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Beis Moshiach (USPS 012-542) ISSN 1082-0272is published weekly, except Jewish holidays(only once in April and October) or $160.00 inCrown Heights. USA $180.00. All other places or$195.00 per year (45 issues), by Beis Moshiach,744 Eastern Parkway, Brooklyn, NY 11213-3409.Periodicals postage paid at Brooklyn, NY andadditional ofces. Postmaster: send addresschanges to Beis Moshiach 744 Eastern Parkway,Brooklyn, NY 11213-3409. Copyright 2012 byBeis Moshiach, Inc.Beis Moshiach is not responsible or the contentand Kashruth o the advertisements.
featured articles
6
tHree VitaMiNs: a, B,c – aHaVa, BitacHON,cHaiM
18
tYiNG uP lOOse eNds
Sholom Ber Crombie
27
a cHaiN Of Miracles
Nosson Avraham
30
HOW tO lOOK at afellOW JeW
Rabbi Yaakov Shmuelevitz
186
27
contents
744 Eastern ParkwayBrooklyn, NY 11213-3409
Tel: (718) 778-8000Fax: (718) 778-0800admin@beismoshiach.orgwww.beismoshiach.org
EDITOR-IN-CHIEF:
M.M. Hendel
HEBREW EDITOR:
Rabbi S.Y. ChazaneditorH@beismoshiach.org
ENGLISH EDITOR:
Boruch Merkur
editor@beismoshiach.org
WeeKlY cOluMNs
4
D’var Malchus
14
Farbrengen
34
Parsha Thought
36
Memoirs
40
Crossroads
42
Young Chassid
 
A BLESSING AND ACURSE? BUT NOTHINGNEGATIVE DESCENDSFROM ABOVE!
If, G-d forbid, i comes ou as he opposie ofa blessing, he person is plagued wih doubs.Bu his poenial oucome is forewarned byhe saemen, “Behold, I give…a blessingand a curse.” * Wih he power of hiskashruso he Rebbe, one comes o recognize haeveryhing ha comes from Above is acuallyenirely good. then, even he curses areransformed ino blessings.
Translated by Boruch Merkur
THE REBBE IS A HUNTEROF JEWISH SOULS
The physicality of the bodyitself necessitates that one mustcontend with his animalisticnature, giving rise to thechallenge of transforming theanimal within into a
beheimatehora
, a pure or kosher animal.It says in
 K’hillas Yaakov
that
beheima
(animal)” is anacronym for “
b
 asar
 h
 a’yored
m
in
 h
 a’shamayim
– flesh thatdescends from the heavens,” in which case it is certainly pure,for “nothing impure descendsfrom Heaven,” as our Sages sayin Sanhedrin 59b. [Since ouranimalistic nature stems froma G-dly source, it can therefore be transformed into a “pureanimal.”] According to Jewish law,the
kashrus
of birds may not bedetermined strictly by
 simanim
,characteristics common to allkosher animals of that kind.Rather, there must be a tradition,a
mesora
, accepting a particularspecies of foul as being kosher(
Shulchan Aruch – Yoreh Deia
82:3, end). At first glance, aftera tradition is established, one candetect which signs are requiredand know that the bird is kosheron his own [i.e., without relyingon tradition]. The fact is,though, that we cannot rely uponour own logical deduction. Wecan study
Shulchan Aruch
andconduct ourselves in a mannerthat goes beyond the letter of thelaw, and yet [if we rely on humanintellect alone we may] still besteeped in the depths of hell.There must be a
mesora
,a tradition. Indeed, “
mesora
also means “
mesira
– givenover to, dedicated, devoted”and “
hiskashrus
– connectedto, bound up with,”
hiskashrus
 to the Rebbe. And the Rebbeis a hunter. (See Chulin 63b:“‘
 Ne’eman ha’tzayid lomar ‘oif  zeh tahor, masar li rabbi…
’” –“A hunter is believed when hesays, ‘My master transmittedto me that this bird is kosher.’Said Rebbi Yochanan: providedthat he is an expert in them andtheir names … Does ‘master’mean ‘a master in learning’ or ‘amaster in hunting’? … it means‘a master in hunting (
rabbotzayid
)’” – cited in Rambam’sLaws of Forbidden Foods 1:15and
Tur Shulchan Aruch –
 
