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749 B Beis Moshiach 12/07/2010 8:59 AM Page 3 749_B_Beis Moshiach 12/07/2010 8:59 AM Page 3 contents A MORTAL SPEAKING G-D’S WORD 4 D’var Malchus | Sichos In English MOSHIACH: BEYOND BROTHERLY 7 LOVE [CONT.] Thought | Rabbi Zvi Homnick TRANSFORMING TEL AVIV FROM THE 10 INSIDE OUT Feature I THINK I CAN 20 Moshiach & Science | Dr. Aryeh Gotfryd, PhD PASSIONATE PROLIFIC PEDAGOGIC 22 USA PENMAN 744 Eastern Parkway Feature | Shneur Zalman Berger Brooklyn, NY 11213-3409 Tel: (718) 778-8000 Fax: (718) 778-0800 LONG SHABBOS DAYS [email protected] 28 Insight | Mendel Tzfasman www.beismoshiach.org EDITOR-IN-CHIEF: M.M. Hendel ENGLISH EDITOR: EDUCATING THE ANOINTED Boruch Merkur Shlichus | Rabbi Yaakov Shmuelevitz HEBREW EDITOR: 32 Rabbi Sholom Yaakov Chazan [email protected] CHINUCH IN A WORLD OF CHITZONIUS 36 Chinuch | Rabbi Nechemia Schmerling 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, Brooklyn and in all other places for $180.00 per year (45 THE REBBE ENCOURAGED THE issues), by Beis Moshiach, 744 Eastern 40 Parkway, Brooklyn, NY 11213-3409. SINGING OF YECHI BEFORE MILLIONS Periodicals postage paid at Brooklyn, NY and Moshiach & Geula | Rabbi Shmuel Menachem Mendel Butman additional offices. Postmaster: send address changes to Beis Moshiach 744 Eastern Parkway, Brooklyn, NY 11213-3409. Copyright 2010 by Beis Moshiach, Inc. Beis Moshiach is not responsible for the content of the advertisements. 749_B_Beis Moshiach 12/07/2010 8:59 AM Page 4 d’var malchus There is a difference of opinion among our Sages whether the proximity (smichus) of two A MORTAL subjects in the Written Torah is significant or not. [7] One opinion maintains that it is, while the other explains that although when mortals structure SPEAKING their thoughts, order is important. “Since the Torah was, [by contrast,] granted by the Almighty, the order of precedence is not significant.” [8] G-DS WORD With regard to D’varim, however, all authorities agree to the significance of the sequence of subjects. Sichos In English “Moshe arranged it passage after passage for the sole purpose of allowing for extrapolation.” [8] Whenever a person studies Torah, Because D’varim was recited on Moshe’s initiative, the regardless of his spiritual level, he is comprehension of this book internalizing G-dly truth, making the requires that the rules of mortal wisdom must also be taken into infinite truth of the Torah part of his consideration. personal nature. ABOVE THE LIMITS OF CREATION THE UNIQUENESS OF - even one verse or one word - The explanation of the above THE BOOK OF D’VARIM does not emanate from G-d. If one concepts depend on the would say, ‘Moshe made these appreciation of the relationship This week’s Torah reading statements independently,’ he is between the Torah and our world. begins: [1] “These are the words denying the Torah.” Our Sages state: “The Torah that Moshe spoke to the entire And there is no single preceded the world.” [9] Jewish people.” commentary who posits that there Here, the concept of Noting the distinction between is a difference in this regard precedence is not chronological, this book and the previous four between the Book of D’varim and for time - like space - is a new which are all “the word of G-d,” the four preceding books. creation, relevant only after G-d our Sages explain [2] that Moshe Indeed, Moshe’s identification brought existence into being. recited the Book of D’varim “on with G-dliness was so great that Rather the intent is that the his own initiative.” when Moshe states, [5] “I will Torah is on a level of spiritual This does not, G-d forbid, grant the rain of your land in its truth which transcends our mean that the Book of D’varim is season,” he speaks in the first material framework of reference. merely a mortal invention. person although the pronoun “I” Although the Torah descends Our Rabbis [3] immediately clearly refers to G-d. [For] “The and invests itself in our world, clarify that Moshe delivered his Divine Presence spoke from his speaking of ordinary matters such words “inspired by the Holy mouth.” [6] as agricultural laws, codes for fair Spirit.” On the other hand, it is also business practice, and the proper Similarly, when the Rambam clear that the Book of D’varim structure for marriage and family defines the category of “those who also involves Moshe’s own relations, this is not the essence of deny the Torah,” [4] he includes: thinking process. the Torah. “a person who says that the Torah To give an example: The essence of the Torah is 4 5 Menachem Av 5770 BEIS MOSHIACH 749_B_Beis Moshiach 12/07/2010 8:59 AM Page 5 “G-d’s will and His