New Moshiach Weekly

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  Chazal explain the word “Bereishis”, with which the story of the creation of the world  begins, as hinting to two things which are “Reishis” - head and shoulders above the world. Both of these interpretations are obviously absolutely true, yet, they are describing two unrelated and even opposing entities. How can the very same word used to describe the creation of the world also allude to something unworldly and metaphysical?Yidden are special not only when oblivious to the mundane hussle and bussle which is going on around them, they are “chosen” not only due to their lofty spiritual half. Quite the contrary, a choice is necessary only between two equals, where one is picked for no reason other than the irrational choice of the chooser. Thus, when Hashem chose the Yidden, it was their corporeality, which is similar in its coarseness to that of the nations, that He chose.The implications of this are immense. One may think that when the going is good and a Yid is serving Hashem to his fullest capacity, then he is worthy of his illustrious title; when circumstances deteriorate and he fails to full his obligations, then he may lose his distinction. That is mistaken. Wherever, whenever and in whatever situation he may nd himself, he retains his towering stature being the ambassador of the divine to the universe.This also follows regarding the mission the Yidden were assigned. When converting this lowly world into a dwelling place for the Almighty, it is not about importing a foreign energy from abroad, rather, to reveal the essence of Hashem which lies hidden within the creation and specically in this material world.  Now look back at the word “Bereishis”. The story of creation is the apt place for mention of a Yid’s uniqueness and essential connection with Hashem, for it is there where his real individuality stands out.This sheds some light on the seemingly exaggerated importance of and focus on Shabbos Bereishis, to the extent that the way one establishes himself on Shabbos Bereishis, is the way the entire year will go . Isn't Rosh Hashono the head of the year when we draw energy for the entire year just as a head includes the energy for the whole body? Isn't Yom Kippur the holiest day of the year when even the coarsest of Yidden are aroused from the core essence of their soul (which remains aloof to all iniquity)?Were Yiddishkeit about escaping from a world diametrically opposed to Elokus and rising up to a level more spiritually inclined, then Rosh Hashono and Yom Kippur would  be more consequential; since, however, the point is that these days of spiritual elevation inspire us that our regular weekday  be devoted to serving Hashem, Shabbos Bereishis is most critical, for it serves as a bridge channeling our ecstasy from the holy days into everyday life. No worries though, for  just as Shabbos Bereishis is so critical being the Shabbos which blesses the rst run- of-the-mill week of our year, so is Shabbos Noach,  being the culmination of this crucial week. Furthermore,  by contrast to Shabbos Bereishis when one can no more than plan for an accomplishing rst week, on Shabbos Noach one can already evaluate his past week and take accounting of its successful moments versus any of the opposite. This day, then, is a prime time for introspection and correction.The difference between the two weeks in their affect on the coming year, is reected in the Parshiyos which are read on them, respectively. The creation of the world as described in Parshas Bereishis is a mere ambitious plan, whereas in Parshas Noach we read how Hashem made a covenant with Noach over the existence of the world, even when, in hindsight, its perfection was in question. ןעלמיה   ןעטל פש ךרוצ   ןי הלו גה   י הל   ידכ הלו גהש   לופעל   םיכירצ   רש כ  : תוטשפבו   ךרוצ   ןי - שממ   בורקב   לעופב   ׳יהת   הדיתעה   לועפל   םילוכי   ל ,' וכו   ״ןעלמיה   ןטל פש״   הז   ןיעמ   םימלועל   ׳יה   רבכש   רח מ  , לקנב   ת ז   בצמו   דמעמ  , הנהד  . חנ   תביתב  - חנ   לש   ונמזב  , רתויב   דורי   ןפו ב   ׳יה   חנ   לש   ונמזב   םלועה  .. לובמה   שנוע   ת יבהל   ךרוצ   ׳יה   ןכלש   הז   בצמו   דמעמב   םלועה   תויהב   כ״פע ו   ״שבכ   םע   ב ז   רגו״ד   ןינעה   םלועב   רבכ   לעפנ   ימשגה   ז״הועב   התיה   חנ   תבית   ירהש [ וטושפכ  ;].. תומהבהו   תויחה   לכ   ויה   הבו  , וטושפכ   בצמו   דמעמ   תודו רבודמ   רש כ   כ״וכ עו   תוללכ   ירח לו  , הרות   ןתמ   ירח ל   םלועה   לועפל   לקנ   ז ש   י דוב   ירה  - י״נב   לש   םתדובע . שממ   לעופב   הדיתעה   