Saturday, October 15, 2005

CHASSIDIC DIMENSION: The Sukkah and the "Four Kinds" (Sukkot)

B"H

Tishrei 13, 5766 * October 16, 2005

=============================================
T H E C H A S S I D I C D I M E N S I O N
=============================================

Sukkot
------

The Sukkah and the “Four Kinds”
- - - - - - - - - - - - - - - -

There is a quality to the mitzvah of dwelling in a Sukkah that is not found in most other mitzvos, in that the physical objects with which the mitzvah is performed — the schach (the Sukkah covering) as well as the walls — become holy. In other words, not only are the schach (and Rabbinically, the walls as well) used for the purpose of a mitzvah, but they themselves become sacred during the festival of Sukkos.

With regard to the mitzvah of the “Four Kinds,” we find that there is a more striking relationship with the physical objects with which the mitzvah is performed than is to be found regarding other mitzvos.

The physical objects with which all the various mitzvos are performed are more suited than other matter to being receptacles for G-dliness. Thus, for example, the fact that wool is to be used for the commandment of tzitzis demonstrates that wool is intrinsically loftier than those other objects with which the mitzvah cannot be performed.

The physical objects involved in the “Four Kinds,” however, not only possess this innate capacity to be used for a mitzvah, but clearly demonstrate this capacity.

Our Sages explain that the esrog, lulav, haddasim and aravos were specifically included in the “Four Kinds” because they each reflect unity. The branches of the lulav are all attached; the hadas has three leaves growing out of the same stem; aravos grow together in clusters.

And surely this quality applies to the esrog, which is found on the tree for an entire year — thereby uniting the climates of Spring, Summer, Winter and Fall.

Most other worldly objects exist as separate entities unto themselves. The fact, then, that these “four kinds” share a connection to unity points to the fact that within them is to be found a lessening of corporeality — a byproduct of their abnegation to holiness and G-dliness.

Herein lies both the similarity and the disparity between the mitzvos of Sukkah and the “Four Kinds”: Both mitzvos are alike in that they — more than other mitzvos — reveal the innate capacity of physical objects to be used in the performance of a mitzvah.

The difference, however, lies in the fact that the sanctity inherent within the Sukkah is directly related to the performance of the mitzvah, while the relationship of the “Four Kinds” to its commandment is to be seen in the inherent nature of these plants, which makes them uniquely suited for the performance of the mitzvah.

There is yet another similarity and difference regarding these two mitzvos: A Sukkah envelopes an entire person (indeed, many people), thus pointing to a degree of sanctity that transcends differences.

The “Four Kinds” also reflect unity; not merely by their very nature, as explained above, but also by the fact that they all join to bring about the actualization of one mitzvah.

But here too, a difference exists between these two mitzvos: With regard to Sukkah there is no disparity even at the outset, while the “Four Kinds” are indeed separate to begin with, albeit uniting for the sake of the mitzvah.

Thus, the unity of the “four kinds” — a unity such that even after the kinds unite they remain distinct from each other — emphasizes how the world itself, whose very nature is divergence, becomes united with G-dliness.

The transcendent unity of the Sukkah, however, points to a level of G-dliness at which divergence and separation simply do not exist.

(Based on Likkutei Sichos, Vol. XIX, pp. 356-359)

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Are you prepared for Sukkot?

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LESSONS IN TANYA: Sunday, October 16, 2005

B"H

Tishrei 13, 5766 * October 16, 2005

===============================
L E S S O N S I N T A N Y A
===============================

Today's Lesson:

Iggeret HaKodesh
Epistle Twenty-Two
-------------------------

Part (a)

[In the present letter the Alter Rebbe bemoans the fact that his chassidim trouble him by seeking advice on physical matters, such as their livelihoods.

Such advice, he argues, is within the province of prophets, not of Torah scholars.

In conclusion he explains how one should accept physical suffering in such a way that it enhances his love and fear of G-d.

The opening and closing passages of the original letter, which were not reproduced in Tanya, (1) throw considerable light on the middle passage, which appears below.

At the beginning of the original letter, the Alter Rebbe defines set times during which he will henceforth receive people for private audience - yechidut.

He then protests in strong terms that the many requests for advice on mundane affairs interfere with other areas of his Torah activity.

As our Sages ask, (2) "Is it conceivable that Moses spent the whole day judging? When would he then find time to study Torah?"

This leads on to the portion of the letter that appears here in Tanya.

In the original letter, the Alter Rebbe then concludes by declaring that the appointed times for visits and private audiences must be adhered to.

Moreover, he "penalizes" those who will not heed his decree, going so far as to threaten to leave the country if he is not heeded.

As we all know, however, chassidim in every generation have in fact asked their Rebbe for advice in mundane matters and, moreover, each of the Rebbeim has in fact obliged.

