Thursday, January 26, 2006

Appearences in the USA - Feb 2 thru 12. See you there!


B"H

Dear Friend

I am delighted to have been invited by several Chabad Houses across the USA
to perform/speak, Feb 2 thru 12. If you live in one of the locations being
visited, it would be great to see you. Please call/email the relevant
location below for more information. For a brief biography:
http://www.tuviabolton.com/bio.htm

Yours Sincerely

Rabbi Tuvia Bolton

BOSTON: February 2nd, 8:30pm
Weston Chabad Center
793 Worcester Street, Wellesley Hills, MA 02481
Tel: 781.239.1076
Email: Chabadwellesley@aol.com

LAS VEGAS: Friday Night Feb 3rd, 5.30pm
Kabbalat Shabbat Services follwed by meal and Lecture
Chabad of Summerlin, 2620 Regarra Dr #117
Tel: 702.243.3623
Email: chabadofsummerlin@yahoo.com

Saturday Night Feb 4th, 8.00pm
Chabad of Summerlin, 2620 Regarra Dr #117
Tel: 702.243.3623
Email: chabadofsummerlin@yahoo.com

LOS ANGELES:Sunday 5th Feb, 7.30-9.00pm
Chabad of Westwood
741 Gayley Avenue, Westwood, CA 90024
Tel: 323.669.2417
Email: rlavey@chla.usc.edu

MARINA: Monday 6th Feb, 7.30pm
(Near LA)The Marina Shul
2532 Lincoln Blvd, Marina del Rey.
Tel: 310.980.6671
Email: RABBIYOSKE@aol.com

SAN DIEGO: Tuesday 7th Feb, 7.30pm
Chabad Center of University City
3813 Governor Drive
San Diego, CA 92122
Tel: 858.618.6513
Email: Rabbi@chabaduc.org

DALLAS: Wednesday 8th Feb
Levelland Road, Dallas TX 75252
Tel: 214.632.2633
Email: chabadlubavitch@gmail.com

AUSTIN: Thursday Feb 9th, 7.00pm
HEB Kosher Store
7025 Village Center Dr. Austin TX
Tel: 512.502.8459
Email: cfeldman@crescentheights.com

Thursday Feb 9th, 8.30pm
Chabad of Austin
2101 Nueces, Austin TX
Tel: 469.831.9465
Email: rabbi@cheerful.com or Matzah24@aol.com

MIAMI BEACH: Shabbat Feb 11th
Bais Menachem of North Miami Beach
1005 N.E. 172nd Terrace
North Miami, FL 33162
Tel: 305.761.5217
Email: y.horvitz@prodigy.net

Saturday Night Feb 11th
Tel: 305.761.5217
Email: y.horvitz@prodigy.net

Sunday Feb 12th, DAYTIME
Email: Itasaraga@aol.com

NEW YORK: Sunday Feb 12th, 7.00pm
Crown Heights, Brooklyn
Email: webmaster@ohrtmimim.org

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Wednesday, January 25, 2006

Parshat Va'eira

Parshat Va'eira

*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*
Full tour date list for Rabbi Bolton at
the end of this email! Feb 2 thru 12
ALL OVER THE USA!!

Would love to see you there! email/call
the information listed at the end of
this email.

BOSTON, LAS VEGAS, DALLAS,
BEL AIR, MARINA, LOS ANGELES,
SAN DIEGO, AUSTIN, MIAMI BEACH
*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*

This week's section finds Moses face to face with Pharaoh the king of Egypt
(according to some, the king of the world) and from the beginning we see the
game is fixed and Pharaoh doesn't stand a chance.

Even before they meet G-d announces, "I will harden Pharaoh's heart so I can
multiply my miracles and signs. And he won't listen and I will smite Egypt
and take my people, the Jews, from Egypt with great miracles. (7:3,4)"

And Pharaoh is certainly no match for the Creator of the universe!

At first glance this is not only unfair, it's cruel. Why harden Pharaoh's
heart with false confidence in order to add plagues?

If G-d wanted the Jews out of Egypt He could have just miraculously moved
them out. Why the plagues?

And if it was necessary to punish Egypt then why play with them like a cat
with a doomed mouse? Make one plague and get it over!

In order to understand this here is a story. (Shmuot V'Sipurim from Rabbi
R.N. HaCohen vol 1, pg. 250).

About two hundred and fifty years ago In the city of Shpala, in the heart of
the Ukraine, lived a simple Jew who we will call Avraham who was a Chassid
(follower) of the great Tzadik the Shpaleh Zaide (the Grandfather from
Shpaleh).

This simple Jew made his living by selling small trinkets in the
marketplace; needles, buttons and anything that he thought might sell and
didn't cost him too much to buy.

One day a large company of some two hundred soldiers came into town on leave
and began spreading out through the marketplace. One of them approached
Abraham's stand, began looking at his trinkets, casually reached behind the
counter, took the cashbox and walked away.

It was only a few seconds until Abraham realized what had happened but by
then the soldier was gone into the crowd.

He didn't know what to do. He had heard that such things happened but never
dreamed it would happen to him, now that it did he was confused.

