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737

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Beis Moshiach (USPS 012-542) ISSN 1082-0272 is published weekly, except Jewishholidays (only once in April and October) for$160.00 in Crown Heights, Brooklyn and inall other places for $180.00 per year (45issues), by Beis Moshiach, 744 EasternParkway, Brooklyn, NY 11213-3409.Periodicals postage paid at Brooklyn, NY andadditional offices. Postmaster: send addresschanges to Beis Moshiach 744 EasternParkway, Brooklyn, NY 11213-3409.Copyright 2010 by Beis Moshiach, Inc.Beis Moshiach is not responsible for thecontent of the advertisements.
USA 
744 Eastern ParkwayBrooklyn, NY 11213-3409Tel: (718) 778-8000Fax: (718) 778-0800admin@beismoshiach.org www.beismoshiach.org
EDITOR-IN-CHIEF:
M.M. Hendel
ENGLISH EDITOR:
Boruch Merkur
HEBREW EDITOR:
Rabbi Sholom Yaakov ChazaneditorH@beismoshiach.org
contents
LOST ORPHANS RETURN TO LUBAVITCH[CONT.]
Feature | Shneur Zalman Berger
26
WE CAN DO IT - WITH THE REBBE’SKO’ACH!
Moshiach & Geula | Rabbi Boaz Kali
16
SHLICHUS STORIES
Shlichus | Rabbi Yaakov Shmuelevitz
9
MOSHIACH: VICTORY AT ALL COSTS
Thought | Rabbi Zvi Homnick
FUNDING THE REBBE’S EXODUS
Memoirs | Rabbi Schneur Zalman Chanin
0
‘WHO DOESN’T LOVE THE REBBE?’
Shlichus | Nosson Avrohom
4
NETANYAHU’S GHETTO: YERUSHALAYIM
Shleimus HaAretz | Raanan Isseroff 
40
CONCEIVING NEW LIFE
D’var Malchus | Sichos In English
‘MY SOUL IS BOUND WITH HIS SOUL’
2 Iyar | N. Sofer
2
OF FACTS AND FEELINGS
Moshiach & Science | Dr. Aryeh Gotfryd
2
 
2 Iyar 5770BEIS MOSHIACH
THE DEEPEST INTIMACY 
One of the analogies used todescribe the relationship betweenG-d and the Jewish people is the bonds of love between a man and a woman. [1]On the human level, thisrelationship is multidimensional,including the deepest levels of intimacy.Similarly, with regard to thespiritual counterpart, the love between the Jews and G-d is notlanguid in nature, but rather adynamic union. “The Holy One,Blessed be He, and Israel are one”[2] - joined in an ardent bond, for which the prophet [3] findsappropriate the simile, “YourMaker is your mate.”Moreover, on the mortal plane,physical intimacy is more than aconnection between the man andthe woman; new life is conceived.[4]Similarly with regard to the bond between G-d and the Jewishpeople, the relationship is not self-contained; it propagates vitality.
PLANTING SEEDS
The opening verse of our Torahreading alludes to this concept,stating: “When a woman conceivesand gives birth.” The “woman”refers to the Jewish people who bring new life into the world atlarge.More particularly, tazria, theterm translated as “conceives”means “gives seed.”This term also is of metaphoricsignificance.For a seed is planted in theearth; there its shell mustdecompose entirely. Only then is itpossible for it to become a mediumto express the infinite growthpotential contained within theearth.This motif applies for ourpeople as a whole, and for everyindividual.Our lives are also earthy; theycenter around material entities.Even with regard to our Divineservice, it is the actual observanceof the mitzvos, not the meditationor feelings they arouse, which is of primary importance. Yes, “G-d desires the heart.” [5]But if one would meditate on theShma all morning with love andfear and not actually recite the words, or one would be inspired with heartfelt compassion for apoor person, but would fail toactually give him charity, one’sDivine service would be tellinglyinadequate. For “deed is what ismost essential.” [6] And thus mitzvos are referred toas “seeds,” as it is written, [7]“Sow for yourselves for charity.”[8]For every mitzvah is an infusionof Divine-energy into our material world, which when cultivated will blossom and bear fruit.In an ultimate sense, the fruit of the seeds will be the Redemption,the era when the G-dliness investedin the world through the Divineservice of the Jewish people forthousands of years will flourish inovert revelation. [9]This will remake the nature of our existence, allowing us toappreciate the inner Divine core within all being.Since the world itself will become conscious of its G-dlynature, this redemption will never be followed by exile. For G-dliness will never become concealed again.
THE WONDEROF CONCEPTION
Our Sages [10] interpret theexpression “When a womanconceives” as implying that it is she who initiates the intensification of the love relationship.Similarly, in the analogue, theimplication is that man does notmerely respond to G-d. Instead,he penetrates to the core of his being and summons up the innerenergy to heighten his connection with G-d.On this basis, we canunderstand why the versehighlights the importance of conception. Although, at birth, new life is brought into the world, the fetusalready exists. It is at conception when that life is brought intoexistence, this being the closestexample in our lives to creationsomething from nothing. [11]Chassidic thought [12]explains that the potential tocreate something from nothing liesin G-d’s essence alone.Since He is not, Heaven forbid,dependent on any other cause, Hehas it within His potential to createsomething - material existence -out of absolute naught, without thissomething having any causepreceding it.
d’var malchus
CONCEIVINGNEW LIFE
Sichos In English
 
