Thursday, November 24, 2005

LESSONS IN TANYA: Friday, November 25, 2005

B"H

Cheshvan 23, 5766 * November 25, 2005

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L E S S O N S I N T A N Y A
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Today's Lesson:

Iggeret HaKodesh
Epistle Thirty
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[This is a reasoned message of encouragement in which the Alter Rebbe urges his chassidim not to reduce their fixed annual commitment to charity for the Holy Land, even though their circumstances may have altered.

He reminds them once again (as above in Epistle XXI), that what counts is not only the total of one's contributions over a particular period, but also the multiplicity of benevolent action.

The potent repercussions of this oft-repeated activity resound all the way up to the World of Atzilut, where they impregnate the Sefirah of Malchut - the mother, so to speak, of all created worlds].

It is well known that our Sages, of blessed memory, said that [1] whoever is accustomed to come to the synagogue, and one day did not come, the Holy One, blessed be He, inquires after him; for it is written, [2] "Who among you fears G-d, [who listens to the voice of His (prophetic) servant; who walked in the darkness, and for whom no light shone]?"

[The Gemara understands this verse as referring to a person who went to "a place of darkness"; his path on this occasion did not lead to the performance of a mitzvah, and this was why he did not attend synagogue.

In contrast, the commentaries on the Tanach understand the quoted phrase as referring to a person who finds himself in a situation of darkness and travail. And even such an individual should not refrain from attending, but should (as the verse concludes) "trust in the Divine Name, and rely on His G-d."

In this spirit, the present letter argues that even in a difficult situation, at a time of "darkness", a Jew should not think of reducing his accustomed charitable contributions; rather, he should "trust in the Divine Name, and rely on His G-d."

To return now to the opening teaching - that whoever is accustomed to come to the synagogue, and one day did not come, G-d inquires after him. This does not apply only to the communal prayer of which the Gemara speaks; rather]:

The same applies to all the commandments, and especially to the precept of charity, which is [3] "balanced against all the commandments."

[Thus, if the above teaching applies to prayer, it surely applies to charity: If a person retreats from his customary charitability, "G-d inquires after him]."

Though [one's regular giving] is not bound by a vow, heaven forfend, [for one should of course see to it that an accustomed mitzvah should not become subject to the legal force of a vow, [4] nevertheless, it is not becoming to the divine soul of all the men of valor whose hearts the fear of G-d has touched, [5] that they should reduce that which is holy, [for by restricting their charitable contributions they reduce the downflow of Divine energy from the sublime source which is called Kodesh (lit., "holy") into the Sefirah of Malchut, relative to what they were accustomed to set aside, annually, from their wealth, [6] to revive the spirit of the humble and downcast who have nothing of their own, [viz., the impoverished settlers of the Holy Land] - which [during the time of exile] is referred to as [7] "the fallen sukkah of David...," [as also is its supernal source, the Sefirah of Malchut in the World of Atzilut, [8] to raise and exalt [it]... "so that oneness be united with Oneness." [9]

[In the context of souls in this world, this means that tzedakah unites one Jew with his fellow.

In the supernal context of Sefirot, it refers to the desired connection between

(a) the "lower level of unity" (Yichuda Tataah) which comes
into being when the Sefirah of Malchut becomes a source
of creation to lower worlds, and

(b) the "higher level of unity" (Yichuda Ilaah) involving the
six higher emotive Sefirot, which transcend direct contact
with the created worlds. This is the union of Kudsha
Brich Hu and His Shechinah, which is also called Malchut
of Atzilut].

And [10] "everything is [judged] according to the multiplicity of action...."

[As discussed above in Epistle XXI, it is preferable to divide a sum set aside for tzedakah into many individual acts of giving.

Maimonides explains [11] that this refines the soul.

Chassidut adds that each act of giving effects a union (yichud) in the worlds above.

Accordingly, the Alter Rebbe had explained in the above Epistle that one's annual contribution for the needy of Eretz Yisrael should be given weekly or at least monthly. It could therefore be that here he is warning against reducing one's contribution one year and compensating for it the following year, because in this way the present year would be lacking the "multiplicity of action."

(It is clear that the Alter Rebbe is not speaking here of a situation in which a person simply thinks of not giving because of his difficult circumstances, because he has already said in Epistle XVI that even if one needs to borrow for food, he should still give tzedakah.)] and according to the account (cheshbon).

[As the Alter Rebbe will soon point out, the level of Divinity from which one elicits "G-d's greatness" is determined by the magnitude of the total amount - whether it is in hundreds or thousands, or whatever.

(Multiples of a hundred, for example, relate to the level known as Keter.)

Reducing one's regular gift thus proportionately reduces both his "great amount" and its cosmic effect].

Thus our Sages, of blessed memory, said, [12] "All the individual coins [given to charity] add up to a great amount [cheshbon gadol]," and as taught by our Sages, of blessed memory, [13] "When is `Havayah great'? - When He is `in the city of our G-d' (be'ir Elokeinu)...."

[I.e., G-d's greatness is revealed when the Divine Name Havayah is vested in the Sefirah of Malchut, and illuminates it.

Malchut, the realm of speech, is known as "the city of our G-d," for just as a city is composed of many dwellings which in turn are composed of many bricks, so too is the realm of speech built up of many letters and combinations of letters.

In Sefer Yetzirah, [14] letters are termed "stones", for they are the basic bricks which join to form the ongoing Divine creative utterances which are the source of all worlds and all created beings. [15] They thus reveal the greatness of G-d's glory.

The Alter Rebbe now continues to speak of the "city of our G-d," which is the Sefirah of Malchut]:

This is the spiritual state and the place of reckoning (cheshbon), [16] [for reckoning is possible only with entities which are finite and divisible, and Malchut is the source of all finite and divisible created beings], as it is written, [17] "Your eyes are wells in Cheshbon."