When his friend in the stall next to his saw him distraught he asked what
happened and when he heard the answer he told poor Avraham that in his
opinion he had two choices: either pray to HaShem for the money back or go
to the commander of the soldiers and complain - and then pray to HaShem for
the money.

Avhaham decided on the second option; It was all the money he had for the
next month! He had to get it back!

He put his wife behind the counter and went looking for the commander;
asking soldiers for directions. Meanwhile he learned that his man was as a
cruel person as they come and a rabid anti-Semite to boot.

He was just considering forgetting the whole thing when suddenly he heard a
booming voice behind him. "You! Jew! You look for me?!" the commander came
out of a restaurant. Someone must have told him.

He looked at Avraham as he would a rotten piece of meat and scornfully
sneered "Talk, Jew!"

Avraham was really scared now. He blurted out, "One of your soldiers took my
money and I want it back. I sell here in the market and it's all I have for
the next month. Food, rent, wood for the oven, I have children to feed.
Please I need my money back." Avraham was trembling.

"One of my men? Ha! Stole from you? A measly Jew? Heh! Feh!! Who would even
touch your filthy few coins. Not my men! That's for sure!! My men are
soldiers!! Listen Jew! If you are so sure then tell me which of my men did
it! What's your name anyway?"

Avraham showed him his papers and the commander had someone write them down.

"Okay Jew. You point out the thief and if he really is the thief, I'll
return your money. But if not, then I'll have you beaten!" He took out a
cigar, bit off a piece from the end and spit it on the ground. And as he was
putting it in his mouth and preparing to light it said menacingly, "You have
till tomorrow."

Now Avraham was really in trouble. He would never recognize the soldier, all
of them looked the same and he really hadn't taken notice. He would be
beaten to death! What would be with his wife and children?! His only
recourse was the Rebbe; the Shpaleh Zaide.

Avraham wasted no time and in just moments he was standing before the holy
man explaining the frightening series of events.

"It's nothing to be worried about" explained the Tzadik calmly. "Just tell
the commander that in the morning when all the men line up for roll call
that you want to look each soldier in the face. The soldier that looks at
you with hatred in his eyes and grits his teeth is the thief."

Avraham thanked the Rebbe profusely and returned to look for the commander
again and tell him what the Rebbe said. But he was still very scared.

Sure enough the next morning when all the soldiers were standing at
attention and Avraham and the commander were perusing each of them one
soldier glared hatefully and began gritting his teeth menacingly. "This is
the man!" Avraham yelled out pointing with his finger. "He stole my money!"

The commander faced the soldier and ordered him point blank to give the
money back. He was certain that the soldier would just deny the whole thing
and he could give the order to have Avraham beaten. But instead he answered
indignantly.

"But, General, Why?! A filthy Jew! Why should I return the money? He's only
a Jew!"

The commander became red with anger and ordered the man flogged with no
mercy and, of course, to return the money.

But now he wanted revenge; Avraham had bested him.

"How did you know?!" he turned and hissed at Avraham putting his face into
his, "How could you possibly recognize a man you only saw for a few minutes?
What, are you some sort of a witch or sorcerer?"

Poor Avraham became so confused and frightened, especially with the screams
of the thief receiving lashes in the background, that instead of just saying
it was a lucky guess he just told the truth.

"It was the Shpaleh Zeide" he sputtered in fear. "He's a holy Jew that can
see everything - he told me how to recognize the thief."

"Aha!" spouted the commander "A holy Jew ehh??" suddenly a sadistic smile
spread across his face. "Bring him here! We'll see how holy he is!! If not
I'll kill you and him as well. I'll give you till tonight."

Poor Avraham wanted to slap himself on the forehead. Why didn't he just say
he recognized the thief? Why did he have to tell the truth all time?! Now he
got the Rebbe in trouble as well. All this was becoming too much for him.

He ran to the Rebbe as fast as his legs would carry him and told him what
happened. But the Rebbe was not at all surprised or even the least bit
worried. He calmed Avraham down and told him to return immediately and tell
the commander: First, that the Rebbe refuses to come and second, that if he
wants to know what is happening he should check in his own pocket.

Avraham left the Rebbe's house shaking. He thought he was going mad. He was
like two people; when he thought of the commander he became petrified with
fear and wanted to run away, but when he thought of the Rebbe he was filled
with bold confidence.

Finally he made it to the commander and gave him the Rebbe's message. But
before he could finish the commander became red with anger and began shaking
with fury. Soldiers gathered around until there was quite a crowd but
Avraham continued, "And the Rebbe said if you want to know the truth check
your pockets."

At this point the commander went berserk with rage. He began screaming, "Who
is your Rabbi!? I'll show you what's in my pocket, I'll shoot you and your
Rabbi too!! You dirty..." and put his hand on his gun....

But for some reason he hesitated, thought a moment, stuck his other hand in
his pocket, pulled out an envelope that was there, looked at it and turned
pale. He gave it another quick glance, looked furtively up and down, pulled
the gun from its holster, put it to his head and shot himself!!

The soldiers looked at horror at Avraham as their commander fell to the
ground and ran in all directions. Avraham was alone, it happened so brutally
fast that he barely had time to think.

