Long Live the Rebbe King Moshiach Jehovah our Righteous one forever and ever!
Saturday, November 12, 2005
Ian Moore and me in Portland
By the grace of G-d
Long Live the Rebbe King Moshiach Jehovah our Righteous one forever and ever!
Long Live the Rebbe King Moshiach Jehovah our Righteous one forever and ever!
LESSONS IN TANYA: Sunday, November 13, 2005
B"H
Cheshvan 11, 5766 * November 13, 2005
===============================
L E S S O N S I N T A N Y A
===============================
Today's Lesson:
Iggeret HaKodesh
Epistle Twenty-Seven
--------------------
Part (a)
[The Alter Rebbe wrote this letter of condolence to his chassidim in 1788 after the passing of his colleague and mentor, the saintly R. Mendele of Vitebsk (or Horodok), who had settled in the Holy Land in 1777.
It concludes by rousing them to the mitzvah of tzedakah in general, and particularly of maintaining the family of R. Mendel.
The Alter Rebbe is here addressing chassidim who in the past had benefited from their connection with the tzaddik both through his advice and blessings on material matters, and through his guidance in matters of the spirit.
He comforts them, therefore, with the teaching of the Zohar that a tzaddik is to be found in this world after his passing to a greater extent than while he was physically alive.
His disciples are thus able to receive his guidance in their Torah study and divine service to an even greater degree than before.
Materially, too, the tzaddik protects this world after his passing even more effectively than he did during his lifetime.]
This letter was written [by the Alter Rebbe] to the [chassidic] inhabitants of the Holy Land (May it speedily be rebuilt and reestablished in our own days, Amen!), [1] to console them with redoubled support [2] over the passing of the celebrated rabbi and Gaon, holy man of G-d, [3] "lamp of Israel, pillar of the right hand, mighty hammer," [4] our mentor R. Menachem Mendel (May his soul rest in Eden!).
* * *
My beloved, my brethren and friends, who are [as dear] and so forth [to me] as my soul.
[Likkutei Haggahot on Tanya likens the opening three terms of address to the three Scriptural terms of endearment successively addressed by a king to his beloved daughter in the parable cited by the Midrash: [5]
"My beloved" recalls the paternal love expressed by the phrase "my daughter";
"my brethren" recalls the fraternal love expressed by the phrase "my sister";
and "my friends" recalls the filial love expressed by the phrase "my mother."
The further phrase "as my soul" indicates the love that one has for his own life, as in the phrase of the Zohar, [6] "he called her by his own name";
while "and so forth" indicates a love even greater - a bond with the ultimate soul-level of Yechidah.]
May [the Name of] G-d be upon you, [7] and may you live forever, and your children with you, the seed of truth; may you be blessed by G-d for evermore.
[According to the above interpretation of Likkutei Haggahot, the Alter Rebbe's blessing that "the Name of G-d be upon you" is intended to elicit a transcendent mode of Divine benevolence, while the blessing "may you live forever" is intended to draw down this transcendent benevolence so that it can be internalized within its finite recipients. (Or, in the terms of Chassidut, it is intended "to be mamshich the makkif into the pnimi.")]
Having first duly inquired after the welfare of those who love [G-d's] Name, I have come to speak to the heart of the smitten, who are sighing and groaning [over the passing of R. Mendele], and to console you with redoubled support with what my ear has heard from others and with what I have understood myself, [8] regarding the idiom used by our Sages [9] [to signify the passing of a tzaddik], "He has left life for all the living."
[If this simply means that others have remained alive after his passing, what are we to make of the expression "left life"? Did he leave them life?
Surely, the life they are living is their own.
The Alter Rebbe will explain below that the idiom means quite literally that the tzaddik left something of his own life to others.
For the true core of a tzaddik's life is not fleshly; rather, it comprises the spiritual qualities of faith, awe and love of G-d.
When a tzaddik departs from this world he leaves over his faith, fear and love to all those who are bound to him, so that they will be able to receive even more than they received from him while he lived his physical life together with them.
All three qualities are alluded to as "life" in the verses enumerated below]:
For [10] "a tzaddik lives by his faith,"
and by [11] "the awe of G-d [which leads] to life,"
and by [12] the flashing and fiery sparks of his love [for G-d, that is even greater] than life,
investing in them - [in his faith and awe and love] - the life of his Ruach [13] [V.L.: and, moreover, of his Neshamah] throughout his life.
[As the Alter Rebbe will soon say, disciples receive their influence from the soul-level of the tzaddik which is called Ruach.
In addition, as explained in Likkutei Haggahot, those disciples who are also [as close as] children receive their influence from the higher soul-level called Neshamah].
When, [at the time of his passing], G-d elevates his Ruach and gathers up his soul unto Himself [14] and he ascends from one elevation to the next, to the very highest of levels, he [then] leaves over the life of his Ruach, the deeds in which he has formerly labored with Israel, [i.e., the faith, fear and love which he drew down to them from his Ruach.
