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771

771

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Published by: B. Merkur on Feb 27, 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 2010 byBeis Moshiach, Inc.Beis Moshiach is not responsible or the contentand Kashruth o the advertisements.
FEATURED ARTICLES
8
Profile
SOUL TREK IN THE HIMALAYAS
By Shneur Zalman Berger
18
Chinuch
GIFTED CHILDREN
By Nosson Avrohom
34
Feature
THE ULTIMATE GIFT
38
Obituary
NINETY YEARS YOUNG
By Shneur Zalman Berger
8
8
16
16
32
32
CONTENTS
744 Eastern ParkwayBrooklyn, NY 11213-3409
Tel: (718) 778-8000Fax: (718) 778-0800admin@beismoshiach.orgwww.beismoshiach.org
EDITOR-IN-CHIEF:
M.M. Hendel
ENGLISH EDITOR:
B. Merkur
editor@beismoshiach.org
HEBREW EDITOR:
Rabbi S.Y. ChazaneditorH@beismoshiach.org
WEEKLY COLUMNS
4
D’var Malchus
22
Parsha Thought
24
Story
28
Moshiach & Science
31
Story
 
BASI L’GANI 5731
In honor of Yud Shvat, Beis Moshiachpresents a selection of the maamer theRebbe MH”M delivered on Yud-AlefShvat 5731, which is being studied thisyear by chassidim all over the world, inaccordance with the custom establishedby the Rebbe to review each year asection of the Rebbe Rayatz’s maamer“Basi L’Gani” of 5710. • This year we beginthe 20-year cycle anew, focussing on the
rstsection of the profound and foundationalchassidic discourse. • Part 1
Translated by Boruch Merkur
1. […] In the first section of the
maamer 
“Basi L’Gani” (theportion that is relevant for thisyear), there are two concepts thatconstitute the main theme:a) The dwelling place that isestablished for G-d in this world[through the Divine service of 
iska
  
ia
(compelling one’s EvilInclination to act in accordance with G-d’s will), etc.] serves asa home for His very essence,referred to as “
ikar Sh’china
,” theprimary and inner dimension of the Divine Presence, the aspect of light that transcends the worlds. b) This dwelling place islocated, as it were, specifically inthe
lower realms
. And these two concepts areinterrelated: A dwelling placefor G-d’s essence is establishedspecifically through the Divineservice of the lower realms, byresisting the influence that stemsfrom the Other Side [the sideof evil] and transforming thatdarkness into light.2. The discussion of thereason for Creation brought in the beginning of the Rebbe Rashab’sHemshech 5666 sheds light on thiscentral theme of “Basi L’Gani.”In the Hemshech, the RebbeRashab cites a) the Zohar thatsays that the reason for Creationis in order for G-d to be known byHis creations. The Rebbe Rashabalso quotes b) Rabbi Chayim Vital’s
Eitz Chayim
– that Creationprovides a forum for the revelationof G-d’s powers and deeds, etc.The Rebbe Rashab commentsthat the reason for Creation brought in the Zohar is not theultimate true reason, for the intentof “in order to be known” isfulfilled specifically in the higher worlds, especially in the world of  Atzilus, where the knowledge of G-dliness infinitely surpasses theknowledge that can be acquired inthe worlds of Bria and Yetzira, andit certainly exceeds the knowledgeof G-d that is attained in thislower, physical world. Thus, onthe basis of this reason alone it would not have been necessaryfor there to have been the creationof the physical world at all [to which we have ascribed paramountimportance].Similarly, it is impossible tosay that the reason for Creation isfor the sake of attaining perfection– that He should [be revealed to] be perfect in His deeds, etc. – asasserted in
Eitz Chayim
, for toachieve this end it also would havesufficed to create just the higher worlds [and the lower worldsthereby become superfluous].The ultimate reason forCreation is as it is said in theMidrash on the verse in ShirHaShirim, “‘His calves are pillarsof marble’ – ‘His calves (
shokav 
)’refers to the world, which G-dyearned (
nishtokek 
) to create.”No intellectual reason is providedas to why G-d had this yearning;G-d simply desired to draw down a revelation of the essenceof His Infinite Light specificallyinto the lower dimension [thephysical world]. Indeed, ourSages have said, “G-d desired tohave a dwelling place in the lower worlds,” referring to the impetusfor Creation as G-d’s “desire” because it is not compelled by anintellectual rationale. It is, rather,a desire, a state that transcendsreason and intellect. To furtherelucidate this point, our Rebbeimof blessed memory have said onthe matter, “Questions cannot beasked regarding a desire,” meaningthat this desire [for Creation]
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2 Shvat 5771
D’VAR MALCHUS
 