He ran to back to the Shpaleh Zedie and when he finished telling him what
happened the Rebbe explained.

"The commander was a truly evil man. He spilled a lot of innocent blood and
was planning to spill more. He was conspiring with a group of
revolutionaries to murder the Czar, usurp the throne and who knows what he
would do if he was in power. But he fell in his own trap.

This morning he had two letters in his pocket; one to the Czar pretending to
be his loyal and faithful servant which he sent off earlier in the day and a
second to his fellow conspirators with the details of their next step which
he was planning to deliver personally this evening.

But when he saw that the letter to the Czar was still in his pocket and that
this morning he sent the wrong one his world collapsed; the defeat,
humiliation and torture awaiting him drove him crazy!

This answers our question.

The purpose of the exodus from Egypt was to reveal the truth even to the
Egyptians (8:18) just as every step in our story was necessary in order to
reveal the truth; that the commander was evil and the Shpaleh Zedie was
good, in a way that even the soldiers would know it.

That is why G-d hardened Pharaoh's heart: because He knew that it would take
at least ten steps; ten plagues, to destroy the evil and reveal the good.

Indeed, this is the purpose of creation.

Namely to reveal the truth that there is a Creator, the G-d of the Jews, who
creates and controls everything and who chose the Jews to teach all mankind
to how serve Him.

This began when He took the Jews from Egypt and was finalized when He gave
them the Torah.

But only in the days of Moshiach will it be recognized by the entire world.

And just as the Shpaleh Zeide in our story, so today the Lubavitcher Rebbe
has given us the steps necessary to leave the exile (see last paragraph of
Moshiach essay www.ohrtmimim.org/torah_Default.asp?id=781)

Moshiach NOW!!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel

*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-
*-*-*-*

APPEARANCES IN U.S.A

BOSTON: February 2nd, 8:30pm
Weston Chabad Center
793 Worcester Street, Wellesley Hills, MA 02481
Tel: 781.239.1076
Email: Chabadwellesley@aol.com
Web: www.wellesleywestonchabad.org

LAS VEGAS: Friday Night Feb 3rd, 5.30pm Kabbalat Shabbat Services
follwed by meal and Lecture
Saturday Night Feb 4th, 8.00pm
Chabad of Summerlin, 2620 Regarra Dr #117
Tel: 702.243.3623

BEL AIR: Sunday 5th Feb
(Near LA) Chabad of Clifornia West Coast Headquarters
770 Gayley Avenue, Westwood CA
Tel: 323.669.2417
Email: rlavey@chla.asc.edu

MARINA: Monday 6th Feb, 7.30pm
(Near LA) Chabad of Marina
The Marina Shul
2532 Lincoln Blvd, Marina del Rey.
Tel: 310.980.6671

SAN DIEGO: Tuesday 7th Feb, 7.30pm
Chabad Center of University City
3813 Governor Drive
San Diego, CA 92122
Tel: 858.618.6513

DALLAS: Wednesday 8th Feb,
Levelland Road, Dallas TX 75252
Tel: 214.632.2633

AUSTIN: Thursday Feb 9th, pm
Chabad of Austin
2101 Nueces, Austin TX
Tel: 469.831.9465
Email: rabbi@cheerful.com or Matzah24@aol.com

MIAMI BEACH: Shabbat Feb 11th
Bais Menachem of North Miami Beach
1005 N.E. 172nd Terrace
North Miami, FL 33162
Tel: 305.761.5217

MIAMI BEACH: Saturday Night Feb 12th
Tel: 305.761.5217

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*-*-*-*

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Monday, January 23, 2006

DAILY DOSE: Wellsprings

B"H

Wellsprings
-----------

There is a story that tells it all. On the awesome day of Rosh Hashana, the Jewish New Year, of the year 5507 (1746), the Baal Shem Tov lay in deep meditation and ascended to the holy chamber of the Moshiach.

"Master," he asked, "when will you come?"

The answer: "When your wellsprings shall spread to the outside."

The wellspring are the wellsprings of the deepest inner wisdom.

Not only the water of the wellsprings, but the wellsprings themselves must spread forth. When the furthest reaches of the material world become wellsprings of the innermost wisdom, then the Moshiach will come.

This is our mandate now. We are all to become wellsprings.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Tevet 23, 5766 * January 23, 2006

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Sunday, January 22, 2006

LESSONS IN TANYA: Monday, January 23, 2006

B"H

Tevet 23, 5766 * January 23, 2006

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

Today's Lesson:

Likutei Amarim
Chapter Fifteen
---------------

[In the previous chapters, the Alter Rebbe discussed the difference
between the tzaddik and the Beinoni. The tzaddik has no evil
inclination.

Since there is no longer any evil in his own soul, evil holds no
attraction for him. In the Beinoni, however, the evil remains strong.

The Beinoni therefore finds evil desirable, and it is only through the
constant vigilance and struggle of his divine soul that he is able to
prevent his animal soul from implementing its desires in thought,
speech and action].

