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Published by B. Merkur
Beis Moshiach
Beis Moshiach

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Published by: B. Merkur on May 29, 2014
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06/03/2014

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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 2014 by Beis Moshiach, Inc.Beis Moshiach is not responsible for the content and Kashruth of the advertisements.
FEATURED ARTICLES
6
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FOREVER YOUTHFUL
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22
MESIRUS NEFESH THAT PRODUCED A CHASSIDISHE RAV
Refael Dinri
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16 MORE YEARS!
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THE ART OF CHASSIDIC STORYTELLING IN TZFAS
Nosson Avraham
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R’ ZALMAN LEIB RELATES
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
19
Parsha Thought
36
Tzivos Hashem
 
146
 
PURE REDEMPTION
The message conveyed here about the redemption is (not about the correction for the destruction of the Beis HaMikdash and exile per se, but) about the special quality and perfection of the redemption unto itself, the redemption in its purity. * From Chapter Six of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)
Translated by Boruch Merkur
 DOMINION OVER THE NATIONS
6. […] Given the time of the year that Parshas Pinchas is read, it is connected with Bein HaMeitzarim [the three- week period of mourning the destruction of the Beis HaMikdash]. It is fitting then that reference to the redemption in this
 parsha
 expresses how it primarily relates to and emphasizes
the correction of the destruction of the Beis HaMikdash and the [subsequent] exile
. Parshas Balak, however, has no connection to Bein HaMeitzarim [being read prior to it]; it is
above
the concept of destruction and exile. Thus, it is not surprising that the message Parshas Balak conveys and emphasizes about the redemption is (not the correction for the destruction of the Beis HaMikdash and exile per se,  but)
the special quality and perfection of the redemption unto itself 
, the redemption in its purity (even if prior to it there  was no state of destruction and exile).*The notion of the redemption in its purity is also underscored in the manner by which the Torah, in Parshas Bilam, testifies about the advent of Moshiach, as discussed in Rambam’s Laws of Kings: When Rambam writes there that “The Torah testifies about him [Moshiach],” he first quotes the verse, “And G-d, your L-rd,  will return your exiles and have mercy upon you, and He will return and gather you, etc. If your dispersed will be at the ends of the heavens, etc., G-d  will bring you.” Then Rambam adds, “also in Parshas Bilam it says, and there he prophecies, about the two Moshiachs.” Among the differences  between these two sources** is that the verse, ‘And G-d your L-rd will return, etc.,” mainly emphasizes the redemption
from
 
the exile
, whereas Parshas Bilam emphasizes the virtue and perfection of the
redemption unto itself 
.*** That is, Bilam prophecies about the Davidic dynasty (the first Moshiach), as well as its perfection in the rule of the later Moshiach,  who arises from King Dovid’s descendants (independent of any discussion of exile). Indeed, the prophecy of Bilam does not mention exile. It speaks about freedom from – even dominion over – all the [Gentile] nations: “They [the Jewish people] are a people who live alone, and they are not considered among the [other] nations,” “They are a nation, like a cub it shall get up, and like a lion it shall rise; it shall not lie down until it eats its prey, etc.,” “He shall be exalted from the kingdom of Agog, and his reign shall ascend.” These citations culminate with the  verse, “I see him but not now, I shall behold him but it is not close; a star shall shoot forth from Yaakov and a staff shall arise from Yisroel, etc.” – here Rambam traces how Bilam,  who “prophecies about the two Moshiachs,” progressively increases in extolling the virtues and praise of the Jewish people. Accordingly, we can explain and provide insight into the
D’VAR MALCHUS
4
 