stems from a dimension that is notsubject to questioning, etc., insofaras it is beyond reason and intellect,even transcending the very originof primordial intellect, the aspectof Divine Wisdom.The approach of the Zohar– that G-d created the worldin order to be known by Hiscreations – provides a reason andintellectual explanation. Namely, inorder that G-d’s creations shouldcome to know [His qualities of perfection and excellence] thatHe is [for example] merciful andgracious, etc. Likewise, the intentof Creation offered by
Eitz Chayim
– so that the perfection of G-d’spowers and deeds, etc., should be revealed – is an intellectualreason and consequence that will be revealed from latency toactuality. However, according tothe words of the Alter Rebbe, thetrue motivation for Creation is ata level that transcends reason, etc.In fact, there is no explanation orintellectual reason; G-d simplydesired to have a dwelling place inthe lower worlds. We may, therefore, assert thefollowing elucidation of the RebbeRayatz’s statement in his
maamer 
 that “the
ikar Sh’china
was presentin the lower realms [originally,at the beginning of Creation].”Since G-d “desired” to have adwelling place in the lower worlds,[the nature of] the dwelling placereflects its source, the place of itsorigin, which is the very essenceand being of G-d, transcendingany possible reason, etc. Andsince there was a Divine “desire,”so it was in actuality [for G-d isomnipotent and infinite, thereforeany latent Divine capacity is alsomanifest]. Thus, the
ikar Sh’china
,G-d’s being and essence, wasindeed originally present in thelower worlds.It was explained above(quoting the Midrash) that the sinsof the early generations caused theDivine Presence to depart. TheRebbe Rayatz’s
maamer 
elaborateson this point, saying that [thisprocess was not irreversible,rather] repentance for the sin,etc., evokes, “‘I have returnedto My garden (
 gani
)’ – to Myprivate chamber, etc.” Repentanceelicits the return of the DivinePresence, the
ikar Sh’china
, to thelower worlds. The inference hereis that the
ikar Sh’china
would bepresent once again as it was priorto the sin. However, in truth weare forced to say that repentanceevokes an even higher revelationthan prior to the sin.Support for this assertionis derived from the analogy of the descent of the soul into the body, insofar as it is known thatits descent is for the sake of asubsequent ascent. For were itno so, what would be the pointof its original descent? This lineof reasoning is said regardingsomething particular (the descentof an individual soul), but thesame is true – in fact, it is evenmore certainly true – regardingthe general process of Creation(
hishtalshlus
), etc. Thus, therevelation brought about throughrepentance (which follows thedescent of sin) surpasses therevelation that existed prior to thesin.However, at first glance we cansay that there is actually no proof derived from the concept of thedescent of the soul into a body;no proof, that is, of any benefitresulting from the original descentof sin. Rather, it appears that theanalogue departs from the analogy,as follows.The descent of the soul to thelower world is the order originallyestablished in the process of Creation. Of force we must saythen that the intent of the soul’sdescent is that it should ascendhigher than the place from whereit descended. But the sin of the Tree of Knowledge and thesubsequent sins, were not part of the plan, as it were. For did notG-d create Man upright? (Koheles7:29) These sins, rather, were aresult of the freewill granted toMan. Man freely chose to sin,thereby blemishing himself andtransgressing the proper path.Thus, there is apparently nothingcompelling the notion that theelevation of repentance thatfollows sin should surpass theheight that existed prior to the sin;it is sufficient to say that it simplyrepairs the damage [and takes thesoul back to where it was prior tothe sin].But in truth we must saythat there is indeed a greaterheight attained, that throughrepentance one reaches an evenhigher revelation, etc. And thisis because the descent of sin isin fact analogous to the descentof the soul in the body, as will beexplained.[To be continued be”H]
 
“The ultimate reason for Creation is as it is saidin the Midrash on the verse in Shir HaShirim, “‘Hiscalves are pillars of marble’ – ‘His
calves
(
 shokav 
)’ refersto the world, which G-d yearned (
nishtokek 
) to create.”No intellectual reason is provided as to why G-d had thisyearning; G-d simply desired to draw down a revelationof the essence of His In
nite Light speci
cally into thelower dimension, into the physical world.”
 
Issue 771
 
 
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