As a matter of fact, such a phenome-non exists, i.e. the phenomenon oforgan formation already exists in theworlds, not only regarding plants, butalso regarding animals capable ofreconstructing tissues or membersafter their removal such as the lizardor the salamander. But the great revo-lutionary novelty is the success inrebuilding tissues and organs forhuman beings, particularly for adults.Our Sages, to whom the secrets of theCreation of the world were unveiled,teach us that there is an exact balancebetween Torah and Creation. TheTorah, as the Wisdom of the InfiniteBlessed be He, includes the entireprogram and structure of the world:«The Holy One Blessed be He lookedinto the Torah and created the world,»to the point that there is no element inHis world that doesn’t have its originand roots in the Torah. Even more so, the very existence of aspecific phenomenon in our materialworld proves that there has to be asource, a root in Torah from whichthe same element draws all its vitali-ty. And in fact, this event, the discov-ery of a possible cure through cellregeneration, can be found in theTorah, and there is its whole energysource.This Wednesday we will all witness aphenomenon of this kind that hap-pened historically some 3300 yearsago: «Rabbi Yehoshua ben Levi said:when the children of Israel came outof Egypt, there were some disabledamong them because of the abusiveworking conditions, for they had touse bricks and sometimes they fell onthem and broke their arms or cut offtheir legs. The Holy One, Blessed beHe said: It is not fair that I would giveMy Torah to disabled people. ThenHe made a sign to the on-duty staff of

the angels, they came down andhealed them. How do we know thatthere was no blind among them? Forit is said: «And the people saw thethunder.» And how do we know thatthere were no deaf among them? Forthey said: «We will hear.» And howdo we know that there weren’t amongthem people without an arm? Forthey said: «We will do.» And how dowe know that there weren’t amongthem people lacking a leg?» For it iswritten: «They stood at the foot of themountain.» Here is the source of whatwe currently experience, for on theeve of the giving of the Torah ourfathers merited to generate new mem-bers.The prophet Micah said: «As in thedays of your coming out of Egypt Iwill show you miracles.» This teach-es us that the miracles our forefathersenjoyed during the exodus fromEgypt are only a substitute for themiracles that will happen in times ofour true and complete redemption,

which we shall merit to taste verysoon in their entirety.During the Holiday of Shavuot we alllisten to the Ten Commandments,especially the children we accompa-ny to synagogue for they are ourguarantors. The Rebbe MelechHaMoschiach Shlita beseeches all ofus, children of Israel, men, womenand children to come and to fill up thesynagogues on this occasion in orderto hear the Ten Commandments andto feel the divine experience of thegift of Torah. Thus, we will merit allthe blessings and mainly that of thetrue and complete Redemptionthrough the Rebbe MelechHaMoshiach Shlita really immediate-ly, with joy and enthusiasm.

Rav Zimroni Tsik (editor of Sichat HaGeula)

Shabbat Parashat Nasso - Newsletteredited by Arnona-Talpiot Beit Moshiach 058-4770055 - viveleroi770@gmail.com - www.viveleroi770.com

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Editorial

The Wonders of Geula in the Nature of CreationOne of the branches of modern medicine, currently the most popularone, is - without a doubt - regen-erative medicine. Simply put, we are talking about the reconstruction of tissues ororgans. This is anarea of medical research that specializes in the care of wounds and bodily defects and uses the forma-tion of new organs, limbs ortissues. It also deals with interventions by cell therapy orby use of regen-erative medication applied at the wound site… It seems surreal, even miraculous, we can, however,note many instances of success, thanks to G-d!

Welcome to english issue of «Vive le Roi Moshiach Now» the french Geula weekly Newsletter

Specifically, we can divide the renewalof the Torah into four levels: 1. In gen-eral, the Giving of the Torah is repeatedevery year on Shavuot. All the eventsrelated to this revelation show up at thatmoment and occur again as they hap-pened the first time. 2. The renewal ofthe Giving of the Torah every day,whose strength comes from the annualrenewal which takes place on Shavuot.There can be found an equivalent to thatin the daily renewal of the existence ofthe world (as it is said, “He constantlyrenews every day the work of creation”)whose strength comes from the annualrenewal of this existence on RoshHashanah. 3. An extra special renewalis made on Shabbat following the giv-ing of the Torah, Parashat Nasso and isexpressed both in the Parasha of theweek and in Pirkei Avot (Ethics of theFathers) that we start to read thisShabbat. 4. The three categories abovesuggest the renewal of the Giving of theTorah on an annual or daily base, as ittook place first at Mount Sinai, that is,the same Torah is given again. Apartfrom the renewal, however, there is alsothe issue of novelty in the divine revela-tion: new themes that are beingrevealed and that had not been given atthe Giving of the Torah. These are newteachings – Chiddushei Torah – as theyare being revealed in all ages and carrywith them the truth of Torah.