[Since a well (or a pool) is a receptor for water that flows down into it, "well" serves as a term for Malchut, i.e., the "feminine" Sefirah which receives the downflow of Divine life- force from the higher Sefirot.

The word "Cheshbon" is a Biblical place name, but on the non- literal level of derush it is here understood in its dictionary meaning of "recokoning".

The allusion to this verse thus reinforces the identity of the concept of "reckoning" with the Sefirah of Malchut.

The Alter Rebbe now returns to clarify the meaning of his earlier statement that giving a "great amount" (cheshbon gadol) of tzedakah manifests the "greatness of Havayah" in the "city of our G-d]."

As is known, the meaning [of the above statement] is that as a result of an arousal from [man] below - the provision of [the means for] life, grace and kindness by an act of charity with goodwill and a friendly countenance - there is elicited an arousal from above, [so that] [18] "G-d will make His Countenance shine forth," with a radiation and downflow of grace, kindness and Supreme favor from the Fountainhead of Life, the blessed Ein Sof, [19] "Whose greatness is unfathomable" and utterly incomprehensible [and thus not manifest], to the level [of Divinity, viz., Malchut, at which] [20] "Your kingdom is the kingdom of all worlds," [i.e.,] the "World of Manifestation."

This [Sefirah of Malchut] animates all the created beings that are in all the upper and lower Heichalot, which are all subject to counting and reckoning (cheshbon), as it is written, [21] "A thousand thousands [i.e., a finite number of angels] minister unto Him."

[To revert now to our above key phrase, cheshbon gadol ("a great reckoning"):

Giving tzedakah with goodwill and a friendly countenance marries the infinite power of gadol Havayah ("G-d is great") with the finite framework of cheshbon ("reckoning") - the Sefirah of Malchut, which is the source of all finite created beings].

This, then, is the meaning of the "great amount," for numerous acts of charity bring about peace, [as it is written, [22] "And [the reward for] the act of tzedakah will be peace," as explained above in Epistle 12.

For "peace" implies the joining and conciliation of two opposite extremes.

[In our context] these are the extremity of the superior heaven, alluded to in the phrase, "And His greatness is unfathomable," [referring to G-d's incomprehensible infinitude], and the extremity of the inferior heaven, [referring to Malchut, the lowest of the Ten Sefirot], which becomes vested in [the Worlds of] Beriah, Yetzi-rah and Asiyah, [i.e.,] in a category of finitude and number.

This will suffice for the discerning.

Footnotes:

1. Cf. Berachot 6b.
2. Yeshayahu 50:10.
3. Bava Batra 9b; Yerushalmi, Peah 1:5.
4. Shulchan Aruch, Yoreh Deah, sec. 203.
5. Cf. I Samuel 10:26.
6. Berachot 9:5.
7. Siddur Tehillat HaShem, p. 93.
8. Cf. Epistles IV and XXI, above.
9. From the passage beginning Kegavna, in Zohar II, 135a; cf.
Siddur Tehillat HaShem, p. 133. 10. Avot 3:15.
11. In his commentary ad loc.
12. Bava Batra 9b.
13. Zohar II, 225a, commenting on Tehillim 48:2.
14. 4:12.
15. Cf. Shaar HaYichud VehaEmunah (in Vol. III of the present
series), chs. 1 and 2.
16. Cf. Zohar III, 220b.
17. Shir HaShirim 7:5.
18. Bamidbar 6:25.
19. Tehillim 145:3.
20. Loc. cit., verse 13.
21. Daniel 7:10.
22. Yeshayahu 10:17.

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DAILY MITZVAH (Maimonides): Friday, November 25, 2005

B"H

Cheshvan 23, 5766 * November 25, 2005

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D A I L Y M I T Z V A H (M A I M O N I D E S )
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Today's Mitzvot (Day 84 of 339):

Negative Mitzvah 357
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Negative Mitzvah 357: It is forbidden to marry a childless widow
before she receives permission from her
brother-in-law

-Deuteronomy 25:5 "The wife of the dead man shall not marry
an outsider"

If a woman's husband passes away and they had no children it
is a Mitzvah for the brother of the dead husband to marry her
(see Positive Mitzvah 216).

Since it is his opportunity to continue the family name of
his dead brother, no one else is permitted to take the widow
as a wife.

If he does not wish to marry her and fulfills the proper ceremony
of "Chalitzah" (see Positive Mitzvah 217), the woman is free to
marry someone else.

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Parshat Chayei Sarah

Parshat Chayei Sarah

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This week's section deals mostly with the difficulties of Abraham.

First, those that he had in buying a grave for his wife and then the even
greater ones finding a bride for his son Yitzchak (Isaac).

If you think about it, this seems to makes no sense. Abraham wasn't just an
ordinary person. He was a Biblical character, the father of Judaism, devoted
every instant and with every fiber of his being to serving the Creator.

Why didn't G-d make life easy for him?

And if there were difficulties why does the Torah have to tell us about
them, why not just smear them over?

What possible benefit could the Bible have in telling us that G-d had
trouble providing such simple things as a grave for this holy Tzadik's
departed wife and a bride for his devoted son?

Exactly the opposite! This is very discouraging: If Abraham had troubles
then what chance have we got?

And why doesn't the Torah just deal with more religious or spiritual things
like we would expect from a religious book?

To answer this here is a story that appeared in the Jewish Press a while
back.

Mister Yirmiahu (Jerry) Yarden was an American businessman on the way up.
His business was doing well, his social life was fine, he had friends, a
nice house and everything a man could desire - until the pain began.