With this [distinction in mind], we may understand the verse: (1)
"And you will return and see the difference between the righteous man
and the wicked one, between he who serves G-d and he who serves Him
not."

[The Talmud (2) raises the question: The term "righteous man" is
identical with "he who serves G-d," and "the wicked man" is obviously
"he who serves Him not." Why, then, does the text repeat the
contrast?

In answer, the Talmud states: "Both `he who serves G-d' and `he who
serves Him not' are fully righteous; yet one who reviews his studies
one hundred times cannot compare to he who reviews his studies 101
times." (3)

However, this answer seems to clarify only the second set of seemingly
repetitive terms - "the wicked man" and "he who serves Him not."
Far from being wicked, "he who serves Him not" is so described only
because he reviews his Torah studies no more than 100 times. Yet we
remain with the difficulty posed by the first set of identical
descriptions - "the righteous man" and "he who serves G-d." In fact,
the above-quoted Talmudic interpretation of the verse adds yet a third
category: "he who serves Him not," yet is also righteous!

It is this difficulty that the Alter Rebbe now resolves, based on his
previous distinction between the tzaddik and the Beinoni].

The difference between "he who serves G-d" (oved) and a righteous man
(tzaddik) is, that "he who serves G-d," written in the present tense,
describes one who is still presently laboring in his divine service.

This service consists of the struggle against one's evil nature with
the aim of overpowering it, and banishing it from the "small city"
[i.e., the body, which is like a city whose conquest is the objective
of both the good and the evil nature], (4) so that it should not vest
itself in the organs of the body through evil thought, speech or
action. (5) [Doing battle against his evil nature is the avodah
("service") of "he who serves G-d]."

This constant battle with one's evil nature truly entails much effort
("service") and toil. This is the Beinoni.

[It is he, who must wage this battle; it is the Beinoni who is called
"he who serves G-d," for he is actively engaged at present in his
service].

The tzaddik, on the other hand, is designated "a servant (eved) of
G-d," as a title [conferred on the person himself; it is not merely
a description of one's active role as is the designation "one who
serves."

[The term "servant" is] similar to the title "sage" or "king",
bestowed on one who has already become a sage or king.

So, too, he [the tzaddik] has already effected and completely
accomplished his "service" of waging war with the evil in him. He
has banished it and it is gone from him, leaving [the seat of evil
nature in] his heart, (6) "void within him." [Having completed this
task, the tzaddik has earned the title "servant of G-d."

We now see that the expressions "a righteous man" and "he who serves
G-d" are not repetitious; "he who serves G-d" is not a description of
a tzaddik but of a Beinoni.

The Alter Rebbe now goes on to discuss the difference between "he who
serves G-d" and "he who serves Him not," who, as the Talmud declares,
is not wicked].

In the category of Beinoni there are also two levels: "He who serves
G-d" and "he who serves Him not."

Yet he [who "serves Him not]" is not wicked, [although he does not
wage war with his evil nature], for never in his life has he committed
even a minor transgression [in the realm of negative commandments].

He has also fulfilled all the [positive] commandments which he was
able to fulfill, including the precept of Torah study - which is equal
to all the other commandments combined - to the extent that his mouth
never ceased from study, [despite the difficulty involved in this].

Yet [he is still described as one who "does not serve G-d," for he
does not wage any battle against his evil inclination to vanquish it
through the aid of the Divine light that illuminates the G-dly soul
abiding in the brain, which rules over the heart - as explained
above (7) - [that the G-dly soul and the Divine light illuminating it
are the Beinoni's answer to his evil inclination. He ("who serves Him
not') does not struggle with it] - for his evil inclination does not
oppose him at all in an attempt to deter him from his Torah study and
divine service, and thus he need not wage any war against it.

So it is, for example, with one who is by nature an assiduous student
due to his stolid temperament, and who is also free of conflict with
sexual desire due to his frigid nature; and similarly with other
mundane pleasures [he need not exert himself to master a desire for
them], for he naturally lacks any feeling for enjoyment.

For this reason he does not need to contemplate so much on the
greatness of G-d to consciously create a spirit of knowledge and fear
of G-d in his mind in order to guard himself from transgressing any
prohibitive commandments.

[He also need not create] a love of G-d in his heart, [which would
motivate him] to bind himself to Him through fulfilling the [positive]
commandments and through Torah study which equals all [the other
commandments together].

The hidden love of G-d found in the heart of all Jews, who are
called (8) "the lovers of His name," is sufficient for him [to
motivate his fulfilling the commandments], since he is naturally so
inclined.

[For a Jew who must engage in battle with his evil inclination,
the love hidden in his heart is not enough. He must arouse it to an
active, conscious state. For the person who is free of conflict with
evil, however, this hidden love (together with his naturally favorable
character traits) is sufficient].

For this reason, he is not considered "one who is serving G-d" at
all.

For this latent love is not of his making or achievement by any means.
It is our inheritance, bequeathed by our Patriarchs to the entire
Jewish nation, as will be explained further. (9)

[With this the Alter Rebbe concluded the thought that within the level
of Beinoni there are two sub-categories - "he who serves G-d," and
"he who serves Him not."