In the Torah and in the worldIn fact, the Torah was given at MountSinai in its entirety, which includes thenew teachings that were waiting to bediscovered over the centuries and alsothe Torah of Moshiach, about which it issaid “a new Torah will emerge fromMe (2).” These teachings, however,were given only in their potential form,harbored in the rules of interpretation ofthe Torah and then revealed through thestudy of the Sages.However there is a profound differencebetween the teachings that are revealedeach time through the study of the Jewsand the “new Torah” which will only be

revealed in future times, in the World toCome because of its extreme loftiness.This is expressed in the words “(a newTorah) will emerge from Me (2).”These teachings, however, were onlygiven in a potential form, concealed inthe rules of interpretation of the Torahand then were revealed through thestudy of the Sages.However, there is a profound differencebetween the teachings that are revealedeach time through the study of the Jewsand the “new Torah” which will only berevealed in future times in the World toCome because of its extreme loftiness.This is expressed in the words “(a newTorah) will emerge from Me.”) Indeed,while usually the new teachings“emerge” from their potential degree tobe known by all through the study of aparticular Sage, the “new Torah” will besuch that it can “emerge” only from G-d Himself. This is why our sages say, inorder to express this level of Torah:“The Torah that man learns in thisworld is wind compared to the Torah ofMoshiach!”As we said above, the existence of theworld is also renewed every day.However, as this existence emergesfrom Torah (our Sages teach us that theTorah is G-d’s “blueprint” for the cre-ation of the world), we understand thatit is the renewal of Torah that bringsabout the renewal of the world. Thus, itis the revelation of a “new Torah thatwill emerge fr om Me” in the MessianicEra, that will cause the fulfillment oftthe prophecy: “the new heavens and thenew world that I will make (3).”An illustration of the principle that therenewal in the Torah entails the renewalin the world is provided by the Mishnahin Pirkei Avot: “Whoever reports aspeech by quoting the author bringsredemption to the world.” In fact, theunveiling of a new teaching that waspreviously veiled constitutes a redemp-tion in the Torah from which then arisesthe redemption of the world. However, all the new teachings that arerevealed in times of exile only bring a

partial redemption in the Torah, to theextent that there are sill veiled subjects.Therefore, the redemption taking placein the world can also be only partial:redemption within exile. It is only in themessianic era, when the unveiling willbe the work of G-d Himself, that every-thing will be revealed in the Torah andtherefore the redemption of the worldwill be complete.

New heavens and new earthCurrently, the divine vitality that ani-mates the world is not revealed. Theworld hides and conceals this vitality(“the world,” olam in Hebrew, whichcomes from the word Elem, “veil”). Infuture times, however, the sky and theworld will be called “new” because thedivine force that sustains them will bevisible in them. Even more so, thisvitality will not separate them, they willbecome a perfect home for G-d Whowill reside in them in a revealed man-ner, like a man who shows himself thein his house in his true colors. And it’sfrom “the overflow of the divine lighton Israel that the darkness of theNations will be enlightened… and sothe Glory of the Lord shall be revealedand all flesh shall see it (4)” (5). (6)As we said, the novelty that will appearin the heavens and in the earth will be

parallel to the one that will be found inthe Torah: At the Giving of the Torah,the main part of the Torah, which is the“new Torah”, had not been revealed, sothe Divine Essence could not revealitself in the world. And although thedecree separating the higher worldsfrom the lower worlds was canceled,allowing Divinity to enter the world, itnevertheless remained in its level of“lower world”. In future times, howev-er, when most Torah will be revealed,the Divine Essence will automaticallyreveal itself to the world.