On a less literal level, the Hebrew word lefanim (here translated "formerly") can also be understood to mean "to the inwardness"; i.e., the tzaddik infused and integrated this faith, fear and love into the innermost core of his disciples, this being] - "the labor of a tzaddik for life." [15]
[Or, less literally, "a tzaddik's labor for the living," to provide them with life. At any rate, at the time of his passing, the tzaddik bequeaths the fruit of his lifelong labors] - to every living being, that is, to the soul of every living being [who lives a life of Torah and mitzvot], who is bound to his soul by the thick ropes of a magnanimous love, and an eternal love, that will not be moved forever.
For any man who eagerly desires life [16] [and who seeks] to cleave to the living G-d, through his service [i.e., through the divine service of the tzaddik] his soul will cleave and will be bound up in the bond of life with G-d, [17] in the life of the Ruach [literally, the life-giving "breath"] of our nostrils of which we have said, "In its [protective] shadow we shall live among the nations." [18]
[This alludes to the Chayah of the tzaddik, the soul-level which is even loftier than the soul-level called Neshamah, and which infuses the followers of the tzaddik with a transcendent mode of life-force which enables them to withstand challenges from non-Jewish (i.e., unholy) sources.
[This] he left unto us, in each and every individual, corresponding to the degree of his genuine alliance with the tzaddik and his true and pure love of him, from the innermost core of man and from the depths of his heart. [19]
[To the extent of each individual's bond with the tzaddik, so does the tzaddik share with him his Ruach, and his faith, fear and love of G-d].
For [20] "as in water, face [answers to face, so is the heart of man to man]": [the individual's love for the tzaddik reflects back to him, eliciting a love of the tzaddik for him], and [21] "spirit rouses spirit and brings forth spirit" - [the spirit of love that one has for the tzaddik draws down the Ruach, the superior spirit of the tzaddik].
For, his Ruach remains truly in our midst, [within those of us who are bound to him, when he sees his children, [i.e., his disciples], [22] who embody the work of his hands, sanctifying [G-d's] blessed Name.
For [His Name] is magnified and sanctified when we walk in the straight path that he has shown us of his paths, and we will walk in his ways forevermore.
[With regard to the above sentence, the Rebbe notes that the Zohar (Part II, p. 215a; and Part III, end of Parshat Kedoshim) distinguishes between a "path" (derech) and a "way" (orach).
"Path" signifies a well-trodden track which the tzaddik has cleared for common use, while "way" suggests a trail that is presently being blazed, according to the spiritual needs of the individual's divine service.
The Rebbe refers the reader to Likkutei Torah, Shir HaShirim (12b).
The reason that the Alter Rebbe characterizes the tzaddik's life as consisting of faith, fear and love, is that (as explained in the very first Epistle in this series) faith is the underpinning, the "loins" that support the entire body of a man's divine service, and this finds expression in his fear and love of G-d, his "arms".
Footnotes:
1. The Rebbe notes in his Luach HaTikkun that this letter was
in fact written to chassidim in the Diaspora. The introductory
statement that it was written "to the inhabitants of the Holy Land"
is a copyist's error, "since the conclusion of this letter
(published in Ginzei Nistarot - Or Rav, ch. 6) urges his readers
not to diminish, `Heaven forfend, the sacred monies that they
sanctify to G-d annually...for our masters in the Holy Land.'
He continues, moreover, that the money should be ready to be sent
promptly to the Holy Land."
In a later addendum the Rebbe concludes: "The difficulty
with all the above is readily understandable, for this introductory
statement is found in all the editions and was seen by the Rebbeim
over the generations, beginning with the author's children and the
Tzemach Tzedek.
"It would therefore seem that both things are true: The appropriate
section (that which is printed here, minus the line about `the
bearer of this letter,' from which we also understand that this
letter was edited for publication) was sent to the Holy Land, while
the letter in its entirety was sent to the `heartbroken...of our
country.' For in any event it is reasonable to assume that the
Alter Rebbe wrote a letter of consolation to the `heartbroken...of
the Holy Land."'
2. Cf. Iyov 11:6.
3. Cf. II Melachim 4:9.
4. Cf. Berachot 28b.
5. Shmot Rabbah, end of Parshat Pekudei.
6. I, 154b.
7. Following the conventions of classical Hebrew, the original letter
addresses its readers indirectly in the polite third person; here,
for clarity's sake, this has been rendered in the second person.
8. Cf. Ezekiel 9:4.
9. Often used in halachic responsa. Addendum of the Rebbe:
"Likewise in Rambam, Hilchot Yibum, end of ch. 4, in the text of
a get chalitzah and a ketubbat yevamin, [the deceased is referred
to as having] `left life to our Rabbis and to all of Israel.'"
10. Chavakuk 2:4.
11. Mishlei 19:23.
12. Cf. Shir HaShirim 8:6, where the connection with "life" is implied
by the context.