He now goes on to say that even one who is not naturally endowed with
traits favorable to G-d's service, may yet come under the category of
"he who serves Him not]."

So, too, he who is not inherently studious, but has accustomed himself
to study diligently, so that this habit has become his second nature;
thus, [diligence is now natural for him], - for him, too, the hidden
love of G-d is now sufficient, unless he wishes to study more than he
usually does.

[To do so, he must arouse a conscious love of G-d in his heart. Only
such a love can supply the strength necessary to free himself from the
restraints of his acquired nature].

Footnotes:

1. Malachi 3:18.
2. Chagigah 9b.
3. The significance of the 101st revision will be explained further in
this chapter.
4. Kohelet 9:14; Nedarim 32b; and see above, ch. 9.
5. See ch. 12.
6. See ch. 1.
7. See chs. 12 and 13.
8. Tehillim 69:37.
9. Chs. 18, 19, and 44.

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DAILY MITZVAH (Maimonides): Monday, January 23, 2006

B"H

Tevet 23, 5766 * January 23, 2006

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

Today's Mitzvot (Day 143 of 339):

Positive Mitzvot 82, 135; Negative Mitzvot 220, 221, 222
--------------------------------------------------------------------

Positive Mitzvah 82: Breaking the Neck of an Unredeemed First-born
Donkey

-Exodus 34:20 "And if you do not redeem it, you shall break its neck"

The owner of a first-born donkey, who does not redeem it, prevents
the priest from receiving his due.

He cannot benefit from this animal and is commanded to kill it by
breaking its neck.

---------------------------------------------------------------------

Introduction to Mitzvot 134 - 135:

Shemitah - The Sabbatical Year Avi's family lives in Jerusalem.

Avi likes the city with its busy streets and constant activity.
There is always something going on.

However, sometimes, Avi thinks about his cousins who live on
a kibbutz in the north and wonders what it is like to live there.

One summer, Avi's parents decided to send him to stay with his
cousins for a month.

He was so excited he could talk of nothing else for weeks.

Finally, Avi arrived at the kibbutz. The countryside was so different
from the city. The beautiful green meadows and yellow fields were
nicer than any park back home. Avi loved the kibbutz. But most of
all, he liked to accompany his uncle on his tractor.

Every day, his aunt would make fresh salads and steam vegetables that
came straight from the fields. His uncle even let him pick the fruits
and vegetables himself. Avi was amazed at the large amount of fresh
produce that grew in the fields.

"Uncle Abe," he once said, as they were riding on the tractor, "it
is as if the land is a natural factory, producing such a large harvest
over and over again every year."

His uncle smiled. "You are right, Avi. Sometimes, we're so used
to it, we take it for granted and expect the earth to supply us
constantly, with everything that we need. But, you know, that's
why HaShem commanded us to keep Shemitah."

"Shemitah?" Avi repeated, somewhat puzzled.

"What's that?"

Uncle Abe explained: "For six years we work the land, and then, on
the seventh year, we stop plowing and planting."

"That sound's like Shabbat!" exclaimed Avi.

"In a way it is!" Uncle Abe replied. "It is a Shabbat for the land.

We do not work the land at all. It reminds us, that it's not the earth
that supplies us, but HaShem that makes things grow!"

"But then, how do you make a living, Uncle Abe?" asked Avi.

"I can't imagine my father taking a year off from work!"

Uncle Abe explained: "There are some types of work in the fields
that are permitted. Most important though, this Positive Mitzvah
teaches us to trust HaShem and believe that He will provide us with
our needs. And He does!"

The Positive Mitzvah of Shemitah applies only in Eretz Yisrael.

---------------------------------------------------------------------

Positive Mitzvah 135: Resting the Land from Plowing and Reaping
during Shemitah

-Exodus 34:21 "In plowing and in harvest you shall rest"

The Torah commands us to stop working the land during the Shemitah
year.

---------------------------------------------------------------------

Negative Mitzvah 220:

It is forbidden to plant during the Shemitah year.

-Leviticus 25:4 "You shall not sow your field"

We are forbidden to plant our fields during the Shemitah year.

---------------------------------------------------------------------

Negative Mitzvah 221: It is forbidden to prune trees during Shemitah

-Leviticus 25:4 "You shall not prune your vineyard"

We are forbidden to prune our vineyards or trees during the Shemitah year. Pruning is snipping off extra branches or twigs that interfere with other growing branches.

---------------------------------------------------------------------

Negative Mitzvah 222: It is forbidden to harvest crops in a regular
manner

-Leviticus 25:5 "That which grows of its own accord of your harvest, you shall not reap"

During the Shemitah year, many crops that had been planted during the sixth year continue to grow on their own and become ripe. We are allowed to eat those crops, but we must harves them differently than we normally would.

For example, instead of collecting the entire crop at once and packaging it, we pick only the amount that we need to use in the immediate future. We are not permitted to harvest those crops in the same manner which we do every other year.

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"TODAY'S DAY": Monday, January 23, 2006

B"H

Tevet 23, 5766 * January 23, 2006

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

Thursday, Tevet 23 5703

Torah lessons: Chumash: Sh'mot, Chamishi with Rashi.
Tehillim: 108-112.
Tanya: However, the impression (p. 51)...Towards his
brothers.