The renewal in the ParashaThe topic of novelty in the Torah is par-ticularly highlighted on the Shabbatwhich comes after the Giving of theTorah. The Parasha of this week, Nasso,teaches us several lessons on this sub-ject: The Parasha starts in fact with thecommandment of “Raising the head”(meaning “counting the heads”): thisterminology teaches us “to raise” and torenew our minds, i.e. that the study ofTorah has to be done with pleasure(forpleasure transcends the intellect), whichraises the level of the study up to bringforth new teachings to bring the revela-tion of the “new Torah”, the secrets ofthe Torah, the very essence of pleasurein the Torah.The Parasha also discusses the laws ofthe Nazir (a person who sanctifies him-self by not drinking wine or eating anyproduct made from grapes, by not cut-ting his hair and distancing himselffrom contact with death bodies) inwhich appears the topic of the comingof Moshiach in a context of Halacha:“Whoever says that he will be Nazir onthe day the son of David will come,

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The Royal EditionDvar Malkhus

Summary of the speech by theLubavitcher Rebbe Melech HaMoshiach ShlitaShabbos Parashas Nasso – 12 Sivan 5751-1991

Make Torah a novelty and receive the “New Torah”

Our sages say that every day, man should considerthe words of Torah “as new, as if they had beengiven the same day (1).” Since everything about Torah is true, it is obvious that if you ask any Jew toconsiderthe Torah in this manner, it is because that is the absolute truth. This becomes apparent espe-cially in the text of the daily blessings on the Torah: The verb “to give” is written in the pr esent tense:“Blessed are You… who gives the Torah,” because the Torah is given every day.

immediately becomes a Nazir (7).” As amatter of fact, according to the law,every day is potentially “the day the sonof David will come.” We understandfrom this law that the revelation of the“new Torah” does not belong to the dis-tant future, but could happen at anymoment.In the beginning of the Parasha we aretold of the census of the tribe of Levi,who was in charge of carrying the ele-ments of the sanctuary in the desert. Inthe end of the Parasha we are told aboutthe inauguration of the Tabernacle andthe Altar. It follows from this, that eventhe desert, “a place where a humanbeing does not live”, can be permeatedby the Divine Presence, as will be thecase in the Messianic Age, when thewhole world will be sanctified.We see in the Parasha as well a hint toan approach to the service of G-dthatis likely to lead to the revelation of the“new Torah that will emerge from Me”:It is known that every Jew carries with-in him a spark of the soul of Moshiach,this is the level of Yechidah, the fifthand highest level of the soul. Thus, byrevealing the Yechidah of everyone, therevelation of the collective Yechidah iscompleted, i.e. the unveiling and thecoming of Moshiach. This is found at the beginning of theParasha, in the counting of the Childrenof Israel, what indicates the essentialbond that connects them to the Holy OneBlessed be He at the level of theYeshidah for “He counts them at everymoment because of His love for them(8)”. The Parasha speaks only of thecounting of the tribe of Levi, but theRambam writes that every Jew can besanctified and reach the level of the tribeof Levi, the level of a servant of G-d.We find this concept also at the end ofthe Parasha, in the union of the heads ofthe tribes to bring their sacrifices,because the union of the Children ofIsrael comes from the Yechidah, whichis identical for all Jews. Thus, at thebeginning of the next Paracha,Beha’alotecha, it is talked about light-ing the Menora (candelabrum), whichwas carved from a single block of gold.This detail refers to the seven categoriesof the children of Israel, represented bythe seven branches of the Menorah,which are intrinsically united in a per-fect way and form a single block.And at the same time the distinctivequality of the tribe of Levi is empha-sized here: Rashi explains that the sec-tion on the offering of the Heads thetribes is contiguous with that of theMenorah in order to comfort Aharon theKohen Gadol, who was upset about histribe not participating in the offering ofthe princes. G-d told him: “Your sharewill be greater than theirs!” with regardto the lighting of the Menorah.

However, the juxtaposition of thisepisode to the offering of the Heads ofthe tribes indicates that there is a linkbetween these two topics: that teachesus that that this superior quality of thetribe of Levi penetrates the entireJewish people, as explained by theRambam, cited above.