BEIS MOSHIACH
Issue 737
5
G-d has imparted His essenceto man, and thus the core of everysoul is “an actual part of G-d.”[13] As such, man also has the powerof creation, but in reverse.He lives in this material world,and makes “nothing fromsomething,” revealing the G-dlypotential that exists within Himself and his environment.This is the power of conceptionpossessed by “the woman,”mankind.Through the expression of thispotential, we become G-d’s“partner in creation,” [14]fashioning the world into adwelling for Him. [15]
LIFE AND DEATH
Tazria which underscores thetheme of conception is the name of the entire Torah reading and thus isconnected not only to the openingpassages, but to the reading in itsentirety.This presents a difficulty, foralthough the beginning passagesspeak about birth, the main body of the Torah reading concerns itself  with tzaraas, a bodily afflictionidentified with leprosy.Tzaraas is the very opposite of new life.Indeed, our Sages state [16]that a person afflicted with tzaraasis considered as if he is dead. Whatplace does such a subject have in aTorah reading associated with new life?This difficulty can be resolvedon the basis of two concepts:Firstly, tzaraas is not merely aphysical malady, it is, to quote theRambam: [17] “beyond the naturalpattern of the world... a Divine signand a wonder [18] for the Jewishpeople to warn them againstspeaking Lashon HaRa (gossip andslander).”Secondly, all the punishmentsprescribed by the Torah, are not forthe sake of retribution, but ratherto absolve a person’s sin and enablehim to correct his inner faults. [19]Tzaraas clearly expresses thisprinciple.Because a person created strifeand friction between others, he becomes afflicted with tzaraas, andas a result, is required to stay alone,outside his ordinary habitat. [20]Only when he has cleansed theinfluence of friction from himself itis possible for his body to be become purified from its maladyand for him to rejoin society.Thus tzaraas is not a negativefactor, but rather a Divineinstrument intended to prod anindividual to personal refinementand to encourage the spread of peace and love within our world. As such, it is an extension of thetheme of Tazria which focuses onour efforts to improve ourselvesand our environment.Tzaraas is employed as ananalogy [21] to describe the statusof our people in the present age, for we are in exile - “alone, with ourdwelling outside of the camp.” [22] As explained above, our Divineservice centers on Tazria, sowingseeds of G-dly influence throughour observance of the mitzvos. And soon, we will reap theharvests of these efforts with thecoming of Moshiach. May this be inthe immediate future.
 Adapted from Likkutei Sichos: Vol. I, p.236ff; Vol. VII, p. 78-79; Vol. XII, p. 70ff; Vol. XXII, p. 70ff; Seifer HaSichos 5749, p. 379ff;Seifer HaSichos 5751, p. 490ff 
NOTES:1. See the commentaries to the Songof Songs.2. Zohar III, 73a.3. Isaiah 54:5. Note the connection between this verse and the opening of our Torah reading in the commentaryof the Or HaChayim.4. See the commentary of the OrHaChayim mentioned previously which states that all marital relationscreate new souls.If a couple are found worthy, thecreation of a soul is also associated with the conception of new life in thematerial realm.5. Cf. Sanhedrin 106b. Note Rashi’scommentary. See also the associationof this verse with the teachings of theBaal Shem Tov.6. Cf. Avos 1:17.7. Hoshia 10:12. Note the reference tothis verse in the commentary of the OrHaChayim cited previously.8. Here too, there is a connection withthe analogy of birth for our Sages say(Rashi beginning of Parshas Noach):“The progeny of the righteous aregood deeds.”9. See also the commentary of the OrHaChayim mentioned previously.10. Nidda 31a, cited in thecommentary of the Or HaChayimmentioned previously.11. See the series of maamarimentitled Samach Tisamach, 5657.12. See Tanya, Igeres HaKodesh,Epistle 20.13. Tanya, ch. 2.14. Shabbos 119b.15. Cf. Midrash Tanchuma, ParshasB’Haalos’cha, sec. 3.16. Nedarim 64b. See the commentaryof the Maharsha in his Chiddushei Agados.17. Mishneh Torah, the conclusion of Hilchos Tzaraas.18. Therefore, in the present age, when the spiritual level of the Jewishpeople has descended, they are not fitfor such Divine wonders to be openlyrevealed in their flesh. Hence, thephenomenon of tzaraas is no longerpresent (Likkutei Torah, VaYikra 22b).19. See Brachos 5a. Note also Kuzari,Discourse II, ch. 44.20. Erchin 16b, Rashi, commenting onLeviticus 13:46.21. VaYikra Rabba, the conclusion of sec. 17.22. Leviticus 13:46.

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