(Here appears an emendation to the text of Torah Or, relevant only in
Hebrew. Translator).

Groaning by itself won't do a bit of good.

A groan is only a key to open the heart and eyes, so as not to sit
there with folded arms, but to plan orderly work and activity, each
person wherever he can be effective, to campaign for bolstering Torah,
spreading Torah and the observance of Mitzvot.

One person might do this through his writing, another with his
oratory, another with his wealth.

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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: Monday, January 23, 2006

B"H

Tevet 23, 5766 * January 23, 2006

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

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

Today is: Monday, Tevet 23, 5766

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

Chitas and Rambam for today:

Chumash: Va'eira, 2nd Portion Shemot 6:14-6:28 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=1/23/2006&src=ds

Tehillim: Chapters 108 - 112
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/23/2006&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/23/2006

Tanya: Likutei Amarim, beginning of Chapter 15
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=1/23/2006
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/23/2006&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/23/2006&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=1/23/2006
• 1 Chapter: Zechiyah uMattanah Chap. 5
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/23/2006&rambamChapters=1
• 3 Chapters: Bikurim Chap. 12, Shemittah veYovel Chap. 1, 2
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/23/2006&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=1/23/2006

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DAILY DOSE: Retroactive Liberation

B"H

Retroactive Liberation
----------------------

(The Rebbe writes in a letter:)

Before I had even started school, a picture of liberation was already forming in my mind. Such a liberation, and in such a way, that it would truly make sense of all the suffering, all the oppression and persecution we have undergone.

It is not that there will be no more darkness, no more suffering, that those things shall cease to exist. It will be such an essence-light that darkness itself will become light —-even the darkness and suffering of the past.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Tevet 22, 5766 * January 22, 2006

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Saturday, January 21, 2006

DAILY MITZVAH (Maimonides): Sunday, January 22, 2006

B"H

Tevet 22, 5766 * January 22, 2006

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

Today's Mitzvot (Day 142 of 339):

Positive Mitzvot 80, 81
--------------------------------------------------------------------

Introduction to Mitzvot 79 - 82: The Uniqueness of the First-born

In Egypt, the tenth and final plague, which led to the exodus of
the Jewish people, was the slaughter of all Egyptian first-born men
and animals.

HaShem guarded the homes of the Jews and their first born remained
unharmed.

The Torah tells us that HaShem then claimed for Himself the first-born
of the Jews and their beasts, and declared them holy.

Certain Mitzvot apply only to the first-born.

---------------------------------------------------------------------

Positive Mitzvah 80: Redeeming First-born Sons

-Numbers 18:15 "Nevertheless the first-born of man you must
surely redeem"

Since our first-born sons were claimed by HaShem, they must be
redeemed by giving five silver coins to the priest.

Fathers should fulfill this Positive Mitzvah when the baby boy is
one month old. This is called the Pidyon HaBen.

If for some reason the Pidyon HaBen did not take place at that
time, the first-born son must carry out the Pidyon HaBen himself.

---------------------------------------------------------------------

Positive Mitzvah 81: Redeeming First-born Donkeys

-Exodus 34:20 "The first-born of a donkey you shall redeem with a lamb"

The specialty of the first-born affects only one non-kosher animal -
the donkey.

Since a non-kosher animal cannot be sacrificed, it must be redeemed.

Its owner is commanded to pay the priest its value or give him a lamb
in exchange.

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LESSONS IN TANYA: Sunday, January 22, 2006

B"H

Tevet 22, 5766 * January 22, 2006

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

Today's Lesson:

Likutei Amarim
(Conclusion of Chapter Fourteen)
----------------------

Now we may understand the repetitious wording in the oath
[administered to every Jew before birth], "Be a tzaddik and be not
a rasha' [as quoted from the Talmud in the opening words of Tanya].

At first glance it seems unintelligible: once he is charged to "be
a tzaddik," [implying clearly that he not be a rasha], why the need
to adjure him again not be a rasha?

The answer is that inasmuch as not everyone is privileged to become
a tzaddik, nor has a person the full advantage of choice in this
matter of experiencing true delight in G-d and of actually and truly
abhorring evil, [each person] is consequently adjured a second time:
"You shall, at any rate, not be a rasha."

[Even if a person is not privileged to become a tzaddik he should
at the very least not be a rasha, being instead a Beinoni].

With regard to this [not being a rasha] the right of choice and
freedom is extended to every man, to control the spirit of lust in
his heart and to conquer his nature, so that he shall not be wicked
for even one moment throughout his life.

[This applies] both in the realm of "turning away from evil" -
[refraining from transgression], and in that of "doing good" -
[performing all the positive mitzvot in which he is obligated]; and
[especially the mitzvah of Torah study, which is specifically termed
"good", as our Sages say], (9) "There is no `good' other than Torah,"
meaning the study of Torah, which "balances [i.e., is equal to] all
[the other mitzvot combined]."

[By reason of the freedom of choice granted him, one is expected
to surmount even the difficulty of faithfully observing this most
difficult mitzvah of Torah study.