How is this possible?

Elder chassidim of earlier generations used to explain that the Alter Rebbe himself sanctions this conduct - in the letter that he wrote "close to the time of his passing," (3) regarding the value of "fraternity and counsel from afar with regard to all family matters...."]

My beloved, my brethren and friends:

Out of [my] hidden love [for you, springs] an overt rebuke. (4)

"Come now and let us debate"; (5) remember the days of old, consider the years of every generation. (6)

Has such a thing ever happened in days past?

Where indeed have you found such a custom in any of the books of the early or latter sages of Israel, that it should be the custom and established norm to ask for advice in mundane matters, as to what one ought to do in matters of the physical world?

[Such questions were not asked] even of the greatest of the former sages of Israel, such as the tannaim and amoraim, [the authors of the Mishnah and the Gemara], (7) "from whom no secret was hidden," and (8) "for whom all the paths of heaven were clearly ill uminated."

[Such questions were asked] but only of actual prophets who used to live among the Jewish people, such as Samuel the Seer to whom Saul went to inquire of G-d [through him] about the donkeys that his father had lost.

[Why, indeed, were sages of stature such as the tannaim and amoraim not asked about mundane matters?]

For in fact all matters pertaining to man, except for words of Torah and the fear of heaven, are apprehended only by prophecy.

[As the verse states,] (10) "there is no bread unto the wise," and as our Sages, of blessed memory, said, (11) "Everything is in the hands of heaven except for the fear of heaven."

Likewise, (12) "Seven things are hidden...: no man knows how he will earn his living, nor when the Kingdom of David will be restored...," [i.e., when Mashiach will come].

Note that these [two questions] are likened to one another.

[Just as no one knows exactly when Mashiach will come, so, too, no one knows by what means he in fact will obtain his sustenance.]

As for the phrase in Isaiah, (13) "A counselor and a man whose wisdom silences all," [suggesting that Torah wisdom qualifies one to advise in other fields as well], - and also, as for the statement of our Sages, (14) of blessed memory, [regarding one who studies Torah lishmah, "for its own sake,"] that "people derive from him the benefit of etzah [counsel] and tushiyah [wisdom]," - these teachings refer specifically to [counsel in] matters of the Torah, which is called (15) tushiyah [assistance].

Thus the Sages, of blessed memory, said:

A counselor is one who knows how to intercalate years, [making certain years leap years by interpolating an additional month of Adar], and how to determine the months, [establishing what day is Rosh Chodesh, the first day of the lunar month], for in Torah terminology the principle of intercalation is called "counsel" and "a secret," as stated in Tractate Sanhedrin, p. 87; see the commentary of Rashi there, [which states explicitly that the terms "counselor" and "advice" are related to the principle of intercalation].

Footnotes:

1. They appear in full in Igrot Kodesh (Letters) of the Alter Rebbe
(Kehot, N.Y., 5740), sec. 24.
2. Shabbat 10a.
3. Igrot Kodesh (op. cit.), sec. 65.
4. Cf. Mishlei 27:5.
5. Yeshayahu 1:18.
6. Cf. Devarim 32:7.
7. Cf. Chullin 59a.
8. See Berachot 58b.
9. I Shmuel, chapter 9.
10. Kohelet 9:11.
11. Berachot 33b.
12. Pesachim 54b.
13. 3:3.
14. Avot, beginning of chapter 6.
15. Sanhedrin 26b, et al.

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Are you prepared for Sukkot?

Our extensive Jewish New Year website has how-to’s, stories, lessons and even recipes! It's sure to make your holiday more meaningful and insightful!

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http://www.chabad.org/holidays/jewishnewyear/calendar_events.asp

Wishing you and your family a happy and joyous Holiday!

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

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DAILY MITZVAH (Maimonides): Sunday, October 16, 2005

B"H

Tishrei 13, 5766 * October 16, 2005

==================================================
D A I L Y M I T Z V A H (M A I M O N I D E S )
==================================================

Today's Mitzvah (Day 44 of 339):

Negative Mitzvah 321: It is forbidden to go beyond the permitted
distance from a city on Shabbat

-Exodus 16:29 "Let no man go out of his place on the seventh day"

HaShem gave us the holy day of Shabbat.

He wants us to rest, be peaceful and concentrate on using this
special day in a meaningful way.

Many of the laws of keeping Shabbat help us in creating this
peaceful atmosphere and feeling of holiness.

We usually feel much more relaxed and calm when we stay in our
own home and surroundings.

We are prohibited to journey, even by foot, a distance that is
over 2000 cubits (approximately a kilometer) from the edge of
town on Shabbat.

Within the settled area of a town or city, there are no limits
on the distance we may walk on Shabbat.

