JULY 17, 1998 VOL 1, ISSUE 36 23 TAMMUZ 5758

 

 

 

Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210

Rabbi Yosef Shusterman 310/271-9063

PARSHAT PINCHAS The Torah portion of Pinchas begins with G-d saying to Moshe: "Pinchas...has turned My wrath away from the Jewish people by displaying anger among them on My behalf." Pinchas' conduct involved self-sacrifice, for his deed aroused the wrath of the tribe of Shimon, whose members sought to kill him. After the Torah concludes the tale of Pinchas, it speaks about the division of Eretz Yisrael and the appointment of Yehoshua to lead the Jewish people into the Promised Land. The portion concludes with a section on offerings, a number of which could be brought only when the Jews were in Eretz Yisrael. Since all the above is part of the portion titled Pinchas, it follows that the entrance to Eretz Yisrael and all related matters are somehow connected to the spiritual service of Pinchas.What is the connection? Our Rabbis tell us that, were it not for the iniquities of the Jews, their first entry into Eretz Yisrael would have triggered the Redemption. Although this did not actually take place, in some respects the first entry resembled the future Redemption. This similarity helps us understand the relationship between Pinchas and the entry into Eretz Yisrael, for our Sages state: "Pinchas is Eliyahu," and Eliyahu is the one who will bring the tidings of Redemption. The novel aspect of the future Redemption lies in the fact that at that time, G-dliness will be fully revealed. Nowadays, G-dliness is clothed in the material world, and manifest only in a contracted manner. In times to come, however, a greater level of Divine illumination will be found within this world -- a level not subject to contraction or limitation. Man was created after the fashion of Above. Just as there are essential and concealed levels of G-dliness, so too, man is a composite of the essential aspect of his soul and its revealed (and limited) levels.In order for man to draw down the essence of G-dliness, it is necessary for him to draw on his soul's essence, which transcends the limited and revealed levels. Thus, our Sages inform us that repentance is a prerequisite for redemption. This is so, not only because repentance eradicates previous sins, but also because it stems from the soul's essence, for which reason redemption must be prefaced by repentance. Another aspect of spiritual service that emanates from the soul's essence is mesirus nefesh, self-sacrifice, wherein a person is ready to serve G-d beyond the limitations of his rational faculties. This is why this quality is prevalent to a greater degree in the generations just before Moshiach's coming. For realizing the soul's essence is a necessary preparation to the realization of the G-dly essence in Messianic times.There are two levels of mesirus nefesh: a) Mesirus nefesh limited to the strict letter of the law -- if the Torah commands mesirus nefesh, he will do so; if not, he won't. b) The essential aspect of mesirus nefesh, wherein a person is ready to give his life without any intellectual considerations. It was this latter type of mesirus nefesh that was displayed by Pinchas, inasmuch as his act of self-sacrifice was not obligatory. Herein lies the connection between Pinchas and the entrance of the Jewish people into Eretz Yisrael -- a precursor to redemption, which comes about through the essential service of mesirus nefesh, revealing as it does the essence of G-dliness that will be manifest in the times of Moshiach. (From: The Chassidic Dimension by Rabbi Sholom Ber Wineberg. Based on Likkutei Sichos, Vol. IV, pp. 1070-1073)

"When he zealously avenged My vengeance among them." (25:11) QUESTION: The word "betocham" - "among them" - seems superfluous? ANSWER: Often when a zealot witnesses wrongdoing, he organizes a support group around him and instigates them to detach themselves from the violators and create their own community. Thus, a split occurs and the community becomes fragmented. When Pinchas saw the shameless immorality and impudence of Zimri, he realized that drastic action was necessary. In lieu of splitting the community, he acted zealously and at the

same time he remained "betocham" - part and parcel with the entire community. He did not create a break-away group consisting of the pious, but kept the community intact and uprooted Zimri and his companion from among them. Thus, the important teaching is to always strive for community unity, and in attempting to correct a situation, one should also work from "within," motivated with Ahavat Yisrael. Alternatively, in reality every Jew was terribly upset with Zimri and the rampant immorality. They were all filled with anger and convinced that something drastic must be done. With the extra word "betocham" the Torah is attesting that it was not only Pinchas who acted zealously, with the others not emotionally involved, but that on the contrary, what he did was really "betocham" - in the heart of each and every G-d- fearing and right-thinking member of Klal Yisrael. ." (From: Vedibarta Bam by Rabbi Moshe Bogomiisky)

SHABBOS MEVORCHIM AV

Shabbos Mevorchim draws down blessings for the coming month. The previous Rebbe directed to hold a Chassidic farbrengen on Shabbos Mevorchim, through which extra blessings are effected. The greatness of any Chassidic farbrengen is seen from the Alter Rebbe's adage that a Chassidic farbrengen can effect more than can the angel Michoel.

Besides the common theme of every Shabbos Mevorchim, that of today, Shabbos Mevorchim Av has a unique concept corresponding to the peculiar nature of the two months, which are joined together by this Shabbos Mevorchim-Tammuz and Menachem Av. The common theme of these two months is "bein hametzorim" - "between the straits" - the three weeks, which are between the 17th of Tammuz and Tisha B'Av.

……The undesirable event of "bein hametzorim" is only in the world; in Torah, however, it is a good thing. The Tzemach Tzedek explains that through "bein hametzorim" we reach the lofty heights that come when the undesirable things are transformed - again, the idea of "the superiority of light, which follows darkness."

This is similar to the idea of, "from out of the straits I called to G-d; with abundance G-d answered me." It is specifically the call from the "straits" that produces G-d's answer with "abundance." This verse is recited before the blessing of the shofar, and this "abundance" is effected by the shofar. The shofar is narrow at one end and wide at the other. When one blows in the narrow end ("straits") and hears the sound from the wide end, it is similar to the idea of, "from out of the straits I called to G-d, with abundance G-d answered me." So too in our case: it is specifically through the idea of "bein hametzorim" - "between the straits"- that the greatest levels are effected. As the Rambam writes: "All these fasts are destined to be abolished in the days of Moshiach; moreover, they are destined to become Yomim Tovim and days of joy and gladness, as it states, 'so says the G-d of Hosts: The fast of the fourth (in the month of Tammuz) and the fast of the fifth (in Av)…will be to the house of Yehuda for joy and gladness and Yom Tov'"-the idea of "with abundance G-d answered me." The Rambam, at the end of the above passage, writes: "Therefore love the truth and peace." That is, the way to transform the fasts to joy and gladness is through conduct in the manner of Ahavas Yisroel and unity between Jews. The reason for this is because the second Bais Hamikdosh was destroyed because of hatred without cause between Jews. When this hatred is eliminated, the cause for the exile is eliminated - and thus automatically the effect, the exile itself, is also ended.

The lesson from all the above: Shabbos Mevorchim Av, especially at the farbrengen, is the appropriate time to urge efforts in Ahavas Yisroel and unity of Jews. It is the idea of "Love the truth and peace," through which these days will be transformed into days of joy and Yomim Tovim. (From Sichos in English, 28th day of Tammuz 5743).

 

 

Birth is G-d saying you matter.

-The Rebbe

The unique quality of Mashiach is that he will be humble. Though he will be the ultimate in greatness, for he will teach Torah to the Patriarchs and to Moshe Rabeinu (alav hashalom), still he will be the ultimate in humility and self- nullification, for he will also teach simple folk. (From Rebbe's Hayom Yom, Menachem AV 1).