For this reason the oath is administered a second time. Even if one
does not have the opportunity to become a tzaddik, it is still
possible for him - and therefore expected of him - not to be a rasha.

The Alter Rebbe now goes on to state that everyone should strive to
emulate the tzaddik's service of G-d, although he may never actually
reach the rank of tzaddik. Specifically, one should train oneself to
loathe worldly pleasures; and, conversely, he should try to awaken in
himself a delight in the love of G-d, which is accomplished through
reflecting deeply on His greatness. Thereby one fulfills the charge,
"Be a tzaddik," to the best of his ability].

Nevertheless, [though it has been said that not every person can
loathe evil and attain the "love of delights" characteristic of
a tzaddik - and we are dealing here with a Beinoni - yet] one must
also set aside specific periods to seek for himself means of abhorring
evil - [i.e., of loathing worldly pleasures].

For example, [following] the advice of our Sages [on overcoming a lust
for women, let one reflect on their words], "Woman is a vessel full of
filth," and the like.

So, too, [one may learn to despise gluttony by reflecting that] all
dainties and delicacies similarly become "vessels full of waste."

Likewise with regard to all the pleasures of this world: the wise man
foresees what becomes of them; they ultimately rot and become worms
and refuse. [ In this way one cultivates an abhorrence of worldly
pleasures].

Conversely, [one should train himself] to delight and rejoice in G-d,
by reflecting, to the best of his ability, on the greatness of the
blessed Ein Sof.

He may well know that he will not attain this degree [of loathing evil
and delighting in G-dliness] with the fullest measure of truth, but
will only imagine it.

[He will fancy that he truly abhors evil and delights in G-dliness;
why, then, should he exert himself merely to produce a fantasy
(especially in the service of G-d, where sincerity is essential)?

Nevertheless, he should do his part to uphold the oath administered to
him to "Be a tzaddik," and G-d will do as He sees fit - [whether to
grant him the level of tzaddik, or not].

Furthermore, [emulating the tzaddik in loathing evil and delighting
in G-d produces another benefit for the Beinoni]: Habit reigns supreme
in all matters; it becomes second nature.

Therefore, when one accustoms himself to loathe evil, he will
begin to find it truly loathsome, to some extent. And when he
accustoms himself to rejoice in G-d through reflecting on His
greatness, then, [on the principle that] "an arousal of man below
brings a corresponding arousal above," perhaps after all this
[effort of his], "a spirit [Ruach] from above will descend upon
him," and it will be granted him that the [soul-level of] Ruach,
originating in the soul of some tzaddik, will be "impregnated" in
him, so that he may serve G-d with joy.

[Kabbalah speaks of the soul of a tzaddik "impregnating" another's
soul with its faculties so that the latter may serve G-d as the
tzaddik does.

(This concept is somewhat akin to gilgul - transmigration - where
a soul is attached to some object or animal, or another human being,
except that in the case of gilgul the soul is chained to and dominated
by the body to which it attaches, whereas in the case of
"impregnation" it is not; the soul of the tzaddik serves merely as
an additional spiritual charge for the soul of the recipient.)

In our context, the "impregnation" of the Beinoni's soul with the
(Ruach originating in) the tzaddik's soul enables the Beinoni to
experience a delight in G-d that he could not attain on his own].

Thus is it written, (10) "Rejoice, O tzaddikim, in G-d."

[This alludes also to the idea that when two types of tzaddikim are
joined together (the verse addresses tzaddikim, in the plural form),
when the Beinoni - called a "lower-level tzaddik" - is impregnated
with the soul of a tzaddik - a "higher-level tzaddik" - they both
rejoice in G-d, for the tzaddik imparts his delight in G-dliness to
the Beinoni]. (11)

In this way, the oath charging him to "be a tzaddik" will be truly
fulfilled.

Footnotes:

9. Berachot 5a.
10. Tehillim 97:12.
11. Yet, as the Rebbe points out, his own soul is not
transformed (to the rank of the tzaddik); it is merely
activated by the soul of the tzaddik. Thus, this does not
contradict the statement: "You have created tzaddikim," as
explained above at length.

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

Featured Audio Class on Chabad.org:

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To listen to an audio version of today's lesson, please click one of the following links:

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"TODAY'S DAY": Sunday, January 22, 2006

B"H

Tevet 22, 5766 * January 22, 2006

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

Wednesday, Tevet 22 5703

Torah lessons: Chumash: Sh'mot, Revi'i with Rashi.
Tehillim: 106-107.
Tanya: Nevertheless, such a (p. 49)...and so forth.
(p. 51).

My father proclaimed at a Farbrengen: Just as wearing Tefillin every
day is a Mitzva commanded by the Torah to every individual regardless
of his standing in Torah, whether deeply learned or simple, so too is
it an absolute duty for every person to spend a half hour every day
thinking about the Torah-education of children, and to do everything
in his power - and beyond his power - to inspire children to follow
the path along which they are being guided.