הלו גה   ת יבהלו ) הגומ   יתלב  - ג משת   חנ   פ ש   תחיש ( יולת   ר דה   ןי ! ומצע   ונקדצ   חישמ ל ונרוד   ישנ   ר״ומד ח״ומ   ק״כ   דיעהש   ןויכ   םג   ללוכ  , הדובעה   ינינע   לכ   ומייס   רבכש   ודמע ( םינכומ   םידמועו  , םירותפכה   חוצחצ  , ירה  , ונקדצ   חישמ   ינפ   לבקל  ) םכלוכ   ןכה  ,  קייד   קדצ ןובשח ( קדצ ןובשחה   תנקסמ  ,  יה  , ול ונימיב   םישועש  ) יתימ ןובשח   הלו גה   ובל   הכירצ   שממ   דימו   ףכיתש ! שממ   לעופב   המילשהו   תיתימ ה   ׳ישפנב   שיני עדישכ   םג  : רתוי   תויטרפבו   םיכירצה   םינינע   ולצ שיש   ובצמו   ודמעמ   ישנ   לש   ותודעל   ו ח   הריתסב   הז   ןי , ןוקית   םינכומ   םידמועו   הדובעה   המלשנ   רבכש   ונרוד   תוללכד   הדובעה  , יכ  , ונקדצ   חישמ   ינפ   לבקל   ןמזב   תויהל   הכירצש   תורודה   לכ   ךשמב   י נב   ׳יולתש ( הלו גהד   תומילשהל   ובל   ידכ   תולגה  ) תולגה   ךשמ   ןמז   לכ ) ד ( וניתדובעו   ונישעמב   ללכ   רבסהו   רו יב   ןי ו  , המלשנו   המייתסנ  -  ותדובעב   רסח   ם םג  , ןכלו  , הלו גה   בוכיע   לע   הלו גה   תבכעתמש   ןמזה   ךשמב   טרפה   לש   י דובש   יטרפ   ןינע   ז״ה  ,' יהתש   הביס   וזי מ   ו״ח   ערוג   הז   ןי , לב , ומילשהלו   ונקתל   ךירצ   ללכד   ״וניתדובעו   ונישעמ״   תומילשו   רמגב .. הלו גהל   םינכומ   םידמועש   ל רשי   ח״ומ   ק״כ   לש   ונמזב   םירומ םירבדה   ם ו   מלעב   ותויח   םייחב   ונרוד   ישנ   ר״ומד המכ   ורבעש   ירח ל   המכו   המכ   תח לע  , ןיד   ןתנ״ש   הנש   םיעבר מ   רתוי  , םינש   תוירישע   םינז ו   תו רל   םיניעו   תעדל   בל   םכל   ׳ה   לכ   ולכ   רבכש   י דובו   י דוב   ירה ... ״עומשל   רבדה   ןי וישכעו  , הבושת   ושע   רבכו  , ןיציקה ! ומצע   ונקדצ   חישמב   ל יולת ) הגומ  - ב נשת   חנ   פ ש   תחיש ( Issue 88 | ירשת  ' ל  | חנ   תשרפ  | ח פ   ןויליג   ןדי ןופ   הלעמ   עצנ ג   יד   יו   ןענ טש טל וו   תיש ר ץל רעד   ןי ןו המשנה   תלעמ   ןי ר נ   ףוגהו   שפנה   תונוכת   ענייז   ןופ   הלעמ   ט העג   טלומעד   טל וו  - ע״הו י גל   ר נ   זי ט ד   ז , ןג ז   וצ   טר ן זי המשנ   יד   ןעוו   י נת ו   צמ   ןי ןופ   צמ   ןי טינ   רע , יולג רי מ   יוו  , המשנה   יוליג   ףיו רתסהו   טלעה   ז רע דל יוו  : תולגה   ןמז   ןי ףוגה   וה   ןושלו   םע   לכמ   תרח ונ ו   יפוגל   ותוירמוח המדנה   ירמוחה . ל מעל ד   הריח יד   זי , ׳׳ע״הו  The days of Moshiach are not merely a  promise for better times, they serve not only as an important and necessary stage in the world’s destiny, rather, they are perceived as the purpose and culmination of creation; in essence, they are the reason why the world was srcinally created. In this column we will attempt to take a brief look into the meaning of the days of Moshiach as they are seen in the eyes of our sages and gain  some understanding of their inner meaning. According to Chazal, the mention of Moshiach is found already in the very rst verses of the Torah, alongside the description of the creation of the universe. On the verse and the spirit of Hashem was hovering above the waters , Chazal comment in the Midrash this is the spirit of Moshiach”. The Ba’al HaTurim points out, in his unique style, that those two sentences (“and the spirit of hashem was hovering above the waters” and “this is the spirit of Moshiach”) as written in Hebrew, share the same numerical value. It is clear, then, that the concept of Moshiach is a fundamental focus in Yiddishkeit, to the extent that it receives a mention at the very start of the Torah and the world.The reason why Moshiach must appear so early in the story of the creation of the world, Chazal explain, is because the purpose of creation is for Moshiach, as Rebeinu Bechaye  puts it, “this verse is showing the end at the  beginning, to point out that the purpose of creation is to reach the days of Moshiach . This idea already appears rather explicitly in the words of the Gemoro “the world was created solely . . for Moshiach , or at greater length in the Tanya: “It is known that the days of Moshiach, especially when the dead will be resurrected, are the purpose and completion of the world for which it was created initially .In order to better understand why the days of Moshiach are the purpose of creation, we must rst introduce the Torah’s perspective on both of these concepts - what is Moshiach and what is the purpose for the creation of the world. Once those are claried, the connection will be self evident.The purpose of creation is described most concisely as “for the Torah and for Yisroel”, or slightly more elaborately: “Hashem made a condition with creation; if the Yidden accept the Torah you will continue to exist and if not I will return you to a state of emptiness and chaos”.In other words: the purpose of the entire