At first he just took a few aspirins and thought everything would be fine.
But when it didn't go away he went to a doctor who suspected something
serious and sent him to be x-rayed. The x-rays ended his American dream.

It was about as bad a disease as they come but Jerry wasn't going to go down
without a fight. He went to the best doctors in the best private hospital,
spared no money and it paid off; the operation was a success. He was free
from disease and pain for a few months.

The pains returned and his new x-rays showed that so had the disease. He
immediately returned to the same hospital and requested the same excellent
doctors. But that surgeon happened to out of the country. He would return
only in two weeks and all the experts that saw the x-rays agreed that the
operation couldn't wait.

Jerry even sent the x-rays special delivery to the surgeon to get his
opinion, but he too agreed that they must not delay.

A well known professor was chosen to operate in his place and the operation
was set for the next day.

Jerry was wheeled into the operating room half sedated and when the
anesthetist gave him a larger injection and he lost conscious, the operation
began.

Jerry relates:

"Suddenly in the middle of the operation I woke up. I felt myself and my
body, I was clearly conscious but I didn't feel any pain. I looked around
and even sort of sat up and saw the doctors standing around my body
operating on me.

"But then I noticed that standing at the foot of the bed was someone that
didn't belong in the operating room...it was the Lubavitcher Rebbe! I
thought that for sure it was a dream and would change in a second or two,
but it didn't. The Rebbe looked warmly into my eyes, smiled and said, 'Tell
the professor who is operating on you that if he puts on Tefillin every day
his daughter will recover from her disease.'

"I said I would try to pass on the message and....poof! The vision
disappeared.

"The nurse heard me mumble a few words, probably those that I said to the
Rebbe, and frantically informed the doctor that she thinks the anesthesia is
wearing off. The doctor told her to give me another shot because if I wake
I won't be able to stand the pain and it will be dangerous.

"The nurse approached with another syringe full of anesthetic but I refused.
I said I had a message to give over to the professor and wanted to talk to
him.

"The operating staff was astounded. There I was laying on the operating
table cut open like a fish holding a conversation like it was my birthday
party.

The doctor, who couldn't believe his eyes asked me a few questions to see if
I was conscious and coherent and as he saw I was, his eyes widened like
saucers; he had never seen or even heard of such a thing in his life.

"That is when I got up my courage and asked him if he had ever heard of the
Lubavitcher Rebbe. He replied that he had but what does it have to do with
the operation?

"I told him that a few seconds ago the Rebbe was here and told me to tell
the doctor that if he puts on Tefillin every day his daughter will get
better. I breathed deeply and the next thing I remember is waking up early
the next morning in the recovery room with no memory of the conversation.

"But the Doctor reminded me. He came to visit me, held my hand and with
tears in his eyes said that I changed his life.

"He began weeping and telling me of his young daughter that had a disease
that none of the doctors could heal. Even he himself the great professor
that could heal everyone was helpless. In fact he felt so helpless that
today he woke in the morning and did something he hadn't done since his
Bar-Mitzva almost forty years ago, he prayed. He actually begged G-d, who
till today he wasn't sure even existed, to save his daughter and to send a
sign that his prayer had been accepted.

"'You are the sign!' the professor said, 'I don't know how you got here or
how the Lubavitcher Rebbe got involved but for sure It's a sign that my
daughter will live'.

"Sure enough, the professor bought a pair of Tefillin that very day and
began putting them on each morning until his daughter began feeling better."

The end of the story is happy. Both the girl and Jerry recovered completely
and the professor recovered his Judaism.

This explains Abraham's troubles. The Jews are G-d's chosen people, but
they were not chosen to make miracles. Rather they were chosen to make this
'sick' world completely healthy and Abraham was the first to begin.

When the world was created it was healthy; each and every creation, mineral,
plant, animal and human was living testimony that there is a Creator that
creates it. But after Adam ate from the tree of Knowledge and the ensuing
generations sunk into further transgressions the world became the biggest
obstacle to G-d's existence and to doing what is right. And that is where
Abraham and the Jewish people after him came in; to fix and heal, ultimately
through Moshiach, the entire world (the gentiles through the Seven Noahide
Commandments)

That is what the Torah is teaching us here; every time a Jew overcomes and
obstacle and increases his awareness of the Creator it fixes the world and
brings us a bit closer to the way things were when it was created. and even
higher.

Just as the Rebbe appeared in the midst of Jerry's, and the Professor's
difficulties to solve them (as the Talmud tells us Elijah the prophet did
many times) so Moshiach will arrive to solve those of the entire world.

This is the main message of the entire Torah and especially our section;
that we have the power, the ability, the blessing and the promise of G-d to
overcome all obstacles and transform this world into heaven on earth.

As the Lubavitcher Rebbe said many times: we must do all we can and before
we know it the entire world will see that....Behold the Moshiach is here!!

Moshiach NOW!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel

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Menorah -- A Symbol Of Thanksgiving

Happy Hanukah! - Didan Notzach-(We won)!

By the grace of G-d

Sichos In English
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Menorah - A Symbol Of Thanksgiving


Happy Thanksgiving!
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On Yud-Tes Kislev, 5747, the Rebbe Shlita addressed the issue of public menorahs in the U.S. and abroad. Showing how the themes of Yud-Tes Kislev and Chanukah emphasized the victory of the forces of righteousness over evil and the resultant need to publicize such miracles, he explained how the American holiday of Thanksgiving actually signifies the same idea. Thus, when the President of the U.S.A. supports the Seven Noachide Principles and the setting up of public menorahs, he is fostering a very American idea.
The Rebbe-Almighty blessed President Reagan with continued good health and many vigorous years to continue to increase his benevolent deeds for America and humanity.

