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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 Dec 18, 2013
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08/16/2014

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Beis Moshiach (USPS 012-542) ISSN 1082-0272 is published weekly, except Jewish holidays (only once in April and October) for $160.00 in Crown Heights. USA $180.00. All other places for $195.00 per year (45 issues), by Beis Moshiach, 744 Eastern Parkway, Brooklyn, NY 11213-3409. Periodicals postage paid at Brooklyn, NY and additional offices. Postmaster: send address changes to Beis Moshiach 744 Eastern Parkway, Brooklyn, NY 11213-3409. Copyright 2013 by Beis Moshiach, Inc.Beis Moshiach is not responsible for the content and Kashruth of the advertisements.
FEATURED ARTICLES
6
SPIRITUAL AWAKENING IN THE CITY OF LIGHTS
Nosson Avrohom
14
SHINING THE LIGHT OF TORAH ON SHLICHUS
Rabbi Yaakov Shmuelevitz
18
A LOYAL AND DEVOTED CHASSID
Refael Dinari
22
WHEN NEWS OF THE YOM KIPPUR WAR REACHED CROWN HEIGHTS
Nosson Avrohom
25
THE CHASSID ACCUSED OF SORCERY
T Maidanchek
28
U’FARATZTA – THE MAN BEHIND THE SONG
Shneur Zalman Berger
25
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
33
Parsha Thought
36
Crossroads
39
Moshiach & Geula
40
Tzivos Hashem
42
Viewpoint
 
628
 
D’VAR MALCHUS
BASI L’GANI 5714
Beis Moshiach presents the maamer the Rebbe MH”M delivered on Yud Shvat 5714, in accordance with the custom established by the Rebbe to review each year a section of the Rebbe Rayatz’s maamer Basi L’Gani of 5710. • This year we focus on the fourth section of the profound and foundational chassidic discourse. • Part 2
Translated by Boruch Merkur
THE WORLDS’ EXISTENCE IS A GIVEN WHEREAS G-DLINESS IS SURMISED
2.
Sitra achara
 has the capacity to incite a
ruach  shtus
, the desire for material things, including the desire for things that are permitted. Though it is not so much the desire itself for physical things that is the threat, but
 
the enjoyment and exhilaration in these things. Materialism desensitizes the person’s enjoyment of holiness as well as his enthusiasm for it, increasingly stifling the person until the
ruach  shtus
 enters him, enabling him to commit a sin. The
ruach shtus
 within him gives him the impression that his Judaism [his connection to G-d] remains intact even when he commits a sin. In a broader sense, temptation to sin is reflected in the Animal Soul’s ability to eclipse the G-dly Soul. In fact, this dynamic is traced all the way  back to Creation, insofar as the worlds in general, especially the lower worlds [known collectively as] Bi”YA, conceal G-dliness. This concealment results in the condition articulated in the well-known saying: The worlds’ existence is a given whereas G-dliness is [only] surmised.
THE ULTIMATE GIFT FROM G-D
The Divine purpose for the concealment of G-dliness, culminating in the
 sitra achara’s
 ability to entice the person to sin, is in order for there to be
iskafia sitra achara
, in order for the person to have the opportunity to overcome temptation, as the Alter Rebbe writes in
Tanya
: power is [only] granted to
 sitra achara
 in order for it to be [opposed and] defeated. To that end, G-dliness is concealed to the point that there can be free choice. Thus, it is written, “Behold I have granted before you today life and goodness, as well as death and evil.” This dichotomy is needed for there to be the possibility to “choose life.” G-d established the world in this way so there should not be “bread of shame” [the feeling of  being given “handouts” from On High, bestowed  with underserved grace]. Rather, there should be the concept of
 avoda
, serving G-d, as our Sages teach, “Commensurate with the painstaking effort is the reward” (Avos 5:21). Since G-d is the essence of goodness, He wishes to bestow the ultimate good [to His creations, which entails feeling deserving of G-d’s beneficence].  All of the above, however, only explains
 why
  sitra achara
 and the Animal Soul have been granted the power to conceal;
how 
 it is possible for the Animal Soul to conceal the G-dly Soul must still be understood. Indeed, the G-dly Soul is a true existence, it is G-dliness, whereas the Animal Soul is [a subsidiary existence] merely intended to allow there to be the concept of
 avoda
. Similarly, the world as a whole is created only to provide an environment whereby “commensurate with the painstaking effort is the reward,” as above. Thus, [being that they are only “secondary” existing creations] how do
 sitra achara
 and the Animal Soul have the power to conceal G-dliness, resulting in a
ruach shtus
 that conceals the truth and makes it
4
 