13. Brackets are in the original text.
14. Iyov 34:14.
15. Mishlei 10:16.
16. Cf. Tehillim 34:13.
17. Cf. I Shmuel 25:29.
18. Note of the Rebbe: "Quoting Eichah 4:20."
19. Cf. Tehillim 64:7.
20. Mishlei 27:19.
21. Zohar II, 166b, et al.
22. Sifrei (quoted in Rashi) on Devarim 6:7.
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DAILY MITZVAH (Maimonides): Sunday, November 13, 2005
B"H
Cheshvan 11, 5766 * November 13, 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 Mitzvot (Day 72 of 339):
Negative Mitzvah 355
---------------------------------------------------------------------
Negative Mitzvah 355: It is forbidden to take a woman as a wife
without marriage
-Deuteronomy 23:18 "There shall be no indecent women among
the daughters of Israel"
A Jewish marriage must be held according to the law of the Torah.
This includes the entire wedding ceremony with all its details
and procedures and the signing of the marriage contract.
A person is forbidden to take a woman as a wife without fulfilling
these requirements.
* * *
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.
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"TODAY'S DAY": Sunday, November 13, 2005
B"H
Cheshvan 11, 5766 * November 13, 2005
=======================
"T O D A Y ' S D A Y"
=======================
Tuesday, Cheshvan 11 5704
Torah lessons: Chumash: Vayeira, Shlishi with Rashi.
Tehillim: 60-65.
Tanya: XXVII. My beloved (p. 563)...his paths
forevermore. (p. 565).
(At this point there appears in the Hebrew text emendations of Torah Or on this week's Sedra, meaningful only in Hebrew. Translator).
The Maamar Patach Eliyahu has glosses (1) by my father that he began writing in the winter of 5652 (1891-2).
Footnote: 1. They have since been published by Kehot Publication
Society, 5741.
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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: Sunday, November 13, 2005
B"H
Cheshvan 11, 5766 * November 13, 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, Cheshvan 11, 5766
=======================
Today in Jewish History
=======================
• Passing of Methuselah (1656 BCE)
Methuselah, the longest-lived human being of all time, died at the age of 969 years on the 11th of Cheshvan of the year 1656 from creation (2105 BCE) -- exactly seven days before the beginning of the Great Flood. Methuselah was Adam's great-great-great-great-great-granson and Noah's grandfather.
• Passing of Rachel (1553 BCE)
The matriarch Rachel died in childbirth on the 11th of Cheshvan of the year 2208 from creation (1553 BCE) while giving birth to her second son, Benjamin.
Rachel was born in Aram (Mesopotamia) approximately 1585 BCE. Her father was Laban [http://www.chabad.org/3179], the brother of Jacob's mother, Rebecca. Jacob came to Laban's home in 1576 BCE, fleeing the wrath of his brother Esau. He fell in love with Rachel and worked for seven years tending Laban's sheep in return for her hand in marriage. But Laban deceived his nephew, and on the morning after the wedding Jacob discovered that he had married Rachel's elder sister, Leah. Laban agreed to give him Rachel as a wife as well in return for another seven years' labor.
Rachel was childless for many years, while her elder sister and rival gave birth to six sons and a daughter in succession. Finally, in 1562 BCE, she gave birth to a Joseph. Nine years later, while Jacob and his family were on the road to Jacob's ancestral home in Hebron (after a 22-year absence), she gave birth to a second son, but died in childbirth. Jacob buried her by the roadside, in Bethlehem; there, "Rachel weeps over her children, for they are gone [in exile]" (Jeremiah 31:14). Her tomb has served as a place of prayer for Jews for more than 35 centuries.
• Passing of R. Nachum of Chernobyl (1797)
Rabbi Nachum of Chernobyl was a disciple of the second leader odf the Chassidic movement, Rabbi DovBer of Mezeritch, and the founder of the Chernobyl dynasty of Chassidic Rebbes.
===========
Daily Quote
===========
From the time that G-d said to our father Abraham, "Go from your land..." and "Abraham went on, journeying southward", began the process of "birurim" -- of extracting the sparks of holiness that are scattered throughout the universe and buried within the material existence... By the decree of Divine providence, a person wanders about in his travels to those places where the sparks that are to be extracted by him await their redemption. The Cause of All Causes brings about the many circumstances and pretexts that bring a person to those places where his personal mission in life is to be acted out.
- Rabbi Sholom DovBer of Lubavitch (1860-1920)
===========
Daily Study
===========
Chitas and Rambam for today:
Chumash: Vayeira, 1st Portion Bereishit 18:1-18:14 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=11/13/2005&src=ds
Tehillim: Chapters 60 - 65
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/13/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/13/2005
Tanya: Iggeret HaKodesh, beginning of Epistle 27
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=11/13/2005
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=11/13/2005&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=11/13/2005&format=m3u
Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=11/13/2005
• 1 Chapter: Gezelah va'Avedah Chap. 3
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/13/2005&rambamChapters=1
• 3 Chapters: Ishshut Chap. 8, 9, 10
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/13/2005&rambamChapters=3
Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=11/13/2005
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