 
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23 Iyar 5774
 
reason for the emphasis of the exodus from Egypt in the section of the Torah that discusses how “he prophecies about the two Moshiachs” (“The L-rd Who took them out from Egypt,” “The L-rd Who took it [i.e., the nation] out of Egypt”) – in accordance with what is written, “As in the days of your exodus from Egypt I shall show them  wonders.” Namely, this verse underscores how the redemption  by Melech Moshiach is not only on account of the necessity of taking the Jewish people out of
all the exiles
 that further plagued the Jewish people after the exodus from Egypt, but also – in fact, primarily – how it is an even greater
increase and perfection than
 
the
 
exodus from Egypt
, to the point of being “
 wonders
(even were there not any exiles that followed in its wake).
THE JOURNEYS OUT OF EGYPT
 A similar message is derived from what is written (in the continuation of the
 parshiyos
 read during Bein HaMeitzarim): “These are the
 journeys
 (in the plural) of the Jewish people,  who
 went out from the land of Egypt
.” That is, the exodus from the land of Egypt is not only comprised of the first exodus and journey the Jewish people took from Ramses to Sukkos,  but also all the individual  journeys from Midbar HaAmim until Yarden Yericho, the River Jordan. Here “Yarden Yericho” alludes to the true and complete redemption through Moshiach Tzidkeinu, who is said to have the unique ability to be “
morach
 (Yericho)
 v’dayan
 – to detect through the sense of smell and render judgment in cases of Torah law.” These journeys are a continuation of the ultimate exodus from Egypt, emphasizing the virtue and perfection of the redemption unto itself (even  were there no need to rectify the destruction and the exile).7. On account of this development, as we approach the redemption, an additional advantage accrues in this generation (even with respect to other years when 17 Tammuz falls out on Shabbos Parshas Balak):But first to preface: It was explained above that the 17th of Tammuz coming out on Shabbos primarily emphasizes the “
tov
 – good [which is numerically equivalent to 17]” of 17 Tammuz, as well as the Three Weeks. Namely, given the preeminence of the concept of redemption on Shabbos, the destruction and exile is not felt; the focus, rather, is on the preparation for the redemption [irrespective of the state of exile that is being left behind]. The same is true on a grander scale, in terms of generations: The closer we get in time to the true and complete redemption, the feeling of destruction and exile during these days increasingly diminishes, while the feeling of preparing for the redemption increases, which is the “
tov
” of the 17th of Tammuz and the Three Weeks.
TO FAST OR TO FEEL JOY
In the lexicon of the Gemara in explaining the reason why “they called them ‘a fast’ and they called them ‘a celebration and joy’”: “During a time of peace, they shall be [days of] celebration and joy. Should there  be a royal decree [of a Gentile nation upon the Jewish people, compromising their ability to observe their religion], it is a fast. Should there not be a royal decree but there is no peace – if they want they may choose to fast or to not fast.” That is, when the power of exile is weakened – “there is no royal decree” – the strength of the “fast” is diminished (however, if they  want, they may choose to fast), and we get closer to the time  when there shall be “celebration and joy.”
THE NEWLY JOYOUS MONTH OF TAMMUZ
This concept is especially pronounced in this generation:Throughout all the previous generations (from the time of the tragic events of 17 Tammuz,  which also gave rise to the events of Tisha B’Av), the month of Tammuz was connected with unhappy matters – destruction and exile. However, in this generation, an aspect of (
 joy and) redemption
 has been revealed in relation to the month of Tammuz – the redemption of my revered father in-law, the Rebbe, leader of our generation, on 12-13 Tammuz (whose rise and perfection in a manner of
Va’yachulu
 – and they were completed” is established on the day of Shabbos 17 Tammuz). In the words of [the Rebbe Rayatz] the
baal ha’simcha v’ha’geula
 in his famous correspondence: “Not only did the Alm-ghty redeem me on 12 Tammuz, but also all those  who hold our holy Torah to be dear, those who observe Mitzvos, even those who are merely called  by the name ‘Jew.’” Indeed, 12 Tammuz was a redemption of all the Jewish people, connected with the true and complete redemption through Moshiach Tzidkeinu, “for the name ‘redemption’ is upon it.” This is especially the case as the perfection of spreading the wellsprings outward began then, reaching even the lower
Continued on page 27
 
Issue 927
 
 
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