wisdom,” as makes it possible for it to be necessary? united with Him in perfect unity. internalized by the recipients and Seemingly, enclothing the [10] grasped by them on their own Torah in human intellect does Since the Torah is level. nothing but lower the Torah’s fundamentally above our worldly To apply these concepts with spiritual content. What purpose is framework, for the Torah to invest regard to the Torah: served by G-d’s enclothing the itself in the world, it is necessary The first four books of the Torah in mortal thought? for it to pass through an Torah were transmitted by Moshe Nevertheless, precisely this is intermediary who shares a point of without his personal input at all. G-d’s intent in giving the Torah: connection to both the Torah’s He conveyed them to the Jewish that it permeate the realm of spiritual core and our mortal people as he received them, mortal thought and thus elevate character traits. without making any change. [13] man’s understanding. Moshe our teacher possessed With regard to the Book of Whenever a person studies these attributes. D’varim, by contrast, its source Torah, regardless of his spiritual On one hand, Moshe was “the Holy Spirit,” G-d’s level, he is internalizing G-dly represented the ultimate of word. truth, making the infinite truth of “bittul” - selfless dedication - to In this instance, however, G-d’s the Torah part of his personal G-d, a commitment which word became part and parcel of nature. transcended worldly thought. Moshe’s own thought. Were there to have remained Simultaneously, he represented Based on this explanation, we only four books in the Torah, it perfection in human qualities; his can explain why all authorities would have been impossible for intellect, his emotions, and even agree that it is possible to derive our powers of understanding to his physical strength and stature points of Torah law from the order unite completely with the Torah. [11] epitomized the complete of subjects in the Book of This was the goal accomplished expression of our human D’varim. by having the Book of D’varim potential. As such, he was able to With regard to the first four pass through the medium of receive the Torah and transmit it books of the Torah, although the Moshe’s intellect. And Moshe’s to others. [12] order is not accidental, it is review of the Torah in this book He was able to bring the structured by Divine wisdom, gives us the capacity to transcendent spiritual truth of the according to a pattern higher than understand the previous four Torah into a form which mortals of mortal thought. [14] books of the Torah in a similar could comprehend. As such, since the fashion. determination of Torah law is “not CONTRASTING in the heavens,” [15] but rather ELEVATING THE TORAH given over to mortal intellect, PATTERNS Enclothing the Torah in mortal there are opinions which maintain intellect does not merely grant In particular, Chassidic that the order of proximity in man the opportunity for thought describes two ways in those books cannot serve as a advancement, it also introduces a which an intermediary functions: source. higher quality to the Torah itself as A) derech maavir: the The Book of D’varim, by it were. intermediary functions merely as a contrast, was filtered through the For clothing the limitless funnel. He does not change or medium of Moshe’s intellect, and spirituality of the Torah in the modify the influence he receives; the order of its verses corresponds confines of mortal intellect he lowers it without causing it to to that of mortal thought. represents a fusion of opposites, a undergo any fundamental change. Therefore, the proximity of meeting of conflicting movements As such, even as the influence is subjects in this text can serve as a that is possible only through the brought to a lower plane, it basis for the derivation of points influence of G-d’s essence. [16] remains transcendent. of Torah law. B) derech hislabshus: the Because G-d’s essence intermediary translates the transcends both finiteness and concept into his own words and INTERNALIZED infinity, it can fuse the two his own understanding. This KNOWLEDGE together, and bring the spiritual changes the form of the concept’s The question arises, however, truth of the Torah into the grasp presentation, and in doing so, why is the Book of D’varim of mortal intellect. BEIS MOSHIACH Issue 749 5 749_B_Beis Moshiach 12/07/2010 8:59 AM Page 6 Rebbe Rashab and the Previous It is through the approach to the Torah Rebbe at their Bar-Mitzvah emphasized by the Book of D’varim - celebrations). fusing the word of G-d with mortal 10.
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