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Published by: B. Merkur on Sep 06, 2012
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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.
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Tel: (718) 778-8000Fax: (718) 778-0800admin@beismoshiach.orgwww.beismoshiach.org
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t digui i o g  w don’  ll piv  i i onlmn, o  xn  i n ul in, G-d fobid, “tym dkn  lig...” * Likkui sio Vol. 9, pg. 193-195.
Translated by Boruch Merkur
1. It is known that the BaalShem Tov offers the followingexplanation of the verse, “I willsurely have concealed My faceon that day” (VaYeilech 31:18):The meaning of “I will surelyhave concealed (
V’Anochi hasteir astir
),” a
concealment,is that
the concealment itself ishidden
. That is, the disguise is sogreat that we don’t at all perceivethat it is a concealment, to theextent that it can result in, G-dforbid, “They esteem darknessas light” (Yeshayahu 5:20. SeeRambam Hilchos Deios, Ch. 2, beg.). As it is explained in
(B’Chukosai, beginningon 48a, end) regarding thematters stated in the Rebuke –that “in truth, they are actually blessings.” The fact that they areexpressed in such a manner thatthey appear superficially as theopposite of a blessing is becausethese blessings come from anextremely lofty place, “from the[G-dly] aspect of concealment.” Accordingly it is understood with respect to the topic at hand– regarding, “I will surely haveconcealed My face on that day”– that “in truth” it is actually asublime blessing.Furthermore, from the veryfact that superficially it appearsas the
expression of the opposite of a blessing, it isunderstood that the blessing isextremely great, for which reasonit is manifest in an extremelyconcealed manner. (Indeed, when we are
that it is a“concealment,” the tendencyis to hope that we will discoveradvice on how to overcomeit. However, when there is
hasteir astir
” [i.e., a doubleconcealment], to the extent that we perceive darkness as light,then we make do with the state we find ourselves in, which isindeed the ultimate opposite of a blessing.)2. The above will beunderstood in light of adiscussion of the teaching of the Alter Rebbe on the verse, “I amasleep, but my heart is awake”(Shir HaShirim 5:2): At thelevel of G-dliness described as
 Memalei Kol Almin
(Filling All Worlds), which is called, “I,”it is possible that there should be “sleep,” whereas the level of 
Sovev Kol Almin
(Transcending All Worlds), “my heart,” isalways “awake.”There the Alter Rebbeexplains that when a Jew “attaches his thought to worldlydesires…and he wishes to receive vitality from it – foregoing the vitality of ‘You enliven them all, which is [the manifestation of G-dliness described as] Fillingall Worlds’” – he thereby is
from the level of Memalei Kol Almin. However,“it is impossible to be separatedin any manner” from the level of Sovev Kol Almin, for the “Desireof the Heart” that comes fromthe level of Sovev Kol Almin(“my heart”) “is present in everyperson.” And “even though itappears to him that he doesnot possess it, and he does notperceive it, this is certainly false,
19 Elul 5772
D’Var MaLchus
for ‘notwithstanding the factthat he does not see, his
(spirit) sees.’” At first glance, this is notunderstood:Since it is said of the level of Memalei Kol Almin that “Youenliven them
,” the level of Memalei Kol Almin enlivenseven one who “
the vitality of ‘You enliven themall.’” Nevertheless, we say thatsince the person “runs afterhis livelihood” (Shabbos 32b,quoted in the Alter Rebbe’s
, ibid) and “he
 the vitality of ‘You enliven themall,’” (in terms of 
is “
from the level of Memalei Kol Almin.” Why is itthat we say with regard to Sovev Kol Almin that even if “it appearsto him that he does not possessit, etc.,” “it is impossible to beseparated in any manner”? We must answer that sincethe Alter Rebbe says about theDesire of the Heart that it “ispresent in every person,” hemeans this not only with respectto “his mazal” but also withrespect to the person himself (hisperception and experience). Butat first glance, since “he
does not
 see,” the person himself is indeed
!3. The explanation is asfollows:The level of Memalei Kol Almin, since it “
andenlivens all the
, etc.,” ischaracterized by its influence being grasped by [the inhabitantsof] the worlds. Thus, when one
does not
grasp that his vitality isfrom G-dliness (“he forgoes”),the
G-dly light
is manifest inhim in a manner of concealmentand transcendence (
). Of consequence, one who forgoesthe G-dly vitality is, therefore,separated from Memalei Kol Almin. (However, with regardto Jews, since their vitality(and likewise with regard tothe provision of their livelihoodand etc.) is revealed G-dliness,therefore, it is not possible forthem to be completely separated.Thus, also with regard to thelevel of Memalei, the level of “I,”it is said “I am
” (only theaspect of sleeping, not departure,G-d forbid).)This is not so, however, with regard to Sovev Kol Almin, “which
allthe worlds.” The fact that it ispresent in the worlds is (
have a connectionto it, but) of 
its own
account(i.e., being that it is boundless, itis omnipresent). Similarly withregard to the Desire of the Heart, which is derived from the aspectof Sovev of the soul––––it is not possible that thelack of its being
shouldeffect a change in the aspect of Sovev or in the Desire of theHeart; they are present – in
 revealed state – even where theyare not perceived.Thus, it states in the
,“even though it appears to himthat he does not possess it, andhe does not perceive it,
iscertainly false” (i.e., the notionthat “it appears to him that hedoes not possess it, and he doesnot perceive it” is certainly false),for the Desire of the Heart of every Jew – being that it is saidof every Jew, “his mazal sees”– is found even in his revealedfaculties, in the place where “itappears to him that…he does notperceive it.”4. This, however, requiresfurther analysis: The fact that theDesire of the Heart is presenteven in one of whom it is said,“it appears to him that he doesnot possess it, and he does notperceive it” – this is with respectto the level of “his mazal” andSovev, for at that level, it isinconsequential that it appearsto the person that he does notpossess the Desire of the Heart,and he does not perceive it. But with respect to “it appears tohim” – that which he
andthat which he
– atthat level “it appears to him thathe
does not
possess it, and hedoes not perceive it.” Why thendo we say that
notion that“it appears to him that he doesnot possess it, and he does notperceive it –
is certainlyfalse”?The answer to this questionfollows the reasoning of theexplanation that the contractionof G-dly light or revelation hasan advantage over light itself,enabling it to contract the light:
The very notion
that “it appearsto him that he does not possessit, etc.” derives from a level thatis even higher than the levelof “present in every person”[illustrated by the fact that itempowers him to deny that level,the reality of the omnipresenceof Sovev, just as the powerto diminish light illustratessupremacy over the light itself].It comes out that at the level of “it appears to him that he doesnot possess it, etc.” we see the
of a level that is evenhigher than Sovev – not one
[Continued on pg. 17]
Not only does it not conceal G-dliness – on the contrary– at the moment that one contemplates the conceptas it truly is, he thereby fully reveals something much higher.
Issue 849

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