creation is to provide Yidden with the possibility to perform Torah and Mitzvos, the various types of creatures serve as necessary tools with which Hashem can be served. To generalize, with the animal species one can make Tellin, Mezuzos and Sefer Torah, for Daled Minim one needs  plants and trees, whereas charity and other Mitzvos are performed with the inanimate. More specically, every single creation has its special way of helping a Yid fulll his obligation to his Creator, as Chazal write “Everything Hashem created in His world is only for His glory.”It remains obvious that the world will reach its completion when it serves its purpose to the capacity. That is, at a time when the Torah and Mitzvos will be fully performed and the Yidden will be on their highest physical and spiritual level, when the world itself will fully perceive that its sole purpose is “for the Torah and for Yisroel”.When we closely observe the promises of the Torah, the Nevi’im and the words of Chazal  pertaining to Moshiach we nd that they describe the days of Moshiach as such which fulll the above mentioned criteria.Until the arrival of Moshiach, especially in Exile, the fulllment of Mitzvos in a complete manner is not possible. Simply, this is due to the lack of “technical” components like the existence of the Beis HaMikdosh and the  presence of all Yidden in Eretz Yisroel, which are two necessary components for the fullment of hundreds(!) of Mitzvos. In addition, Moshiach will be a king who will gain independence for the Yidden, freeing them of gentile subjugation and persecution, thereby allowing complete and undisturbed fullment of Mitzvos. From another angle and on a somewhat deeper dimension, disturbances to the complete fulllment of Torah and Mitzvos result from the very fact that we live in a physical, material world. the ideal setting for studying Torah and fullling Mitzvos is one of peace and harmony, one void of worry or suffering, where a yid can apply the best of his intellectual, emotional and spiritual energies and invest his every means to achieve an understanding and appreciation for Hashem and the avenues through which we can connect to Him. In a physical world, which is by denition  plagued with hardships in all areas, including acquiring a livelihood, health problems and hunger, the result of which is a world run upon envy, competition and other impure motives, we are deprived of this opportunity.In the times of Moshiach, however, when the “dream of a world” will become a reality, these technical and emotional obstacles will be fully removed and the Torah and Mitzvos will be restored to their best. Since the Yidden will be fully immersed in their mission, the entire world will recognize their unique quality and they will  be universally respected.It is thus understood why the days of Moshiach are the purpose for which the world was created, for then it will be readily visible that the world exists for the Torah and for Yisroel. 5752  - The Rebbe held a special Yechidus with Rabbi Mordechai Eliyahu, (previously the Sefardi Chief Rabbi of Eretz Yisroel). The Yechidus took place in the Rebbe’s library. One of the main topics discussed was the imminent arrival of Moshiach, with the Rebbe using many amazing םיי טי , amongst them: “Not only will the Geula come eventually, rather it is already on the doorstep, and is waiting for everyone of us to open the door and shlep the Geula into the room”, “It will bother no one if Moshiach will be revealed rst in the diaspora, even in Brooklyn”.At the conclusion of the Yechidus, the Rebbe shook Rabbi Eliyhau’s hand warmly saying “May the Geula come speedily, at which point I will visit his honor in his holy ofce in Eretz Yisroel”, to which Rabbi Eliyahu reacted with tremendous joy saying “Boruch Haba! I will say with great joy: Boruch Haba!”. The Rebbe then escorted Rabbi Eliyahu to his car.The Rebbe later edited the entire Yechidus. 6 Cheshvan. תוכזל   שדקומ   חישמה   ךלמ   ר ומד ק כ ות ובנ   םויק   זוריזל '  ב   חישמ   הנה   הנה ' תוכזל   ג בו   ןיול   ןמלז   ל יתוקי  ' תה   ןתחהירשת   ח כב   םתנותח   לגרל   ךלמה   תוחילשב   ד בח   תיב  - דע   ידע   ןינב   ונביש To subscribe or dedicate an issue, email us at  or visit 256 Kingston Ave, Basement, Brooklyn NY 11213 תוכזל  מול םירמ   ה ל   ןב   ילתפנ   קעי הבורקו   המילש   ה ופרלללכ   םשור   םוש   ר שי   לשונ על   ה ' י וט   ןמלז   ' ר   ןב   השמ   ' ר   ח הרה יקסל ה ע   ןהכה ןב   ןושרג   קיזיי ' ר   ח הרהו ץנימ   ה ע   ז   םהר ' ר
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