What is the remedy for lawlessness and rebellious behavior in society? The faith of the menorah eliminates the rebellious footsteps. A "Moment of Silence" to meditate on the Holy One, Blessed be He -- whose all-seeing eye and all-hearing ear watches and hears human actions, will inculcate fear of G-d into America's children and raise a healthy, righteous generation who will personify the motto: "In G-d We Trust!"

Faith in G-d -- Made in the U.S.A.

It is appropriate to reiterate that the character of this nation is based on faith in G-d. And we speak not of an abstract Super Being; but of G-d, Creator and Master of the world.

One can profess belief in a Creator while failing to recognize G-d's interest in the details of the world and in man's mortal actions. Our nation however, is built on the principles established by the founding fathers. When they landed on these shores one of their first acts was to set and proclaim a holiday of Thanksgiving to the Creator and Master of the world who had saved them from danger and brought them to these safe shores. Here they could live without fear, religious persecution or oppressive decrees. Here they could conduct their lives according to their sacred beliefs. Their thanksgiving expressed this faith: G-d not only created the world but also directs the events of the world. They recognized the providence of G-d in their salvation.

This holiday has become tradition and every year we offer sincere thanksgiving to the Al-mighty for showing those early settlers His abundant kindness.

Even the estranged souls, who in their heart believe in G-d but outwardly boast of atheism or relegate G-d to the seventh Heaven, certainly participate in the customs of the holiday of Thanksgiving established by those original Americans.

Recently, we have seen another affirmation of faith in this land. The President who is given the Divinely-ordained mission of leading our country, as Scripture says:
"the heart of kings (and rulers) is in the hand of the L-rd" (Proverbs 21:1) ,
officially proclaimed the importance of observing the Seven Noachide Laws, the basis of all morality. The President also issued a special proclamation endorsing the public lighting of Chanukah menorahs. Both proclamations were duly publicized.

Surely, the President's efforts will not go unrewarded but will bring him G-d's blessing for success in all his duties. These good deeds will increase G-d's blessings for his physical health and any medical treatment that may be necessary will be successful and he will be able to increase his efforts on behalf of all the inhabitants of this land. This is truly his mission from G-d, who cares for the world -- as the Baal Shem Tov taught; G-d takes personal interest in the individual human, animal, plant, and inanimate objects.

In matters of holiness and good deeds there is the important rule:
one mitzvah brings another (Avos 4:2).
The same is true in the Seven Noachide Laws. Good deeds engender an increase of goodness, quantitatively, qualitatively and with greater public acknowledgement. The merit of this increased good will enable the President to move beyond the recent entanglements and in good health be able to do more good with uprightness and righteousness.

The President should begin with an official declaration stating, that wherever a Jew wants to set a menorah, to be kindled in an ever-increasing manner during the eight nights of Chanukah, he should be enabled to do so. For locating the menorah in a public place, thus giving the miracle of the candles maximum exposure, is in keeping with the spirit of the founding fathers and all those whose lives in this country began with a public expression of gratitude to the Al-mighty.

May G-d grant that these activities meet with great success, and that the nations of the world be inspired by the example of the White House. For when these activities are performed with joy and enthusiasm G-d will reward us in like measure (and His measure is many times greater) with light, health and the ability to grow in sheer goodness. Blessed are those who will assist in these matters by providing joyous encouragement and necessary support.

Those in leadership positions in a state, city or neighborhood should also participate in these activities, in the knowledge that these will help eliminate lawlessness and rebelliousness against G-d and humanity.

A feeling of weakness and uncertainty covers the land as we search for solutions to serious social problems, but this can be said with certainty: All morality must be based on an awareness of the Creator and Master of the world, the Eye that sees and the Ear that hears who in His Divine Providence watches over us at all times and in all places. This fact is based on empirical experience. For in our generation a powerful country attained the greatest scientific knowledge, philosophical advancement and artistic excellence and yet perpetrated the horrors of what we now call the holocaust.

They committed acts too horrible for the human mind to comprehend or tolerate. The children of those people confronted with the documentation of the barbarism protest in disbelief. But it happened! How was this possible? There was no faith in a Super Being who oversees the world which He created.

Attending to the education of our children we must not deny them the only true resource for goodness and morality in their lives. They must be aware of the Eye that sees and the Ear that hears who judges the world justly and kindly. Even a child understands that one cannot deceive G-d. Rather, wanting to receive G-d's blessing, he/she will impress upon other children to act according to the Seven Noachide Laws laying the foundation for a just society.

This is the only way to raise children properly. Only in this way will the national epidemic of rebelliousness against the law in the land cease. Neither money nor special teachers, policemen nor threats will help. You can hide from a policeman but not from the Almighty.

It is however necessary that the child incorporate this knowledge into his daily thoughts and life style.

When these truths cannot be transmitted directly to the children within the existing educational setting, they must be emphasized and meditated on in a "Moment of Silence" at the beginning of the school day. The child should be prepared for the moment of contemplation by the parents who have the right and responsibility to raise and train their children to be productive humans and not barbaric rebels against society.

These good efforts will bring good health to all who encourage and support these activities and when these efforts are increased with joy and gladness, with the proper publicity, it will bring blessing all over the land, and throughout the world.

And it will speed the fulfillment of the ruling of the Rambam
" (Laws of Kings 11:4) :

He (Moshiach) will prepare the whole world to serve the L-rd with one accord, as it is written:
"For then will I give to the peoples a pure language, that they may call upon the Name of the Lord to serve him with one consent."
(Tzephania 3:9)


This idea is clearly represented by the American motto: "In G-d we trust!"

reprinted from :
http://SichosInEnglish.org
Long Live our Master our Teacher and our Rebbe Yehovah Tsidkeinu (Jehovah is our righteousness)forever and ever!