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

Featured Audio Class on Chabad.org:

Torah Gems - Parsha Shemos
By Elimelech Silberberg — Bais Chabad Torah Center of West Bloomfield

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http://www.chabad.org/156323

More Audio/Video

http://www.chabad.org/multimedia

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

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

© Copyright
Kehot Publication Society
770 Eastern Parkway / Brooklyn, New York 11213
(718) 774-4000 / FAX (718) 774-2718
http://www.kehotonline.com

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To view this lesson online with its many features please visit: http://www.chabad.org/dailystudy/hayomyom.asp

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TODAY IN JUDAISM: Sunday, January 22, 2006

B"H

Tevet 22, 5766 * January 22, 2006

=================================
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, Tevet 22, 5766

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

• Portuguese Expulsion (1496)

Just four years after the expulsion of the Jews from Spain -- many of whom found refuge in the neighboring country of Portugal -- a decree was issued giving all the Jews living in Portugal one year to either convert to Christianity or leave the country. Over the next 350 years, the infamous Inquisition persecuted, tortured and burned at the stake thousands of "marranos" throughout Spain, Portugal and their colonies for continuing to secretly practice the Jewish faith.

• Prague rescue (1622)

In the yearbook of the Meisel Synagogue in Prague, the 22nd of Tevet is designated to commemorate the escape of Yosef Thein from the gallows in the year 5383 from creation (1622).

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

The study of Zohar exalts the soul; study of Midrash arouses the heart; Psalms with tears scours the vessel [of the soul - i.e., the body.]

- Rabbi Menachem Mendel of Lubavitch (1789-1866)

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

Chitas and Rambam for today:

Chumash: Va'eira, 1st Portion Shemot 6:2-6:13 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=1/22/2006&src=ds

Tehillim: Chapters 106 - 107
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/22/2006&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/22/2006

Tanya: Likutei Amarim, end of Chapter 14
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=1/22/2006
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/22/2006&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/22/2006&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=1/22/2006
• 1 Chapter: Zechiyah uMattanah Chap. 4
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/22/2006&rambamChapters=1
• 3 Chapters: Bikurim Chap. 9, 10, 11
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/22/2006&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=1/22/2006

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

Featured Audio Class on Chabad.org:

Torah Gems - Parsha Shemos
By Elimelech Silberberg — Bais Chabad Torah Center of West Bloomfield

Experience the gems of the Parsha with the classic commentaries, and a kabbalstic twist.

http://www.chabad.org/156323

More Audio/Video

http://www.chabad.org/multimedia

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

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Friday, January 20, 2006

DAILY DOSE: A Time of Silence

B"H

A Time of Silence
-----------------

A parable:

A father answers the questions of his child and they are happy together, in joyful dialogue.

Then the child asks a question, and the father must think deeply -not just for the answer, but to reach to the essence of this answer so he may bring it to the world of his child. For a long while, the father is quiet.

And so, the child becomes anxious and begins to cry. "Father, where are you? Why do you no longer talk to me? Why have you deserted me for your own thoughts?"

And then the father begins to speak, but this time it is the deepest core of his mind that flows into the mind and heart of the child. Such a flow that with this the child, too, may become a father.

The child is us. The time of silence is now.

When the spirit of Man is dark, when the flow gates of Above seem all but sealed, prepare for liberation.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Tevet 20, 5766 * January 20, 2006

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

Featured Audio Class on Chabad.org:

Torah Gems - Parsha Shemos
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TODAY IN JUDAISM: Shabbat, January 21, 2006

B"H

----------------------------------------------------------------------
*PLEASE NOTE*:
Due to Shabbat observance, the Shabbat edition of Today in Judaism is sent on Friday. Shabbat Shalom!
----------------------------------------------------------------------

Tevet 21, 5766 * January 21, 2006

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

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

Today is: Shabbat, Tevet 21, 5766

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

• Shimon Born (1567 BCE)

Shimon, the second son of Jacob and Leah and the progenitor of the Israelite tribe of Shimon, was born on Tevet 21 (according to another opinion, on Tevet 28), of the year 2194 from creation (1567 BCE), nine years after Jacob's arrival in Charan.

Link: More on Shimon [http://www.chabad.org/107219]

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

Chitas and Rambam for today:

Chumash: Shemot, 7th Portion Shemot 5:1-6:1 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=1/21/2006&src=ds

Tehillim: Chapters 104 - 105
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/21/2006&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/21/2006

Tanya: Likutei Amarim, beginning of Chapter 14
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=1/21/2006
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/21/2006&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/21/2006&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=1/21/2006
• 1 Chapter: Zechiyah uMattanah Chap. 3
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/21/2006&rambamChapters=1
• 3 Chapters: Bikurim Chap. 6, 7, 8
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/21/2006&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=1/21/2006

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

Featured Audio Class on Chabad.org:

Torah Gems - Parsha Shemos
By Elimelech Silberberg — Bais Chabad Torah Center of West Bloomfield

Experience the gems of the Parsha with the classic commentaries, and a kabbalstic twist.

http://www.chabad.org/156323

More Audio/Video

http://www.chabad.org/multimedia

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

Check out our other Calendar Tools:

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Copyright © Chabad.org, 2005

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