* * *

PLEASE NOTE: The Daily Mitzvah schedule runs parallel to the daily
study of 3 chapters of Maimonides' 14-volume code. There are
instances when the Mitzvah is repeated a few days consecutively
while the exploration of the same Mitzvah continues in the in-depth
track.

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

Are you prepared for Sukkot?

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>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

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"TODAY'S DAY": Sunday, October 16, 2005

B"H

Tishrei 13, 5766 * October 16, 2005

=======================
"T O D A Y ' S D A Y"
=======================

Tuesday, Tishrei 13 5704

Torah lessons: Chumash: B'racha, Shlishi with Rashi.
Tehillim: 69-71.
Tanya: XXII(a). My beloved, (p. 517)...commentary of
Rashi. (p. 517).

The Rebbe Maharash passed away on this day in 5643 (1882).
He was interred in Lubavitch.

The beginning of Igeret 22 and its close were not published in Igeret Hakodesh. (1) (It was printed in the publication Hatamim No. 2.)

Footnote: 1. Tanya part IV. Today's lesson.

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Are you prepared for Sukkot?

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http://www.chabad.org/holidays/jewishnewyear/calendar_events.asp

Wishing you and your family a happy and joyous Holiday!

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

Compiled and arranged by the Lubavitcher Rebbe in 5703 (1943) from the talks and letters of the Previous Lubavitcher Rebbe. Note: day of week and Torah lessons indicated are from 5703 (1943).

For a glossary of terms used in "Today's Day" please click here:
http://chabad.org/article.asp?AID=95867

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TODAY IN JUDAISM: Sunday, October 16, 2005

B"H

Tishrei 13, 5766 * October 16, 2005

=================================
T O D A Y I N J U D A I S M
=================================

* Laws * Customs * Jewish History * Daily Quote * Daily Study *

Today is: Sunday, Tishrei 13, 5766

=======================
Today in Jewish History
=======================

• Passing of R. Akiva Eiger (1837)

Passing of Rabbi Akiva Eiger [http://www.chabad.org/search/keyword.asp?kid=3538] (1761-1837), outstanding Talmudist and Halachic authority.

• Passing of Rebbe Maharash (1882)

Tishrei 13 is the yahrtzeit of the fourth Rebbe of Chabad-Lubavitch, Rabbi Shmuel Schneersohn, known as "Maharash" (a Hebrew acronym for "our master Rabbi Shmuel").

Rabbi Shmuel was born in the town of Lubavitch on the 2nd of Iyar of the year 5594 from creation (1834). His father was the third Chabad Rebbe, Rabbi Menachem Mendel [http://www.chabad.org/search/keyword.asp?kid=2226] of Lubavitch (1789-1866). Though the youngest of Rabbi Menachem Mendel's seven sons, Rabbi Shmuel was chosen to succeed his father as the leader of Chabad Chassidism in the movement's capitol, Lubavitch, at the latter's passing in 1866 (four of his brothers established branches of Chabad in other towns in White Russia and Ukraine).

In addition to authoring and delivering more than 1,000 maamarim (discourses) of Chassidic teaching, Rabbi Shmuel was extensively involved in Jewish communal affairs and traveled throughout Europe in order to generate pressure on the Czarist regime to halt its instigation of pogroms against the Jews of Russia. Rabbi Shmuel passed away at the age of 48 on Tishrei 13, 5643 (1882).

Links: More on the Rebbe Maharash

===========
Daily Quote
===========

A common misconception is that teshuvah ("repentance") is simply an antidote to sin, and thus applies only to sinners and lowly people. In truth, teshuvah is the soul's return to and restoration of its original purity, and applies to every soul that has descended into the human state.

- Rabbi Schneur Zalman of Liadi

===========
Daily Study
===========

Chitas and Rambam for today:

Chumash: Vezot Hab'rachah, 1st Portion Devarim 33:1-33:7 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=10/16/2005&src=ds

Tehillim: Chapters 69 - 71
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=10/16/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=10/16/2005

Tanya: Iggeret HaKodesh, beginning of Epistle 22
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=10/16/2005
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=10/16/2005&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=10/16/2005&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=10/16/2005
• 1 Chapter: Mikvot Chap. 9
http://www.chabad.org/dailystudy/rambam.asp?tDate=10/16/2005&rambamChapters=1
• 3 Chapters: Shabbat Chap. 21, 22, 23
http://www.chabad.org/dailystudy/rambam.asp?tDate=10/16/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=10/16/2005

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

Are you prepared for Sukkot?

Our extensive Jewish New Year website has how-to’s, stories, lessons and even recipes! It's sure to make your holiday more meaningful and insightful!

All this at:

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PLUS:

Find a Sukkot Event near you!

http://www.chabad.org/holidays/jewishnewyear/calendar_events.asp

Wishing you and your family a happy and joyous Holiday!

