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Published by B. Merkur
Heralding the imminent arrival of Moshiach
Heralding the imminent arrival of Moshiach

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Published by: B. Merkur on Apr 10, 2013
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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 2013 byBeis Moshiach, Inc.Beis Moshiach is not responsible or the contentand Kashruth o the advertisements.
featured articles
7
Massacre iN KfarcHaBad
Shneur Zalman Berger
14
sOul eNcOuNtersON tHe islaNds OfHaWaii
Nosson Avrohom
18
tHe NaZi HuNter aNdtHe reBBe
Shneur Zalman Berger
30
tHe POWer Of tHeiNdiVidual
Rabbi Yosef Yitzchak Silverman
38
cHaBad MiKVa– 25 Years iN tHeMaKiNG
Menachem Savyon
18
38
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
27
Stories
30
Moshiach & Geula
35
Parsha Thought
 
7
 
LET THE ONEWHO IS KINDCAST HIM OUT
Translated by Boruch Merkur
1. Concerning the impurityof “
nega’im
– lesions [of miraculous origin],” there aretwo general rules:1) The
examination
of 
 
the
nega
(establishing whether ornot the
nega
is impure) must bedone by a
sage
, one who “wastaught [the relevant laws] byhis master and is adept in all
nega’im
and their classifications,regarding all
nega’im
afflictingpeople, as well as
nega’im
thatafflict garments and houses”(Rambam Laws of the Impurityof Tzaraas 9:2, end). Thesage does not have to be aKohen. Rather, “all [sages] areacceptable to examine
nega’im
.”2) “[The actual status of]impurity and purity is dependentupon a
Kohen
” (ibid, beg.).That is, even after the sage hasadvised that he has detected animpure
nega
, the one afflictedis not rendered impure untilthe
Kohen states
“(you are)impure.” (Similarly with regardto the purification of the oneafflicted – even after the person(or garment) is healed of the
nega
, he remains “in a state of impurity until the Kohen tellshim ‘you are pure.’” (Ibid 9:3,end))The Kohen’s articulationof the diagnosis is a necessarycondition (in establishing theimpurity or purity of the oneafflicted). In fact, even a “Kohen who does not know how toidentify [
nega’im
]
 
(and “evenif the Kohen is a
minor or ismentally deficient
”) may “relyupon the words of the sage”[and pronounce the personpure or impure on the sage’sadvice]. “The sage examines [the
nega
] and tells him ‘say that itis impure,’ and the
Kohen says
‘impure’; [or the sage tells him]‘say that it is pure,’ etc.”(ibid9:2)The following two points,however, require explanation:1) Since the Kohen “reliesupon the words of the sage,” why is the Kohen’s articulationnecessary?2) What is unique about
tzaraas
that the Torah statesspecifically about
this form
of impurity the rule that “impurityand purity is dependent upon[the articulation of] a Kohen”?True, this law is classified as
 g’zeiras ha’kasuv
– a Scripturaldecree [that is not subject tologic],” however, it is wellknown that Rambam writes thateven regarding “
chukei
 
Torah
 which “are decrees,” it is properfor one to contemplate themand provide a rationale for themto whatever extent possible.”This is especially the case withregard to finding underlyingreasons that lend themselves to“correcting one’s character” (asRambam writes, “the majorityof the laws of the Torah arestrictly advice…to correct one’scharacter and straighten outone’s behavior”), or as the versestates, “G-d has commanded…all these laws (
chukim
) to
fear
 G-d,” laws that teach a lesson on
the fear of Heaven
.2. Clearly, the maininnovation of the Torah withregard to the rule that “impurityand purity is dependent upona Kohen” is expressed (notregarding the purificationprocess of the
metzora
, theone afflicted with
tzaraas
, butprimarily) in his renderinganother Jew 
impure
:The purification of the
metzora
comes about only afterhis impurity had previously beenestablished. Thus, it is logicalto say that the Kohen’s capacityto
purify
the
metzora
throughspeech is a result of havinginitially diagnosed the
impurity
 of the lesion. (That is, sincethe impurity is only establishedthrough the articulation of the Kohen, therefore, also the
D’var Malchus
4
 
