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696 Beis Moshiach 696:Beis Moshiach 24/05/2009 10:42 AM Page 3 contents WHY THE EMPHASIS ON G-D’S CHARIOT? 4 G-D HIMSELF WAS REVEALED! D’var Malchus | Likkutei Sichos Vol. 23, pg. 18-25 THE WONDROUS TORAH SCROLL 8 Story | Menachem Ziegelboim LOST SOULS AND FOUND OBJECTS 12 Shlichus | Rabbi Yaakov Shmuelevitz THE UNDERGROUND YESHIVA 14 Memoirs | Hillel Zaltzman USA A LIVING FLAME 744 Eastern Parkway Brooklyn, NY 11213-3409 24 Profile | R. M. Deroyan Tel: (718) 778-8000 Fax: (718) 778-0800 [email protected] www.beismoshiach.org THE BESHARIS BELONG IN BIRIYA EDITOR-IN-CHIEF: 30 Shlichus | Nosson Avrohom M.M. Hendel ENGLISH EDITOR: Boruch Merkur [email protected] ASSISTANT EDITOR: Dr. Aryeh Gotfryd HEBREW EDITOR: Rabbi Sholom Yaakov Chazan [email protected] 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 issues), by Beis Moshiach, 744 Eastern Parkway, Brooklyn, NY 11213-3409. Periodicals postage paid at Brooklyn, NY and additional offices. Postmaster: send address changes to Beis Moshiach 744 Eastern Parkway, Brooklyn, NY 11213-3409. Copyright 2009 by Beis Moshiach, Inc. Beis Moshiach is not responsible for the content of the advertisements. 696:Beis Moshiach 24/05/2009 10:42 AM Page 4 d’var malchus WHY THE EMPHASIS ON G-DS CHARIOT? G-D HIMSELF WAS REVEALED! Likkutei Sichos Vol. 23, pg. 18-25 Translated by Boruch Merkur 1. The Rambam writes1: “It is a widespread custom that on the essential point of the Giving of the Torah is, rather, the the first day of the holiday (of Atzeres [i.e., Shavuos]) we read revelation of G-d [Himself and not His angels] to all the Jewish [the Torah portion beginning with the words], ‘In the third people, as well as the giving of the Torah to the Jews. month,’2 and we conclude with ‘The Chariot.’”3 (The source In light of the above, it is seemingly more appropriate that 17 for this custom is a Braisa in Megilla,4 as cited in Kesef Mishna.) on the first day [of Shavuos ] the reading of the Torah portion So is it ruled in Tur and Shulchan Aruch.5 describing the Giving of the Torah (“which expresses the theme 18 Rashi writes6 (quoted in the Alter Rebbe’s Shulchan of the day when the Torah was given” ) should be concluded 19 Aruch7) that the reason why we conclude with the Chariot of with Chabakuk, “which speaks about the Giving of the 20 21 22 Yechezkel [which describes the angels bearing the Heavenly To r a h : ‘The L-rd comes from Teiman’ at (i.e., refers to ) 23 Throne] “is because He8 was revealed on Sinai with a myriad of the Giving of the Torah.” myriads of thousands of angels.”9 The reason is explained at Moreover, even if one would maintain that also this was one greater length in L’vush10: “We conclude with the Chariot of of the main themes of the Giving of the Torah – that the Yechezkel, for on that day [when the Jewish people received the revelation of the Divine Presence took place together with the Torah], in that choice circumstance, they all attained the heights Chariot, as the L’vush writes (ibid), “for on that day, in that of prophecy. All of them – both the small and great among them choice circumstance, etc., they all attained the heights of – heard ‘I am’ and ‘You shall not have’ from the mouth of the prophecy … the account of the Chariot, etc.” – still, at first Alm-ghty.11 Indeed, there is no doubt that they all grasped, at glance, the main emphasis is not the vision of the Chariot but the that event, the account of the Chariot to the full extent grasped revelation of (the glory of) G-d, and the fact that they all heard by Yechezkel, as the matter is described,12 ‘All the nation saw “I am” and “You shall not have” from the mouth of the Alm- the sounds,’ which alludes entirely to the account of the Chariot. ghty. Especially considering that it says in the name of our 24 Thus, we likewise conclude the Torah reading with the account Sages that the vision of the Chariot resulted in the later affair of the Chariot, which resembles the event [that occurred at of the [Golden] Calf, may G-d have mercy on us. Mount Sinai].” It is explained in the Radak on Yechezkel13 in Even if one would say that the Haftora must be about the the name of our Sages,14 “On the day of the Giving of the Chariot, it would apparently be more appropriate to conclude 25 Torah, the Jewish people saw the Chariot as it was seen by with Yeshayahu, the Chariot that Yeshayahu saw, which Yechezkel – to the extent that they said that [at the Giving of the emphasizes the vision of the glory of G-d – “I saw the L-rd Torah] the least significant among [even] the women was as sitting on a high and exalted throne, and