"TODAY'S DAY": Friday, November 25, 2005

B"H

Cheshvan 23, 5766 * November 25, 2005

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

Sunday, Cheshvan 23 5704

Torah lessons: Chumash: Tol'dot, first Parsha with Rashi.
Tehillim: 108-112.
Tanya: XXX. It is known (p. 585)...for the initiated.
(p. 587).

The Tzemach Tzedek was arrested twenty-two times during the Rabbinical conference in Petersburg, in 5603 (1843), for opposing the demands of the government regarding changes in education, etc.

The minister in charge confronted him: "Is this not rebellion against the government?!"

The Tzemach Tzedek answered: "A rebel against the government is liable to be punished by death of the body; a rebel against the Kingdom of Heaven is punishable by death of the soul. Now which is worse?"

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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).

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TODAY IN JUDAISM: Friday, November 25, 2005

B"H

Cheshvan 23, 5766 * November 25, 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: Friday, Cheshvan 23, 5766

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

• Hasmonean holiday (137 BCE)

In Talmudic times, Cheshvan 23 was commemorated as the day on which the stones of the altar which were defiled by the Greeks were removed from the Holy Temple.

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

In material matters one should always look at he whose situation is lower than one's own, and thank the good G-d for His kindness to him. In spiritual matters one should always look at he who is higher than oneself, and plead with G-d to grant him the intelligence to learn from the other, and the ability and strength to rise higher.

- Rabbi Yosef Yitzchak of Lubavitch

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

Chitas and Rambam for today:

Chumash: Chayei Sarah, 6th Portion Bereishit 25:1-25:11 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=11/25/2005&src=ds

Tehillim: Chapters 108 - 112
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/25/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/25/2005

Tanya: Iggeret HaKodesh, Epistle 30
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=11/25/2005
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=11/25/2005&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=11/25/2005&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=11/25/2005
• 1 Chapter: Gezelah va'Avedah Chap. 15
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/25/2005&rambamChapters=1
• 3 Chapters: Yibbum vaChalitsah Chap. 6, 7, 8
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/25/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=11/25/2005

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ONCE UPON A CHASID: A New Sound (Chayei Sarah)

B"H

Cheshvan 22, 5766 * November 24, 2005

===================================
O N C E U P O N A C H A S I D
===================================

Parshat Chayei Sarah
--------------------

"I shall make you swear you by G-d, the G-d of the heavens and the G-d of the earth...
"G-d, the G-d of the heavens, Who has taken me from my father's house and from the land of my birth...' (Genesis 24:3-4)

In speaking of the time when G-d took him from the land of his birth, Abraham does not refer to Him as 'the G-d of the earth', only as 'the G-d of the heavens'; but in speaking of G-d in the present tense, he describes Him as both 'the G-d of the heavens and the G-d of the earth.'

Said Abraham to Eliezer: When G-d summoned me from the house of my father, He was G-d of the heavens but not of the earth: the inhabitants of the earth did not recognize Him and His name was not referred to in the land. But now that I have made His Name a commonplace in the mouths of His creatures, He is G-d in both heaven and earth. (Rashi's commentary)

"Who is like Your people Israel, a one nation within earth" (Shabbos afternoon prayers). The Jewish people, even in their material, 'earthy' involvements, are forever bound up with the Almighty. They are a "one nation within earth" - the nation which makes the Oneness of G-d a reality within the mundane earth. (Rabbi Schneur Zalman of Liadi)

* * *

A New Sound
-----------

One evening, a joyous farbrengen was held at the humble home of Rabbi Shmuel Betzalel Sheftel (the 'Rashbatz'). For hours the group of chassidim sat, toasting l'chayim's, singing, talking, rebuking and inspiring one another. As the clock marked the passing of the night, the meager platters of 'farbaisen' (food with which to follow up the l'chayim vodka) ran out; so Rabbi Shmuel Betzalel instructed that the lamb being raised in his yard be slaughtered. A hot stew was prepared to fuel the farbrengen for many an hour to come.

The next morning, Rabbi Shmuel Betzalel's wife came in from the yard with the distressing news that the lamb - which constituted the whole of the 'family ranch' - has disappeared! The lamb is gone! Said Rabbi Shmuel Betzalel: "No, no, the lamb has not disappeared. The lamb is very much here, it has only changed its sound. Yesterday it said 'meh-eh-eh...', today it is saying 'Echo-o-d...!, O-o-one...!' "

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GARDEN OF TORAH: Ongoing Life: Sarah�s Influence (Chayei Sarah)

B"H

Cheshvan 22, 5766 * November 24, 2005

===================================================
I N T H E G A R D E N O F T H E T O R A H
===================================================

Parshat Chayei Sarah
--------------------

Ongoing Life: Sarah’s Influence
- - - - - - - - - - - - - - - -

1. What Death Cannot Kill

The reading Chayei Sarah (“The life of Sarah”) begins by telling of Sarah’s death, which features in much of the subsequent narrative. This evokes an obvious question: Why is the reading entitled “The life of Sarah”?

This question can be resolved on the basis of our Sages’ statement: “Yaakov our Patriarch did not die.” Although he was mourned and buried, his descendants perpetuate his spiritual heritage. And so, Yaakov is still alive.

The same can be true for any individual. It is the spiritual content of our lives, and not our physical existence, which is fundamental. The boundaries of mortal existence cannot contain this spiritual dimension.

This is the message hidden in the name of this Torah reading: that Sarah’s spiritual “tree” continued to bear fruit long after her physical life ended. The three main elements of the reading: the acquisition of the Cave of Machpelah, Eliezer’s mission to find a wife for Yitzchak, and Avraham’s subsequent remarriage and fathering of other children, are part of the continuing work of Sarah’s spirit.