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

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PLEASE TELL ME WHAT THE REBBE SAID: Sukkos

B"H

Tishrei 12, 5766 * October 15, 2005

===================================================================
P L E A S E T E L L M E W H A T T H E R E B B E S A I D
===================================================================

Sukkos
------

Naomi’s family was invited to Bubby’s and Zeide’s sukkah on the second night of Sukkos. Bubby and Zeide live in an apartment building, and many families built their sukkah in the courtyard. After the Yom Tov meal, Naomi played with the other children in the courtyard and peeked into the other sukkos.

On the way home, Naomi said: “Each sukkah looked different. Some were made of wood, and others were made of canvas or heavy plastic or White sheets. Some had benches, some had chairs. Some were decorated, and others weren’t.”

Naomi thought about it for a moment, then added, “They all looked different, but they were really all the same.”

Naomi is right. Not only about the sukkos, but also about the people who enter the sukkah. We may look different, but we really are all part of one people. This is one of the most important lessons of Sukkos.

We hold the four minim together — the lulav, esrog, haddasim and the arovos. Each one is different in size, shape, taste and smell.

Our Rabbis explain that taste and smell can be compared to learning Torah and doing mitzvos.

The esrog, with its taste and smell, is like people who are busy learning Torah and doing many mitzvos. The tasty fruit of the lulav tree, the date palm, is like people who dedicate most of their day to studying Torah. The haddasim with their pleasant smell are like people who do as many mitzvos as they can. The plain arovos, which have no smell and no taste, are like people who have not yet begun to study Torah or to do mitzvos.

We bring these all together and make a berachah over them, showing the importance of achdus — bringing all different kinds of people together.

Let’s take a closer look at each of these four. In its own way, each one of them shows achdus.

The lulav has many long, pointed leaves, but they are all connected tightly.

The esrog grows on the tree all year round. It dangles elegantly from its branch through each season, as if to say, “I can unite all the growing power of each season. I can thrive and grow in all of them!”

The Talmud tells us that arovos grow together in groups.

The small leaves on the haddasim grow in groups of three. They must all be growing in one line at equal height.

So Sukkos really means, “Jewish people, Unite! Show Achdus! This is what the holiday is all about.”

(Adapted from Likkutei Sichos, Vol. IV, Sukkos; Vol. XIX, Sukkos)

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Are you prepared for Sukkot?

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PARSHAH IN A NUTSHELL: Week of October 16-26, 2005 (V'Zot HaBerachah and Sukkot)

B"H

Tishrei 12, 5766 * October 15, 2005

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T H E P A R S H A H I N A N U T S H E L L
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TORAH PORTION: V'Zot HaBerachah (Deuteronomy 33:1-34:12) and the Sukkot Torah readings

Torah Reading for Week of October 16-26, 2005

On the Web: http://chabad.org/Article.asp?AID=3152

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The Sukkot and Shemini Atzeret Torah readings are from Leviticus 22-23, Numbers 29, and Deuteronomy 14-16. These readings detail the laws of the moadim or "appointed times" on the Jewish calendar for festive celebration of our bond with G-d; including the mitzvot of dwelling in the sukkah (branch-covered hut) and taking the "Four Kinds" on the festival of Sukkot; the offerings brought in the Holy Temple in Jerusalem on Sukkot, and the obligation to journey to the Holy Temple to "to see and be seen before the face of G-d" on the three annual pilgrimage festivals -- Passover, Shavuot and Sukkot.

On Simchat Torah ("Rejoicing of the Torah") we conclude, and begin anew, the annual Torah-reading cycle. First we read the Torah section of Vezot Haberachah, which recounts the blessings that Moses gave to each of the twelve tribes of Israel before his death. Echoing Jacob's blessings to his twelve sons five generations earlier, Moses assigns and empowers each tribe with its individual role within the community of Israel.

Vezot Haberachah then relates how Moses ascended Mount Nebo from whose summit he saw the Promised Land. "And Moses the servant of G-d died there in the Land of Moab by the mouth of G-d... and no man knows his burial place to this day." The Torah concludes by attesting that "There arose not a prophet since in Israel like Moses, whom G-d knew face to face... and in all the mighty hand and the great awesome things which Moses did before the eyes of all Israel."

Immediately after concluding the Torah, we begin it anew by reading the first chapter of Genesis (the beginning of next Shabbat's Torah reading) describing G-d's creation of the world in six days and His ceasing work on the seventh--which He sanctified and blessed as a day of rest.

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Are you prepared for Sukkot?

Our extensive Jewish New Year website has how-to’s, stories, lessons and even recipes! It's sure to make your holiday more meaningful and insightful!

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http://www.chabad.org/holidays/jewishnewyear/calendar_events.asp

Wishing you and your family a happy and joyous Holiday!

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Copyright (c) Chabad.org, 2005

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