Brian Galbut z"l and the footprints of the Messiah

He was buried on Tisha B'av, and we know the loss of a tzadik is like the burning of the Beit HaMikdash (Rosh Hashana18b). In a sense we lost a third Beit HaMikdash this Tisha B’av, but we only need to have Rabbi Akiva's optimism, which Brian would espouse, that the path is now set for the third Beit HaMikdash to return with the arrival of Mashiach. 

We know there exists in every generation — and surely, in our generation — “a person from among the descendants of Judah who is worthy of being the Mashiach of Israel.” (The commentary of Rav Ovadiah of Bartenura on Ruth 1:1). The Chatam Sofer notes from the time of the destruction of the Beit HaMikdash and onward there’s a worthy person in every generation to be Mashiach, but our actions impede it from coming.

This Shabbos we are reading parsha Eikev, a direct hint to the footprints of Mashiach, ikveta deMeshica and Brian's name, Baruch Zvi, also hints to Mashiach.

Brian, Baruch Tzvi z"l, has his second name, Tzvi, referenced in a verse that refers to Mashiach. The Medrash Rabbah, Shir Hashirim (2:22) on the verse, “Domeh dodi l’tzvi” (2:17), says, just like a deer is revealed, and hidden, and again hidden, so it will be with Mashiach. He will come and then be concealed and then reveal himself again, and when concealed we will struggle to believe in him, but ultimately, he will resurface. When Mashiach arrives for the first time, we will apply Brian's first name, Baruch, by making the blessing on Mashiach, Baruch Attah Hashem Eloheinu Melech HaOlam HaTov V’HaMeiteiv.

So, what must be done now based on Brian's life example to bring Mashiach immediately?

Sefer Devarim contains tochacha and embodies Moshe’s last message to Bnei Yisroel in the desert. However, Moshe has a strong connection to our specific generation. It’s written (Sanhedrin 38b; Vayikra Rabbah 26:7), as Moshe looked into the Book of Adam, Moshe Rabbeinu was shown the Sages and the leaders of all the generations of the future. When he thus gazed ahead at the generation that would live to witness the footsteps of Mashiach, he saw that they would have but a modest conception of Divinity, and in serving G‑d with their minds and their hearts they would not attain the loftiest peaks of avodah. Rather, they would actively observe the Torah and its commandments in a spirit of self-sacrifice. At the same time, he was shown what joy this service would bring about in the heavens Above. In the light of what his eyes then beheld, Moshe Rabbeinu became exceedingly humble; as it is written, (Bamidbar 12:3), “The man Moshe was very humble, more so than any man on the face of the earth.” (Sefer HaMaamarim). The word that stands out is “self-sacrifice, what Brian was all about, always sacrificing his own time for others.

Also in sefer Devarim the word simcha appears no less than 12 times. The clear and unequivocal message is that to leave a state of exile and achieve redemption, pure simcha is necessary and that was Brian's essence, simchat hachaim. Anyone around him was influenced by his utter embrace of life and constant smiling aura representative of a celebratory existence matching to what is required for redemption as it says in Isaiah (12:3), “With joy shall ye draw water out of the wells of salvation” and in Psalms (30:5) it says, “For His anger is but for a moment, His favor is for life; weeping may endure for a night, but joy comes in the morning.” 

The morning is here. As noted by many rabbanim, Mashiach is here waiting to be infused with the spirit to reveal himself. If you rearrange the letters of Mashiachyou come out with yismach, “to be happy,” the necessary ingredient now needed to bring Mashiach. Learn from Brian how to make him appear immediately; don’t only be conscious by the Daf, but love it, embrace it, celebrate that you were given the Gemara to learn.