalom Dov Ber, the fifth Chabad Rebbe. He founded Yeshivas Tomchei Temimim, which prepared talmidim who would light up the world with Yiddishkeit.
This year, the Kinus Hashluchim, the National Shluchim Conference 5786/2025, is taking place in Crown Heights, from Wednesday the 21st of Cheshvan to Monday the 26th of Cheshvan/Nov. 12-17. This Shabbos Mevarchim, the shluchim get to farbreng together at farbrengens. Sunday, Nov. 16, is the Grand Banquet.
UFARATZTA RABBI SHALOM BER MUNITZ
WHY A SHALIACH CAN RECITE THE BROCHA ON THE MILAH
As we previously discussed, the mohel – or any shaliach – can recite the brochah “al hamilah” when performing the mitzvah, as we also see in regard to bedikas chametz. We still need to understand the reason for this. How does someone else recite the brochah?
The Yad Ephraim explains that an emissary can recite the brochah based on the rule of shlucho shel adam kimoso, an emissary is like the person himself. Since a mitzvah performed by an emissary is akin to the person himself performing the mitzvah, an emissary can recite the brochah.
He then adds that this is not always the case. For example, in regard to lighting Chanukah candles, he quotes the Magen Avraham, who rules that one can appoint an emissary to kindle the lights, and the emissary can recite the brochah only if the owner of the house is present at the candle lighting. This would seem to be in conflict with the aforementioned notion, where we allow the emissary to recite the brochah even if the one who is fulfilling the mitzvah is not present.
The Yad Ephraim explains that whether an emissary can or cannot recite the brochah depends on the nature of each mitzvah. There is a fundamental difference between a mitzvah required of a person regardless of circumstances and one that is required of a person only in certain situations. If a mitzvah is incumbent on the person regardless of circumstances, an emissary cannot be used. But if the mitzvah must be performed only in a given situation, an emissary can do the mitzvah and recite the brochah.
For example, the mitzvah of wearing tefillin is something required of a person not depending on specific circumstances, and therefore, one cannot fulfill the mitzvah by way of an emissary. This is known as mitzvah she’b’gufo, a mitzvah that one must perform with his own body. Similarly, the mitzvah of lighting Chanukah candles must be performed by the person in his own home. Consequently, the one lighting the candles is not really an emissary; he is the one kindling the lights, but the mitzvah, in actuality, is being done by the homeowner. Hence, the homeowner must be the one to recite the brochos or, at the very least, be present at the recital of the brochah.
However, a mitzvah such as separating terumah is something required of a person only in specific circumstances: if he has produce that is in need of separating terumah. Such mitzvos can be fulfilled through an emissary, and the emissary can be the one to recite the brochah. Similarly, the mitzvos of affixing a mezuzah or checking a house for chametz only apply if someone has a house. Hence, one can appoint an emissary to perform these mitzvos, and the person affixing the mezuzah or checking for chametz can, indeed, recite the brochah.
Coming back to our case of milah, since the requirement to perform a bris is contingent on having a baby boy who needs a bris, it can be performed via an emissary, and the emissary can recite the brochah. The Yad Ephraim marshals proof to this notion from the words of his illustrious grandfather, the Tevuos Shor, who rules that one can fulfill the mitzvah of bris milah through an emissary.
IN CONCLUSION
The Yad Ephraim establishes that using an emissary depends on whether the mitzvah is a requirement on the person regardless of circumstances, or if it is contingent on a given situation. If it is a mitzvah incumbent on the person regardless of circumstances, an emissary cannot be used. But if it is a mitzvah only in a given situation, an emissary can be used, and the emissary can recite the brochah.