 
 
 
 
17 Teives 5774
 
appear to the person that when he commits a sin his Judaism remains intact?
MAN’S DEPENDENCE ON PHYSICALITY, IN BODY AND IN SPIRIT
3. The answer will emerge from a discussion of the dependence of man on the mineral, plant, and animal kingdoms (when he commits a sin with physical things or when he uses them in order to refine them and use them for a G-dly purpose, etc.). A person requires the physical things he consumes and interacts with for the sake of his subsistence, his survival. The mineral, plant, and animal kingdoms are also dependent on man, for specifically through being utilized for man’s
 avoda
is their purpose achieved. (As is known, the mineral kingdom achieves its purpose when it is consumed  by plant life; plants achieve their purpose by being consumed by animals; the purpose of animals is fulfilled by being consumed and utilized by human  beings; and through man – by means of his service of G-d
 
– the animal kingdom is subsumed within G-dliness.) But the dependency of the mineral, plant, and animal kingdoms on man is only for the sake of their elevation and achieving their purpose, not for their subsistence, whereas man’s need for the three lower kingdoms is not only for the sake of his
 avoda
 and for fulfilling his purpose, but also for his subsistence and survival.The three lower kingdoms preserve man’s  bodily life by keeping the soul attached to it. In this respect, man’s need for physical things resembles the need of fire for fuel. The nature of fire, of course, is to ascend. Only by means of its connection to the wick [or some form of fuel] does it remain below. Similarly, the soul, of its own accord, wishes to [leave the body and] ascend, cleaving to its source and point of origin, etc. (as explained in
Tanya
, Ch. 19, beg.), but the consumption [of food and drink comprised] of the mineral, plant, and animal kingdoms serve to ground the soul in the physical body, keeping the  body alive.
HUNGRY FOR “THEIR SOULS”
Man’s dependence on the three lower kingdoms, however, is not only for the sake of his body, but also for the sake of his soul. The
neshama
needs the spark of G-dliness contained  within physical things, as the Alter Rebbe teaches in
Torah Ohr
, on the verse, “man does not live on [the physical aspect of] bread alone but on all that issues forth from the mouth of G-d [i.e., the sparks of G-dliness] does man live” (Eikev 8:3). In
 Kesser Shem Tov
 (
 siman
 194)
 ,
 the Baal Shem Tov cites, in the name of the Arizal, the difficulty of the Chokrim in understanding the soul’s need for physical consumption: It is apparent that the soul needs physical food, for without it the soul departs from the body. But why is the life of the soul, which is spiritual, dependent specifically on physical foods? The Arizal answers that their error is apparent in their question, for the soul does not require the physical aspect of food, but the sparks of G-dliness it contains.The Baal Shem Tov elaborates that this sheds light on the verse, “They are hungry and also thirsty; their soul is garbed within them.” Here Scripture questions why man is hungry and thirsty for physical things, and it answers because “their soul is garbed within them”: “Their soul” referring to the G-dly spark within them [within food and drink]; “is garbed” – for it is hidden within them. It is the role of man to reveal this spark, being within his sphere of influence. Thus, he is “hungry and also thirsty” [to fulfill his mission and reveal the spark of G-dliness within his food and drink].There, in
Torah Ohr
, the Alter Rebbe observes that, at first glance, it is still difficult to understand:  Although the hunger and thirst of man for food is not on account of its physical aspect, but for the G-dly spark within it, nevertheless, the difficultly persists, for there is a G-dly spark also within (man and) the body of man (in particular). So why does he specifically need the spark contained within the mineral, plant, and animal kingdoms? [He already possesses G-dliness on his own!] The Alter Rebbe answers that the G-dly spark within the three lower kingdoms is greater, loftier. In any case, from all the above it is understood that man needs the three lower kingdoms (not just for the sake of his physical survival but) also for the sake of his spiritual subsi
st
ence. This point, however, requires further elucidation.(To be continued be”H)
 
“Their soul,” the G-dly spark, “is garbed,” hidden within food. It is the role of man to reveal this spark,
being within his sphere of inuence.
Thus, he is “hungry and also thirsty” to
fulll his mission and reveal the spark of
G-dliness within it.
 
Issue 907
 
 
 
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