Yoreh Deia
82:2). The Rebbe is ahunter occupied with savingJewish souls. He is an expert inJewish souls and their names, anexpert in [detecting and foiling]the [seductive] advice of the EvilInclination.
HOW TO HEAR A BRACHAFROM THE REBBE AND SEETHE BLESSING UNFOLD
 And this is the meaning of “Behold, I give…the blessingand the curse,” which is said by Moshe, as well as the“manifestation of Moshe inevery generation”: It can be the
4
 
�
 
29 Menachem-Av 5772
D’vAR MAlchus
 
case that one hears a
bracha
, a blessing, from the Rebbe and the blessing is fulfilled. In that case,the person sees that the Rebbeis indeed a Rebbe, causing theperson to be
mekushar
, boundand devoted to the Rebbe. Butif, G-d forbid, it comes out theother way, the opposite of a blessing, the person is plagued with doubts. But this outcomeis forewarned by the statement,“Behold, I give…a blessing
and a curse
,” providing aheads-up from the outset thatcircumstances can also turn outto be the opposite of a blessing.The verse specifies, “
I
give
 Anochi
nosein,
” indicatingthat just as there is a conceptof “
 Anochi
– I” Above, alludingto [the transcendent G-dlyemanation called] Kesser(
 Likkutei Torah
34d), “
 Anochimi sh’Anochi
– I am as I am.”So too with regard to the soul,there is the concept of “
 Anochi
,”referring to the Yechida [thehighest dimension of the soul, which is associated with the“Moshe in every generation”].How can a curse be givenfrom the lofty level of “
 Anochi
[from Moshe Rabbeinuhimself, from the Rebbe, when“nothing impure descends fromHeaven”]?It is possible that it is inorder that one should suffer alesser sentence [in this world,rather than a much more severepunishment in the World toCome]. (See
 Igeres HaT’shuva
 Ch. 12.) Another possibility is thatif it is indeed manifest in thismanner [as an apparent curse],then he shall come to the Rebbe– whether it is to the Ohel or bymeans of a
 pidyon
, or in someother manner – and tell the Alm-ghty through the Rebbe,“I accept it upon myself.” If heshould say these words, he willhave fulfilled his obligation withthat alone, as Rashi z”l says,“‘the blessing’ – on conditionthat ‘you listen.’” If the personlistens and accepts it uponhimself, then the case is that “Hegives to you the blessing.” Italso states in
 Likkutei Torah
of the Arizal, on the verse, “‘Lethim offer his cheek to the one who smites him; let him be filled with reproach’ (Eicha 3:30),that when he “offers his cheek”to receive the blow, he is “filled with reproach” [the reproach of humbling himself by presentinghis cheek to be stricken] andis exonerated thereby from the blow itself.Or, as it is explained in
 Igeres HaKodesh
at the end of Ch. 11,the truth is that the curses arealso blessings. In fact, they aresuch great blessings that they canonly be manifest as the oppositeof blessings. That is, in orderthat these blessings should not be subject to the evil eye norsubject to any accusation of the Attribute of Judgment. It is alsoin line with what is brought inMoed Katan (9b) and elucidatedin
 Likkutei Torah
, ParshasB’Chukosai,
maamer
beginning with the words “
 B’Shivri
.” And with the power of 
hiskashrus
to the Rebbe,one comes to recognize thateverything that comes from Above is actually entirely good.Then, the curses are transformedinto blessings, and he clearlysees that the Rebbe is presentin all the worlds, even more sothan during the Rebbe’s lifetimein this world (Zohar III 71b,elucidated in
Tanya
 Igeres HaKodesh siman
Zach, 22), thetrue perfection of which will beapparent soon in the completeredemption, and the Rebbe willlead us to Moshiach, amen.
(From the farbrengenof Shabbos Parshas R’ei 5710;the original Yiddish transcript was edited by the Rebbe)
ADD IN ACTS OF GOODNESS & KINDNESS
TO BRING MOSHIACH NOW!
 
The Rebbe is a hunter occupied with saving Jewishsouls. He is an expert in Jewish souls and their names,an expert in detecting and foiling the seductive advice of theEvil Inclination.
 
Issue 846
 
 
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