Pirkei Avot of this ShabbatThis Shabbat we start the study of thefirst chapter of Pirkei Avot: 1. “Mosesreceived the Torah from Sinai an trans-mitted it to Joshua…”: The topic of thetransmission of the Torah from genera-tion to generation which becomes theTorah of each individual when hereveals in it new insights. 2. Before rais-ing the Giving of the Torah at Sinai, wesay: “All Israel has a share in the Worldto Come”, referring to the world of theresurrection, which emphasizes that themain purpose of the Torah will beaccomplished in the World to Come,where “a new Torah will emerge fromMe.” 3. The study ends with the passagesaying: “The Holy One, Blessed Be He,wished to confer merit upon Israel… asit is said, G-d desired, for the sake of its[Israel’s] righteousness, that the Torahbe made great and glorious.” That men-tions the study of Torah for its own sakeand not in order to know how to act,what will be discussed essentially in the“new Torah” of the Messianic Age(because then the commandments ofthe Torah will be unveiled and it won’tbe necessary anymore to study in orderto know how to perform them perfect-ly). 4. The union of Israel which isexpressed in the verse “All Israel has ashare in the World to Come” whichbelongs to the level of Yechidah.

The renewal in ShabbatMoreover, the concept of renewal in theTorah (“a new Torah emerges fromMe”) and in the world (“the new heav-ens and the new world”) is linked toShabbat, because on this day we inter-rupt activities connected to the world inorder to dedicate ourselves exclusivelyto holy topics and to the study of Torah.The reason for this is, that the Shabbat

is particularly associated with theMessianic Redemption, as expressed inthe special Shabbat Psalm: “Song ofShabbat (9)”, “Song of future times, ofthe day that will be entirely Shabbat andrest for eternal life (10)” FinallyShabbat is linked to the union of Israel,because, according to Halacha, that’sthe ideal time to gather people to teachthem Torah in public (11).To all the above a special quality isadded in our time: The Previous Rebbe,Rabbi Yosef Yitzchak, announced thatour generation is the one ofRedemption. Especially this year, 5751,which in it’s Hebrew writing containsthe letters of the word “will rise”, whichevokes the verse promising that “Hiskingdom will rise” (12) and constitutesalso the acronym for “This will be ayear in which I will show you wonders”including those which were alreadyaccomplished during the Gulf War,which were announced in the MidrashYalkut Shimoni: “The year in whichMoshiach will reveal himself, all thenations will fight against each other, theking of Persia… an Arab king… and Hewill tell them [G-d to Israel]: My chil-dren, don’t be afraid, everything I did, Idid for you… the time of yourRedemption has come” (13) and sincethen (especially since the month ofNissan, the month of Redemption), weare at the stage where, according to thecontinuation of this Midrash… it willbe heard by the Children of Israel:Humble ones! The time for yourRedemption has come.”This is even more pronounced now thatwe are close to the celebration of theGiving of the Torah which is a very aus-picious time for Redemption. In fact theTalmud states on Shavuot that the joythis holiday represents for G-d and“also for you” (14), the numerical valueof this expression is equal to the word“Ketz” – the end, which designates thedue date for the coming of Moshiach(15). And all this stands even more outin the “Farbrengen” (Chassidic celebra-tion) and even more on this Shabbat, onwhich the Chassidim sang the ninemelodies of our Rebbes. May they mark

the conclusion of the exile and the com-ing of the tenth song, the song ofMoshiach. This day is auspicious forthe unveiling of the “new Torah thatwill emanate from Me.”

The concrete actionSpecifically, the preparation for theunveiling of the new Torah is the addi-tion to the study of Torah with vitalityand pleasure, the development of newteachings in the Torah – ChiddusheiTorah – according to the capacity ofeach individual, the renewal and theaddition in the study and the spreadingof Chassidut, the profound part of theTorah and the in-depth study of aMishnah from the chapter of PirkeiAvot each Shabbat of the summer-months with explanations and commen-taries of the Sages.May it be G-d’s will that in merit ofthese good resolutions we’ll be grantedimmediately the revelation of the “newTorah that will emerge from Me” in theMessianic Redemption, and thenMoses, Aaron and all our Rabbis to thePrevious Rebbe, accompanied by all thetzaddikim of all previous generationswill be there with all the Children ofIsrael of our generation, souls thatreside in bodies without any interrup-tion in between. And together we’ll hearthe “new Torah” in the Holy Land, inJerusalem the holy city, on the holymountain in the Temple and in the Holyof Holies, “on the mercy seat that isabove the Ark of the Testimony, amongthe two Cherubim” (16). And the mainthing is that it shall happen immediate-ly, which says “Myiad”, the word thatstands for Moshe, Israel (the Baal ShemTov, the spreading of whose Torahbrings us closer to the coming of)David, who symbolized Moshiach ofwhom he is the ancestor. And may itmaterialize, which says “mamash”, thatis to say, tangible here, mamash,mamash.