2. Concentration and Focus

What constituted the essence of Sarah’s Divine service? She was Avraham’s wife. She nurtured his potential, making sure it was applied in the most beneficial manner possible.

Avraham dispensed kindness freely, granting hospitality to all wayfarers, even to those who would bow to the dust on their own feet. He gave generously, unconcerned whether his influence would leave a lasting impression. Sarah, by contrast, (particularly after the birth of Yitzchak) strived to focus her husband’s influence. She sought to direct it to those recipients who would give it expression in holiness.

This pattern is reflected in Avraham’s progeny. He fathered many children. Sarah, by contrast, bore only Yitzchak. Avraham’s unbounded generosity caused him to consider even Yishmael worthy. After G-d told him of the impending birth of Yitzchak, he prayed: “May Yishmael live before You.” Afterwards, although G-d had told Avraham that “I will keep My covenant with [Yitzchak] as a bond,” Avraham still loved Yishmael and desired to raise him in his household.

It was Sarah who demanded: “Drive away this maidservant and her son, for [he]... will not inherit together with my son, with Yitzchak.” Sarah understood that all the members of Avraham’s household had to be individuals whose conduct reflected Avraham’s spiritual heritage.

3. Eretz Yisrael — Our Heritage

On this basis, we can appreciate Sarah’s influence on the events described in our Torah reading. Avraham had already been promised Eretz Yisrael, but that promise had yet to be realized. It was through the acquisition of the Cave of Machpelah — obviously associated with Sarah — that a part of Eretz Yisrael first became an eternal heritage for the Jewish people. For the first time, the spiritual nature of our holy land was given actual expression.

There is also a deeper dimension. Our Sages state that Adam and Chavah, ancestors of the entire human race, were also buried in Machpelah. Thus before Sarah’s burial, the Cave of Machpelah shared a connection with mankind as a whole. Sarah’s burial there — in continuation of the drive she exhibited throughout her life — established the site as the exclusive heritage of the Jewish people.

4. A Wife for Yitzchak

Similarly, with regard to the marriage of Yitzchak and Rivkah, it was the fact that Sarah’s spiritual virtues were reflected in Rivkah which endeared her to Yitzchak. When he saw that her candles burned from Shabbos to Shabbos, that her dough rose with a special blessing, and that a cloud of glory hovered over her tent, he knew his mother’s lifework hadn’t ended. It was then that “Yitzchak was consoled.”

Moreover, the entire narrative of Eliezer’s journey and selection of Rivkah reflects Sarah’s initiative, ensuring that the wife chosen for Yitzchak would serve as an appropriate channel for the blessings of Avraham’s household. For that reason, although Eliezer was a devoted servant and a diligent disciple of Avraham, when he proposed his own daughter as a match for Yitzchak, Avraham refused. Yitzchak’s wife had to come from the same roots that made possible the focused spiritual purpose and kindness exemplified by Avraham and Sarah.

5. Avraham’s Heir

Even the final element of the Torah reading, Avraham’s fathering of other children, shows Sarah’s influence. For although Avraham fathered these children, “he gave everything he owned to Yitzchak.” To these children “he gave gifts, and while he was still alive, he sent them eastward, to the eastern lands, away from his son Yitzchak.” Responding to the continuing influence of Sarah, Avraham thus demonstrated that he considered Yitzchak alone his true heir.

Moreover, even Yishmael acknowledged this distinction and, at Avraham’s burial, gave Yitzchak precedence despite the fact that Yishmael was older. By conceding that it was Yitzchak who was obligated to bury Avraham, he underscored the fact that Yitzchak was the one who perpetuated Avraham’s spiritual heritage.

This was the contribution of Sarah. It was she who, when Yishmael boasted that he was the firstborn and thus deserved a double share of Avraham’s inheritance, made sure he understood that Yitzchak was Avraham’s sole heir.

6. Ongoing Influence

The name “Sarah” is associated with the Hebrew word “Srarah”, meaning “dominion.” For Sarah’s lifework was to show the supremacy of Avraham’s spirit, and to reveal that the purpose of his existence was to express that spirit. Her death did not end her influence. As the events in the Torah reading indicate, her “tree” continued to bear fruit; she was possessed of true life.

The deeds a person performs in life precipitate others. Thus the goodness with which a person endows his family and environment creates an ongoing dynamic toward good. And this dynamic continues to bear fruit after the person’s passing, helping increase the goodness and virtue in the world until the coming of the Era of the Redemption, when these forces will permeate all existence.

(Adapted from Likkutei Sichos, Vol. V, p. 338ff; Vol. XV, p. 145ff)

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FOR FRIDAY NIGHT: The Life Of Sarah (Chayei Sarah)

B"H

Cheshvan 22, 5766 * November 24, 2005

===============================
F O R F R I D A Y N I G H T
===============================

Parshat Chayei Sarah
--------------------

The Life Of Sarah
- - - - - - - - -

What is life? The sedra [1] begins by telling us that sarah passed away. It then describes how she was buried in the special Jewish burial cave in Hebron. Although the opening topic is the fact that Sarah had passed away, the Sedra is called "the life of Sarah". What indeed was the life of Sarah, the great, great grandmother [2] of the Jewish people? What does her life teach us about our lives today?

There is no doubt that Sarah had to face many challenges. As a young woman, married to Abraham, she discovered that she could not bear children. Despite this she devoted herself to the spiritual task of teaching people about the existence of G-d, together with her husband.

