Maamrim- Devarim. PDF Print E-mail
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Thursday, 04 August 2011 17:47
Maamarim for Parshas Devarim.
ציון במשפט תפדה ה'תשמ"א.
This מאמר is מוגה.
This מאמר begins typically enough but the turns on it's head.
(in this class we learned the beginning and the end of the מאמר the middle we'll do next time).
The first explanation is: ציון are Yidden who stand out in Galus and deserve "משפט" redemption; while  שבי'ה are Jews who are lost in Galus and their redemption is a צדקה.
He then offers an entirel different insight based on a reading of the two words תפדה ושבי'ה.
He explains that some Jews need redeeming (of one type or another) תפדה, while others need no redeeming just relocating back to ארץ ישראל. They are called שבי'ה.
In this reading of the מאמר it must be explains why the higher Jews שבי'ה are taken from Galus as a צדקה and the Jews who need redeeming are getting it in a deserved manner: משפט.
This class answers this question: he who suffers is rewarded. not he who benefits from someone else's challenges. 
This Possuk has two ideas which this Ma'amar develops in to three based on the Possuk ואשים דברי בפיך ובצל ידי כסיך לנטוע שמים וליסוד ארץ ולאמור לציון עמי אתה.
The idea is that there is Torah which is Essence that is above the two ideas of Mitzvos and Tefilla. 
Torah is ציון.
Mitzvos and Tefilla (we understood to be) is שבי'ה.   
Two galus models two redemption models. Torah is before Tzedaka, but ultimately the effect of Tzedaka is greater then through Torah.
Lizchus Refua Shlaima Vichuli for Shmuel Menachem Mendel ben Shulamis.
 Two interpretations in Tziyon BiMishpat TiPade ViShuvehu BiTzdaka:
1) Both Tziyon and Shaveha are redeemed by Mishpat with the help from Tzedaka,
2) Tziyon is reddemed by Mishpat (Torah) and Shuveha through Tzedaka.
The second pshat reaches higher than it was origionally while the first pshat simply brings things back to how they were before the Galus.Yerida Tzorech Aliya, graeter achdus yisroel resiults in a deeper hiskalelus in our performance of Mitzvos.