Notes1) see Rashi on Yitro, 19:1 2) Midrash VayikraRabba 13:3 3)Isaiah 66:22 4) Isaiah 40:5 5) Tanya,end of chapter 36 6) note No 50: In fact, the veryexistence of Israel is confounded, so to speak, withthat of the Divine Essence, while the rest of cre-ation is the result of the creative power of theDivine Essence. That is the reason why Avrahammade his servant Eliezer swear by placing his handexactly on the area of his circumcision, althoughthis gesture a priory offends modesty, rather thanon an object of worship, as the most divine revela-tion in the material world when it is sanctifiedoccurs in Israel itself (which is why Avraham didnot make Eliezer swear on his own circumcision,because he was not Jewish). 7) Rambam, Laws of

the Nazirite, 4th chapter § 11. Talmud Eiruvin 43b8) Rashi, beginning of Parashat Bamidbar 9)Tehilim 92 10) Talmud, end of the treaty of theTamid 11) Shulchan Aruch HaRav Orach Chaimch. 290 § 3 12) Balak 24:7 13) Yalkut Shimoni onIsaiah § 499 14) Talmud Pessachim 68b 15)Commentary “Maamar Mordechai” on the treatyon Pessachim of Rabbi Mordechai of Nadvorna 16)End of our Parasha

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Descendant of a converted!In a letter dated 18 Sivan 5707 – 1947, the RebbeMelech HaMoshiach Shlita explains: «In the majorityof Jewish Communities it is customary to read MegilatRuth on Shavuot. This book tells how Ruth took uponherself the path of Judaism. And King David, thefounder of the kingdom of Israel and authorof thebook of Psalms, was himself a descendant of Ruth.Thus, the Moshiach comes from a converted!»

What can we learn from the story of Ruth? Simply that the soulof a converted that has received the Torah at Mount Sinai, too,strives throughout all its life for the highest levels of holiness,simply because it comes from even further than a Baal Teshuva(repentant), it is not in the body of a Jew and what it asks for isnot only the study of Torah or the practice of Mitzvot, even onthe highest levels, but the unveiling of the Infinite Light of theDivine Essence, in short, this soul asks only for one thing… theimmediate Redemption!When the Jewish People finish counting the Omer, we are allimmersed in the Giving of the Torah, as it says in Megilat Esther:«These days (…) come true in every generation», so we willreceive, each one of us, the Torah, the Wisdom from above whichdresses in the garment of our understanding and at the same timetranscends it completely. This Torah incorporates not only thesimple meaning, the allusive meaning, the stories (Midrash) andthe laws, the hidden and secret meaning, but also and above allthe science that includes everything at once: The «TorahChadasha Mi Iti Tetze – the new Torah that will emerge from Me(Isaiah 51:4, Vayikra Rabbah)» – this is about Chassidut andespecially now about the Dvar Malkhuth of the LubavitcherRebbe Melech HaMoshiach Shlita!How shall we imagine this great moment? First of all, we willsee the fight between the two titans buried in the depths of theearth and the sea: the Leviathan (an oversized fish with terrifyingpowers) against the Shor Habar (a buffalo, also huge and power-ful). These two extraordinary creatures will rise in heaven andwill fight each other until the Leviathan will have slaughtered theShor Habar and will be gored by the latter. All that in order toprovide the Tzaddikim, i.e. the Jewish people as a whole (Isaiah60:21, Sanhedrin ch. 11), with a festive meal that includes theflesh of the two titans but also the Yain HaMeshumar, an oldwine stored by Hashem since the dawn of time. Imagine such ameal with all Jews together: Abraham, Yitzchak, Jacov, KingDavid, Rabbi Akiva, the Baal Shem Tov, the Admor HaZaken, allthe Rebbes of Chabad and at the head of the table: the RebbeMelech HaMoshiach, a descendant of King David and KingSolomon as the Rambam says. Indeed, the Rambam,Maimonides himself will also be present and we will have theopportunity to ask him all the questions we want to, we will beable as well to talk to Moshiach and to receive answers to all theriddles that bothered us during the time of exile, all the ward, allthe suffering, the nation that has endured such a bitter exiledeserves the greatest reward, but it also and above all deserves anexplanation: why all these sufferings, what for?But when we will know the answer and our thirst for knowledgewill be somewhat quenched, we will say: «And you shall say onthat day: I thank you Lord for having turned Your anger againstme (Isaiah 12:1)». And then we will be completely united withHim in a revealed manner for this is what Geula is about. And wewill welcome Melech HaMoshiach immediately shouting withjoy, songs and dances: «Long live the King Moshiach Now!» Rav Gabriel Beckouche

