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827

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Published by: B. Merkur on Mar 14, 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.
FEATURED ARTICLES
6
CHASSIDIC WARMTHMELTS FREEZINGEUROPE
Mendel Tzfasman
10
FROM YESHIVA TO THECHUPPA
18
‘EVERY PLACE WHERETHE WORD OF THEKING REACHES’
Mendel Tzfasman
30
 
A MIRACULOUSCHANGE
Nosson Avraham
6
6
10
10
18
18
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
25
Parsha Thought
28
Moshiach & Geula
36
News
40
Young Chassid
42
Viewpoint
 
ZACH ADAR: PURIFYINGTHE TZIMTZUM ITSELF
The letters Chaf-Zayin spell “zach – pure,”with all the connotations of cleansing, re
ning,and purifying said of the Era of Redemption.Indeed, the ultimate state of puri
cation andre
nement is accomplished by revealing theintent underlying the tzimtzum itself, thecontraction and concealment of G-dlinessassociated with the Divine name Elokim.
Translated by Boruch Merkur
May it be G-d’s will that thegood resolutions spoken aboutabove–– Namely, increasingin faith in Moshiach andanticipating his coming, as wellas speeding up the advent of Moshiach by giving additionalcharity and helping others with the costs of preparing forPesach. May it be G-d’s will thatthis immediately brings aboutthe true reward, the true andcomplete redemption, on thisShabbos Kodesh, the 27th* of  Adar 5750.(*Footnote 110: To note thespecial quality of the 27thday of the month, whose letters, Chaf- Zayin, when reversed spell “
 zach
 – pure,” with all the connotationsof cleansing, refining, andpurifying said of the Era of Redemption: “Many shall refinethemselves and make themselves white, and be purified” (Daniel12:10). Indeed, the ultimate stateof purification and refinementis accomplished by revealingthe intent underlying the
tzimtzum
itself, the contractionand concealment of G-dlinessassociated with the Divine nameElokim.(There is added significancein the fact that the 27thday(
 zach
) follows the 26th, which isnumerically equivalent to G-d’sname Havaya. This progressionalludes to the order of Divineservice whereby first there is therevelation of G-d’s name Havaya(and the purpose of the
tzimtzum
 is to set the stage for thisrevelation), following which theyreveal the intent of the
tzimtzum
 itself, the intrinsic purpose of thecontraction and concealment of the name Elokim.)[These esoteric concepts areelaborated upon earlier in theRebbe’s address, as follows.]
TZIMTZUM AS AN ENDUNTO ITSELF
Regarding the daily lessonin Rambam on the Laws of Gifts to the Poor – the innerdimension of 
 Peia
, the Mitzvato leave a section of one’s fieldfor the poor, is expressed byits numerical equivalent of 86, which also equals the Divinename Elokim. Elokim signifiesthe attribute of Severity andTzimtzum, which gives rise topoverty. (The revelation of G-d’sname Havaya, on the other hand,associated with Benevolenceand Generosity, brings aboutaffluence.)Of course, the seeminglynegative quality of Severity/Tzimtzum, being of Divineorigin, deriving from the Divinename Elokim, obviously has aG-dly intent. In fact, there is adual intent to the G-dly powerof 
tzimtzum
:
a)
The purposeof 
tzimtzum
is
for the sakeof a subsequent revelation
.That is, by means of thepreceding
tzimtzum
, there can be a revelation of unconstrainedG-dly light within the universe.
b)
The intent of the
tzimtzum
 is (not only for the sake of asubsequent revelation but) alsofor the virtue inherent to
the
tzimtzum
itself 
. That is, theperfection of the Alm-ghty isrevealed through the
tzimtzum
 insofar as He is revealed as being not limited to revelation;G-d possesses the power of concealment as well as revelation[and thus He is truly perfect andomnipotent].In accordance with this dualintent of 
tzimtzum
, there are two ways to understand the nameElokim:Regarding
tzimtzum
as itis recognized as being for thesake of a subsequent revelation,it is written, “for a sun anda sheath is Havaya Elokim”
4
 
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22 Adar 5772
D’VAR MALCHUS
 
(T’hillim 84:12) – “‘A sheath’refers to the shielding of the sun,providing protection, so that thecreations are able to withstandit[s powerful rays] … Thus,the Divine name Elokim acts asa sheath to the name Havaya... so that it is not revealed [inits full force] to the creations, which would cause them to benullified out of existence” (
Shaar HaYichud V’HaEmuna
, beg. Ch.4-6). In this sense, the nameElokim (
tzimtzum
) is
secondary
 
to the name Havaya
, beingsolely for the sake of revealingHavaya. Indeed, it is explained inseveral places that the two Divinenames, Havaya and Elokim, areanalogous to light and the vesselthat contains the light – internaland external – for the vessel andexternal aspect are nullified andsecondary to the light and theinternal dimension.However, upon recognizingthe virtue inherent to
tzimtzum
,the name Elokim is a
Divinename unto itself 
, one of theseven names that are not to beerased. From this perspective,the name Elokim is notsecondary to the name Havaya.In fact, by means of the nameElokim, the full power of the Alm-ghty is revealed. […]
THE PERFECTION IN ALL“YOUR” WAYS
To explain the above in termsof the service of G-d: Among the differences between the two approaches tothe intent of the
tzimtzum
withregard to the Divine service of man: Considering the intent of 
tzimtzum
as being only for thesake of a subsequent revelation,the Divine service within thecontext of worldly experience(“world –
olam
” meaning“concealment –
helem
,” which was created through the nameElokim, “
 B’Reishis bara Elokim
”)is in a manner of “all of yourdeeds shall be for the sakeof Heaven.” That is, worldlymatters (
tzimtzum
) have worthonly insofar as they are done “
forthe sake
of Heaven,” for in thismanner benefit accrues regardingmatters of holiness. Worldliness/
tzimtzum
is thus tolerated oreven uplifted for the sake of therevelation it can engender. Onthe other hand, recognizing thatthe
tzimtzum
itself reveals theperfection of G-d – that He hasthe power of limitation as wellas revelation – the service is ina manner of “in all your waysyou shall know Him,” meaningthat “all
 your
ways” (referring tonon-obligatory, yet permissibleactivities) themselves reveal theperfection of G-d (“know Him”)through acknowledging theG-dly power of limitation.
(Seifer HaSichos 5750, pg. 376-7 and 371-2, muga)
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Rabbi Jacob Schwei
Member of the RabbinicalCourt of Crown Heights
 
Issue 827
 
 
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