His lower extremity great as Yechezkel ben Buzi.”15 filled the Temple. [Angels called] S’rafim stood, etc.” – and At first glance, this reason (for concluding with the Chariot which speaks about the Chariot only in brief. (Indeed, when the of Yechezkel) requires elaboration. The simple interpretation of Parsha of Yisro is read [which describes the Giving of the the fact that the Haftora needs to discuss a topic that “resembles Torah], we conclude with the Chariot of Yeshayahu.) Whereas, the event”16 is that the Haftora speaks (not about something Yechezkel elaborates at length and in detail about the Chariot peripheral to the event but) about the main point of the event. In but speaks concisely about G-d. the case at hand, however, the vision of the Chariot that took In addition, the revelation of the glory of G-d [seen place at the Giving of the Torah, at first glance, is not expressive prophetically by all the Jewish people] at the Giving of the Torah of the very essence of the concept of the Giving of the Torah. For was not like the revelation of the glory of G-d described in the 4 Erev Chag HaShavuos 5769 BEIS MOSHIACH 696:Beis Moshiach 24/05/2009 10:42 AM Page 5 Chariot of Yechezkel26; it more closely resembles the prophecy of Yechezkel’s unique quality (being that it “resembles the event” of Yeshayahu. In fact, it surpassed the prophecy of Yeshayahu. of the Giving of the Torah) is comprehensible to every single 35 It resembles the level of the prophecy of Moshe, the Greatest of Jew. (However, the details of the matters related in the the Prophets, as it is said [regarding the Giving of the Torah], Chariot of Yechezkel are so esoteric that they are “Face to face G-d spoke with you [the Jewish people] at the incomprehensible to regular people, for “the profundity of the mountain” (a point which is further supported by what was Account of the Chariot… is well beyond the reach of the intellect 36 discussed above: “I am” and “You shall not have” was heard of the masses.” ) from the mouth of the Alm-ghty).27 2. We may assert the following explanation for the matter: 37 In light of the above, the words of the Radak – that the The Gemara distinguishes the vision of the Chariot as Chariot of Yechezkel was revealed at the Giving of the Torah – seen by Yeshayahu from that of Yechezkel as follows: “All that also require explanation. Since the revelation of (the glory) of Yechezkel saw, Yeshayahu saw [i.e., Yeshayahu simply refrained G-d [Himself] is far greater [than the revelation of His Chariot, from enumerating the details of his vision. The reason for this why is the focus specifically on the revelation of the Chariot, omission is illustrated with the following analogy]. Yechezkel is which is dramatically inferior?] Indeed, what good is the light of like a village person who saw the king; Yeshayahu is like a city a candle in broad daylight? person who saw the king.” Another matter that requires elaboration is the very law that According to a simple reading of this Gemara, the difference “we conclude with ‘The Chariot,’” for “We don’t between them is not in what they saw per se, but in what they expound…about the Chariot (even) for an individual, unless he related. That is, [in contrast to Yechezkel] Yeshayahu “did not is a wise person with an understanding mind.”28 For this bother to elaborate on everything, for he was a prince who grew reason, “It is customary in some places that a great and wise up in a palace, and a city person who sees the king is not person reads this Haftora.29 The support for this practice is overwhelmed and bewildered, and he does not bother to relate 38 [the Mishna], ‘and not about the Chariot unless he is a wise [all the details].” But from the very fact that Yeshayahu is person with an understanding mind.’”30 In fact, [in contrast described as a “city person” – for he was a prince who grew up with the opinion of Rebbi Yehuda] the other position stated in in a palace – and Yechezkel is described as a “village person” – 39 the Mishna31is that we don’t conclude with the Chariot “lest whose place is not the king’s palace – it is understood that the 40 one come to inquire and probe deeply into it.”32 prophecy of Yeshayahu is superior and more complete, as our The Tosafos Yom Tov33 explains, “It appears to me that the Sages said, Yeshayahu is called, “the greatest of the 41 reason why we don’t worry (about whether one comes to probe) prophets,” and the level of his prophecy and comprehension is that in either of the two possible scenarios the concern is [of Supernal matters] exceeded that of Yechezkel.
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