Story

A surprise in the campfire

This story has been around in Bnei Barak by word of mouth, as is the natureof these kinds of stories and there were many who saw the intervention ofthe Divine Providence accompanying the event out of the ordinary…

This story was heard by a few local ChabadChassidim who went to the synagogue in ques-tion and it was the local Rav who confirmedthe details. We are talking about the synagogue«Heichal Avraham Tzvi» in the NeveiAchiezer neighborhood in Bnei Barak that wasled by the Gaon Rabbi Moshe Yaacov Weis(zal), who left this world last year.Rabbi Weis was well known for his commit-ment to the Rebbe, Melech HaMoshiachShlita. His dedication and enthusiasm werenoticed during a gathering on the topic of«Moshiach and Geula» organized by theAssociation for the true and completeRedemption. There he evoked the confidenceand the faith of the Chassidim of our genera-tion in the Rebbe Melech HaMoshiach Shlita.So he signed the Psak Din, the rabbinicaldecree, endorsed by hundreds of rabbis andcommunity leaders, stating that the RebbeShlita is the King Moshiach and that his wordshave the power of prophecy.Nowadays, his son, Rabbi Yitzchak YishayaWeis, succeeds him as the head of the syna-gogue as well as in his position of Gaon AvBeit Din, judge of the district. And as in manysynagogues, in this synagogue as well, the tra-ditional lighting of the bonfire of Lag BaOmerwas being prepared in honor of Rabbi ShimonBar Yochai. And this year it should occur at theconclusion of Shabbat.Outside, a few hours before the conclusion ofShabbat, a child belonging to a family of localfaithfuls, saw inside the dry kindling, ready forthe campfire, pictures of the Rebbe MelechHaMoshiach Shlita among all kinds of card-boards and papers.It was impossible to know how those picturesgot there. But in any event, this child filled bythe faith of our righteous and knowing thegreatness of the Rebbe Melech HaMoshiachShlita, was very worried when he recognizedthese pictures. «In a moment they will ignite

the fireplace, and all that will catch fire as wellas the pictures?!» the child thought trembling.But it was impossible to do anything before theconclusion of Shabbat, because everythingwas Muktze and could neither be taken out normoved.He decided to wait until the after the eveningprayer, when it woukd be allowed to comeclose to a campfire. He quickly ran away andafter the conclusion of Shabbat came back tothe place from where he immediately saw thepictures under the planks and branches andgrabbed them.But before he left the campfire he saw a small,used bedside table that was placed there for useas fuel. Apparently, it was thrown there bygrown-ups and chosen by children to burn inhonor of Rabbi Shimon Bar Yochai.Without really understanding why he wasdoing this, the child opened the drawer in thetable and found a wad of bills worth thousandsof shekels hard cash.«The child who wanted to protect the honor ofthe Just earned by his act a gift, a large sum ofmoney, which, without this brilliant action,would have ended up in the flames of thecampfire,» said the journalist Uzi Barak whenhe told this story on the radio station «The Lineof Religious Journalism.» Rabbi Weis con-firmed the story to his followers and it enjoyedgreat popularity among many citizens of theorthodox city.

Translated from Sichat HaGeula

The Avraham Tsvi Synagogue