Rashi tells us that Abraham taught the men and Sarah taught the women [3]. Presumably even in those days one did not simply assume that the women would follow the wishes of their husbands. Women themselves had to discuss and think about the nature of life, in their own right. Sarah inspired women who, together with their husbands and families, became followers of the new teachings of Monotheism.

The task of teaching that there is one G-d, Creator of Heaven and Earth, was highly dangerous. The norm was to follow a variety of idols. The Sages tell us that on account of their belief Abraham was arrested by Nimrod and was thrown into a furnace. We can only imagine Sarah's feelings. Did she feel foreboding, or trust in G-d? Miraculously he was not harmed. After this escape Abraham and Sarah were commanded by G-d to travel westwards towards the Land of Israel. At this time Abraham was seventy and Sarah ten years younger.

When they reached Israel they continued their work of teaching people about Monotheism. Sarah knew that it was essential for Abraham to have a successor, and yearned that this would be a child from her womb. In expression of a plea to G-d she gave her handmaiden Hagar to Abraham. Perhaps through that she would merit to bear a child herself [4]. Hagar gave birth to Ishmael.

Later G-d gave Abraham the covenant of circumcision. His physical body thus attained a new level of holiness. With that came a promise of a miracle, that he and Sarah would bear a child together. At this point, aged ninety, Sarah was beyond childbearing. She laughed at the idea of having a child, but in fact gave birth a year later to Isaac, whose name means 'laughter'.

Sarah saw that the key question, strangely topical today, was going to be: who is the true inheritor of Abraham. G-d said clearly that His unique Covenant would be with Isaac [5]. Yet Ishmael posed a grave threat to Isaac's life, and today, over three millennia later, Ishmael is claimed as an icon by some Islamists hostile to the Jews.

Abraham, the living expression of Kindness, was at first unwilling to send Ishmael away. Sarah did all in her power to protect her son Isaac from Ishmael, both physically and morally. G-d told Abraham to follow Sarah's advice: she had greater prophetic power than her husband [6], and account of her efforts the Jewish people eventually came into being.

In our Sedra, after the passing of Sarah, we see the initial success of her endeavor. Indeed it is Isaac who carries forward the special Jewish covenant with G-d. The central topic in the Sedra is his marriage to Rebecca. His young wife became the living expression of Sarah [7].

Thus, through Sarah's effort, the Jewish people, the descendants of Abraham, Isaac and Jacob, began to be formed. For this reason our Sedra is called "The Life of Sarah", even though it concerns the time after she had passed away. For it is with the focus on Isaac and his marriage that we see the continuity of Sarah: just as her progeny are alive, so too is Sarah herself alive [8]. This is Sarah's message to us, her descendants: to bring Jewish children into the world, whether through teaching others, or with G-d's blessing, teaching and guiding our physical progeny, thus continuing life for us and our people.

Footnotes:

1. Genesis 23:1-25:18.
2. She is also considered the spiritual mother of all proselytes to Judaism.
3. Rashi to Genesis 12:5.
4. See Rashi to Gen.16:2.
5. Gen.17:16-21.
6. Gen.21:12, see Rashi.
7. See Gen.24:67.
8. See Taanit 5b. Based on the Lubavitcher Rebbe's Likkutei Sichot vol.15, p.145 ff.

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FRIDAY NIGHT FOR YOUNG PEOPLE: Keep On Going (Chayei Sarah)

B"H

Cheshvan 22, 5766 * November 24, 2005

=========================================================
F R I D A Y N I G H T F O R Y O U N G P E O P L E
=========================================================

Parshat Chayei Sarah
--------------------

Keep On Going
- - - - - - -

"Can you help me do my homework?" Sara asked, as she walked into David's room one Wednesday night.

"I am so tired" David thought "umm ". He had come in from a long day at school. They had just had a test in the Sedra of the week, then a great football game and he was really knocked out. "Maybe umm can you ask mummy to help you, pleees..."

"I asked mummy" Sara said "but she was very busy".

"Ok" said David "I am also very busy."

As he heard the fading footsteps of his younger sister as she went down the stairs a voice inside him asked: "David, did you have a Sedra test today?"

Ignoring the voice, David lay down on his bed and pulled the covers over him. Everything was dark and relaxed. At last he could rest!

Then he heard the voice again.

"David, did you have a Sedra test today?"

"Yes" he said.

"What did you learn in the Sedra?" asked the voice.

"I learnt about Sarah now she was a very great lady and how all the days of her life she did good deeds and because of that the whole Sedra is given her name, Chayei Sarah which means 'the Life of Sarah'. "

"If the Torah is trying to tell us about how great Sarah is and that is why the Sedra is called 'the Life of Sarah' then why doesn't the Torah tell us any of the good deeds that she did?" asked the voice.

"Umm I don't" David couldn't think of an answer.

"The reason is," said the voice "to tell us that the things Sarah did which made her great didn't die with her, on the contrary, the things she stood for only became bigger after she passed away, through her children and grandchildren and so on".

"Hmm" David thought "you mean the things like good deeds, Mitzvot, increased after she passed on, through her descendants, so even though I am tired I should still go and help my sister?"

"Something like that" said the voice. "Just keep on going!"

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FOR FRIDAY NIGHT: Keep On Going (Chayei Sarah)

B"H

Cheshvan 22, 5766 * November 24, 2005

===============================
F O R F R I D A Y N I G H T
===============================

Parshat Chayei Sarah
--------------------

Keep On Going
- - - - - - -

"Can you help me do my homework?" Sara asked, as she walked into David's room one Wednesday night.

"I am so tired" David thought "umm ". He had come in from a long day at school. They had just had a test in the Sedra of the week, then a great football game and he was really knocked out. "Maybe umm can you ask mummy to help you, pleees..."