 
�
 
4 Iyar 5773
 
purification (from the
tuma
) isestablished specifically throughthe articulation of the Kohen.)The following, however,remains elusive: It goes wellif the main point of the Torahregarding diagnosing
tzaraas
 would be in connection to theprocess of 
purification
, for then we would understand why it isdependent upon a Kohen, insofaras the Kahuna, the Priesthood,is connected with the state of 
purity
(as reflected by the rulethat a Kohen may not defilehimself). Indeed, it is for thisreason that Kohanim are the one who impart purity to other Jews.However, why is specifically aKohen needed in order for a Jew to be deemed impure?!3. One of the explanations of the matter:There is a unique stringencyapplicable to the impurityof 
tzaraas
. Namely, that “heshall dwell in solitude; outsideof the encampment shall behis dwelling” (Tazria 13:46)– he is cast out of the threeencampments (Rashi on the verse). And there, outsidethe camp, he must dwell in“solitude,” so that he does notenjoy the company of 
otherimpure individuals
(Rashi).(Indeed, he is even not to havecontact with other
metzora’im
––
 Likkutei Sichos
 Vol. 22, pg. 74and in footnote 49.)In this sense, the spiritualsignificance of the impurity of 
tzaraas
is that it is such a severedefilement that the afflictedindividual is wholly evicted fromthe encampment of sanctity [i.e.,from among the Jewish people].It is as though he were an outcastfrom the holy nation, may G-dhave mercy on us.In response to this, the Torahsays: Who is it that can ruleabout another Jew that he is, ineffect, cast out, G-d forbid, fromthe encampment of holiness?Only a
Kohen
. A Kohen is an expression of the concept “
to bless
the Jewishnation
 with love
.” A Kohen is“a man of kindness” (Bracha33:8), one who
blesses
Jews –and with
love
. (Indeed, it is an
essential
condition that pertainsto
 Birkas Kohanim
, the PriestlyBlessing, that it must be done with love. (See
Shulchan Aruch HaRav
Orach Chayim 128:19).In fact, it is actually a danger fora Kohen lacking in love [of hisfellow] to bestow the [Priestly] blessing.) Thus, the Torah reliesspecifically on the fact that theKohen is “a man of kindness”in order to render the judgmentupon a Jew that “outside of the encampment shall be hisdwelling.”(The above sheds light onthe further Scriptural referencesto the topic: “The Kohanim…should approach, for G-d, yourL-rd, has chosen them to serveHim and to
bless in the nameof G-d
, and by their word shallevery controversy and
every
nega
 
 be [judged]” (Shoftim21:5). Specifically on accountof the fact that “G-d, your L-rd,has chosen them…
to bless
in thename of G-d, (therefore) by their word shall every controversy andevery
 
nega
 
 be [judged].”)Of course, it is imperativethat the Kohen’s ruling befounded only upon the
Torah
,for which reason there must first be the examination of the
nega
bya sage, who applies the wisdomof the Torah and who is “adept inall
nega’im
, etc.” (Indeed, it must be a sage who has received theknowledge as a tradition from
his master
, his teacher.)However, when it comesto actually determining
thepractical application of theruling
, it must be done througha Kohen, “a man of kindness,”for only
he
is sensitive enough tofeel the
full force
of renderingsuch a negative
halachic
rulingfor another Jew. The Torah isconfident that the Kohen willnot withhold any efforts in theprocess of consulting with thesage about the [correct] ruling of the Torah, arousing his sensitivityto the concept of “and they shall judge the congregation – andsave the congregation” (P’sachim12a, beg.).(The latter is
reminiscent
of the concept “there is no one as wise as the one who has beenput to the test.” When somethingis studied, knowing in advancethat an
instruction
and
practical
 ruling will be determined from
 
The lesson from this applies to one whoencounters a Jew and sees in him something lowlyand unbecoming, G-d forbid, seeing him as an outcast,not worthy to be among the encampment of the Jewishpeople, G-d forbid. In that situation, the Torah states thatprior to rendering this ruling upon another Jew, even a
great sage must rst make a proper self-assessment of
where is he holding in kindness and love of a fellow Jew.
 
Issue 875
 
 
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