"I asked mummy" Sara said "but she was very busy".

"Ok" said David "I am also very busy."

As he heard the fading footsteps of his younger sister as she went down the stairs a voice inside him asked: "David, did you have a Sedra test today?"

Ignoring the voice, David lay down on his bed and pulled the covers over him. Everything was dark and relaxed. At last he could rest!

Then he heard the voice again.

"David, did you have a Sedra test today?"

"Yes" he said.

"What did you learn in the Sedra?" asked the voice.

"I learnt about Sarah now she was a very great lady and how all the days of her life she did good deeds and because of that the whole Sedra is given her name, Chayei Sarah which means 'the Life of Sarah'. "

"If the Torah is trying to tell us about how great Sarah is and that is why the Sedra is called 'the Life of Sarah' then why doesn't the Torah tell us any of the good deeds that she did?" asked the voice.

"Umm I don't" David couldn't think of an answer.

"The reason is," said the voice "to tell us that the things Sarah did which made her great didn't die with her, on the contrary, the things she stood for only became bigger after she passed away, through her children and grandchildren and so on".

"Hmm" David thought "you mean the things like good deeds, Mitzvot, increased after she passed on, through her descendants, so even though I am tired I should still go and help my sister?"

"Something like that" said the voice. "Just keep on going!"

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For more Parshah study, please visit: http://www.chabad.org/parsha

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CHASSIDIC DIMENSION: Avraham and Sarah - Body and Soul (Chayei Sarah)

B"H

Cheshvan 22, 5766 * November 24, 2005

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

Parshat Chayei Sarah
--------------------

Avraham and Sarah — Body and Soul
- - - - - - - - - - - - - - - - -

The Zohar on the verse “Sarah died in Kiryat Arba, which is Chevron, in the land of Canaan” comments that “Sarah” alludes to the body and “Avraham” alludes to the soul.

Accordingly, we must understand the meaning of the verse in which G-d tells Avraham: “Listen to whatever Sarah tells you to do.” Seemingly, it is the body that should obey the bidding of the soul, and not the other way round?

The Baal Shem Tov made the following comment on the verse “When you see a donkey of your enemy lying under its burden, you might want to refrain from helping it, [but instead] you must aid it:”

“When you see a donkey” (in Hebrew chamor, related to the word chomer, materialism) — means when you carefully examine your chomer, your material concerns, you will realize that they are your enemy. For at the outset of one’s spiritual service and at the beginning of one’s life, body and soul are enemies.

Moreover, the body “lies under its load.” The “load” referred to is the “burden” of Torah and mitzvos. For notwithstanding the fact that it is “its own burden” — that Torah and mitzvos were given to the soul as it becomes clothed within a body so that the body may be refined — nevertheless the body regards Torah and mitzvos as a burden.

Aside from the fact that Torah and mitzvos were given specifically to souls clothed within bodies, the mitzvos as well are clad in physical garments.

This is so not only regarding the “action” command¬ments, but even those commandments that are classified as “duties of the mind and heart” — mitzvos such as belief in G-d, loving and fearing Him — are only fulfilled when actually felt in one’s physical mind and heart.

An example would be love of G-d. Just as physical “glad tidings ‘fattens the bone’ ” as the Gemara relates an incident where glad tidings brought about an actual physical change in the body, so too with regard to love of G-d. The feeling that “G-d’s closeness to me is good” should also be discerned in the body.

Thus we find that Rabbi Nochum of Chernobyl was physically large as a result of reciting “Amen, May His great Name be blessed forever and to all eternity.” For when he pondered G-d’s greatness, that He is to be found in all worlds, including this physical world, he was filled with such love of G-d and delight in Him that it caused his body to become stout.

The same is true with regard to fear and awe of G-d. Not only should it cause a spiritual constriction in mind and heart, it should be felt physically as well.

The Baal Shem Tov goes on to interpret the verse: “You will refrain from helping it” — You may think that since the body “lies under its load” you will occupy yourself with spiritual service that relates strictly to the soul, while you will break down the body through fasting and mortification. The person is therefore told: “You must aid it,” i.e., purify the body, refine it, but do not break it.

The reason for making the body a full partner in one’s spiritual service is as follows:

Even if a person were to have all the proper spiritual intentions associated with the performance of a mitzvah, if he fails to perform the actual deed, then he has not only failed to fulfill the mitzvah, but has actually transgressed.

But if the deed is done while the intention is lacking — whether because the person doesn’t know the correct intention, or he knows it but didn’t think of it — then, while he is held responsible for this lack of intent, he has nonetheless performed the commandment.

This then is the meaning of “Listen to whatever Sarah tells you to do,” which according to the Zohar refers to the body. It means that the ultimate purpose of physical life resides in the physical body and its spiritual refinement.

Nowadays the superior spiritual aspect of the body is concealed, but with the speedy arrival of Moshiach this shall be revealed. So much so, that in the time to come the soul will derive its spiritual nourishment from the body.

(Based on Likkutei Sichos, Vol. I, pp. 31-34.)

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DAILY DOSE: True Belief

B"H

True Belief
-----------

(From a letter by the Rebbe:)

I do not accept your assertion that you do not believe. For if you truly had no concept of a Supernal Being Who created the world with purpose, then what is all this outrage of yours against the injustice of life? The substance of the universe is not moral, nor are plants and animals. Why should it surprise you that whoever is bigger and more powerful swallows his fellow alive?

It is only due to an inner conviction in our hearts, shared by every human being, that there is a Judge, that there is right and there is wrong. And so, when we see a wrong, we demand an explanation: Why is this not the way it is supposed to be?

That itself is belief in G-d.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Cheshvan 22, 5766 * November 24, 2005

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